Discussion of some of the people's objections to the Shaykh's fatwa on the obligation of emigrating from Palestine.
Machine translationRead the Arabic original
The Shaykh: Vacating the land for the Jews.
The questioner: Yes.
The Shaykh: When the ability exists, even if he lived until now and saw the Jews' control over the necks of the Muslims, and I think because I do not remember much in many of the mosques they demolished, did you hear this?
The questioner: Homes, mosques.
The Shaykh: Yes, in some of the mosques that the fedayeen used in some of the villages.
The student: There are mosques.
The Shaykh: Yes. .
The student: There are mosques, I saw them, my Shaykh, on a video tape, they filmed them, the issue of the conditions of the people of Palestine.
The Shaykh : Yes.
The student: I saw them drinking wine and whiskey in them.
The questioner: Yes, insulting the mosques is mentioned, but I mean, as a reality, my Shaykh, I have not heard of the demolition, yes, that is right.
The Shaykh: In any case, the important thing is that now, the more time passes, the more the power of the Muslims there weakens.
The questioner: Yes.
The Shaykh: Then, I do not think he reached the time that we are experiencing, where we have become certain that the Arab states are complicit with the Israeli rulers, who are represented by the Americans, in that they are reassured, we will not attack you.
The questioner: Yes.
The Shaykh: And do whatever you want with the Palestinian people.
The questioner: Yes.
The Shaykh: I do not think al-Qalqili reached this conclusion in his time.
The questioner: This is correct, my Shaykh, I was, my Shaykh.
The Shaykh: Yes, give it to him.
The questioner: The detail, I said, may Allah reward you, if he lived, I mean, or did I not say if al-Qalqili lived, the disasters of 1948 as you say, he said yes, I said and we are now in 1993, and the conditions are as you see, this raised the issue, my Shaykh, I said do you know the people of 1948 and 1967, they said yes, I said what is your opinion of their condition? They said their condition is bad now, generally, my Shaykh, even I think perhaps the poor one, I do not know if he has a connection, this or that, most of those I discussed it with, most people acknowledge and agree that the people of 1948 and 1967 have slipped away from their religion, so they said if the Shaykh's fatwa was for the emigration of the people of 1948 and 1967 to support them, because now the intifada, my Shaykh, is in 1967, in 1948 there is nothing called an intifada, my Shaykh, I mean they are holding their breath, I mean there is no image of it except, I mean, Gaza has a special condition, but Haifa, Jaffa, and Acre, these are, I mean, erased from this, I mean, everyone present there is, I mean, an Israeli individual or a Jew, I mean, in his social interaction and dealings, his schools and his treatment and his works, everything, I mean, as some of the brothers describe to us, so they said if, for example, the Shaykh's fatwa was that emigration, would you not say to us when we face you, we say to you, by Allah, my brother, where will we emigrate to? And you would say the lesser of two harms, that, for example, Syria and Jordan are better than Syria, and Jordan is better than Libya, and so on, and the condition of Palestine is better than all the Arab countries, so likewise we say to you that the condition of 1948 and 1967 is better than 1948, so why not be the fatwa for emigration from 1948 to 1967, so this was, I mean... let us say an issue they raised in the discussion.
Another questioner : ... .
The questioner: No, now as a reality, this, my Shaykh, is tangible, that there is a difference between 1948 and 1967, the lands or the regions have a difference in, I mean, the treatment generally.
The Shaykh: I did not clarify the problem for me, the difference, let us clarify it in a question and answer way.
The questioner: Yes.
The Shaykh: The difference from good to bad or from bad to good?
The questioner: From bad to good.
The Shaykh: Now, is the condition in Palestine better than it was before?
The questioner: No, my Shaykh. I did not understand, excuse me, my honorable brother, I did not understand, my Shaykh, your question, I thought the difference. .
The Shaykh: I am saying, let me not think, and let it be like my story that I did not understand you, I told you I did not understand you.
The questioner: Yes.
The Shaykh: I will try to understand you in a way of A, B, C.
The questioner : Very good.
The Shaykh: Do you mean what you quoted from the speech of the group, these, that the condition now in Palestine is better than it was before?
The questioner: No, my Shaykh.
The Shaykh: Okay, do you mean that the condition now is worse than it was before?
The questioner: Worse, my Shaykh, yes.
The Shaykh: Okay, so the question they raised, what is it, if the Shaykh's fatwa was when?
The questioner: Yes, at this same time, but now Palestine is two parts, my Shaykh.
The Shaykh: Yes.
The questioner: Palestine is two parts, the people of 1948, which is the coastal region, Haifa, Jaffa, and Acre, I cannot limit the large cities that have people of 1967, Jerusalem, Hebron, also large regions and cities, Jenin and these regions, so now they say, and this is a reality, my Shaykh, that the people of 1948 have slipped away from their religion, a slipping away, I mean. .
