Haste in Repaying Debt is Mustahab (Recommended)

Exactly how many of the good deeds will be required to compensate for an unpaid debt is a matter known by Allah and the Holy Prophet (s.a.w.s.). Neither we have any knowledge of it nor is it necessary for us to know. However, some traditions do mention some equivalents. For example in a tradition the Holy Prophet (s.a.w.s.) said that in lieu of each dirham 600 prayers of the debtor will be paid to the creditor.
(Layali Akhbaar)

And if 1/6 Dirham is of silver, then seven hundred accepted prayers of the debtor will be transferred to the rightful owner. (Each silver dirham is equal to the weight of 18 grains of gram). Thus, one who departs from this world while yet in debt will be under very difficult circumstances. Everyone must be very particular to repay one's debt as soon as possible. If a person is unable to repay his debts he must establish contact with Ahlul Bayt (a.s.) and seek their intercession to obtain the forgiveness of the creditor.

The Messenger of Allah (s.a.w.s.) says,
"Nothing is more serious after the Greater sins than the fact that a person dies while he is in debt to people and there is nothing to (sell to) repay his debt."
(Mustadrakul Wasael)

Moreover, the Prophet of Allah (s.a.w.s.) told his companions after prayers one day:
"Such and such person who was martyred is still waiting outside Paradise. He cannot enter it because he still owes three dirhams to a Jew."

Haste in Repaying Debt is Mustahab (Recommended)

It has been made amply clear that not repaying debt, or returning the rights is haraam and a Greater sin. Depending upon the demand of the creditor and the ability of the debtor it becomes obligatory to repay the debt as soon as possible. Too much divine reward is promised for this.

Allamah Noori has quoted in his book Daarus Salaam an incident from the book Nurul Uyoon. He writes that Sayed Hashmi, the pious and prominent scholar said that he had taken a hundred dinars as loan from a Jew and promised to return them within a period of twenty days. "I returned half the amount to him and then did not see him for some days. People told me that he had gone to Baghdad. One night I dreamt that it was the Day of Qiyamat. I was summoned with the other people to account for my deeds. And Allah, in His Infinite Mercy allowed me to enter Paradise. So I decided to cross the bridge of Siratas soon as possible. However, the scream of Hell made me fearful. While I was crossing the bridge, all of a sudden my Jew creditor leapt up from below the Hell, engulfed in flames of fire and blocked my way and said, 'Give me 50 Dinar and I'll let you go.' I pleaded to him that I had always been on the look out for him to repay the amount but was unable to find him. He said, 'You are right, but till you repay me you will not be able to traverse this bridge of Sirat.' I said, 'I don't have anything to give.' So in return for his debt he asked me to allow him to put a finger on my body. I gave him the permission and he put his finger on my chest. Just as his finger touched my chest I screamed due to the burning pain and awoke from the dream. The place where the Jew had touched my chest was burnt too." After this he opened his chest to the audience and they saw that there was a terrible wound on it. He said that he was still having it treated, but it did not seem to be cured. When the audience heard all this, they began to wail loudly.

It is also narrated in the 17th volume of Behaarul Anwaar that the First Martyr (Shaheed-e-Awwal) quoted Ahmad bin Abil Jawzi that he said: "It was my wish to see Abu Sulaiman Durrani, who was considered to be a pious and a God-fearing person. Thus, I saw him in a dream after a year of his death. I asked as to how Allah had dealt with him?" He said, "O Ahmed! When I was passing through Baabe Sagheer one day, I saw a camel laden with hay and grass, I plucked a twig from this and do not remember whether I picked teeth with it or threw it away just like that. But a year has passed and I am still occupied in accounting for that twig."

