Thinking about Making Hijra? What Muslims in the West Should Consider Today | Blog

The concept of hijra, or migration for the sake of Allah, is profound and fundamental to faith. We see this in how the Prophet ﷺ referred to his companions who migrated with him from Mecca to Medina as the muhajirun—a term of respect and honor. The most famous hadith in Islam about intentions is also rooted in the concept of hijra. The Prophet ﷺ said,

Although people typically think of hijra as physically moving from one land to another, Ibn al-Qayyim al-Jawziyya, the great scholar of Islam, explained that hijra is of two types: (1) The physical migration of the body from one land to another and (2) the migration of the heart to Allah and His Messenger ﷺ. Ibn al-Qayyim emphatically proclaimed that the migration of the heart is the true hijra, as it is the foundation that precedes any physical hijra. Physical migration is thus a manifestation of the heart’s migration, but what does it mean for the heart to make hijra? Ibn al-Qayyim elaborated that the migration of the heart requires migrating from one psychological state to another, including:

Ibn al-Qayyim found it odd that a person discusses physical migration at length yet ignores the migration of the heart. He considered the migration of the heart to be an obligation for everyone, whereas the migration of the body only applies in certain contexts. The Prophet ﷺ succinctly highlighted the centrality of the migration of the heart when he said, “The [true] muhajir (migrant) is the one who abandons all that Allah has forbidden.” 

Although the migration of the heart is more central than the migration of the body, where we reside has a tremendous effect on the state of our hearts. Our beliefs, attitudes, behaviors, and personality are all influenced by the culture of the land we reside in. This is a general principle of life, and no human being is immune from this. Because of this, the state of one’s heart naturally will influence where the body wants to reside, and where the body resides will naturally affect the heart. Thus, there may be a bidirectional influence between one’s spiritual state and geographic location. Reflecting this principle is the hadith of the man who killed a hundred people and was advised to migrate to a land with righteous people and to leave the land of the wicked. Many parents understand this intuitively, as those who are considering taking their children to the Muslim world hope the cultural geography positively influences their religiosity. 

Despite living in non-Muslim lands, many Western Muslims have found their hearts migrating to Allah and His Messenger ﷺ. Much of these positive results can be attributed to the establishment of masjids, Islamic schools, seminaries, community centers, and research institutes in the West, which have required tremendous sacrifice and effort. However, despite the gradual improvements in Western Islamic institutions over time, the limited quantity and/or quality of these institutions leave many Muslims searching for better holistic opportunities for their families. Moreover, the negative effects of the dominant culture are perceived by many as an overwhelmingly pervasive force, too threatening to their faith and Islamic values. Adding to this disenfranchisement is the ongoing genocide in Palestine and destruction of the surrounding region, coupled with the awareness that our governments are the financial and material backbone of this evil. As we understand that our taxes and our labor at certain corporations are directly supporting the destruction of Muslim lands, many Muslims—whose hearts are migrating to Allah and His Messenger—are having serious concerns about residing in the West and are considering physical migration. Despite our moral repugnance with many Western societies, in today’s world, there is no ideal Islamic state, and it appears to be a daunting challenge to find a land suitable for migration. There is no country in the world that a Muslim can walk into, wave their ummah passport, find gainful employment, and start life without confronting a number of challenges. Many Western Muslims also perceive the Muslim world as being far too plagued by economic, political, and social problems. So, what do we do?

There are a diversity of legal opinions on the matter of hijra, the details of which go beyond the scope of this article. However, in summary, many legal opinions state that if a Muslim is able to practice his religion openly and does not fear for his religion while living in a non-Muslim land, then it is not obligatory to make hijra. I find it useful to think about the spectrum of rulings regarding hijra as ranging from obligatory (wajib) to forbidden (haram) depending on a person’s life circumstances. Thus, the conversation of whether to make physical hijra or not needs to begin with an honest assessment of one’s personal situation. Wherever we reside, we have to assess if that area is healthy for our faith. It’s important to ask ourselves tough questions and answer them with integrity and sincerity, keeping Allah at the forefront of our minds. Some of these tough questions might include:

If the answer to these questions is “yes,” then hijra may not be necessary, although it may still be personally desirable. If the answer to all of these questions is “no,” hijra might be recommended or even obligatory. If the answer to some of these questions is “no,” one may consider whether they have the time and ability to support the development of a vibrant Muslim community or contribute to the development of necessary community resources. However, if the community is not suitable and the individual does not have the capacity to create a solution, then hijra becomes something worthy of serious consideration.  

