Yasir Qadhi – Islam in Germany- History Challenges and Potential
AI: Summary ©
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AI: Summary ©
Today's lecture will be, inshallah, informative and useful.
I have just returned from a tour to
Germany, first time I was visiting Germany as
a tour, and so I wanted to explain
to you the reality of Islam and Muslims
in Germany.
As you know, I do these types of
series.
We talked about Islam in Nordic countries, Islam
in Australia, Islam in multiple places.
The purpose is so that we broaden our
horizons and benefit from their experiences, they benefit
from us.
We realize the problems and the positives and
the negatives, and we feel a connection with
our Ummah across the globe.
So a brief summary of this journey that
I had and also the reality of Islam
in Germany.
Germany, out of all of the superpowers of
the 18th, 19th century, actually has a unique
history.
It was the only major superpower that did
not colonize a Muslim land.
Italy colonized a Muslim land, France colonized, England
colonized, Germany did not colonize any Muslim land.
In fact, Germany, generally speaking, was far more
sympathetic to Islam and Muslims in the 17th,
18th, 19th century than the other superpowers.
In fact, they were the ones who invented
the term the Orient in order to kind
of romanticize the Orient, meaning us Muslims, and
to put us on a pedestal.
Their most famous intellectual philosopher of the 17th
century, Goethe, he actually has a book, if
you know your Persian history, the Divan of
Hafez, right?
So Goethe, who is the most famous German
poet philosopher, wrote a book similar to the
Divan of Hafez, and he called it the
East-West Divan.
And in it, he praised Islam, and he
mentioned that Islam, out of all of the
religions, is the most global religion.
So in the 17th century, one of the
most greatest minds from this region is actually
praising Islam when England and other countries had
nothing but disdain for Islam.
So from the beginning, generally speaking, the German
mindset was more sympathetic to Islam and the
Ottoman Empire, and this is actually demonstrated even
in political ties.
So in the 19th century, the Ottoman Empire
actually established ties with Germany, and the German
Kaiser, the Emperor Wilhelm II, actually visited Istanbul.
So the German Emperor Wilhelm II visited Istanbul
1898, and he met with Sultan Abdul Hamid.
There's a famous place in Istanbul, if you
go there, they constructed an entire mini, if
you like, podium, which is still there, one
of the iconic sites that you will find.
And there's video footage of the Emperor coming,
because it's 1898, so black and white video
footage.
And he gave a lecture in which he
said, Germany will remain an ally to the
300 million Muslims, back then Muslims were 300
million.
He literally said, Germany will be your ally.
These other superpowers, forget about them, we will
be your helpers.
And he established a strong tie with the
Ottoman Sultan and Empire.
And that is why German scholarship about Islam
was always radically different than English scholarship.
Perhaps some of you don't know this, but
even when I went to do my PhD,
I realized this very early on.
The bulk of writings in the 17th, 18th,
19th century about Islam that are even a
little bit positive, relatively speaking, are in the
German language.
And the English language did not have even
anything equivalent.
And the German orientalists, back then they were
called orientalists, were far ahead of the British
equivalent.
German scholarship on Islam left a mark in
the Western Academy that we still feel to
this day.
On a personal note, when I was doing
my PhD at Yale, both of my professors
were German.
As you know, the Ivy Leagues hire the
best professors.
Both of my Islamic studies professors had studied
in Germany, PhD in Germany, and they're brought
to America because that level of scholarship, it
is difficult to find over here.
And they are accomplished scholars in their own
fields.
So German scholarship about Islamic studies has always
been light years ahead.
This isn't before the modern times, now things
have changed, but we're talking about until the
1950s.
And in fact, when Nazi Germany came into
power, many scholars of Islamic studies fled to
Ottoman lands, and they took refuge in Ottoman
lands.
And some of them trained a new generation
of Muslim scholars because they were now based
in Istanbul and other regions.
So Germany therefore has always had a slightly
different relationship back in the past.
And this was also demonstrated in their converts.
A number of famous people from Germany converted
to Islam.
Of them, somebody by the name of Hugo
Marcus, this is in World War II, you
probably don't know his name, maybe one day
I'll give you a whole talk about him.
Hugo Marcus, he converted, and he went to
the Ottoman side, and he fought against his
own people.
He became an ally with the Muslim Ummah,
and he called himself Suleyman al-Franconi from
Frank, Suleyman al-Franconi.