The Shaykh: We have nothing to do with them.
The questioner: So the people of 1967 are better, and they have now what is called the intifada, and they have some movements, so why not be the fatwa, according to their saying, that the emigration of the people of 1948, who are now we have almost lost them completely, to their brothers in 1967, so that they support them and strengthen their hands, instead of saying to the people of 1948...
The Shaykh: Stop, my brother, these years are 1967, tell me the lands now under the seizure of the Jews.
The questioner: Yes.
The Shaykh: I do not see any benefit in creating a difference between such a year and such a year, because what is suggested to me from your speech is that the difference exists between one region and another of the land of Palestine occupied by the Jews.
The questioner : That is correct.
The Shaykh: Okay, why are we mixing things regarding the sixties and what is before or after, let us be in the regions.
The questioner: The regions.
The Shaykh: Which are colonized by the Jews.
The questioner: Yes.
The Shaykh: Without a doubt, and I believe that some of them are worse than others.
The questioner: Yes.
The Shaykh: Okay, so leave us from 1967 and other dates that I do not care about and do not remember, so what is intended now? The intended thing is clarified from your last speech, that why do we not say that those residing in the land ruled by the Jews by the percentage of one hundred.
The questioner: Yes.
The Shaykh: Why do we not say to these people, emigrate to the other land of Palestine which is ruled by the Jews by the percentage of fifty, for example, this is the question.
The questioner: Yes, this is exactly the question.
The Shaykh: Okay, I am asking now about the region which is ruled by the Jews by the percentage of fifty only.
The questioner: Yes.
The Shaykh: By the percentage of fifty only, and which the questioner asks why do we not say to those, emigrate to these.
The questioner: Yes.
The Shaykh: First: Our discussion was not from the perspective of a very precise application of this legal ruling, which if we were precise, we would notice the difference between a village and a village, and not only between a region and a region or an area and an area, is this clear?
The questioner : Is that clear?
The Shaykh: Okay, we order what the Shari'ah ordered, which is emigration, and we conditioned it with whoever is able to emigrate, so now if we accept, and it is a matter accepted in my heart before this question was raised, I know that the condition in Gaza is better, for example, than the condition in Jerusalem.
The questioner: Yes.
The Shaykh: Correct or not?
The questioner: Of course, my Shaykh, we say the enthusiasm is more, yes.
The Shaykh: No, not just the enthusiasm.
The questioner: The departure and defense.
The Shaykh : That is it.
The questioner: And the resistance, yes.
The Shaykh: The point is, they interpret our word, we, emigration, as it came in the speech of al-Qalqili, vacating the land.
The questioner: Yes.
The Shaykh: My brother, when the Messenger of Allah emigrated from Makkah to al-Madinah, is it said that he vacated the land for the polytheists?
The questioner : No, of course not.
The Shaykh: Okay, why do we interpret the ruling of the Shari'ah that al-Qalqili determines, in what is in his speech of ambiguity, he determines emigration and that it is continuous until the Day of Judgment, perhaps you read his speech or not?
The questioner: Later, my Shaykh.
The Shaykh: The important thing is, why do they interpret for us that we mean by emigration vacating the land for the Jews, and so the meaning is that the Messenger of Allah when he emigrated and when he ordered his Companions to emigrate from Makkah to Abyssinia the first time and the second time, then the emigration finally to al-Madinah, is it possible to interpret this as vacating the land of Makkah for the polytheists? The answer is no, so if this is first not applicable, then from here appears the transgression of this unjust poor man on al-Albani when he interprets his matter from Palestine by emigration to vacating the land for the Jews, second: if we take these regions which are better than the other regions, as came in your speech, and I know this, I ask, is the condition in these lands better than it was before or worse than it was before?
The questioner : ... .
The Shaykh: Yes.
The questioner: Certainly worse, of course.
The Shaykh: So what is the difference left from this differentiation? This differentiation relates to the individuals, as I said from their speech.
The questioner: Yes.
The Shaykh : The question is: why are those people not ordered to migrate to these places? I say this is sound if we see that the current situation is like that in Gaza, for example, which is better than Haifa and Jaffa.
The questioner: Yes.
The Shaykh : It is extended, for example, from the Muslim world, as the situation was in Afghanistan.
The questioner: Yes.
The Shaykh : In that case, we say what they say about the obligation of those weak people residing directly under Jewish authority in Haifa, Jaffa, and similar countries to migrate to where? To Gaza.
The questioner: Yes.
The Shaykh : But the situation is getting worse and worse, and all our youth are going, their blood is being shed in vain, and so on. The bottom line is that they differ from us, and we differ from them completely: they see the intifada as beneficial.
The questioner: Yes.
