The Shaykh’s discussion with the student regarding emigration from Palestine, and the difficulty of this for the emigrants, as it involves leaving Muslim lands as an easy prey for the Jews.

The student : The concept is clear to everyone: when you say "emigrated," it means to vacate. When I emigrate, I leave my house, my land, and my place, allowing the Jews to occupy more and more and more. So I say that I have helped the Jews in their occupation and their establishment in our land. Likewise, if we say... "Settle down, go out, emigrate," and we say 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, where do they go out to? Is there a true Muslim who receives his Muslim brother? Second, by doing so, we would gather ourselves in one place, making it easy to destroy us or to intervene and enter between us with many ideas and things. Third, extreme poverty; there is no certainty except from Allah (Glorified and Exalted is He).

The Shaykh: Yes.
The student : Fourth, fifth, sixth.

The Shaykh: ...and so on.
The student : 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. First, 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 brother of the Messenger (peace and blessings be upon him)... Between this and that, where do we find this way?

The Shaykh : I am waiting for you to finish.
The student : Yes, please, you understood my intention.

The Shaykh : Your intention is not new; everyone speaks these words.
The student : I swear by Allah...

The Shaykh : But allow me.
The student : ... .

The Shaykh : No, no, allow me.
The student: Go ahead.

The Shaykh : Is this a religious statement? We must, may Allah bless you, Abu... what is your name?
The student : Abu Mu'ayyid, number five, praise be to Allah.

The Shaykh : What Allah willed, O Abu Mu'ayyid.
The student: Go ahead.

The Shaykh : Before a Muslim addresses an issue with his mind, he must address it with his Shari'ah, otherwise he will fall into pitfalls he cannot handle. So now, you have said what many of these people have said.
The student : I have not heard or read from them; rather, ideas converged.

The Shaykh : It is fine, this is it.
The student: Go ahead.

The Shaykh : But I say to everyone who says this or other nonsense... I do not care about the origin of emigration. The origin of emigration from a disbeliever's land to a Muslim's land: is this established in the Shari'ah or not?
The student : Religiously, there is no doubt in the issue.

The Shaykh : This is one point. This is one point. Emigration from a land occupied by disbelievers, where the disbeliever's system is imposed on 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 student: Question.

The Shaykh : Do you want to be patient with me as I was patient with you?
The student : Please, I think you are finished.

The Shaykh : This is second, third. If a Muslim lives in an Islamic society, but this Islamic society or this Muslim state has different regions: one region where what they call civilization has seeped in, and another region in the same state where it has not seeped in, and thus this region differs from the first in terms of upbringing and morals, is it not prescribed for the Muslim residing in the civilized region to emigrate from that region to the region that is purer and cleaner in conduct, or is it not prescribed?
The student : Obligatory.

The Shaykh : May Allah bless you. Therefore, you and others, when you start 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 patient.
The student : Yes, yes.

The Shaykh : Be patient.
The student: Go ahead.

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

The Shaykh : Allow me. You mentioned all this, but you forgot that they emigrated to a disbeliever's land before a Muslim one. They emigrated twice to Abyssinia.
The student : Fleeing with their religion.

The Shaykh : Ah, so do not mention Madinah now, which is a right. 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 wicked 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 now, from any country now? I say, and I have a detail in this area: is the result of these words or these preliminaries, first, second, and so on, that it is not permissible for the Palestinian Muslim to flee with his religion from the Jews? I hope the answer is clear: permissible or not permissible?
The student : The Shaykh :

The Shaykh : No, excuse me, excuse me.
The student : I want to answer.

The Shaykh : No, no, your answer is free, but I am placing before you that your answer should 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 statement, or that of others, 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 it is permissible, say it is not permissible. If we agree, there is no need for elaboration, right or not?
The student : Correct.

The Shaykh : But if we disagree, you may deliver a lecture. What do you think, is it permissible or not permissible?
The student : Permissible. It is permissible, but the result of the permissibility.

The Shaykh : Allow me, allow me.
The student: Go ahead.

The Shaykh : I said earlier, may Allah bless you, if your answer agrees with you, it does not need discussion.
The student : The discussion is over.

The Shaykh : And if it is not agreed, you will not deliver your lecture. I said it is permissible, and I agree with you, I say it is permissible. We agreed.
The student: Yes.

The Shaykh : Okay, now this permissible matter is a second stage, and I ask you to be with me as you have been from the beginning of the meeting to the end, logically. This permissible matter does not reach the level of recommended.
The student : Religiously, of course, it is recommended.

