Are Demonstrations Beneficial? In light of the Qur'an and Sunnah Written by

Are Demonstrations

Beneficial?

In light of the Qur'an and Sunnah

Written by

Abu Baraa’

2 Are Demonstrations Beneficial?

Are Demonstrations Beneficial?

In light of the Qur'an and Sunnah

First Edition 1433AH/2012 CE

This book was compiled, edited and checked by Abu Baraa’. Any quotation, reproduction or photocopying is allowed permitted and encouraged as copyright law is prohibited in Islam. Any reproduction or use must be on the condition that it is not distorted, manipulated in any way or used to belittle or attack Islam. This product was made in England and can be sold anywhere in the world.


“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam. And hold fast, all together, to the rope which Allah

(stretches out for you), and be not divided among yourselves; And remember with gratitude Allah’s favour on you; For you were enemies and He joined your hearts in love, so that by His Grace, you became brothers; And you were on the brink of the pit of fire, and He saved you from it. Thus does

Allah make His signs clear to you: that you may be guided.”1

1 al-Qur’an, Surah aal ‘Imraan, 3: 102 - 103


5 Are Demonstrations Beneficial?Contents CONTENTS .......................................................................................... 5

ABOUT THE AUTHOR ........................................................................... 9

PREFACE ............................................................................................ 11

CHAPTER 1: INTRODUCTION ............................................................... 13

CHAPTER 2: WHAT ARE DEMONSTRATIONS? ...................................... 16

1- MUDHAARAAT - DEMONSTRATIONS ................................................. 19 2- EXAMPLES AMONG THE SALAF ......................................................... 22 3- AMONG THE SCHOLARS ................................................................. 23 4- IMITATION OF KUFFAR AND BENEFITS OF DEMONSTRATIONS ................. 27

CHAPTER 3: WHAT IS MASLAHAH? ..................................................... 30

1- WHAT IS THE MOTIVE FOR STUDYING ABOUT MASAALIH? ..................... 31 2- AL MASAALIH AL-MU'TABARAH – THE RECOGNISED INTEREST ............... 33 3- AL MASAALIH AL MULGHAT - THE NULLIFIED / CANCELLED INTEREST ...... 38 4- AL MASAALIH AL MURSALAH - THE UNMENTIONED BENEFIT ................ 42 5- EVIDENCES USED TO SUPPORT AL MASAALIH AL MURSALAH ................. 45 6- CONDITIONS OF AL MASAALIH AL MURSALAH BY IMAAM MAALIK ......... 48 7- OPINIONS ABOUT AL MASAALIH AL MURSALAH ................................. 49 8- CRITICISMS OF AL MASAALIH AL MURSALAH ..................................... 51

CHAPTER 4: BENEFIT OF THE DA’WAH ................................................ 56

1- THE USUL OF THE BENEFIT OF THE DA’WAH ....................................... 60 2- THE TRUE MASLAHAH (BENEFIT) OF THE DA’WAH .............................. 65 3- HOLDING FIRM TO THE SHARI’AH IS THE ESSENCE OF THE MASLAHAH ..... 66

CHAPTER 5: BENEFITS OF DEMONSTRATIONS ..................................... 74

1- JIHAD OF THE TONGUE ................................................................... 76 2- COMMANDING GOOD ................................................................... 94 3- FORBIDDING EVIL ........................................................................ 100


4- SPEAKING A WORD OF TRUTH IN FRONT OF A TYRANT RULER ................ 107 5- SUPPORTING MUSLIMS ................................................................ 110 6- DECLARING WALAA (LOVE AND ALLIANCE) FOR BELIEVERS ................... 114 7- DECLARING BARAA’ FROM THE KUFFAR ........................................... 117 8- PREVAILING THE DEEN ................................................................. 122 9- ESTABLISHING THE HUJJAH ............................................................ 131 10- COOPERATING IN THE GOOD DEED.................................................. 134

CHAPTER 6: HARM OF DEMONSTRATIONS ....................................... 136

1- BID'AH ..................................................................................... 137 2- MUSIC ...................................................................................... 138 3- UNCOVERING AWRAH ................................................................. 140 4- FREEMIXING .............................................................................. 143 5- IMITATION OF KUFFAR ................................................................. 145 6- GATHERING UNDER A BANNER OF JAHILIYYAH ................................... 147 7- NATIONALISM ............................................................................ 148 8- USING HARAM WORDS AND SWEAR WORDS ..................................... 151 9- PROMOTING DISOBEDIENCE TO ALLAH ............................................ 153 10- TALBEES .................................................................................... 155 11- CONSENTING TO TAWAGHEET ....................................................... 157 12- CALLING FOR SHIRK OR KUFR ........................................................ 164

CHAPTER 7: EFFECTS OF DEMONSTRATIONS..................................... 166

1- DU’AAT AND SCHOLARS MEET THE PEOPLE ....................................... 166 2- DISBELIEVERS CANNOT COMMIT CRIMES WITHOUT INVESTIGATION ....... 168 3- RAISING PROFILE OF ISLAM ........................................................... 170 4- FORCING PEOPLE TO DEBATE ABOUT ISLAM ...................................... 171 5- KUFFAR SEE THE UMMAH UNITED .................................................. 173 6- UMMAH FEELS MORE STRONGER AND MORE UNITED ......................... 175 7- THE OPPRESSED FEELS SUPPORTED AND NOT FORGOTTEN ................... 177 8- BOOSTING THE MORALE OF MUSLIMS IN TIMES OF WEAKNESS ............. 178 9- MOTIVATES THE BELIEVERS ........................................................... 179 10- CREATES ALTERNATIVE MEDIA ....................................................... 180 11- REMINDS BELIEVERS .................................................................... 182 12- PUTS PRESSURE ON THE GOVERNMENTS .......................................... 182


13- PUTS PRESSURE ON THE HYPOCRITES .............................................. 183

CHAPTER 8: CRITICISMS OF DEMONSTRATIONS ................................ 186

1- DEMONSTRATIONS ARE BID’AH ..................................................... 186 2- DEMONSTRATIONS ARE NOT THE SOLUTION ..................................... 189 3- DEMONSTRATIONS DO NOT ACHIEVE ANYTHING ................................ 190 4- DEMONSTRATIONS ARE IMITATION OF THE KUFFAR ........................... 191 5- DEMONSTRATIONS CREATE A BACKLASH ON THE COMMUNITY ............. 193 6- DEMONSTRATIONS TURN PEOPLE AWAY FROM ISLAM ........................ 196 7- DEMONSTRATIONS ARE SWEARING AT THE GODS OF THE KUFFAR ......... 198 8- DEMONSTRATIONS ARE HUMILIATING YOURSELVES. ........................... 201 9- DEMONSTRATIONS ARE BAGHI AGAINST OUR RULERS ......................... 203 10- DEMONSTRATIONS DO NOT HAVE ANY BENEFIT ................................. 206

CHAPTER 9: CONCLUSION ................................................................. 209

GLOSSARY ........................................................................................ 211


9 Are Demonstrations Beneficial?About the author Mizanur Rahman (Abu Baraa’) was born in the UK into a Muslim family in 1983 and started to study Islam while at college. He subsequently spent a number of dedicated years accompanying Sheikh Omar Bakri Muhammad, attending his lectures, travelling with him, translating articles and messages and taking notes during his lectures on Paltalk and around the UK until Sheikh Omar Bakri left the UK in 2005. In 2006, Mizanur Rahman attended a demonstration against the Danish cartoons that insulted the Messenger Muhammad (saw) causing outrage across the world. During this protest he made a short du’aa2 (supplication) to Allah calling for His (swt) support against the aggressive western war against Islam and asking for the defeat of occupying forces in Iraq, Afghanistan, Palestine and elsewhere in the Muslim world. Subsequently, Mizanur Rahman was arrested, convicted of ‘Soliciting person or persons unknown to murder person or persons unknown from the serving British and American armed forces in Iraq and Afghanistan’ and similar things and was imprisoned with a 6 year prison sentence (later reduced to 4).

2 Du’a is supplication, calling and asking Allah (swt), it is a ritual act that cannot be performed to anyone else nor via anyone or anything else (even Muhammad) i.e. nor by intercession but rather must be directly to Allah (swt) exclusively.


Mizanur Rahman completed his sentence in 2010 and is now actively engaged in the Da’wah, lecturing, writing, teaching and continuing his studies about Islam.

11 Are Demonstrations Beneficial?Preface In the name of Allah, al-Rahman, al-Raheem. All praise is for Allah, the Lord of the worlds, and may the peace and blessings of Allah be upon the Messenger of Allah and upon his family, his descendants and his companions and those who follow him. I testify that there is none worthy of worship besides Allah alone and He has no partner and no need for any helper, partner or offspring, and I testify that Muhammad is the last and final Messenger of Allah. This book has been written in response to growing criticisms and confusion arising about the topic of demonstrations as a means of Da'wah or forbidding evil and political action. It is not intended as a refutation of any one person or fatwa, but is an objective look at the concept and use of demonstrations in Islam, especially in the context of the situation around the world nowadays. Research for this book was based mainly in notes taken by myself and Abu Rumaysah during lectures and classes delivered by Sheikh Omar Bakri Muhammad and Abu Luqman and from understanding and experience gained from accompanying Sheikh Omar Bakri Muhammad and asking questions and clarification in private and public lessons as well as personally witnessing many demonstrations for more than ten years.


