Migration in the Quran: A Path of Faith, Dignity, and Renewal

The Holy Qur’an presents a compassionate and profound vision of migration. God describes the Earth as vast and open for those seeking safety and dignity, “Was not the earth of God spacious enough for you to migrate therein?” (4:97). This verse not only condemns oppression but also reproaches those who resign themselves to tyranny while safe migration remains possible. In Islam, hijrah is an act of courage, faith, and self-preservation.

The Quran praises the Muhajirun (those who migrated) and the Anṣar (those who sheltered and supported them), “Those who believed and migrated… and those who sheltered and supported them—these are the true believers” (8:74).

The Just King: Al-Najashi and His Noble Hospitality

In the first migration in Islamic history, a group of persecuted Muslims fled Mecca seeking freedom of worship in Abyssinia. The Christian king, al-Najashi, welcomed them with justice and compassion, granting them safety at a time when they faced severe oppression.

Prophet Muhammad (pbuh&hp) praised and honored al-Najashi, and his moral stance remains a source of pride across religious traditions. His example demonstrates that true hospitality transcends borders, politics, and religious identities, and that societies rooted in compassion and justice grow stronger—not weaker.

Islamic Teachings on Supporting Migrants

Prophet Muhammad (pbuh&hp) and the Ahl al-Bayt (p) consistently emphasized kindness, justice, and protection for the displaced.

The Prophet (pbuh&hp) said, Whoever hears a man calling out, ‘O Muslims, help me!’ and does not respond to him, is not a Muslim” (al-Ḥurr al-Amili, Wasaʾil al-Shia, vol. 15, p. 141).

In this noble teaching, refugees and displaced individuals are among the clearest examples of the oppressed (al-maẓlumin). Muslims, and especially Islamic governments, are therefore obligated to offer them protection and to use all available means to alleviate their suffering and remove injustice.

Supporting migrants is not a political preference; it is a moral and spiritual duty.

Duties of Host Communities

Host societies bear profound responsibilities toward migrants and refugees. From an Islamic ethical framework, these include:

• Providing safety, dignity, and non-discrimination
• Offering access to education, work, and pathways to rebuild life
• Supporting spiritual, social, and emotional well-being
• Recognizing the opportunities migrants bring: creativity, skills, and cultural enrichment

History demonstrates that immigrants have played pivotal roles in advancing science, culture, medicine, technology, and economic development worldwide.

Responsibilities of Migrants

Migrants also bear significant responsibilities rooted in Islamic ethics:

• Respecting the laws, values, and social norms of their new home
• Contributing positively through work, education, and community life
• Upholding honesty, trustworthiness, and respect
• Maintaining their faith and moral identity while engaging constructively with society

The Prophet (pbuh&hp) said, “A Muslim is one from whose hand and tongue other Muslims are safe” (Man La Yaḥḍuruhu al-Faqih, vol. 4, p. 362).

The Root Causes of the Migration Crisis in the Islamic World

According to numerous United Nations reports, a significant proportion of today’s migrants and displaced persons are Muslims from countries suffering from injustice, corruption, tyranny, and political instability.

As long as these deep crises remain unresolved, migration will continue, and likely intensify.

This crisis cannot be resolved by deporting migrants, imposing restrictions, or pressuring them to settle in third countries. Such policies contradict the teachings of Islam and Christianity, and history has repeatedly shown their failure.

Lasting solutions require:

• Eliminating injustice,
• Reforming unaccountable governments,
• Ending corruption,
• Restoring human dignity, and
• Addressing the underlying social and political causes of displacement.

A Closing Reminder

On this International Migrants Day, we reaffirm that the dignity of every human being, regardless of nationality, race, or immigration status, is sacred.

Islam teaches that helping the vulnerable, welcoming the stranger, and offering refuge to the oppressed are acts of worship and manifestations of justice.

The migration crisis will not be resolved through exclusion or closed borders, but through just governance, moral responsibility, and addressing the root causes of oppression. Anti-migrant policies are neither humane nor sustainable nor aligned with prophetic ethics. As the Muhammadan example and the noble conduct of al-Najashi remind us: A society grounded in compassion will flourish, and migrants who embody integrity and responsibility will become sources of blessing.

We pray that God grants dignity to all migrants, strength to their families, justice to the oppressed, and compassion and wisdom to the communities that receive them.

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According to the United Nations, corruption includes the abuse of entrusted power for private gain—such as bribery, embezzlement, fraud, and favoritism. However, in the moral and spiritual vocabulary of Islam, the term “fasād” (corruption) carries an even broader and deeper meaning, encompassing any act that disrupts the divine balance (mīzān) established by God in the universe and society.