The Shaykh : Yes, recommended.
The student: Yes.

The Shaykh : Okay, I will tell you, do you see how logical research saves the discussants a lot of words and a long time, and so on? Because the calm scientific style is what brings people closer, and the opposite is the opposite. Completely, addressing topics with enthusiasm and unbridled emotions distances people from each other, and it is obligatory that they come closer so that they may know one another. 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 student : Yes, you may.

The Shaykh : Possible. Well, may Allah reward you with good. When? Be patient, be patient. I am tired of these questions and answers.
The student : You have brought me to something; after that, I cannot speak.

The Shaykh: All right.
The student : You have brought me to the final stage.

The Shaykh: There is no power nor strength except with Allah.
The student : And you closed all the doors and windows, even.

The Shaykh : Okay, is it truth or falsehood? Here, O Abu Mu'ayyid.
The student : Truth, if Allah wills.

The Shaykh : May Allah reward you.
The student : It is not just that, but the person is content with the reality we are in.

The Shaykh : I am reminding you of a verse, I am reminding you of a verse, because in truth, this verse is when people forget it, the problem occurs. Or this logical scientific research: no Muslim can contradict it absolutely, even if he is not a scholar pointed to by the finger. It is enough that he has some culture and his mind, his intellect, is clean. Ah, 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 recommended matter can, in some cases at least, rise to the level of obligation. Possible. In your personal conviction, not my conviction, give me a case where this recommended matter becomes obligatory.
The student : Not this case, or the same case.

The Shaykh : What case? What case?
The student : All matters have it.

The Shaykh : So.
The student : If the recommended matters become obligatory.

The Shaykh : All matters.
The student : Approximately.

The Shaykh : No, we need specificity.
The student : I know that as long as it is recommended and lawful, and Allah has made it lawful, it becomes obligatory.

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

The Shaykh : There is no connection. This is a very natural matter. For example, you perform two rak'ahs of the Dhuha prayer; it is not obligatory, it is recommended.
The student : But it is not obligatory.

The Shaykh : But it does not become obligatory.
The student : A voluntary prayer.

The Shaykh : And so, draw the analogy from that. But for some reason, I said that this recommended act, in some cases...
The student : ...reaches the level of obligation.

The Shaykh : Does it reach that level or not?
The student: Yes.

The Shaykh : Good. May Allah bless you. You are originally from Palestine.
The student: Yes.

The Shaykh : Good. From which region?
The student : From the Tulkarm region.

The Shaykh : Tulkarm. You know better than anyone what has happened to you, the Palestinians. There are refugees and there are displaced persons. Did these refugees and displaced persons disobey Allah (Mighty and Majestic) when they sought refuge and were displaced? Say it clearly: No, they did not.
The student : Disobedience.

The Shaykh : Correct, there is no disobedience. Now, consider this.
The student : There was coercion.

The Shaykh: Yes.
The student : There was coercion to make them displace themselves.

The Shaykh : Excuse me, I did not understand. What was there?
The student : Coercion from the enemy.

The Shaykh : Yes.
The student : Or fear of the enemy and what was happening to them. So the cause of their migration was not a migration like the Islamic migration...

The Shaykh : No problem.
The student: Go ahead.

The Shaykh : Now, a man fled with his body to escape death, and another fled with his religion. Which is better in the sight of Allah?
The student : The one who fled with his religion.

The Shaykh : Is that not so? Good. So the one who fled from death is not a sinner. The refugees and displaced persons are not sinners. Some people fled with their religion and saved their children from being subjected to the immorality of the Jews, the immodesty of the Jews, and the indecency of the Jews. You are probably much more aware than we are that Muslim girls today are wearing 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 student : 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 what about those who flee with their religion and their morals? Are they also...
The student : ...greater in sin?

The Shaykh : May Allah bless you. We are now applying the texts regarding migration to those who are still in Palestine. The Jews are doing to the Palestinians and the Palestinian lands more than they did to the refugees and displaced persons. Do not forget, from the religious perspective, they are now destroying mosques and turning mosques into taverns or stables or whatever else. If some Muslims flee with their religion, do they not have the example of the Companions who fled from Makkah, the first sacred land, to Abyssinia, the land of the Christians, twice? Yes, they have that example. Finally, did those who sought refuge and were displaced empty the land for the Jews? Say it clearly: Yes, they emptied it. Is that not so?
The student : ...my words, yes.

