Ruling on Peaceful Demonstrations – Shaykh Saalih al Fawzan

Demonstrations only became known through the West | Shaykh al Fawzan
Translation and Video Courtesy : aFatwa.com (site is down)

 

Fitan and Deviations :Contemporary Issues – Dr Saleh as Saleh [Audio|En]

Clearing Misconceptions on a Variety of Issues

01- Contemporary Issues – The Fitnah of Takfeer 27:43

02- Contemporary Issues – Al-Bay’aa – Hizbiyyah – Pledges of Allegiance – Parties – 25:02

03- Contemporary Issues – Demonstrations and Other Corrupts Practices 23:41

04- The Contemporary Fitan 39:45

05- The Inverted Priorities 13:07

06- Testing – Afflictions – Calamities 46:50

07- Contemporary Issues – General Kufr and its Applications 7:54

08- The Pillars of Kufr (Disbelief) – Imam Ibn al Qayyim | Dr Saleh as Saleh [Short Audio|En]

09- Kufr and Hypocrisy — A Concise Introduction 26:11

10- Blame on Us or Blame on Rulers — Imaam Ibnul Qayyim 10:06

11- Illness of the Ummah and the Cure 29:33

12- Lessons from Earthquakes – Floods – Hunger – Calamities 65:47

13- Testing of the Believers 15:12

14- Anwers to Questions on Unity and on Jihad 20:20

Corrupt Modern Practices : Demonstrations, Sit-ins, Strikes – Dr Saleh as Saleh

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Corrupt Modern Practices – Demonstrations – Sit-ins – Strike – Dr Saleh as Saleh [PDF]

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[audio https://salafiaudio.files.wordpress.com/2014/09/contemporary-issues-demonstrations-and-other-corrupts-practices-saleh-as-saleh.mp3]

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, sitins, 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.

Eightly, 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 Shia’ (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 practised 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 counter productive 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
19-5-1427
June 15, 2006

Acknowledgment: This work originally appeared on understand-islam.net in audio form. It was based upon an article by Shaykh Muhammad alKhamees, 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.

Political Demonstrations and Protests – Shaykh Salih al-Fawzan

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: Is staging political demonstrations a legitimate way to correct and resolve the problems of the Islamic nation?

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Political Demonstrations & Protests – Shaykh Saalih al Fawzaan- Authentic-Translations.com [PDF]

Political Demonstrations and Protests – Shaykh Ibn Uthaymeen

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: What is the Islamic position of political strikes, demonstrations, and protests in mosques because some people claim to base these actions of theirs upon a religious verdict that has supposedly come from you, as they claim. They allege that during  some past circumstances in Algeria, you allowed these actions with the conditions that no rioting would result and no armed resistance or similar evils. So what is the ruling of this in your opinion and what is your advice for us?

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Political Demonstrations & Protests – Shaykh Uthaymeen- Authentic-Translations.com [PDF}

Political Demonstrations and Protests – Shaykh Ibn Baz

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abd al-Azīz Ibn Bāz
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: Are political demonstrations organized and carried out by men or women against rulers and governments considered legitimate ways of correcting people? If someone dies during such protests, is he then considered a martyr?

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Political Demonstrations & Protests – Shaykh Ibn Baaz- Authentic-Translations.com [PDF]

Political Demonstrations – Shaykh Salih Ali-Shaykh

Ṣāliḥ Āli-Shaykh on Political Demonstrations
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ Āli-Shaykh
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

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Political Demonstrations -Salih Ali-Shaykh- Authentic-Translations.com [PDF]

Shaykh ‘Abdul-Muhsin Al Abbaad on Protests and Demonstrations [Video|Ar-En Subtitles]

Video Courtesy: DawahSalafiyaah

Shaykh Abdul Mohsin Al Abaad clearly states the impermissibility of attending protests and demonstrations and that it has no Islamic basis. translated by http://blog.athaar.org/?p=305

The Islaamic Position Regarding Protests and Demonstrations – Shaykh ‘AbdulQaadir al-Junaid [Audio|Ar-En]

The Islaamic Position Regarding Protests and Demonstrations by Shaykh 'AbdulQaadir al-Junaid

The Islaamic Position Regarding Protests and Demonstrations by Shaykh ‘AbdulQaadir al-Junaid

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

The Noble Shaykh ‘AbdulQaadir Ibn Muhammad al-Junaid (May Allaah Preserve Him), from the scholars of Ad-Dammam, K.S.A., delivered a LIVE tele-lecture with Muwahhideen Publications on Thursday 21stFebruary 2013. The Shaykh is recognized and recommended by the major scholars of our time, the likes of Shaykh ‘Ubayd al-JaabireeShaykh Muhammad Ibn Haadee al-Madkhalee, and many others (May Allaah preserve them)

Listen / Download Mp3 Here (Time 93:33)

Shaykh ‘Abdul Qaadir al-Junaid (hafidhahullaah) commenced this comprehensively beneficial lecture by asking Allaah to benefit us with this sitting and to make us from those who love the truth, follow what Allaahand His Messenger says and that He makes us from those who put His Speech and that of His Messenger(sallAllaahu ‘alayhi wa sallam) before everything else.

