The Shaykh’s remarks on migration in the cause of Allah, using the migration from Palestine as an example.

The Shaykh : In the cause of Allah, whoever says this is a gathering... of the oppressed.

The questioner: Is that sufficient, or should I complete it?

The Shaykh : Go on.

The questioner : .
The student : .

The questioner : I seek refuge in Allah from the accursed Shaytan: .

The Shaykh : May Allah reward you. Migration is of many, many types. It begins with migration in the cause of seeking knowledge. As you know, seeking knowledge is of two types: individual obligation and collective obligation. So if a man leaves to seek knowledge that is a collective obligation as a migrant, what do you think if he leaves to seek knowledge that is an individual obligation? He is a migrant. The one who leaves his country to save his religion—I do not say his self—from death, to save his religion, to save the Muslim creation, from the one who says this is not permissible, my brothers, from the one who says it is not permissible and it is forbidden for him to leave, while the Muslim community has inherited in its creed the continuation of migration, just as the continuation of jihad, until Allah inherits the earth and those upon it. I want to mention here a hadith narrated by al-Bukhari and Muslim in their authentic collections, so that the brothers may remember.Those present : Now, migration is from one land to another, yes.

The questioner : From the land of shirk (associating partners with Allah) to the land of Islam.

The Shaykh: Yes.

The questioner : Migration is moving from the land of shirk to the land of Islam... Migration is moving from the land of shirk to the land of Islam.

The Shaykh : May Allah reward you with good. Migration is from the land of shirk to the lands of Islam, and from a deviant Muslim land to a non-deviant Muslim land. And this is what I wanted to mention regarding the hadith for this issue. Al-Bukhari and Muslim narrated in their "Authentic Collections" from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: — meaning a ignorant worshipper — But the man was earnest in his seeking a way to escape his sin , a wicked land, they help the one standing in that land, by way of contagion, to become wicked , and his response to this scholar’s opinion is proof that he was truly eager for repentance , so that the wisdom of Allah (Mighty and Majestic) and His law in His servants may appear, ; because a person does not walk like this, he does not walk like this, like this . This man migrated not from a land of disbelief, but from a land of the wicked. Do you think that Palestine, now occupied by the Jews, is a land of good or a land of evil? Some people might say that this is a land of good in its origin, and we say yes, but I hope you will see soon in some writings, quoting a chapter from the words of Ibn Taymiyyah (may Allah have mercy on him), there is a word the Sufis use when they want to glorify one of their Sufis. How do they describe him? As one who knows Allah. And he may be ignorant, and he may be contrary to the Shari'ah, contrary to the Sunnah, and so on. But the truth, if we want to use this term and put it in its place, is that the one who knows Allah is like Ibn Taymiyyah, because he brings us an understanding from the Book of Allah and from the hadiths of the Messenger of Allah (peace and blessings be upon him) that we find in many of the great, eminent scholars. He says, he reminds me of the Syrian proverb: "The land is by its inhabitants, not by its walls or buildings." The land is by its inhabitants. He says: Makkah, although it is the best of Allah’s lands, as came in the authentic hadith that the Messenger, when he resolved to migrate from it to Makkah, said: , so it is among the best of Allah’s lands. But at that time, when its inhabitants were polytheists, he left it. Why? Because virtue does not make the inhabitants, who are the farthest people from virtue, virtuous. And how excellent is what Imam Malik narrated in al-Muwatta' that Abu al-Darda' (may Allah be pleased with him) wrote a letter to Salman al-Farisi. Abu al-Darda' was in Sham, the blessed land, and Salman al-Farisi was in Iraq, where he said (peace be upon him): . Abu al-Darda' wrote to Salman: . So the people of Makkah, when they were polytheists, the Messenger (peace be upon him) left it to Makkah, and it is from it to Madinah. I hope you do not record this as that. Oh, Professor, I said now "to Makkah" by mistake, a slip of the tongue. The witness: He left the best land to the virtuous land. Why? Because its people were virtuous. So the issue is not an issue of a virtuous land, no, but if settling in this land achieves the expected virtue from this land, then stay in it and dwell in it. He gives an example, saying: One person may be a disbeliever, then faith settles in his heart, and he becomes a believer, and he is the same, one body. And conversely, he may be a Muslim, then he apostatizes from his Islam and becomes a disbeliever. So the issue is not an issue of matter, it is an issue of meaning. So one observes, in any land, if it is like Bayt al-Maqdis (the Holy Temple), for example, which the Jews occupied, it has its virtue, but this virtue went down the drain when these Jews occupied it and imposed the disbeliever system on the Muslims, and they began to spread their vices, their open sinfulness, and their lewdness. And this has appeared, unfortunately, in many of the youth. And it is enough for you that some Muslims today are deputies in the Jewish parliament. Do you know this or not?

The questioner : Forty-eight Arabs, Shaykh, if you please.

The Shaykh : The intended meaning, may Allah reward you, is that migration continues until the Day of Resurrection in all its meanings. Please, Professor.

The questioner : ... in the past.

The Shaykh : Please, Abu Anas. Yes...