Migration Ebook PDF

The question of migrating from one country to another is one that is both important and one
that has jurisprudential implications upon the migrant. The concept of migration is not just
a geographical one, so this booklet is not only intended for those who wish to travel from
Islamic countries to non-Islamic countries - but can also apply to those who wish to do the
opposite, or to stay with in either.
The questions of who should migrate? Where should we migrate to? How long to stay there?
What happens when a reason to migrate is lifted? Can spouses have different obligations
with regards to migrating? What about mature children and their obligations if the parents
migrate? Does financial status have an impact? And are these answers different to scholars
who migrate to preach?
Ayahs of the Holy Qur’an, traditions, what classic and modern scholars have to say on the
issue will be presented to the reader so that they can make their own decisions based on the
information provided and their own personal circumstance.
And the Choice Between

A Permissible Difficult and
A Forbidden Ease
MIGRATION S.L. AL-HAKIM

MIGRATION
A Permissible Difficult And
A Forbidden Ease
In the Name of God, the Most Merciful,
the Most Compassionate.
َّ َ َ َ ُ َ َ َ َّ َ ُ َ َ َّ َّ
َ ‫اه ُدوا ِف‬
ِ ‫يل اَّلل‬ ‫ب‬‫س‬
ِ ِ ِ ‫﴿إِن اَّلِين آمنوا واَّلِين هاجروا وج‬
ٌ ‫اَّلل َغ ُف‬
ٌ ‫ور َرح‬ َّ َ َ ْ َ َ ُ ْ َ َ َ ُ
ُ َّ ‫اَّلل ِ َو‬
﴾‫ِيم‬ ‫أولئِك يرجون رْحت‬
“But the believers, and those who emigrate and struggle

in God's way -- those have hope of God's compassion;
and God is All-forgiving, All-compassionate.”
– The Holy Quran 2:218
MIGRATION
A Permissible Difficult And
A Forbidden Ease
S.L. Al-Hakim
Authors contact
Telegram: https://telegram.me/samerhakim
Telephone: Islamic Republic of Iran: +98 902 1 505 247
Australia: +61 432 44 11 96
Address: P.O. Box 2051 Rowville VIC 3178 – Australia
Website: http://practicalislam.online
Contents
Dedication............................................................................................... 8
Introduction ........................................................................................... 1
Definition of Migration ...................................................................... 3
Lexical Meaning ............................................................................... 3
Practical Meaning ........................................................................... 5
Definition of At-Ta’arub [‫ ]التعرب‬..................................................... 9
Lexical Meaning ............................................................................... 9
Practical Meaning ........................................................................ 10
Ta’arub in the Holy Qur’an....................................................... 12
The Holy Qur’an ................................................................................ 20
Was not God's earth wide enough? ...................................... 21
Migration is not easy .................................................................. 25
Of those who do not migrate? ................................................. 27
Obligation to Migrate? ............................................................... 29
Narrations on Migration ................................................................ 34
Even a hand span of land .......................................................... 34
Death during migration ............................................................. 35
Ignorance is not bliss ................................................................. 36
A Greater Sin .................................................................................. 38
Commentary by Scholars............................................................... 39
Sheikh Al-Tusi [d. 1067] ........................................................... 39
Alaama Al-Hilli [d. 1325] .......................................................... 40
Alaama Mohammad Baqer Al-Majlisi [d. 1699] .............. 40
Muhammad Hasan al-Najafi [d. 1849] ................................ 41
Syed Muhsin Al-Hakim [d.1970] ........................................... 41
Syed Abu al-Qasim Khoei [d. 1992] ...................................... 42
Syed Muḥammad Ḥosayn Ḥosayni Tehrani [d. 1995] .. 42
Syed Ali Al-Sistani ........................................................................ 47
A Code of Practice For Muslims in the West - Syed
Sistani .......................................................................................... 47
Introduction ......................................................................... 47
A Major Sin ............................................................................ 48
Rewards for going to non-Muslim Countries ......... 50
Jurisprudential Rulings .................................................... 51
Recommendation to travel to non-Muslim countries
................................................................................................... 51
No negative impact on faith ........................................... 52
Forbidden to Travel to Non-Muslim Countries ..... 52
Role of the wife.................................................................... 52
Role of mature children ................................................... 52
What is loss of faith? ......................................................... 53
No choice? ............................................................................. 53
Obligation to return .......................................................... 53
Implications of a forbidden journeys ......................... 54
Authorities in non-Muslim countries......................... 55
Question and Answer – Syed Sistani ............................... 55
Question 1 – Definition .................................................... 55
Question 2 – Environment.............................................. 56
Question 3 – Temptations............................................... 56
Question 4 – Vigilance ...................................................... 57
Question 5 – The preacher ............................................. 57
Question 6 - Children ........................................................ 58
Question 7 - Arabic ............................................................ 58
Question 8 – Financial difficulty .................................. 59
Question 9 - Propagation ................................................ 59
Question 10 – Fake Identity ........................................... 60
Question 11 – Temptation and Propagation ........... 60
Enjoying Good and Forbidding Evil ................................. 61
Syed Mohammed Saeed Al-Hakeem..................................... 62
Syed Ali Khamanei – Question and Answer ...................... 64
Syed Ali Khamanei – “Islamic Thought In The Quran” . 66
Sheikh Baqir Al-Irawani ............................................................ 83
Sheikh Farrokh Sekaleshfar .................................................... 84
Preachers Entering Polytheistic Nations ................................ 93
Cognitive Dissonance ...................................................................... 95
Cognitive dissonance and migration ................................. 100
A Fallacy ............................................................................................. 101
Another Fallacy................................................................................ 104
Thoughts of a Migrant................................................................... 108
Is the West the paradise that we are truly seeking? ... 109
Final Thoughts ................................................................................. 117
Subject Identification ..... Error! Bookmark not defined.
Dedication
This book is dedicated to the Martyrs
Hajj Qassem Soleimani
and
Abu Mahdi Al-Muhandis
Who were Martyred on 3rd of January 2020.

Introduction
All praise be to Allah and peace and blessings be upon the
Prophet and his Purified Household, and may the curse be
upon their enemies for eternity.
The question of migrating from one country to another is

one that is both important and one that has jurisprudential
implications upon the migrant. Migrating, in the Islamic
sense, must be done within the boundaries of Islamic
Laws, and while there is no objection in one migrating from
one place to another, another suburb, another city, another
country in itself, the aftereffects of such a migration must
be considered. If these effects are detrimental to ones
Islamic practices, this migration then becomes a forbidden
one.
The concept of migration is not just a geographical one, a

concept that will be explained. So, this discussion is not
only intended for those who wish to travel from Islamic
countries to non-Islamic countries - but can also apply to
those who wish to do the opposite, or to stay with in either.
There are implications for the first generation that wishes

to migrate, as well as second and ongoing generations of
migrants. Then there are those Muslims born in a
particular place, or are natural citizens of a country, reverts
1
for example – So the question arises; when would there be
an obligation to migrate - in any sense of the word?
And what role has the first-generation migrant played in the

religion of the generations that follow?
These issues will be touched upon in this brief and limited

document.
Syed Sistani’s first chapter in his book A Code of Practice

For Muslims in the West starts with the following
comments:
A Muslim who is born and raised in a Muslim country where

he consciously and subconsciously absorbs the laws,
values and teachings of Islam, grows up into a young
person who is aware of the customs of his religion,
following its path and is led by its guidance.
On the other hand, a Muslim who is born, and brought up

in a non-Muslim country demonstrates the influence of that
environment very clearly in his thoughts, ideas, behaviour,
values, and etiquette unless his Lord helps him. This un-
Islamic influence is seen more in the second generation of
those who have migrated to non-Muslim countries.1
The second paragraph can apply to Muslims born in non-

Islamic countries as well as reverts who have always lived
in such countries and have since embraced Islam.
1 Syed Sistani: A Code Of Practice For Muslims in the West.
2
The full test of Syed Sistani’s comments and answers to
some questions relating to this can be read in a later
chapter.
There are two words that need to be clarified and explained

in order to best understand the concept of migration in
Islam and before proceeding to the implications of what our
religion has to say on the issue. These words are
Migration, and Ta’arub.
Definition of Migration
The first term is “migration” [Alhijjra]2.
Lexical Meaning
Migrate – According to the Merriam-Webster dictionary3:
Definition of migrate
1: to move from one country, place, or locality to another:
• Thousands of workers migrate to this area in the
summer.
‫ الهجرة‬2
3Merriam Webster Dictionary https://www.merriam-
webster.com/dictionary/migrate - cited 26/03/19.
3
2: to pass usually periodically from one region or climate to
another for feeding or breeding:
• The whales migrate between their feeding ground

in the north and their breeding ground in the
Caribbean.
3: to change position or location in an organism or

substance:
• filarial worms migrate within the human body
The Oxford Dictionary4 is similar but also includes the

following definition:
Computing
Change or cause to change from one system to another.
- ‘customers are migrating from mainframes to client-
server environments’
- ‘save time by efficiently migrating data to secondary
storage systems’
- Transfer [programs or hardware] from one system to
another.
‘the system will allow users to migrate applications across
environments’.
4Oxford Dictionary
https://en.oxforddictionaries.com/definition/migrate cited
26/03/19
4
In the Arabic dictionary Al-Qamoos Al-Muheet5 - “Al-Hijra”
is defined as the departing from one land to another. Ie –
He migrated, and this is repeated in other Arabic
dictionaries.
Practical Meaning
In the Islamic sense when talking about migration, and
within the context of this document, almost all the above
definitions are included. It may be a geographical
migration, from a country where one is restricted from
practicing their Islamic rituals, for example, to one where
one can. But it also may be a non-geographical migration
such as the definition given in the Oxford Dictionary and
the example of computing. In Islam however, it is the
positive change that is made from a life of ignorance and
disbelief to a life that is upheld with the values and
teachings of the Prophet Muhammad within an Islamic
Surrounding, just as with the early Muslims that submitted
to Islam and migrated to The Holy City of Medina, where
the Prophet, established an Islamic Government.
The Holy Qur’an states:
َ َُ َْْ
ً‫اغ ًما َكثريا‬ ْ َ َّ َ ‫َو َمن ُي َهاج ْر ِف‬
ِ ‫َيد ِِف اْلر ِض مر‬
ِ ‫ه‬ِ ‫ـ‬‫الل‬ ‫يل‬ ‫ب‬‫س‬
ِ ِ ِ ِ
ُ ُ َ َ َّ َ ً َ ُ ْ َ ْ َُْ َ َ ًَ ََ
‫ول ث َّم‬ ِ ِ ‫اجرا ِإل اللـ ِه ورس‬
ِ ‫وسعة ۚ ومن يرج ِمن بي ِت ِه مه‬
5 ‫القاموس المحيط‬
5
ُ َّ َ َ َ
ً‫ـه َغ ُفورا‬ َّ َ َ ُ ُ ْ َ َ َ َ ْ َ َ ُ ْ َ ْ ُ ْ ْ ُ
‫يد ِركه الموت فقد وقع أجره َع اللـ ِه ۚ وَكن الل‬
ً ‫رح‬
‫يما‬ َّ
ِ
Whoso emigrates in the way of God will find in the earth

many refuges and plenty; whoso goes forth from his
house an emigrant to God and His Messenger, and then
death overtakes him, his wage shall have fallen on God;
surely God is All-forgiving, All-compassionate. [Holy
Quran 4:100].
This Ayah breaks down the importance of migration in to

two:
The first – “Whoso emigrates in the way of God will find in

the earth many refuges and plenty” – is an indication of the
migration in the worldly life and its importance, and that
once an intention is made and action follows, that there will
be plenty of safe and possible options on the map of the
world that one can migrate to should one choose to take
this path to settle in.6
The second - is that of the hereafter and spiritual benefits

of migration. “whoso goes forth from his house an
emigrant to God and His Messenger, and then death
overtakes him, his wage shall have fallen on God; surely
God is All-forgiving, All-compassionate.” So it is indicates
that regardless of whether or not the migrant reaches the
6 (Al-Amthal: Ayotallah Makarim Shirazi) V3 P272
6
destination intended in order to fulfil their obligations, the
victory is theirs in all cases. And despite the obvious reality
that it is Allah‫ ﷻ‬that will be giving the reward, the Ayah
emphasises this with “his wage shall have fallen on God”7.
In defining migration in the book “At-Ta’arub after

migration” by the Imam Ali Foundation, and in referencing
the above ayah, the describe the incident of the migration
a pivotal point between two stages of the Islamic
propagation, the Meccan and Medinian stage. It had such
a significant impact that its effects extended from the
prophetic era towards the lives of Muslims in every age and
in every place. His traditions are not limited in its
applications upon Muslims in the beginning stages of the
Islamic world, but rather, an example and a role model to
us today and for the future, and this is no different. What
resulted from the migration of the prophet is a practical
example for us in todays world, since it is indeed the Final
Message and he is the best of role models.
History describes two major geographical migrations that

took place during the time of the Prophet. One from
Mecca to Habasha and the other from Mecca to the holy
city of Medina.8 A third one also took place after the
agreement of Hudaibiyah,9 where another migration took
place again from Mecca to Medina until the time of the
Liberation of Mecca, where migration from Mecca to

8 (‫ العتبةالعلوية المقدسة‬- ‫)التعرب بعد الهجرة‬
7
Medina stopped as it was liberated and came under the
control of Muslims. This explains the narration of the
Prophet - “There is no Migration after the Liberation”.10 11
This does not mean there is no longer the need to migrate

– but rather, the subject of the need to migrate from Mecca
to Medina has now ended. Wherever there are
circumstances that reflect the scenario in which Muslims
found themselves in while in Mecca, however, and under
the governance of polytheists, the issue of migration re-
opens.
Non-geographical migrations also occurred. Therefore, the

applications extend beyond a geographical migration. It
has meanings and applications into our etiquettes, our
theological beliefs, which can be personified in the state of
a person who develops and morphs from one form into
another, better form. From a state of ignorance and
blindness in all aspects of life. To one of understanding of
the reality of life and what awaits mankind after the worldly
life.
The application of what can be learnt from the migration

can be applied to our current modern day life just as it was
applied at the beginning of Islam, and by those who live in
both Islamic and Non-Islamic countries. The migration was
not only a material migration from one land to another, but
it is also a moral migration from one state to another, from
10 ‫ وال هجرة بعد الفتح‬،‫وال تعرب بعد الهجرة‬

11 (‫ الشيخ الصدوق‬- ‫ )من ال يحضره الفقيه‬V3 P359 H4273
8
a state of weakness to one of strength, from a state of
minority to a state of a majority, from a state of
differentiation to a state of unity, from a state of stagnation
to a state of development, and most importantly, from a
state of ignorance with regards to our obligations and
responsibilities to one of knowledge and awareness.
The meaning of migration in the context in which we are

focusing on is the move from non-Islamic countries to
Islamic countries, and this is the materialistic migration, but
the spiritual and moral migration is to move oneself
Islamicly from one stage to another so that the second
stage is one that is better than the first, for which the
content discussed is applicable. 12
Definition of At-Ta’arub [‫]التعرب‬

The other term needing to be defined is “Ta’arub” [At-
Ta’arub].
Lexical Meaning
In classical Arabic, the term refers to those who live as
Bedouins13, that is, in the desert and away from civilisation
with in towns and cities.
12 )‫ العتبةالعلوية المقدسة‬- ‫(التعرب بعد الهجرة‬

13 ‫القاموس المحيط‬
9
Ta’raaba is a past tense verb that describes the action of
the one who moves to live with the Bedouins.
Practical Meaning
This term is from the phrase [‫ ]التعرب بعد الهجرة‬At-Ta’arub

badul Alhijjrah, which means to return to a former, inferior
state after migrating to a superior one. The term is taken
from Bedouins who live in the deserts and are away from
civilisation and centres of learning, is not knowledgeable
about issue of religion, and in Arabic it is termed al-a’raab
[‫]األعراب‬. So it is a borrowed term… to indicate one who is
far away from religious centres of teachings, mosques,
Islamic schools, centres of worship for Muslims, centres of
learning for Muslims, as though away from the city of
Islamic Knowledge and surroundings and in the deserts of
ignorance and bewilderment.
In its practical application, it is the return of a person that is

now a Muslim to their former state of ignorance, a child who
is yet to learn the basics of his religion.
It is to be indifferent to the rules of Islam before one even

learns what one should have learnt with regards to these
rules. It is as though this term refers to returning to the
backwards and ignorant manners and etiquettes of the
Bedouins who live in the deserts.
10
And so, the meaning of “At-Ta’arub” is to reside and live
with such Bedouins and to become amongst them living in
ignorance and adopting their etiquettes and manners.
This term is used because of the apparent regression of

some of the Muslims who later preferred to live away from
Islamic societies and governance, perhaps following the
now common term “ignorance is bliss!”, to live amongst
Bedouins and disbelievers.
But ignorance is not bliss – ignorance is misery.
In the introductory stages of Islam it was obligatory to

migrate to the land of the prophet in order to learn the
religious duties and responsibilities. It was forbidden to
remain in non-Islamic nations if that was the cause of the
inability to uphold religious observations such as the
prayers or fasting.14
In trying to explain the concepts of Ta’arub after migration

some scholars have answered the following in relation to
the question of migration: 15
What is meant by migration is to travel to countries

in which the Muslims awareness of Islamic
practices is reduced due to the distance in which
one finds themselves away from centres that teach
religious duties and obligations.

