Is it not said that migration from the lands of Palestine to Islamic lands is not valid, especially since most of them are not governed by the Shari'ah of Allah the Exalted?
Machine translationRead the Arabic original
The questioner : Without a doubt, what you said is a legal ruling and there is no discussion about it. However, the Palestinian land, as we call it in this age, is Islamic land.
The Shaykh : Okay.
The questioner : And abandoning it and migrating from it to a country we claim is an Islamic country is, in reality, a matter of facilitating foreign colonial control over Islamic land by virtue of reality and by virtue of history.
The Shaykh : Yes
The questioner : Furthermore, the countries to which the Palestinian Muslims will migrate are the Arab countries, and as you know and we all know, they are not governed by the Shari'ah of Allah. So, we have fled from one evil to another evil. Therefore, I see that holding firm to the Islamic land of Palestine—and let us drop the word "Palestinian"—the Islamic land, I see that this is a right and a legal and sacred requirement. And in my view, neglecting it is neglecting the religion. May Allah reward you with good.
The Shaykh : Have I finished?
The questioner : Yes, my master.
The Shaykh : I say that your words do not go beyond the words of our previous brother, except that you claimed that those who migrate from Palestine to Islamic lands are moving from one evil to another. But do you not feel with me that there is some exaggeration in this statement? Do you not see that there is a difference between, for example, Palestine occupied by the Jews and, for example, the Saudi country, which is ruled by those who rule it today, and they declare that they rule by Islam, and we hear from them words that are, of course, from Islam, and so on?
And I do not want to say in this that they rule by Islam one hundred percent, one hundred percent. But I want you to agree with me in modifying your statement that those who migrate from Palestine to other Islamic lands have moved from one evil to another. Do you see that this equates staying in Palestine with staying in Saudi Arabia, for example? Even though I say that if it is facilitated for him, because unfortunately, this staying is not something that is facilitated for everyone. But if it is facilitated for him, would his staying in Saudi Arabia be like his staying in Palestine under the rule of the Jews? Do you see that they are equal, for example?
The questioner : In my view, here, purely by rational thought, staying in Palestine is jihad, perpetual jihad.
The Shaykh : You did not answer me. My question is: do they become equal, for example, after this brief explanation?
The questioner : Yes, they are equal. And this is dressed in Islamic attire, but it is not Muslim in its application of the rules of Islam.
The Shaykh : Excuse me a moment, I am asking you a more precise question. Is the one who resides in Amman equal to the one who resides in Makkah?
The questioner : No.
The Shaykh : May Allah forgive you. Do you not see that you are rushing in your answer? Is Makkah not part of Saudi Arabia? Let us lower the degree, excuse me. Is the one who resides in Amman equal to the one who resides in al-Madinah al-Munawwarah? You will also say no, even though this is a rank below the first. So how do we speak so broadly about its consequences and say that there is no difference between the one who resides in Palestine and the one who resides in other Islamic countries?
Another questioner: Especially, Professor Abu 'Abd al-Rahman, our brother the professor is pursuing a doctorate in Arabic.
The Shaykh : Heh, what Allah willed.
Another questioner: ... very much, he wants to be.
The Shaykh : Very well.
The questioner : Is the one who lives in Amman equal to the one who lives in al-Quds?
The Shaykh : They are not equal. His residence here, from the aspect we are discussing, is better for him than residence in al-Quds, and better for him than residence in Bayt al-Maqdis, because you know now that those who pray in al-Masjid al-Aqsa are being chased and not allowed to pray there, and al-Masjid al-Aqsa is trampled there by the feet of the Jews, and so on. Therefore, it is of great wisdom that a person’s view not be idealistic; his view should be realistic. Did you see if Bayt al-Maqdis, or rather al-Masjid al-Aqsa, were turned into a church, into a place of worship for the Jews where they worship Allah, would we still say that prayer there is better than here?
The questioner : ... .
The Shaykh : My brother, I do not see that you are answering the question, and we have enough in Islamic history in one book called al-Haydah; we do not need to compose other treatises named al-Haydah. If you answer me the question, you will be at ease and put me at ease.
Another questioner: You want to answer the question that is being asked.