The below Quranic verse also supports this fact:
"O my son! Surely if it is the very weight of the grain of a mustard seed, even though it is in (the heart of) rock, or (high above) in the heaven or (deep down) in the earth, Allah will bring it (to light)..."
(Surah Luqman 31:16)

Thus one who has done an iota of good will see it and one who does an iota of evil will see it on the Day of Qiyamat. In the letter to Muhammad bin Abi Bakr, Ali (a.s.) says, "O creatures of Allah! Know that Allah the Gracious shall question you about your every small and big deed." The following verse is a sufficient proof for this:
"Then one who does an iota of good shall see it and one who does an iota of evil shall see." 
(Surah Zilzaal 99:7-8)

It is mentioned in Behaarul Anwaar that Sayyed Hasan bin Sayyed Ali Isfahani said: "At the time of my father's demise I was studying in Najaf-e-Ashraf. The responsibilities of my father fell upon some of my brothers. I was unaware of this fact. Seven months after the death of my father, my mother also passed away at Isfahan. Her last remains were brought to Najaf-e-Ashraf. On one of those nights I saw my father in dream. I asked him that he had died in Isfahan so how did he reach Najaf? He said, "Yes! Though I died in Isfahan, I was given a place in Najaf." I asked if mother was also with him? "She is in Najaf, but in a different house," he replied. So, I surmised that she was not given a position equal to my father. Then I asked him as to how he was. He said that though previously he was in severe pain now by the grace of Almighty he is comfortable. I was surprised that how a pious and religious person like him could suffer pain. He said that it was due to the fact that he was in debt to Haaj Raza the son of Babajoo alias Naalband. "Though he had demanded the payment I was unable to repay it. I was suffering torture for this default." I awoke with a start. I wrote to my brother, the legatee of my father and told him about my dream so that he will make enquiries if my father owed some money to such a person. My brother wrote back that he had gone through all the books of account but could not locate a creditor by that name. Again I wrote to my brother to find this person and ask him directly if he was having a debt upon my deceased father. My brother replied after sometime and said that he had found that person and questioned him about my father's debt. He was told that my father did owe him 18 tomaans but except Allah no one knew about it. He said that after the death of father he had approached my brother and asked him if his name appeared in the list of my father's creditors. When my brother told him that it was not so, he was perturbed as to how my father failed to note down his name among the creditors. Since he did not have any proof he did not see any way to acquire his money. Upon hearing this my brother offered him the amount of outstanding debt. But he refused to accept it. He said that he had already condoned the amount to my late father.

Imam Muhammad al-Baqir (a.s.) has said: 
"Oppression is of three types. One that Allah will not forgive, second which is He will forgive and lastly one which he will 'take away'.

1. The oppression Allah will never forgive is Shirk.
2. The oppression that Allah forgives is one that a person does upon himself and it is a sin between that person and Allah. 
3. The oppression that Allah 'takes away' is that one that a person does by not repaying his debts.
(Wasaelush Shia)

The Holy Prophet (s.a.w.s.) has remarked,
"One who is able to satisfy (please) his creditors will certainly enter Paradise without any delay in accounting. He will be in the Garden, in the company of Ismail (a.s.) the son of Ibrahim (a.s.)."
(Mustadrak)

The Messenger of Allah (s.a.w.s.) has also said, 
The debt which is returned by the debtor is more superior to the worship of a thousand years and the emancipation of a thousand slaves and performing Hajj and Umrah a thousand times."
(Mustadrak)

Prophet Muhammad (s.a.w.s.) has also said,
"If someone restores a single dirham to its rightful owner, the Almighty Allah will save him from the fire of Hell and for each Daniq (1/6 of a DIrham) he will get rewards of a prophet and for each Dirham he will get a palace of Red Pearls (in Paradise)."
(Mustadrak)

He (s.a.w.s.) has also said,
"Returning a right to its owner is better than fasting during the day and the prayers of the night. If a person returns a debt an angel cries out from below the Arsh: O servant (of Allah) from the time you began this good deed, Allah has forgiven all your past sins.