11
So, it is apparent that the meaning of the term “Al-
Aarabi” Is the one who is ignorant with regards to
Islamic rulings. This is especially so because of the
narration that we have that have defined this term,
and so it is not specific to those Bedouins who live
in deserts nor is the one who moves to live with
them, but a much wider definition, in which one may
fall under the category of “Al-Aarabi”.
Ta’arub in the Holy Qur’an
The Holy Quran has vilified the issue of “Ta’arub” and

obligated migration as can be seen in the following verses:
ُ َ َ َ َّ َ َ َ َ ْ ُ َ َ َ ْ ُ َ ْ َ ْ َ َ ُ ِّ َ ُ ْ َ َ َ
‫اَّلين كذبوا‬
ِ ‫اب ِِلؤذن لهم وقعد‬ ِ ‫وجاء المع ِذرون ِمن اْلعر‬
َ َ ْ َ َ َ َّ ُ َ ُ َ َ َ َّ
‫ين كف ُروا ِمن ُه ْم َعذاب أ ِِلم‬ ‫اَّل‬
ِ ‫يب‬ ‫ص‬ِ
ُ‫ول ۚ َسي‬
ُ ‫اللـه ورس‬
And the Bedouins came with their excuses, asking for
leave; those who lied to God and His Messenger tarried;
there shall befall the unbelievers of them a painful
chastisement. [Holy Quran 9:90]
There are two identifiable groups of people that Ayah 9:90

discusses16:
12
1. A group of people who have genuine reasons as to
their inability to join the struggle, such as the lack
of weapons or wealth to fight17. “And the Bedouins
came with their excuses, asking for leave”.
2. Another group that is not genuine, rather, finds

excuses in order to avoid the struggle disobediently
while in fact they can do so. “those who lied to God
and His Messenger tarried”.
The Ayah ends with a threat to the disbelievers belonging

to either of those groups: “there shall befall the unbelievers
of them a painful chastisement”.18
َ ُ ُ ُ َ ْ َ َّ َ ُ َ ْ َ َ ً َ َ ً ْ ُ ُّ َ َ ُ َ ْ َ ْ
َ‫ود ما‬ ‫اْلعراب أشد كفرا ون ِفاقا وأجدر أَّل يعلموا حد‬
ٌ ‫ـه َعل‬
ٌ‫ِيم َحكِيم‬ َّ َ
ُ ‫الل‬ ُ َ ٰ َ َ ُ َّ َ َ َ
‫وِلِ ۗ و‬
ِ ‫أنزل اللـه لَع رس‬
The Bedouins are more stubborn in unbelief and hypocrisy,
and apter not to know the bounds of what God has sent
down on His Messenger; and God is All-knowing, All-wise.
[Holy Quran 9:97]
17 (Mizan Al-Hikmah ‫ )مِ يزان ْالحِ كمة‬V5 P373

13
َ
ُ َ َ َ‫خ ُذ َما يُن ِف ُق َم ْغ َر ًما َوي‬
‫َت َّب ُص بِك ُم‬ َّ
ِ ‫اب َمن َيت‬ َ ‫ َوم َِن ْاْل ْع‬
‫ر‬
ِ
ٌ ‫يع َعل‬
‫ِيم‬ ٌ ‫ـه َس ِم‬ ُ َّ‫الس ْو ِء ۗ َوالل‬
َّ ‫ادل َوائ َر ۚ َعلَيْه ْم َدائ َر ُة‬
َّ
ِ ِ ِ
Some of the Bedouins take what they expend for a fine and
await the turns of fortune to go against you. Theirs shall be
the evil turn; God is All-hearing, All-knowing. [Holy Quran
9:98]
The Ayahs potentially gives the reader a warning that not only
are hypocrites are those Muslims with in the cities but rather,
they are also amongst the Bedouins – who are even more
stringent in their hypocrisy and disbelief. Their lifestyle in
living further out from the centres of religious learning leads
to a deeper level of hypocrisy and disbelief – “The Bedouins
are more stubborn in unbelief and hypocrisy “ - than their
peers that live with in the cities, and closer to those centres
“and apter not to know the bounds of what God has sent down
on His Messenger”.19
The Bedouins also consider what the spend in the way of

Allah‫ ﷻ‬to be a loss, a tax, a right that has been taken away
from them and expect the worst in life with the words “Some
of the Bedouins take what they expend for a fine and await
the turns of fortune to go against you.” What in fact this shows
is the short sightedness of such people, their stinginess and
consider any spending in the way of Allah‫ ﷻ‬to be a waste.
They await problems and calamities to reach others, but as
the Ayah says – “Theirs shall be the evil turn”.20

14
َ‫ون ۚ َوم ْن أَ ْهل ال ْ َمدينة‬ َ ُ َُ
‫اب منافِق‬ َ ْ َ ْ َ ِّ ُ َ ْ َ ْ َّ َ
ِ ِ ِ ِ ِ ‫و ِممن حولكم ِمن اْلعر‬
ِّ َ ْ َ َْ َ ْ َ َ َ ِّ َ َ ُ َ َ
‫اق ل تعل ُم ُه ْم ۚ َن ُن نعل ُم ُه ْم ۚ َس ُن َع ِذ ُب ُهم‬ ِ ‫ۚ مردوا َع ا ِلف‬
َ ‫َّ َّ َ ْ ُ َّ ُ َ ُّ َ َ ى‬
‫ل َعذاب َع ِظيم‬ ‫ي ثم يردون ِإ‬ ِ ‫مرت‬
And some of the Bedouins who dwell around you are
hypocrites; and some of the people of the City are grown
bold in hypocrisy. Thou knowest them not; but We know
them, and We shall chastise them twice, then they will be
returned to a mighty chastisement. [Holy Quran 9:101]
َ ُْ َ ُ َ ََْ َ َ
َ ‫ون م َِن ْاْل ْع‬
َ ُ َّ َ ُ ْ َ َ ُ ُ َ َ
‫اب شغلت َنا أ ْم َواُلَا َوأهلونا‬ ِ ‫ر‬ ‫سيقول لك المخلف‬
َ َ ُْ ْ ُُ َ ْ َ َّ َ َْ َ ُ َُ ََ ْ ْ َ ْ َ
‫فاستغ ِفر ُلا ۚ يقولون بِألسِنت ِ ِهم ما ليس ِِف قلوب ِ ِهم ۚ قل فمن‬
ْ‫كم‬ُ َ َ َ ْ َ ًّ َ ْ ُ َ َ َ ْ ً ْ َ َّ َ ِّ ُ َ ُ ْ َ
ِ ‫يمل ِك لكم ِمن اللـهِ شيئا إِن أراد بِكم َضا أو أراد ب‬
ً ‫ون َخب‬ َ ُ َ ْ َ َ ُ َّ َ َ ْ َ ً ْ َ
‫ريا‬ ِ ‫نفعا ۚ بل َكن اللـه بِما تعمل‬
The Bedouins who were left behind will say to thee, 'We
were occupied by our possessions and our families; so ask
forgiveness for us!' They say with their tongues what is not
in their hearts. Say: 'Who can avail you aught against God, if
He desires hurt for you, or desires profit for you? Nay, but
God is ever aware of the things you do. [48:11]
15
َ‫آمنَّا ۚ ُقل ل َّ ْم تُ ْؤمنُوا َولَ ىـكن قُولُوا أَ ْسلَ ْمنا‬ َْ َ َ
ُ ‫اْل ْع َر‬
َ ‫اب‬ ‫ت‬
ِ ِ ِ ‫قال‬
ُ َ ‫يعوا اللَّـ َه َو َر ُس‬
ُ ‫ك ْم ۚ َوإن تُط‬ ُ ُ ُ ُ َ ْ ُ ْ َ َّ َ َ
‫ول‬ ِ ِ ِ ‫اْليمان ِِف قل‬
‫وب‬ ِ ‫ولما يدخ ِل‬
َّ ُ َ َ َّ َّ ً ْ َ ْ ُ َ ْ َ ْ ِّ ُ ْ َ َ
‫ل ي ِلتكم ِمن أعما ِلكم شيئا ۚ إِن اللـه غفور ر ِحيم‬
The Bedouins say, 'We believe.' Say: 'You do not believe;
rather say, "We surrender"; for belief has not yet entered
your hearts. If you obey God and His Messenger, He will not
diminish you anything of your works. God is All-forgiving, All-
compassionate.' [Holy Quran 49:14]
What can be determined from the above Ayahs is the

vilification of “Ta’arub” is not Bedouins, but the loss of faith
and ignorance with regards to the laws and litigation of the
religion, and living in a situation or in a place where it is not
possible to enact what has been obligated by Allah upon his
worshippers, and so we find that Allah praises some of the
Bedouins who believed and had faith and acted upon the
religious rulings. Those are the Bedouins that have earned
the praise in the Holy Qur’an and the promise of Mercy:
ْ َ
‫خذ َما‬
ُ َّ َ َ ْ َّ ْ
ِ ‫اب َمن يُؤم ُِن بِاللـهِ َواْلَ ْو ِم اْلخ ِِر ويت‬ ‫ر‬َ ‫ َوم َِن ْاْل ْع‬
ِ
َّ ٌ ُ َّ َ َ َ َّ َ َ ُ ُ ُ
ۚ ‫الر ُسو ِل ۚ أَّل إِن َها ق ْربَة ل ُه ْم‬
َّ ‫ات‬ ِ ‫ِند اللـهِ َو َصل َو‬ ‫ات ع‬ ٍ ‫ين ِفق ق ُرب‬
ٌ ‫ور َّرح‬
‫ِيم‬ ٌ ‫ـه َغ ُف‬ َ َّ‫ْحتِهِ ۗ إ َّن الل‬ ُ َّ ُ ُ ُ ْ ُ َ
َ ْ ‫ـه ِف َر‬
ِ ِ ‫سيدخِلهم الل‬
16
And some of the Bedouins believe in God and the Last Day,
and take what they expend for offerings bringing them near
to God, and the prayers of the Messenger. Surely they are
an offering for them, and God will admit them into His mercy;
God is All-forgiving, All-compassionate. [Holy Quran 9:99]
And the choice is given even to the Bedouins to either obey

Allah and be rewarded or to turn their backs and in turn
be punished:
َْ ُ َْ َ َ ْ َ ْ ُ َ َ
‫وِل بأس‬ ‫أ‬ ‫م‬ ‫و‬ ‫ق‬ ‫اب ستدعون ِإ ى‬
‫ل‬ َ ‫ي ِم َن ْاْل ْع‬
‫ر‬
َ ُ ْ ِّ ُ
َ ‫خلَّف‬
ِ ‫قل ِللم‬
ِ ِ
ُ َّ ُ ُ ْ ُ ُ ُ َ َ ُ ْ ُ ْ َ ْ ُ َ ُ َ ُ َ
‫ش ِديد تقا ِتلونهم أو يس ِلمون ۚ ف ِإن ت ِطيعوا يؤ ِتكم اللـه‬
ْ‫كم‬ُ ْ ِّ َ ُ ُ ْ َ ِّ ُ ْ َّ َ َ َ َ ْ َّ َ َ َ َ ً َ َ ً ْ َ
‫أجرا حسنا ۚ و ِإن تتولوا كما توِلتم ِمن قبل يع ِذب‬
َ َ
‫َعذابًا أ ِِل ًما‬
Say to the Bedouins who were left behind: 'You shall be
called against a people possessed of great might' to fight
them, or they surrender. If you obey, God will give you a
goodly wage; but if you turn your backs, as you turned your
backs before, He will chastise you with a painful
chastisement.' [48:16]
The reality of “Ta’arub” is the opposite of migration. It is to

regress in your pursuit of perfection, were perfection
requires progression towards that goal, a migration from
one level to a higher one. Ta’arub is to remain in the
deserts of ignorance, rather than move towards the city of
17
knowledge. It is contentment with what one has in this
world, without considering what they will be missing in the
hereafter. It can also be to leave a good habit out of spite
and disobedience.
A narration through Jaaber Al Jaafy, who is said to have

heard Imam As Sadiq say: I heard Imam Baqir say: “I
love to continue doing good actions until it becomes
habitual. And if it was missed at night it would be made up
for during the day, and if it was missed in the day it would
be made up for at night. Verily, the most loved of actions
to Allah‫ ﷻ‬are those that are done consistently, for deeds
are presented every Thursday and beginning of each
month, and the deeds of the year are presented in the
middle of the Month of Sha’baan. So, if you become
accustomed to a good action, continue to do it for a year.”21
Imam Al-Kadhim is said to have said the following:
‫ليس منا من لم يحاسب نفسه في كل يوم فإن عمل حسنا‬

‫استزاد هللا وإن عمل سيئا استغفر هللا منه وتاب إليه‬.22
Not from us is the one that does not take account of their
actions everyday, and if they have done good they seek
more of the same from Allah‫ﷻ‬, and if they have done evil
they seek forgiveness from Allah‫ ﷻ‬and repent back to
Him.
21 (Bihar Al Anwar ‫ )بحار األنوار‬V84 P37

22 (Usool Al Kafi - ‫ )اصول الكافي‬V2 P453
18
And many more similar narrations all pointing to the need
to progress and not regress, and once progress is made, it
is to continue. And where regression is made, it must
come to an end and an obligation is upon us to move
forwards once again.
The opposite of this becomes taar’tub.
Not learning religious science is forbidden where it is an

obligation upon a person to gain such knowledge.
Some of the greats have considered the leaving of gaining

religious sciences after spending time pursuing them a
form of Ta’arub.
Syed Sistani in his first chapter of “Minhaj Al-Saliheen”,

states that:
It is obligatory to learn the jurisprudential issues

that one encounters regularly, such as that of
doubts and oversight in prayers, so that when one
faces a situation in which there is an obligation
upon them, they are aware of their obligations at
the time in which they face it.23
Thus, it is an obligation upon the Muslim to learn and

understand the issue of migration and Ta’arub, of the
obligation to remain, or move, from a location in which they
23 (‫ منهاج الصاحين‬Minhaj Al-Saliheen - Syed Sistani) V1 P10
19
live in – depending on the circumstances in which they
face, and where the obligation is to move, to know where
one must move to.
These circumstances are dynamic and not static. They

change with time. A right decision at one point in time does
not mean it continues to be the right decision for eternity.
Times change. Opportunities present themselves and
choices need to be made.
And finally, an important practicality of migration and

Ta’arub in the modern world is to know the Imam of your
time. After the demise of the Prophet, migration became
obligatory towards the Imams and the most important of
those today is knowing today’s Imam.24 To die without
knowing your Imam is to die a death of the ignorant, the
ignorance of disbelief, hypocrisy and misguidance 25,26.
The Holy Qur’an

Based on the discussion above, a Muslim that prevents
themselves from gaining awareness of religious duties and
obligations, distancing themselves from Islamic societies
and civilisations, where one can gain awareness and

25 (Usool Al Kafi - ‫ )اصول الكافي‬V1 P377
26 ‫ عن الحارث‬،‫ عن الفضيل‬،‫ عن صفوان‬،‫ عن محمد بن عبد الجبار‬،‫أحمد بن إدريس‬
‫ من‬:‫ قال رسول هللا صلى هللا عليه وآله‬:‫ قلت ألبي عبد هللا عليه السالم‬:‫بن المغيرة قال‬
‫ جاهلية جهالء أو جاهلية ال‬:‫ قلت‬،‫ نعم‬:‫مات ال يعرف إمامه مات ميتة جاهلية؟ قال‬
‫يعرف إمامه؟ قال جاهلية كفر ونفاق وضالل‬
20
understand jurisprudential obligations, in reality, are
“mutaarib” - or a Bedouin within the context portrayed in
the Holy Qur’an. That vilification which is found in the Holy
Quran targets such people even though they live within
towns and cities [and not in deserts]27.
Was not God's earth wide enough?
It is noted in history that a group of people from the Muslim

community, that apparently would say there is no God but
Allah, such as Qais bin Al-Kaffa, Qias bin Al-Waleed and
such people, did not migrate from Mecca to Medina even
though they were able to do so. These so-called Muslims,
that apparently declared their submission to Islam, did not
migrate upon the order of the prophet to Medina, for the
love of the land and the love of their wealth and instead
remained in Makkah. And when the leaders of Quraish
came to the battle of Badr, and those “Muslims” had to fight
alongside Quraish, otherwise the leaders of Quraish
threatened anyone who refused to do so by destroying
their homes and taking away their wealth.
When they entered the battle and saw the number of

Muslims that were ready to fight, commonly thought of as
being 313 Muslims, as opposed to the 1000 or so fighters
from the enemy side, doubt entered their hearts and they
21
were killed by the swords of the Muslims while fighting for
the disbelievers. - the following Ayahs were revealed28:
ْ‫يم ُكنتُم‬ ُ َ
َ ‫نفسه ْم قَالُوا ِف‬ َ َُ َ ْ ُ َّ َ َ َّ َّ
ِِ ‫ين ت َوفاه ُم ال َمَلئِكة ظال ِ ِِم أ‬ ‫اَّل‬
ِ ‫إِن‬
ُ َ ُ َ ََ ُ َ َْ َ ‫ۚ قَالُوا ُكنَّا ُم ْس َت ْض َعف‬
‫ي ِِف اْل ْر ِض ۚ قالوا أل ْم تك ْن أ ْرض‬ ِ
َّ ُ ْ َ َ َُ َ َ ُ‫اللَّـه َواس َع ًة َفت‬
ۚ ‫يها ۚ فأول ىـ ِئك َمأ َواه ْم َج َهن ُم‬ ‫اج ُروا ِف‬
ِ ‫ه‬ ِ ِ
ً ‫ت َمص‬ ْ َ ََ
‫ريا‬ ِ ‫وساء‬
And those the angels take, while still they are wronging
themselves -- the angels will say, 'In what circumstances
were you?' They will say, 'We were abased in the earth.' The
angels will say, 'But was not God's earth wide, so that
you might have emigrated in it?' Such men, their refuge
shall be Gehenna -- an evil homecoming! [Holy Quran 4:97]
in Tafsir Al-Mizan29, Syed Tabatabai mentions Ayah 16:28

alongside the aforementioned Ayah in its exegesis:
َّ ‫نفسه ْم ۚ فَأَلْ َق ُوا‬

َ‫السلَ َم ما‬ ُ َ َ ُ َ َ ْ ُ َّ َ َ َّ
‫ين تتَ َوفاه ُم ال َمَلئِكة ظال ِ ِِم أ‬ ‫اَّل‬
ِِ ِ
َ ُ َْ ُ َ َّ َّ ‫َ َ ى‬ ُ ْ َ َّ ُ
‫ل ِإن اللـه َع ِليم ِب َما كنتُ ْم تع َملون‬ ‫كنا نع َمل ِمن ُسوء ۚ ب‬
whom the angels take while still they are wronging
themselves.' Then they will offer surrender: 'We were
28 (Al-Amthal: Ayotallah Makarim Shirazi)

29 (Tafsir Al-Mizan by Syed Tabatabai) V5 P50
22
doing nothing evil. 'Nay; but surety God has knowledge of
the things you did.[ Holy Quran 16:28]
And he explains that the meaning of “wronging

themselves” is, as reinforced by 4:97, is wronging oneself
by deviating from the religion of Allah‫ﷻ‬, leaving the rituals
due to being with in a polytheistic society and being
amongst non-believers. Being in such an environment
means that the strength is with the non-religious of
polytheist, and that leaves those who seek such teachings
to be the weaker population. This results in one being
unable to seek guidance to learn religious teachings or
perform their religious obligations. This leads to the
question and the answer: 'In what circumstances were you?'
They will say, 'We were abased in the earth.'30.
Syed Tabatabai then goes on to say that the rebuke by the

Angels – “But was not God's earth wide, so that you might
have emigrated in it?” belies the response of those people
in question, those who claim to have not been able to
perform their duties or learn their religion. For, unless the
entire world was commanded by polytheists and non-
believers, they would have been able to make the choice
to migrate. But they chose not to. They chose to stay. And
an ill choice it was.
30 4:97
23
A discussion on the meaning of “abased”31 then follows and
is for the reader to follow up.32
In another Ayah where the vastness of the world is

mentioned…:
‫َى‬ ْ َ َ َّ ْ ُ َّ َ ُ َّ ُ َ َ َّ َ َ ْ ُ
‫ين أح َسنُوا ِِف ه ِذ ِه‬ ‫َّل‬
ِ ِ ‫اَّلين آمنوا اتقوا ربكم ۚ ل‬ ِ ‫قل يا ِعبا ِد‬
َ َّ ُ ْ َ َ
َّ ‫اّلل َواس َعة ۚ إ َّن َما يُ َو َّّف‬ َ َ َ َ ْ ُّ
‫الص ِاب ُرون‬ ِ ِ ِ ‫ادلنيا حسنة ۚ وأرض‬
َ ْ َ ْ ُ َْ َ
‫ري ِحساب‬ ِ ‫أجرهم ِبغ‬
Say: 'My servants who believe, fear your Lord. For those
who do good in this world good, and God's earth is wide.
Surely the patient will be paid their wages in full without
reckoning.' [Holy Quran 39:10]
…after indicating that a believer must have “taqwa” of the