For this reason, credit for the research in this book, with the grace of Allah, belongs to Sheikh Omar Bakri Muhammad. If there are mistakes in this book, particularly in explanations that I have added from my own notes, it is likely to be my own fault and so blame should not immediately go to Sheikh Omar himself. Although a lot of time and effort has been spent, checking and rechecking this book to ensure that there are no serious mistakes in my writing - as with any big project - some mistakes are inevitable. This is the nature of human beings, that we are weak, limited and prone to forgetfulness and mistake unlike our Lord who is perfect and free from error. The prophet (saw) said,

“Every son of Adam is open to mistake and the best of those who make mistakes are those who repent.”3

In these circumstances, I am fully aware that I may have made mistakes in this book and pray that Allah forgives and protects me from them. I also encourage people to write to me with help, suggestions and corrections, should you find even a small mistake in this book, even if it was a typo or small spelling mistake4 and I pray that Allah rewards you for your time and effort in this endeavour. 3 Sunan al-Tirmizi, Vol 4, p.659 4 Please give complete details of the chapter, page and line numbers so that I can find and make changes easily. Also, please do not be offended if I am unable to make changes swiftly or if I omit suggested changes that I do not agree with.

13 Are Demonstrations Beneficial?Chapter 1: Introduction Surely all praise and thanks are to Allah, we praise and thank Him and seek His help and ask His forgiveness, and we seek refuge in Allah from the evil within ourselves and the evil of

our actions, He whom Allah guides none can lead astray, and he whom Allah misleads, none can guide. We testify that there is none worthy to be worshipped in truth except for Allah, He is alone and He has no partner and we testify that Muhammad

(saw) is His slave and messenger. At the time of writing this book, the world has recently witnessed a massive overhaul in tyrant rulers that had oppressed the people with man-made laws for decades instilling fear in the masses. What has become known as the "Arab Spring" saw huge protests and demonstrations sweep across the Middle East and North Africa, leading to the overthrow of several dictators in Muslim countries such as Zaid ul Abidin Bin Ali in Tunisia, Hosni Mubarak in Egypt and Mu'ammar Ghaddafi in Libya. Uprising also have begun in many other countries nearby in Yemen and Syria, which have been met by severe violence and retaliation by the ruling regimes. Syria has seen incredible bloodshed, bombarding, killing, kidnap, torture, rape and terrorizing of citizens.


So the question rises, are these protests permissible in Islam? Is the harm inflicted on protestors and their families something tolerable? Should protestors stop their protests to prevent further bloodshed? Is it permissible to rise against those in authority in Islam5? Do these protests have any benefit? In fact the debate about protests and their permissibility is an old one and does not only concern protests in Muslim countries. Muslims around the world have long used protests and demonstrations as a means of condemnation, motivation and political action, especially those living among non-muslims in The West. Large scale demonstrations around the world were attended by Muslims in condemnation of Salman Rushdie's blasphemous book; against Danish cartoons ridiculing the prophet Muhammad (saw); against the Iraq and Afghanistan wars; against chemical weapon use in Fallujah, Iraq; against mistreatment of Muslims in Guantanamo Bay; likewise in Abu Ghuraib Prison; targeted assassination of Mujahideen such as Sheikh Anwar al Awlaki and Sheikh Usama bin Laden and many similar atrocities and crimes.

5 Al Islam, is to submit fully and exclusively to Allah(swt) and to practise with full obedience and to have complete disavowal and disassociation from Al Shirk (ascribing partners to Allah) and its people. It is the religion of over 1.5 billion Muslims all over the world and is the ruling system that lead and ruled much of the world for 1302 years from the time of the messenger of Allah, Muhammad (saw) until 3rd of March 1924 when it collapsed under the treacherous hands of Mustafa Kemal Attaturk and his British employers.


So what is the ruling of these demonstrations around the world and what benefit, if any, is achieved by these demonstrations? Does the end justify the means? Are demonstrations an innovation (Bid'ah6) condemned by Islam? Is it permissible to attend these protests and is there any reward associated with that?

6 The Bid’ah is any innovation in the Deen, it is a form of competing with Allah (swt) by introducing a new matter into the Deen not found in the divine texts intending to become closer to Allah (swt); every Bid’ah is misguidance and every misguidance is in the hellfire. Al Bid’ah can be of two, Al Bid’ah Al Akbar that takes one out of the fold of Islam or Al Bid’ah Al Asghar which decreases the Imaan without to negate it.


Chapter 2: What are Demonstrations? Allah designated for this Ummah people who will protect His Deen7, who will facilitate their affairs and make them on a level of sincerity and understanding. Among them Allah raised Ulemaa, people of understanding; people trustworthy working day and night around the world; people who, whenever they see Fitnah8 - they fight it; whenever they see Taghoot and Kuffar9 - they will call for Jihad10 against it.

7 The Deen is the way of life “(It is) what you believe in (i.e. Al Tawheed), live by (i.e. Al Shari’ah) and die for (i.e. Da’wah and Jihad).” And Allah (swt) says, “This day I have perfected your Deen and completed my favour upon you and chosen for you Al Islam as your Deen,” [Al-Qur’an, Surah Al Ma’idah, 5: 3] and He (swt) says, “And whosoever seeks a deen other than Islam, it will never be accepted and in the hereafter they will be losers.”[Al-Qur’an, Surah ale-Imraan, 3: 85] 8 Fitnah means Kufr, Shirk or it can be a test from Allah or as in this case can be fighting or disputing between Muslims. 9 sing. Kafir (pl. Kuffar), disbeliever in Islam and/or in the Messengership of Muhammad (saw) i.e. the non-muslim. (note: Kufr is disbelief) 10 Jihad has many types, including fighting ones desires, struggling against the Munkar, fighting the Shaytan, but when mentioned generally and in this case, it is the highest form of Jihad, “striving and exhausting the utmost effort fighting against the Kuffar in order to make the word of Allah the highest.” Nowadays it is Fardh (obligatory) upon every Muslim to fight with the tongue, wealth and body according to their individual capability because today, much of the Muslim lands are occupied by the Kuffar.


Allah established this Deen by the Sahabah11 and by the Tabi'een and the Tabi Tabi'een, he designated this Ummah with Ulemaa like Sufyan Al Thawree, Sufyan bin Uyayna, Imam al-Bukhari, Imam Muslim, Imam Al Uzaa'ee, Imam Abu Hanifah, Imam Maalik, Imam Shafi'i, Imam Ahmed and many other scholars later like ibn Qayyim, ibn Taymiyyah and even later like Imam Muhammad ibn Abdul Wahhab and others. Seeking the knowledge is Fardh, but seeking the knowledge is two types; one is Fardh 'ayn and one is Fardh kifayah. The Knowledge (Ilm12) that is Fardh to seek is Al Ilm Al Dharouri (The knowledge of necessity), the knowledge that a person cannot fulfil his obligation without understanding or studying it first. The other knowledge is Fardh Kifayah to understand or study it and it will not take priority over other duties that are Fardh upon every individual. Similarly, the Jihad today is an individual Fardh, it takes priority over seeking the kifayah Ilm. If the jihad today

11 (pl.) Al Sahabah (sing. Sahabi): Companions of the messenger (saw), they are those who saw the prophet Muhammad (saw) and died believing upon him; they are in levels, some are greater and more virtuous than others and we will love and follow them according to that hierarchy. The family of the prophet (saw) has further virtue over other companions and the best of them is Abu Bakr Al Siddiq and then Umar ibn Khattab, then Uthman, Then Ali ibn Abi Talib then the rest of the ten companions promised paradise, then the rest of the Muhajireen, then the Ansar, then the families of the Muhajireen and the Ansar, then the other companions after them … etc 12 Al Ilm is knowledge and is the opposite to Al Jahl – ignorance, which is for someone to be empty from knowledge. The ‘Ilm that we must seek, is knowledge about Islam, about Qur’an, Hadith, Sunnah etc. It is not so essential however to seek knowledge about other worldly matters taught in schools such as biology, physics etc.


was offensive, it would also be kifayah and then seeking Ilm may have taken priority. With this in mind, we need to realise that the Muslims urgently need to understand the foundations of the Deen. People usually ask about a particular matter (mas'alah), but in any topic of worship (Ibaadah), you have to study the Arkaan (pillars) of it, the Waajibaat13 (obligations) of it, the foundations (Usul), prohibitions (Muharramaat14), the recommendations (Mandoobaat15) and so on. Similarly if we want to study about Al Mudhaaharaat (demonstrations) we have to know about its objective, its means and its reality it is not just a matter of saying a thing is allowed or not allowed without to understand the reality properly.

