Hijrah in the light of contemporary migration waves

Ashraf Akintola

Seeking greener pastures is as innate in humans as seeking food, water, clothing and shelter. For thousands of years, nomadic life ensured our survival as a species on this planet. This reality becomes more apparent when we consider the primordial fatherland of humanity to be heaven. Since the “migration” of Adam from heaven to earth, the Qur’an documents migratory escapades of many prophets such as Ibrahim, Lot, Ya’aqub, Musa, (Alayhim As-salaam) prior to the advent of Islam. No wonder the prophet instructed us to be in this world like a stranger or just a passer-by. 

Migration, as it is presently known, in whatever form it might be, involves fleeing a hostile or uncomfortable environment to another one that is conducive and supports life. Also, it can indicate a forced exodus of people from a place they used to call home either as a punishment or as a result of injustice meted upon them. Hardly would you find humans where restrictions are placed on the opportunities they can explore. Although you discover people in the harshest of conditions (which is relative), those who stay in what you term as difficult most times have an overriding preference or reason to stay in such locations that you do not see or know of. 

For what purpose should migration occur? When should it be made? And to what extent must it be pursued are questions answered when the Prophet (Sallallahu’ Alayhi Wa Sallam) said; 

“Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated”. 

[Al-Bukhari & Muslim]

As Muslims, the immediate need to thrive without persecution, explore better frontiers without limitations, and survive without restrictions are elements that need to be employed in further examining the discussion of migration.

Hijra: A way to protect Islamic values

Taking a leaf from the historical importance of the Hijrah of the Prophet, one may also explore the causes, effects and need to leave one’s native land to seek better economic salvation elsewhere. As Muslims, the questions would be asked? Is it a sin to pursue economic prosperity away from one’s native land? Since this is not a Fiqh discussion but an analysis of the socio-religious ramification of the impacts migration to lands of “Kufr” has on preserving the Islamic values that Muslims hold dear. 

First, we have to enunciate that Islam teaches that we are not created into this world for nothing except for the absolute worship of Allah alone. Thus, not just our salah or fasting are acts of worship, but even all aspects of our livelihood as human beings are an avenue to keep worshipping Allah. That is why you would find books of economic law, dietary law, marital jurisprudence, customs and values, among topics in Islamic Shariah. Even wearing our clothes or removing our shoes have been touched extensively by the Sunnah of the Prophet (Sallallahu’ Alayhi Wa Sallam). So, one would wonder a little when migration, as huge as it is even in a modern-day topic, finds its way into the Islamic socio-cultural and religious biosphere.

Economic and religious reasons for migration

In answering the poser given above, a simple approach is to note and clarify that seeking greener pastures in Islam is allowed. The Quran states that we should not forget our share of the world as we seek through what Allah has given us the hereafter (Suratul Qasas 28:77). Given the scope of the question (which is wide), it is safe to append the clause to the answer, stating that to what end can we pursue worldly gains? Is it at the expense of our religion? Now, answering the question again, the answer to be given by a conscious Muslim is a significant and capital No! Don’t stop reading at this point; you should care to know why!

Hijrah as a term may be defined as the migration from the land/state of Kufr (disbelieve) to the land/state of belief depending on which level of either communal or personal terms you choose to define the term. The epoch-making period signalled the liberation of Islam from the torturous hands of the disbelievers of Makkah, the beginning of unrestricted freedom to practice the religion of Allah and spread it without fear of persecution, execution or harm. First, it was to Abyssinia and finally to Madinah al Munawwarah. And from the caliphate of Umar (may Allah be pleased with him), the year became the beginning of counting the Islamic year. 

Even though there is no more “Hijrah” after the one espoused above and undertaken by the Prophet (Sallallahu’ Alayhi Wa Sallam) and his companions (Rodiya Allahu ta’aala alayhim ajmaiin), yet, its technical meaning, historical lessons and theological implications still provide the necessary background to explore contemporary migration “of Muslims” at a broader scope. It is straightforward. What would warrant a “Muslim” to leave a place he practices his religion is to enable him to practice it more. If you live where you are not given the freedom to do so, then it is mandatory upon you to move to where you would be given a chance to, if you have the power. But these days, we witness a mass exodus of people from the lands of Islam to the lands of Kufr. 