There's a famous story about him, maybe one
day we'll mention that.
But all of you know one convert from
Germany, he has left a mark on the
world a hundred years ago, and that is
Leopold Weiss, Muhammad Asad.
Muhammad Asad, the famous person all Pakistanis should
know him, he was the first foreign minister,
the first foreign minister of Pakistan, Muhammad Asad,
because he took Pakistani citizenship, believe it or
not, right.
The German convert, he was born in the
German lands, he spoke German as his mother
tongue, of course he's Austrian, Polish, German, you
know back then it's all one, but he's
German, he's German, and he traveled in Arabia,
he interacted with King Abdul Aziz, right.
He at the time was a non-Muslim,
he became very well known in Arabia, he
converted to Islam in Arabia, he married a
lady from Mecca, he married a lady from
Mecca in Arabia.
His son, his son is a very famous
professor in New York, Talal Asad.
So Talal Asad is a famous anthropologist, one
of the most famous in the world.
His mother is a Meccawi, and his father
is a Jewish convert, because Muhammad Asad was
a Jewish convert.
One of the most interesting cases, maybe one
day we'll talk about Talal Asad, that's another
case.
Muhammad Asad then migrated to Pakistan, he took
on Pakistani citizenship, he died in Pakistan.
There are interviews that he has from Pakistan
because he died in 1981-82.
So there's interviews of Muhammad Asad, again a
German convert to Islam.
So Germany has always had a very different
relationship in this regard.
As for German migration, the Muslims migrating to
Germany, this too has a very unique history.
After World War II, when Germany of course
is completely demolished, when their male population is
dwindling, so they open up a program, they
call it guest workers in the German term,
guest workers.
They want people to migrate.
And because they have close ties with Turkish
Ottomans, they actually opened the door for the
Turks to come to Germany.
This is a historic connection, that they now
open up the door.
And so 1961, they want Turkish people to
come and work, because they need workers, they
don't have workers, factories don't have men, they
needed people to run the businesses, they need
people.
So perhaps a million people came, that is
a massive number, a million.
Those one million, their descendants are now five
million or something, six million, like massive amounts.
This is in the 60s.
So in the 60s, Germany opened the door
for Turkish Muslims to come, and because of
this, as we're going to come to, large
groups of Turkish Muslims came, and now their
third generations are in Turkey, are in Germany
now.
Not their children, their grandchildren and great-grandchildren,
because this is a migration before America.
American migration, you know, took place primarily 80s,
some 70s, very few 60s.
80s and 90s is the main migration.
In Germany, the migration is one and a
half generation before.
So when I went there, the majority of
the Turkish Germans that I met, their grandfathers
had come.
Their fathers and mothers were born in Germany,
their grandfathers had come from Turkey to Germany.
So this is the largest group of migrants
that have come, and we're going to come
back to them.
Along with this, in the last 20 or
30 years, Germany has also opened the door
for migration from other lands, and especially from
war-torn lands.
And so Afghanistan and Syria, perhaps a million
each, massive quantity, the largest group of migration
from Afghanistan to any Western country has taken
place in Germany.
And the largest group of migration from Syria
to any Western country has been Germany.
And this is recent, i.e. the last
20 years, right?
Since the war of the last 25 years.
And especially Syria, the last 10 years.
So you now have massive populations of these
lands, you have smaller pockets as well, and
that is, you have also North Africans, Moroccans,
you have Bosnians, you have Pakistani Indians, we
go everywhere, mashallah, but not like here.
We're not, our percentages are nowhere there.
In the whole audience there, they were probably
less than 5% of our ethnic background,
right?
So I did miss not having enough biryani
when I go over there.
Generally, I always make sure I have some
biryani.
So the Pakistani said, next time you come,
we'll take you to our restaurants, because there
are not as many as the other groups
over there.
Currently, how many Muslims in Germany?
Unbelievable, unbelievable.
It is estimated that up to 8%
of the country is Muslim.
8%.
And this 8%, as is always the case,
you cannot say 8% for the whole
country.
Cities, the bigger cities will have what?
More or less?
More population.
I was completely blown away.
Hamburg and Berlin, more than 10% Muslim.
When I was driving down Hamburg, my host
said to me, in this one street that
we're driving, there are over 50 musallas.
50 in this few miles, one street, one
main street, 50 areas to pray.