Lord and that piety and good, pious deeds in this world
in their spoken words, actions and thoughts will have their
rewards in the hereafter, the Ayah then indicates that the
earth that Allah has created is indeed wide!
According to Sheikh Naser Makarem Shirazi in his

Exegesis Al-Amthal,33 this portion of the Ayah is a
response to those claim weakness and find excuses who
31 ‫المستضعف‬
32 (Tafsir Al-Mizan by Syed Tabatabai) V5 p53
24
say that they are unable to perform their duties because of
the environment and governments in which they live in.
In the case of this Ayah, it was for those who lived in Mecca
where it was governed by polytheists, and the answer to
them is that if Mecca is not suitable, then Madina is and
that you should migrate there. Indeed, not only Medina,
but the entire earth is available for you to migrate to
another place where you can practice your obligations.
Sheikh Naser Makarem Shirazi then states that migration

is a significant issue that has important roles at all times –
on one side one must migrate in order to be able to practice
their faith, and on another, to be able to spread the faith.
And with regards to 4:97, he emphasises that a believer

who is capable of migrating in the way of Allah and does
not will in fact have no excuse when facing Allah on the
Day of Judgement.34
Migration is not easy
Towards the end of this Ayah [39:10], there is an

acknowledgement of the difficulty that is to be faced when
migrating - Surely the patient will be paid their wages in full
without reckoning!
25
Migrating is not an easy task. It takes a significant amount
of psychological motivation and the struggle involves the
exhaustion of a significant portion of wealth in order to
successfully migrate from one land to another. Patience is
required. Perseverance is required, and a strong will is
required.
When one decides to migrate to another country,

especially when one is migrating from “western civilisation”
to an “eastern civilisation”, many friends and family
members will exert their utmost effort to stop the migrator
from doing so. Expressing huge concerns, showing
different statistics, and instilling fear as to the children’s
futures, your own futures, loss of wealth, the inability to
return and other concerns that they may have.
However, the duty of the individual is to their own self and

their own family:
َ ُ ُ ً َ ْ ُ َْ ُ ُ َ ُ َ َ َّ َ ُّ َ َ
‫ارا َوقودها‬ ‫آمنُوا قوا أنف َسك ْم َوأه ِليكم ن‬ ‫اَّلين‬
ِ ‫يا أيها‬
َ ْ َ َّ َ َ َ َ ُ َ َ ْ َ ُ َّ
‫ارة َعليْ َها َمَلئِكة ِغَلظ ِش َداد ل يع ُصون‬ ‫اْلج‬
ِ ‫الاس و‬
َ ُ َ ْ ُ َ َ ُ َ ْ َ َ ْ ُ َ َ َ َ َ َّ
‫اللـه ما أمرهم ويفعلون ما يؤمرون‬
Believers, guard yourselves and your families against

a Fire whose fuel is men and stones, and over which are
harsh, terrible angels who disobey not God in what He
26
commands them and do what they are commanded. [Holy
Quran 66:6]
Of those who do not migrate?
And as for those who believe but have decided to remain

behind, there is no obligation of “wiliyah” to them as
described in the following Ayah:
ْ ُ َ َ ْ َ ْ َ ُ َ َ َ ُ َ َ َ ُ َ َ َّ َّ
‫اَّلين آمنوا وهاجروا وجاهدوا ِبأموال ِ ِهم وأنف ِس ِهم ِِف‬ ِ ‫إِن‬
َ َ ‫َّ َ َّ َ َ َّ َ َ ُ ُ َ ى‬
ُ َ‫ك َب ْع ُض ُه ْم أ ْو ِِل‬
‫اء‬ ‫اَّلين آووا ونَصوا أولـ ِئ‬ ِ ‫يل اللـ ِه و‬
َ
ِ ‫س ِب‬
َ ُ َ َ ‫آمنُوا َول َ ْم ُي‬ َّ َ ْ
‫اج ُروا َما لكم ِِّمن َوليَ ِت ِهم ِِّمن‬ ِ ‫ه‬ َ ‫ين‬َ ‫اَّل‬
ِ ‫َبعض ۚ و‬
ُ َ َ ِّ ُ ُ َ َ ْ َ ۚ ‫ّت ُي َهاج ُروا‬ ْ َ
‫ين ف َعليْك ُم‬ ِ ‫دل‬
ِ ‫ا‬ ‫ِف‬ ِ
ْ ‫وك‬
‫م‬ ‫نَص‬ ‫ت‬ ‫اس‬ ‫ن‬ ِِ ‫إ‬ ‫و‬ ِ ‫ى‬ َّ ‫َشء َح‬
ُ َّ َ ْ ُ ْ َ ‫َّ ْ ُ َّ َ َ ى‬
‫َع ق ْوم بَينَك ْم َوبَينَ ُهم ِِّميثاق ۚ َواللـه ِب َما‬ ‫الَص إِل‬
َ ُ َْ
‫تع َملون بَ ِصري‬
Those who believe, and have emigrated and struggled

with their possessions and their selves in the way of God,
and those who have given refuge and help -- those are
friends one of another. And those who believe, but have
not emigrated -- you have no duty of friendship towards
27
them till they emigrate; yet if they ask you for help, for
religion's sake, it is your duty to help them, except against
a people between whom and you there is a compact; and
God sees the things you do. [Holy Quran 8:72]
This Ayah and Ayah 75 describes the interactions

between four groups of believers:
a. Those who are believers and migrated [in this

case from Mecca to Medina.]
b. Those who are believers accepting those
migrating to them [in this case dwellers of Yathrib
which then became Medina after the migration].
c. Those who believed but did not migrate [That is,
remained in Mecca].
d. And those who believed thereafter and migrated.
The first two groups have a loyalty towards each other

and an obligation to each other. The third group,
however, there is no loyalty or “wiliyah” prescribed
towards them unless they migrate themselves, or they
need assistance when attacked. However, if attacked by
an enemy in which the migrators have a contract with –
the contract takes priority!!35
The fourth group is referred to in Ayah 75 of the same

Surah:
28
َ ‫َ ْ ُ َ َ َ ُ َ َ َ ُ َ َ ُ ْ َُ َى‬ َّ
‫آمنُوا ِمن بعد وهاجروا وجاهدوا معكم فأولـئِك‬ َ ‫ين‬
َ ‫اَّل‬
ِ ‫َو‬
َّ َ ْ َ ‫ُ ْ َُ ُ ْ َ ْ َ َ ْ ُ ُ ْ َ ْ َى‬
‫اب اللـ ِه‬
ِ ‫ِمنكم ۚ وأولو اْلرحامِ بعضهم أول ِببعض ِِف ِكت‬
ُ َ َّ َّ
ْ َ ‫ك ِّل‬
‫َشء َع ِليم‬ ِ ‫إِن اللـه ِب‬
And those who have believed afterwards and

emigrated, and struggled with you -- they belong to
you; but those related by blood are nearer to one another
in the Book of God; surely God has knowledge of
everything. [Holy Quran 8:75]
This opens the doors to those who embrace Islam later

on and migrate and struggle for the cause. Yes, those
who were the first to do so have a special place, but Islam
does not close its doors after those who initiate those
actions, but continues to open its doors to all those who
do so in the future.36
Obligation to Migrate?
The jurists have used the following Ayahs to deduce that
migration is obligatory37:
36 (Al-Amthal: Ayotallah Makarim Shirazi)V5 P127

29
ُ ‫ِيم ُك‬َ ‫سه ْم َقالُوا ف‬ ُ َ َ ُ َ َ ْ ُ َّ َ َ َّ َّ
ۖ ‫نت ْم‬ ِِ ‫ِين ت َوفاه ُم ال َمَلئِكة ظال ِِِم أنف‬ ‫ إِن اَّل‬
َّ ُ َ ُ َ َ َ ُ َ َْ ْ َ ْ ُ َّ ُ ُ َ
َ ‫ض َع ِف‬
ِ‫ني ِِف اْل ْر ِض ۚ قالوا أل ْم تك ْن أ ْرض اللـه‬ ‫قالوا كنا مست‬
ْ َ َ َ ُ َّ َ َ ْ ُ َ ْ َ َ ٰ َ ُ َ َ ََُ ًَ َ
‫اءت‬ ‫ج ُروا فِيها ۚ فأولـئِك مأواهم جهنم ۖ وس‬ ِ ‫واسِعة فتها‬
َ َ ْ ْ َ َ ِّ َ َ ِّ َ َ َ ْ َ ْ ُ ْ َّ ً َ
‫ان َّل‬ ِ ‫الرجا ِل والن ِساءِ والوِدل‬
ِ ‫ إَِّل المستضع ِفني مِن‬٩٧ ‫م ِصريا‬
ً َ َ ًَ َ ُ َ َْ
٩٨ ‫يعون حِيلة َوَّل َي ْه َت ُدون َسبِيَل‬ ‫يست ِط‬
And those the angels take, while still they are wronging
themselves -- the angels will say, 'In what circumstances
were you?' They will say, 'We were abased in the earth.' The
angels will say, 'But was not God's earth wide, so that you
might have emigrated in it?' Such men, their refuge shall be
Gehenna -- an evil homecoming! --except the men, women,
and children who, being abased, can devise nothing and are
not guided to a way [Holy Quran 4:96-97].
These Ayahs have already been mentioned and

discussed.
And:
‫ون‬‫د‬
ْ َ َ َّ َ َ َ
ُ ُ‫اعب‬ ‫ف‬ ‫اي‬ ‫ي‬ ‫إ‬ ‫ف‬ ‫ة‬‫ع‬‫اس‬ ‫و‬ ‫ِض‬
ِ ْ َ‫آمنُوا إ َّن أ‬
‫ر‬ َ ‫ين‬ َّ َ َ َ
َ ‫اَّل‬ ‫يا ِعبا ِدي‬
ِ ِ ِ ِ ِ
O My servants who believe, surely My earth is wide;

therefore Me do you serve! [Holy Quran 29:56]
30
This Ayah comes after Ayahs that describes the challenges
and pressures of living as a minority group of Muslims
amongst non-believers. And this Ayah is self-evidently not
limited to the believers of Mecca, but rather, a general
statement to those who have their freedoms of practicing
their religion stripped away from them anywhere, anytime.
And to stay there would be nothing less than to live in
humiliation, and far from us are those who humiliate38, and
loss and adversity. This environment leads to the lack of
ability to practice ones faith and so to migrate away
becomes a necessity to a free place where there is relative
or absolute freedom to practice ones faith and rituals.39
After all, if the primary goal for mankind is worship40, then
where is the point in living if one cannot reach that goal?
Where that goal becomes a distant and unreachable target.
In reaching such goals, one must be a slave of nationalism
and patriotism of the land, nor loyalty and love of their family
and friends. These all have their rightful places and Islam
has clear guidelines on them, but not at the expense of
attaining the ultimate goal of worship and serving the Al-
Mighty, where migration may be the only option.41
And:
38 ‫ – هيهات من الذله‬Far from us are those who humiliate – Imam

Hussein
40 See Ayah 51:56: I have not created jinn and mankind except
to serve Me.
41 (Al-Amthal: Ayotallah Makarim Shirazi) V12 P438.
31
ً‫اغ ًما َكثريا‬َ َُ َْْ ْ َ َّ َ ْ ‫َو َمن ُي َه‬
ِ ‫َيد ِِف اْلر ِض مر‬ ِ ‫يل اللـ ِه‬ ِ ‫اجر ِِف س ِب‬
ِ
‫ول ث َّم‬ ِ ِ ‫اجرا إِل اللـ ِه ورس‬ ِ ‫ه‬ ‫م‬ ‫ه‬ِ ‫ت‬
ِ ‫ي‬ ‫ب‬ ‫ن‬ ‫م‬
ِ ‫ج‬ ‫وسعة ۚ ومن ير‬
ً‫ـه َغ ُفورا‬ ُ َّ َ َ َ َّ َ َ ُ ُ ْ َ َ َ َ ْ َ َ ُ ْ َ ْ ُ ْ ْ ُ
‫يد ِركه الموت فقد وقع أجره َع اللـ ِه ۚ وَكن الل‬
ً ‫َّرح‬
‫يما‬ ِ

many refuges and plenty; whoso goes forth from his house
an emigrant to God and His Messenger, and then death
This Ayah has already been discussed.
And:
ْ َ َ ‫اج ُروا ِف َسبيل اللَّـه ُث َّم قُتلُوا أَ ْو َماتُوا ل‬

ُ‫ري ُز َقنَّ ُهم‬ َ ‫ين َه‬ َّ َ
َ ‫اَّل‬ ‫و‬
ِ ِ ِ ِ ِ ِ
َ ‫الرازق‬ َ َّ َّ َ ً َ َ ً ْ ُ َّ
ُ ْ ‫ـه ل َ ُه َو َخ‬
‫ي‬ ِ ِ َّ ‫ري‬ ‫اللـه ِرزقا حسنا ۚ و ِإن الل‬
And those who emigrated in God's way and were slain, or

died, God shall provide them with a fair provision; and surely
God is the best of providers. [Holy Quran 22:58]
This is an indication that to perish in the way of Allah

when migrating, be it by natural death or being killed, is
32
tantamount to becoming a martyr, being provided for with
certainty a provision that is the best of provisions.42
And:
ْ ُّ َّ َ َ ُ ْ َّ َ ‫ين َه‬ َّ
‫ادلنيَا‬ ‫اج ُروا ِِف اللـ ِه ِمن َبع ِد َما ظ ِل ُموا لُبَ ِِّوئن ُه ْم ِِف‬ َ ‫اَّل‬
ِ ‫َو‬
َ‫اَّلين‬ َّ َ َُ ْ َ ُ َ َْ َُْ َ َ ْ ُ ْ َََ ًَ َ َ
ِ ﴾٤١﴿ ‫حسنة ۚ وْلجر اْل ِخرةِ أكب ۚ لو َكنوا يعلمون‬
َ ُ َّ َ ‫بوا َو َ َ ى‬
﴾٤٢﴿ ‫َع َر ِّبِ ِه ْم يتَ َوَّكون‬ ُ َ ‫َص‬
And those that emigrated in God's cause after they were

wronged -- We shall surely lodge them in this world in a
goodly lodging, and the wage of the world to come is
greater, did they but know; even such men as are patient,
and put their trust in their Lord. [Holy Quran 16:41-42]
Migration in this Ayah means to leave your homes and

country and family to protect your religion from those who
are oppressive43, and away from non-believers44 in the way
of the Prophet and in the way of Allah.
The points that can be taken from these Ayahs are that,
firstly, those who either migrate because they wish to
42 (Tafseer Noor - Sheikh Mohsen Gharaati ) V6 P62

43 (Majmaul Bayan Fi Tafsir Al-Quran ‫ ) مجمع البيان فی تفسير القرآن‬V6
P557
44 (Al Burhan - ‫ )البرهان فى تفسير القرآن‬V3 P422
33
spread their religion or due to the need to protect their
religion will be rewarded.
Secondly, if one is unable to resist the oppression and

pressures of the enemy governing the state, one has no
right to remain.
That migration, patience, and trust in Allah are the three

secrets in defeating the enemy, and that it is the trust in
Allah that will lead to the ultimate victory, not any outside
forces.
And finally, the fifth point is that this test of migration with
the difficulties that one faces, with which without, comfort
and ease cannot be obtained.45
Narrations on Migration
There are multiple narrations that discuss the issue of the
obligation to migrate and prohibition of “Ta’arub”. A few
will be included below:
Even a hand span of land

It has been narrated that the Prophet has said:
45 (Tafseer Noor - Sheikh Mohsen Gharaati ) V4 P524
34
‫من فر بدينه من أرض إلى أرض وإن كان شبرا من‬
‫ استوجب الجنة وكان رفيق إبراهيم ومحمد‬،‫األرض‬
.]‫[عليهما السالم‬
Whomever takes flight with their religion from one land to
another land, even if it be a hand span of land, Heaven is
obligated for them and is a friend of Ibrahim and Muhammad
Peace Be Upon Them.46
Death during migration

It is narrated from A’krama that there were a group of
Muslims in Mecca that were unable to migrate, so when
the Ayahs relating to migration were sent down, a man by
the name of Jundu’ bin Dhamarra from amongst the
Muslims heard it. He was in Mecca, so he said “By God,
I’m not of those God has made an exception for, For I shall
find strength and I know the way. Although ill with a very
serious illness, he said to his children “by God I will not
sleep over in Mecca and till I leave it, for I fear that I will die
in it, so they left carrying him on his bed until the signs of
death appeared to overwhelm him. He placed his right
hand upon his left and said “Oh Lord - this is for you and
this is for your Prophet, I pay allegiance to you upon what
he paid allegiance to you.” And passed away.
46
Bihar Al-Anwar V19:P31 and Mizan Al-Hikmah V4 P3431
35
When the news of this mans journey and death reached
Medina, some people said that if only he had reached
Medina he would have earned the reward of migration!
In response, the following Ayah was revealed47:
ً‫اغ ًما َكثريا‬َ َُ َْْ ْ َ َّ َ ‫َو َمن ُي َهاج ْر ِف‬

ِ ‫َيد ِِف اْلر ِض مر‬ ِ ‫ه‬ِ ‫ـ‬‫الل‬ ‫يل‬ ‫ب‬‫س‬
ِ ِ ِ ِ
‫ول ث َّم‬ ِ ِ ‫اجرا ِإل اللـ ِه ورس‬ ِ ‫وسعة ۚ ومن يرج ِمن بي ِت ِه مه‬
ً ‫ـه َغ ُف‬ ُ َّ َ َ َ َّ َ ْ َ َ ْ ََ ُ ْ ُْ ْ
‫ورا‬ ‫يُد ِركه ال َم ْوت فقد َوق َع أج ُر ُه ََع اللـ ِه ۚ وَكن الل‬
ً ‫َّرح‬
‫يما‬ ِ

many refuges and plenty; whoso goes forth from his house
an emigrant to God and His Messenger, and then death
Ignorance is not bliss

What may be the normal attitude to some living in the West,
is not the way of the Purified Household, that is, ignorance
is in fact not bliss, and to turn away from knowledge in order
to use that as an excuse is not even acceptable to those who
propagate the idea in their own courts of law.
47
Tafsir Al-Mizan V5:56
36
Imam As-Sadiq has been narrated to have said:
Learn your religion, for the one from among you who does
not is an “Aarabi”, for Allah‫ ﷻ‬says in His Holy Book:
َّ َ َ َ َ ُ َّ َ َ َ
‫نذ ُروا ق ْو َم ُه ْم ِإذا َر َج ُعوا ِإِلْ ِه ْم ل َعل ُه ْم‬
ِ ُ‫ين َو ِِل‬
ِ ‫دل‬
ِّ
ِ ‫يتفقهوا ِِف ا‬
َ َْ
‫َيذ ُرون‬
[to become learned in religion, and to warn their people
when they return to them, that haply they may beware?]
[Holy Quran 9:122]48
Imam As-Sadiq is also narrated to have said to his

companions:
Obligated upon you is the learning of the religion of Allah‫ﷻ‬,

do not become “Aa’rab”, for the one who does not become
learned in the religion of Allah‫ﷻ‬, Allah‫ ﷻ‬will not look upon
him on the Day of Resurrection and nor will their deeds be of
any benefit.49
48
(Usool Al Kafi - ‫ )اصول الكافي‬V1:p31
49
(Usool Al Kafi - ‫ )اصول الكافي‬V1:P31
37
A Greater Sin
The narrations that forbid being in a state of “Ta’arub” after
migration are numerous50 and is considered to be a Greater
Sin.
Based on the narration from Muhammad bin Muslim from