13 Al Fardh or Al Waajib (they are synonymous for most scholars and schools of thought) means obligatory, it is the ruling on an action that is compulsory to perform such that the person will be sinful if he/she does not fulfill it and rewarded if he/she does; it is defined in the Shari’ah as, “The decisive request by the legislator to the responsible person to do.” (e.g. Tawheed, Salah, Zakat etc) 14 Al Haram meaning prohibited is the ruling for the actions that are forbidden and will cause the acquirement of sin and dispraise for the one who commits it and reward for the one who leaves it for the sake of Allah, it is defined as, “The decisive request from the legislator to the responsible person not to do.” (e.g. to drink alcohol, to gamble or to fornicate are all Haram.) 15 Al Mandoub means recommended and is the ruling for the duty that is rewardable when performed though the person is not sinful or dispraised if he/she does not perform it, it is defined as “The non-decisive request by the legislator to the responsible person to do.” (e.g. two Rak’ah optional [Nafilah] Salah after Salatul Maghrib, Miswak etc)


1- MUDHAARAAT - DEMONSTRATIONS

If we study this topic, we find that the Shari’ah16 terms are very important. Nobody will dispute or disagree that to help Muslims is Fardh and to cooperate with Muslims is Fardh and that it is Fardh to support our Muslim Ummah, but they raise concerns about the means used to achieve this and the potential beneficial or harmful consequences of participating in demonstrations. Al Mudhaaharah in the Arabic language is “support”, it is narrated in Sunan Daarimi that Ali ibn Taalib said,

"I fought on the day of Badr and supported (using the verb Mudhaaharah) the Muslims"17

Allah asked us to have Walaa to the believers, and part of that is to support them and forbade us from supporting disbelievers. Allah (swt) says,

ين النصر فـعليكم وإن استنصروكم يف الد “if they seek your help in religion, it is your duty to help

them..."18 and Allah (swt) says, 16 Al Shari’ah is the law and order, and there is no Shari’ah worthy to be accepted or obeyed accept for the law and order of Allah – the Islamic Shari’ah is composed of all the divine commands and prohibitions from Allah (swt) derived from the Qur’an and Sunnah as understood by the prophet (saw) and his companions. 17 Sunan Al Darimi 18 Al Qur'an 8:72


فال تكونن ظهريا للكافرين "Do not support (Dhaheera) the disbelievers"19

When we mention demonstrations, we are speaking about support and this is one of the best forms of support for the one who is far away from us and we cannot reach them. Demonstrations are a means to support our Deen the way the Kuffar also demonstrate and support their Kufr. Allah (swt) says,

ين وأخرجوكم من دياركم هاكم الله عن الذين قاتـلوكم يف الد ا يـنـ إمنم فأولئك هم الظالمون وظاهروا على إخراجكم أن تـولوهم ومن يـتـوهل

"Allah forbids you from allying with those who fight you because of your Deen and throw you out of your homes and

those who support them (Dhaaharoo) in throwing you out.”20 We need to understand the term Mudhaaharah (demonstrations), Imam Al Khattabi defined the term demonstration and he understood from it that the support in demonstrations must be in relation to the jihad and battlefield, because Allah (swt) says,

ين فـعليكم النصر وإن استنصروكم يف الد “if they seek your help in religion, it is your duty to help them..."21

19 Al Qur'an 28:86 20 Al Qur'an 60:9 21 Al Qur'an 8:72


Meaning if they ask you to fight, you must fight and the demonstration is boosting the morale of the Muslims in a time of weakness, it is a form of creating a high profile for Islam; it is a form of support. It is a noble thing not something evil. The demonstration motivates the Muslims and it makes them aware about their Muslim brothers. The demonstration is a form of rejecting the evil, a form of commanding good and forbidding evil. That is exactly what the prophet (saw) did. So the demonstration is not something Bid’ah and it does have evidences and anybody who speaks about demonstrations must understand the reality of the demonstration.


2- EXAMPLES AMONG THE SALAF

We find further evidence in the incident when the Ayaat of disciplining the women were revealed, some men started to beat their wives and the women came out in a huge demonstration and complained that some men take advantage and beat their wives without fulfilling the conditions of the Ayaat. Moreover, Nuh (as) used to call the people day and night publicly in the open as well as going door to door privately; Muslims went to Abyssinia and took a stand together publicly in front of the King and the prophet consented to that. Also, there was a huge gathering and demonstration in the Bay'ah to the prophet (saw) under the tree, where all the Sahabah stood in support of the Muslims in opposition to aggression of the Quraish and in protest against their preventing the Muslims from making Hajj. Similarly Mu'awiyah ibn Abi Sufyan came out publicly with a large gathering of Muslims in protest against the killing of his cousin Uthman ibn Affan (ra) among his gathering was the mother of the believers Aisha (ra) was present.


3- AMONG THE SCHOLARS

Some people may complain 'what is the benefit?' However they should realise that the demonstration is not dispraised or prohibited and so if someone does not like it, they should remain silent and should not attack the people who do it. Often it is the case that some people only want to cover up their own cowardice and the fact that they never command good or forbid evil themselves but are still afraid that they will be arrested or called a terrorist, so they complain and condemn anybody else from the Muslims who show more courage and bravery than him. In fact we have not come across any Alim22 (scholar) claiming that demonstrations are Haram. Rather the Fatawaa permitting demonstrations are everywhere. Among them, Sheikh Abu Muhammad Al Maqdisi said that it is allowed and praised those who do them. Sheikh Salman Al Awdah said,

"We find nothing wrong with it; it is a form of condemning the evil ... and showing support for Muslims."

22 pl. Ulema’ (sing. ‘Alim): meaning the scholars who have knowledge about the sciences of the Qur’an, Hadith and the divine general evidences and can make Ijtihad (i.e. can exhaust utmost effort studying to extract the divine ruling.)


As long as it is free from anything Haram (e.g. whistling, singing etc), the original rules for these kinds of things is that it is permissible. Sheikh Ali Al Khudr also said, "Demonstrations are to come out collectively in an organised way for a particular objective; the original rules are that it is permissible. The Muslims are to other Muslims like a block, they support each other, it is a form of jihad, to call for jihad,

to command good and forbid evil. That gathering is a demonstration and it is the Sunnah of the Anbiyaa.”

And he also called it the means leading to the Waajib, Sheikh Ali said clearly that demonstrations are allowed and Sheikh Salman Al Awdah (may Allah guide him) also. If we go to all the Ulemaa, even those who we disagree with, they say that it is permitted. It is only some government scholars of Al Sa'ud, whom it suits to shout 'Haram!' if there is a demonstration against Al Sa'ud and yet they say that it is Halal or even Fardh if it was in favour of Al Sa’ud. However, those who say it is permissible are all found in the prisons of Tyrant Tawagheet23. Sheikh Sulayman Al

23 sing. Al Taghout (pl. Tawagheet); it is recorded in Tafseer Qurtubi and narrated by Qatada that Abdullah ibn Abbas said that “Al Taghout is anything that is worshipped instead of Allah, whether Ma’boud (worshipped by directing to it ritual acts instead of Allah), Mattbou’ (by being followed instead of Allah) or Mutaa’ (by being obeyed instead of Allah).” Anybody who allows himself to be


Alwaan is one of those imprisoned Shuyookh, who said publicly,

“It is permissible by the evidence that our Imam, Ahmed ibn Hanbal was put in prison, and the Ulemaa and Talabat ul Ilm came outside and that was the biggest demonstration, it was

the uprising of the Hanabilah to release him.” Some people like to speak about it from the angle of bringing benefit to the Muslim community; we can say, Allah (swt) says,

ين النصر فـعليكم وإن استنصروكم يف الد “if they seek your help in religion, it is your duty to help

them..."24 And the prophet (saw) said,

"Support your Muslim brother (verbally, financially, physically) whether oppressor or oppressed"

So supporting your Muslim brothers collectively, openly and publicly is allowed, is a duty and is beneficial and that is why ibn Taymiyyah in his time, saw the people demonstrate for his release from captivity and he wrote

worshipped is one of the heads of Taghout and that includes the one who rules or the one who judges by other than what Allah revealed and the people obey them instead of Allah. It is obligatory and the first pillar of Al Tawheed is to reject and distance ourselves from him and all other Tawagheet. See Kitabul Imaan or Mukhtasar Al Tawheed by Sheikh Omar Bakri Muhammad for more details. 24 Al Qur'an 8:72


that it reminded him of the demonstration of the Hanabilah for Imam Ahmed. Sheikh Muhammad ibn Abdul Wahhab with his students demonstrated publicly and gathered together ending with fighting, it is a form of jihad, a form carrying Da’wah25, a form of commanding good and forbidding evil; it is not Bid’ah. It was done by the prophet (saw) and done by the companions.

25 Al Da’wah: call or invitation; we are speaking here in particular about the obligatory duty of inviting people to Islam.