The Shaykh : Good. But you said, "No, they are not sinning." You said they are not sinning, and your words are true and correct, because they saved themselves from death. So why take this harsh stance against a man who advises his Muslim brothers not to remain under the occupation of the Jews, on the pretext that if they 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 perspective. But I am asking you now.
The student: Yes.

The Shaykh : Are the Jews incapable? This is a political discussion, and you should be cautious about delving into it, if Allah wills. Are the Jews incapable of repeating the same trick on the remaining Muslim Palestinians, forcing them out against their will?
The student : No one is stopping them.

The Shaykh: Yes.
The student : No one is stopping them.

The Shaykh : No one. So why are we waiting for this displacement to happen against the will of the Muslims? Let us say it is against the will of the Muslims, and not tell them as our Lord, the Lord of the Worlds, said: I think that this discussion, despite its brevity and conciseness—and you have the credit for that, as you responded to me in brevity—settles the first, second, and third points. One thing remains, and this has been said in sermons and in the newspapers: "Where will they go?" This poor man, in his sermon, and in his exact words, said about the Palestinians: "If they migrate to Amman or Jordan," criticizing them. His exact words were: "They come to us, what will they do here?" That is what he said in the sermon. I am saying now, you said earlier, "Where do they want to go, my brother?" This is not a valid argument. Our Lord (Mighty and Majestic), in His mercy toward His servants, says: And I give you an example from one of the pillars of prayer, which is that the obligatory prayer is not valid, as you know, except while standing, because Allah said: So, what does a person do if he cannot pray standing?
The student : He prays sitting.

The Shaykh : He prays sitting. Is it said to him, "Get up, my brother, pray standing"? No. So why are we, without offense, Abu al-Mu'ayyad, ignoring this reality? Why do we not say that it is recommended, at the very least, if we do not say it is obligatory, for the Palestinians, as I say, and I am drawing near to Allah with this fatwa, even if the world were to rise up against me? 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 have finished now.
The student : May I have one last word?

The Shaykh : I have finished now.
The student : I think the meeting is nearing its end. One last word.

The Shaykh: Go ahead.
The student : Everything you said is correct, one hundred percent. But I support the opinion against migration for one reason. If we apply this now to all Muslims, and you know that Muslims are now spread across all continents, some in small numbers, some thirty percent, twenty percent, ten percent. There is no country in the world that does not have a percentage of Muslims, whether that percentage is small or large, low or high.

The Shaykh: All right.
The student : If we wanted to apply this principle, or as you said, where would they go? What is the source that would fund these migrants who leave their homes, lands, and everything they own to go to another place? Would they find what was available to them in their own countries? No.

The Shaykh: No.
The student : Second, if we said, "Move to one country," that country would become overcrowded.

The Shaykh : But who said one country?
The student : His land is vast. We need land...

The Shaykh : Abu al-Mu'ayyad, May Allah bless you. You are not restricting it; Allah is expanding it. Do not say "one country."
The student : The land of Allah, correct...

The Shaykh : Do not say "one country."
The student : Where is the Islamic country, as I told you, that will support its Muslim brother and come to his aid?

The Shaykh : It is not a condition, it is not a condition.
The student : It is a basic condition. I need to live with my children.

The Shaykh : Abu al-Mu'ayyad, May Allah bless you. What did those who migrated to Abyssinia do for those who welcomed them? I want to remind you of a verse, in the final analysis: A verse in the Noble Qur'an.
The student : 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 in this manner, because with these words you are contradicting the ruling of Allah. Especially since we have concluded, my brother, that if a person is able to migrate, he must migrate. If he is not able to migrate and cannot 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 student : We... regarding Palestine now, regarding all Muslims everywhere now.

The Shaykh : My brother, we have not disagreed.
The student : Palestine...

The Shaykh : I am not saying that. On the contrary, I am not saying that.
The student : You said about the mosque, and the mosque, and the Jews will do... When the land is emptied, will the mosque be safe? Will the sanctities be safe? No, they will not be safe.

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

The Shaykh : May Allah bless you. Look, remember all the texts I cited for you, from the Shari'ah and from reason. I advise you to be from the age of ignorance. Leave your mind to your religion. Leave your mind to your religion. Your religion tells you: What does mean? Does it mean "Take your lands, take your wealth"? No, it means "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 unsuccessful man says to you: "What will they come and do here?" I say, "What will they come and do here?" What did you say just now? Those who migrated from Makkah to Madinah found the Ansar. So why do they not find supporters here? Because there are no true Muslims.
The student : ... everything, and when the basic rule is applied, the Muslims apply it, and they know that the migrants are true Muslims who are exploited in every way...