The Shaykh : And we see it as harmful.
The questioner : This is a point they keep circling around.
The questioner: Yes.
The Shaykh: When the ability exists, even if he lived until now and saw the Jews' control over the necks of the Muslims, and I think because I do not remember much in many of the mosques they demolished, did you hear this?
The questioner: Homes, mosques.
The Shaykh: Yes, in some of the mosques that the fedayeen used in some of the villages.
The student: There are mosques.
The Shaykh: Yes. .
The student: There are mosques, I saw them, my Shaykh, on a video tape, they filmed them, the issue of the conditions of the people of Palestine.
The Shaykh : Yes.
The student: I saw them drinking wine and whiskey in them.
The questioner: Yes, insulting the mosques is mentioned, but I mean, as a reality, my Shaykh, I have not heard of the demolition, yes, that is right.
The Shaykh: In any case, the important thing is that now, the more time passes, the more the power of the Muslims there weakens.
The questioner: Yes.
The Shaykh: Then, I do not think he reached the time that we are experiencing, where we have become certain that the Arab states are complicit with the Israeli rulers, who are represented by the Americans, in that they are reassured, we will not attack you.
The questioner: Yes.
The Shaykh: And do whatever you want with the Palestinian people.
The questioner: Yes.
The Shaykh: I do not think al-Qalqili reached this conclusion in his time.
The questioner: This is correct, my Shaykh, I was, my Shaykh.
The Shaykh: Yes, give it to him.
The questioner: The detail, I said, may Allah reward you, if he lived, I mean, or did I not say if al-Qalqili lived, the disasters of 1948 as you say, he said yes, I said and we are now in 1993, and the conditions are as you see, this raised the issue, my Shaykh, I said do you know the people of 1948 and 1967, they said yes, I said what is your opinion of their condition? They said their condition is bad now, generally, my Shaykh, even I think perhaps the poor one, I do not know if he has a connection, this or that, most of those I discussed it with, most people acknowledge and agree that the people of 1948 and 1967 have slipped away from their religion, so they said if the Shaykh's fatwa was for the emigration of the people of 1948 and 1967 to support them, because now the intifada, my Shaykh, is in 1967, in 1948 there is nothing called an intifada, my Shaykh, I mean they are holding their breath, I mean there is no image of it except, I mean, Gaza has a special condition, but Haifa, Jaffa, and Acre, these are, I mean, erased from this, I mean, everyone present there is, I mean, an Israeli individual or a Jew, I mean, in his social interaction and dealings, his schools and his treatment and his works, everything, I mean, as some of the brothers describe to us, so they said if, for example, the Shaykh's fatwa was that emigration, would you not say to us when we face you, we say to you, by Allah, my brother, where will we emigrate to? And you would say the lesser of two harms, that, for example, Syria and Jordan are better than Syria, and Jordan is better than Libya, and so on, and the condition of Palestine is better than all the Arab countries, so likewise we say to you that the condition of 1948 and 1967 is better than 1948, so why not be the fatwa for emigration from 1948 to 1967, so this was, I mean... let us say an issue they raised in the discussion.
Another questioner : ... .
The questioner: No, now as a reality, this, my Shaykh, is tangible, that there is a difference between 1948 and 1967, the lands or the regions have a difference in, I mean, the treatment generally.
The Shaykh: I did not clarify the problem for me, the difference, let us clarify it in a question and answer way.
The questioner: Yes.
The Shaykh: The difference from good to bad or from bad to good?
The questioner: From bad to good.
The Shaykh: Now, is the condition in Palestine better than it was before?
The questioner: No, my Shaykh. I did not understand, excuse me, my honorable brother, I did not understand, my Shaykh, your question, I thought the difference. .
The Shaykh: I am saying, let me not think, and let it be like my story that I did not understand you, I told you I did not understand you.
The questioner: Yes.
The Shaykh: I will try to understand you in a way of A, B, C.
The questioner : Very good.
The Shaykh: Do you mean what you quoted from the speech of the group, these, that the condition now in Palestine is better than it was before?
The questioner: No, my Shaykh.
The Shaykh: Okay, do you mean that the condition now is worse than it was before?
The questioner: Worse, my Shaykh, yes.
The Shaykh: Okay, so the question they raised, what is it, if the Shaykh's fatwa was when?
The questioner: Yes, at this same time, but now Palestine is two parts, my Shaykh.
The Shaykh: Yes.
The questioner: Palestine is two parts, the people of 1948, which is the coastal region, Haifa, Jaffa, and Acre, I cannot limit the large cities that have people of 1967, Jerusalem, Hebron, also large regions and cities, Jenin and these regions, so now they say, and this is a reality, my Shaykh, that the people of 1948 have slipped away from their religion, a slipping away, I mean. .
