The Ruling on Jihad in Palestine and Iraq
Machine translationRead the Arabic original
The Shaykh: Do you want to record your question so that the answer is recorded? There is no answer recorded without a question.
The questioner: We will record it, if Allah wills. Our Shaykh, if you would be so kind, we heard two answers from you. The first answer was that it is not permissible for a Muslim to kill a Jew with a knife or the like, because that causes harm to the Muslims, based on the principle that preventing harm takes precedence over seeking benefit. The questioner had asked that he wanted to go to Iraq to support the Iraqi army against the disbelievers there. So the answer from you, our Shaykh, was: Why did you not go to the Jordan Valley where the Jews are? It is closer here than there. Why didn't you answer? I said to him: You? I said: I, our Shaykh, I am answering. I said: You are not answering. So I understood from this that it is permissible for him to go himself or with his brothers to fight the disbelievers, and that it is not permissible in Palestine. This means I am relying on this answer, our Shaykh, knowing that previously my brother Abu Ramz and I asked you, and you said: Do not go.
The Shaykh: Even if where?
The questioner: To the Jordan Valley, so that no harm occurs there.
The Shaykh: We are still here. Good news.
The questioner: Praise be to Allah, meaning fighting the Jews in the Jordan Valley, I know, we just need to reconcile, our Shaykh.
The Shaykh: No, I don't think there is a contradiction, my brother. You are settled in your mind that jihad in [Iraq]... keep your composure, you are done, your turn is over.
The questioner: The doubt, our Shaykh, is why not go to Iraq and go to the Jordan Valley, knowing that...
The Shaykh: This, my brother, is a shame, unfortunately.
The questioner: We need to reconcile.
The Shaykh: Unfortunately, in the Noble Qur'an there is a verse, what does it say?[Ad-Dukhan 44:49]
The questioner: The Mighty, the Generous.
The Shaykh: What is the meaning of this verse?
The questioner: It means the angels take pleasure in the people of the Fire, that you were the Mighty, the Generous, you said about yourself, but taste this punishment.
The Shaykh: So it is true, he is the Mighty, the Generous.
The questioner: No, by Allah.
The Shaykh: Well, do you know from me, repeatedly and over and over, that jihad in Palestine, as I mentioned now, is not permissible due to the principle I mentioned, yes? And I explain sometimes that there is no organized jihad, yes, you know this is correct. Well, if a question comes regarding Iraq and we say: Why do you want to do jihad in Iraq or fight in Iraq? Go here. Does the meaning of the words "go here" mean "go do jihad"?
The questioner: That is in it, it is not a questioner asking something.
The Shaykh: And what happened to the previous understanding?
The questioner: It remains as it is.
The Shaykh: And the later one. In the name of Allah, the Most Merciful, the Most Compassionate. Meaning, removing the doubt does not mean the words imply that you actually go and do jihad, but gather your strength, you who want to do jihad, so jihad here is closer than there, it does not mean go individually.
The questioner: By Allah, this questioner did not understand it, our Shaykh, may Allah bless you.
The Shaykh: My brother, now when one reads a verse in the Qur'an, like the verse.[Al-Ma'idah 5:3] And perhaps you remember that I mention this verse on many occasions, yes. Can one know the legal ruling from all its aspects from this verse alone? No. Well, if the words of the Lord of the Worlds, whose words are not followed by any other words in terms of what? Placing things in their proper place, it is not possible for the knowledgeable Muslim to understand the Shari'ah of Allah in one issue from one text, but rather he should encompass the texts and the words related to this one issue so that he can have a correct understanding. Yes, so now, now [Al-Ma'idah 5:3] must be included in your mind in your study.
The questioner: Exception.
The Shaykh: I permitted you, I permitted us, two dead things and two bloods, yes. When that is the case, you will come out with a result different from the result you understand from the verse alone. You will say in the interpretation of the verse, after recalling the hadith: "I have permitted you"[Al-Ma'idah 5:3] except the dead fish and locusts, and so on.
The questioner: Fish and locusts.
The Shaykh: Yes. So if I say on some occasion: Why do you want to go do jihad? Go do jihad here. This is a refutation of him, it does not mean that I am asking...
The questioner: May Allah keep you safe, our Shaykh.
The Shaykh: Because I, repeatedly, perhaps all our brothers know this reality, since it became widespread among people that there is an intifada and jihad of stones in Palestine, I denied this intifada. Why? And I mentioned repeatedly and over and over that this intifada was not prepared, neither from the psychological, educational, Islamic aspect, nor from the aspect of the saying of Allah the Exalted[Al-Anfal 8:60] And therefore I do not advise anyone to go in the name of jihad to fight there, because that principle which I have mastered, and praise be to Allah, I have memorized it, will come.