The Shaykh : No, that is not how the Shari'ah is, that is not how the Shari'ah is.
The student : I know, by Allah, I know the Shari'ah, but by Allah... you and your children, no food, no drink, no help, no assistance.

The Shaykh : O Shaykh, may Allah guide us, O Abu al-Mu'ayyad, 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 their provision and His bounty. O Shaykh, where did those who migrated from Makkah to Abyssinia go? Who hosted them? Who supported them?
The student : All of them, five, six, seven.

The Shaykh : Who told you five, six, seven?
The student : And here there are millions.

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 student : O my master, they were counted on the fingers of a hand. How many were they?

The Shaykh : No, O my master, they were more than seventy people.
The student : Seventy-two, yes.

The Shaykh : Yes, may Allah guide you. Seventy became what? They were counted.
The student : Their Lord is one, whether it is seventy or a hundred million.

The Shaykh : Ah, there is no difference.
The student : The Lord is one, O Abu al-Mu'ayyad.

The Shaykh : O my brother, it will become a case like the case of the Ansar...
The student : ... not one.
Another student: The Lord is one. The Lord is the Provider. Forty-eight thousand people came here to the camps, and the Lord of the worlds facilitated the means of provision for them. And now, by Allah's will, 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 student : No, among the richest of the rich? No, five or six? May Allah know how they became rich. We do not measure all the migrants and all the emigrants.
Another student: Remaining.
The student : We have been in Saudi Arabia for thirty-eight years and we have not become rich yet. I do not even have a house.
Another student: O my dear master.
The student: Yes.
Another student: Have they not been content? Contentment with the bare minimum is the least that can be said, and praise be to Allah.

The Shaykh : No one among them died of hunger. No one among them died of hunger, absolutely not. Then I want to ask you finally: these are the Bosnians. By Allah's will, will you tell them to stay under the blows of the Serbs and Croats with this logic, this purely materialistic logic? "Preserve your land, kill them, meaning destroy them in religion and in this world."
The student : We must help them.

The Shaykh : Do not deviate, please, do not deviate. Now, we have migrants, and we have the destination of the migrants. When we speak about the destination of the migrants, we know what we want to say about them. But we are now speaking about the migrants, these Bosnians. Do you say that it is not permissible for them to migrate?
The student : With today's logic, transfer them. Ah, if you want to preserve the area where they are.
Another student: But their staying.
The student : They migrate to London, and this is Holland, and these will accommodate... and those will support their children. This is not...

The Shaykh : ... the topic branches into branches. I told you just now that the topic relates to the migrant, and a topic relates to the destination of the migrant, and a topic relates to the country to which he migrates. So the matter has branches. We are now researching the one that was raised with malice, cunning, and lack of religion and character, which is that Shaykh al-Albani says the obligation of the migration of the Palestinians. Not only the migration of the Palestinians, but 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 from being killed, but to save his religion and his offspring. Because we know, and perhaps you also know, 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 student : And I know many.

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

The Shaykh Yes ; so these are Qur'anic texts that we want to apply from the Muslim who responds to Allah and the Messenger. So now we have been afflicted in Bosnia and Herzegovina.
The student : By Allah, in every place.

The Shaykh : And in every place, do we say to these people: "Die in your land to preserve your wealth, your orchards, even if you lose your religion and your offspring? Save yourselves and your religion?" So we say to the Bosnians now: Beware of staying there under the authority of the Serbs and Croats, and so on. Migrate. And by Allah, when the one says, "By Allah, I am not able to migrate," I say to him: "Strive for Allah." I do not say to him "Strive for Allah," I do not say to him. So the matter is first scientific, then practical. I gave you an example just now: This is the knowledge. And by Allah, I am not able, I am sick, I am not able. He will tell you the Messenger ; so these circumstances are not researched now. We are researching the origin of the matter: Is standing a pillar of the pillars of prayer? Yes. And that means it is obligatory for him to pray standing. Yes. But so-and-so is not able, you are not able, no one will tell you "Strive." So the research in migration is not only from Palestine, but from all the countries of the world where the Muslims are humiliated. Do you know what this man said? Look how Allah is the Greatest, Allah is the Greatest. I do not see except that migration is obligatory from Algeria. Ha, page three, page two: "I do not see except that migration is obligatory from Algeria to Tel Aviv."
The student: 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 front 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 by Tel Aviv, to any Islamic country. Do you see if it is possible that he migrates from Algeria to Tel Aviv? We say, for example, politically it is not possible, but he is deciding a Shari'ah ruling in his claim. Why? Because justice is realized under the authority of the Jews more, so says this man. So may Allah reward you, O Abu al-Mu'ayyad, our topic has two sides.
The student : A happy opportunity.