From Canada to Australia, New Zealand to the United States, Germany to China, United Kingdom and South Korea, the world continues to witness the era of a massive influx of people from impoverished, war-torn or underdeveloped countries to bubbling ones. For years on end, these mass migrations continue to cause cataclysmic shocks in the news. Thousands have perished on the Sahara and Mediterranean Sea in their bid to cross from Libya or other countries in the horn of Africa into Europe, “In search of a greener pasture”. Places like America, Europe and even affluent Middle-eastern countries are filled with men and women from, in most cases Muslim dominated countries, doing menial and demeaning jobs to stay afloat economic tsunami.

Different types of migration

From the foregoing and viewing it under the lenses of Islam, it is perceived as well that there are two categories of hijrah- migration: the Islamic one for the cause of the religion and the worldly one for any other purpose, be it ḥalāl or ḥarām. Obligatory emigration to al-Madinah ended with the conquest of Makkah. However, other forms of hijrah remain preferable for those who are able, such as emigration from lands at war with Islam where Muslims are humiliated or restricted. Included to a lesser degree is emigration from places where unlawful practices or religious innovations prevail or from those where one fears for himself or his property, etc. 

Thus, it is essential to note that leaving behind a life of disobedience is always a religious obligation. When many of the believers were giving up their families and properties to emigrate to the Prophet (SAW) in al-Madinah for the cause of Islam, a man whose aim was to marry a woman in that city named Umm Qais made the same journey. When the reason for his hijrah became evident, he was called “the emigrant of Umm Qais.” This was a clear example of a single action for which many worldly motivations were possible and the Islamic one. Therefore, it was cited by the Prophet (SAW) as a standard by which to measure every deed and the extent of its acceptability to Allah.

Refugee

From the foregoing, it is outrightly clear that migration can take place for many reasons: economic, religious, or simply for relocation. In the case of the oppressed and weak people on earth, the Qur’an suggests that they could migrate from their oppressed positions to another land of God. The verse says, “Was not the earth of God spacious enough for you to flee for refuge?” (Surat An Nisa Q4:97). The verse indirectly suggests that those with authority should take care of refugees since it speaks of God as the landowner. Therefore, the worldly owners, predominantly Muslim countries and authorities should feel closeness and openness to those impoverished and oppressed and thus open the doors of their borders for them. Muslim countries have been ravaged severely by endless wars from Myanmar to Afghanistan, Syria, Yemen, Iraq, Libya, and Somalia. There is a need for them to flee their countries to a safer haven. Other Muslim countries should be their haven for them to practise Islam without hindrance. 

On the other hand, today, we have many Muslim immigrants in many parts of the world, in the United States of America and Europe. Most of these migrations are for economic reasons, and few of them are for religious freedom. Gone were the days of the King of Abyssinia welcoming Muslims who sought refuge in his Kingdom with open arms. Gone were the days where Muslims are given a chance to establish all the dictates of the Shariah in a foreign land. But we have not woken up to that reality. 

Muslim immigrants and religion

It is also noteworthy that places like America was and is also a migrant nation. Undoubtedly, the spread of Islam to places like Africa was made possible by the migration of Muslim traders who brought along their religion and established it in their newly found abode. These categories of people can also be said to be seeking economic prosperity, but this also brings up how devout they were in their religion to make people take Islam from them. Nowadays, Muslims are not even proud to tell people they are Muslims and can forfeit their religious commandments to fit into the environment they find themselves in. Suppose the Islamic traders of old would be used as a point of argument by those who give economic safety as a reason to migrate to lands of Kufr due to financial situation. In that case, we can also examine the state of their religious uprightness.

Let us not jump the gun here. Migration to the lands of Kufr can also be for noble causes like seeking beneficial knowledge that would be of great benefit to the personal self and the home country at large. Even at that, scholars have opined that those who would engage in such a noble journey would possess a certain level of Islamic awareness so as not to be washed away by the cultural or religious practices of the welcoming country. This component of permissibility is so essential as the environment that one stays in plays a huge role in one’s faith. Islam is a “communal” religion. We are required in most parts of our worship to come together with our community. Salah, Zakat, Fasting, and Hajj, which are the other pillars of our religion, can’t be done in isolation. But when the environment a Muslim finds himself in doesn’t permit such an essential aspect of Muslim life, faith begins to decline. 

As we seek to better our lots in this world, let us always put our religion first, for surely this world would end, and what would become of us would be our Islam.