Muḥammad Taqī al-Majlisī writes: “Emigration (Muhājarah) for the sake of religion is obviously a way of expressing his leaving to abroad in order to seek religious knowledge or to turn to worship or confessional aspects and with understanding (Fiqh) is meant the knowledge in its entirety and the terminological meaning (jurisprudence) obviously did not exist in the time of Imāms (a.s.), because they used to reject effort (Ijtihād) and imitation (Taqlīd), as it is visible to the one who follows the facts, and with reason (ʿAql) is meant his impression of the practice of the religion of truth or good behaviour, as it was reported by the Imāms (a.s.): Reason is that by which one served the All-merciful and by which one acquired the gardens of paradise.” And much, of what is used in the first meaning, as it is obvious to the one who thinks about the traditions.” [Rawḍat-ul-Muttaqīn, Volume 3 Page 93 – 94]

قَالَ الشَّيْخُ مُحَمَّدٌ تَقِيٌّ الْمَجْلِسِيُّ: وَالظَّاهِرُ أَنَّ الْمُهَاجَرَةَ فِي الدِّينِ عِبْارَةٌ عَنْ تَغَرُّبِهِ لِطَلَبِ الْعُلُومِ الدِّينِيَّةِ أَوْ لِلْعِبَادَةِ أَوْ لِلْمَذْهَبِ وَالْمُرَادُ بِالْفِقْهِ الْعِلْمُ مُطْلَقًا وَالْمَعْنَى الْمُصْطَلَحُ لَمْ يَكُنْ فِي زَمَنِ الْأَئِمَّةِ صَلَوَاتُ اللهِ عَلَيْهِمْ عَلَى الظَّاهِرِ فَإِنَّهُمْ عَلَيْهِمُ السَّلَامُ كَانُوا يَنْفُونَ الْاِجْتِهَادَ وَالتَّقْلِيدَ كَمَا هُوَ ظَاهِرٌ لِلْمُتَتَبِّعِ وَالْمُرَادُ بِالْعَقْلِ آثَارُهُ مِنَ التَّدَيُّنِ بِدِينِ الْحَقِّ أَوِ الْعَمَلُ الصَّالِحُ كَمَا نُقِلَ عَنْهُمْ عَلَيْهِمُ السَّلَامُ إِنَّ الْعَقْلَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَاُكْتُسِبَ بِهِ اَلْجِنَانُ وَكَثِيرًا مَا يُطْلَقُ عَلَى الْمَعْنَى الْأَوَّلِ كَمَا هُوَ الظَّاهِرُ لِلْمُتَدَبِّرِ فِي الْأَخْبَارِ