The Shaykh : And may Allah reward you all.
The student : Thank you, O Shaykh.

The Shaykh : Welcome.
The student : Thank you.

The Shaykh : And the lack of blame for having led the conversation to us differing a little, but by Allah's will we agreed in the end.
The student : A difference that has benefit, by Allah's will.

The Shaykh : And welcome.
The student : May Allah welcome you, O Shaykh.

The Shaykh : You have honored us, O my brother.
The student : May Allah give you health.

The Shaykh : Welcome, good, our brother Abu al-Yasir is not a partisan, and he is from the Book and the Sunnah, and this is better for you.
The student : I mean, you studied it...

The Shaykh : This is better for you, better for you, by Allah's will.
The student : Okay, O Shaykh, I... I study here... sessions and parties and so-and-so and so-and-so.

The Shaykh: Correct.
The student : ... a researcher.
Another student: They want to leave.

The Shaykh: How.
The student : They want to leave.

The Shaykh : They want to leave.
The student : By decree, O Abu al-Mu'ayyad, he is now.
Another student: Poison in honey.

The Shaykh : In fat.
The student : Or in fat or in honey, and now there is no distinction between these things, so I hope.

The Shaykh : He does not distinguish, by Allah's will.
The student : The father hopes his son, in front of a learned, virtuous Shaykh, that he stays away from such.

The Shaykh : Partisanship.
The student : And I think you support us, O Shaykh.

The Shaykh : We add our voice to the voice of the honorable father.
Another student: I left them currently.
The student : Not currently, finally. Say "currently." I said "finally." Say "currently." If there is a possibility you might return, but by Allah's will, the promise will be final.

The Shaykh : So.
The student : And my concern for him in this, do you see, and my concern that you fulfill your mission.

The Shaykh : Establish the word "currently."
The student : Ah, he knows what it means. The Shaykh, "currently," what does it mean? "Finally."

The Shaykh : And put "eternally" instead of it.
The student : By Allah's will, He improves the ending of everyone and gives us health and well-being.

The Shaykh : O Allah, amen.
The student : And walking on the straight path.

The Shaykh : We walk on the straight path.
The student : By Allah's will, for everyone.

The Shaykh : Okay, see you.
The student : There is a final request, O Shaykh.

The Shaykh : Welcome.
The student : Like my brother here, no...

The Shaykh: How.
The student : My brother, the one coming.

The Shaykh : Yes.
The student : Here in Oman, it has been eight years, he has not come to Oman.

The Shaykh : What Allah willed.
The student : So if there is an opportunity, for example, to meet with you, or.

The Shaykh : He wants to reside here, meaning.
The student : No, no, the vacation is about two weeks.

The Shaykh : In any case, the meeting will be at the Salah al-Din Mosque.
The student : On Friday.

The Shaykh : If Allah wills.
The student : May Allah reward you with good.

The Shaykh : Welcome.
The student : Thank you.

The Shaykh : We are honored, O brother, welcome.
The student : Do not be angry with me if.

The Shaykh : If we have wronged you, then my apologies in advance, in advance.
The student : The discussion is beautiful, and praise be to Allah.
Another student: By Allah, my Shaykh, Abu Mu'ayyid, it is truly said that, what Allah willed, he is excellent in his discussion.
The student : I, if I had left.

The Shaykh : Then, is the reward for excellence anything but excellence?
The student : Regarding etiquette, regarding etiquette, or knowledge, or something, by his pleasure, I am in front of a scholar.

The Shaykh : We have not seen from you anything but good.
The student : If Allah wills.

The Shaykh : And this encourages me now; your kindness encourages me now to offer you a piece of advice.
The student: Go ahead.

The Shaykh: And that is...
The student: Go ahead, go ahead.

The Shaykh : Your son will not become better than you are.
The student : If Allah wills, I understood, I understood.

The Shaykh: All right.
The student : If Allah wills.

The Shaykh : Welcome.
The student : May Allah reward you with good.

The Shaykh : Glory be to Allah.
The student : I mean, if I wanted, I would not have said "Peace be upon you."
Another student: I am very happy, so please forgive me.