4- IMITATION OF KUFFAR AND BENEFITS OF DEMONSTRATIONS

It is not the case that “whatever the Kuffar do it becomes Haram in our Deen”; rather it is only what is part of their Deen that is Haram for us to do. Of course, the demonstrations involving women uncovered or dazzled is not allowed. Similarly those involving music or for a Haram reason, calling for UN resolutions are all prohibited. Demonstrating for the pope and his funeral is not allowed; demonstrations involving swearing or other Haram words are not allowed etc. But the demonstrations commanding good and forbidding the evil, highlighting the situation of the Muslim Ummah in front of the Kuffar supporting the Muslims is definitely allowed and there is a lot of benefit for the Muslims as well beside all these evidences. It creates awareness about the current situation because there is no other media, it is an alternative media; it reminds them about what they should do, it motivates those people who do nothing, it boosts the morale, it has a strategic outcome, it puts pressure in order for Muslims to interact. This type of support in the form of demonstrations will put pressure on the government; it is an opportunity as well for the Ulemaa to meet the masses and the masses to meet the Ulemaa, it is a form of demonstrating the Ilm


and that is why there is no single qualified Alim that ever forbade it. The benefit in demonstrations are a lot; seeing the Ulemaa on the streets is different than seeing them on satellite, and it will create anarchy for the tyrant regimes at the right time. It will train the Muslims to create anarchy for the Kuffar and Tawagheet; it is a way to let the enemy know that the Muslims are not sleeping. It shows the enemy that they are not fighting only a small group of Mujahideen rather they are fighting an entire Ummah; it will send signals to those oppressed that there is an Ummah that will not leave them, an Ummah that supports them. All the Ulemaa and Mujahideen spoke about it. Verily it is a good deed and will not go unrewarded, Allah (swt) says,

حوهلم من األعراب أن يـتخلفوا عن رسول ما كان ألهل المدينة ومن الله وال يـرغبوا بأنفسهم عن نـفسه ذلك بأنـهم ال يصيبـهم ظمأ وال نصب وال خممصة يف سبيل الله وال يطؤون موطئا يغيظ الكفار وال يـنالون من عدو نـيال إال كتب هلم به عمل صالح إن الله ال يضيع

أجر المحسنني


“Whenever they suffer from thirst or weariness or hunger in God's cause, and whenever they take any step which

confounds those who deny the truth, and whenever there comes to them from the enemy whatever may be destined for

them a good deed is recorded in their favour. Verily, God does not fail to requite the doers of good!”26

26 Al Qur'an 9:120

30 Are Demonstrations Beneficial?Chapter 3: What is Maslahah? Linguistically in the Arabic language the word Maslahah or Masaalih in plural comes from the root verb Salaha and means:

• Aslaha – to reconcile/fix • Salih – wealthy/rich – or good land • Salih al khater – a lot • Salih al ni’mah – a favour • Manfa'ah – benefit • Sulh - truce • Silm - peace • Maslahah al dhara’ib - tax department

So when we refer to Maslahah we are talking about something good, beneficial, useful, a blessing, something that brings order and advantage.


1- WHAT IS THE MOTIVE FOR STUDYING ABOUT MASAALIH?

There are three reasons why the Ulemaa talked about interest:

1) To understand what the intention is behind the Shari'ah

The aim is to worship Allah, but what about the intention of that worship, is there anything that our submission to Allah is trying to achieve?

2) To understand what the benefit is to the servant in this life from the Shari'ah

Allah (swt) did not reveal books and laws for us to live in difficulty, rather the instructions, commands and laws of Allah (swt) result in a better life for mankind with justice and tranquillity.

3) To understand what the benefit and the harm is

As the Islamic state expanded (al mamlaka dhaahira - the ever expanding kingdom) it encountered Greek philosophy, Indian culture and Roman ideas and people began to question the principles behind the Shari'ah and the Ulemaa began to question what the purpose of the Shari'ah was as a result.


So it is essential to discuss this matter deeply and draw upon the understanding of the prophet and his companions on the matter.


2- AL MASAALIH AL-MU'TABARAH – THE RECOGNISED INTEREST

This is defined as “The interest which the Legislator approved i.e. for which the

Legislator legislated the divine rules27.” In other words the legitimate benefit and interest which has been approved by Allah. Imam Shatibi (maaliki scholar) classified this type of benefit into 5 types that the entire Shari'ah has been revealed to establish:

a) Hifz al Deen – protection of the Deen This is the most important of all benefit and interest. That the Deen of Allah is preserved at all cost and the commands of Allah are obeyed and never disobeyed. Allah (swt) has legislated jihad in order to protect the Deen and expand the borders of the Islamic state. Allah (swt) says

ين كله لله فإن انتـهوا فإن الله نة ويكون الد وقاتلوهم حىت ال تكون فتـ مبا يـعملون بصري

27 Hukm Shari’i is the divine ruling and is defined as, “The address of the legislator to the responsible person in terms of request, choice or by circumstance.” i.e. either Fardh, Mandoub, Mubah, Makrouh or Haram.


"And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the

religion (worship) will all be for Allah Alone [in the whole of the world]. But if they cease (worshipping others besides

Allah), then certainly, Allah is All-Seer of what they do."28 Furthermore, capital punishment has been legislated for the one who apostates from Islam. The prophet Muhammad (saw) said, “Whoever changes his Deen - kill him.”

b) Hifz al Nafs – protection of life Allah has legislated rules to achieve the protection of life. That is why any harm, injury or killing has Diyyah (blood money) as compensation due. In fact there are over 30 different types of injuries requiring blood money specified in the Shari'ah. Additionally, Allah (swt) revealed Qisaas (life for a life) retaliation for murder,

الذين آمنوا كتب عليكم القصاص يف القتـلى احلر باحلر والعبد يا أيـها بالعبد واألنثى باألنثى فمن عفي له من أخيه شيء فاتـباع بالمعروف

ورمحة فمن اعتدى بـعد وأداء إليه بإحسان ذلك ختفيف من ربكم ذلك فـله عذاب أليم

28 Al Qur'an 8:39


O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free

for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the

relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have

a painful torment."29

c) Hifz al Aql – protection of the mind The Shari'ah protects the mind by prohibiting the belief in superstitions, imaginary fears, drugs, Alcohol and establishing Hudud (prescribed punishment) for the one who takes intoxicants. It is narrated in an-Nasaa'i on the authority of Anas bin Maalik that Muhammad (saw) had someone lashed 40 times with a slipper because he drank alcohol.

d) Hifz al 'Irdh – protection of the honour Allah legislated laws to govern the social life, interactions and systems of all people and protecting the relationships between men and women. These Shari'ah rules target the protection of lineage and honour by managing social and family life through marriage. 29 Al Qur'an 2:178


That is why Islam has laws to lash the one who fornicates and kill the adulterer and homosexual and to punish the one who accuses a person's honour without evidence. Allah (swt) says,

هما مئة جلدة وال تأخذكم ما الزانية والزاين فاجلدوا كل واحد منـفة يف دين الله إن كنتم تـؤمنون بالله واليـوم اآلخر وليشهد عذابـهما رأ

طائفة من المؤمنني

"The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you

believe in Allah and the Last Day. And let a party of the believers witness their punishment. (This punishment is for unmarried persons guilty of the above crime but if married

persons commit it, the punishment is to stone them to death, according to Allah's Law)."30

And,

والذين يـرمون المحصنات مث مل يأتوا بأربـعة شهداء فاجلدوهم مثانني الفاسقون جلدة وال تـقبـلوا هلم شهادة أبدا وأولئك هم

"And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Faasiqun (liars,

rebellious, disobedient to Allah)."31

e) Hifz al Maal – protection of the wealth

30 Al Qur'an 24:2 31 Al Qur'an 24:4


The Shari'ah governs the exchange and trade of wealth between the people to prevent people taking another's wealth without any right or by taking unfair advantage.

نكم بالباطل إال أن تكون يا أيـها الذين آمنوا ال تأكلوا أموالكم بـيـ جتارة عن تـراض منكم وال تـقتـلوا أنفسكم إن الله كان بكم رحيما

" O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one

another). Surely, Allah is Most Merciful to you."32 That is also why the Islamic law punishes those who hoard wealth, hold monopolies, deal in usury, gamble or steal. For example, Allah legislated the cutting of the hand of the thief,

والسارق والسارقة فاقطعوا أيديـهما جزاء مبا كسبا نكاال من الله والله عزيز حكيم

"Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they

committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise."33



3- AL MASAALIH AL MULGHAT - THE NULLIFIED / CANCELLED INTEREST

This is also known as the imaginary benefit or interest. “The benefit/interest that the Legislator has not recognised.”

In other words, when Allah (swt) has revealed rules that prevent you taking something that you may feel is beneficial to you rationally and emotionally, that is not in fact beneficial at all. Rather all benefit and interest is defined and decided by Allah alone according to the Shari'ah. An example of this is that the inheritance between men and women is different and we cannot differ with this divine rule for the sake of our own interest, even if we feel that times have changed and the women need more money because they have taken on new roles in the custom of the people. This type of so-called benefit is not be recognized by the Legislator: Rather anybody who disobeys the laws of Allah (swt) cannot hope to benefit from that, but only brings harm upon themselves even if they think they are doing good.

