Demonstrations

Advice To The People Of Egypt

 

بسم الله الرحمن الرحيم       

Bismillahir-Rahman-nir-Raheem   

In the Name of Allah The most Gracious The Most Merciful

 

Shaykh Saalih as-Suhaymee

O brothers, the Muslim countries that are burning because of the Hizbiyyaat (partisanships) and the Ahzaab (parties): ask Allaah to save them (from this fitnah). And advise those from them whom you have a connection with – especially the students of knowledge – that they stay in their houses until the calamity disappears. It is upon them to stay in their houses! They should not go with so and so, nor with such and such Hizb (party).

This is the rightly-guided Caliph, ‘Uthmaan ibn ‘Affaan (رضي الله عنه): the people of evil surrounded him from all sides and gathered to kill him. What did he (‘Uthmaan) say to his Companions, those who stood up to defend him? What did he say to them? He said: “I ask you by Allaah. I ask everyone who has given a pledge to me, to enter his house and close his door.” Allaahu akbar! Was there a greater fitnah than the killing of the Caliph at that moment? And yet he forbade them to participate (in this fitnah). To spare what? The blood of the Muslims! The Companions did not go shout in the streets: “Long live so and so and down with so and so.” I seek refuge with Allaah!

O brothers, this is a serious principle, by Allaah! Right now, the streets are ruined and the Muslim countries have become lost because of this illusion, because of the gathering in the streets and the uproar! Men and women! Old people, children and youth! Fear Allaah, the Mighty and Majestic!

I call the people of those countries, those to whom my voice reaches, even by way of some media. Send to them this call: I call the Muslims, and Ahlus-Sunnah in particular, that they stay in their houses until the calamity disappears. They should not go in the streets to demonstrate!Demonstrations are a Jewish principle! By Allaah, a Jewish, Masonic and Zionist principle! They are not from the religion of Allaah, the Mighty and Majestic!! And whoever gives a fatwaa saying that demonstrations are from the religion of Allaah, then he is an inventor of lies upon Allaah!! And he is someone who speaks about Allaah with other than the truth! There are no demonstrations in Islaam.

I have narrated to you the story: the Messenger of Allaah (صلى الله عليه وسل) and Banoo Haashim were imprisoned in the Shi‘b (mountain pass) of Aboo Taalib during three years. Did the Companions go to demonstrate, to get the Messenger out of this place? They did not do this! He was driven out of Makkah! Intestines were thrown at him! He was harmed! They tried to kill him! Was he (the Messenger) not able to make the all of the Companions rise and kill Abu Jahl and those with him? He was able! But Allaah has Sunan (ways) in His creation, and its not correct to go beyond it.

Pay attention, O brothers! Don’t let the hate pass over to you, while you are in this good country! Praise and thank Allaah for this blessing! Worship your Lord and praise and thank Him for the safety and security that you are in.

I call my brothers in Egypt in particular, as I called them from the Masjid of the Prophet two days ago. I call them and remind them of Allaah, stay in your houses! Beware of this hostility! Leave these demonstrations, strikes, sit-ins and destruction of properties! The Jews will exploit you! The enemies of Islaam will exploit you! Those who seek positions and leadership will exploit you! The enemies of Islaam will exploit you from every place, from the East and the West!

So return to Allaah! Stay in your houses! Lock yourselves up in your houses until you are safe. I ask Allaah, the Most Generous, the Lord of the Mighty Throne, with His Beautiful Names and Lofty Attributes, that He grants me and you success to beneficial knowledge and righteous deeds, and that He protects me, you and the Muslim countries from the fitan (trials, tribulations), that which is apparent from it and that which is hidden, and that He makes me and you from those who are saved from the Hellfire in this blessed month, for only He is worthy of this, and He alone is able to bring this to pass. And the close of our request is: All the praises and thanks are to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). And may Allaah raise the rank of our Prophet Muhammed (صلى الله عليه وسل), his family and all of his Companions, grant them peace and bless them.

 

Corrupt Modern Practices – Demonstrations, Sit-ins, & Strikes

Dr. Saleh as Saleh (RahimuhAllah)

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and  those who follow them until the Day of Resurrection.

Previously, we discussed the legal and illegal pledges, known as al-bay’ah, as well as partisanship (hizbiyyah). In continuity with that, it is appropriate to  discuss certain practices that are taking place in the Muslim  world in the form of so-called protests, namely demonstrations, sit-ins, and strikes. In our time, some people embrace everything that comes to us from the east or west. These practices are not an exception. This has reached the extent that some consider these practices as a means for da’wah (calling others to Allah). Given this, it is appropriate to determine whether this is the reality.

Types of Protests and Their Intentions:

There are three specific types of protests that are used. They are demonstrations, sit-ins, and strikes.

A demonstration is when a group of people will meet along a street or a main road carrying banners, shouting, yelling, and  demanding certain things be done or to show strength. This is known in Arabic as mudhaharah.

A sit-in is known as ‘itisam in Arabic. In our times, it involves sitting in one place (e.g.,headquarters of a party, parliament, a factory, a campus, etc.) for a certain time, without leaving, in objection to some grievance, demanding that grievance be addressed.

The third type of protest is a strike. This is known as idrabat, with the origin of this word meaning refraining. As such, you refuse or hold back from doing a certain practice in order to request something. Examples of this include workers in a factory refusing to go to work, demanding higher wages or students not going to school, protesting a certain matter. Given the definition of the different matters, the question arises how these things crept into the Islamic society. Mostly, they came from the West where they appeared originally; it was transferred to the Muslim world by primarily political and secular parties. These practices were later embraced by some Islamic groups who imitated such a methodology while trying to find some evidence in shariah to support these practices.