The questioner : And upon you, peace.
The Shaykh: The answer is clear to you, praise be to Allah.
The questioner: We will record it, if Allah wills. Our Shaykh, if you would be so kind, we heard two answers from you. The first answer was that it is not permissible for a Muslim to kill a Jew with a knife or the like, because that causes harm to the Muslims, based on the principle that preventing harm takes precedence over seeking benefit. The questioner had asked that he wanted to go to Iraq to support the Iraqi army against the disbelievers there. So the answer from you, our Shaykh, was: Why did you not go to the Jordan Valley where the Jews are? It is closer here than there. Why didn't you answer? I said to him: You? I said: I, our Shaykh, I am answering. I said: You are not answering. So I understood from this that it is permissible for him to go himself or with his brothers to fight the disbelievers, and that it is not permissible in Palestine. This means I am relying on this answer, our Shaykh, knowing that previously my brother Abu Ramz and I asked you, and you said: Do not go.
The Shaykh: Even if where?
The questioner: To the Jordan Valley, so that no harm occurs there.
The Shaykh: We are still here. Good news.
The questioner: Praise be to Allah, meaning fighting the Jews in the Jordan Valley, I know, we just need to reconcile, our Shaykh.
The Shaykh: No, I don't think there is a contradiction, my brother. You are settled in your mind that jihad in [Iraq]... keep your composure, you are done, your turn is over.
The questioner: The doubt, our Shaykh, is why not go to Iraq and go to the Jordan Valley, knowing that...
The Shaykh: This, my brother, is a shame, unfortunately.
The questioner: We need to reconcile.
The Shaykh: Unfortunately, in the Noble Qur'an there is a verse, what does it say?
Taste! Indeed, you
ذُقْ إِنَّكَ أَنتَThe questioner: The Mighty, the Generous.
The Shaykh: What is the meaning of this verse?
The questioner: It means the angels take pleasure in the people of the Fire, that you were the Mighty, the Generous, you said about yourself, but taste this punishment.
The Shaykh: So it is true, he is the Mighty, the Generous.
The questioner: No, by Allah.
The Shaykh: Well, do you know from me, repeatedly and over and over, that jihad in Palestine, as I mentioned now, is not permissible due to the principle I mentioned, yes? And I explain sometimes that there is no organized jihad, yes, you know this is correct. Well, if a question comes regarding Iraq and we say: Why do you want to do jihad in Iraq or fight in Iraq? Go here. Does the meaning of the words "go here" mean "go do jihad"?
The questioner: That is in it, it is not a questioner asking something.
The Shaykh: And what happened to the previous understanding?
The questioner: It remains as it is.
The Shaykh: And the later one. In the name of Allah, the Most Merciful, the Most Compassionate. Meaning, removing the doubt does not mean the words imply that you actually go and do jihad, but gather your strength, you who want to do jihad, so jihad here is closer than there, it does not mean go individually.
The questioner: By Allah, this questioner did not understand it, our Shaykh, may Allah bless you.
The Shaykh: My brother, now when one reads a verse in the Qur'an, like the verse.
Prohibited to you are dead animals, blood
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُProhibited to you are dead animals
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُThe questioner: Exception.
The Shaykh: I permitted you, I permitted us, two dead things and two bloods, yes. When that is the case, you will come out with a result different from the result you understand from the verse alone. You will say in the interpretation of the verse, after recalling the hadith: "I have permitted you"
Prohibited to you are dead animals
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُThe questioner: Fish and locusts.
The Shaykh: Yes. So if I say on some occasion: Why do you want to go do jihad? Go do jihad here. This is a refutation of him, it does not mean that I am asking...
The questioner: May Allah keep you safe, our Shaykh.
The Shaykh: Because I, repeatedly, perhaps all our brothers know this reality, since it became widespread among people that there is an intifada and jihad of stones in Palestine, I denied this intifada. Why? And I mentioned repeatedly and over and over that this intifada was not prepared, neither from the psychological, educational, Islamic aspect, nor from the aspect of the saying of Allah the Exalted
And prepare against them whatever you are able of power
وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍThe questioner : And upon you, peace.
The Shaykh: The answer is clear to you, praise be to Allah.
Source
سلسلة الهدى والنور، المجلس 1888 — d3watuna.com (1:52)
The Arabic text is a machine transcription of the audio recording.