Quranic Teachings on Combating Corruption

The Holy Quran frequently condemns corruption and injustice, both moral and material. God says, “Indeed, God does not love corruption” (2:205).

The Quran also identifies various forms of corruption:

• Moral and social corruption: spreading injustice, lying, oppression, and moral decay (10:91 and 28:77).

• Economic corruption: exploitation of the weak, hoarding wealth unjustly, and taking usury (2:279 and 11:85).

• Environmental corruption: “Do not spread corruption on the earth after it has been set right.” (7:56 ﴿

These verses illustrate that corruption (fasād) in the Quranic worldview is not limited to financial misconduct or political dishonesty; it includes any behavior that destroys harmony, justice, or life itself.

Modern Forms of Corruption

While traditional examples include bribery, fraud, and oppression, today we witness new forms of fasad that threaten not only human ethics but also the natural world.

Environmental violations—such as polluting water resources, producing harmful emissions, and destroying ecosystems—have become among the most destructive forms of corruption in our time.

Harms that may once have been limited in scale have, due to population growth and industrial expansion, become large-scale transgressions against God’s creation. From an Islamic perspective, these acts represent a grave betrayal of trust (amanah) toward the Earth and future generations.

Islamic Teachings on Integrity and Responsibility

The Ahl al-Bayt (p) emphasized that corruption is not merely a social ill but a spiritual disease that erodes justice and faith. Imam Ali (p) said, “The corruption of the people lies in the corruption of their leaders, and the reform of the people lies in the reform of their leaders” (Nahj al-Balāghah, Sermon 129). He also said, “A community cannot be set right except through the righteousness of its leaders, and leaders cannot be set right except through the integrity and uprightness of the people” (Nahj al-Balāghah, Sermon 216).

This profound statement by Imam Ali (p) highlights the mutual interdependence between just leadership and a morally responsible society. In the Islamic ethical vision, corruption arises when this balance collapses—when rulers stray from justice or when people abandon integrity and accountability. True reform (iṣlāḥ) emerges only when both leaders and citizens fulfill their divinely entrusted responsibilities with honesty, righteousness, and a shared commitment to the common good.

These teachings call every believer to resist corruption in all its forms—from deceit and dishonesty to negligence of communal and environmental duties.

A Collective Moral Duty

In Islam, fighting corruption is not the task of governments alone; it is a collective obligation (farḍ kifāyah) upon the entire ummah. Each person—scholar, leader, or citizen—has a role in cultivating integrity, transparency, and justice within their sphere of influence.

As the Quran reminds us, “And cooperate in righteousness and piety, but do not cooperate in sin and aggression” (5:2). Thus, confronting corruption, whether moral, financial, or environmental, is an essential part of our spiritual mission and a reflection of our submission to God’s justice.

Conclusion

As the world observes International Anti-Corruption Day, Muslims are reminded that integrity and justice are central pillars of faith. True reform (islaḥ) begins in the heart, extends to the household, the community, and ultimately to the global order.

Standing against corruption in all its forms is an act of devotion, a form of jihad for truth, fairness, and preservation of the trust (amanah) that God has bestowed upon humankind.

“And do not cause corruption on the earth after it has been set right” (7:56).

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The event brought together scholars, religious leaders, and human-rights advocates from diverse faith communities. It was organized by several major interfaith institutions in New York, including the Interfaith Center of New York (ICNY), Union Theological Seminary, Riverside Church, Beacon, and the Interfaith Alliance. Participants examined how religious traditions contribute to resisting authoritarianism and upholding human dignity.

During the program, Dr. Noori engaged in a series of discussions highlighting perspectives informed by the Shīʿa scholarly tradition and the lived experiences of communities across the region.

Shia Religious Thought and the Ethical Duty to Resist Oppression

The discussions emphasized that Shia political and ethical thought rests on three foundational principles: justice, moral responsibility, and the religious imperative to oppose oppression—principles rooted in the teachings and lived example of the Ahl al-Bayt (pbut).

Reference was made to the counsel of Imam Ali (p)—addressed in the dual form (kūnā) to his sons, Imams al-Ḥasan and al-Ḥusayn (p), and by extension to all believers “Be an adversary to the oppressor and a supporter of the oppressed.”

Throughout history, Shia scholars have understood resistance to tyranny as an ethical and religious duty, not merely a political stance. Their teachings consistently underscore:

• the protection of human dignity,
• the rejection of despotism,
• support for the oppressed,
• and providing moral guidance to preserve social order and civil peace.

