Once the Israel-Hamas War ends, more than two million Gazan Palestinians will remain trapped in devastation. Their suffering poses a moral and spiritual test for the Muslim world. When survival is at stake, does Islam demand that Muslims remain in ruined Gaza at all costs, or does Allah require the preservation of life – even if that means leaving the land?
Some Palestinian leaders equate departure with betrayal, while many Muslim governments fear political, economic, or security burdens. Yet Sharia (Islamic law) and the Prophet’s example answer these dilemmas: Preserving Muslim life is a sacred duty above all else.
The Sharia principle of preserving Muslim life
Islamic law is founded on bringing benefit and preventing harm. At its core is hifz al-nafs, the protection of life. Scholars over the centuries have agreed that life takes precedence even over land or religion, for without human existence, faith itself cannot continue.
The Quran makes exceptions in necessity: eating forbidden food when starving (6:119) or uttering words of unbelief under compulsion while keeping faith in the heart (16:106). These verses affirm that survival is a divine priority.
Applied to Gaza, this principle requires urgent action; rescuing its people is not a political option but a sacred obligation for the entire Muslim world. To neglect this responsibility is to betray one of Islam’s greatest commands.
Prophetic precedents for preserving life
1. The Hijra from Mecca to Medina
The Prophet left his beloved Mecca, the holiest site, because his life was under threat. His tears did not diminish his faith; instead, his departure embodied the principle of protecting life.
The lesson: If the Prophet left Mecca, Palestinians leaving Gaza under fire follow his footsteps, not betrayal.
2. The migration to Abyssinia
Earlier, the Prophet sent over 80 companions, including his daughter and son-in-law, to Christian Abyssinia for safety under a just ruler. This migration was obedience to Allah, not shame.
The lesson: Seeking refuge abroad is faithful, not dishonorable.
3. The Battle of Mu’tah
Facing overwhelming Byzantine forces at Mu’tah, Khalid ibn al-Walid ordered a withdrawal to save Muslim lives. The Prophet praised him as “the Drawn Sword of Allah,” proving retreat can be true heroism.
The lesson: Survival is victory in itself; preservation of life outweighs holding ground.
These precedents show that Islam does not glorify martyrdom in hopeless destruction. Preserving life is obedience, not weakness.
A call to Muslim leaders today
The duty now falls on Muslim nations to become today’s Ansar, the helpers who sheltered the first Muslims. This is not merely a political option but a sacred religious obligation, demanded by the Quran, the Sunna (Muhammad’s traditions and practices that are a model for Muslims), and the very objectives of Islamic Sharia.
• Governments of the surrounding Arab and Muslim countries – Egypt, Jordan, Lebanon, Saudi Arabia, and the Gulf states – must show the courage to obey Allah’s command. They must open safe humanitarian corridors in their own countries, welcome the people of Gaza, and provide them with shelter, healthcare, education, and dignity.
This is not an impossible burden. We are speaking of one to two million people. If each Arab or Muslim country were to receive just 50,000 to 100,000 Palestinians, the entire crisis could be resolved quickly.
For nations with vast wealth and resources, this is not too much to ask; it is the very least that Sharia law demands. To refuse such a duty is to abandon the people of Gaza in their misery, an act of betrayal against the trust that Allah has placed on the greater Muslim community.
Scholars across the Islamic world must issue clear, courageous fatwas (legal rulings) declaring that relocation under fire is not surrender, nor betrayal, but obedience to Allah, His Messenger, and the highest objective of Sharia – preserving life.
They must teach that leaving Gaza in order to survive is following in the footsteps of the Prophet and his companions, and that protecting life takes precedence over clinging to land under destruction.
Institutions such as the Organization of Islamic Cooperation, al-Azhar, and the Muslim World League must act with urgency and unity. They must not limit themselves to conferences and statements but must coordinate governments, organize logistics, and guarantee that every displaced Gazan is received with dignity and security.
The Muslim community as a whole must go beyond rhetoric. It must provide safe land where a Palestinian community can rebuild in peace, rather than condemning them to endless death and devastation. This means opening homes, contributing funds, and supporting widows, orphans, and families until stability is restored.
The test before Muslim leaders is clear. They will either act as today’s Ansar, rising to the example of the Prophet’s companions by protecting their brothers and sisters, or they will be remembered as those who turned away in the moment of greatest need.
History will record whether they fulfilled their sacred duty with faith and courage, or whether they abandoned the people of Gaza to despair.
The Prophet left Mecca in tears, but with courage, and Allah gave him victory. Likewise, Gaza’s people may be forced to depart, but their survival will ensure the continuity of their faith and nation.
Today, Muslim leaders are faced with a defining choice. They will either be remembered as those who preserved life – the sacred trust from Allah – or as those who abandoned their people in their hour of need.
The writer is a former lecturer at Al-Azhar University in Cairo. He holds doctorates in Islamic history from Al-Azhar, and in Islamic criminal law from the University of Cape Town. He is the author of numerous books on Islam as well as the upcoming Conflict Over Jerusalem.