Abi Abd Allah51:
Greater Sins are seven:

1. The intentional killing of a believer
2. Accusing a believing woman, who is not an
adulterer, to be one.
3. To turn your back in escape on enemy army
on the battlefield.
4. At-Ta’arub after migration.
5. Oppressively consuming the wealth of the
orphan.
6. Consuming usury after it was forbidden.
7. And everything that Allah‫ ﷻ‬obligated the
punishment of Hellfire to.
50
Reaching the level of certainty in its authenticity - “Al Tawatur.”
51
‫ عن محمد‬،‫ عن عبد هللا بن مسكان‬،‫ عن يونس‬،‫ عن محمد بن عيسى‬،‫علي بن إبراهيم‬
‫ قتل المؤمن متعمدا‬:‫ الكبائر سبع‬:‫ سمعته يقول‬:‫ عن أبي عبد هللا (عليه السالم) قال‬،‫بن مسلم‬
‫ وأكل‬،‫ وأكل مال اليتيم ظلما‬،‫ والتعرب بعد الهجرة‬،‫ والفرار من الزحف‬،‫وقذف المحصنة‬
‫الربا بعد البينة وكل ما أوجب هللا عليه النار‬. Al-Kafi V2:P277
38
Commentary by Scholars
Sheikh Al-Tusi [d. 1067]
Sheikh Al-Tusi says there are three kinds of people in this
matter:
1. Those who are recommended but not obligated to
migrate.
2. Those for whom it is neither recommended nor
obligatory.
3. Those who are obligated to migrate.
The first group are those able to migrate and propagate the
religion of Islam, are those who became Muslim from amongst
a nation of polytheists and able to be protected by their own
family and clan, being certain of themselves in protecting their
faith, and able to be Muslim without hiding it. Al-Abbas ibn
Abd al-Muttalib, a paternal uncle and companion of the
Prophet, is an example of such a person.
The second group are those who are weak and unable to
migrate, and so should build themselves until they can.
And finally, the third, are those who are able to migrate, and
are not certain of themselves in being able to protect their
religion whilst among non-believers.
Sheikh Al-Tousi then mentions Ayahs 4:97-99.52
52
Al-Mabsoot, Sheikh Al-Tusi V2:P4
39
Alaama Al-Hilli [d. 1325]
Alaama Al-Hilli in his book, Al-Muntaha, also divides people
in to three regarding migration.
1. one of them are those whose migration is upon them
an obligation: The one who is a Muslim in a
polytheistic nation and is weak amongst them not able
to show their religion and has no excuse such as
disease or the like...mentioning Ayah 4:97.
2. Those for whom it is not obligatory but recommended
to migrate are those who have become a Muslim in a
polytheistic nation and has a family that will protect
him, able to practice, and is sure of themselves in
terms of protecting their faith.
3. From whom it is neither recommended nor obligatory
– who is not able to migrate due to the enemy
preventing them from doing so, an illness or the like.53
Alaama Mohammad Baqer Al-Majlisi [d.

1699]
Alaama Al-Majlisi includes in his Bihar Al-Anwar what has
been narrated to have been said by Imam Ali, there are six
people that cannot be the Imams of congregational prayers –
one born of adultery, an apostate, the “aa’raabi” after
migration, consumer of intoxicating alcohol…
Al-Majlisi then commentates on this issue saying “...At-

Ta’arub after migration is of the Greater Sins as noted in
53
Muntaha Al-Matlab - Alaama Hilli P898
40
multiple narrations.…” but concludes that the definition of it in
the modern age is difficult to ascertain54,55. In an earlier
volume, Alaama Al-Majlisi commentates in the footnotes that
“In our current time, it [At-Ta’arub] is one that pursues
knowledge then leaves it, becoming a foreigner to it”.56
Muhammad Hasan al-Najafi [d. 1849]

Muhammad Hasan al-Najafi known as the author of Al-
Jawahir said “it becomes obligatory to migrate from a nation
of polytheism on the one who is weak to the point that they
are unable to show their Islamic rituals from the call to prayer,
and the prayer itself and fasting and suchlike. They are
called rituals because they are signs upon the individual, or
like a symbol that is a clothing upon the body, borrowed from
the regulations relating to the religion”.57
Syed Muhsin Al-Hakim [d.1970]

Syed Muhsin Al-Hakim says “Al-Aarabi, even if it may be
explained as the one who lives in the deserts, except that it
actually means the one that takes up their religious
behaviours based on leniency even if it is not that sins are
being committed.”58
54
Bihar Al-Anwar V85:P60
55 Syed Khoei considers this to be a weak narration, but another
two as correct. See Syed Khoei’s commentary.
56
Bihar Al-Anwar V75:p267
57
Jawahir Al-Kalam V21:P34
58
Mustamsik Al-A’rwa V7:P331
41
Syed Abu al-Qasim Khoei [d. 1992]
Syed Al-Khoei explains that “At-Ta’arub after migration” is
to leave the Islamic lands after migrating to them and
moving to polytheistic nations.”59
He also mentions a narration he considers to be correct

through the trustworthy Zurarah that Imam Baqir said
Imam Ali has said “…the aa’rabi should not lead the
migrators in prayers…”,60 but concludes that this limitation
is not only to not lead migrators but anyone using another
correct narration by the trustworthy Abi Baseer: Five
groups of people are not to lead people in congregation in
all cases, and includes the “aa’rabi”.61,62
Syed Muḥammad Ḥosayn Ḥosayni

Tehrani [d. 1995]
In his book “Ma’refat Alme’aad”63, or “Eschatology” – where
theology is concerned with death and the final destination
59
Sharh Al-Urwatulwithqa - Kitab Al-Salat P377
60 ‫صحيحة زرارة عن أبي جعفر (عليه السالم) ـ في حديث ـ قال «قال أميرالمؤمنين‬
‫ ال يص ّلينّ أحدكم خلف المجذوم واألبرص والمجنون والمحدود وولد الزنا‬: )‫(عليه السالم‬
‫واألعرابي ال يؤم المهاجري‬
( Wasa'il Al Shia ‫ ) وسائل الشيعة‬V8 P325
61 U.S Site of Syed Al-Khoei, https://www.al-
khoei.us/books/?id=2577cited 28/03/2019.
62 : ‫ل حال‬ ّ ‫ «خمسة ال يؤ ّمون الناس على ك‬:)‫صحيحت أبي بصير قال (عليه السالم‬
‫»المجذوم واألبرص والمجنون وولد الزنا واألعرابي‬
( Wasa'il Al Shia ‫ ) وسائل الشيعة‬V8 P325
63 )‫ (معرفة المعاد‬V2 P18
42
of the soul, Syed Tehrani, otherwise known as Alaama
Tehrani, touches on this issue in Volume 2 of his book
when discussion the Ayahs in Surah Al-Nissa and the term
“Al-Mustadhafeen”64 and what it means in the Holy Qur’an.
َ َ ْ ْ َ َ ِّ َ َ ِّ َ َ َ ْ َ ْ ُ ْ َّ
ِ ‫الرجا ِل والنِساءِ والوِدل‬
‫ان َّل‬ ِ ‫﴿إَِّل المستضع ِفني مِن‬
ُ َّ ‫ك َع ََس‬ َ َ َُ ً َ َ ًَ َ ُ َ َْ
‫اَّلل‬ ‫ فأول ِئ‬٩٨‫يعون حِيلة َوَّل َي ْه َت ُدون َسبِيَل‬ ‫يست ِط‬
﴾٩٩‫ورا‬ ُ َّ ‫أَ ْن َي ْع ُف َو َعنْ ُه ْم َو َك َن‬
ً ‫اَّلل َع ُف ًّوا َغ ُف‬
Except the men, women, and children who, being

abased, can devise nothing and are not guided to a way;
haply them God will yet pardon, for God is All-pardoning,
All-forgiving. [Holy Quran 4:98-99]
He says “…the “abased” are those who truly do not have

real intellectual power. And so are unable to be guided or
are unable to escape or leave the control of their father and
mother, nor are they able to learn without a teacher, nor
able to oppose the surrounding environment they are in
and the current state of affairs. Or those women and
children who submit to the control of the husbands and
those who teach them what ever it is they may want to
teach them – directing them however they please. So they
have no intellect, nor any knowledge, so that they may be
able to differentiate between wrong and right, and are
unable to save themselves from wrongful imitation
64 ‫المستضعفين‬
43
because they are the ones who are unable to comprehend
the possibility of error so that they may be able to correct
their ways.”
He then explains the term “Al-Mustadhafeen”65, translated

by Arberry as “abased”.
“Some claim to be of the abased people according to the

logic of the Holy Qur’an, so that hopefully Allah‫ ﷻ‬forgives
them and forgoes their sins that do not conflict with intellect
or of the ones that are of the oppressive type that
oppresses the rights of others and betrays them.
“The abased are those who do not own the ability to identify
the rightful religion, whom benefit nothing, nor do they
benefit from studying truthful books, just as they do not
meet with real scholars and mystics who have a clear,
vigilant conscience who truly stay away from their whims
and desires….”
“However those who own that ability and willingness to

obtain knowledge of the Straight Path and to meet those
scholars and divine teachers, and have the ability to
research and comprehend the Holy Qur’an and the
Traditions of the Prophet and the Imams, who are able
to escape the obedience and submission to the oppressors
of their time, and to be able to break the blind following of
others while able to learn from and imitate divine and
righteous scholars, except that they instead been
65 ‫المستضعفين‬
44
distanced from the world of spirituality by their desires,
neglect and confused desires and material wants – taking
them to the path of misguidance.
“So they are not of the abased, but rather, they are from
the oppressors and of the people of Hell. They will be
taken and punished for their false beliefs, their vice
attributes, and their oppressive actions that are not
accepted. The angels will never accept any excuse as to
not to seize their souls no matter how hard they try to
describe themselves as those people who are abased.
They will escort them to Hell in groups.”
Alaama Teharni then goes to Ayah 100 of the same Surah,
saying this Ayah is there so as to remove excuses:
ً‫اغ ًما َكثِريا‬ َ َُ َْ َ َّ

‫َي ْد ِِف اْلر ِض مر‬
ْ
ِ ِ‫يل اَّلل‬
َ ْ ‫﴿ َو َم ْن ُي َها‬
ِ ِ ‫جر ِِف سب‬ِ
ُ َّ َ َ ُ َْ ْ ْ َُْ ْ ََ ًَ َ َ
ِ ‫ج ًرا إَِل اَّللِ َو َر ُس‬
‫وِلِ ث َّم‬ ِ ‫وسعة ومن َيرج مِن بيتِهِ مها‬
ُ َّ ‫اَّللِ َو َك َن‬
ً‫اَّلل َغ ُفورا‬ َّ َ َ ُ ُ ْ َ َ َ َ ْ َ َ ُ ْ َ ْ ُ ْ ْ ُ
‫يدرِكه الموت فقد وقع أجره لَع‬
ً ‫َرح‬
﴾١٠٠‫ِيما‬

many refuges and plenty; whoso goes forth from his
house an emigrant to God and His Messenger, and then
death overtakes him, his wage shall have fallen on God;
surely God is All-forgiving, All-compassionate. [Holy
Quran 4:100].
45
This Ayah is “…so that there is no one that can say “But I
cannot migrate because I was born and raised there, or
that there is where my people and family and friends and
work and house and garden and business and farm and
wife and children and the rest of my life. So, my life is
settled there.” Whereas there is where evil and vile acts
are committed, malicious propaganda is spread,
oppressive and unfair laws are enforced and seen as a
necessary law, and so for the individual, who says “the
matter is outside of my control and I am not responsible for
not having Divine laws enforced.”
“This logic is a fallacy because a person who is committed

and who accepts responsibility, who is aware and
conscious, who sees happiness in the perfection of the
soul and the ascension to the highest levels of humanity,
is obligated to withstand the problems and difficulties that
are met at the start of the path that is well established and
the will power that is not shaky. One must choose an
appropriate place for themselves to secure the journey of
the soul and to reach the spiritual perfection. To protect
and guard themselves and their relations and children from
corruption and from getting lost. And finally, to not be
concerned about the fear and apprehension that may
stand in the way and prevent one from reaching the
intended destination.
“And if a resolve such as this [ie to migrate] inside one is

determined, certainly, Allah‫ ﷻ‬will guide them to places that
will suite them and will save them from their waver. And if
we were to assume that they do not make it to their goal,
46
they will suffice to have left their home migrating towards
Allah‫ﷻ‬, and that they have taken the steps to be striving on
the path and direction of learning….”
Syed Ali Al-Sistani

A number of questions and answers are included, along
with his detailed commentary on the issue of migration in
his introduction to his book “A Code of Practice For
Muslims in the West. The English translation follows, with
editing only to the extent of paragraph spacing and dividing
the text in to sub headings.
A Code of Practice For Muslims in the West -

Syed Sistani
Introduction
A Muslim who is born and raised in a Muslim country where
he consciously and subconsciously absorbs the laws,
values and teachings of Islam, grows up into a young
person who is aware of the customs of his religion,
following its path and is led by its guidance.
On the other hand, a Muslim who is born, and brought up

in a non-Muslim country demonstrates the influence of that
environment very clearly in his thoughts, ideas, behaviour,
values, and etiquette unless his Lord helps him.
47
This un-Islamic influence is seen more in the second
generation of those who have migrated to non-Muslim
countries.
This was the reason for Islam's view on At-Ta’arub ba'd al-
hijra as reflected in many ahadith. At-Ta’arub ba'd al-hijra
literally means "becoming shorn of one's precepts of faith
after migrating [to city]," and technically, it means leaving
an environment where you could follow Islam and moving
to a place where you maybe prone to not following Islam.
A Major Sin
Such a migration is counted as one of the major sins. Abu
Basir says that he heard Imam as-Sadiq [a.s.] saying: "The
major sins are seven: killing a person intentionally;
associating someone or something with the Almighty Allah
[shirk]; wrongfully accusing a married woman of adultery;
Knowingly dealing in usury; running away from the battle-
field in jihad; At-Ta’arub ba'd al-hijra; causing distress to
one's parents [by encroaching on their rights]; and
wrongfully acquiring the property of the orphan." Then he
said, "At-Ta’arub and shirk are one and the same [in
severity]."66
Ibn Mahbûb narrates that some of our companions wrote

through me a letter to Imam al-Hasan al-'Askari [a.s.]
asking him concerning the major sins. He [a.s.] wrote: "The
major sins are the ones for which Allah has threatened with
66
Muhammad bin Ya'qûb al-Kulayni, al-Usûl min al-Kafi, vol. 2,
p. 281.
48
the Hell-Fire; the one who refrains from them, He will
forgive his sins if he is a believer. Those seven which
cause [one to burn in Hell Fire] are: killing an innocent
person; causing distress to one's parents [by not upholding
their rights]; dabbling in usury; At-Ta’arub ba'd al-hijra;
wrongfully accusing a married woman of adultery;
unlawfully confiscating the property of the orphan; and
running away from the battle-field in jihad."67
Muhammad bin Muslim narrates from Imam as-Sadiq

[a.s.]: "The major sins are seven; intentionally killing a
believer; wrongfully accusing a married woman of adultery;
running away from the battle-field in jihad; At-Ta’arub ba'd
al-hijra; unlawfully confiscating the property of the orphan;
dabbling in usury; and every act for which [the punishment
of] the Fire has been promised"?68
'Ubaydullah bin Zurarah narrates that he asked Imam as-

Sadiq [a.s.] about the major sins. The Imam said, "In the
book of [Imam] 'Ali, they are seven: disbelieving in Allah;
killing a person; causing distress to one's parents; dabbling
in usury; unlawfully confiscating the property of the orphan;
running away from the battle-field in jihad; At-Ta’arub ba'd
67 Muhammad bin Ya'qûb al-Kulayni, al-Usûl min al-Kafi, vol. 2,

p. 277.

p. 277.
49
al-hijra." Then he asked, "So these are the most major of
sins?" The Imam replied, "Yes."69
Imam ar-Rida [a.s.] explained the prohibition of At-Ta’arub

ba'd al-hijra as follows: "Since there is the danger that
because of At-Ta’arub, he [the immigrant] might abandon
[Islamic] knowledge, get involved with the ignorant people,
and drift away"70
Rewards for going to non-Muslim Countries

This, however, does not mean that entering non-Muslim
countries is always forbidden. Other ahadith had described
for us the reward of one who visits non-Muslim lands, the
reward that every Muslim longs for.
Hammad al-Sindi narrates that he asked Imam as-Sadiq

[a.s.], "I visit the cities of polytheism [i.e., of the polytheists];
and there are some among us who say that 'if you die over
there, you will be raised [in the Hereafter] along with them.'"
The Imam asked me, "O Hammad, when you are over
there do you talk about our affair [i.e., our truth] and call
[people] to it?" I replied, "Yes." The Imam asked me,
"When you are in these cities, the cities of Islam, do you
talk about our affair and call [people] to it?" I replied, "No."
The Imam said, "If you die over there [in the land of the

p. 278.
70
Al-Hurr al-'Amili, Tafsilu Wasa'ili 'sh-Shi'a, vol. 15, p. 100.
50
non-Muslims], you will be raised as an ummah by yourself,
and there will be light in front of you!"71
Jurisprudential Rulings
Based on these and other similar ahadith, and other
religious proofs, the jurists [mujtahidin] have issued the
following rulings:
Recommendation to travel to non-Muslim countries

It is recommended for a believer to travel to non-Muslim
countries for the purpose of spreading the religion [of
Islam] and its teaching, provided that he can safeguard
himself and his young children against the dangers of loss
of the faith.
The Prophet said to Imam 'Ali, "If Allah guides a person

from among His servants through you, then that is better
than everything between the east and the west on which
the sun shines."72 When asked by a person for a counsel,
he said, "I advise you not to associate anything with
Allah...and to call the people to Islam. You should know
that [the reward] for you for each person who answers
[your call] is [equal to] emancipating a slave from the
children of [Prophet] Ya'qûb."73
71 Al-Hurr al-'Amili, Tafsilu Wasa'ili 'sh-Shi'a, vol. 16, p. 188.

51
No negative impact on faith
A believer is allowed to travel to non-Muslim countries
provided that he is sure or has confidence that the journey
would not have a negative impact on his faith and the faith
of those who are related to him. Similarly, a believer is
allowed to reside in non-Muslim countries provided that his
residing there does not become a hurdle in the of fulfilling
his religious obligations towards himself and his family
presently as well as in future.
Forbidden to Travel to Non-Muslim Countries

It is haram to travel to non-Muslim countries in the East or
the West if that journey causes loss of the faith of a Muslim,
no matter whether the purpose of that journey is tourism,
business, education, or residence of a temporary or
permanent nature, etc.
Role of the wife

If the wife strongly feels or is sure that her travelling with
the husband [to a non-Muslim country] will result in loss of
faith, it is haram for her to travel with him.
Role of mature children

If the baligh74 boys or girls strongly feel that their journey
[to the non-Muslim country] with their father or mother or
74Translator's Note [Original translator from the book]: Baligh

means the legal age in Islamic laws which for boys starts at
52
friends will cause loss of faith, it is haram for them to travel
with the those people.
What is loss of faith?

