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• W4379779684 abstract "An Islamic Approach to Migration and Refugees Zeki Saritoprak As is well known, one of the five pillars of Islam is to give compulsory charity (zakat). In addition to the poor and destitute, among the beneficiaries of this charity are those who are in need and are suffering. When the Qur'an says, “When they give away from what We have given them” (Surah 2:3) without indicating the reference of “what,” it shows that the needs of people and the ways of helping them are numerous. Migration and being a refugee are both dire human conditions and are connected to suffering and the need for help. The word refugee is not mentioned in the Qur'an per se, but among the recipients of zakat, the Qur'an mentions a category called ibn al‐sabil (see Surah 9:60). Ibn al‐sabil literally means traveler. In the commentaries of the Qur'an, it has been described as “the travelers passing a city who have nothing which helps them on continuing their journey, even if they have property in their hometown” (Ibn Kathir vol. 4, 169). Migration This large concept of traveling can be in the form of a mass migration or an individual's personal journey. Two examples of mass migration happened at the beginning of Islam: The first was the migration of around seventy of the Prophet's followers to Abyssinia, modern‐day Ethiopia, fleeing persecution in Mecca; and the second is the more famous migration of the Prophet and his community from Mecca to Medina. An example of individual migration in the Qur'an would be the migration of Moses who migrated from Egypt to Midian as a result of the oppression of Pharaoh. This story, which is also in the Qur'an, begins with Moses being told to flee for his safety (Surah 28:20). The Qur'an then gives the prayer that Moses said when he feared that he would be captured as he fled, “Lord protect me from the wrongdoing people” (Surah 28:21), and tells how he asked God for guidance (Surah 28:22). Now a refugee, he finds himself in the town of Midian where he meets two girls and helps them to water their sheep (Surah 28:23); this is followed by another prayer: “My Lord! Truly, I am in need of whatever good that You send down to me” (Surah 28:24). Moses is taken to see the father of one of the shepherdesses who says to Moses: “Fear not. You have escaped from the wrongdoing people” (Surah 28:25). Here in the Qur'an, we have Moses as a refugee exemplifying the actions a refugee should take: to pray for God's assistance and to be of service to those a refugee meets along his or her way. It also talks about the response of the host: to take in the refugee and give him or her shelter. Moses also exemplifies the condition of being a refugee and an immigrant (muhajir). Muhajir comes from the word hijra, which has been translated as both migration and emigration. In its verb form and as an active participle, the root h‐j‐r, from which hijra is derived, is mentioned several times in the Qur'an. Strangers and refugees A similar concept in the Islamic tradition used for strangers is gharib (pl. ghuraba). The Prophet of Islam praised the strangers; he personally took care of them when they arrived in his city. Several narrators recorded versions of the same story of the Prophet speaking of the ghuraba. In one version, the Prophet said: “‘Blessed are the strangers.’ The companions asked, ‘Who are the strangers?’ And the Prophet responded: ‘The strangers are the people who are stripped from their family and relatives’” (Ibn Majah, hadith no: 3388). In his book on trials, that is, turmoil (fitan), Nuaym bin Hammad records an interesting statement from Abdullah bin Umar: “Of the people, the most beloved to God are strangers.” He was asked, what is a stranger? He responded: “Those who escape oppression because of their religion and get together around Jesus, the son of Mary” (Hammad vol. 1, 77). Apparently, this prominent companion of the..." @default.
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• W4379779684 date "2017-09-01" @default.
• W4379779684 modified "2023-09-27" @default.
• W4379779684 title "An Islamic Approach to Migration and Refugees" @default.
• W4379779684 doi "https://doi.org/10.1353/cro.2017.a782601" @default.
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