يوصيكم الله يف أوالدكم للذكر مثل حظ األنثـيـني فإن كن نساء فـوق وألبـويه لكل اثـنتـني فـلهن ثـلثا ما تـرك وإن كانت واحدة فـلها النصف


هما السدس مما تـرك إن كان له ولد فإن مل يكن له ولد وورثه واحد منـأبـواه فألمه الثـلث فإن كان له إخوة فألمه السدس من بـعد وصية

ا أو دين آ بآؤكم وأبناؤكم ال تدرون أيـهم أقـرب لكم نـفعا يوصي فريضة من الله إن الله كان عليما حكيما

"Allah commands you as regards your children's (inheritance); to the male, a portion equal to that of two

females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half.

For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only)

heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or

debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares)

are ordained by Allah. And Allah is Ever All-Knower, All-Wise."34

And Allah continues and says,

تلك حدود الله ومن يطع الله ورسوله يدخله جنات جتري من حتتها خالدين فيها وذلك الفوز العظيم األنـهار

ومن يـعص الله ورسوله ويـتـعد حدوده يدخله نارا خالدا فيها وله عذاب مهني

34 Al Qur'an 4:11


" These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and

His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide

therein, and that will be the great success. And whosoever disobeys Allah and His Messenger (Muhammad SAW), and

transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment."35

Moreover, Allah (swt) nullified the benefit gained from usury despite the claim of many that it is a form of trade and profit,

الربا ال يـقومون إال كما يـقوم الذي يـتخبطه الشيطان الذين يأكلون ا البـيع مثل الربا وأحل الله البـيع وحرم من المس ذلك بأنـهم قالوا إمن

ه ما سلف وأمره إىل الله الربا فمن جاءه موعظة من ربه فانتـهى فـل ومن عاد فأولـئك أصحاب النار هم فيها خالدون

"Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by

Shaytaan (Satan) leading him to insanity. That is because they say: "Trading is only like Ribaa (usury)," whereas Allah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa

(usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Ribaa (usury)], such are

the dwellers of the Fire - they will abide therein."36

35 Al Qur'an 4: 13-14 36 Al Qur'an 2:275


Any so called benefit gained by usury is nullified and rejected. Similarly the benefit achieved from gambling or alcohol is cancelled and nullified by the Shari'ah.


4- AL MASAALIH AL MURSALAH - THE UNMENTIONED BENEFIT

This term is used to refer to benefit and interest that can be achieved from something that Allah has not revealed any command or prohibition about. Linguistically in the Arabic language, Mursalah comes from the word rasala and it means: Mursal – unchained/without anyone carrying it Risaalah – letter Rasool - carrier Risaalah also means: Al-Khitab – speech Al-Marsool- letter Al-Kitaab – book Al-Darajah – higher degree Al Islam – the message Al Rasool also means: Al Malak- angle Al Sahl - easy Al Latif - soft Al Nabi – prophet Al Masaalih Mursalah is defined in the Shari'ah as:


“The interest for which the Legislator did not legislate a

specific evidence to recognise it or to nullify it.” This is a principle of Usul ul Fiqh37 adopted by Imam Maalik bin Anas. Mursal means to be untied or unrestricted, hence this is why it is associated with this principle. Al 'Izz bin Abdus Salam d.663H said, “If you study the aim of the Legislator you will find that it is based on bringing benefit and preventing harm (jalb al masaalih wa dari al mafaasid). Therefore, if you look at the totality of the Shari'ah we find that bringing the interest cannot be neglected nor can preventing the harm even if there is no specific text.” In other words he explained that even if no divine text specifically points to an action as a way to achieve benefit and prevent harm, you can appreciate that the whole purpose of the aim of the Legislator is to bring benefit and prevent harm. Al Masaalih al Mursalah is itself a principle that is not mentioned by specific divine evidences from the

37 Usul ul Fiqh is the foundations of jurisprudence, it is defined as, “The knowledge about the divine general evidences and the knowledge of general principles which leads to Al-Fiqh (jurisprudence, i.e. the rulings of Fardh, Haram, Mandoub etc).”


Qur'an38 and Sunnah39 and Ulemaa' differed about its use or application. Hanafi scholars did not refer to it as a general evidence (daleel ijmali) in Islam but utilise it in the form of the Hanafi principle of juristic preference (istihsaan). Imam Shafi'i did not recognise it at all rather he said that can come to the same conclusion by Qiyaas (analogy) and that nothing in the Shari'ah has been omitted, it is complete and perfect and there is no Maslahah not mentioned in the Deen of Islam. Imam Ahmed ibn Hanbal recognised Al Masaalih Al Mursalah while calling it Al Istidlaal.

38 Al Qur’an is the divine text to which the Muslims refer to, recite and memorise as an obligation in Islam, it is defined as follows, “The words of Allah (swt) which were revealed to his servant Muhammad (saw) in the Arabic language, which is worship when recited and written in the Uthmani script and transmitted by a Mutawaatir (multiple) chain.” It’s wording and meaning is from Allah and whoever denies, disagrees or contradicts it is a disbeliever, non-muslim and is punishable by the hellfire. 39 Al Sunnah has many meanings and is used in the Shari’ah in varying manners and various contexts, here we are speaking about the Sunnah as the second divine source of legislation, in this respect it is, “What has been attributed to the Messenger Muhammad (saw) specifically on what has never been mentioned in the Qur’an, rather has been mentioned by the Messenger as elaboration of the Qur’an.” More generally it is anything that is authentically “attributed to the Messenger Muhammad (saw) whether sayings, actions or consent or a description of the way he looks or his character or his biography whether before missionhood (i.e. bestowing of the prophethood at the age of 40) or after missionhood.” Please refer to the “Chapter 3: Al-Sunnah” of the book Ahl Al Sunnah Wal Jama’ah: their beliefs and qualities by Sheikh Omar Bakri Muhammad for more details and a full elaboration of Al Sunnah.


5- EVIDENCES USED TO SUPPORT AL MASAALIH AL MURSALAH

1) Scholars point to the fact that the Sahabah combined the Qur'an after the death of Muhammad (saw) while there was no request in the Wahi (Revelation40) to do so as an evidence to prove that we can seek the benefit that has not been mentioned. 2) Uthman ibn Affan copied the Mushaf four times and burnt the originals to remove the disputes and confusion spreading among those who didn't have knowledge. It is said that the motive to combine the Qur'an and make copies was only for interest, because they wanted to protect the Qur'an and they feared that the people would forget it. 3) It is narrated that Umar poured away diluted milk in order to prevent the people from being cheated41. It has been said that this is something he did for the sake of interest. 4) The Sahabah decided that if a group of people killed a person together to avoid liability of Qisaas, then all of them should be punished equally and will all be liable to

40 The revelation is of two and it cannot be anything else, it is either Qur’anic revelation (Al Wahi Al Qur’ani) or it is prophetic revelation (Al Wahi Al

Nabawi), i.e. it is the Qur’an and the Sunnah of Muhammad صلى اهللا عليه و سلم. 41 Hadith Mawqoof in Saheeh Bukhari, Saheeh Muslim, Sunan Tirmizi


be put to death. It has been said that this was for the public interest. 5) The following verse has also been quoted as an evidence for this as a general evidence,

وما أرسلناك إال رمحة للعالمني

"And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamin (mankind, Jinns and all that exists)."42 It is said that Mercy is benefit and a prevention of harm. 6) It is also narrated that Umar nominated six people on his deathbed to choose who would be Khalifah43 after him among themselves and ordered that they do not to leave his house before it was decided. This had not been done before. So it was quoted as an example of Masaalih Mursalah. 7) In the reign of Umar (ra), he also adopted the concept of census and financial recording from the Persians for the sake of benefit interest and also established prisons to prevent harm.

42 Al Qur'an 21:107 43 sing. Khalifah (pl. Khulafah), The Khalifah is the single ruler of all the Muslims as one body and rules them by Islam internally and externally, he has general authority over them and is the shield of all the Muslims whom fight from behind him, their cannot be two simultaneous Khulafah and the prophet (saw) ordered to strike the neck of the latter if two were to rise. It is prohibited to otherwise rise against the Khalifah unless he commits a clear cut Kufr (Al Kufr Al Bawah) e.g. if he implements a single clear Kufr law or legislates a new legislation instead of referring to the Qur’an.


8) Umar (ra) also combined the governors wealth with Bait al Maal including Amr bin al ‘Aas and Abu Hurayrah who were both ordered to give up their wealth to Bait ul Maal. 9) Uthman (ra) adopted another Adhaan for Salatul Jumu'ah for the sake of benefit for the large Jama'ah44.

44 Al Jama’ah has many meanings, among them is the Muslim Ummah united together as one unit under a single ruler (Khalifah), this is known as the big group, (Jama’atul Kubra) although here we are speaking about the small group (Jama’atul Sughra), which is a collective body of Muslims who gather together to fulfill a particular duty, appointing among them an Ameer (leader).


6- CONDITIONS OF AL MASAALIH AL MURSALAH BY IMAAM MAALIK BIN ANAS

Imam Maalik laid down four conditions for applying this as a general evidence in deriving Islamic rules:

1) The benefit must be compatible with the main aims of the Shari’ah. This means that the benefit must be part of achieving the recognised benefit (to protect the Deen, life, mind, honour and wealth) and it must not contradict any general evidence or detailed evidence.