Migration thus takes on all five of the possible rulings in Islamic law: it may be mandatory (wajib) for those who cannot practice their faith and are losing it altogether, it may be recommended (mustahabb) for those who are able to practice their faith but fear losing it for themselves or their children, it is permissible (mubah, lit. neutral) for those who can practice the religion but prefer to be in a wider Muslim environment, and it may even be disliked (makruh) or forbidden (haram) for those in circumstances that warrant they stay where they are (e.g., where leaving would lead to an abandoning of responsibility towards family). Each individual has their own life and family circumstances to consider that affect the priority and ruling of hijra in their respective case. Each person’s perception is ultimately subjective, and what is deemed a suitable environment to one may be unsuitable to another. Consulting people of knowledge is also recommended, as it helps ensure a more unbiased and scholarly opinion. At the heart of the matter is the need to be honest—with ourselves and with Allah. Saying the environment is suitable when one’s children are losing their faith and halal income is hard to find is disingenuous. Ultimately, each of us has to answer to Allah. As the Qur’an states,

After determining that migration is the best course of action, the focus then shifts to practical and logistical matters. Although many people only consider hijra as migrating to a Muslim country, it is worth considering other cities within your own country that may suffice your needs. For example, if someone is living in a city without many Islamic resources, one might consider moving to a city with a sizable Muslim population and adequate resources. This option is especially important to consider for people whose life circumstances necessitate staying in a particular country. Another option could be finding another non-Muslim country that is more accepting of Muslims and suitable for practicing Islam, similar to how the companions sought refuge in Abyssinia.

For those whose hearts are set on finding a Muslim land, a cursory glance at the Muslim world shows that there will be obstacles and challenges in store for anyone interested in hijra. Many of these challenges are due to the nation-state model and immigration laws in most countries. However, just because there are challenges doesn’t mean migration is impossible. Unfortunately, the modern world has made many people risk-averse and intolerant of uncertainty. People want certainty that the outcome of hijra will be exactly what they are seeking, which is impossible to attain. Unfortunately, this uncertainty often paralyzes us from action. Consequently, the first obstacle to overcome when considering hijra is our own spiritual and mental anxieties. No one can predict what the future holds, and we are only asked to strive for the sake of Allah. If migration is for the sake of Allah, it is rewarded—regardless of the outcome. Nevertheless, naturally, we should mentally prepare for setbacks and challenges, as this is part of any new experience in life, especially one as large as migration. The challenges we face may be psychological, social, economic, or legal. For example, people may have to cope with culture shock, language barriers, loneliness in a new land, difficulty finding employment, and more. Legal challenges related to immigration are also fairly common, with most countries not easily providing stable, long-term residency to immigrants. Thus, planning and due diligence are necessary to improve the probability of a successful hijra. This includes mentally preparing ourselves and our families, investigating economic opportunities in advance, and looking into the various residency options available. Regardless of what challenges lie ahead, we should find solace and motivation in the words of Allah when He says,

People might wonder why a Muslim in the West would consider making hijra, especially when thinking about the challenges of relocating to a foreign land. Furthermore, if only considering an individual’s personal educational and economic opportunities at the present moment, it might seem even more odd to consider leaving the West. However, when thinking long-term and stepping out of a solely individualistic and materialistic perspective, we’re better positioned to appreciate that there are many potential benefits to hijra. 

First, one of the major benefits of making hijra to a Muslim country is the ability to become more ummah-centric in one’s thinking and worldview and less Americentric or Eurocentric. Unfortunately, it has become very common for people residing in the West to develop a sense of exceptionalism that is un-Islamic. This sense of superiority may be the result of internalizing Western values and perceiving a Western lifestyle as superior to all other ways of being. Furthermore, it may also be the result of internalizing the negative propaganda that labels the Muslim world as backwards and uncivilized. Residing with Muslims in indigenous Muslim lands has the potential to eradicate these misconceptions and bring about the realization that people can thrive in other parts of the world. Living amongst the believers may help connect one’s heart to the affairs of the ummah, allowing us to think about the Muslim world from a more global perspective.  

Another benefit to making hijra, especially for those who have attained desirable professional skills from the West, is to engage in reverse brain drain—where highly educated individuals return to developing Muslim countries after gaining skills in Western countries. In the case of hijra, highly educated Muslims can provide expert knowledge to the Muslim world, especially in the fields of science and technology. In an increasingly technology dependent age, channeling this knowledge to the Muslim world is a powerful way to give back to the ummah and accelerate our independence from Western corporations and governments. Thus, the Muslim who makes hijra with this mindset is able to see themselves as contributing to the betterment of the Muslim world. 

Furthermore, and a lot closer to home, are the spiritual benefits of hijra. Hearing the adhan five times a day and being able to regularly pray in the masjid are incredible blessings that are far more difficult to realize in the West. Furthermore, simply living amongst fellow believers typically makes it easier to follow Islamic guidelines around gender interactions, dress code, and dietary laws. There are also particular Islamic values that are commonly practiced which are less common in the West, such as generosity, hospitality, and caring for children and elders. In addition to this, an underappreciated consequence of residing in the West for many Muslims and their children is becoming disconnected from one’s heritage language and the Arabic language. The loss of language cuts us off from communicating with non-English speaking Muslims (in some instances our own families), and from accessing information available in those languages. Languages spoken in the Muslim world contain much of our shared culture and history, and proficiency in these languages can help one better understand themselves, their family, and the ummah at large. 