Fulfillment of the Rights of People

When a person has something in his possession it can be one of two cases. The first case is the person knows that whatever he has is not fully his own, but a part of it belongs to someone else. The second case is that a person owes another person, but this person has no share in the actual goods or property in possession of the former. For example the thing he had borrowed is already used up but he is in debt to the one who had lent it. In the same way there are various types of sureties and compulsory maintenance that a person is responsible, for these should be disbursed with great care.

The first case includes the following four categories.

a) To know the quantity and the owner.
When it is known that a particular quantity of a thing rightfully belongs to such and such person, it is obligatory to return that same amount to whom it belongs and in case he is dead, to his successors.

b) When the quantity is known but not the owner.
If the exact quantity owed is known but there is a doubt regarding to whom it is owed to the extent that one feels the concerned quantity rightfully belongs to one of three or five people. Then on the basis of precaution it is necessary to satisfy all of these people. If it is not possible to satisfy all of them, then there are three rulings:
1. Lots should be drawn between them and one of them to be given that thing. 
2. The goods should be equally distributed among all the possible owners. 3. If the doubt is with reference to a hundred and more people or if the owner is completely unknown then as a precautionary measure, by the permission of Marja-e-Taqleed the holder of these goods should give it away as charity. (Everyone has to follow his own Marja-e-Taqleed in this matter).

c) When the quantity is not known but the owner is. 
Under the circumstances that a person knows that he owes some of the goods in his possession to a particular person, but does not know the exact quantity owed, it is incumbent upon him to give at least a third of the goods to the owner. As a precautionary measure he should give something more and satisfy the owner.

d) When both the owner and the exact quantity are unknown. 
A person knows that he owes some of the goods he has to someone. It is haraam for him to use these goods, but he does not know the exact quantity of the goods prohibited for him nor its rightful owner. He may consider a few persons as probable owners but he is unaware as to how much of it belongs to whom. In these circumstances it is incumbent on him to give Khums (1/5) on the total goods. After this the rest of the goods or property becomes totally permissible. (For details refer to the section on Khums in the books of Practical Laws).

In the second condition something is owed by a person but it is not in the form of a tangible good or property. There are four circumstances of this type:
1) If the exact quantity and the rightful owner, are known, then without any doubt that quantity has to be returned to the owner.

2) If the exact quantity is known but not a particular owner, and there is doubt between some selected people that it could belong to anyone of them. In this case it is incumbent to satisfy each of them in the way described in the rules regarding tangible goods. But if the doubt is between a large number of people the value of the goods must be given to the Qazi or given as charity by his permission on behalf of the rightful owner.

3) If the value is not known but the person to whom it is owed is known; the duty of the one who owes it is to restore theminimum quantity supposed and also to persuade the owner to forgo the rest of it.

4) When neither the exact quantity nor the owner is known the law states that an estimate has to be made and the average of the minimum and the maximum amount paid as charity after the permission of the Qazi. 

According to the Quran and hadith, to flee from Jehad is a Greater Sin. It is the twenty-seventh sin. The following verse of Surah Anfaal is clear. It concerns running away from a confrontation with unbelievers when they are less than twice the number of Muslims.

"O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company then he, indeed, becomes deserving of Allah's wrath and his abode is hell; and an evil destination shall it be." 
(Surah Anfaal 8:15-16)

Hazrat Amirul Momineen Ali (a.s.) says: 
"Those who flee from the battlefield should know that they have angered their Lord and have damned themselves to destruction because fleeing from the battle causes Allah's anger. And one who flees from the Holy war will be certain to face calamities and eternal degradation and his fleeing will not prevent death, and his life cannot be prolonged. That is, if the time of his death has arrived, his fleeing will not delay it. He will die due to some other reason. On the other hand, if the time of his death has not yet arrived and he participates in Jehad he will not die. Thus it is better for one to pledge his life to Allah rather than live in Allah's anger, degradation and dishonour."