2) It must be something which makes sense and is

intelligible

3) It must remove hardship such that if it is not adopted it would be hardship and he referred to the verse.

ين من حرج هو اجتباكم وما جعل عليكم يف الد

"He has chosen you, and has not laid upon you in religion any hardship ..."45

4) It must be a matter decided/adopted by the Khalifah to

be in the public interest - this is because the Khalifah's role is to remove disputes between the people.

45 Al Qur'an 22:78


7- OPINIONS ABOUT AL MASAALIH AL MURSALAH

Scholars have differed greatly regarding whether or not Masaalih Mursalah can be treated as a general evidence in Usul ul Fiqh or not and whether it can be used to derive Islamic rules in Ijtihad or not. The First group of Ulemaa' said: It is a general evidence (Daleel Ijmali) and we are obliged to act up on it, and to derive rules from it is acceptable. They said that we should consider the interest that has been verified to be mentioned in the divine text and then make analogy upon that. This opinion is adopted by Maaliki scholars, Hanbali scholars and some of the Hanafi and Shafi'i scholars adopt this. The Second group of Ulemaa' said: It is not a general evidence and it is prohibited to act upon it completely. Among those who took this position were the Dhaahiris who also rejected Qiyaas. Also Imam Shafi'i also rejected this as a general evidence but said that Qiyaas upon matters mentioned in the divine text is a general evidence.


The Third group of Ulemaa' said: Masaalih Mursalah is only a method of classification and is subjective to the type of interest in question. Some scholars laid down extra conditions before accepting the principle. For example Imam Ghazaali (d. 505H) laid down three conditions to take it:

1) The interest must be a matter of Dharooriyyah – a matter of one of the 5 reasons that the Shari'ah was legislated for i.e. protection of the Deen, life, mind, honour and wealth.

2) The interest must be Qat'iyyah – must be from a clear definite evidence

3) The interest must be Kuliyyah – that the benefit must be for the public interest not just for the benefit of an individual.

The Fourth group of Ulemaa' said: Al Masaalih Al Mursalah is acceptable only if it fits in with the recognised interest Al Masaalih al-Mu’tabarah – the recognised interest. Imam Juwayni said this though it is essentially rejecting the unmentioned interest and sticking to what was legislated by clear text.


8- CRITICISMS OF AL MASAALIH AL MURSALAH

Imam Shafi'i criticised and refuted the arguments supporting Masaalih Mursalah including the following points.

1) He said that an interest which does not have evidence from the Shari'ah is a type of desire and he compared this to Istihsaan. He pointed out that there is no Ta’seel - no foundation in the Qur'an and Sunnah in any Islamic rules derived in this way, therefore it is not revelation but desire.

2) He also said that no-one can claim that there is

recognised interest without text as that is like saying our Deen is not complete. Rather, Allah says in the Qur'an

اليـوم أكملت لكم دينكم وأمتمت عليكم نعميت ورضيت لكم اإلسالم دينا

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your

religion."46 And also

46 Al Qur'an 5:3


نا بك شهيدا عث يف كل أمة شهيدا عليهم من أنفسهم وجئـ ويـوم نـبـيانا لكل شيء وهدى ورمحة على هـؤالء ونـزلنا عليك الكتاب تبـ

وبشرى للمسلمني

" And We have sent down to you the Book (the Qur'an) as an exposition of everything, a guidance, a mercy, and glad tidings

for those who have submitted themselves (to Allah as Muslims)."47

3) Imam Shafi'i also said that If the Mujtahid fails to

find a evidence in a matter he cannot go to his own desire nor his own interest or benefit as Allah says in Surah Baqarah,

ر كتب عليكم القتال وهو كره لكم وعسى أن تكرهوا شيئا وهو خيـ م وأنتم ال تـعلمون لكم وعسى أن حتبوا شيئا وهو شر لكم والله يـعل

"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which

is bad for you. Allah knows but you do not know."48 and if the Mujtahid does not know what Allah mentioned about the matter (i.e. by his claim that there is some unmentioned interests),

فاسألوا أهل الذكر إن كنتم ال تـعلمون

بالبـيـنات والزبر وأنزلنا

47 Al Qur'an 16:89 48 Al Qur'an 2:216


"So ask of those who know the Scripture [learned men of the Taurat (Torah) and the Injeel (Gospel)], if you know not. With

clear signs and Books"49

4) He explained that we accept that Allah recognised some interests and nullified others, but general evidences (Daleel Ijmaali - for deriving rules) must to be based upon text.

5) Regarding the compilation of the Qur'an and the

burning of the Masaahif by Uthman (ra), Imam Shafi'i explained that there is not only scope for Qiyaas but these matters have Ijmaa' of the companions which is proof of a prevailing divine evidence that did not reach us.

6) Regarding the incident that Umar poured the

diluted milk, we have an example from the prophet Muhammad (saw) in which he found wet dates being sold by deception and so he threw them on the ground as a punishment. So this matter has evidence and is not a matter unmentioned.

7) Moreover Allah continuously commands us to

hold tight to the Qur'an and Sunnah and never to leave it for anything else,

49 Al Qur'an 16:43-44


أطيعوا الله وأطيعوا الرسول وأويل األمر منكم فإن يا أيـها الذين آمنوا تـنازعتم يف شيء فـردوه إىل الله والرسول إن كنتم تـؤمنون بالله واليـوم

ر وأحسن تأويال اآلخر ذلك خيـ

"O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in

authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in

Allah and in the Last Day. That is better and more suitable for final determination."50

In Saheeh Muslim, it is narrated by Aisha (ra) that the Messenger Muhammad (saw) said, “Whoever does an action not based on our teachings, it will rejected.”51

8) Furthermore, taking the concept of Al Masaalih

al Mursalah will make rules subjective to the people, time and place. Everyone will see their benefit and interest differently and have their own laws to suit their desires52.

50 Al Qur'an 4:59 51 Saheeh Muslim 52 Al Hawaa in Arabic means what you love and are inclined to, it is of two types, the praised Hawaa (that confirmed and permitted by the divine text) and the dispraised Hawaa (anything prohibited or opposing the divine text); this type of Hawaa is the greatest enemy to the revelation and is a Taghout for the one who follows it instead of Allah (swt) and the prophet (saw) said, “No one of you is a believer until his Hawaa is in accordance to what I have brought.”


In fact, it has been said that it is allowed to beat a suspect for the sake of obtaining a confession based on of Al Masaalih al Mursalah. Imam Shafi'i disagreed with this but many great scholars were lashed on the basis of this principle, including Imam Ahmed, Abu Hanifah and Ibn Taymiyyah.

م الظالمون ومن مل حيكم مبا أنزل الله فأولـئك ه

Allah says in the Qur'an, “Those who do not rule by what Allah has revealed in the Qur'an are the Dhaalimoon

(oppressors).”53 Failing to refer only to divine evidences will only result in oppression and injustice and never benefit or interest.

53 Al Qur'an 5:45

56 Are Demonstrations Beneficial?Chapter 4: Benefit of the Da’wah When we speak about the “benefit of the Da’wah”, we must appreciate that benefit and harm is normally considered and outweighed in areas of Mubaah i.e. permissible matters. In these permissible areas, we can use our own mind and assessment to decide what is most beneficial and better for us or what is easier and less hardship. But when we talk about the benefit of the Da’wah, which is a matter of duty and obligation, we need to define the reality - what is “the benefit of the Da’wah”? Allah (swt) says,

نس إال ليـعبدون وما خلقت اجلن واإل

ما أريد منـهم من رزق وما أريد أن يطعمون

إن الله هو الرزاق ذو القوة المتني “I did not create mankind and jinn except to worship me, no sustenance do I ever demand of them, nor do I demand that

they feed Me, verily Allah is the provider and the owner of all power.”54

54 Al Qur'an 51:56-58


This is a clear cut text that summarizes matters of Usul ul Deen. It defines the general and detailed objectives for all our actions: to worship Allah (swt) and to submit to Him with Tawheed55. Allah (swt) declared that He wants us to have this complete act and aim of Ibaadah throughout our entire life. That Ibaadah is the ultimate aim that He (swt) loves most and is pleased with most. And because of that purpose of Ibaadah, He (swt) created us. Allah (swt) does not need an aim or a reason, but he gave us an aim in our life and purpose for our creation: that is to submit to Allah, and we do not have any 'Ilaah' besides Him to worship. All the Anbiyaa’ called to one thing: to worship, follow and obey Allah (swt) exclusively. Note: We must combine all the evidences when we mention terms. The word Ilaah does not only mean Ma’bood, we must combine all the texts to understand these terms. There is a principle in the Shari’ah that

“Combining two evidences is better than ignoring one of them.”

