There are challenges we face in this difficult period of the Islamic reality in the world, when we find that in every Islamic area there is a battle against the arrogant forces, in every Muslim country there is a problem for Muslims in their internal situations, in all the reality of the arrogant movement in the world there is an attack on all the Muslims in their culture, politics, situations and resources, and we notice the new political reality that places the peace issue with Israel in detriment to the whole of the Arab and Islamic reality, when international pressure proceeds to impose on Arabs humiliating concessions that place them off the stage, so that Israel becomes the active force in the region.

We must deal with this matter like other matters in which we face challenges – through our Islamic perspective that does not yield any Islamic position in deference to a non-Islamic position, or any Islamic stance in a vital and sensitive Islamic matter in deference to another non-Islamic matter. We must acquire an all-embracing view of the whole of the Islamic reality and the Islamic base.

In this difficult period – a period of supreme challenges and the muddling of issues and muddling of concepts – (we must strive) to freeze out all our minor disputes so that we can proceed to an Islamic unity that searches for a position of strength here and a big goal there, and so that Islam becomes the foundation of our unity, with which if we want to cooperate around it from a non-Islamic position then we do so from a unified position: the cooperation of the strong with the strong.

We are responsible before Allah for the whole of Islam in the era. We are responsible for all Muslims before Allah; we must not fragment or be marginalized, but open up Allah the Most High to proceed with the whole of Islam to confront the whole of infidelity, and from the whole of justice to confront the whole of injustice.

Let's proceed in the line of international justice: 'We wished to be gracious to those who were oppressed in the land and to make them leaders (in faith), and to make them heirs. And to give them power in the land; and to show Pharoah, Hāmān, and their warriors, that at their (the oppressed) hands were the very things against which they were taking precautions.' 28:5,6.

The problem which a Muslim faces in himself and his family, in his private and public life, in the West, is one of the most complicated problems in his Islamic existence, in the nature of affiliation and in its details. The matter is not limited to some negative, aspects that they face in the shortcoming of the social reality to which they have emigrated and lived in their present period, or the opposing conditions in individual and family habits and customs, the nature of freedom that governs people in their lives and the laws that contradict some Islamic obligations so that Muslims stand puzzled between religion and the law. The matter is, rather, in the whole of the environment which they breathe into their minds, hearts and feelings and extend, unconsciously, to the movement of their internal and external life, exactly lie the air they breathe and the odor they smell in their bode pores with all their negative and positive consequences.

While some people acquire resistance to negative influences, through their Islamic personality in thought and practice, they cannot protect themselves from the minute influences that get through to them to discreetly change their norms, and subtly change their view of life and of things around them. The result is that they become used to bad acts, even if these are (Islamically) forbidden, since they seem normal to people, while good acts seem hard to accomplish, even if they are obligatory, and are rejected by people, creating an open arena for all probabilities. As for their children and their wives, it is difficult to protect them from all this because the effect of this environment on their morals, souls and conditions can deliver a knockout punch!

Thus the Islamic reservations concern emigrating to countries in which the religion weakens in both thought and practice, and regarding it as at-ta'arrub ba'd al-hijrah (the move from the land of Islam to the land of atheism) in terms of what the historic meaning of the word 'emigration' represents (a meaning that is related to the positive religious content proceeding from a firm belief in the faith circle, and from a strong religious adherence to the practice circle), and what the historic meaning of the world ta'arrub represents (a meaning that is related to the negative, deviant influence on religious thinking, faith and the practical religious adherence). This is in light of the fact that emigration used to provide the person with the culture and power to remain firmly on the right path, while the a'rabiyyah referred to the example that had neither knowledge not religious adherence because he was living outside the environment in which elements of the adherent Islamic personality could be cultivated.

Islam plans to protect the person from infidelity and going astray exactly as it plans to protect him from sickness and death, for there is intellectual sickness – infidelity, and moral sickness – and hypocrisy, and these must lead to spiritual death which is wrath of Allah and His punishment. This is why the Holy Qur'an warned people, in its verses, from all this in light of the negative consequences of taking that route, and so there is no excuse for a man to take a materialistic opportunity if it is to lead to loss of a spiritual opportunity. This what has placed the crime of abandoning Islam (Irtidad) on the level of supreme treason, and what requires the person, into whose mind doubts in faith have crept to work towards serious thinking, continuous reading and dialogue with those who have a level of knowledge that enables them to engage in objective dialogue based on strong reason and scientific proof, so that the doubt does not have a route to atheism and rebellion against Islam and Muslims.

It is narrated that the Prophet Muhammad (p.) said, in his guiding advice to 'Ali (as): 'There is no living outside the Islamic land after emigration.' And it narrated that Imam Ar-Rida (as) said, in his answers to questions: 'And Allah prohibited at-ta'arrub ba'dal hijrah (for fear of) abandoning the religion and abandoning support for the Prophets and the Imams, and what this would entail in terms of corruption and the abolition of the rights of everyone due to the limited (knowledge and religious adherence) of the dweller in the Bedouin areas. Therefore, if a man has come to know all the religion, it is not permitted for him to live among people of ignorance because it is not guaranteed that he would not depart from knowledge and join the people of ignorance (in their situation) and (even) go too the people of ignorance (in their situation) and (even) go too far in this'.

So, that matter originates from fear that the emigrating Muslim in the land of ignorance and infidelity will become merged in the general atmosphere that transforms his knowledge into ignorance and his religious adherence into deviation, with the result that he – due to the pressure of the reality – will compare his materialistic needs and belief needs and give preference to the former over the latter.

