Quoting Ibn al-'Arabi (ra), Imam Al-Qurtubi (ra) says that going out of the homeland and travelling through the earth is either to run from something and find a safe haven, or to seek and get something. The first kind of trip which is to escape and be safe from something is called Hijrah which is of six kinds:

1) Going from Dar al-Kufr (Abode of Disbelief) to Dar al-Islam (Abode of Islam): This kind of journey was obligatory (Fard) even during the days of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him and it shall remain obligatory, subject to capability and ability, right through the day of the Qiyamah (when there is no security of life, property and honour, or that it is not possible to fulfill religious obligations, the Fara'id of Deen). If one continues to stay in Dar al-Harb (technically an enemy country of disbelievers at war with Muslims), one will be considered a sinner.

2) To get out of Dar al-Bid'ah (Abode overtaken by deviation from established religion): Ibn Qasim (ra) says that he had heard from Imam Malik (ra) that it is not Halal for any Muslim to stay at a place where the early righteous elders of the Muslim community (al-Salaf-al-Salihoon) are criticised and maligned.

After reporting this statement, Ibn al-'Arabi (ra) writes that it is totally correct - because, should you be unable to eradicate the practice of what is forbidden, then, it becomes necessary for you that you should remove your own self from that place, and have nothing to do with it. This is as commanded by Allah Ta'ala in the Qur'an: "And when you see those who indulge in Our verses adversely, turn away from them." (6:68)

3) To get out of a place overtaken by what is Haram: This is because the quest for what is Halal is obligatory (Fard) on every Muslim.

4) To move out in order to avoid being subjected to physical pain: This kind of journey is permissible. In fact, it is a blessing from Allah that one should leave a place where danger exists that he will be physically hurt by enemies. So, this is his way out of that danger. This fourth kind of journey was first made by Sayyidna Ibrahim (A.S) It was to seek deliverance from the pain inflicted on him by his people. When he left 'Iraq for Syria, he had said: "I am a muhajir [emigrant] unto my Lord." (29:26). After him, Sayyidna Musa (A.S) made a similar journey from Egypt to Madyan: "he got out from there, fearing, watching." (28:21)

5) To move out due to unsuitable climate or likely diseases: This is the fifth kind of journey which has also been permitted by Islam as the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him had advised some shepherds to settle by the grooves outside Madinah because the climate of the city did not suit them. Similarly, Sayyidna 'Umar al-Faruq (ra) had sent an executive order to Sayyidna Abu 'Ubaidah (ra) that he should should shift the provincial capital from Jordan to some site located on a higher altitude where the climate is not bad.

But, this is on condition that there be no plague or other epidemic diseases affecting the area. And if, an epidemic does spread out in an area, it is governed by another rule, that is, those who are already present there do not have to get out from that area. As for those who are outside it, they should not go in there - as it happened with Sayyidna 'Umar al-Farooq (ra) during his journey to Syria. When he reached the borders of Syria, he was told that a plague has spread throughout that country. Hearing that, he hesitated from entering that country. He went into repeated consultations with the Sahabah to resolve this problem. The resolution came only after Sayyidna 'Abd Al-Rahman ibn Al-'Awf (ra) narrated a Hadith in which the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him had said: "When plague spreads in an area where you are present, do not go out from there; and when it spreads in an area where you are not already present, do not go in there (after having heard of plague)." (This Hadith has been reported by Tirmidhi who calls it Hasan Saheeh)

At that time, Sayyidna 'Umar al-Faruq (ra), in obedience to the command of the Hadeeth, proclaimed that the whole caravan shall turn back and go home.

Some 'Ulama have pointed out that this Hadith has a particular element of wisdom in it, that is, the people staying in an area affected by some epidemic are most likely to be infected by its germs. If they were to run away from there, the one who is infected dangerously is not going to survive anyway, but he would infect others wherever he goes. Hence, the wise decision.

6) To secure personal property and possessions: When someone feels the danger of being hit by thieves and robbers at a certain place, he should move away from there. The Shari'ah of Islam has permitted doing this as well because the property and possessions of a Muslim are as sacrosanct as his or her life.

These six kinds belong to migration undertaken to run for safety against something.

Then, there is the journey undertaken to seek and get something. It has nine kinds:

1) The journey for moral self-correction: It means touring and travell­ing through Allah's earth for the particular purpose of witnessing the creation of Allah Ta'ala, the manifestations of His most perfect power, and having a spot observation of the sad end of past peoples in order to learn one's essential lesson in how to live sensibly and confidently. The Holy Qur'an has exhorted people to embark on such trips, for instance in: "Have they not travelled around the earth and seen how was the end of those before them?" (35:44). 'Ulama have identified the journey undertaken by Sayyidna Dhul-Qarnain as a journey of this kind, while some of them suggest that his journey through the earth was to establish Divine Law on it.

2) The journey of Hajj: That it is an Islamic duty subject to some conditions is well known.

3) The journey of Jihad: All Muslims know that it is also either obligatory (fard), or necessary (wajib), or recommended (mustahabb).

See: Definition and Ruling of Jihad: http://www.muftisays.com/blog/Seifeddine-M/1154_08-02-2011/definition-and-ruling-of-jihad.html

4) The journey for employment: If a person cannot find economic support for his needs in his homeland, it is incumbent on him that he travels elsewhere and look for an employment opportunity there.

5) The journey for trading: It means travelling to acquire wealth in excess to the measure of need. According to Islamic legal norms, this too is permissible. Allah Ta'ala says: 'There is no sin on you that you seek the bounty of your Lord (by trading).' (2:198) Here, by 'seeking of bounty' in this verse, the reference is to trading. When Allah Ta'ala has allowed trading even during the Hajj trip, then, undertaking a journey for the sole purpose of trading becomes permissible in the first degree.

6) The journey for education: That it is an absolute duty in terms of religious need, and that it is an obligation of sufficiency (fard al-kifayah: an obligation which, if discharged by some, would suffice for others) in terms of what is more than needed, is widely known and amply recognized.

7) The journey to a place believing it to be sacred and blessed: This is not correct and proper except for the three Masajid and they are: (1) Al-Masjid Al-Haram (The Sacred Mosque of Makkah al-Mukarramah) (2) Al-Masjid An-Nabawiyy (The Mosque of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, in Al-Madlnah al-Munawwarah) (3) Al-Masjid Al-Aqsa (Baytul-Maqdis). [This is the view of Al-Qurtubi and Ibn al-'Arabi. Other revered scholars of early Islam and their successors have also allowed the undertaking of travel to visit places generally considered blessed - Muhammad Shafi'].

8) The journey undertaken to guard Islamic frontiers: This is known as Ribat. There are many Hadith reports which commend it strongly. (For details on Ribat, please see our comments under Verse 200 of Surah 'Al-'Imran in Ma'ariful-Qur'an, Volume II)

9) The journey to visit relatives and friends: This too has been classed as an act deserving of return and reward. A Hadith of Sahih Muslim mentions the prayer of angels in favour of those who undertake a journey to visit relatives and friends (which is valid only when the purpose of meeting them is to seek the pleasure of Allah Ta'ala and not to seek any material gains). Allah knows best. (Qurtubi, Volume 5, Pages 349-351) (Ma'ariful Qur'an)

» Posted by Seifeddine-M on 23rd May 2011

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