There are also many narrations that discuss “Hijra" and the prohibition of “Ta’arrub”. A few will be discussed here.

4.1: Even a hand span of land

It has been narrated that the Prophet (S) has said:

من فر بدينه من أرض إلى أرض وإن كان شبرا من الأرض، استوجب الجنة وكان رفيق إبراهيم ومحمد) عليهما السلام(

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 Them1.

4.2: Death during migration

It is narrated from A’krama that there was a group of Muslims in Mecca who were unable to migrate, and when the verses relating to migration were sent down, a man in Mecca called Jundu’ bin Dhamarra heard it and 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 seriously ill, he said to his children, “By God, I will not stay overnight till I leave Mecca, 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 (S), I pay allegiance to you upon what he paid allegiance to you.” Upon saying this, he passed away.

When the news of this man’s 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 verse was revealed2:

وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّـهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّـهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّـهِ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا

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 Qur’an, 4:100).

4.3: Ignorance is not bliss

Although the belief that ‘Ignorance is bliss’ may be common to those living in the West, it is not the way of the Purified Household (‘a). To turn away from knowledge in order to use ignorance as an excuse is not acceptable. For example, to say “Do not tell me about such and such a rule so I do not have to act on it!”, and then to be caught by law enforcement, the excuse of “Ignorance” will not be bliss in this court of law as it will not have any grounds for defence.

Imam As-Sadiq (‘a) is narrated to have said:

Learn your religion, for the one from among you who does not is an “Aarabi”, for Allah (SwT) says in His Holy Book:

لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

“To become learned in religion, and to warn their people when they return to them, that haply they may beware?” (Holy Qur’an, 9:122).3

Imam As-Sadiq (‘a) is also narrated to have said to his companions:

Obligated upon you is the learning of the religion of Allah (SwT), do not become “Aa’rab”, for the one who does not become learned in the religion of Allah (SwT), Allah (SwT) will not look upon him on the Day of Resurrection and nor will their deeds be of any benefit4.

4.4: A Greater Sin

The narrations that forbid returning to a state of “Ta’arrub” after “Hijra” are numerous5. In the following narration, it is considered to be one of the Greater Sins.

Based on the narration from Muhammad bin Muslim from Abi Abd Allah (SwT)6 (‘a):

الكبائر سبع: قتل المؤمن متعمدا وقذف المحصنة، والفرار من الزحف، والتعرب بعد الهجرة، وأكل مال اليتيم ظلما، وأكل الربا بعد البينة وكل ما أوجب الله عليه النار

The 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 from enemy army on the battlefield.

4. At-Ta’arrub after Hijra.

5. Oppressively consuming the wealth of the orphan.

6. Consuming usury after it was forbidden.

7. And everything that Allah (SwT) obligated the punishment of Hellfire to.

• 1. Al-Majlisi, Bihar Al-Anwar. Vol. 19 P. 31, and Reyshahri, Mizan Al-Hikmah. Vol. 4 P. 3431.
• 2. Allamahh Tabataba’i, Tafsir Al-Mizan. Vol. 5 P. 56.
• 3. al-Kulayni, Kitab Al-Kafi. Vol. 1 P. 31.
• 4. al-Kulayni. Vol. 1 P. 31.
• 5. Reaching the level of certainty in its authenticity - “Al Tawatur.”
• 6. al-Kulayni, Kitab Al-Kafi. Vol. 2 P. 277.