What do the jurists mean when they speak of, "loss of
faith"? It means either committing a forbidden act by
indulging in minor or major sins like drinking intoxicant,
adultery, eating forbidden meat, or drinking najis [impure]
drinks, etc. It also means abandoning the fulfillment of a
compulsory act like neglecting salat, fasting, hajj and other
obligations.
No choice?
If circumstances force a Muslim to migrate to a non-Muslim
country with the knowledge that the migration will cause
loss of faith [e.g., a person seeks political asylum in a non-
Muslim country in order to save his life], it is permissible for
him to make that journey to the extent that it saves his life,
and not more than that.
Obligation to return
If an immigrant Muslim, residing in a non-Muslim country,
knows that his stay in that country will lead to loss of faith
fifteen lunar years and for girls at nine lunar years. Growth of
pubic hair or sexual discharge is also a sign of attaining the age
of maturity.
53
or of that of his children, it is wajib on him to return to one
of the Muslim countries.
As mentioned above, this loss of faith is realized by

neglecting the obligatory acts or by committing sins.
The obligation to return to a Muslim country applies only if

it does not lead to death [for example, for a political
opponent who has fled his own country], or to putting him
in untenable situation or, to an emergency situation where
religious obligations are suspended [e.g., the necessity of
preserving life which allows a person to eat haram meat in
order to prevent his own death from starvation].
Implications of a forbidden journeys

If the journey is haram for a person, then his journey will
be considered "a journey of sin;" and, in such cases, he
loses the benefit of the concession of praying [qasr] in four
-rak'at salat and also the benefit of not fasting during the
month of Ramadhan.
As long as his journey maintains the status of "sin," he

cannot benefit from such concessions provided by the
shari'a for travellers.
A son is not allowed to disobey his parents when they

forbid him from travelling, if their refusal to give permission
is out of their concern for the son, or if his journey will cause
distress to them because of his separation from them -
provided that he does not suffer loss by not travelling.
54
Authorities in non-Muslim countries
It is permissible to approach the competent authorities [like
police and the justice system in a non-Muslim country] for
various important issues -like prevention of harm befalling
the person, the honour and the property of a Muslim-
provided that it is the only way for exacting one's right and
preventing injustice.
Question and Answer – Syed Sistani
Question 1 – Definition
What is the meaning of At-Ta’arub ba'd al-hijra which
is one of the major sins?
Answer: Some jurists have said that during our time, it

applies to residing in countries that may cause the loss of
faith.
It means the migration of a person from a country -where

it is possible for him to learn the obligatory religious
teachings and laws, and where it is possible for him to fulfil
his obligations and refrain from what is forbidden- to a
country where this possibility does not exist fully or
partially.
55
Question 2 – Environment
A believer residing in Europe, America and other
similar countries feels estranged from the religious
environment in which he was born and raised. Neither
does he hear the voice of the Qur'an [recited from
mosques] nor the sound of the adhan75 coming [from
the minarets]; and there are no holy shrines, and their
spiritual atmosphere, that he can visit. Is leaving such
an Islamic environment of his country and its positive
aspects considered "loss of faith"?
Answer: This is not the loss of faith that would make

residing in a non-Muslim country haram for that person.
However, staying away from such a religious environment
may, with the passage of time, weaken the religious
resolve of the immigrant to an extent that he may consider
negligence of wajib deeds and committing of sins as
insignificant. If a person has this fear that he might lose the
faith in this manner, then it is not permissible for him to take
residence in that country.
Question 3 – Temptations
Sometimes a Muslim residing in Europe and America
[and other similar places] indulges in haram activities
that he would not have done, if he remained in his
Muslim country. The manifestations of temptation in
75
Translator's Note [Original translator of the book]: Adhan
means the call for prayer announced at prayer times from the
mosques.
56
non-Muslim societies may attract a Muslim to
committing haram deeds even if he is not inclined
towards them. Does this come under the banner of
"loss of faith" that makes it haram for him to stay in
that country?
Answer: Yes; unless the sins he sometimes indulges in,

and without insisting upon them, they are of the minor
category.
Question 4 – Vigilance
At-Ta’arub ba'd al-hijra has been described as
"migrating to a country in which the religious
knowledge of the immigrant will decrease, thus
becoming more alienated from his faith." Does this
mean that a Muslim in such countries is duty bound to
be extra vigilant lest he should become alienated from
his faith?
Answer: The extra care becomes wajib when not being

mindful leads to loss of faith as described earlier.
Question 5 – The preacher

If a religious preacher who is mindful of his faith starts
facing more situations where he commits haram deeds
because of the social environment [e.g., nudity and
indecent exposures], is it haram for him to stay in
57
those countries; that is, should he stop propagation
[tabligh] and return to his own country?
Answer: If he indulges in some minor sins occasionally,

then it is not haram for him to stay in that country, provided
that he is confident that he would not be tempted to commit
more serious sins.
Question 6 - Children
If an immigrant fears the loss of faith for his children,
is it haram for him to stay in that non-Muslim country?
Answer: Yes, the same rule applies to himself also.
Question 7 - Arabic
Is it wajib on the immigrants in Europe and America
[and other similar countries] to strive for teaching their
children Arabic, and that ignorance of Arabic may lead
in the future to ignorance of the main Islamic body of
knowledge, and that will naturally lead to less
familiarity with religious teachings and loss of faith?
Answer: To teach them Arabic is wajib only to the extent

which is necessary for performing their religious duties that
have to be done in Arabic [e.g., recitation of the Opening
chapter of the Qur'an, a second chapter, and other wajib
recitations in salat].
58
Teaching more than that is not wajib as long as it is
possible to provide them with religious knowledge in a
foreign language. Of course, it is recommended to teach
them the holy Qur'an [in Arabic]; rather it is important to
teach them Arabic in a precise form so that they may
benefit from the basic sources of Islamic teachings,
especially, and foremost among them, after the holy
Qur'an, is the Prophetic sunna and the sayings of the Ahlul
Bayt [peace be with them all].
Question 8 – Financial difficulty

If it is possible for a Muslim to reside in a Muslim
country with some financial difficulty compared to his
present situation, then is it wajib on him to travel to
that Muslim country and leave his residence in
Western countries?
Answer: It is not wajib [to leave the Western country]

except if he has no confidence in himself, in that he may
lose his faith -as explained earlier- while residing in the
foreign country.
Question 9 - Propagation
If a person has the ability to propagate Islam to non-
Muslims or to disseminate religious knowledge among
Muslims in non-Muslim countries without any danger
of losing his own faith, is it wajib on such a person to
do propagation [tabligh]?
59
Answer: Yes, it is wajib kifa'i upon him and all the others
who have the ability to propagate [Islam].
Question 10 – Fake Identity

Is it permissible for a person to buy a passport [i.e., to
illegally obtain a passport] or change the picture in the
passport so that he may be able to enter a country, and
then he would let the immigration officials of that
country know the truth about his identity?
Answer: We do not allow it.
Question 11 – Temptation and Propagation

Is it permissible for a person to reside in non-Muslim
countries with all its temptations that confronts the
person on the street, the school, the television and
other media while he has the ability to migrate to a
Muslim country although that transfer would cause
difficulty in residence, loss of material wealth and
comfort, and constrain the worldly aspects of his life?
If it is not permissible to remain in such a country,
would his efforts in propagation among the Muslims
[reminding them of their obligations and encouraging
them to refrain from haram] change the rule for him
and allow him to remain in that country?
60
Answer: It is not haram to stay in that country, if it does not
create hurdles for him and his family in fulfilling their
religious obligations presently as well as in future;
otherwise, it would not be permissible even if he is
engaged in some kind of propagation activities. And Allah
knows the best.
***
Enjoying Good and Forbidding Evil
Finally, in Syed Sistani’s “The Comprehensive

Explanations of Matters [in Islamic Laws]”76, lists a total of
fifty eight matters which are considered important when it
comes to the obligation of Enjoining Good and Forbidding
Evil. The list includes polytheism, turning your back on the
battlefield to run away, abortion, not paying religious alms
such as Khums, gambling, magic, theft, backbiting, and At-
Ta’arub after migration.
In that paragraph, which is the most detailed in that section,

a statement is made that “for those Muslims who have
travelled to non-Islamic countries and know that by staying
in that country their own faith and belief, or that of their
family [wife] or children, is reduced, they must return to
their own homeland.” Other terms used in the paragraph
76 ‫ توضيح المسائل جامع – اية هللا العضمى سيد علي سيستاني‬V1 P625
61
includes “weakening” and “lightening of the colour77” of
their faith and belief.
A further explanation is provided with regards to possible

reasons as to why one would be permitted to remain in
such a situation, saying “unless to return to the homeland
brings about imminent danger to one’s life or an extreme
level of embarrassment and an overwhelming level of effort
to do so, to the point of not being able to tolerate it”.
He then explains that there may be necessary

circumstances preventing one from returning but as soon
as this obligation or necessity is lifted, one must then make
the journey to return, giving the example of extreme
situations where one is permitted to eat non-Islamically
slaughtered meat in order to save life and to prevent death
from starvation. As soon as the reason for this extreme
situation is lifted, such types of food again becomes
forbidden. Likewise, once the necessary reason
preventing one from migrating away is lifted, the
permissibility of remaining is also lifted and the obligation
is to then migrate.
Syed Mohammed Saeed Al-Hakeem

Current marja’ and one of the most senior jurists of Najaf,
Iraq, answers a question on this issue by a questioner who
77 ‫کم رنگتر‬
62
has converted to Islam in a non-Muslim country in the
English section of his official website:
Question : Many Sunni scholars insist that hijra -

immigration is a necessity. I am a convert born in a
non-Muslim country, and if I were to leave it would
most probably entail losing custody of my children.
What is the Shia opinion of hijra?
Answer : It is not mandatory to immigrate to Islamic

countries. A Muslim must live in any place where
he/she can observe the religion to find happiness
in this life and the hereafter. There might be a non
Islamic country with more suitable circumstance for
Muslims to guard their religion than in an Islamic
one.78
And in the Arabic section, the following question was

answered:
Question: What is the meaning of the term “At-

Ta’arub after migration” that has come in narrations
listing Greater Sins?
Answer: The meaning of this term is to travel to a

country in which a Muslim cannot protect their
78 Official site of Syed Al-Hakeem,

http://www.alhakeem.com/en/questions/674, cited 28/03/2019.
63
religion or is unable to perform what is obligated
upon them Islamically in that country.79
Syed Ali Khamanei – Question and Answer

Syed Ali Khamanei, the successor to Imam Khomeini’s
Islamic Republic of Iran, has the following questions
answered on his English80, Arabic81 and Farsi pages of his
official website:
Question
Q1375. What is the view on seeking political
asylum in foreign countries? And is it
permissible to fabricate a story to achieve that
goal?
A: In itself, there is no objection to seeking political
asylum in non-Muslim countries provided that it
does not lead to bad effects. However, it is not
permissible to resort to lying and fabrication
to achieve that end.
79 Official site of Syed Al-Hakeem,

http://www.alhakeem.com/ar/question/1464/%D9%87%D8%AC
%D8%B1%D8%A9, cited 28/03/2019.
80 Official site of Syed Ali Khamanei,
http://www.leader.ir/en/book/32/Practical-Laws-of-
Islam?sn=5728, cited 28/03/2019.
81 Official site of Syed Ali Khamanei,
http://www.leader.ir/ar/book/14/‫اإلستفتاءات‬-‫?اجوبة‬sn=5487, cited
28/03/2019.
64
Q1376. Is it permissible for a Muslim to
immigrate to a non-Muslim country?
A: There is no objection to it provided that it does

not involve fear of detesting and deviating from
one’s own religion. Having preserved his faith and
observed caution, it is incumbent on the immigrant,
to the best of his ability, to defend Islam and
Muslims.
Q1377. Is it obligatory on women who

embraced Islam in the land of infidels to
immigrate to the Islamic land because they
cannot declare their Islam for fear of reprisal by
their families and society?
A: They are not required to immigrate to the abode

of Islam, should this prove unbearable. However, it
is obligatory on them to keep up prayer, fast, and
other obligations to the best of their ability.
Q1378. What is the ruling in living in countries

in which facilities for sinful acts, like nudity and
listening to bad music cassettes are commonly
available? What is the duty of those individuals
who recently entered the age of ritual maturity
there?
A: In itself, their residing and living there is no

problem. However, they should avoid those acts
considered ḥarām by Islamic law. If they fail to do
65
that, immigration to Islamic countries for them
becomes obligatory.
Syed Ali Khamanei – “Islamic Thought In The

Quran”
In a series of lectures during the Holy Month of Ramadhan
in the year 1974, and notably under the supervision of the
then Shah Government and his SAVAK security forces,
Syed Ali Khamanei discusses the Islamic thoughts through
the eyes of the Holy Quran which is later then published a
s book entitled “Islamic Thought In The Quran”82.
The book has been translated in to multiple languages

including English.
Through the month, he discusses aspects of Islamic

teachings starting with Faith, Monotheism, Prophethood,
and finally Willayah. It is in the final chapter that the issue
of migration is discussed, his 28th sermon after the noon
prayers of the Holy Month of Ramadhan.
The following is a translation of his sermon as supervised

by Prof. Fazlullah Nikayin, Sahba Institute - 201783:
“And anyone who migrates in Allah’s way, will find many

places of refuge on earth and abundance of bounties; even
82 ‫طرح کلی انديشه اسالمی در قرآن‬

83 http://www.sahbabooks.com/
66
if he does forsake his dwelling for the sake of God and His
Messenger and thence death overtakes him, shall receive
his meed in full from God, for God is Forgiving, Merciful.”
[Sura Al-Nisaa, Aya 100]
In the Name of God, the Beneficent the Merciful, the very

first thing I must mention in our discussion today is that the
issue of migration is directly related to the question of
wilayat. I have already explained that wilayat is there to
guarantee the firm relations and unshakable solidarity
among all believers and the prevention of any dependence
on the opposing groups or fronts, and later the setting up
of a strong, central administration to strengthen brotherly
ties among all Muslim groups and Islamic communities. I
also clarified the question of the walee, that is, the leader,
imam or the supreme administrator necessary for the
continuous progress of the umma towards divine goals. I
also mentioned the Quranic verse about Imam Ali [AS]
giving alms to a poor man ‘while bowing down in his
prayers.’
So we see that if we do not reduce the important principle

of wilayat to some petty, secondary issue, we’ll soon find
out that migration is most related to belief in wilayat,
because if a believer is devoted to live in the shade of
wilayat, he’ll sometimes have to migrate from a wilayatless
society to a wilayatful community. If one wants to really be
a servant of God, not a follower of taaghoot and he feels
that he lives in a wilayatless community that leaves his
existence, his life, his energies and his happiness under a
67
satanic wilayat, he should save his own soul by travelling
to a place where he could live under the happy, resourceful
shadow of wilayat. The exit from that oppressive wilayat
and entering the just, divine wilayat is called migration
[Hijra]. As you have noticed, I have already talked about 3
dimensions of wilayat; Hijra is the 4th dimension.
Why should one escape the satanic wilayat of taaghoot? I

raise this question and, while I try to answer the question,
I want you to think about it and find an answer, whether
positive or negative, according to your knowledge of Islam
and the Quran; and if your answer is the opposite of mine,
we will discuss the matter further. Now this is the question:
Couldn’t we be under the wilayat of taaghoot and still
remain a Muslim? Can’t we imagine a Muslim who
happens to live under the wilayat of Satan and yet be a
servant of Al-Rahmaan? Is it probable that when an anti-
divine oppressor dominates the whole horizons of
humanity’s life, when the people’s way of thinking, their
emotions and feelings are decided by the same ungodly
ruler and, in one word, when all people are in the grips of
a satanic, powerful authority, I repeat, is it probable that a
Muslim remains a servant of God? Is this possible or not?
I want you to try to analyze this question and I don’t want
you to quickly come up with an answer. It must be deeply
thought about.
Now, I say a few words to help you think about this rather
difficult question. The question is: could a person be under
the wilayat of satanic powers and still remain a Muslim? In
fact this question consists of two parts closely connected.
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Let’s analyze these two parts and see what they really
mean. The first part is about the wilayat of Satan or satanic
powers; what does being under satanic wilayat mean?
Well, if we look at the issue of wilayat through the mirror of
the Quranic verses we quoted in this respect, then we’ll
know what this evil wilayat really means. What we
understand from those verses, is that the Wilayat of Satan,
in its general sense, means that Satan or satanic
authorities dominate all aspects of men’s life, their talents,
energies, initiatives, mental and intellectual powers, that is,
whatever man thinks about is in the path of satans and
whatever he does is exactly what satans wish. A simile for
such a circumstance would be the condition of a person
who has slipped and fallen down into the rapid current of a
mountainous river and tries hard to save himself. Certainly
he doesn’t like to hit a rock, and surely he doesn’t like the
current to take him to the sea or into a swamp; he doesn’t
want to be drowned and he tries hard to get hold of
something to save himself, but the current is awfully fast
and strong and carries him along.
The wilayat of satanic forces is similar to this simile and

therefore the Quran warns: “And We made imams
[leaders] who invite people unto the Fire…”84. There are
leaders, authorities and ungodly powers who lead their
followers and those under their rule into the fire of Hell.
Elsewhere the Quran tells us: “Have you not ever thought
of those who did repay God’s Grace with unappreciation,
and drove their people with them into the House of
84 Holy Qur’an 28:41
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Ruination, known as Gehenna? They will surely reach it,
but it’s a wretched station!”*85 Don’t you ever learn lessons
from those who were unthankful of God’s bounties? What
were the bounties of God? They could be everything: the
blessing of authority, worldly power, the administration of
the affairs of communities, God- granted talents or all the
energies and instinctive, human gifts; these are all divine
bounties that could go to serve the good of the human
society.
If not under the power of such satanic wilayats, the people

could be among the best servants of God and sources of
good for their communities but those satanic regimes led
them astray: “…and drove their people with them into the
House of Ruination.” Well, we could say ‘hell with those
dammed satanic leaders’! The more sorrowful was the fact
that they led the masses into perdition and into Hell which
is a horrible residence. It is reported that Imam Musa-bin-
Ja’far read out this Quranic verse for the Khalif Haroun-al-
Rasheed to warn him that he was leading himself and the
people under his rule to final perdition and Haroun retorted
‘do you mean that we are kaafirs [disbelievers]’, that is, we
don’t believe in God, the Prophet and the religion of Islam?!
What the Imam meant was that those who frankly and
openly announce that ‘there is no God, prophets and
prophethoods are myths and Quranic verses are lies’ are
one kind among the disbelievers, in fact, the best of
disbelievers! Because they openly and candidly pronounce
85 Holy Qur’an 14:28-29
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what they do not believe in and so you do know them and
you could easily choose your approach to them.
Yet the worse kind of disbelievers are those who pretend

