Knowledge is abundant, but life is short in acquiring it.

The questioner :
But if we show submission at the same time, the result is the same; there will be no more callers left. And I tell you that the caller's life
is short, and this is well known.


The Shaykh :
What are you responsible for, O teacher? What are you responsible for? This is like saying "no blame," it is the talk of some Islamic callers, and there is no harm
in naming them, and they are the Tahrir Party, and perhaps you have met
them or contacted them. I do not know what to say. When we explain this plan to them, they say, "This is a long job, this requires
the life of Noah, peace be upon him,
so that we can purify and fulfill. We want to establish a Muslim state, and if the Muslim state is established, it is it that will address these issues."
And we say this will be a vicious circle. The Muslim state is not established except by Muslims, and Muslims do not become truly
Muslim except through this path. So what does it matter to you if you work for a long time and then you die, and perhaps your son dies, and the Muslim state is not established?
The important thing is that the Muslim walks on the path. You are not obligated to reach the goal you desire, but rather that you walk
on the path, and the completion is with Allah, Mighty and Majestic. And I remind you on this occasion of a hadith in Sahih Muslim, from the hadith of Ibn
Abbas, from the Prophet (peace and blessings be upon him), that he said: "The nations were shown to me, and I saw a prophet with a group, and a prophet with two groups,
and a prophet with one or two men, and a prophet with no one with him." What does this hadith mean? It means that these prophets, without
doubt, all fulfilled the duty of calling as it should be. We now benefit from the calling of the prophets... We are different and confused
about the path we must follow, which is the strongest and fastest in reaching the goal. We are different, but the prophets, considering
that revelation is sent to them from the sky, without doubt, they were all in agreement in their path and their goal. Nevertheless, the fruits
differ entirely. The prophets were shown to the Prophet (peace and blessings be upon him), and he saw a prophet with a group, and a prophet with two groups,
meaning a group or two groups believed with him, and a prophet with one or two men, and a prophet with no one with him. This gives us that it is upon
the person to work, and it is not upon him to reap the results. So if your life is short, this is the Sunnah of Allah on earth. Now we
rush ahead of things and engage in causes
that are not prescribed because life is short, but it is upon us to do what Allah wills for us, and the rest is with Allah, Mighty and Majestic. He is the One
who will lead us to the goal in our lives or after our death. As is mentioned in some wisdoms narrated from some nations, that Kisra
passed by a farmer one day working in his land, and time had worn him out, as they say, his back bent like this, and he was working,
plowing the
land and planting olive saplings and seedlings. It is well known that olive trees are very slow to bear fruit.
So Kisra was
surprised by this planting. He said to him, "You are planting on the edge of the grave, and you are planting trees that will not bear fruit except after your death, certainly." He said, "Just as they planted for us, we plant for those after us." There is a joke in it
containing
wisdom. So we must work and pave the way for those after us, if we cannot reach the goal we aim
for... through our work.
As for the issue that our life is short, this is not valid at all. The important thing is that our work is what leads us to the desired goal or not. So do
not think about
the issue of life and time at all. Rather, we ask: Is this prescribed or not? Does this lead us to the goal or not? And we do not mean by the goal that
you yourself reach the goal. Let it be your son or your son's son. This goal is in the hand of Allah, Mighty and Majestic. As long as the Prophet died and was
with no one, what matters to us if we die without reaching the goal? But the important thing is that we are on the path.


The questioner:
Yes: But I ask your pardon if I have prolonged.


The Shaykh:
Please proceed.


