A discussion on emigration from Palestine, and the difficulty thereof for the emigrants; for in that lies abandoning the lands of the Muslims as a ready meal for the Jews.

The questioner : It is understood by everyone that when you say "emigrate," it means to vacate. And when I emigrate, I leave my home, my land, and my place, which allows the Jews to occupy more and more and more. So by saying this, I have helped the Jews occupy and establish themselves in our land. Likewise, if we said to the Afghans: "Go out, emigrate," and we said to Bosnia and Herzegovina: "Go out," and to those in the Philippines, in Malaysia, in Burma, and elsewhere: "Go out, go out, go out," first of all: where would they go? Is there a true Muslim who receives his Muslim brother? One.
Second: by doing so, we would gather in one place, making it easy to eliminate us or to intervene and enter among us with many ideas and things.
Third: extreme poverty, with no support except from Allah (Glorified and Exalted is He).

The Shaykh: Yes.

The questioner : Fourth, fifth, sixth.

The Shaykh: ...and so on.

The questioner : Many things follow from emigration, unlike the emigration of the Messenger (peace and blessings be upon him), who was supported by Allah (Glorified and Exalted is He) in every small or large step. One. Second: the land to which he emigrated was a good land, good in its soil, good in its people, and good in the Islam of those who embraced Islam in that time and period. So they received them with generosity, joy, and happiness springing from the heart. Thus, the emigrant found rest with his emigrant brother when the Messenger (peace and blessings be upon him) established brotherhood between them. Where do we find this way? Where do we find this method?

The Shaykh : I am waiting for you to finish.

The questioner : Yes, please, you understood my intention.

The Shaykh : Your intention is not new; everyone speaks these words.

The questioner : I swear by Allah...

The Shaykh : But allow me.

The questioner : ... .

The Shaykh : No, no, allow me, allow me.

The questioner: Go ahead.

The Shaykh : Is this speech religiously valid? We must—may Allah bless you—what is your name?

The questioner : Abu Mu'ayyad, this is my fifth son; praise be to Allah.

The Shaykh : What Allah willed, so O Abu Mu'ayyad.

The questioner: Go ahead.

The Shaykh : Before a Muslim addresses an issue with his intellect, he must address it with his religion, otherwise he will fall into pitfalls he cannot handle. So now, you have said what many of these people have said.

The questioner : By Allah, I have not heard or read from them; rather, ideas have converged.

The Shaykh : No problem, that is what it is.

The questioner: Go ahead.

The Shaykh : But I say to everyone who says this or anything else, whether lacking or excessive, it does not concern me: Is the principle of emigration from a land of disbelief to a land of Islam established religiously or not?

The questioner : Religiously, there is no doubt in the issue.

The Shaykh : That is one point, that is one point.
Emigration from a land that has been occupied by the disbeliever, and where the disbeliever has imposed his system of disbelief upon the Muslims of that land; is emigration from it prescribed or not? This is question number two. Who is able to answer this question: Zayd, Bakr, 'Amr, and the general public, or are they as He (the Exalted) said: ?

The questioner: Question.

The Shaykh : Do you want to be long-winded with me as I was long-winded with you?

The questioner : Please, I thought I had finished.

The Shaykh : This is the second point.
Third: If a Muslim lives in an Islamic society, but this Islamic society or this Muslim state has different lands, one of which has been infiltrated by what they call civilization, and another land in the same state has not been infiltrated, and thus this land differs from the first in terms of upbringing and morals; is it prescribed for the Muslim residing in the civilized land to emigrate from that land to the land that is purer and cleaner in conduct, or is it not prescribed?

The questioner : It is obligatory, it is obligatory.

The Shaykh : May Allah bless you; therefore, you and others, when you depart from that purely rational approach, all these stages that I mentioned, he did not stop at them, but he addressed the issue from the negative aspects. For example, what did you say? You said that the Messenger (peace be upon him) emigrated from Makkah to Madinah, which is a noble land, and he found people there. Be long-winded.

The questioner : Yes, yes.

The Shaykh : Be patient.