to be Muslims and true believers but they are unthankful to
what God has granted them, who employ God’s bounties
and God’s blessing in wrongful ways and ultimately lead all
people under their rule to wilayat of taaghoot and ultimately
to Hell. Those who live under the wilayat of taaghoot are
almost helpless. I don’t say that they completely and
absolutely lack the will to choose. As I said in the example
of the one fallen in the current of a fast-following
mountainous rivers, they do everything to save themselves
but the flood-like current carries them on to death. They
wish to save themselves from this current that takes them
to Hell but they can’t do anything about it, for everything
and everyone about them are being carried in the same
direction. You all may have happened to be among a crowd
of thousands of people; you want to go left but the crowd
presses you to go to the right and you are not allowed to
go the way you intend to. A person likes to live a clean life,
he wants to live as a Muslim and die as a Muslim but the
tough social current does not give him a chance, no matter
how weakly you try to go otherwise; the more painful fact
is that sometimes you don’t even feel you’re being carried
away despite your heart’s desire! Just like the fish caught
in a big net in the sea hundreds of meters away from the
shore where the fishermen are standing and pulling the
net; the fish are still being pulled towards them in the water
but they don’t know where they will soon end up!
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This invisible net of satanic systems works the same; they
pull you to where they want and you are unconsciously
drawn to destinations unknown to you. They are taking you
to Hell but sometimes you think you are being led to
Paradise! This is the wilayat of taaghoot or the wilayat of
Satan. All I said so far concerned the first part of the
question: could one live in a satanic system of Wilayat and
still remain a Muslim? Now we know what it means to live
under the rule of such ungodly systems. We could, of
course, delve into history and find out more about the evil
conditions and circumstances of living under taaghoot
domination.
You may take an historical glimpse at the Islamic

community under the two dynasties of Bani-Umayya and
Bani-Abbas. Under both ruling systems, there was great
advancement in the fields of knowledge and science: we
know of numerous, great physicians, numerous great
astronomers, numerous, great translators and numerous,
great historians, artists and scientist in various fields.
Some foreign authors such as the French Gustave Lebon
are amazed at the incredible scientific progress and
civilizational achievements under these two dynasties in
the second, third and fourth centuries after the advent of
Islam. Now we may ask: did all these great achievements
end up in furthering and perfecting the Islamic society and
humanity? Some ten centuries have passed since those
golden days of progress and prosperity. We may not have
any prejudiced outlook about those centuries. In talking to
the non-Islamic world, we could boast about them and say:
yes, it was the world of Islam that established so many
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universities and many highly-advanced schools of
medicine, philosophy and natural sciences.
Yet, among ourselves as Muslims, couldn’t we ask some

fair questions: did all those great achievements end up in
the further prosperity and progress of the Islamic
communities? After some 10 centuries, what do we have
to show? What happened to all those rich scientific and
cultural achievements? Why does the Islamic umma’s
civilization not shine today as in those early centuries? The
briefest answers to these questions are that the satanic
rulers wanted everything for themselves, not for the good
and interest of the Islamic society. I try to explain this
because some people may find my brief answer dubious
and unsatisfactory. The Khalifs of the time, such as
Haroun, Ma’moun or Mansour helped bring about a
‘translation revolution’ but their purpose was to elevate
their own names, not to raise the knowledge and cognition
of all Muslims; their other activities in the fields of
mathematics, astronomy, literature, theological
jurisprudence and natural sciences were aimed at their
own fame and grandeur, but their rules were most
oppressive which brought about great class differences,
made the poor poorer, degraded the social and individual
morals and debased the people’s ethical values.
If you want to understand the issue better, let us take a look

at the filthy civilization of our temporary world. The leaders
of this present world boast about their incredible new
inventions, their discoveries of this or that drug or surgery
to cure certain, lethal diseases and other scientific
73
achievements. But from a moral and humanitarian outlook,
they are still living, say, in the Stone Age. One percent of
the people own some 90 percent of the wealth and capital
in these so-called advanced countries and millions of
people live under the poverty line. This picture is exactly
the same as that during those golden centuries of Islamic
rule under satanic tyrants. These rulers and the aristocratic
minority enjoyed all sorts of opportunities and amenities
while the majority of people faced hunger and even
starvation; other awful class differences were also
witnessed but the faithless rulers did not care about the
conditions of the masses and they cared less about the
moral and spiritual progress and moral elevation of the
people or about issues such as divine virtues and Islamic
laws were forgotten.
Yet under these satanic regimes, there were honourable,

virtuous people whom we could take pride in: Mualla-bin
Khanees, a follower of Imam Saadiq [AS] and his deputy
for collecting alms and charities was arrested, tortured and
later put do death; Muhammad-bin-Abi-Omair-Azadi, a
companion of three Shi’ite Imams, was arrested and
ordered to reveal all the names of the followers of the
Imams; he rejected the order. He was lashed a hundred
times but did not speak a word; and in his later years of life
he was arrested many times and tortured. Yahya-binZaid-
bin-Ali-ibn-al-Husain, as a very young man, he was present
at his father’s uprising against Husham, the Khalif of the
time. After his father’s martyrdom he went to Khorasan,
many people joined his struggle against the oppressive
Khalif and so he succeeded in seizing Herat. But in the
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ensuing battle with the Khalif’s Khorasan army he was
killed, and then his head was cut off and laid on a high post
for all to see! We may also cite the example of Ibn-Umm-
Tuwail who rose against the Khalif, but was arrested and
executed; his hands and legs were cut off and his tongue
was cut out of his mouth.
Thus, as we see, so many great people rose against the

satanic regimes whose period of rule orientalists such as
Mr. Gustave Lebon consider as the golden period of
Islamic rule. Briefly speaking, in the wilayat of taaghoot or
Satan, you may witness progress in many fields and
people’s energies and talents could be employed to
advance in many areas but the general state of the people
is just like what we witness in the so-called advanced
countries in the West today where human values, virtuous
criteria and divine injunctions are not worth a penny!
So we may return to the question we raised at the

beginning of today’s discussion: could one live as a Muslim
under the wilayat of taaghoot? What is the proper, Muslim
way of life? Well, living as Muslims means that all human
talents, all human powers and all human opportunities are
completely under the wilayat of God Almighty and that all
their moments of life, their soul and minds, their property
and wealth, their thoughts and activities or even their sleep
and rest are spent in the service of God. Could you give us
an example in this respect, you may ask? Yes, we have
had examples of such groups, communities and societies
of the past as the groups who migrated from the domain of
satanic forces and walked towards the path of God. And
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we do have the example the Muslim community at the time
of the holy Prophet; at that time the people in Medina
formed an Islamic society of servants of God. Any step
taken was on the path of God. Even the Jews and Christian
who lived under the wilayat of the holy Prophet behaved in
Islamic ways, that is, in their personal beliefs and
behaviour, they were absolutely free but in the society they
lived as Muslims; we could claim that their ways of living
were far better than Muslims who lived in the Age of
ignorance! In the wilayat of the holy Prophet everything
belonged to God, money was to be used in the path of God,
swords were being draw in the path of God, tongues and
thoughts were at the service of God and feelings and
emotions were God-inspired ones.
We could also claim that under the wilayat of Ali [AS], the
Commander of the Faithful, the social circumstances were
more or less Islamic despite all odds and enmities and
deviations that the Muslim Community had faced during
the previous decades. In fact Ali [AS] inherited a
community that had largely gone astray in the 25-year,
period after the demise of the holy Prophet; we could even
say that if the holy Prophet were to reappear, he would be
faced with the same problems and difficulties Ali [AS]
faced. Please not that what we have said so far concerns
the societies in general.
But among groups of people and small minorities the

conditions differed; as an example, the groups of the
people who followed our Imams in those centuries were
exceptions to the general outlook we talked about.
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Unfortunately today is the last day of the holy month of
Ramadan and it is not possible for me to discuss the very
important question of imamat. If we had the opportunity I
would have told you about the quality and characteristic of
Shi’ite communities during the lives of our imams and
about the relationship of the imams with their followers,
about the relation of Shi’ites with their surrounding
taaghooti environment; how they lived under satanic
regimes but traveled on an opposing path to the prevailing
taaghoot rulers. Those who helped Imam Husain [AS] in
Karbala, were good examples of those who never obeyed
the ruling cliques. So you see, when you study history, that
there did exist certain communities who, though under a
satanic regime, were practicing true Islam.
But as far as the mass of ordinary people and the general

public are concerned, one cannot remain a true Muslim in
satanic, oppressive circumstances where all his energies,
talents and opportunities could be employed at the service
of God. No, as I explained before, it is almost impossible
for the mass of ordinary people to remain true Muslims
under taaghoot, and no matter how hard they try, at least
parts of their faith in Islam would be at the service of the
dominating, social forces and so they cannot be a perfect
servant of God. There is a Narration in the noble book ‘the
Principles of Kaafi’ under the title of ‘the conditions of men
who want to obey God under an ungodly ruler’. I give you
a brief translation of this Narration: ‘the people who live
under the wilayat of God, despite their sins and
shortcomings in their personal or private lives, will
ultimately be salvaged; on the other hand, those who live
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under the wilayat of taaghoot or Satan, despite their good
personal and private deeds, will suffer retribution’. I have
often tried to explain this Hadeeth by citing a simile:
imagine you intend to go to Mashhad from Tehran. If the
bus you are travelling in does take the right roads, you will
surely reach your destination. But if your driver takes the
wrong roads or is, for some reason, intent on travelling to
Tabriz, obviously you will not reach your destination of
Mashhad, in this case whether your fellow-travellers treat
one another properly and politely or they swear at one
another and constantly quarrel, you will not reach Mashhad
in both cases; they may have suffered on the way but they
do reach their destination. On the other hand, if the driver
is taking you to Tabriz and your fellow-travellers are very
kind and polite people and help one another, but they keep
quiet and do not object to the driver who is going the wrong
way, you’ll never reach your destination.
In the first case, the driver was a trustworthy man who

knew the roads well and he did take you safely to your
destination, though some people behaved badly on the
way. But in the second case, the driver was not trustworthy
person or he was drunk or he had a personal business in
Tabriz and didn’t care about his passengers, and the
passengers did not or dared not object to him, they would
not reach their intended destination, despite the fact that
the passengers were people of good deeds. In a society
run by taaghoot or satanic rulers the people, whose leader
is like the bad driver mentioned, will not reach their
destination of remaining a true Muslim and gain salvation.
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Well, what are they, who are under such condition
supposed to do? Here again a Quranic verse answers the
question: “when angels seize the souls of those who are
sunken in sins against their own selves, they ask ‘how was
your circumstance?’ They answer: ‘we were oppressed
upon the earth …”86. The angels, while seizing the souls of
those people who were unjust in their own lives, ask them:
How was your behaviour in your lives, where did you live
and why did you fall into such a wretched state? One feels
that the angels, like doctors who visit their patients, are
sympathetic with them! They answer ‘we were among the
oppressed of the world’, that is, we had no will of ourselves,
we had no authority and we were being governed against
our wishes. As I said previously the mustazafeen or the
spiritually and materially oppressed are those masses of
people who are helplessly ruled over by satanic authorities
and all their social actions, directions and deeds are
decided by others.
Thus we see that the oppressed are those who are

unaware of what goes on in the society and they don’t
know where they are being led to, they can’t decide
whether they go this way or that way, and they are being
pulled this way and that way as harnessed animals, in fact
like an oil-press horse on the upper millstone going around,
with covered eyes, not knowing that it is not going
anywhere! If this horse were an intelligent being, it would,
in the evening, think ‘I must have reached the vicinity of
Paris by now!! But when, in late evening, its eyes are
79
uncovered, it sees that it is exactly where he was in early
morning! It knows nothing about anything! This is the state
that the oppressed are reined in. the opposite state of
affairs are seen in the societies ruled by walees of God as
in the governance of our holy Prophet when moral values
and human dignity were respected; but even in such a
society, God tells His messenger: “… take counsel with
them [the people] in the affairs…”87. In such societies
people enjoy human, moral values, and all people are
dearly respected and God’s advice is to consult with them
about the affairs of the community. But under unjust,
ungodly and oppressive, taaghooti systems people are
kept in ignorance and therefore the mustazafeen form the
great majority of the people.
Well, the sinners defend themselves and tell the angels

that they were the oppressed. But the angels ask them:
“…Was Allah’s earth not vast enough for you to migrate
therein…”*88. Here we do witness that the logic of the
angels is similar to wise human logic. The angels in fact
blame them for not making any wise, courageous move to
get out of the hellish prison they lived in by immigrating to
some other place on the vast earth of God. I think our great
poet, Saadi saying:
‘Do not be bound by anyone or any place As God’s earth

is immense’,

88 Holy Qur’an 4:97-99
80
was in agreement with the angels. Anyway, the angels
blame them for not going to a spot on earth where they
could be free to worship God, to employ their talents and
energies properly and not to be suppressed by satanic
rulers. The sinners do not respond to this second question
by the angels; in fact, they seem not to have a logical
answer. And the Quran further says that their final
residence will be Hell, an awful place to live in!
There is of course one exception to this general statement:

not all people are in a position to travel far and wide; old
men and women, children, the sick, the very poor and the
like are included in this exception. That’s why the Quranic
verse goes on: “…exempted are the helpless men and
women and children who do not possess the means, nor
do they know any routes or lines; these are the ones whom
God may pardon, for God is Benignant, Oft-Forgiving.”89
Such oppressed people cannot find a way towards the
Light of Islam and they are truly unable to do anything
under the prevailing conditions. The verse of the Quran
expressly announces that they may be hopeful of God’s
forgiveness because God’s Most Forgiving.
And then in the same Quranic verses we read about God’s

consolation concerning those who migrated, lest they think
that migration may land them into misery and loss. The
verse says: “And anyone who flies in Allah’s way will find
many a place of refuge on earth, and abundance of
89 Holy Qur’an 4:98-99
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bounties…”90. The pagans of Mecca would torture anyone
who had spent one Dirham in the path of God but when
Muslims migrated in the path of God to Medina, they found
out what a fantastic place it was under the guidance of the
holy Prophet; they found out how they were spiritually
elevated and how they could enjoy God’s bounties. Now
what if when travelling from Mecca, the town of
disbelievers, to Medina, the town of the faithful, they
happen to pass away on the way? Well, again the Quranic
verse tells us that their rewards will be with God Almighty
because they were travelling on the path of God: “…even
he who does forsake his dwelling for the sake of God and
His messenger and thence death overtakes him shall
receive his meed in full from God, for God is Forgiving and
Merciful.”91 Well, our discussion of migration in the path of
God is not complete but we have no more time, so I only
add that, as we said, migration is leaving the wilayat of
taaghoot to places where wilayat of God, such as the
wilayat of the holy Prophet, the Imam [AS] or a true walee
of God prevail. Now the very last question is: what shall we
do when there is no such place in the whole world? Should
we remain under satanic wilayats? The brief answer is that
the holy Prophet himself was among the migrants but
before the migration of the Prophet and his companions
there was no such place, so the Prophet and his
companions did create such a place by their migration. As
we now notice, sometimes it is necessary to migrate and
lay the foundation of a divine, Islamic community so that

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other believers could also join it. And this was a brief
account on the importance of Hijra or migration.”
Sheikh Baqir Al-Irawani

On the 23rd of May 2019, at a lecture following the noon
prayers in Husseiniah Al-Najjafia, Qom, Sheikh Baqir Al-
Rawani was asked about by a student of the seminary
about this issue.
The questioner stated that his parents moved to a Western,

non-Islamic society many years ago. The student has now
moved to Qom to study and, although not specifically
ordering him to return, the parents are clearly unhappy
about him being distant from them. The student adds that
if he was to return, he would have grave fears for his own
faith and for that of his children.
Sheikh Al-Irawani smiled and commented on how the

student should be thankful that they have not ordered him
to return, and that Allah‫ ﷻ‬has in fact made this easier. He
then enquired to confirm the fear that the student had about
him returning to a non-Islamic country and the student
again confirmed.
The Sheikh said to the student – explain to your parents

what is happening and why you wish to not return. That
you want to protect your faith and to “come back” would put
that at risk.
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The student adds a question – “So should I say to them
that I am not returning?”
Sheikh Al-Irawani warned the student to not hurt his

parents in any way for that would be grievous.
He suggested the following two options: To either let them

know that the student does not intend to return and the
reason, if that would put them at ease so as to not
continuously wait for his return; Or if it is more appropriate
as the former may hurt them, to suggest for a future return
with a “God-Willing…”.
Sheikh Farrokh Sekaleshfar

In a series of writings on his site entitled “Shaping Muslim
Identity in the West”, Sheikh Sekaleshfar makes some
points in line with what has already been presented, but
also adds some modern-day realities and gnostic touch to
the mix.
He discusses a number of preliminary issues such as

identity in the west, the Ayahs of the Holy Qur’an, 4:97-100
and the issue of the term “mustad’af”, and also the choices
under an oppressive situation that we make before
discussing the issue of migration itself.
With regards to identity in the west, he begins by stating

that “identity is a function of your existence.” In the
discussion Sheikh Sekaleshfar, may his life be lengthened,
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concludes that “the identity we are referring to is not
extrinsic to us, rather it is intrinsic. So, in short, whoever
you are, wherever you are residing, your identity is the
same i.e. manifesting or succeeding Allah’s divine perfect
attributes i.e. the attributes of pure existence.”
With regards to those who consider themselves mustad’af:
“The Prophets’ call to humanity has been that of inviting

them to submit to absolute perfection and to reject tyrants
and despotic rule. The more your path towards perfection
is barred, the less ‘free’ you are. Freedom is a function of
your journeying towards perfection. Those who are
shackled in captivity by their lust, whims, power, prejudice,
wealth etc., have compromised their freedom, have
compromised their journey to perfection and thus have
compromised their identity.
“They choose to be a mustad’af – and that is not allowed.
“We are not allowed to assign ourselves as the

suppressed!”
Sheikh Sekaleshfar then goes on to discuss the term

mustad’af in his writings through looking at Surah Al-
Nissa:
“The mustad’af is one whose journey to perfection and

whose objective and goal to be Allah-like has been
compromised. Their freedom has been hampered either
out of their own doing or others’. Such a state should not
85
continue. A people may temporarily experience and live
under circumstances whereby they qualify as a mustad’af
[suppressed], they must however not tolerate such a status
quo and they must not integrate into such a status quo and
should therefore retaliate and minimize and endeavour in
overcoming such a suppressed situation.
“Not doing so is tantamount to giving the green light to

shame and self-abasement.
“Some people may have the highest of socio-economic

statuses, highest of academia-related certificates and even
the highest of seminary qualifications, but as a result of
optionally living under a status quo whereby their journey
to become Allah’s ‘caliphate’ is barred, they are in reality
poor, ignorant and suppressed unless they either
endeavour towards correcting the ambiance or in the very
least, leave.
“Yes, they must – a spiritual must I must add – leave and

migrate elsewhere where they can more comfortably reach
one’s objective and exit the folds of being a mustad’af.
Either endeavour or migrate. But never be comfortable with
being a mustad’af.
“In the Holy Quran, 4:97, explicit reference is made to one

of the questions angels are to ask many of us. In the
aḥādīth, examples of questions that are to be asked are
abundantly mentioned such as “who is your Lord?”, “what
is your Book?” and “who is your Prophet?” – and we accept
this.
86
“However, in 4:97, a question is referred to which in and of
itself embraces all the ḥadīth questions. Deliberate
carefully!
“When the angels see the poor spiritual status of the

person [applies to humans – Muslim or non-Muslim] and
see that the person was drowned in wrong-doing, they ask
the person: “in what condition were you in?” Why have you
abased and shamed yourself spiritually? Didn’t you have a
warner? Why did you make yourself susceptible to all this?
Its game over now! no returning back! Why did you do this
to yourself?
“Then, in 4:97, the poor person’s reply comes “we were of

the suppressed ones in the land!” Yes, the reason why their
resurrection in the Hereafter is so unhuman and as a result
of not attaining to perfection and not incorporating divine
attributes, they are resurrected as apes, pigs, snakes,
predators and the like, due to their integration into a
capitalist, socialist, fascist, tyrannical, liberal or anarchical
state that had hampered their progress towards perfection
and they were okay with it!
“Then the angels exclaim “wasn’t Allah’s earth spacious for

you to migrate therein?” the verse then ends stating that
such people’s refuge is Hell and what an evil destination it
is to be.
87
“Its only when you have correctly endeavoured in not being
suppressed [a mustad’af] will you be able to truly reply to
questions such as who is your Lord, who is your prophet…”
The writings delve further in terms of our responsibilities

with regards to situations in which oppression, or taghut, is
being enforced. Citing the obligation “reject all forms of
tāghūt [16:36]. The tāghūt is that which hampers you from
incorporating Allah’s attributes.
“Be it a government, a lifestyle, an ideology etc. We are not

allowed to allow the many forms of tāghūt that exist to
permeate and diffuse into our lives. Hence, the prescription
from Imam Sādiq [peace be upon him] guiding us not to
eat, clothe or walk like those who are the enemy, who
assign lifestyles and systems whereby Man is inhibited in
progressing towards perfection.
“An Islamic lifestyle dictates one to eat, walk and clothe etc.
in a particular manner because that manner is on a par with
one’s journey to perfection.”
And then, a link is made between the terms “musad’af” and