The questioner:
But we know well that these people do not love Allah, Glorified and Exalted is He, because they objected by force to a religious entity, and thus
it appears that the Muslims have no recourse... We mention that treating them in kind may make them 000


The Shaykh:
My dear brother, this is the same path. How did the Muslims view Islam and the polytheists? How were they? Some
Muslims, like you, of the enthusiastic ones among us in Damascus, what did they say? "Why don't we kill Hafez al-Assad?" We would say because
Hafez
al-Assad will go, and someone worse than him will come, because these are many and are backed by great powers. Hafez al-Assad is not
the people who created him, but these disbelievers, the Zionists and others, created him. So if we kill this
lion, how many innocent Muslims will be killed by the dozens, and perhaps by the hundreds, of innocent Muslims? So this is not
the path. The path is upbringing and declaring war when its time comes, in an official war, a world war. And there comes
the favor of Allah and His victory. As for what you are thinking about, it is very strange. The people were oppressed in Mecca, why did they not do
what you imagine doing, for example? Because this is not the path. We must keep in mind that we may be tested, and tested
much in Allah, Mighty and Majestic. There is no harm. We do not ask Allah to test us, but we ask Allah, if He tests us, to give us patience. But what you are
thinking about is not a path. Tell me, for example, what can you do if a policeman comes to you, and this policeman is holding a paper,
a summons or something like this. What do you do with the policeman? Kill him?


The questioner :
We will talk about this point later, but now


The Shaykh:
answer my question. I am asking you. What do you do?
Do you go?


The questioner:
No, no, no. I do not go.


The Shaykh:
Okay. You do not go. He will drag you. Tell me what is possible for you to do. If he is armed and has men, and you are not
armed and are alone, he will say "Please." What do you do? Do what I do. I have given you an example from reality. What is possible for
you to do? Something that your Islam permits you? You say no.


The questioner:
Okay, if you say yes, I will go. If you go, I do not know what might happen... I mean, I do not ask where I go, so this is like death.


The Shaykh : My brother, I hope your answer is positive. Do not say "I do not know" or "I do not do it." Tell me what you do so that
we see if the results are lawful or unlawful.


The questioner :
I do not go and I resist with my hand and without weapons. But I am asking about myself individually.


The Shaykh:
For example, the Shami among us says, "The eye does not resist an arrow." Why do you fight him? He has a gun in his hand, and you have a stick in your hand, or even
you do not have a stick. He knocks on the door, and you come out in your nightclothes. Suppose you did this and then defended yourself without a weapon,
with your hand, with your palm, and in the end, the weapon is the dominant one, and you killed the second, the third, and the fourth. What is the benefit?


The questioner:
I am asking about myself, and not
No. We are looking for planning. We are not looking for the individual. We want an individual who has a connection to the society for whom we want to achieve
Islamic life. I told you earlier that whoever is killed defending his wealth is a martyr, and whoever is killed defending his blood is a martyr. But you are not asking me
a simple fiqh issue. You are not saying, "I injured my finger, so is my wudu invalid? And if I prayed, is my prayer valid?"
Your issue has to do with the Muslims, the oppressed, those judged by other than what Allah revealed. But what is the way to restore
and resume Islamic life? Is it that a policeman came to me, and I did not have a weapon, so I resisted with my palm because I did not want to
go? Is this what the Salaf al-Salih did? My brother, were the oppressed Companions unable to do what you do?
Answer me honestly.


The questioner:
This is the question itself.


The Shaykh:
Answer me. Did the Salaf al-Salih do this? Did you know beforehand that they did it?


The questioner:
No.


The Shaykh:
Yes, that is enough. You take the answer from the Salaf al-Salih. What they did not do, you do not do, my brother. Preserve your life as much as you can.
Preserve yourself as much as you can. If you wanted to call and... and spread this correct call, by which there is no way to establish
the Muslim society except through it, it is better for you than hitting him with your palm, and he shoots you with a bullet that ends your life. This is contrary
to the Muhammadan Sunnah, until permission comes to you. And permission comes when the group includes the Book and the Sunnah, and they see that there
is a person who deserves the pledge of allegiance, after all the conditions are met for him, so they pledge allegiance to him, and they pledge allegiance to him to die. Then, if you die, you die
nobly, and not cheaply as it will be if you carry out your previous words. This is not permissible at all.