The questioner: Go ahead.

The Shaykh : Do you want to consider your session a trial from Allah, but remember His (the Exalted) saying: , so the trial will be like this and like that.

The questioner : May Allah will good.

The Shaykh : So you said—may Allah bless you—that the Messenger emigrated from Makkah to Madinah, and Madinah is a good land with its known virtues, and to a people as He (the Exalted) said: .

The questioner : .

The Shaykh : Allow me, you have mentioned all this... but you forgot, you forgot that they emigrated to a land of disbelief before a land of Islam; they emigrated twice to Abyssinia.

The questioner : Fleeing with their religion.

The Shaykh : Ha, so do not mention Madinah now, which is a truth; mention now what resembles our current situation. They fled with their religion; so why do not the Palestinians flee with their religion from their land which the disbeliever, tyrant, and sinner Jew has occupied? Why do they not flee with their religion? This is one thing.
And the second thing, when you say first, second, third, fourth, fifth, and so on, what is the result of first, second, fifth, and so on? It is not permissible for the Palestinian to flee from Palestine, from any land now, I say, and I have a detail in this area; is the result of these words or these firsts, first, second, and so on, that it is not permissible for the Muslim Palestinian to flee with his religion from the Jews? I hope the answer is clear: permissible or not permissible?

The questioner : The Shaykh :

The Shaykh : No, excuse me, excuse me.

The questioner : I want to answer.

The Shaykh : No, no, your answer is free, but I place before you that your answer be concise so that we do not get lost in the answer, the search, and the discussion. You may elaborate. My question is: Does your speech or that of another mean that it is not permissible for the Palestinian to emigrate from the tyranny of the Jews and the open sinfulness of the Jews from Palestine, or is it permissible? Say what you wish, I do not impose on you what to say. Say: permissible, say: not permissible, and if we agree, there is no need for elaboration, right or not?

The questioner : Correct.

The Shaykh : But if we disagree, you may deliver a lecture; what do you think, permissible or not permissible?

The questioner : The answer: It is permissible, but the result is at the point of permissibility.

The Shaykh : Allow me, allow me.

The questioner: Go ahead.

The Shaykh : I said earlier—may Allah bless you—if your answer agrees, there is no need for discussion.

The questioner : The discussion is over.

The Shaykh : And if it does not agree, then you deliver your lecture. So you said: permissible, and I agree with you and say: permissible; did we agree?

The questioner: Yes.

The Shaykh : Good, now this permissible matter is a second stage, and I ask you to be with me as I have known you from the beginning of the meeting to the end. Logically, this permissible matter does not reach the level of recommended?

The questioner : Religiously, of course, it is recommended.

The Shaykh : Ha? Recommended?

The questioner: Yes.

The Shaykh : Good, I will say: Do you see how logical research saves the discussants much talk and long time, and so on? Why? Because the calm scientific style is what brings people closer, and the opposite is exactly the opposite; addressing topics with enthusiasm and unbridled emotions distances people from each other, and it is obligatory that they come closer; ; .
Now the question—and perhaps the last one: Can this recommended matter rise, even in some cases, from the level of recommendation to the level of obligation?

The questioner : Yes, you may.

The Shaykh : It is possible, well done; may Allah reward you with good.
When?
No, rest easy, no, no, rest easy, I have relieved you with these questions and answers.

The questioner : You have brought me to a point after which I cannot speak.

The Shaykh: All right.

The questioner : You have brought me to the final stage.

The Shaykh: There is no power nor strength except with Allah.

The questioner : And you closed all the doors and windows, even.

The Shaykh : Good, is it in truth or in falsehood? Ha, O Abu al-Mu'ayyad?

The questioner : Truth, if Allah wills.

The Shaykh : May Allah reward you.

The questioner : It is just that the person is also in the reality we are in.