“taghut”… where one makes a choice and then reaches
out for an excuse:
“So imagine one lives comfortably – without endeavouring

to compensate – under such forms of tāghūt and
intentionally assign themselves as mustad’af and
suppressed, not only have they ruined and wasted
themselves, but they have added and participated and
88
propagated and enhanced the tāghūtī system and they will
be resurrected with such a system in the Hereafter.”
Finally, following the discussion leading to the main topic,
Sheikh Sekaleshfar moves to discussing the issue directly.
He gives an initial conclusion that “we must migrate from
such places wherein we are being suppressed” that the
“that is the first course of action for the common lay Muslim
based on the explicit dictates of the Quran.”
He goes on to say “Assuming we cannot and must stay in

such a land out of necessity, then we must endeavour and
compensate for the ills that we are drowned in; we must
compensate for the fact that we – as Muslims – are being
resurrected as Jews and Christians. In 5:51, Allah says:
“O you who have believed, do not take Jews and Christians

as guardians. They are guardians of one another. And
whoever amongst you who takes them as a guardian, then
verily they are one of them. Verily Allah does not the
wrongdoing people.”
The operative clause being “they are one of them”

meaning, in esoteric terms, they will be resurrected as a
Jew or Christian.
This type of terminology is observed abundantly in the

traditions of Ahl al-Bayt in relation to many rituals whereby,
were they to be missed intentionally, one would be
resurrected as a Jew or Christian etc. This is the risk we
are facing.”
89
His view of Muslims living in areas where they are not free
to pursue their ultimate goal of perfection is as follows:
“However, blindness has struck most Muslims and the

worldly life has diffused into their souls. How is it that we
go to the doctors when a simple common cold arises within
us but are not willing to cure ourselves from the fire within.
Answer: it is merely out of our blindness and lack of faith in

the unseen. The problem is we have not merited the label
and the addressed form of “O you who have believed!” It is
a serious concern. We have to plan!”
He also adds in a later post:
“They may assign themselves with pride for attending and

going to the Mosque, local centre, community programs
etc., but it’s a deception within an abode of deception. A
mirage they are comfortably hypnotised with. A deep sleep
they have sedated themselves with. What a state to be in!?
They are submitting to Hell and turning a blind eye to it!
“Even if you have a nation whose rules and regulations are

all Islamic but its head of state is non-Muslim, this would
be substantially worse than living in a state ran by a just,
competent mujtahid EVEN IF the rules and regulations are
not entirely Islamic. After all, the former would not hold the
best interests of Islam; may bomb and murder our brothers
and sisters in Yemen, Palestine, Iraq, Kashmir etc. We are
not allowed to be led by such a leader.
90
And in the very early part of his writings on this issue raises
concerns over “communities/centres who decide to thrive
“minus clerical supervision”?” calling it an “illness” [forgive
the expression]” and is grieved by youth “beginning to have
faith in an “Islam minus clerics” system! They manage
things themselves and they learn a religious worldview
from non-clerical speakers from different academic
backgrounds.”
Interestingly, Sheikh Sekaleshfar also provides a direct

answer to a very common question of “where” to migrate
to. While this must be investigated on individual
circumstances, it would be appropriate to include these
here also. He says that “until 40 years ago, we may not
have been able to identify such a nation which is based on
an Islamic constitution on a par with the teachings of the
Holy Prophet.
Today however we have the Islamic Republic of Iran,

whose constitution – give or take a few articles – are on the
whole theoretically based on Islam.”
He then discusses the shortfalls of the government in the

Islamic Republic of Iran, but ultimately “the fact that a just,
pious mujtahid is ruling as the guardian is sufficient”
Further commentary is given on the roles and duties of

both migrant and the government and the benefits to both
in allowing such form of migration to it, confessing it is a “a
heavy responsibility.”
91
A message to those who migrated with their families years
ago or were born to migrant families in the West:
“Our fathers and forefathers may have migrated to the land

of kufr generations ago for materialistic reasons, but we are
independent today and have to make our own choice, as
individuals and communities.
We do not have to give in into thinking that we must remain

under non-Islamic guardianship. Once upon a time, a race
of people pertaining to the Hindu religion decided to
embrace a denomination of Islam and withstood the Hindu
authorities and were ready to flee and assigned a holy
destiny for themselves [i.e. exiting the folds of being a
mustad’af] and fled their hometowns and gave many
martyrs in the process. This is very noble. Then they
moved into a country not willing to channelize their wealth,
knowledge and power to that country’s despotic regime.
They were forced to flee again. Migration after migration.”
This last sentence, migration after migration, is an

important one to consider. It opens up the opportunity to
further discuss the Ayah’s such as 2:218, 4:100, 8:72,
22:58, 9:20, 59:8, 24:22 and the many more that raises the
issue of migration – in that migration is not necessarily a
one-time event. The migration of the parents from
generation(s) ago may have been appropriate for
whatever reason at that time, but another migration may
be an obligation in today’s currency for those who have
inherited the actions of their predecessors. Furthermore,
a migration by one individual at appoint in time, does not
92
necessitate that another migration is ruled out in the future,
albeit a very near future. In fact – Islam is migration.
Starting from the spiritual level and ending in a spiritual
level with what is in between includes the physical,
geographical location also.
Preachers Entering Polytheistic

Nations
It has been narrated that Hamad Al-Samandary has said: I
said to Abi Abd-Allah‫ ﷻ‬Ja’afar Bin Muhammad, Peace Be
Upon Them: I enter polytheistic nations and some of our
companions have said that if I were to die I would be raised
amongst them?! So the Imam, peace be upon him, said:
“Oh Hamid, would you mention our matters and preach
them?” To which I replied affirmatively. He continued:
“And if you were in Islamic Cities would you mention our
matters and preach them?”. To which I replied negatively.
So then he said - “Then if you were to die then you would
be raised a Nation alone and your light will be between
your hands.”92
Scholars and preachers need to travel to polytheistic and

non-Islamic nations in order to serve the Islamic
communities in those countries and strengthen their
identity, resolve fallacies and facilitate inter-faith activities.
92
Wasa’il Al-Shia V15:P101
93
Those societies are not free from religious and social
issues and problems and need the presence of a learned
guide.
Those communities must prepare the ground work for the

scholars to be able to achieve their goals for the betterment
not of individual agendas, but for the betterment of Islam
as a nation.
Furthermore, Mosques and Religious Charitable Centres

such as hospitals, schools should be built, and global
opportunities in Western Nations to benefit Islam should be
taken.
However, building of Mosques without building the

spirituality and education of the adolescent population of
that community is tantamount to preparing a nest for the
chicks, yet neglecting to feed them. The spiritual
nourishment of the young population needs to be in the
same language they speak and learn in, the language of
the country they live in.
There are many examples where buildings continue to be

built by elders of a community, run in such a way that
pleases the elders rather than the young adults that crave
to learn. Usually, these are in the mother tongue of the
country the elders migrated from.
This leaves the young children and adults uninterested,

pre-occupied with gadgets that keep them away from the
programs of these centres and the education they would
94
otherwise crave for. Furthermore, in what has become a
fashionable trend, certain speakers and centres are asking
for children to not even be brought to an event lest they
interrupt the speaker or event. An unfortunate trend, and
one that could lead to generations of Muslims only by
name, if at all. A topic that needs to be dealt with
independently.
Of course, the mother tongue and the language of the

nation in which the children’s parents have migrated from
should be taught, and well, to the following generations so
that when the opportunity arises, a migration back is
possible, and is not met with the difficulty of language
barrier.
Cognitive Dissonance
At times, one may find themselves in a position of mental
discomfort or psychological stress due to being in a conflict
between what one believes or when new information is
presented with what one does or is doing.
This real psychological discomfort, which can translate into

physical anxiety, was first proposed as the theory of
cognitive dissonance by psychologist Leon Festinger.
To counteract this discomfort, one must find a way to

resolve this new piece of information with ones action in
order to restore the balance and comfort the mind needs in
order to function properly again.
95
Cognitive dissonance is when one is faced with some new
form of evidence or a thought that conflicts with another
belief or previously held thought. A common example
given is that of a smoker, where there is information to
suggest that smoking is unhealthy, and the evidence that
has mounted to support that evidence, yet the individual
continues to smoke. And in doing so, they need to deal
with this information to justify their actions because the
conflict – that of the information they have as opposed to
their behaviour - brings about physical pain
The conditions needed to fulfil the requirement that fits

cognitive dissonance, is that firstly they have a choice to
make and the freedom to make it. That is, cognitive
dissonance does not apply to situations where one is
forced into a position – such as writing a paper arguing a
point of view that they disagree with for an exam topic
where they will otherwise fail.
The second condition is that there are negative

consequences if no action is taken to resolve the issue.
In the case of the smoker, they have the choice to stop

smoking because they have now become aware of the
dangers of smoking. Or, they justify their behaviour to
continue to smoke through other means to resolve this
conflict.
The ways, therefore, in which this conflict can be dealt with,

are the following four ways:
96
1. Change the incoming new information:
That is to say that the new evidence and
information presented is not true, and that,
for example, smoking is completely safe.
This conflicts with evidence or new
information presented but, in the mind of the
person who is experiencing cognitive
dissonance, has resolved the issue.
2. Change your course of action to suit the

new information: This would be the most
sensible course of action. After conducting
a through research and confirming the new
information at hand, to implement an action,
and therefore change the behaviour in order
to be able to seek best outcomes. In the
example of the smoker – take actions to quit
smoking.
3. Add a new thought to justify ongoing

action: Here, the person in conflict will
compensate to justify continuing their
behaviour. For example, I do “this” to
compensate for the errors of my ways. A
smoker, therefore, may be convinced of the
new evidence that smoking harms the body,
but will resolve the conflict by eating healthy
foods, going to the gym, etc in order to
continue and compensate for the
consumption of cigarettes.
97
4. Trivialise the matter: Finally, one can
trivialise the new information as
unimportant and insignificant, looking for
supportive beliefs contrary to the evidence
to soothe the conflict. The smoker will look
towards information that disputes the link
between smoking and lung cancer, for
example, or cite Syed Khoei, famously
known to be a chain smoker who lived to
over 90 years of age, as evidence that
smoking does not short the life of an
individual.
With that in mind, we can change the example given from

that of a smoker who needs to justify their behaviour, to an
individual who is living in an environment that is restricting
their religious activities, affecting their theological beliefs,
and choking their spiritual growth.
Either their own spiritual growth, faith and activities, or, that
of their family and children.
With some of the information presented already, the reader

may be experiencing some of this so-called cognitive
dissonance. A feeling of discomfort, and the need to either
act upon it or, to justify where they are and what they do
because they are simply comfortable and established in
the environment they are in.
98
According to the possibilities listed earlier to overcome this
dissonance, this individual will now make the following
choices:
1. Change the incoming new information: The

reader will overcome this information by
formulating thoughts such as this information doe
not apply to our modern times and applies only to
days gone by; does not apply to myself and similar.
2. Change your course of action to suit the new

information: That is, where possible, migrate, and
if not possible, compensate proactively until one
can migrate.
3. Add a new thought to justify ongoing action:

Where one can make the move to migrate, they
choose to take the path to compensate instead.
And this can be a fine line between someone who
can make the choice to migrate and does not by
justifying against it and someone who has
legitimate reasons, such as persecution, if they
were to move anywhere else.
4. Trivialise the matter: That the world has become

a small global community and it does not matter
where we live now; that the interpretation of this
information must be incorrect – and they will search
for information that supports their own view and
decisions.
99
Of course, while this is a theory and is one that is presented
to us by the modern world of Psychology, it is not
completely alien to Truth that is revealed to us in the Holy
Qur’an. In the Holy Qur’an, as an example, Allah
cautions us:
َ‫يم ِِه‬َ ‫ح‬ َ ْ َّ َ َ ْ ُّ َ َ َ ْ َ َ َ َ َ ْ َ َّ َ َ

ِ ‫ فإِن اْل‬٣٨‫ وآثر اْلياة ادلنيا‬٣٧‫﴿فأما من طغ‬
َ ْ َّ َ َ َ ِّ َ َ َ َ َ َ ْ َ َّ َ َ ْ ْ
‫ وأما من خاف مقام ربِهِ ونَه اُلفس ع ِن‬٣٩‫ال َمأوى‬
َ َ
ْ ْ
﴾٤١‫ِه ال َمأوى‬
َ َ ْ ‫ فَإ َّن‬٤٠‫ال ْ َه َوى‬
َ ِ ‫اْل َّن َة‬
ِ
Then as for him who was insolent and preferred the

present life, surely Hell shall be the refuge. But as for him
who feared the Station of his Lord and forbade the soul its
caprice, surely Paradise shall be the refuge. [Holy Quran
79:37-41]
Cognitive dissonance and migration

It must be emphasised that this cognitive dissonance is
applies to where there is a choice to make, and not in
situations where migrants are forced to flee for their
lives.
An example of the presence of a tyrant ruler where a

minority is persecuted and so some are forced to flee.
Now the question becomes, where should one escape
to?
100
And in the continuation of the above example, after some
time, the tyrant is over turned and the excuse to flee is
lifted. So a choice is there to be made.
One can choose to study this information and act upon it,
or justify a “choice” to ignore it and act contrary to their
duty. Either way, that choice will have a consequence.
Ultimately, the choice one makes needs to be based on a

leap of faith. And that can only come with support from
the Al-Mighty, for the heart that is full of faith will have no
hesitation in making the right decision.
َّ ْ َ َ َّ ْ ْ ُ ُ ُ ُ ُّ َ ْ َ َ ُ َ َ َّ
ِ‫﴿اَّلِين آمنوا وتطمئِن قلوبهم بِذِك ِر اَّللِ أَّل بِذِك ِر اَّلل‬
﴾٢٨‫وب‬ ُ ُ‫َت ْط َمئ ُّن الْ ُقل‬
ِ
Those who believe, their hearts being at rest in God's
remembrance -- in God's remembrance are at rest the
hearts. [Holy Quran 13:28].
There are also many Ayahs as well as plenty of narrations

that points to dilemmas and how to best resolve them, a
discussion that requires more time and resources than
permits at this point and for this subject.
A Fallacy
It is often said that raising children in the west is possible,
and that there are many examples of children who have
101
been raised in the west who are role models and examples
of excellent Muslims. While there is no denying the
possibility, the argument used is a fallacy.
This fallacy, which is to identify those children who have

been raised well in that society and showcasing them as
examples of how it is possible to raise children in the best
possible way and to their highest potential, should be
viewed with in context.
By in large, those children are indeed the minority and

represent a smaller percentage of the Muslim population
than is portrayed in the argument. Most children will have
been affected somehow when it comes to their
fundamentals in faith, where fallacies are inserted in to
their minds through either education or entertainment, or
through their peers.
When these fundamentals are shaken, the community and

parents alike start to focus on keeping the children
maintain their jurisprudential duties such as fasting and
praying. But over time, even these become weak, and this
time from two angles. One, from the continued pressure
that was the primary cause of their weakening
fundamentals, and the other, from the view that acting
upon jurisprudential laws without a solid foundation as to
why they are performing them causes a vicious cycle in the
disintegration of ones faith.
Unfortunately, youth from the Muslim community then end

up leading double lives and a split in their behaviour. One
102
that is the face they put on in front of their families and
communities, and another, with their own friends and in
their private lives.
Anecdotally, anonymous questions can reveal the thought

patterns of such troubled youth. And unfortunately, it
appears rife. Teenage girls [let alone boys] admit to
addiction to pornography, and concerned, not about their
Hereafter, but about their parents finding out lest they take
away their internet! Teenagers admitting to addiction to
Crystal Myth, alcohol and similar drugs [smoking is not
even a concern at this stage!].
There is a direct relationship between the availability of

these Islamically forbidden products and services and the
take up of their use. When it comes to deciding to live in
such places, such factors as availability of these items and
services, freely and with societies acceptance, and the lack
of readily available Mosques, Islamic Schools, professional
consulting services and the like.
Nonetheless, it is not to say it is not possible to raise

children in the west. And at times, it is even surprising how
children turn out in the different environments. There is no
denial youth in Islamic countries have also gone astray in
pockets of their respective communities.
‫وعن احلسن تراه ولد يف االسالم ونشأ بني املسلمني يبيع دينه بكذا‬
.‫ وهؤالء كفار نشئوا يف الكفر بذلوا أنفسهم هلل‬،‫وكذا‬
103
You see a child born in to Islam and has been raised
amongst Muslims but sells his faith for such and such,
and you see those infidels [Magicians who immediately
submitted to Prophet Moses, peace be upon him] raised
in infidelity sacrificing themselves for Allah Al Mighty.93
Another Fallacy
Many Muslims have migrated to Polytheistic Nations, a
migration that may have been due to certain circumstances
that have either forced them to do so, or they may have
voluntarily migrate. Circumstances such as wars and
persecution have especially affected many Muslims and in
particular Shia Muslims. Voluntary migration such as
migrating to seek worldly gains, education, business,
family, and the like. Such migrants may have a particular
fallacy created within them: And that is that that they are
not affected by its spiritual weaknesses, outward
perversion, and carelessness be it of an ideological nature
or of mannerisms.
And they have reached this position, according to their

pretence, because they have become so accustomed and
saturated to the environment in which they now live in -
they are no longer affected by what they run against daily.
This is despite acknowledging that at first, they were
considerably affected when they first entered these
93 (Tafsir Al Zamakhshari ) V2 P103
104
countries, and perhaps, some even were drawn to the ill-
natured doings of that society.
They also consider that it is not even necessary to return

to Islamic Nations, especially considering the comfort and
security they find themselves in and the services that they
have become accustomed to.
Such is the fallacy that has been used when some of

people who are now living in the West were requested to
return to their Islamic countries, and especially in cases
where the excuse and reason for the migration in the first
pace has been lifted and resolved.
To those people, at the outset, they should be made aware