Initiated Jehad and Jehad in defence

Jehad is of two types:
(1) Initiated Jehad 
(2) Jehad in defence

The first kind is that when the Muslims undertake a war against the unbelievers to invite them to Islam or for establishing justice. However, the permission of the Holy Prophet (s.a.w.s.), the Holy Imams (a.s.) or their special representatives is a necessary prerequisite of this type of Jehad. Since the present period is of Major occultation this type of Jehad is forbidden.

Jehad in defence, as the name implies, pertains to circumstances when unbelievers attack Muslim territories or areas for obliterating Islamic heritage or for plundering the wealth and honour of Muslims. Under such conditions it is wajib-e-Kifai to undertake Jehad and repel their attack. For this type of Jehad the express permission of the Imam (a.s.) or his special deputy is not necessary.

There is a difference of opinion regarding flight from the battlefield. Some scholars are of the opinion that it pertains only to those wars that have been waged against the unbelievers under the order of the Holy Imam (a.s.) or his special deputy. (For example, exemption from Ghusl and Shroud to the martyr also pertains to this Jehad). Other doctors of religion maintain that the decree applies to both the kinds of Jehad. Those who wish to study this problem in detail can refer to the books of Jehad or the books of jurisprudence.

While discussing the prohibition of flight it would be most appropriate to discuss the steadfastness of Amirul Momineen Ali (a.s.) on the battlefield. Such incidents have been included in discussions extolling the merits of Ali (a.s.). Neither the Shia nor the Sunni historical books mention even a single instance when Ali (a.s.) turned his back to a battle. Even in the battle of Ohud he was the only one who did not flee. In the ninth volume of Behaarul Anwaar, under the chapter of "Bravery" a narration has been recorded from Ibne Masud, concerning Ali (a.s.). Four of those who had run away from the battle of Ohud returned and again came to the Holy Prophet (s.a.w.s.). They were Abu Dajana, Miqdad, Talha and Musayb. After this the rest of the Ansar came back. Thus it were these people who had deserted the Holy Prophet (s.a.w.s.). All the companions had left the Holy Prophet (s.a.w.s.) alone on the battlefield except Ali (a.s.). Ali (a.s.) was fighting in the midst of the polytheists to defend Islam and the Prophet of Islam (s.a.w.s.).

During the battle of Ahzaab, the Holy Prophet (s.a.w.s.) bestowed Ali (a.s.) with the titles of "The vicious attacker" and "the non-receeder." That is, the one who attacks the enemies with vengeance and does not subside an inch. There is no doubt that Ali (a.s.) was imbued with all these qualities. Whereas, history is a witness that other companions like Abu Bakr, Umar and Uthman had fled from numerous battlefields like Ohud, Khaibar, Hunain and Dhat-Salaasil. Ibne Abil Hadid the Mutazalite has penned the following couplet in his famous book: 
"It is not surprising that Abu Bakr fled from Hunain.

He had also deserted the battle in Khaibar and Ohud." 

The twenty-eighth sin, which is labelled as a Greater Sin, is to become A'araab (Bedouin, gypsy etc) after Hijrat (migration).

It is recorded in Usool-e-Kafi under the chapter of Greater Sins that according to the Sahih of Ibne Mahboob when he wrote a letter to Imam Musa Ibne Ja'far (a.s.) he (a.s.) replied and this sin was included among the Greater Sins. Moreover, Muhammad bin Muslim has quoted Imam Ja'far as-Sadiq (a.s.) and stated that he (a.s.) has included this sin among the greater ones. The book of Ali (a.s.) also includes this sin in the list of Greater Sins.

Imam Ja'far as-Sadiq (a.s.) says: 
"Becoming A'araab after Hijrat and polytheism is one and the same (sin)." 
(Usool-e-Kafi chapter of Greater sins)

What does 'becoming A'araab after hijrat' mean?

A'araab refers to the nomadic Arabs or Bedouins who are absolutely ignorant of religion and rituals connected with faith. Hijrat signifies the migration of these desert Arabs to the Muslim centre, their acceptance of Islam at the hands of the Holy Prophet (s.a.w.s.) or his rightful successor, and their consequent adherence to faith, and adherence to religious rules and regulations.