55 Al Tawheed is to direct all forms of worship and ritual acts solely, directly and exclusively to Allah (swt) without to associate any partners with him; this includes to love, follow and obey Him exclusively and not to love or obey anyone besides Allah. Al Tawheed is the foundation and pillar of Islam. Without it nobody can be Muslim nor enter paradise and will rather be doomed in the hereafter whatever he had of other good deeds, similarly whoever dies with it will enter paradise as an inevitability; it has pillars and conditions, all of which must be fulfilled to retain and benefit from it and we will attempt to elaborate them ahead Inshaa Allah. See Kitabul Imaan or Mukhtasar Al Tawheed by Sheikh Omar Bakri Muhammad for more details.


Islam is total submission to Allah. All the Anbiyaa came with this message. Allah (swt) says,

ولقد بـعثـنا يف كل أمة رسوال أن اعبدوا الله واجتنبوا الطاغوت فمنـهم من هدى الله ومنـهم من حقت عليه الضاللة فسريوا يف األرض

فانظروا كيف كان عاقبة المكذبني “We sent to every nation a messenger calling people to

worship Allah (swt) and keep distance from Tag hoot. And among those [past generations] were people whom God graced

with His guidance, just as there was among them [many a one] who inevitably fell prey to grievous error: go, then, about the earth and behold what happened in the end to those who

gave the lie to the truth!”56 Allah (swt) says,

وما أرسلنا من قـبلك من رسول إال نوحي إليه أنه ال إله إال أنا فاعبدون

“We did not send before you a messenger except we revealed to him that there is none worthy of worship except me. Therefore

worship me”57 When you worship Allah (swt) exclusively, He is the only one entitled to say to you, ‘Follow on my behalf, my messengers’

56 Al Qur'an 16:36 57 Al Qur'an 21:25


We do not follow Muhammad (saw) because he is an Arab man from Makkah; we follow him because he was the messenger of Allah. That is why Allah (swt) only mentions the name Muhammad four times in the Qur’an, and every time he calls him the Messenger of Allah, otherwise he would always address him as the prophet or messenger “O Nabi ...” etc. It is foolish to be proud of being an Arab just because the prophet (saw) was an Arab or to think that Arabism is going to cause revival. This Ummah is one Ummah; it is not an Arabic Ummah but an Ummah of Tawheed. Allah (swt) says,

إن هذه أمتكم أمة واحدة وأنا ربكم فاعبدون “This Ummah of yours is one Ummah. Since I am the Lord of

you all: worship, then, Me [alone]!"58 Allah did not create us for the sake of seeking Maslahah (benefit for ourselves); he created us to fulfil the meaning of Ubudiyyah (exclusive worship for Allah). The benefit of the Da’wah is Tahqeeq al Tawheed, to achieve this Ubudiyyah, to achieve this Tawheed. The benefit of Da’wah is Tahqeeq ul Ubudiyyah, to make people subservient to Allah, to obey and worship Allah (swt) exclusively, to establish the exclusive worship to Allah i.e. to make Tawheed prevail. That is the only benefit of Da’wah – Izhaar ul Deen. 58 Al Qur'an 21:92


1- THE USUL OF THE BENEFIT OF THE DA’WAH

From the above evidences we can understand the first foundation of ‘Maslahah – Benefit’ in the Da’wah:

1- Al Ibaadah - Ifraadullah wahdahu bil Ibaadah, This is the first benefit of the Da’wah, for Allah to be exclusively worshipped, followed and obeyed.

We repeat these verses detailing exclusive worship as the purpose of our creation again and again but when we talk about the Da’wah, we start to disconnect the Da’wah from that aim and objective. Allah (swt) is Al Aleem Al Khabeer, he knows best what is good for the Da’wah and what is bad for the Da’wah, and it is not up to us to make Takleef and accountability for ourselves - because we are not legislators. Allah (swt) says,

وال يشرك يف حكمه أحدا“Allah does not take partners in his legislation anybody.”59

That is the purpose of the creation and the purpose of the Da’wah, this can never be compromised or contradict for the sake of benefitting it.

2- Al-Mutaaba’ah – Ifraadu al rasooli bil mutaaba’ah, the oneness of the messenger in following his example.

59 Al Qur'an 18:26


If you want to fulfil the Ibaadah, you must worship Allah (swt) exclusively, and if you want to fulfil that Ibaadah you must also follow the messenger Muhammad (saw) alone. We cannot follow anyone else. We do not look to the Sahabah, Mu’az ibn Jabal, Mus’ab ibn Umayr or any other companion except to look at whether the prophet (saw) consented to what they did as an example to follow.

3- Al Ikhlaas – Sincerity. It must be exclusively targeting the pleasure of Allah.

There is no harm in classifying these Usul or classifying the Ahkaam with elaboration, beyond what other scholars have done previously. This is permissible and is better to help people understand, especially matters that are confused and controversial. We must worship Allah (swt) by what He has legislated not by what we innovate. Allah (swt) says,

لوكم أيكم لعزيز عمال وهو ا أحسن الذي خلق الموت واحلياة ليبـ الغفور

“...to test you to see which of you are best in actions”60 Al-Fudhayl bin Iyaad said, ‘[that is] The most sincere deed and the most correct deed [Akhlasu wa aswabu]”

60 Al Qur'an 67:2


Because if it was sincere but not correct, it will not be a good deed and if it was correct but not sincere then it was not a good deed either, if they were both sincere and correct, it is a good deed even if performed by someone deviant from Ahl Al Sunnah Wal Jama’ah61. Allah (swt) says,

فاتبعوين حيببكم الله ويـغفر لكم ذنوبكم والله قل إن كنتم حتبون الله غفور رحيم

‘Say: If you love Allah, then follow me, he will love you and forgive your sins, Allah is All Forgiving and All Merciful.”62

So the Maqsad (objective) of this Walaa’ to Islam, is out of sincere love and devotion to Allah (swt). The deeds must be done sincerely for the sake of Allah and must be following the Sunnah of the messenger (saw) in order for it to be accepted. Allah wants us to be allied to the Deen of Islam, to believe on it, to embrace it, support it and support the people who believe in Islam. That is

61 It is recorded in Tafseer Al Tabari and Ibn Kathir that Abdullah ibn Abbas said regarding the verse of Surah ale-Imraan, 3: 106 “On the Day of Judgement, some peoples faces will be bright, and others will be dark” that “Those whose faces will be bright will be Ahl us-Sunnah wal Jama’ah, and those whose faces will be dark will be Ahl Al Bid’ah wal Firqah.” Ahl Sunnah Wal Jama’ah is a sect, it is the saved sect which the prophet (saw) mentioned in the hadith and it is specifically the prophet (saw) and his companions and the way in which they believed in their Aqeedah (belief) and all other aspects of the Deen (religion). It is narrated by Abdullah ibn Amru and recorded in Al Tirmidhi, Hadith No. 2565, that the prophet (saw) said, my Ummah will divide into 73 sects, all of them will be in the hellfire, and one of them will be in paradise.” We asked “Which one is saved?” The Prophet (saw) said, “The one that is with me and my Companions.” see the book Ahl Al Sunnah Wal Jama’ah: their beliefs and qualities by Sheikh Omar Bakri Muhammad for more details. 62 Al Qur'an 3:31


Muwalaaat to Islam and its people. There is no way to follow Islam by detaching it from the divine text. Allah (swt) says,

ن ربـهم بالغداة والعشي يريدون وجهه ما عليك وال تطرد الذين يدعو من حسام من شيء وما من حسابك عليهم من شيء فـتطردهم

(6:52) فـتكون من الظالمني

“Do not throw out those who worship your lord day and need to please him you are not accountable for them in anything nor

they are accountable to you in anything, if you turn them away you will be an oppressor.”63

Sa’d ibn Abi Waqqas narrated that the Mushrikeen64 said to the prophet (saw) to throw out 6 Muslims that had been with them in the gathering, in order for those Mushrikeen to stay and listen to the prophet (saw), that was because they didn’t like for those 6 weak Muslims to think they could sit or talk with those nobles. He narrated that he, Abdur Rahman ibn Awf, Bilal ibn Rabah and Abdullah ibn Mas’ood and 2 others, for whom he did not remember the names, were present. So the messenger (saw) had a situation where he had a chance to invite the Mushrikeen to Islam by throwing out 6 Muslims from the Majlis temporarily. So Allah revealed the ayah65 forbidding him from throwing them out, denounce them or reject them.

63 Al Qur'an 6:52 64 The one who commits Shirk is called the Mushrik (pl. Mushrikeen). 65 Ayah (pl. Ayat): verse of the Qur’an


Imam Qurtubi said about this, that the prophet (saw) was inclined and keen for them to embrace Islam as they were chiefs of entire tribes who would follow them into Islam, however they did not want to listen to him (saw) unless those six companions left the Majlis. So the benefit for the ‘Da’wah’ is to ask his companions to leave the gathering temporarily for the sake of giving Da’wah. Allah revealed this ayah forbidding them from doing what he had considered doing. There is no doubt that those chiefs and tribes entering Islam would be a great benefit for the Ummah in a practical or worldly sense but the prophet (saw) did not do that. Those who think that they are very clever and wise would have taken this offer for the benefit of the Da’wah. But this benefit of the Da’wah is not acceptable and Allah declared that it is oppression.