The Shaykh : I am reminding you of a verse, I am reminding you of a verse; because the truth is that when people forget this verse, the problem occurs, or this logical scientific research is something that no Muslim can contradict at all, even if he is not a scholar pointed to with the finger, it is enough that he has some culture and his mind and intellect are clean, ha.
I said earlier and you answered the question, but you did not complete the journey with me. We said and agreed in this logical scientific sequence that this is recommended, and it may, in some cases at least, rise to the level of obligation. Is it possible, in your personal conviction, not mine, to give me a case where this recommended matter becomes obligatory?

The questioner : Is it a different situation, or the same situation?

The Shaykh : Any situation, any situation.

The questioner : All matters have it.

The Shaykh : So.

The questioner : The recommended practice naturally becomes obligatory.

The Shaykh : All matters?

The questioner : Approximately.

The Shaykh : No, we need to be specific. [The Shaykh laughs!]

The questioner : I know that as long as it is recommended and lawful, and Allah has made it lawful, then it will be obligatory.

The Shaykh : No, there is absolutely no connection between them.

The questioner : There is no connection.

The Shaykh : Never. This is a very natural matter; I mean, right now you perform two rak'ahs of the Duha prayer, is it not recommended? It is recommended.

The questioner : But it is not obligatory.

The Shaykh : But it does not become obligatory.

The questioner : Voluntary, voluntary, yes.

The Shaykh : And so you can draw an analogy from that, but for some reason I said that this recommended practice, in some cases...

The questioner : ...reaches the level of obligation.

The Shaykh : Does it reach or not?

The questioner: Yes.

The Shaykh : Good, now – may Allah bless you –.
Are you originally from Palestine?

The questioner: Yes.

The Shaykh : Good, from which area?

The questioner : From the area of "Tulkarm".

The Shaykh : "Tulkarm", so you know better than anyone what has happened to you, the Palestinians: there are refugees and there are displaced persons. Did these refugees and these displaced persons disobey Allah (Mighty and Majestic) when they sought refuge and were displaced? Say it: No, it doesn't need a pause.

The questioner : Disobedience.

The Shaykh : Correct? There is no disobedience. Okay, now it comes to you.

The questioner : There was coercion.

The Shaykh: Yes.

The questioner : There was coercion that made them displace.

The Shaykh : Excuse me, I didn't understand, what is there?

The questioner : Coercion from the enemy.

The Shaykh : Yes.

The questioner : Or fear of the enemy and what happens to them; so the cause of their migration was not a migration like an Islamic migration...

The Shaykh : No problem.

The questioner: Go ahead.

The Shaykh : Now, a man fled with his person to save himself from death, and another fled with his religion; which is better in the sight of Allah?

The questioner : The one who fled with his religion.

The Shaykh : Is that not so?!
Okay, so the one who fled from death is not a sinner; that is: the refugees and displaced persons are not sinners. So some people fled with their religion and saved their children from being encompassed by the immorality of the Jews, the tabarruj (display of adornment) of the Jews, and the indecency of the Jews. You are probably much more aware than us that Muslim girls now wear shorts in the style of the Jews. I have not seen it, but many have seen it and reported it to us, and I have not seen it, of course.

The questioner : We hear, yes.

The Shaykh : The point is; if those who fled with their bodies from death, the refugees and displaced persons, did not commit a sin, then those who flee with their religion and their morals, are they also...?

The questioner : Of a higher degree.

The Shaykh : May Allah reward you.
We are now applying the texts regarding migration to those who are still in Palestine. Now, the Jews are doing to the Palestinians and the Palestinian lands more than they did to the refugees and displaced persons, more, do not forget, from the religious aspect, yes; so now they are destroying the mosques, and converting the mosques into taverns or stables or whatever else. If some Muslims flee with their religion, do they not have a precedent in the Companions who fled from Makkah, the first sacred land, to Abyssinia, the land of the Christians? Twice, yes, they have a precedent in that.
Finally: Did those who sought refuge and were displaced empty the land for the Jews? Say it plainly: Yes, they emptied it; is that not so?!

The questioner : ...my words, yes.