The questioner : My master, I am asking.
The Shaykh : You say this is the reason for that. The question returns to the one directed at the brother: as long as the states existing today around Palestine, what do you think will be the fate of those residing in Palestine, and if the matter remains as it is in reality today, what will be the outcome? I am asking you a frank and political question: what will be the outcome of throwing stones at the Jews and the Jews shooting the Muslims with bullets and rifles, and so on? What do you think the outcome will be?
Is it not the eradication of the Muslims in those lands?
The questioner : You see that, and I see the exact opposite of that, in the long term.
The Shaykh : My brother, I beg you to be realistic.
The questioner : I am realistic...
The Shaykh : Okay, in our vernacular, we learned that "an eye that resists a needle". What do you think of this saying?
Is it sound or imaginary?
The questioner : But this cannot be compared to...
The Shaykh : Is he not going to answer?!
The questioner : This is an answer.
The Shaykh : My dear, the professor is praising you and saying that you read the Arabic language, you study the Arabic language, but you are making a statement that requires correction. Where is the correction, and I am asking you a question and you say "but"? Where is the answer to the question? An eye resists a needle? Say yes, say no, glory be to Allah.
The questioner : The answer is clear.
The Shaykh : No, it is not clear to me, because if it were clear, your answer to my question would also have been clear. When I asked you what you think if the resistance in Palestine continues, the Jews resist the Muslims with bullets and bombs, and so on, and the Muslims face them with stones, what will be the outcome? You answered the opposite of what I expected the answer from you to be. And therefore, I brought you the proverb to perhaps clarify to you this opposite that you went to. An eye faces a needle? You say "but"! But this is a correction of what? Finally, you said, finally you said, and this is a good answer, it is clear. Is the answer clear by your standard or by my standard? If it is clear by your previous standard, that means an eye faces a needle. But if it is by my standard, no, Professor, an eye does not face a needle.
It means the eyes that want to resist a needle will all go blind, and their outcome will be a loss. You do not take issues, may Allah reward you, with emotions.
Another questioner: May Allah reward you with good. We are at a second point regarding the first question; there was a second point we did not answer.
The Shaykh : Please, it is beautiful. I told you, the last one, right?
The questioner : Yes.
The Shaykh : Okay, bring it now.
The Shaykh : Okay.
The questioner : And abandoning it and migrating from it to a country we claim is an Islamic country is, in reality, a matter of facilitating foreign colonial control over Islamic land by virtue of reality and by virtue of history.
The Shaykh : Yes
The questioner : Furthermore, the countries to which the Palestinian Muslims will migrate are the Arab countries, and as you know and we all know, they are not governed by the Shari'ah of Allah. So, we have fled from one evil to another evil. Therefore, I see that holding firm to the Islamic land of Palestine—and let us drop the word "Palestinian"—the Islamic land, I see that this is a right and a legal and sacred requirement. And in my view, neglecting it is neglecting the religion. May Allah reward you with good.
The Shaykh : Have I finished?
The questioner : Yes, my master.
The Shaykh : I say that your words do not go beyond the words of our previous brother, except that you claimed that those who migrate from Palestine to Islamic lands are moving from one evil to another. But do you not feel with me that there is some exaggeration in this statement? Do you not see that there is a difference between, for example, Palestine occupied by the Jews and, for example, the Saudi country, which is ruled by those who rule it today, and they declare that they rule by Islam, and we hear from them words that are, of course, from Islam, and so on?
And I do not want to say in this that they rule by Islam one hundred percent, one hundred percent. But I want you to agree with me in modifying your statement that those who migrate from Palestine to other Islamic lands have moved from one evil to another. Do you see that this equates staying in Palestine with staying in Saudi Arabia, for example? Even though I say that if it is facilitated for him, because unfortunately, this staying is not something that is facilitated for everyone. But if it is facilitated for him, would his staying in Saudi Arabia be like his staying in Palestine under the rule of the Jews? Do you see that they are equal, for example?
The questioner : In my view, here, purely by rational thought, staying in Palestine is jihad, perpetual jihad.
The Shaykh : You did not answer me. My question is: do they become equal, for example, after this brief explanation?