Examples of Shia Leadership Confronting Authoritarian Regimes

Examples were highlighted of how Shia religious leaders have resisted authoritarianism through principled, civic, and nonviolent means, including:

• establishing educational and social-support networks under repression,
• preserving the religious and cultural identity of communities,
• raising awareness about the dangers of authoritarian rule,
• discouraging violence and strengthening social cohesion,
• mediating conflicts in pursuit of reconciliation and the public good.

Najaf as an Exemplary Model: The Leadership of Grand Ayatollah Sayyid Ali al-Sistani

A major portion of the conversations focused on the seminary of Najaf and the distinguished leadership of Grand Ayatollah Sayyid Ali al-Sistani, whose moral and civic guidance has played a decisive role in Iraq’s stability during two decades of crises.

A Foundation of Stability, Unity, and Ethical Clarity

Ayatollah al-Sistani has long been regarded as one of Iraq’s most influential moral authorities. Without forming a political party, assuming office, or seeking worldly power, he has guided society through:

• national crises,
• external threats,
• waves of sectarian tension,
• and systematic political corruption.

Key Contributions to Iraq’s Modern Trajectory

Among his most significant and widely recognized interventions are:

• insisting that Iraq’s constitution be drafted by an elected assembly, not imposed by external actors;
• encouraging broad civic participation and urging peaceful, legal pathways for reform;
• preventing civil war during the 2006–2007 crisis;
• issuing the defensive collective duty  (al-difa al-kifai) in 2014 to mobilize society for the protection of Iraq against ISIS;
• supporting anti-corruption measures and accountability during the 2019 civil protests.

Through his guidance, the Najaf seminary has emerged as a global model of ethical, community-oriented, and peace-driven religious leadership.

The Historic Meeting Between Pope Francis and Grand Ayatollah al-Sistani (2021)

The 2021 visit of the late Pope Francis to Najaf and his meeting with Grand Ayatollah al-Sistani was noted as a landmark moment in interfaith relations and global moral leadership.

A Shared Ethical Commitment

Their meeting highlighted the central role of the Shia Marjaiyya in:

• advancing peace,
• protecting civilians,
• reinforcing national unity,
• countering extremism.

Both leaders emphasized:

• the sanctity and inherent dignity of human life,
• the responsibility of religious communities to advance peace,
• the protection of vulnerable populations,
• the rejection of violence and fanaticism.

A Model of Interfaith Moral Diplomacy

The encounter illustrated how:

• religion can be a civil force resisting oppression,
• ethical leadership can break cycles of violence,
• religious institutions can strengthen moral and spiritual diplomacy in the global public sphere.

Final Reflection

The conference demonstrated that religious leaders—among them Shīʿa scholars—can draw on their spiritual and ethical traditions to stand against authoritarianism and defend human dignity. From Latin America to Africa, the Middle East to South Asia, numerous examples show that religious leadership can effectively protect the rights and dignity of communities.

Today, the seminary of Najaf—especially under the guidance of Grand Ayatollah al-Sistani—remains a leading global center of principled, peace-seeking, and justice-oriented religious leadership. This mission continues, and the Holy Qur’an reminds, “and We desire to favor those who were oppressed in the land and make them leaders and inheritors” (28:5). And“…and the ultimate outcome belongs to the righteous” (7:128).

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I.M.A.M. is seeking dedicated young volunteers to support its book and activity booth at major conferences throughout the year across the U.S. and Canada. These include events such as AAR–SBL, Maʿrifah, UMAA, Muslim Group of USA & Canada, SIRAT, and others.

What You’ll Do

• Warmly welcome visitors to the I.M.A.M. booth
• Introduce I.M.A.M.’s books, publications, and programs
• Represent the organization with professionalism, respect, and Islamic etiquette

What I.M.A.M. Will Provide

I.M.A.M. will cover:

• Conference registration fees
• Hotel accommodations
• Meals
• Travel fare
• A volunteer scholarship for selected candidates

Who Can Apply

• Ages 18–30
• Active, responsible, and comfortable speaking with attendees
• Able to clearly explain the books and materials on display
• Demonstrates Islamic values in dress, practice, and behavior
• Open to both brothers and sisters
• No major health issues that may prevent travel or long booth hours

Selection will be based on an interview with an I.M.A.M. committee.

If you’re interested, please complete the application below.

Volunteer Application Form – I.M.A.M. Conferences

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During his attendance at the AAR–SBL Annual Meeting and Exhibit in Boston, the Shia Muslim community of the followers of Ahl al-Bayt (P) in the Greater Boston area welcomed Sayyid Kashmiri through a series of programs and visits over the weekend of Saturday and Sunday, November 22–23, 2025. The gatherings emphasized the importance of maintaining direct engagement with the religious leadership through its representatives across various regions.