The Shaykh : Good, but you said with that: No, they are not sinners, with that you said: they are not sinners, and your saying is the truth and honesty; because they saved themselves from death; so why now is this harsh stance taken regarding a man who advises his Muslim brothers not to remain colonized by the Jews; on the pretext that if these people leave, they will hand over the land of Palestine to the Jews as a free gift. This – may Allah bless you – is from the religious aspect, but I am asking you now.

The questioner: Yes.

The Shaykh : Are the Jews incapable – and this is a political discussion, and perhaps you do not fear delving into it, if Allah wills –; are the Jews incapable of repeating the trick on the remaining Muslims in Palestine, that they will displace them against their will?

The questioner : No one is stopping them.

The Shaykh : Yes?

The questioner : No one is stopping them.

The Shaykh : No one, okay; so why are we waiting for this displacement, let us say, against the will of the Muslims, and not tell them as the Lord of the Worlds said: ?!
I think that this discussion, in its brevity and conciseness – and you have the credit for that, as you responded to me in brevity – puts an end to the first, second, and third point. One thing remains, and this was said in sermons and in the newspapers: Where will they go? This "poor man" in his sermon, and this is his exact wording: four, five, he said about the Palestinians if they migrate to Amman or Jordan, disapproving of them, his exact wording: "They come to us, what will they do here?" This is his speech in the sermon. I am saying now: These people – you said earlier – where do they want to go? My brother, this is not a valid argument. Our Lord (Mighty and Majestic), out of His mercy to His servants, says: And I give you an example from a pillar of the prayer; which is that the obligatory prayer is not valid, as you know, except while standing; because Allah said: , okay, a person who cannot pray standing, what does he do?

The questioner : Sitting.

The Shaykh : Sitting, is he told: Stand up – my brother – pray standing? No, so now why are we – no offense, Abu al-Mu'ayyad – why do we overlook this reality? Why do we not say: it is recommended? That is the least thing, if we do not say: it is obligatory for the Palestinians, as I say?! And I draw near to Allah with this fatwa even if the world were to rise up; why do we not say: it is obligatory for the Palestinians to migrate from Palestine to any Islamic country if they are able? Why do we not link the issue to ability and say: Where do they want to go? My brother, if there is no place for them to go, I am the first to say: stay in your place, I am finished now.

The questioner : May I have one last word?

The Shaykh : I have finished now.

The questioner : I believe the meeting is nearing its end.

The Shaykh: Go ahead.

The questioner : A final word; everything I said is correct one hundred percent, but I support the opinion of not migrating for one reason: if we apply this now to all Muslims, and Muslims, as you know, are spread across all continents, some are a minority, and some are thirty percent, and twenty percent, and ten percent; there is no country in the world that does not have a percentage of Muslims; whether this percentage is small or large, low or high.

The Shaykh: All right.

The questioner : If we wanted to apply this principle, or as you said: Where do they go? What is the source that funds these migrants who leave their homes and lands and and and everything they own to another place? Will they find what was available to them in their country? No.

The Shaykh: No.

The questioner : One, secondly: it becomes narrow – if we say move to one country – this country becomes narrow.

The Shaykh : But who said one country? .

The questioner : The earth is vast.

The Shaykh: All right.

The questioner : We need land to plant...

The Shaykh : Abu al-Mu'ayyad – may Allah bless you – you are not narrowing it, by Allah, you are expanding it, do not say: one country.

The questioner : The land of Allah is correct, it is all reasons, O Shaykh.

The Shaykh : Do not say "one country."

The questioner : Where is the Islamic country, as I told you, that will support his Muslim brother and come to him?

The Shaykh : It is not a condition, it is not a condition.

The questioner : ... It is a basic condition, my brother, I want to live my children.

The Shaykh : Abu al-Mu'ayyad – may Allah bless you – those who migrated to Abyssinia, what did they do? Who sheltered them? I want to remind you of a verse in the end: a verse in the Noble Qur'an.

The questioner : Yes, yes.

The Shaykh : It is not permissible – may Allah bless you – I am now advising you, I advise you for the sake of Allah; do not speak with this speech; because with this speech you are contradicting the ruling of Allah; and especially since we have finished, my brother; he who is able to migrate must migrate, he who is not able to migrate, he does not find any country in the Islamic world that allows him to enter; we say: stay where you are, the case is closed, "why put a stick in the wheel" as they say today?