However, the pressing question for us, Muslims, to answer is:

How shall we face our scientific, cultural and economic needs on which our growth and our intellectual, scientific and domestic advancement depend, if they are not available in the Muslim countries but available only in non-Muslim countries such as Western or non-Islamic Eastern countries, as is actually the case in this period of our life? The scientific and economic level attained by infidel countries has obliged the whole of the Islamic world to travel to them, and reside in them – even if only temporarily. How do we contend with the economic and security pressures under the influence of which may people fall due to disturbances, destructive wars and oppressive rule in Muslim countries, all of which may lead to difficulty in continuing to live there in an acceptable way with regard to livelihood and security?

Do we have to stick to our limited positions, not allowing development to open up to the Islamic reality and, hence, continue in a weak condition and in permanent need of the others, which will lead to defeat under the pressure of needing them and consequently submitting to their planning and the loss of the opportunity to enjoy the independence that is founded on self-sufficiency in the economic, scientific, cultural and military fields?

Can people die of starvation, if they are amongst those deemed weak that haven't got their daily food, or the opportunity to lead a dignified life?

Can they fall under the influence of oppressive rule which imposed on them its infidelity, deviation, oppression and tyranny, and end up going – as a result of that – in the direction of infidelity, deviation or imprisonment and death?

The answer to all these is that Islam does not accept weakness or stagnation in Muslims, nor that they fall under the influence of need, as it does not want them to die of starvation or in fear. Allah want Muslim to acquire the strength to become a strong nation that its enemies and Allah's enemies fear, as in the verse: "Against them make ready your strength to the utmost of your power, including steeds of war, to strike fear into (the hearts of) the enemies of Allah and your enemies.' 8:60.

Islam rejected the argument of those deemed weak, who deviated from the line of truth through their submission to the strong arrogant forces who exploited their weakness to impose infidelity and deviation on them, as in the verse: 'The angels will ask those whom they carry off while steeped in sin: "What were you doing?" We were oppressed in the land, they will reply; they will say: "Was not the earth of Allah spacious enough for you to emigrate?" Hell shall be their home – a bad fate. Except those who are (really) weak and oppressed – men, women and children, who have no means in their power, nor (a guide) to direct their way. For these, there is hope that Allah will pardon them: for Allah is Pardoning and Forgiving."' 4:97-99.

We notice that the Holy Qur'an differentiated between those capable of freeing themselves from the arrogant pressure, by emigration to the 'spacious' land of Allah, to gain the strength that enables them to hold on the their religion and to take it back to their land from the newly-acquired position of strength with which they can expel the newly-acquired position of strength with which they can expel the arrogant, and those who are incapable of doing, and so he does not accept an excuse from the former, but accepts if from the latter.

We continue with these verses to read the verse which emphasizes emigration as a general line, giving reward to the emigrant who dies during his journey: 'And whosoever emigrates in the way of Allah, shall find numerous places of refuge in the land and great abundance; and he that leaves his dwelling and emigrated in the way of Allah and His Messenger and is then overtaken by death, shall (certainly) be rewarded by Allah; and Allah is forgiving and Merciful.' 4:100.

Emigration to acquire scientific, economic, political and security positions of strength is emigration in the way of Allah and emigration to Allah and His Messenger. However, this legislation categorizes the matter as a principle, but its application may differ according to the details.

So what about the details?

The answer to that is precise planning to found an Islamic environment in places of emigration, by establishing centers, institutes, clubs, schools and mosques in which children can find an Islamic atmosphere for their schooling and their playing; the youth can find positions of dynamic movement, aspiration, culture and brothers; women can find a pure and clean environment in which to build their personalities, preserve their morals and open up spiritual or scientific window; and ole men can find their suitable atmosphere.

The Muslim community that emigrates to Western countries that are distant from Islam must work towards establishing an Islamic society that is open to Islamic ideas, spirituality and culture so as to preserve for the Muslims their Islam, and to create Islamic atmospheres for the coming generation to help them to grow in an open, Islamic environment. This is the way to achieve balance between a non-Islamic reality and an Islamic society, and is the only way that justifies their staying in these countries from the Islamic legal point. Therefore, the matter reaches the Islamic obligatory level on all (Muslims) as a 'sufficiency' obligation (wajib kifa'iyy): if met by some (a sufficient number), the others are relieved from it, but if no one meets it everyone will have then committed a sin.

In addition, founding such an Islamic environment, through worship, cultural, educational and social institutions, may open the way for non-Muslims to embrace Islam when they encounter the positive aspects of Islamic ideas in their countries. Some may, with guidance, start to call to Islam, which might help in transforming most of the society or a large number of its people to Islam, as happened in many countries which Muslims opened to Islam through the call to Allah by showing wisdom and exemplary courtesy; and by opening up to others with knowledge, gracious manners and good conduct.

Finally, I would like to send my greetings to your Islamic conference, and to all members of the Islamic community, our sons, daughters, brothers and sisters, wishing for all (the power) to work with all strength to open up to the causes of the whole nation, to support Muslims with all possible means and by emphasizing adherence to Islam in yourselves and your families, for this gives happiness in this life and the Hereafter. And remember the saying of Allah the Most High: 'O Believers, guard your selves and your family against a Firs fuelled with men and stones, under the charge of fierce and mighty angels who nerve disobey Allah's command and who promptly do His bidding' 66:6, and His saying: ''O believers fear Allah, and let every soul look at what (provision) he has sent forth for the morrow; and fear Allah, for Allah is well-acquainted with of all that you do'. 59:18-20.

The place in which the person lives, in the homeland or in the land of emigration, in the lands of Islam or infidelity, does not specify for him his religious conduct. Rather, he should contribute to place through his conduct, opening up and religious adherence, something which will make others trust him, for the more a person adheres to his religion the greater other people's confidence in him shall be – and whosoever corrects what is between him and God will see God correcting what is between him and others.