I said, no, no, you've got to be
15.
No, 50, he said.
Frankfurt, which is the hub of international trade,
you will be completely blown away.
It is estimated 15% of Frankfurt is
Muslim.
Unbelievable.
Again, statistics are, and you see this because
everywhere you go, everywhere you go, there are
literally like corner stores that are selling halal
products, selling stuff from the Middle East, corner
stores that are Afghani in origin, or Syrian,
or Iraqi, shawarma places everywhere, and you know,
all the different cuisines and all the different
people.
Everywhere you go, the major cities, you find
the presence of Islam very, very clear, very
palpable.
However, obviously, as with all, there's positives and
negatives in each one.
And the fact of the matter is that
it was eye-opening for me to hear
from the German Muslims the reality of life
in Germany.
There is a sentiment of fear.
There is a climate of intimidation right now.
Alhamdulillah, I was allowed to go preach there.
There are many preachers that are banned for
the most trivial reasons, number one.
Number two, me, myself, and you know my
track record, I'm not involved in anything radical
or whatnot.
It wasn't about me.
We couldn't rent a single university campus or
a public hall for my talks.
I said, why, is there any issue with
me?
No.
Everybody is scared to rent to Muslims.
The non-Muslims, they don't want to be
involved with the Muslim population, despite the fact
we're 15%.
But they don't want anything to do with
having anything Islamic, anything public to do with
Islam.
Why is this the case?
Let us now deconstruct.
And I say this with love and respect
to my brothers and sisters in Germany.
The goal is to benefit.
There's no criticism here.
We're all in this together.
We want to help each other out.
We want to make sure that we learn
from you, you learn from us.
The biggest impediment that I have seen, 60
% of the Muslims are of Turkish origin.
And the Turkish masajid are run directly from
the government in Turkey.
The construction, the imams, the climate, the khutbas,
it is as if you're in Turkey.
And that community, 60%, is disconnected from the
rest of the Muslim groups.
They have their own.
So in the audience that I came to,
a few token Turkish brothers that are involved
outside of their groups.
Otherwise, I am not going to be in
that 60%.
And because these masajid are controlled literally by
the Turkish government, literally, like there is a
department, the Anad Center, which again, it's great
they're doing it.
I'm not criticizing that.
But what's going to happen when the government
is going to be directly involved in the
masajid?
No politics, no khutba, nothing about, you get
the point, like no political engagement.
Just pray, go back home, pray, read Quran,
do dhikr, go back home.
So 60% of the population of Muslims,
they're completely disconnected from civic society.
In fact, what is even more, like I
need to say this a bit bluntly with
love and respect.
Still, that's that 60%.
Many of them don't even want to take
German citizenship.
They are not German citizens.
There's a permanent green card category that this
group has.
And it's both ways.
Members in the government as well don't want
them to become citizens.
And they themselves, many of them are very
happy, because the version that they're being taught
is their pride of their ancestry and whatnot.
And so there is this limbo.
You're neither here nor there, because they're not
living in Turkey permanently.
They visit every few years.
They speak the language fluently.
This is by the way, unique.
I haven't seen any other country in Europe
or in the Eastern Western world.
The third generation is still speaking the language
fluently, only happened with them.
Why?
Because their communities are bubbles.
Their communities are cut off from the rest
of the society.
So within their community, 100% Turkish.
Khutbas to this day, third generation Turkish.
The whole ambience is Turkish, which is I
guess fine culturally.
But then what happens with that?
You are not taught that you are German.
You are not taught you should be a
part of society, to do anything with society.
It's literally you come into the masjid, you
are Islamic, you go outside, you forget about
this reality.
When you have this mindset, then what's going
to happen?
So the groups that invited me were the
other masajid.
Because the government control, obviously, I'm not from
that land, so I'm not going to be
in that system.
So who invited me?
The masajid that are from the more immigrant
community.
Those who came from Arab lands and some
Pakistanis here, they're like that.
They're the ones who were active and doing
these types of duroos and halaqat.
So the main issue is that automatically, that
15% we're talking about, more than half
of them, they have nothing to do with
politics, with the political system, with engagement in
public, and they're simply living their lives.
Another issue is that the large percentage, even
of the other half, are absolute fresh immigrants
10-15 years ago.
A million and a half or two million
from Afghanistan and Syria in particular, these two
countries.
And they came when?
10-15 years ago.