Our Shaykh affirmed the fact that many Muslims are engaged in protests and demonstrations throughout the world and some of them desire by this the dunya while some seek to topple the ruler due to injustice that he might have committed, and will not stop until he is removed. However, this does not change their situation and ends up resulting in millions of deaths, loss of wealth and property. This might last for years if the ruler is not removed and as a result, the ruler may execute an armed counter-reaction, which would lead to even more deaths and losses.

The Shaykh then proceeded to say that if we use our intellects, we would see that this blessed Sharee’ahexplained even the intricate matters of using the toilet. So would it make sense that a great affair such as governance, which affects all Muslims, that Allaah would leave us without guidance, leaving each man to himself to act as he sees fit or to follow his desires?

He then said that if we were to return to the books of the Sunnah we would see that this matter of governorship and how the Muslim should deal with the rulers has been thoroughly addressed. He further mentioned that this issue has also been explained in the books of ‘Aqeedah. However, the fault lies with us, as many do not inquire about what is requested of them in light of the Sharee’ah before engaging in such matters and secondly, they do not study the ahkaam related to these affairs.

Our Shaykh then went on to extract some benefits and rulings regarding the manhaj in dealing with the rulers from three ahadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam) where he advised us on what to do if we were to encounter unjust rulers. The remedies include having patience with them until we meet him(sallAllaahu ‘alayhi wa sallam)  at the hawdh, carrying out their rights while seeking our rights from Allaah and listening and obeying even if they were to beat our backs and take our wealth.

Next, Shaykh al-Junaid (hafidhahullaah) commented on some reasons why protests are prohibited in Islaam. From them are:

  • 1.      They contradict the Sharee’ah
  • 2.      They resemble the way of the kuffaar
  • 3.      They encourage injustice and sin

This sitting was indeed filled with immense benefit and serves as a beautiful clarification concerning this pertinent and crucial issue as our Shaykh ‘Abdul Qaadir clearly explains each point bringing the necessary evidences from the Book and the Sunnah. A must listen for the one seeking clarity!

We ask Allaah to guide us to the truth and make it easy for us to follow and that He saves us all from falling into sin and transgression.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Posted with Permission fromhttp://www.mpubs.org

Jihaad is not Demonstrations and hollow Slogans – Shaykh Muhammad Amaan bin ‘Alee Al-Jaamee [Video|Ar-En]

Video Uploaded by DawahSalafiyaah . Uploaded with Permission

The Arab Spring? – The Reality of Revolution in Light of The Qur’aan and Sunnah – Shaykh Adil Sayyid [Audio|Ar-En]

The Reality of Revolution in Light of The Quraan and Sunnah by Shaykh 'Adil as-Sayyid

Bismillaah wa -Alhumdulillaah wa Salaatu wa Salaam ‘alaa Rasulullaah ‘amma ba’d

The Noble Shaykh ‘Adil as-Sayyid (May Allaah Preserve Him), from the mashayikh of Egypt, delivered a beautiful LIVE Telelink Lecture with Muwahhideen Publications. The Shaykh brought some of the reasons for oppressive rulers over the muslimeen as a punishment or test from Allaah, then he expounds on the method of change that begins with the society first in order to deserve better rulers and/or Governments.

Beginning with Tunisia then Libya, Egypt, Yemen and now Syria, the Muslim lands have become riddled with the fitnah of revolution – an adopted method of change that has never been part of Islaam.

This disease has entered the hearts and minds of Muslims who have resorted to demonstrations, protests and revolting against the Muslim ruler – all of which are haram (impermissible), according to the pristine sharee’ah (the final and preserved Islaamic legislation revealed from above the heavens by One Who is All-Wise and All-Knowing). Many have been deceived into change through these hectic and democratic methods.[1]

This sickness of revolution, which was innovated by the early deviant groups such as the Khawaarij, has now sadly become the accepted way amongst ignorant Muslims – and undoubtedly this benefits none but the enemies of Islaam. May Allaah rectify the Muslim lands from this disease, and return us all back to the Qur`aan and Sunnah upon the understanding of the righteous predecessors (the Prophet, salallaahu ‘alayhi wa sallam, and his companions, radiallaahu ‘anhum).

Shaykh ‘Adil Sayyid (hafidhahullaah), who is in the middle of this calamity in Egypt and who has defended the position of Ahlus-Sunnah, clarified this very important issue on the 20th of Jamada ath-Thaani, 1433, corresponding to 5-9-12.

Source: Listen/Download (Arabic & English)
[audio https://salafiaudio.files.wordpress.com/2013/01/the-reality-of-revolutione2809dthe-arab-springe2809d-in-light-of-the-quraan-and-sunnah-e28093-shaykh-e28098adil-as-sayyid.mp3]

Read /Download the Full transcription of this Beneficial audio [PDF]