Evidences Cited to Justify Protests:

It is important to note that those who cite evidences justifying these practices are not scholars. They are primarily thinkers and writers.

First, they cite the narration that when Umar ibn al-Khattab (radi Allahu ‘anhu) accepted Islam, the Prophet (sallallaahu ‘alayhi wa sallam) came out resting on the shoulders of two companions,namely Umar and Hamza. This was done to show the strength of the Muslims to the pagan Arabs of Quraysh. This hadith was reported by Abu Nu’aim in his book, al-Hillayyah. al-Haafidh ibn Hajar also reported it in his book al-Issaba relating it to Muhammad ibn Uthman’s book of history and as well as in al-Fath where he related it to al-Bazaar. The narrations of this incident revolve around a person named Ishaaq ibn ‘Abdullah ibn Abi Farwa. However, his hadith is rejected. Therefore, this incident can not be cited as a proof.

Second, these thinkers also take as proof the gathering of the Muslims on ‘Eid and Fridays. They twist the nature of these events to make them evidence for the permissibility of demonstrating, sit-ins, and showing strength. In response, it is necessary to note that there is no evidence in this. The gatherings on ‘Eid and Fridays are acts of worship and can not be linked to these protests. These gatherings are to make manifest the symbols of Allah in worship, in accordance with the way Allah chose and commanded. We can not stretch these acts of worship the way we want as this would entail abuse.

Therefore, there is no legally justifiable stance for these protests.

Effects of Protests:

The effects of these protests, demonstrations and strikes are numerous and very serious.

Firstly, they bring forth chaotic behavior to the streets due to crowding and the like, negatively influencing the affairs of people. They can easily endanger the lives of many, while also providing an environment for theft and robbery. Many businesses could also be affected; for example, if a business does not close on the day of a demonstration, the protesters may vandalize or damage the building or even label the owners as traitors. And all of this occurred in many Islamic and Non- Islamic Capitals in the World.

Secondly , even when people try to go along with these protests to protect their benefits, they are forced to close their shops, negatively impacting their affairs as well as the economy in general. If they do not close their shops they are called “traitors”, “un-patriotic,” and so forth.

Thirdly, these protests provide a golden opportunity for those with hidden agendas or the people of fitnah to infiltrate the ranks of these demonstrations, to the degree where some of them may use firearms to create a fitnah or escalate the  confrontation between the demonstrators and the security forces. This will lead the security forces to return fire on the crowd, potentially wounding many people.

Fourthly, these acts instigate animosity and hatred between the members of society, specifically the citizens and the security forces. Since the security forces usually try to prevent these demonstrations, there will be bloodshed and injury, which may lead to revenge attacks.

Fifthly, these practices lead to the halting of economic production in many sectors of the economy, especially during strikes. Most of the time when these groups intend to demonstrate, they ask the factory workers to join them, causing work to cease at times when the country is in dear need of collaboration between its ranks.

Sixthly, these protests disturb the overall security in the land due to the confrontations associated with them.

Seventhly, those who took these practices as a means of worship are worshiping Allah through a methodology that is not legislated and baseless. Therefore, they end up worshipping Allah through a way that is not acceptable to Him (subhannahu wa ta’ala). For any act to be accepted, it must be done with  the correct intentions and condoned by shariah . The actions of these people remind us of the statement of ibn Masoud (radi Allahu ‘anhu) when he said, “Many are those who intended good but could not achieve it.”
In order to attain the good, you must work according to the sunnah and the legal methods.

Eighthly, these demonstrations hasten confrontations between the groups that utilize them and the government, since these practices appear as threats to the survival and security of the government itself. Therefore, the plotting begins against these groups, often resulting in unpleasant consequences and continuous animosity and mistrust. The claim that these protests are permissible has led to their acceptance by the rejectionist Shi’a (Raafidah), who made such demonstrations against what they classified as imperialism
during Hajj. Many innocent people were killed because of this, as is well known.

Misconceptions:

There are numerous misconceptions regarding the value and permissibility of these practices. For example, some note that other countries regulate demonstrations and permit them according to their laws. As such, they fail to recognize the harm in doing the same. The response to this is that even if the government was to allow such practices, then we should not resort to them because there is no legal evidence justifying them, and we have to follow shariah above all other matters. We do not follow the general motto that says, “Objectives justify the means.” In Islam, the objectives must be legal, and the means that attain these objectives must be legal. Similarly, others engage in these practices saying, “So-and-so considered these practices to be permissible.” However, it is necessary to note that these acts were not practiced by the salaf, and had these demonstrations been something beneficial, they would have resorted to it, and we have no reports to indicate such. Moreover, when someone gives a fatwa, what really matters is the daleel (evidences) as any opinion without a proof can not be considered, even if it is made by the most knowledgeable of people as we are obligated to follow the Prophet (sallallaahu ‘alayhi wa sallam) and his companions who informed us all that is good. If someone asserts that these practices had some benefits during certain times or in some countries, bringing useful results, then the response is that such results is not a proof for their permissibility since the criteria is the affirmation of the daleel and the acting of the salaf. Furthermore, we assert that if these demonstrations were successful during certain times, then most often, they failed and only lead to casualties, hastening confrontations with these groups, leading to their  disintegration.

Conclusion:

These are some points concerning these contemporary matters, which are counterproductive and have depleted the energy of Muslim groups and youths in many parts of the Muslim world.

 

We ask Allah to save us and to save our societies from all forms of corrupt and deviant practices, and to show us the truth and make us follow it while showing us the falsehood and safeguarding us from that.

All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh (RahimahuAllah)
19-5-1427
June 15, 2006

Acknowledgment: This work originally appeared on www.understand-islam.net in audio form. It was based upon an article by sh. Muhammad al-Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahmu Allaahu Khairan.


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