During his visit to Manar al-Maʿrifah, a weekend Islamic school, Sayyid Kashmiri received a report on the school’s activities and followed the students’ presentations, which included Qur’an recitation from memory, supplications, and creative displays blending contemporary sciences with Qur’anic themes. After leading the congregational prayer, he delivered remarks addressing school administrators and parents, and later opened a discussion with the students, answering their questions. The meeting was warm and inspiring, leaving a significant positive impact on the young attendees.

Sayyid Kashmiri also visited Mawkib Abi al-Fadl and the IMAN Center in Quincy, where he participated in a memorial program marking the martyrdom of Lady Fatimah al-Zahra (P). He was warmly received by members of the Shia community and affirmed that his presence was intended to listen to their concerns, understand their challenges, and explore practical solutions more than to deliver lectures.

Throughout his visit, Sayyid Kashmiri interacted with diverse groups from various backgrounds, emphasizing the importance of active citizenship, social engagement, and respectful coexistence with others, while firmly preserving one’s religious identity and noble traditions—an essential directive of Grand Ayatollah Sayyid al-Sistani (may God protect him). The session concluded with a wide-ranging Q&A from attendees of all ages, reflecting great interest and engagement.

In addition, a private meeting was arranged between Sayyid Kashmiri and a group of community and religious leaders, including heads of Islamic centers and youth organizations. They discussed strategic approaches to elevating the community’s religious and social presence through coordinated programs and collaborative initiatives. At Sayyid Kashmiri’s request, the leaders agreed to convene regularly on a quarterly basis, if not monthly, or at minimum once every three months to assess community needs and address ongoing challenges with greater efficiency and unity.

At the conclusion of the visit, Sayyid Kashmiri expressed his deep appreciation to all participants for their attendance, hospitality, and dedication, especially those who organized the events, praying for their continued success and divine support.

The post Boston’s Community for a Better Future appeared first on IMAM-US.org.

November 14–16, 2025 – Dearborn, MI
IMAM, in collaboration with Hope Scout, organized a three-day Takleef course and ceremony for girls aged 8 to 10. The program was held in honor of the birth anniversary of Sayyida Fatima (AS) and aimed to educate the participants on key Islamic concepts related to responsibility, faith, and personal conduct.

The course introduced participants to essential concepts such as the meaning of Takleef and the responsibilities that begin upon reaching it. The girls learned about the concept of Bulugh, the definition and role of a Mukallaf, accountability before God, and ways to develop a personal and meaningful connection with Him.

A focus of the program was the significance of the Book of Deeds and a comprehensive understanding of sadaqah beyond monetary charity, including giving time, offering help, or even sharing a smile. The girls participated in group activities to brainstorm small acts of kindness in daily life, including at home, school, and with friends.

In the salah (prayer) sessions, emphasis was placed on prioritizing salah, praying on time, achieving spiritual purification, and improving concentration by focusing attention and removing audible and visual distractions. The course also reinforced the concept of birr al-walidayn, or kindness to parents, highlighting its importance and practical application in everyday life. A brief discussion on modesty and hijab addressed general principles of body modesty and included examples from other faith traditions to illustrate universal values of decency and respect.

Throughout the three days, the girls engaged in educational and recreational activities such as bingo games related to the lessons, crafting tasbeeh, and coloring exercises. The program concluded with a graduation ceremony during which the participants wore white gowns and flower headbands, symbolizing purity and the beginning of their religious responsibility. Each girl received a certificate and a gift, adding to the joyful atmosphere. The ceremony featured anasheed, and Sheikh Halabi delivered a keynote speech emphasizing the importance of hijab and the critical role of parents in nurturing their daughters’ Islamic identity and values.

The post IMAM Takleef Course and Ceremony appeared first on IMAM-US.org.

To the respected believers in North America,

Peace be upon you.

The Moon-Sighting Committee of the Council of Shia Muslim Scholars of North America announces that Friday, October 24th, 2025, will be the first day of the month of Jumada al-Ula, 1447 A.H. for North America.

This determination is based on the fact that there were no verified sightings of the crescent moon by the naked eye at sunset on Wednesday, October 22nd, 2025, from any region in North America. Therefore, Thursday, October 23rd, 2025, will be the last day of Rabi al-Akhir, 1447 A.H.

We ask God, the Most High, for success in performing good deeds and to hasten the Return of Our Master, Imam Mahdi (p).