So do you think they're going to speak
fluent German?
Do you think they're going to get the
top-notch jobs?
So then they are fresh immigrants, they are
being discriminated against, they don't understand the system,
they have come from war-torn zones, and
obviously they're living disconnected lives right now.
But there is hope in their children.
Some of their own children, now they're in
university, they're the ones coming to my lectures.
So we have a person, his father came
from Syria, another, his parents came from Afghanistan.
The children of that batch, they are now,
inshallah ta'ala, they're the ones, they were
the main ones who are hosting me now,
the children.
But this leads me to point number three.
And this is something us American Muslims don't
understand.
Generally speaking, and I say this with love,
trying to be factual, I'm not trying to
be dismissive.
Generally speaking, European Muslims socio-economically are at
a different status than American Muslims.
Why?
Because where did the visas come from in
Europe?
Who was the visa given to in Europe?
To the workers.
And in America, who was the primary recipient
of visas?
Students and skilled workers.
Students and skilled workers.
The primary, we know this, we all know
this, right?
This makes a massive difference in mindset and
in socio-economic clout.
And I cannot impress upon you the reality
of this.
Most Muslims in Germany are socio-economically, not
middle class, if you get my point.
The majority of them.
And this also reflects in education.
The people that I told you were third
generation, I was shocked.
They are the first people to go to
university in their line.
Their grandfather and grandmothers are workers.
Their parents were social, were working menial jobs.
It's this generation now that they're just beginning
to go to university.
The culture of education is not the same
as over here.
You know, for most of us, our children
cannot even think of stopping after high school.
It's not even an option, right?
Straight to university.
It's not even an option.
You have to understand that's not the case
for most of Europe still.
It's still not the case.
And this has impact because your socio-economic
clout, your political clout, is all going to
come with education, with integration.
So when the bulk of these 15%
are not economically empowered, they're not even some
of them speaking German fluently, what is going
to happen?
And there's not a culture of education.
Rather, there's a culture of isolation, which leads
me to another negative.
And again, I say this, all Muslims of
America, we really have a lot of positives
we should thank Allah for.
When you're living in Europe, when you're living
in Germany, for example, America is a land
of immigrants.
We are all immigrants.
And the diversity of languages, skin colors, ethnicities,
it's something we use to our advantage.
Europe is not a land of immigrants.
And when Muslims are the only immigrants, they
have a different religion, and a different skin
color, and a different cultural identity.
It is very easy for the dominant group,
because it's only one group, and one culture,
and one skin color, and one language, right?
It's very easy for the dominant group to
put you down, demonize you.
We know this in this country, that the
people that are looked down upon, they're divided
into different categories, right?
I don't want to be too explicit.
Some have to do with south of the
border, some have to do with the skin
color, some have to do with immigration, some...
So the hatred of the dominant group is
split amongst multiple people.
Do you understand what I'm saying here, right?
The racism is split.
Imagine in Europe, in Germany, in France, all
of that racism against immigration, against the wrong
skin color, against the wrong this, against...
all of that combined against us.
That's the reality.
So the reality therefore is that that 15
percent, that 10 percent, they're not equal to
the rest of the 85-90 percent.
They are living like second-class citizens.
Education, it's not in your face, but it's
not as welcoming.
Jobs, you apply, and the other person applies
this.
They said the same thing to me, like
the name, the background, that hidden racism, right?
That second-class citizenship, it is very clear
over there.
And therefore, this leads me to my next
point, one of the most awkward points, but
it needs to be said here.
When you have a large group of disenfranchised
young men and women cut off from the
broader opportunities in public, right, what do you
think is going to happen to that group
in terms of their understanding of Islam?
Which strands and versions of Islam will appeal
to them more, the mainstream ones or the
more hardline ones?
Again, we need to understand human psychology, right?
When you are persecuted, even a little bit,
you like ideologies that seem to give you
extra power, make you more elitist, make you
look down at everybody else.
And so, not surprisingly, I don't want to
mention too explicitly, very hardline groups are popular
amongst the youth, some of which are banned
by the government.
And of course, when you ban the group,
what's going to happen?
What's going to happen?
Even more popular.
When the government bans the group, right, there's
a group that wants to call for Khilafah
all the time, right?
That is the most common group in that
land.
And they have protests with their faces covered,
waving the flag that we want the Khilafah.