Finally, another benefit of interacting with Muslims from other cultural backgrounds is that we become more interculturally competent. The ability to understand and respect each other across various types of cultural barriers is a valuable skill in an increasingly interconnected world. Intercultural competencies include gaining better communication skills, becoming more flexible in dealing with others, significant personal growth and self-awareness, and improved negotiation and problem-solving skills. 

Many people are overwhelmed by the thought of leaving the place they have known for their entire life and moving to a new place forever. However, it may be best to not think about hijra as an absolute decision that is permanent. Rather, it may be best to consider hijra as a step in the journey of life that is uncertain and full of surprises. As each person has different life circumstances, one might consider hijra as the best decision to make today, and be flexible to a number of different, potential long-term scenarios, all of which may contain goodness. 

It is possible that one loves the place they migrate to, and they may never look back—as has been the case with many people, who cannot imagine leaving the new Muslim land they now call home. It is also possible that the first place is not ideal, and someone finds themself trying a few different places before settling on a destination that is best for their family and faith. For others, the hijra may be for a limited number of years, in which they and their family absorb the language and desired values, before returning back to their home country due to family or other circumstances. Finally, someone may spend time in Muslim lands but realize that their situation was ultimately better in their home country and move back after some time abroad.

Regardless of the specific outcome, there is goodness in all scenarios because it is the effort and sincerity that matters most—our sincere resolve to put our families in the best place to thrive, prioritizing their religious well-being first and their worldly needs second. Whether you find a more desirable land, or come back due to particular circumstances, what is important is your sincere ability to turn to Allah and say, “Oh Allah, I was willing to go across the world for your sake, and I accept where you have destined for me to be.”

Many people either don’t feel ready to make hijra or aren’t convinced they need to. Others, however, are convinced it’s necessary as soon as possible. As a result, you often see strong, polarized views—some firmly on “Team Hijra,” while others stand just as strongly with “Team Stay in the West.” However, I believe it is reasonable to think outside of these binaries of permanently leaving or permanently staying, especially for those in circumstances that make it difficult to migrate. It is clear that America and many other Western nations are on the decline. However, it is less clear how rapid the decline may accelerate in the coming generations. In this sense, although we cannot predict the future, we can plan for the unpredictable. As such, I recommend Western Muslims, especially those unconvinced about hijra, to consider traveling to the Muslim world as regularly as is possible (given everyone’s individual circumstances), with the intention of preparing ourselves and our children for a future where migration may be more desirable or necessary. This may take the form of spending summer or winter breaks abroad, allowing one’s family to slowly acclimate to life in Muslim lands. It is important to experience life as a local and not merely as a tourist on these trips, allowing for a more realistic understanding of life there. This also allows one to investigate long-term residential options, economic and educational opportunities, and the overall suitability of various countries. Ultimately, this choice affords one the luxury of maintaining the status quo while being fully prepared to leave if circumstances dictate. It also allows one’s family to develop a deeper affinity for the ummah and the Muslim world. 

Hijra is not a silver bullet to life’s problems. While hijra may be an important step for some, it doesn’t automatically resolve every issue one might face. No matter where we reside, we will be tested in some aspects of life. As such, it is important not to have unrealistic expectations that living in the modern Muslim world will be like living under the caliphates of the rightly guided sahaba. However, just because the Muslim world is not perfect (it never was and never will be), does not mean it does not have potential and is not worth considering. One will likely find many things preferable in the Muslim world to the West and, vice versa, many things far more frustrating in the Muslim world than in the West. Tempering expectations is an important part of finding contentment. Additionally, it is important to remember that for those who hold citizenship in Western countries, the decision to migrate is not absolute and if the move does not succeed for any reason, returning to your home country will likely always be an option that remains open—ultimately making hijra a risk much lower than many people imagine.  

Many of our parents came to the West in search of a better life. They left their families seeking better educational and economic opportunities, and—in many cases—more religious freedoms. They did their best to set up masjids and other Islamic institutions for future generations. Amazingly, they made their decisions without the internet and had a high degree of risk tolerance for the unknown. They could not have predicted the circumstances that their children and grandchildren find themselves in decades later. Each person must think about what is best for themselves, their families, their future generations, and the ummah. There is no doubt that leaving family and friends behind weighs heavy on us. If one is planning on making hijra, they should talk to family well in advance and help them understand their motivations. Just as they or their parents may have left for a reason, we too have the autonomy to leave seeking betterment for our faith, children, and ummah. In all cases, it is best to have their blessings. 

For those actively engaged in daʿwah in the West, the decision to make hijra or stay is agonizing. The weighing of priorities based on Islamic values, such as the importance of daʿwah to Muslims and non-Muslims versus seeking a better environment for one’s family, is no easy task. It seems there is no perfect answer, as we will never know the alternative to whatever decision we make. Praying istikhara and seeking Allah’s help to make the best decision is therefore a must.

Ultimately, we have to remind ourselves that we are merely traveling through this world. Regardless of where we reside and raise our families, this dunya is not permanent. As the Prophet ﷺ said, “Be in this world as if you were a stranger or a traveler along a path.” If we live by this Prophetic advice, we will inshaAllah find contentment migrating—physically or psychologically—on any path that leads us closer to Allah and His Messenger.