Becoming A'araab after Hijrat is the condition when a desert Bedouin before acquiring the necessary knowledge of religion turns back to his ignorant ways.

In the early period of Islam it was incumbent upon them to migrate towards the Holy Prophet (s.a.w.s.) in order to learn whatever was necessary for being a Muslim. Similarly it was prohibited for Muslims to stay in an area populated mostly with unbelievers; where it was not possible for them to pray and fast and perform other religious duties.

'Why don't you migrate?'

It is recorded in Tafseer Minhajus Saadeqeen that there were some people among the Muslims like Qays bin Waleed, who were outwardly Muslims and had recited the confession of La ilaaha illallah but inspite of this and their ability to do so, they did not accompany the Muslims in their Hijrat from Mecca to Madinah, and when the Quraish of Mecca marched to attack the Muslims in the battle of Badr these people joined them and were ultimately killed at the hands of the Muslims. A Quranic verse was revealed on this occasion: 
"Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you could have migrated therein? So these it is whose abode is Hell, and it is an evil resort."
(Surah Nisa 4:97)

The above verse makes clear the fact that it is the duty of a Muslim to leave the place where he cannot adhere to his faith and rituals. In a tradition, the Prophet Muhammad (s.a.w.s.) says:
"One who migrates from a place to another for the sake of religion, even if it is only as far as the distance of a span (of hand), Allah makes Paradise incumbent upon him. (Wherein) his companions will be Hazrat Ibrahim (a.s.) and Prophet Muhammad (s.a.w.s.)."
(Minhajus Saadeqeen)

"Except the weak from among the men and the children who have not in their vigor the means nor can they find a way (to escape); so these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving." 
(Surah Nisa 4:98-99)

It is narrated from Akrama that many of the Meccans who had embraced Islam were not capable of migrating to Madinah, but when the Quranic verse deploring such people was revealed and they became aware of it; one of them Junda bin Zumra told his sons:
"Even though I have become extremely old and sick, I am not among those helpless people who have been deprived of migration by Allah. I have yet some strength left and I also know the way to Madinah. I fear that if I were to die suddenly, my failure to migrate would be a blemish on my perfect faith. So, you all lift up the bed on which I lie and carry me outside towards Madinah."

Thus, his sons lifted the bed and carried him outside, but they had reached only a short distance when the signs of his death became apparent. Junda bin Zumro kept his right hand on his left hand and said: "O Allah! This hand is for You and this for Your Messenger. I pledge allegiance to You for those things that Your Messenger had pledged."

After this his soul escaped from his body. When the news of his death reached Madinah, some companions remarked, "It would have been better if Junda bin Zumro had reached Madinah. In this way he would have derived the sawaab of Hijrat."

The Almighty Allah revealed the following ayat on this occasion:
"And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources; and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful." 
(Surah Nisa 4:100)

Becoming A'araab after the passing of the Holy Prophet (s.a.w.s.)

During the lifetime of the Holy Prophet (s.a.w.s.) it was incumbent upon every person to migrate towards him (s.a.w.s.) to obtain instruction in religion and faith. In case he lived in the midst of unbelievers where he could not perform the obligatory acts of prayers and fasting, it was all the more necessary to migrate.

Failure to migrate and returning to nomadism is decreed to be a Greater Sin and the Almighty has promised Hell fire for such people.

After the passing away of the Holy Prophet (s.a.w.s.) it became wajib to turn towards the Holy Imams (a.s.) and to obtain the compulsory knowledge of faith and articles of Islamic acts. Also, it was most essential to attain the Ma'refat of Imam (a.s.) i.e. it was incumbent to have knowledge of one's Imam and also to learn the matters of belief and acts. It was also prohibited to turn back to paganism after the acceptance of Islamic faith. To remain aloof from the Holy Imam (a.s.) even after recognising their position is haraam. Thus, Shaykh Sadooq narrates from Huzaifa bin Mansoor that he has reported from Imam Ja'far as-Sadiq (a.s.) who said: 
"To become A'araab after Hijrat is to recognise Imam (a.s.) and then be aloof from him." 
(Maani al-Akhbaar)

Since the present age is the age of occultation of Imam-e-Zamana (a.s.) the same rules apply to us.