The questioner : We... on Palestine now, on all Muslims everywhere now.

The Shaykh : My brother, we have not disagreed.

The questioner : Palestine...

The Shaykh : I am not saying, I am on the contrary, I am not saying.

The questioner : You said: the mosque and not the mosque, and the Jews are doing; when the land is emptied, will the mosque be safe? Will the sanctities be safe? They will not be safe.

The Shaykh : There is no power and no strength except with Allah, there is no power and no strength except with Allah, there is no power and no strength except with Allah.

The questioner : There is no god but Allah.

The Shaykh : May Allah reward you. Look, remember all the texts I have cited for you, both from the Shari'ah and from reason, and , ; leave your intellect to your religion, leave your intellect to your religion. Your religion tells you: . What does mean? Does it mean take your lands, take your wealth? No, flee with your religion. That is the meaning of the verse. Now you say: Where will they go? You are repeating the same words that this unfortunate person says to you, which is: "What will they do here?!" I say: What will they do here? What did you just say? Those who migrated from Makkah to al-Madinah found the Ansar; so why will the migrants not find supporters here? Because there are no true Muslims.

The questioner : When we apply everything, and when the fundamental rule is applied by the Muslims, and they know that the migrants have left true Muslims who will welcome them in everything, we tell them: ...

The Shaykh : No, that is not the Shari'ah, that is not the Shari'ah.

The questioner : ... I know, and I swear by Allah I know the Shari'ah, but I swear by Allah I cannot find anything. And you tell him: Apply it, leave your house, come out into the open with your children, no food, no drink, no help, no support, no work!!

The Shaykh : O Shaykh, may Allah guide us, O Abu al-Mu'ayyad.

The questioner : All of us, if Allah wills.

The Shaykh : O Shaykh, this is a statement that should not be made. It is not permissible for a Muslim to say it. Allah (Mighty and Majestic) does not forget His servants regarding His provision and His bounty. O Shaykh, where did those who migrated from Makkah to Abyssinia go? Who sheltered them? Who supported them?

The questioner : All of them, five, six, seven.

The Shaykh : Who told you: five, six, seven?

The questioner : And they will not amount to seven in the face of billions.

The Shaykh : Who told you: five, six, seven? Do you see how you are now minimizing the number to make the matter easy for yourself?

The questioner : O my master, they are counted on the fingers of the hand. How many were they?

The Shaykh : No, O my master, more. They were seventy people.

The questioner : Seventy-two, yes.

The Shaykh : Yes, may Allah guide you. Seventy became what? Counted!!

Another questioner : Their Lord is one, whether it is seventy or a hundred million.

The Shaykh : Ah, there is no difference.

Another questioner : The Lord is one, O Abu al-Mu'ayyad.

The Shaykh : O my brother, this will become like the case of the Ansar of al-Qatn.

The questioner : ... not one.

Another questioner : The Lord is One. The Lord, the Provider, for forty-eight thousand who came here to the camps, and the Lord of the worlds facilitated for them the means of provision, and now – what Allah willed – they are among the richest of the rich in this country, and in Saudi Arabia, and in Egypt, and in Iraq, and in Syria, and in Lebanon.

The questioner : No, among the richest of the rich, no; if we measure the richest of the rich by five or six, by Allah's knowledge how they became rich, we do not measure all the migrants and all the departures.

Another questioner : Remaining, if we do not say.

The questioner : We have been in Saudi Arabia for thirty-eight years and have not become rich; even now I do not have a house.

Another questioner : O my dear master.

The questioner: Yes.

Another questioner : Have they not been content?! Contentment with the bare minimum is the least that can be said about it, and praise be to Allah.

The Shaykh : No one of them died of hunger, no one of them died of hunger at all. Then I want to ask you finally: these Bosnians, if Allah wills, will you tell them to stay under the blows of the Serbs and the Croats with this logic, this purely materialistic logic: "Preserve your land"? You mean kill them and destroy them in religion and body!!