Moon-Sighting Committee
Sayyid M. Rizvi, Toronto
Shaykh M. Jafar Bangloori, Miami, Florida
Sayyid Hamed Hashemi, Tampa, Florida
Shaykh Amin Rastani, Dallas, Texas
Shaykh Jafar Muhibollah, Austin, Texas
Sayyid Jawad Sajjadi, San Jose, California
Shaykh Ahmad Modarres, Los Angeles, California 

Important Islamic Events this Month:

(Click here for a note about varying dates for Islamic events)

­5 Jumada al-Ula (Oct. 28): Birth Anniversary of Sayyida Zaynab bint Ali (p), 5 A.H.

13 Jumada al-Ula (Nov. 5): Martyrdom Anniversary of Sayyida Fatimah al-Zahra (p), 11 A.H. (according to the second narration)

Note:

• This announcement from the Crescent Committee is per the request of numerous community members across North America to help in identifying the beginning of the Hijri months.
• To learn about our basis for determining the beginning of lunar months and the theory about the unity of horizons, click here.
• To read Frequently Asked Questions about the Announcements of the Crescent Committee, click here.

The Moon-Sighting Committee was established during the seventh annual conference of The Council of Shia Muslim Scholars of North America, and has been providing monthly sighting announcements to the North American Shia Muslim communities since 2007. The Council adopts/renews its members on an annual basis.

To learn about our basis for determining the beginning of lunar months and the theory about the unity of horizons, click here.

The post The Crescent Moon of the Month of Jumada al-Ula, 1447 A.H. appeared first on IMAM-US.org.

Live Weekly Series with Shaykh Dr. Mehdi Hazari

• Starting October 20, 2025
• Mondays at 8:00 PM (ET)
• Live on YouTube
• Duration: 10 Weeks

The Holy Quran is God’s complete guidebook to humanity, offering timeless lessons for every circumstance and profound insight into our true nature. Among the many ways to study the Quran, one of the most transformative is to explore how its themes and concepts reveal the depth of human experience and moral development.
In this 10-week live series, Shaykh Dr. Mehdi Hazari will lead viewers through a thoughtful exploration of the Quran’s applied lessons on faith, human nature, and life’s challenges. Each session will connect Quranic teachings to the realities of modern living, providing guidance for reflection and growth.

Series Topics

• Studying the Quran: A Mirror into the Human Self
• The Human Experience: Trial and Reform
• Patience: Dimensionality of the Self
• Am I Being Deceived Without Knowing It?
• Human Emotion: Power and Pitfall
• The Great Purge
• A Convenient Distortion: Shaping Religion to My Life
• Seeing, Hearing, and Talking—but Actually Blind, Deaf, and Dumb
• A Profound Deception: The Source of Human Frailty
• Living in Two Worlds at the Same Time

The goal of this series is to help participants rediscover the Holy Quran as a continuous source of insight, reform, and divine guidance, a living text that speaks directly to the human condition.
Join us live each Monday evening and embark on a journey of reflection, awareness, and transformation through the words of God.

The post Exploring the Holy Quran: Applied Lessons on Faith, Human Nature, and Navigating Life appeared first on IMAM-US.org.

Video Editor Position – Join our Digital Content team as a Video Editor and help transform raw footage into powerful, visually compelling content.

Apply here

Graphics Designer Position – Join our Digital Content team as Graphics Designer and use your creative skills to help craft compelling visuals that inspire action, tell powerful stories, and connect communities to the causes that matter.

Apply here

The post Join I.M.A.M.’s Creative Digital Team appeared first on IMAM-US.org.

We extend our deepest gratitude and profound appreciation to all those who expressed their noble sentiments and sincere condolences to His Eminence, the Supreme Religious Authority (may Allah prolong his life), and to his honorable family during their great bereavement, particularly those who bore the hardship of attending the funeral or participating in the mourning ceremonies, whether from within Iraq, across its various provinces, or from abroad, as well as those who sent messages of condolence or published statements in this regard through written and broadcast media.

We offer our heartfelt thanks to the revered grand jurists, esteemed scholars, and dear students in the seminaries and academic centers both inside and outside Iraq; to the honorable tribal elders and respected dignitaries; to the official bodies in their various capacities; to the religious and community organizations; and to all beloved citizens and others for their sympathy and outpouring of affection. We beseech Almighty Allah to protect everyone from all harm and tribulation, to spare them grief in their loved ones, and to envelop the late noble lady with His vast mercy and pleasure, granting her a place in the company of her forefathers, Muhammad and his holy progeny.

8 Rabiʿ al-Akhir 1447 AH / October 1, 2025 CE

Office of Sayyid al-Sistani, Najaf al-Ashraf, Iraq

Original Statement

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