It is necessary to migrate towards the jurist

Hijrat is incumbent on two types of people. The first type are those who are absolutely ignorant of the rules of religion. If there is no religious scholar in the area of their residence, whom they can refer to for their religious problems, then, it is compulsory for them to shift to a place where they have access to religious scholars for the solution of their problems.

The second types are those Muslims who live in the midst of unbelievers, and due to the oppression of these infidels, they are unable to perform their religious duties. It is incumbent on these Muslims to migrate to an area where there is freedom to practice their religion. The Shia jurists have explained this matter clearly.

Order for migration is forever

The Messenger of Allah (s.a.w.s.) has told us: 
"Hijrat is wajib till the doors of repentance close. The doors of repentance will not close till the sun rises from the west." (i.e. the order for migration will be in force till Qiyamat).
(Masalik)

Amirul Momineen Ali (a.s.) says: 
"The order for Hijrat will be in force till Allah demands obedience from the inhabitants of the earth in the same way as the order was first promulgated in the time of the Holy Prophet (s.a.w.s.)."

It means that Hijrat will remain a compulsory duty till the time other religious duties remain obligatory on the people.

'They could not migrate from Mecca'

In the book of 'Masalik', the second martyr2 writes that the Holy Prophet (s.a.w.s.) has explained the meaning of the tradition of migration saying that it is specifically concerned with the migration from Mecca. Hence when Mecca was liberated from the domination of the unbelievers there was no need for the Muslims to migrate elsewhere. The order applies to only those Muslims who are unable to perform their religious duties. According to some scholars after the conquest Mecca there was no merit in migration from Mecca; just as there was a greater merit in Jehad and struggle for Islam before the conquest.

"...not alike among you are those who spent before the victory (of Mecca) and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards..." 
(Surah Hadeed 57:10)

In order to understand the purport of this ayat let us study the following points:

Wajib, mustahab and mubah hijrat

The respected scholar Allamah Hilli writes in his book Mumtahi that there are three kinds of Hijrat (Migration), wajib (obligatory), Mustahab (recommended) and Mubah (permitted).

Wajib hijrat

Hijrat is wajib on a Muslim (not restrained by old age or disease) who lives in the midst of infidels where he can neither reveal that he is a Muslim, nor can he perform his religious duties.

Recommended hijrat

For those Muslims who live among infidels but who have complete freedom to practice their faith, it is recommended (Mustahab) to migrate to another area, if they are capable of doing so. However, if they have some legal excuse, migration is Mubah (Permitted) for them; it is not even Mustahab.

No migration from areas of Ahle-Sunnat

According to Sharhe Lumah and Jameal Maqasid, the first Martyr3 is believed to have said: "It is incumbent for a Muslim to migrate if he is living in the midst of infidels and is unable to follow Islam or perform his religious duties. In the same way a Shia who is living among the Ahle-Sunnat and is not able to perform the ritual acts of Shias is similarly required to migrate to areas populated with Shia people." However this view which is attributed to Muhammad Ibne Makki (the first martyr) is not compatible with the general Islamic principle. Because if a Shia is living among Sunnis he does not need to forgo his religious obligations. He can follow taqayya (dissimulation) and fulfill his ritual acts. He can perform the Islamic acts in the same manner as the Sunnis if he fears for his life or property. We do not have any tradition exhorting such people to migrate to another area. On the other hand the Holy Imams (a.s.) have time and again emphasised upon the adherence to dissimulation under such circumstances.