The questioner : ... we help them ...

The Shaykh : Do not deviate, I beg you, do not deviate. Now we have migrants and we have the place of migration. When we speak about the place of migration, we know what we want to say about it, but we are now speaking about the migrants. Do you say that it is not permissible for these Bosnians to migrate?

The questioner : By the logic of today, we tell them: Ah, if you want to preserve the place where ...

Another questioner : But their staying.

The questioner : But they migrate to London, and this is Holland, and these will accommodate a hundred, and these will Christianize their children; this is not it!!

The Shaykh : You are going off track, the matter branches into branches. I told you earlier: a matter concerning the migrant, a matter concerning the place of migration, and a matter concerning the country to which one migrates; so the issue has branches. Our research now, which was raised with malice, cunning, and little religion and character, is that Shaykh al-Albani says the obligation of the migration of the Palestinians, not only the migration of Palestinians, and our brother and whoever attends our lessons; every one of the oppressed on earth in any country of the world must migrate; not only to escape killing, but to escape with their religion and their offspring; because we know – and perhaps you know too – that people migrated from some Islamic countries to America fifty or sixty years ago, and their offspring went and his name became "George bin Ahmad bin Muhammad."

The questioner : And we know many.

The Shaykh : You know this; so – may Allah reward you – our topic is not specific to the Palestinians, but now, considering that the ailment is near us, this topic was raised as a scientific research, so it was exploited as a political research, so I say: all the oppressed on earth must migrate in the path of Allah (Mighty and Majestic), and He said: .

The questioner : .

The Shaykh, yes, ; so these are Qur'anic texts that we want to apply; who? The Muslim who responds to Allah and the Messenger. So now we have been struck in Bosnia and Herzegovina.

The questioner : And it is in every place.

The Shaykh : And it is in every place. Do we tell these people: Die in your land to preserve your wealth, your orchards; even if you lose your religion and your offspring? Escape with your souls and your religion. So we say to the Bosnians now: Beware of staying there under the authority of the Serbs and the Croats and so on. Migrate. And when the one says: I swear by Allah I cannot migrate; I say to him: Can you? Allah does not say to him: Can you? Allah does not say to him; therefore the matter is first scientific, then practical.
I gave you an example earlier: This is the knowledge. I swear by Allah I cannot, I am sick, I cannot. The Messenger tells you: ; so these circumstances are not investigated now, we are investigating the original matter; is standing a pillar of the pillars of prayer? Yes, and does that mean it is obligatory to pray standing? Yes, but so-and-so cannot; if you cannot, no one will say to you: Can you?; likewise, the research on migration is not only from Palestine; from all the countries of the world where Muslims are humiliated. Do you know what this man said?
Look how!! Allahu Akbar, Allahu Akbar! "I see nothing but that migration is obligatory from Algeria," here page three, page two: "I see nothing but that migration is obligatory from Algeria to Tel Aviv"!!

The questioner: Allah is the Greatest!

The Shaykh : To Tel Aviv, O Shaykh; so there is migration, there is migration, it is not that there is no migration; this man says in a sermon in the presence of thousands of people, and there is not one who has a little knowledge, a little intellect and logic, who says: If you say that he migrates from Algeria to Tel Aviv, then the Shaykh says: He migrates from Palestine, which is ruled from Tel Aviv, to any Islamic country. Do you think it is possible that he migrates from Algeria to Tel Aviv? We say – for example – politically it is not possible, but he is establishing a Shari'ah ruling; why? In his claim, because justice is realized more under the authority of the Jews; this is what this man says; so may Allah reward you – O Abu al-Mu'ayyad – our topic has two sides.

The questioner : A happy opportunity.

The Shaykh : And may Allah reward you all.

The questioner : Thank you, O Shaykh.

The Shaykh : Welcome.

The questioner : Thank you.

The Shaykh : And the lack of blame that the conversation led us to differ a little, but – if Allah wills – we agreed in the end.

The questioner : A difference that has benefit, by Allah's will.

The Shaykh : And welcome.