of a number of issues that their argument has:
1. For those who voluntarily migrated, at the very
outset, their migration to such non-Islamic
countries is one that is potentially a transgression -
where there is no compulsion to migrate due to a
risk to life, for example, or where there is an
alternative choice. This is especially the case
where there is a probability the one may not be able
to protect their religion and cannot be certain of not
falling in to sin.
2. The very argument used – “being accustomed to

such outward perversions and sinful behaviours
and to not be affected by them” - should that be
possible - is in itself a significant calamity. What
they are actually admitting to is that they have
105
reached a stage where they are accustomed to
being around sin, lacking the disdain of such things
and to avoid them. Rather, these sins have
become widespread within the community and
spread as if it were normal. This is despite that
disdain of sin is one of the prerequisites required
before one can act upon the obligation of Enjoining
Good and Forbidding Evil, is the beginning of
Repentance and to be able to give appropriate
advice. This is because one who is repent-ful must
feel regret and disdain of sin.
3. Thirdly, who is the one that can remain unaffected

by the environment and ongoing witnessing of sin
and remain staunch in every situation? And even
if one can claim to have that certainty, can the same
be said of their children and family as they
assimilate into the society in which they have been
taken to, having their roots grow deep in to the
society, far away from the teaching of religion - and
rather - take their non-faithful polytheistic teachings
instead, and the western education becomes the
foundation in building their lives?
One who lives in the West will, over time, slowly but surely,
start to have their belief, faith and Islamic manners stripped
away whether it is done so consciously or unconsciously,
and then start to take on the thoughts and ideologies that
infringe on their Islamic values, becoming accustomed to
them. They become entrenched in materialistic
modernisation that is generally far from that with which the
106
spirit of religion demands and they then fly off and
submerge themselves into the world that they are
surrounded by.
And let’s consider that even if those individuals do not

believe in what contradicts their religion, at least there will
be difficulties in performing their obligatory religious duties
and abstaining from that which is not permitted, including
abstaining from forbidden visual, auditory stimuli and
forbidden foods, usury at times, and to accumulate habits
of those countries. And there is no doubt, there will be
significant difficulties in raising their children and families
who become accustomed to their culture and who grow up
in an environment that knows nothing of Islam but its name.
Materialism becomes normal, and their worldview

becomes materialistic as their religious faith, rituals and
views shrink, and perhaps even reach a stage where they
do not even believe in the majority of the Islamic Laws such
as fasting and praying and other such rulings based on
unseen benefits!
It is generally that the environment in which one lives in

has a significant impact on the individuals behaviour who
begins to adopt the line of thinking of their surrounding,
clearly being affected to the point of their tastes and
choices. For this reason, communities that are closer to
the source of religious information will have a stronger
commitment to religion, and the colour of spirituality will
have apparent signs within it.
107
Therefore, there is no specific ruling to forbid living in the
desert, but rather, the restriction is due to the negative
impact that “Ta’arub badul Hijjra” has, and that’s what the
Purified Household, Peace Be Upon Them, have clarified
for us. It is written that Ali Ibn Musa Al-Ridha peace be
upon him, has said to Muhammad bin Sinan in answer to
his questions: Allah‫ ﷻ‬has forbidden “Ta’arub after
Migration” because doing so results in regression from
religion, leaving the support to Prophets, and the Clear
Signs Peace Be Upon Them, and whatever else in terms
of perversions and revocation of the rights of those who
own rights. And so it is, that if one understands religion in
its totality, it would not be permissible for him to live
amongst the ignorants. And there is concern for this
individual in that for there is no guarantee they will not
leave behind the gaining of religious knowledge and
entering in to the realm of the ignorants.94
Thoughts of a Migrant
Thoughts of a Migrant
The following is a text written by an Iranian national, Syed

Amir Bassam, who migrated away from his own country
and lived in both Australia and New Zealand before
migrating back to the Islamic Republic of Iran.
94
Wasail Al-Shia V15:100
108
Is the West the paradise that we are truly
seeking?
This is a piece that is written by someone who has lived 21

years in the west, in two countries - Australia and New
Zealand, and 21 years living in Iran, and so what ever is
written here comes from real life personal experiences.
I won’t keep you waiting and will give you the conclusion
from the outset. If you are looking for this world only
[Dunya] there is nothing to wait for, you should go to the
West now. If you are after your Faith and looking for what
is best for your hereafter, then definitely be patient and stay
in Iran.
That is not to say that in the West there is no religion, nor

does it mean that in Iran, there are no luxuries of this world.
But there is no shadow of a doubt, that in the West, life is
so much more colourful while in the East, it is the other way
around.
The truth is, that while living in the West, one may feel that
there is no God. Over there, there is no sounds of the Call
to Prayer, nor writings on the wall, nor any narrations, nor
Mosques, nor The Supplication of Kumail, nor Friday
Prayers, nor ceremonies of religious events, nor the sight
of two enlightened and spiritual faces…. None of these are
present and if they are, they are very little and what little
there is, is duller in colour and very much more limited than
what is available in Iran.
109
Some one who walks the streets of Iran during the Holy
Month of Ramadhan knows that most people or the
majority of people that are passing are fasting. You can
almost even feel that the doors and walls and streets, and
even the birds, are fasting. The working hours of shops and
banks and companies all change accordingly. In fact, the
whole life dynamics change. Fasting, and that spiritual
feeling of it, is everywhere you look and is fully there in
abundance.
But in non-Islamic countries, on the other hand, and

especially in the West, with all its beauty, majesty,
orderliness and its goodness, it has no air of spirituality. To
the point that it is so void of spirituality that one might think
that God has migrated and has left that area altogether!
Far from this air of spirituality, and not seeing nor hearing
anything of faith or religion or spirituality, but rather, close
to bombardment of multimedia that is full of anti-ethical
content – to the point that overtime – such content
becomes completely normalised. Faithful and pious
families, come together and watch these programs but are
unaware what calamity is befalling the families and their
infallible children.
The promotion of homosexuality is consistently

everywhere, and homosexuality being taught to children in
schools has become the norm in such societies. That
means that children must learn that it is not unusual to have
110
families that have two fathers or two mothers, and they are
taught that such families are a possibility.
The anti-ethical environment and minimal clothing is

everywhere on the streets. The worst images are
everywhere on the walls, billboards, buses. Worst music
shows come in huge waves and are so nasty and explicit
and are present and broadcasted everywhere - even in a
gym where one might want to go with their children to
simply spend some time to exercise!
Festivals where people parade in such a way that they are

completely in the nude occurs on an annual basis in the
city centre and the event is broadcast showing everything
on the news channel that families sit to watch in the
evening.
Lewd and obscene advertising on television and in the

main national and local newspapers, magazines in petrol
stations, and in the usual to-go-to-places such as
restaurants and basic leisurely activities such as bowling.
The merciless attack comes from any and every direction.

It comes fast and furious.
All these issues and challenges in the West make it a very

difficult place for the soul of the human being, and more
importantly, the soul of the child. They overwhelm and
replace the children’s Islamic teachings and ethics.
111
From experience, incidentally from one whose father built
the first Shia Mosque in New Zealand, and who has seen
firsthand thousands of Shia families, the upbringing of
children that are pious and faithful in such countries is far
from possible and difficult to contemplate. The peak efforts
of the parents of these children will be at most to simply
raise the children an average Muslim, to have them pray
and fast! In fact one has to celebrate if they simply do not
go astray. And to consider one can raise a child to reach
high levels of Islamic attributes and morals in such an
environment is simply too difficult to comprehend.
The subject should not just be restricted to children. This

is also relevant to the older population. If one is to reach
an ideology, they must be immersed within the conditions
of that ideology. Such as it is unlikely for a Lionel Messi to
emerge from the stadiums of New Zealand, it is also highly
unlikely for the Nejabats, Behjats, and Tabatabeis to
emerge from the society of New Zealand.
The Western surroundings and environment, unwillingly

and without even wanting to nor understanding it, will drag
you away form religious spiritual and gnostic elevation and
development, and such as the height of a child grows over
time insidiously and unnoticeably to oneself, others from
the outside looking in can see it and comprehend it clearly.
They can see the chador having changed to a manto, and

the manto, day by day getting shorter, then later gets
changed to a blouse that itself, day by day, gets shorter.
They can see that year after year mosque attendance
112
becomes less and less and year by year the recitation of
the Supplication of Kumail on the nights of Fridays wanes
over time.
They can see that no one goes to Friday congregation

prayers. They can see that in your cars the sounds of rap
music is played for the children rather than that of the Holy
Qur’an. They can see that one recitation of the Holy Qur’an
might take ten years to complete. They can see that all
religious issues and activities either goes in to suspension
or is half heartedly attended.
In the West, it goes with out saying that spiritual and

religious people around you are less in numbers and you
find yourself less in contact with them. Yet to the contrary,
the pressures of the society in which you live in are
constantly diluting the colour of your faith and religion.
After some years, you come to realise for yourself how
much less religion has become part of your life, how you
have regressed, how you have come to speak less of God,
religion, the Prophet and the purified Household Peace Be
Upon Them.
You come to realise your whole efforts have become about

recreation, recreation, recreation. And sometimes,
recreation and work… going to coffee shops, restaurants,
shopping centres, parks, cinemas, City Centres, visiting
others, buying the latest in technology, and other activities
of a similar nature, has become all that your life is about
and nothing else.
113
Alongside all these, you have this contentment that you are
a Muslim, that you are praying and attending a Mosque,
and yes, everything is just fine, that there is no acute
problem in life. You completely adapt and assimilate,
staying there for decades on end and perhaps for the rest
of your life. You might even end up being buried in the
Islamic Cemetery in your local area.
You may leave behind your inheritors [children] on this

patch of land who may not even have what little of religion
that you learned from your grandparents and country back
home, growing up to be completely part of the Western
character and Western thinking and a very, very faint
aroma in their minds of religion, the Afterlife, God,
Prophets, and valuables such as the knowledge of religion
martyrdom, and resistance.
Practically, you have a serious and precarious

responsibility to yourself, your spouse and your children
that in your eyes have fulfilled completely yet either you are
unaware, or are forced to turn a blind eye, and with the help
of two tricks from Satan’s deputy, that is, “open
mindedness” and “self-justification”, you become
completely satisfied of the position that you are in.
And with regards to the issue that living in the west is a

better place because they lie less, are less likely to be two-
faced, and slander less, and accept less bribery etc… yes,
I too accept this. The West has some aspects that are
better than ours, but they also have their own reasoning.
114
It requires its own research in sociology and history, but
what is apparent is that neither are we born liars and
arrogant nor are they born honest and angelic. So these
moral positive and negative attributes are not inherited in
the blood of either.
There is no guarantee in reaching prosperity and wisdom

by simply living in Iran, unless one benefits from good
friends and choosing to be with in good surroundings.
Choosing the right friends and families, to be living in the
right city, in the right area, with good neighbours, in the
right schools, good moral teachers… and to distance
ourselves, “to a certain degree”, from the parts of society
that are not appropriate,
In the capital of Iran, Tehran, there are two types of lives

that could be lived. There are places where praying is
laughed upon and fasting is ridiculed, and if you enter a
restaurant with a Chador they will look at you suspiciously.
Yes, these places are also less aware of God and religion.
But there are also places that are very good, clean, healthy
and Islamic. These places are not few in numbers either.
I any case, where Satan is able to manipulate, people

without religion or God will also be around. In that there is
no doubt.
So in Iran too, one must move forward with attention, effort,

hardship, intellect, council, devotion, with open eyes, and
with friends and families and surrounding people and
recreation that is of a suitable and healthy nature. Its not
115
like you enter Iran and you would automatically gain
spiritual elevation and reach religious heights, and your
children suddenly turn in to good and pious children.
Yes, some things are not able to be avoided because there

is no society which is perfect until such time that the Imam,
may his return be hastened, reappears. So we are not
looking for the ideal utopia, nor do we say that the society
in Iran is ideal.. but at least, the apparently greater number
of Muslims, Shias and believers with in the society, morally,
it is ahead of the Western societies.
And the “apparent” is not something to be belittled. It

should not be considered to be insignificant. One takes
form firstly with the outward apparent. What is seen and
head by the individual has an unbelievable affect on ones
self and children. So even though the apparent is “not
enough”, it is a “necessity”, and is a very important issue,
having a great effect on ones soul and future.
In any case, the world is like a scale that should be have

its different parameters compared. For those believers
who are not looking for worldly matters and creature
comforts, the best place is a place that has more spirituality
and more believers so that they can reach their ultimate
“goal”, which is getting closer to Allah‫ ﷻ‬before their
departure.
Where that is, is open for discussion, however, from

personal experience, that is where there is more Muslims,
more Shias, and more believers. Where there are more
116
people who fast, who have become martyred, more
Behjats, Nejabats, and Tabatabeis. Where there are more
people who go to “Arbaeen”, more gatherings for Imam
Hussein peace be upon him. The believers that I have
known in Iran I have not come across any where else in
the world, and if I have you can count them on your fingers.
Even those people have had their base formed back home
in their Islamic countries, and then migrated out.
Finally, I hope that the Muslims, Shias, and Believers who

migrate outside their own Islamic countries with good
intentions and positive goals, should return to their own
countries after having achieved their desired goals so that
they can serve their own country and people and to
minimise the spiritual and moral damage to themselves,
spouses and children.
Final Thoughts
In this brief account on the issue of migration, we have
discussed the meaning of migration, its use in the Holy
Quran, in traditions, and finally, what scholars have
advised in terms of the topic from both classical and
modern scholars.
117
By visiting the website, Practical Islam Online95, you can
also visit a videos page and view some scholars speaking
on this issue.
What remains, finally, is the issue of “Subject

Identification”96 – that is, can the reader of this booklet and
researcher of this topic, as one who is truly looking to act
upon their obligations, identify that this subject of migration
applies, or not?
In other words, are the Ayahs of the Holy Quran, the

traditions, and advice from the scholars, telling you to act
upon an obligation given the circumstances of where you
are and what you are doing right here (at this place), right
now (at this time)?
When answering this question, keep in mind that you are

not the only one to be affected by a decision. You are
responsible not only for yourself, but for your immediate
family. And then not only that, but for your grandchildren,
and generations thereafter. Introspect and ensure that you
have your priorities outlined. What is your goal? Where is
your final destination? Is there a trade to be made between
the goals of this worldly life, and that of the hereafter?
Not everyone will reach the same conclusion, of course.

That is for each individual, and family, to decide. The
decision will be hit with multiple points of resistance to
95 The relevant page is https://practicalislam.online/migration

96 ‫تشخيص الموضوع‬
118
change, including that of our comfort zone and our
attachment to it and to habit, fear of the unknown, fear of
failure, the feeling that a decision is being imposed upon
you, and some significant cognitive dissonance, which was
earlier discussed.
And finally, a choice will have to be made, and reviewed

on a regular basis, between a permissible difficult and a
forbidden ease.
َّ َ ْ َّ َّ
ِ ‫ِمْسِب اللـ ِه الرْح ىـ ِن الر ِح‬
‫يم‬
َ ُ َُ ً َ ْ ُ ْ َ َ ْ ُ َ ُ َ ُ ُ َ َ َّ َ ُّ َ َ
‫اَّلين آمنوا قوا أنفسكم وأه ِليكم نارا وقودها‬
ِ ‫يا أيها‬
ُ َ َ ْ َ ُ َّ
‫ارة‬ ‫اْلج‬
ِ ‫الاس و‬
Believers, guard yourselves and your families against a Fire
whose fuel is men and stones [Holy Quran 66:6]
S.L. Al-Hakim
14 January 2020
119
120
The question of migrating from one country to another is one that is both important and one
that has jurisprudential implications upon the migrant. The concept of migration is not just
a geographical one, so this booklet is not only intended for those who wish to travel from
Islamic countries to non-Islamic countries - but can also apply to those who wish to do the
opposite, or to stay with in either.
The questions of who should migrate? Where should we migrate to? How long to stay there?
What happens when a reason to migrate is lifted? Can spouses have different obligations
with regards to migrating? What about mature children and their obligations if the parents
migrate? Does financial status have an impact? And are these answers different to scholars
who migrate to preach?
Ayahs of the Holy Qur’an, traditions, what classic and modern scholars have to say on the
issue will be presented to the reader so that they can make their own decisions based on the
information provided and their own personal circumstance.

A Permissible Difficult and
A Forbidden Ease
MIGRATION S.L. AL-HAKIM

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The question of migrating from one country to another is one that is both important and one

And the Choice Between

MIGRATION S.L. AL-HAKIM

“But the believers, and those who emigrate and struggle

Hajj Qassem Soleimani

Abu Mahdi Al-Muhandis

Who were Martyred on 3rd of January 2020.

The question of migrating from one country to another is

The concept of migration is not just a geographical one, a

There are implications for the first generation that wishes

And what role has the first-generation migrant played in the

These issues will be touched upon in this brief and limited

Syed Sistani’s first chapter in his book A Code of Practice

A Muslim who is born and raised in a Muslim country where

On the other hand, a Muslim who is born, and brought up

The second paragraph can apply to Muslims born in non-

1 Syed Sistani: A Code Of Practice For Muslims in the West.

There are two words that need to be clarified and explained

• The whales migrate between their feeding ground

3: to change position or location in an organism or

• filarial worms migrate within the human body

The Oxford Dictionary4 is similar but also includes the

The Holy Qur’an states:

Whoso emigrates in the way of God will find in the earth

This Ayah breaks down the importance of migration in to

The first – “Whoso emigrates in the way of God will find in

The second - is that of the hereafter and spiritual benefits

6 (Al-Amthal: Ayotallah Makarim Shirazi) V3 P272

In defining migration in the book “At-Ta’arub after

History describes two major geographical migrations that

7 (Al-Amthal: Ayotallah Makarim Shirazi) V3 P272

This does not mean there is no longer the need to migrate

Non-geographical migrations also occurred. Therefore, the

The application of what can be learnt from the migration

10 ‫ وال هجرة بعد الفتح‬،‫وال تعرب بعد الهجرة‬

The meaning of migration in the context in which we are

Definition of At-Ta’arub [‫]التعرب‬

12 )‫ العتبةالعلوية المقدسة‬- ‫(التعرب بعد الهجرة‬

This term is from the phrase [‫ ]التعرب بعد الهجرة‬At-Ta’arub

In its practical application, it is the return of a person that is

It is to be indifferent to the rules of Islam before one even

This term is used because of the apparent regression of

But ignorance is not bliss – ignorance is misery.

In the introductory stages of Islam it was obligatory to

In trying to explain the concepts of Ta’arub after migration

What is meant by migration is to travel to countries

14 (‫ العتبةالعلوية المقدسة‬- ‫)التعرب بعد الهجرة‬

Ta’arub in the Holy Qur’an

The Holy Quran has vilified the issue of “Ta’arub” and

There are two identifiable groups of people that Ayah 9:90

16 (Al-Amthal: Ayotallah Makarim Shirazi) V5 P321

2. Another group that is not genuine, rather, finds

The Ayah ends with a threat to the disbelievers belonging

17 (Mizan Al-Hikmah ‫ )مِ يزان ْالحِ كمة‬V5 P373

The Bedouins also consider what the spend in the way of

19 (Al-Amthal: Ayotallah Makarim Shirazi) V5 P331

What can be determined from the above Ayahs is the

And the choice is given even to the Bedouins to either obey

The reality of “Ta’arub” is the opposite of migration. It is to