Support of the Martyr's view

Some scholars have supported the view of Muhammad Ibne Makki who stated the following tradition from Imam Ja'far as-Sadiq (a.s.) as quoted by Muhammad Ibne Muslim requested to explain the Islamic order for a person who during travel reaches a place where there aren't any stones or sand; all the area is covered with snow and the person becomes "mujnib" (semen has been discharged from him and he has to perform the wajib Ghusl for prayers). How can he do tayammum (substitute of Ghusl) in absence of mud or stone? Imam (a.s.) replied, 
"Let him do tayammum with this very snow and pray. I do not consider it proper for him to again go to such a place where he might lose his faith."

According to those who support the view, since Imam (a.s.) has prohibited his followers to go to a place where it is impossible to perform ghusl and wuzu, the prohibition also applies to a place where it is not possible to perform wuzu and ghusl according to Shia procedures.

However, this is not a sufficient argument because the tradition prohibits going to a place where one is sure to be unable to perform some obligatory acts. On the other hand it is only a possibility that in areas of Ahle-Sunnat a Shia will be compelled to practise taqayya. Besides, even if a Shia practices taqayya and performs the obligatory acts like the Ahle-Sunnat, his acts are considered correct. Moreover, if there is no constraint it may be recommended for him to migrate from the area of Ahle-Sunnat. However, if he is unable to express his love for Ahlul Bayt (.a.s.) it will certainly be Mustahab for him to migrate.

Propagating Wilayat in areas of Kuffar

Samaad says that he told Imam Ja'far as-Sadiq (a.s.), that he was roaming to an area populated by polytheists and that he would have to stay there for some time. Some of the Momineen had told him that it was not advisable to travel there because if he were to die in that place he would be counted among the polytheists. Imam (a.s.) asked him if he would be able to propagate the Wilayat of Ahlul Bayt and invite people towards truth in that place? Samaad said, "Yes, master, there is total freedom of expression and religion. The people there, are receptive of truth." Then Imam (a.s.) asked whether such a freedom was possible in an Islamic area. Samaad said, "No! On the contrary we have to practise extreme taqayya, and none of us can even dare to utter the names of one of you (Imams)." Imam (a.s.) told him, 
"If death overcomes you in such a place you would be counted as a monotheist community." [i.e. he will be equal to a whole community of monotheists; like Hazrat Ibrahim (a.s.)]. The light of belief will emanate from your face." 
(Wasaelush Shia)

Allamah Majlisi (r.a.) writes in the Sharh of Al-Kafi that it is possible that A'araab means to become a nomad again or to forgo Hijrat after the order of Hijrat has been revealed. Like the prohibition of interest, which came into force only after the Divine command was revealed. Nevertheless, since the early period, failure to migrate without a valid reason or to migrate and then revert to nomadism, both of these are Greater Sin and promised the fire of Hell by the Almighty Allah.

Quranic view of nomadism and apostasy

We have already mentioned at the beginning of our discussion that nomad specifically applies to the desert Arabs who were away from the centre of Islam and could not learn the Islamic rules and regulations, nor could they remember and follow the articles of faith. In this connection the following verse was revealed in the Quran:
"The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Apostles; and Allah is Knowing, Wise."
(Surah Tauba 9:97)

The Almighty also says: "And of the dwellers of the desert are those who take what they spend to be a fine, and they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and Allah is Hearing, Knowing." 
(Surah Tauba 9:98)

Also: 
"And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) the nearness of Allah and the Apostle's prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful." 
(Surah Tauba 9:99)

Ignorance of Islamic acts is a kind of nomadism

The above two verses which flay the infidel Bedouins are clear regarding the fact that the nomads were deserving of criticism not because of their being occupants of desert. It was because of their ignorance of articles of Islamic acts and belief. For those Bedouins who followed the Islamic religion, the Holy book has praised them in the third verse. They have been promised Divine Mercy.

On the basis of this, people who avoid learning Islamic rules and regulations and those who keep away from the centres of religious knowledge are in fact, nomads, and the verse denouncing the desert Arabs also applies to them even though they are living in cities.