The questioner : May Allah welcome you, O Shaykh.

The Shaykh : You have honored me, O my brother.

The questioner : May Allah give you health and well-being.

The Shaykh : Welcome.
...

The Shaykh : Good, our brother "Abu al-Yasir" is not partisan and is upon the Book and the Sunnah, and this is better for you.

The questioner : I mean, you studied it...

The Shaykh : This is better for you, better for you, if Allah wills.

The questioner : Perfect, O Shaykh, I sent you to study here to search for me for sessions and parties and so-and-so and so-and-so.

The Shaykh : Yes.

The questioner : I sent you to study for one purpose.

Another questioner : They want to leave.

The Shaykh : How?

The questioner : It is the study, O my father.

The Shaykh : They want to leave.

Another questioner : By decree, O Uncle Abu al-Mu'ayyad, it is now.
...

The questioner : Poison in honey.

The Shaykh : In fat.

The questioner : Or in fat or in honey, and now there is no distinction between things here; so I hope.

The Shaykh : No; he will distinguish, if Allah wills.

The questioner : The father hopes his son, in front of a learned and virtuous Shaykh, that he will stay away from such things.

The Shaykh : From partisanship.

The questioner : I believe you support me, O Shaykh.

The Shaykh : We join our voice to the voice of the noble father.

Another questioner : I left them as they are for now.

The questioner : Not just for now, my father, but permanently. Say it permanently if you can go back, but—Allah willing—the promise will be permanent.

The Shaykh : So.

The questioner : And my concern for you, my father, do you see? My concern is that you fulfill your mission...

The Shaykh : Go with him, establish the word for now.

The questioner : Ah, he knows what the Shaykh means by "for now," what it means; permanently.

The Shaykh : And put "permanently" in its place.

The questioner : What Allah willed! May He improve the ending for everyone and grant us health and well-being.

The Shaykh : O Allah, amen.

The questioner : And walking on the straight path.

The Shaykh : We walk on the straight path.

The questioner : By Allah's will, for everyone.

The Shaykh : Okay, see you.

Another questioner : There is a final request, O Shaykh.

The Shaykh : Welcome.

Another questioner : As for this brother, no...

The Shaykh: How.

Another questioner : My brother, the one coming.

The Shaykh : Yes.

Another questioner : Here in Oman, it has been eight years since he came to Oman.

The Shaykh : What Allah willed.

Another questioner : I mean, if there is an opportunity, for example, to meet with you or...

The Shaykh : Does he want to reside here, I mean?

The questioner : No, no, the vacation is about two weeks.

The Shaykh : In any case, the meeting will be at the "Salah al-Din" mosque.

Another questioner : The Friday lesson.

The Shaykh : If Allah wills.

Another questioner : May Allah reward you with good.

The Shaykh : Welcome.

The questioner : Thank you.

The Shaykh : We are honored, my brother, welcome.

The questioner : Do not be angry with me if.

The Shaykh : If we have wronged you, please forgive us in advance, in advance.

The questioner : The discussion is beautiful, and praise be to Allah.

Another questioner : By Allah, my Shaykh, Abu Mu'ayyid, the truth is said: what Allah willed, there is excellence in his discussion.

The questioner : I, if I had left.

The Shaykh : Then .

The questioner : About etiquette, if I step out of etiquette or knowledge or something, I am also before a scholar.

The Shaykh : Pardon me, we have seen nothing from you but good.

The questioner : May Allah make us in agreement!

The Shaykh : And this encourages me now, your kindness encourages me now to offer you advice.

The questioner: Go ahead.

The Shaykh: And that is...

The questioner: Go ahead, go ahead.

The Shaykh : Your son will not become better than you are.

The questioner : Allah willing, I understood, I understood.

The Shaykh: All right.

The questioner : If Allah wills.

The Shaykh : Welcome.

Another questioner : May Allah reward you with good.

The Shaykh: Glory be to Allah!

The questioner : I mean, if I wanted to not say, peace be upon you, I am very happy... so forgive me if...

The Shaykh : Welcome.