Migration in Islam - Muhibb al-Din al-Khatib

 Migration in Islam

Adopted and translated from

Muhibb al-Din al-Khatib

Founder of Al-Zahra and Al-Fath magazines; former Editor-in-Chief of Al-Azhar Magazine

Islam and the Persistence of Ignorance

Many Muslims believe that the Age of Ignorance (Jahiliyyah) ended with the advent of Islam and its triumph in the Arabian Peninsula. Yet ignorance continues to exist in the world and will remain until the system of Islam becomes the prevailing order across all lands.

That will happen—God willing—when Muslims truly return to their religion, embodying it not only in books, articles, and lectures, but in the way they live, deal with others, and apply Islamic principles in daily interactions, both within their communities and with the wider world.

Since the time of the Prophet Muhammad (peace be upon him), humanity has oscillated between two distinct systems:

• The system of innate disposition (fitrah)—the path of truth and goodness, which forms the basis of Islam. This includes its laws, values, and comprehensive approach to life: intellectual and spiritual beliefs, worship (in its physical, financial, and spiritual forms), individual and collective ethics, social and familial relationships, economic and political dealings, and more—across homes, markets, courts, and governance, in peace and in war.

This complete system is called Islam, and a society’s humanity is measured by how closely it adheres to it. Islam is not a patchwork of separate principles—it is a holistic, indivisible system founded on the innate disposition God instilled in humanity, and articulated through the Qur’an, the authentic Sunnah of the Prophet, and the consensus (ijma͑) of Muslim scholars.

Opposing this divine system are various other ideologies—different in time, place, form, and method—but all, from the Islamic perspective, are forms of ignorance (jahiliyyah). Whether ancient or modern, Muslims are not to replace any part of their comprehensive faith with elements from these systems. Islam is complete in and of itself. As revealed in the final message during the Prophet’s Farewell Pilgrimage:

﴿ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ﴾

“Today I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (Qur’an, Al-Ma͗idah: 3)

Ibn Abbas (may Allah be pleased with him) said, “Allah informed His Prophet and the believers that He has perfected their religion, so they will never need any addition. He has completed it, so it will never be deficient. And He is pleased with it, so He will never be displeased with it.”

The Meaning of Migration (Hijrah)

Linguistically, hijrah means separation or abandonment. It signifies abandoning systems of ignorance—its environments, laws, values, and practices—and severing ties with anything that contradicts the Islamic fitrah: its beliefs, customs, behaviors, and worldviews.

In early Islam, this meaning was expressed literally through the historic migration of Muslims—most notably from Mecca to Medina—until the Battle of Badr and the conquest of Mecca. After that, migration came to be symbolized by the concepts of taqwā (piety) and tawbah (repentance).

The purpose of the original Hijrah was to escape the grip of oppressive systems that stifled the spread of divine guidance. Islam called on its followers to seek refuge where they could establish a new, vibrant society founded upon truth—a community that would uphold, protect, and represent Islam in its most beautiful form. It was through the personal experience of living by this system that early Muslims introduced it to others as the highest ideal of human civilization.

The First Stage of Migration: Intention

The foundation of any migration is intention (niyyah)—the inner motive that guides a person’s words, actions, and behavior.

͑Alqamah ibn Waqqās al-Laythī, a trustworthy narrator, reported that he heard ͑Umar ibn al-Khattāb, may Allah be pleased with him, say from the pulpit, “I heard the Messenger of Allah (peace be upon him) say, ‘Indeed, actions are judged by intentions. And each person shall have what they intended. Whoever migrates for worldly gain or to marry a woman, his migration is for what he sought.’”

Imam Malik transmitted the same hadith with slightly different wording, emphasizing that those who migrate for Allah and His Messenger will have migrated for a divine cause, while those who do so for worldly reasons will be rewarded according to their goals.

This is why Imam al-Bukhari chose to begin his Sahih—the most authentic collection of hadiths—with this narration. For every one of the 7,563 hadiths in his collection revolves, in some way, around intention. A Muslim's worth before God is directly linked to the sincerity of their intention.

A good action may be rendered worthless if done with selfish motives, while a seemingly small deed may be magnified if carried out with sincere faith. The heart is the true measure of value in Islam.