What do you think is going to happen
when the fellow German people see this reality,
right?
Covering their faces and waving the flag and
whatnot and we want to establish the Khilafah
and whatnot.
I don't blame them because that's their education,
that's their...
But what is going to be the backlash?
The backlash is, listen to this, one of
the most popular political parties is a resurrection
of the Nazi party.
It's called the AFD.
The AFD is now winning more and more
elections.
It is likely within a few years it
will be one of the largest parties and
they are a resurrection of Nazi party but
not against the other group, against us.
And it's a two-way street because when
that becomes more popular, the Muslims become even
more, some of them, become even more radical.
That feeds into them, that feeds into their
vicious loop.
And this was very painful to me.
I asked them how many politicians, you have
15 percent, how many politicians are representing Muslim
interests?
They said zero or maybe one out of
all of us.
I said how is this possible?
15 percent and you don't even have a
single person.
And they told me a few months ago,
in this debacle of what's happening in the
Middle East, a few months ago a Muslim
was running for office.
I'm going to say this bluntly because it
needs to be said here, we need to
learn from this.
Muslim was running, mashallah, votes coming whatnot.
They came to the masjid, they kind of,
this group basically stood outside the masjid, started
protesting, giving flyers.
It is haram to vote, this person's a
kafir, he's running in a democratic election.
And so they're running and the police had
to be called because they're causing a chaos
outside the the masjid I was at.
They told me this happened a few weeks
ago, that our Muslim candidate is running.
We got the protest from the youth of
our own community.
You cannot run, it is kufr to run,
it's haram to run.
And we had to bring in the police
because they're getting physical and whatnot.
And then the media got involved.
Now, what do you think is going to
happen when the media comes, right?
So we have a lot of internal, and
I say this wallahi, not to istaghfirullah, to
make it worse amongst them, but to make
us realize, to make us realize like, how
long are we going to have this debate?
The people don't even view themselves as being
a part of society.
So what's going to happen then?
Where are your rights going to go?
And therefore, don't be surprised, in multiple municipalities,
there are clear Islamophobic politicians in multiple areas,
they have attempted to ban the hijab.
They've attempted to, here's another point, Germany, churches
and synagogues get funding from the government.
Mosques, zero funding.
I said, how can this be fair?
How is it fair for a secular land?
You can go and sue and whatnot.
Nobody's done that.
The mosques get zero funding.
And there's a special tax, everybody pays, the
state will help build the church, the state
will help finance the synagogue.
And if the Muslims came together, legally, they
could petition to get money because it's a
general, you know, all faith based communities, but
they're not doing that.
Why?
Again, this internal issue, not coming together, not
petitioning, not whatnot.
And subhanAllah, in the last 11 months or
12 months, because of Palestine and Gaza, you
realize out of all of the European countries,
out of all of them, Germany is the
most pro-Israel, the most pro-Israeli.
There is not even any competition.
And the reason for this is obvious.
They think they need to make up for
what they have done in World War Two,
right?
They feel that because of World War Two,
because of what our ancestors did, we have
to be the most pro-Israeli.
And this is reflected in their policies top
down.
To this day, Germany has not given even
a modicum of humanity to the Palestinians, not
even a ishara, not even a gentle nothing.
To this day, they have always said Israel
has rather defend itself.
And when the issue started 11 months ago,
12 months ago, first thing Germany did, they
banned protests for Palestine.
Complete ban, blanket ban.
The Muslims, alhamdulillah, at least they sued.
And they told me a few months ago,
that has been lifted, but then with conditions.
So they told me, from the river to
the sea, that phrase, if you had said
it up until two weeks ago, you would
be put in jail and fined.
You could not say it.
Then another court case, and they just got
that lifted as well, that from the river
to the sea is allowed to say.
Palestinian flag was banned, they got that lifted
as well.
Everything the government, here's another difference, their government
has a very different system of laws than
our government does.
The government has the right to pass laws,
and then if the police or if the
people challenge them, then the laws are withdrawn.
But the government doesn't need too much approval,
they can get it done.
And so this is reflected in their anti
-Palestinian policies.
What the government has now done, basically, basically
began to intimidate the Muslim community.
It was very sad for me to hear
that what this entity does, what the government
is like a secret police, if any person
is becoming too active, if they're giving Palestinian
protests on Facebook or whatever, because look, Germany
is supposed to be a democracy, supposed to
be freedom, technically.