The respected Imam Ja'far as-Sadiq (a.s.) remarked: 
"Learn the rules of religion. Those of you who do not learn about religion are nomads. As the Almighty Allah says in His book,'Why does not a company from you goes to learn about religion so that when they come back they can warn their people in order they may become fearful (of disobeying Allah).'" 
(Behaarul Anwaar, Book of Aql)

Thus one who does not try to learn about religion and articles of faith is a desert occupant. The Imam (a.s.) also told his followers: 
"Knowledge of the Divine religion is incumbent on you. And do not become a nomad. Because if you fail to comprehend a religious act, Allah will not look upon it with Mercy on the Day of Qiyamat and He will not purify that deed." 
(Shaheed-e-Thani)

One who learns but does not act upon it is also a nomad

Muhaddith Faiz writes in Waafi that it is possible that the above pronouncement may also apply to those who learn about the Islamic rituals and practices but fail to act upon them. He also quotes a tradition from Imam Ja'far as-Sadiq (a.s.) to prove this point. Allamah Majlisi (r.a.) states in the Sharh of Al-Kafi that some scholars are of the opinion that being a nomad in the present time applies to those who after acquiring religious instructions, do not act upon them and remain aloof from Islamic knowledge.

Amirul Momineen Ali (a.s.) says: 
"A man says that he has migrated, though in fact he has not. Because a migrant is the one who abandons sins and does not even go near them. And a person says that he has fought in the way of Allah but in reality he has not, because Jehad is the leaving of sinful acts and a war against enemy inside our own self. Whereas many people go out to fight not for the obedience and satisfaction of the Lord. Their motive is only to gain fame so that people may praise their bravery and fearlessness." 
(Behaarul Anwaar vol.15)

Desert of ignorance and negligence

From the Quranic verses, the traditions and writings of the Islamic scholars we can conclude that nomadism implies the condition of a person who is ignorant and unaware of Allah Almighty's Nobility of which human beings are capable and the eternal bliss which one can achieve, and instead he is totally immersed in the desires of this transient world. He is oblivious to righteousness and does not refrain from committing any sin or evil. He does not care to acquire knowledge (Ma'refat), nor does he pay attention to good deeds, that would fetch him eternal rewards in the Hereafter. It would surely deprive a person of salvation and eternal bliss.

Hijrat (migration) is the exact opposite of Nomadism. Nomadism after Hijrat (migration) implies that a person migrates to Islam and obtains knowledge of religion and then reverts to his former ways. It can be said that performing some good actions for some time and then leaving them is also a kind of reverting to nomadism. The denouncement is valid only if the person does this due to laziness and sloth and not due to some real hindrance or helplessness. It is necessary to continue to perform good actions once we have begun them. As far as possible we should not discontinue them.

Jabir Johfi quotes Imam Ja'far as-Sadiq (a.s.) to have said: 
"I like to continue good actions so that I become habitual in them. If I could not perform a particular deed in the day I make up for it during the night and if I do not perform an action during the night I make up the following day. Certainly the best of the deeds near Allah are those which one continues. Hence all the deeds of the week are presented to Imam (a.s.) every Thursday and the deeds of the month at the end of the month and all the deeds of the year at the middle of Shabaan. So if you begin a good ritual, keep at it for the whole year." (i.e. continue it for at least a year).
(Behaarul Anwaar)

Neglecting religious knowledge

If a person begins to acquire religious knowledge but later discontinues the same it is considered reverting to nomandism by some. However, it is Haraam only if his religious education is obligatory (i.e. if he leaves it, he will go astray). However, it is incumbent to continue acquiring knowledge till the end of one's life so that one can continue to perform good deeds with sincerity and purity of intention. In this way a person becomes righteous and deserving of the rewards of his good deeds, both in this world and the hereafter.

As the Holy Prophet (s.a.w.s.) has said:
"Acquire knowledge from the cradle to the grave."