Migration Before the Conquest of Mecca

Allah says,

﴿وَٱذۡكُرُوٓاْ إِذۡ أَنتُمۡ قَلِيلٞ مُّسۡتَضۡعَفُونَ فِي ٱلۡأَرۡضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَ‍َٔاوَىٰكُمۡ وَأَيَّدَكُم بِنَصۡرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ لَعَلَّكُمۡ تَشۡكُرُونَ﴾

“Remember when you were few and oppressed in the land, fearing that people might snatch you away, but He sheltered you, supported you with His help, and provided you with good things so that you might be grateful.” (Surah Al-Anfal: 26)

The early Muslims were not socially weak because of low lineage; many were Qurayshi nobles. Their real “weakness” lay in carrying a message that challenged the dominant norms of their society. They called for a new path—one unfamiliar and uncomfortable to the masses.

This mission required protection, support, and a safe haven from which to grow.

Though the enemies of truth were many, the truth itself attracted hearts. Allah brought the Ansār of Medina—those who opened their homes and hearts to the Muhajirūn. The Qur’an describes them beautifully,

﴿وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ ﴾

“Those who settled in the city and had faith before them love those who emigrated to them, and find no hesitation in their hearts regarding what they are given, and prefer others over themselves even when they are in need...” (Surah Al-Hashr: 9)

Together, the Muhajirūn and the Ansār formed the first brotherhood of Islam—an army of faith, bound not by tribe but by principle,

﴿إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَٰٓئِكَ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ﴾

“Indeed, those who believed, emigrated, and struggled in the cause of Allah with their wealth and lives, and those who sheltered and supported them—these are allies of one another...” (Surah Al-Anfal: 72)

However, those who believed but remained in Mecca—despite their prayers and obligations—were not given the same status. Their failure to migrate weakened the ummah and warranted stern divine warning, as in Surah An-Nisa (97–100),

﴿إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا إِلَّا ٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ لَا يَسۡتَطِيعُونَ حِيلَةٗ وَلَا يَهۡتَدُونَ سَبِيلٗا فَأُوْلَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعۡفُوَ عَنۡهُمۡۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورٗا ۞وَمَن يُهَاجِرۡ فِي سَبِيلِ ٱللَّهِ يَجِدۡ فِي ٱلۡأَرۡضِ مُرَٰغَمٗا كَثِيرٗا وَسَعَةٗۚ وَمَن يَخۡرُجۡ مِنۢ بَيۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا﴾

“Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, ‘In what [condition] were you?’ They will say, ‘We were oppressed in the land.’ The angels will say, ‘Was not the earth of Allah spacious [enough] for you to emigrate therein?’ For those, their refuge is Hell - and evil it is as a destination Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way. For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.”

Migration was thus obligatory until Mecca was liberated.

Migration in Modern Times

After the conquest, physical migration was no longer a religious obligation. Muslim narrates, “I brought my brother to the Prophet (peace be upon him) after the conquest and said, ‘O Messenger of Allah, accept his pledge for migration.’ He replied, ‘Migration is no longer required.’”

From that point, the focus of migration shifted inward—toward spiritual migration, abandoning sin and moving toward righteousness.

The Prophet was once asked about the best type of migration and answered:

“The best migration is to abandon what Allah has forbidden.” (Bukhārī and Muslim)

In his Farewell Sermon, he said, “The true believer is the one whom others trust with their lives and property. The true Muslim is the one from whose tongue and hand others are safe. The true struggler (mujahid) is one who strives against his own desires. And the true migrant (muhajir) is the one who abandons sin.”

The Prophet also said, “Migration will not cease until repentance ceases, and repentance will not cease until the sun rises from the west.”

Thus, while geographic migration is no longer compulsory, moral and spiritual migration remains a lifelong obligation.

Each Islamic New Year, as we commemorate the Prophet’s Hijrah, we are called to renew our commitment to spiritual transformation—purifying our hearts, intentions, and communities.

This legacy, enshrined by Caliph ͑Umar ibn al-Khattāb and the senior companions, reminds us that Hijrah is not just an event in history. It is a perpetual invitation to moral reform and societal revival. If Muslims heed this call, they will see renewal in their communities, strength in their governments, and the essence of Islam radiating across the world.