But here's how that country is different than
ours.
And this is so sinister, wallahi.
The friend told me this, that if you're
active, the police will call your boss.
The police will literally call your boss and
say, we want you to know that your
employee is being investigated.
Thank you very much, bye-bye.
That's it.
We want you to know, so and so,
he's on a list, and we're just looking
at his record.
That's it.
Now what's going to happen, you tell me.
You're going to get let off the next
time.
The intimidate, now you cannot sue the police
because what have they done?
They've intimidated, but they haven't literally said anything,
right?
You're not being charged with a crime, it's
just like we're investigating him.
And that's why the entire, and I asked
him permission, I said, can I say this
on your behalf?
I asked, I went to multiple cities, every
city I met with the shiukh and scholars
there, every city I spoke with the activists
there, they all said the same thing.
We are under a climate of fear.
We are under a climate of fear.
We're worried about what to say, not physically
you're going to get dragged off, but we're
going to lose our jobs.
And like I told you, even my lectures,
I was like never, in no country is
this the case.
They couldn't hire a hall for me.
A thousand people coming, 800 people coming, there's
no space.
Why?
Because anytime we say Islamic lecture, they don't
even care who it is.
No university and no hotel.
It's like I said to them, Yahi, this
looks like what happened in 1920s to the
other group, looks like that intimidation is happening
to you guys.
The irony out of running away from what
they did, what are they doing?
Do you understand?
I cannot be too explicit, you understand what
I'm saying here?
The irony out of running away from what
they did back in the 1920s, 30s and
40s, right?
It's not as bad as 1940 yet, but
Wallahi this is 1920, like 100 years ago.
Where?
That second class.
Where?
If you're a Muslim, that separation begins.
Where?
The mark is very clear.
Social pressure, education pressure, job pressure.
And it hurt me.
So many questions were about hijrah.
Can we leave?
Should we leave?
Really hurt me.
15% of the city and they're wondering
should we leave or not?
And I said to them, I cannot tell
you that because I don't live here.
I don't know the pressures, but I'll tell
you generically from the seerah and with this
we conclude inshallah.
Generically from the seerah, we learn you stay
in your land as long as you have
the freedom to worship Allah and you fight
back within the system and you keep on
preaching and teaching.
As of yet, it's a nuisance and irritation.
You're not being physically persecuted.
You're not being dragged away and thrown into
jail.
As of yet, it's intimidation.
And if you were to combine together, if
you were to get that 10-15%, you
could create a ripple effect and a change.
And they all recognize this.
So I said I cannot give you a
specific verdict, but generically speaking, I said to
them, my gut instinct would be your main
job right now is to mobilize, is to
come together, is to tap in.
No city has the entire Muslim community under
one banner.
They are divided ethnically, divided socially, divided into
these firaq as well unfortunately.
And so this group of 10%, 15%
is just a statistic on paper.
I said to them, if you can get
rid of the internal divisions and come together
because your group is one and the Islamophobia
is against all of you, if you can
do this, then SubhanAllah, what force can stop
you?
So I want to conclude with this point.
First and foremost, we thank Allah for whatever
issues we have here, very different.
We don't have 15%, no doubt about that.
We're less than 1 or 2%.
In Dallas, we're 1.7% by the
way, which is more than the rest of
the country.
Greater Dallas area, we're relatively higher than the
rest of the area, but still 1.7%.
By the way, that's all of Dallas.
Maybe Plano, might be a little bit more.
Somebody should do some surveys on this.
I think Plano is probably 5%, I would
assume, like good amount.
Plano is a good amount inshaAllah.
We are relatively good percentage in this part
of the country, but 15 is beyond our
imagination.
No part of the country is 15%.
We benefit from them and then realize, oh
Muslims, the whole world is having its own
issues.
There is no Jannah on earth.
There is no Jannah.
And I said to these brothers, Hijrah where?
Where?
Name me a country.
And they named a few and I pointed
out problems in each one they named.
For how long?
For what?
No.
The general rule, as much as you can,
you stay where you are and you fight
for your rights and you preach and teach
Islam and you make sure you're able to
pass this religion down to your children.
So I hope inshaAllah that was of some
benefit to study about the Muslims of other
lands and I make dua for them and
for all of us.
May Allah subhanahu wa ta'ala keep our
hearts united and cause us to benefit the
ummah.