The questioner : Yes, they are equal. And this is dressed in Islamic attire, but it is not Muslim in its application of the rules of Islam.
The Shaykh : Excuse me a moment, I am asking you a more precise question. Is the one who resides in Amman equal to the one who resides in Makkah?
The questioner : No.
The Shaykh : May Allah forgive you. Do you not see that you are rushing in your answer? Is Makkah not part of Saudi Arabia? Let us lower the degree, excuse me. Is the one who resides in Amman equal to the one who resides in al-Madinah al-Munawwarah? You will also say no, even though this is a rank below the first. So how do we speak so broadly about its consequences and say that there is no difference between the one who resides in Palestine and the one who resides in other Islamic countries?
Another questioner: Especially, Professor Abu 'Abd al-Rahman, our brother the professor is pursuing a doctorate in Arabic.
The Shaykh : Heh, what Allah willed.
Another questioner: ... very much, he wants to be.
The Shaykh : Very well.
The questioner : Is the one who lives in Amman equal to the one who lives in al-Quds?
The Shaykh : They are not equal. His residence here, from the aspect we are discussing, is better for him than residence in al-Quds, and better for him than residence in Bayt al-Maqdis, because you know now that those who pray in al-Masjid al-Aqsa are being chased and not allowed to pray there, and al-Masjid al-Aqsa is trampled there by the feet of the Jews, and so on. Therefore, it is of great wisdom that a person’s view not be idealistic; his view should be realistic. Did you see if Bayt al-Maqdis, or rather al-Masjid al-Aqsa, were turned into a church, into a place of worship for the Jews where they worship Allah, would we still say that prayer there is better than here?
The questioner : ... .
The Shaykh : My brother, I do not see that you are answering the question, and we have enough in Islamic history in one book called al-Haydah; we do not need to compose other treatises named al-Haydah. If you answer me the question, you will be at ease and put me at ease.
Another questioner: You want to answer the question that is being asked.
The questioner : My master, I am asking.
The Shaykh : You say this is the reason for that. The question returns to the one directed at the brother: as long as the states existing today around Palestine, what do you think will be the fate of those residing in Palestine, and if the matter remains as it is in reality today, what will be the outcome? I am asking you a frank and political question: what will be the outcome of throwing stones at the Jews and the Jews shooting the Muslims with bullets and rifles, and so on? What do you think the outcome will be?
Is it not the eradication of the Muslims in those lands?
The questioner : You see that, and I see the exact opposite of that, in the long term.
The Shaykh : My brother, I beg you to be realistic.
The questioner : I am realistic...
The Shaykh : Okay, in our vernacular, we learned that "an eye that resists a needle". What do you think of this saying?
Is it sound or imaginary?
The questioner : But this cannot be compared to...
The Shaykh : Is he not going to answer?!
The questioner : This is an answer.
The Shaykh : My dear, the professor is praising you and saying that you read the Arabic language, you study the Arabic language, but you are making a statement that requires correction. Where is the correction, and I am asking you a question and you say "but"? Where is the answer to the question? An eye resists a needle? Say yes, say no, glory be to Allah.
The questioner : The answer is clear.
The Shaykh : No, it is not clear to me, because if it were clear, your answer to my question would also have been clear. When I asked you what you think if the resistance in Palestine continues, the Jews resist the Muslims with bullets and bombs, and so on, and the Muslims face them with stones, what will be the outcome? You answered the opposite of what I expected the answer from you to be. And therefore, I brought you the proverb to perhaps clarify to you this opposite that you went to. An eye faces a needle? You say "but"! But this is a correction of what? Finally, you said, finally you said, and this is a good answer, it is clear. Is the answer clear by your standard or by my standard? If it is clear by your previous standard, that means an eye faces a needle. But if it is by my standard, no, Professor, an eye does not face a needle.
It means the eyes that want to resist a needle will all go blind, and their outcome will be a loss. You do not take issues, may Allah reward you, with emotions.
Another questioner: May Allah reward you with good. We are at a second point regarding the first question; there was a second point we did not answer.
The Shaykh : Please, it is beautiful. I told you, the last one, right?
The questioner : Yes.
The Shaykh : Okay, bring it now.