The Shaykh: We have nothing to do with them.
The questioner: So the people of 1967 are better, and they have now what is called the intifada, and they have some movements, so why not be the fatwa, according to their saying, that the emigration of the people of 1948, who are now we have almost lost them completely, to their brothers in 1967, so that they support them and strengthen their hands, instead of saying to the people of 1948...
The Shaykh: Stop, my brother, these years are 1967, tell me the lands now under the seizure of the Jews.
The questioner: Yes.
The Shaykh: I do not see any benefit in creating a difference between such a year and such a year, because what is suggested to me from your speech is that the difference exists between one region and another of the land of Palestine occupied by the Jews.
The questioner : That is correct.
The Shaykh: Okay, why are we mixing things regarding the sixties and what is before or after, let us be in the regions.
The questioner: The regions.
The Shaykh: Which are colonized by the Jews.
The questioner: Yes.
The Shaykh: Without a doubt, and I believe that some of them are worse than others.
The questioner: Yes.
The Shaykh: Okay, so leave us from 1967 and other dates that I do not care about and do not remember, so what is intended now? The intended thing is clarified from your last speech, that why do we not say that those residing in the land ruled by the Jews by the percentage of one hundred.
The questioner: Yes.
The Shaykh: Why do we not say to these people, emigrate to the other land of Palestine which is ruled by the Jews by the percentage of fifty, for example, this is the question.
The questioner: Yes, this is exactly the question.
The Shaykh: Okay, I am asking now about the region which is ruled by the Jews by the percentage of fifty only.
The questioner: Yes.
The Shaykh: By the percentage of fifty only, and which the questioner asks why do we not say to those, emigrate to these.
The questioner: Yes.
The Shaykh: First: Our discussion was not from the perspective of a very precise application of this legal ruling, which if we were precise, we would notice the difference between a village and a village, and not only between a region and a region or an area and an area, is this clear?
The questioner : Is that clear?
The Shaykh: Okay, we order what the Shari'ah ordered, which is emigration, and we conditioned it with whoever is able to emigrate, so now if we accept, and it is a matter accepted in my heart before this question was raised, I know that the condition in Gaza is better, for example, than the condition in Jerusalem.
The questioner: Yes.
The Shaykh: Correct or not?
The questioner: Of course, my Shaykh, we say the enthusiasm is more, yes.
The Shaykh: No, not just the enthusiasm.
The questioner: The departure and defense.
The Shaykh : That is it.
The questioner: And the resistance, yes.
The Shaykh: The point is, they interpret our word, we, emigration, as it came in the speech of al-Qalqili, vacating the land.
The questioner: Yes.
The Shaykh: My brother, when the Messenger of Allah emigrated from Makkah to al-Madinah, is it said that he vacated the land for the polytheists?
The questioner : No, of course not.
The Shaykh: Okay, why do we interpret the ruling of the Shari'ah that al-Qalqili determines, in what is in his speech of ambiguity, he determines emigration and that it is continuous until the Day of Judgment, perhaps you read his speech or not?
The questioner: Later, my Shaykh.
The Shaykh: The important thing is, why do they interpret for us that we mean by emigration vacating the land for the Jews, and so the meaning is that the Messenger of Allah when he emigrated and when he ordered his Companions to emigrate from Makkah to Abyssinia the first time and the second time, then the emigration finally to al-Madinah, is it possible to interpret this as vacating the land of Makkah for the polytheists? The answer is no, so if this is first not applicable, then from here appears the transgression of this unjust poor man on al-Albani when he interprets his matter from Palestine by emigration to vacating the land for the Jews, second: if we take these regions which are better than the other regions, as came in your speech, and I know this, I ask, is the condition in these lands better than it was before or worse than it was before?
The questioner : ... .
The Shaykh: Yes.
The questioner: Certainly worse, of course.
The Shaykh: So what is the difference left from this differentiation? This differentiation relates to the individuals, as I said from their speech.
The questioner: Yes.
The Shaykh : The question is: why are those people not ordered to migrate to these places? I say this is sound if we see that the current situation is like that in Gaza, for example, which is better than Haifa and Jaffa.
The questioner: Yes.
The Shaykh : It is extended, for example, from the Muslim world, as the situation was in Afghanistan.
The questioner: Yes.
The Shaykh : In that case, we say what they say about the obligation of those weak people residing directly under Jewish authority in Haifa, Jaffa, and similar countries to migrate to where? To Gaza.
The questioner: Yes.
The Shaykh : But the situation is getting worse and worse, and all our youth are going, their blood is being shed in vain, and so on. The bottom line is that they differ from us, and we differ from them completely: they see the intifada as beneficial.
The questioner: Yes.
The Shaykh : And we see it as harmful.
The questioner : This is a point they keep circling around.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.