2- THE TRUE MASLAHAH (BENEFIT) OF THE DA’WAH

Two principles we should therefore look at to understand the real meaning of the benefit of the Da’wah are as follows:

1- Hifz ul Deen - On this basis he rejected to send his companions out.

2- Holding firm to the Shari’ah – this is by itself the real Maslahah of the Deen.

This is not like the false principle – “wherever there is benefit it will be acceptable in the Shari’ah”. The correct principle is ‘Wherever there is Shari’ah, there is benefit (Maslahah)’. We can understand this principle from two angles. Allah (swt) set up the aim of obeying this Shari’ah as being to worship Him (swt). That is a test from Allah that he made as a responsibility (Takleef) upon us. Hence the one who can make things a duty, responsibility, obligations and accountability is Al Mukallif, and Al Mukallif is only Allah (swt), the Mukallaf (the one who is burdened with Takleef) is Abdullah – the slave of Allah. His Lord - Al Rabb is Allah and Al Marboob (the one is the servant of the Lord) is Abdullah. Hence we say Al Mukallaf is Abdun Marboob (a slave with a Lord over him), whereas Al Mukallif is Rabbun Ma’bood


(Lord who is worshipped). This ultimately means that human beings can never make things a duty, obligation, sin, responsibility upon themselves or on others, that is solely the role of Allah (swt) without any partners.

3- HOLDING FIRM TO THE SHARI’AH IS THE ESSENCE OF THE MASLAHAH

Holding firm to the Shari’ah is the essence of the Maslahah, whenever you hold to the Shari’ah: that is the Maslahah – benefit and the interest. Moreover, the main aim of the Shari’ah is to preserve the Deen, to preserve the life, the wealth, the honour and the mind. You can never preserve the Deen unless you abide by the Shari’ah. That is because Allah did not legislate this Deen except for us to act upon it, and he is testing us with the Takleef, in order for us to be responsible for everything we say and do, and we will be accountable for that based on his commands.

So the real benefit of the Da’wah is to respond to the Lord, to obey Him (swt) and hold firm to His Shari’ah. Holding firm to the Shari’ah is the head and foundation of the benefit (Maslahah). There is no way to look to any interest that contradicts the Shari’ah or making things permissible or prohibited, which the Shari’ah did not legislate, even if you think it is beneficial.


This is the foundation of Islam and its purpose, to achieve the ultimate aim of worshipping Allah (swt). Allah (swt) created us to follow his commands, not to care about what the Kuffar think. Allah (swt) says,

ين كله ولو هو الذي أرسل رسو له باهلدى ودين احلق ليظهره على الد (9:33) كره المشركون

“He is the one who sent the messenger with the guidance and the Deen of truth to dominate with it over every other Deen,

even though the Mushrikeen hate it.”66 Allah (swt) says,

وما كان لمؤمن وال مؤمنة إذا قضى الله ورسوله أمرا أن يكون هلم اخليـرة من أمرهم ومن يـعص الله ورسوله فـقد ضل ضالال مبينا

“It is not allowed for the believing men or women after Allah and his messenger have decreed/decided/obliged/ordered any

matter, for them to have any choice/option in the matter. And whoever disobeys Allah and His messenger has been

misguided a severe misguidance.”67 We do everything the way Allah has decided, even the way we approach our wives, how we clean ourselves in the toilet, we cannot have any choice in the matter, we must submit to the command, way and example obliged upon us in the Qur’an and Sunnah.

66 Al Qur'an 9:33 67 Al Qur'an 33:36


Imam al Qurtubi, ibn Katheer, Shawkaani etc all explained that this ayah is general in all the affairs of the believers, that whenever Allah and His messenger have decreed a matter, the believers have no choice in it. Allah (swt) says,

نـهم مث ال جيدوا يف فال وربك ال يـؤمنون حىت حي كموك فيما شجر بـيـ (4:65) أنفسهم حرجا مما قضيت ويسلموا تسليما

“But no, by your Lord! They do not [really] believe unless they make you [O Prophet] a judge of all on which they

disagree among themselves, and then find in their hearts no bar to an acceptance of your decision and give themselves up

[to it] in utter self-surrender.”68 Now people think that for the benefit of the Da’wah, we should leave the Da’wah, stop calling publicly, and stop criticizing the Deen of the Kuffar. Where was the benefit of the Da’wah for Ja’far to recite to the Najashi in front of the envoy of Quraish who had already complained that the Muslims call Isa (as) a slave, verses that call him the slave of Allah? For the ‘benefit of the Da’wah’, he could have spoken about his being a messenger of Allah, the word of Allah and similar. Where was the benefit for him in refusing to bow in front of the Najashi? Allah (swt) says,

68 Al Qur'an 4:65


ر سبيل ومن يشاقق الرسول من بـعد ما تـ له اهلدى ويـتبع غيـ بـني (4:115) المؤمنني نـوله ما تـوىل ونصله جهنم وساءت مصريا

“Whoever contradicts the messenger after the guidance has reached him and follows a path different than the believers,

Allah will keep them on that path and throw them in hellfire and that is the worst destination.”69

And,

نكم كدعاء بـعضكم بـعضا قد يـعلم الله ال جتعلوا دعاء الرسول بـيـين خيالفون عن أمره أن الذين يـتسللون منكم لواذا فـليحذر الذ

نة أو يصيبـهم عذاب أليم (24:63) تصيبـهم فتـ“Do not regard the Apostles summons to you [in the same light] as a summons of one of you to another: God is indeed

aware of those of you who would withdraw surreptitiously: so let those who would go against His bidding beware, lest a

[bitter] trial befall them [in this world] or grievous suffering befall them [in the life to come].”70

Allah (swt) says,

موا بـني يد ي الله ورسوله واتـقوا الله إن الله يا أيـها الذين آمنوا ال تـقديع عليم مس

69 Al Qur'an 4:115 70 Al Qur'an 24:63


يا أيـها الذين آمنوا ال تـرفـعوا أصواتكم فـوق صوت النيب وال جتهروا له م ال تشعرون بالقول كجهر بـعضكم لبـعض أن حتبط أعمالكم وأنت

‘O you who believe! Do not precede Allah and his messenger but remain conscious of God: for, verily, God is all-hearing, all-knowing! O you who have attained to faith! Do not raise your voices above the voice of the Prophet, and neither speak loudly to him, as you would speak loudly to one another, lest all your [good] deeds come to nought without your perceiving

it.”71 The one who stands firm to the Shari’ah will have Maslahah in the Dunya (this life) and in the hereafter. In the Dunya, Allah will give him victory and in the hereafter Allah will give him Jannah (paradise) and if he dies as Shaheed or Siddeeq in that process, he will have the greatest victory of all. Allah (swt) says,

للمتقني ذلك الكتاب ال ريب فيه هدى “This book without doubt is guidance for al-Muttaqeen”72

And,

يا أيـها الناس قد جاءتكم موعظة من ربكم وشفاء لما يف الصدور وهدى ورمحة للمؤمنني

71 Al Qur'an 49:1-2 72 Al Qur'an 2:2


“O Mankind! There has come to you a preaching (the Qur’an) as a cure for whatever is in the chests and as a guidance and a

mercy for the believers.”73 And the prophet (saw) said,

“Whoever among you lives a long time, will see many differences, so follow my Sunnah and the Sunnah of the rightly guided successors (Note: this is not talking about

only the first four Caliphs, but the successors in conveying the Deen i.e. all the Sahabah), hold to them

with your back teeth.” And the prophet (saw) said, ‘I left nothing that could make you closer to Jannah and

distant from the hellfire except that I have mentioned it to you and I left nothing that could make you closer to

hellfire and distant from the Jannah except that I have forbidden you.’

So what Maslahah could be left unmentioned after this? This Deen has been made so comprehensive and pure that it does not need anything else to benefit it or improve it. The Salaf said, “All of the Shari’ah is Maslahah, the Shari’ah prevents harm and brings benefit.”

73 Al Qur'an 10:57


We do not accept Maslahah in our Usul, however even those who accepted it from the Ulemaa’ of the past, only accepted it in the way described above. On the other hand, the one who seeks Maslahah in a corrupted way is a man of doubt and conjecture; they are those who start to say that if the Shari’ah does not bring them Maslahah in the Dunya, they claim that the Shari’ah must be changed. Let them answer the question, ‘Are you more knowledgeable or is Allah?’ Allah (swt) says,

وب واألسباط كانوا أم تـقولون إن إبـراهيم وإمساعيل وإسحـق ويـعق هودا أو نصارى قل أأنتم أعلم أم الله ومن أظلم ممن كتم شهادة

(2:140) عنده من الله وما الله بغافل عما تـعملون

"Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?" Say: "Do

you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by

God? Yet God is not unmindful of what you do.”74

ر كتب عليكم القتال وهو كره لكم وعسى أن تكرهوا شيئا وهو خيـ لكم وعسى أن حتبوا شيئا وهو شر لكم والله يـعلم وأنتم ال تـعلمون

(2:216)

74 Al Qur'an 2:140


“Fighting is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for

you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.”75

Verily, this is the rejected Maslahah: to change what Allah has ordered for us.

ا حنن مصلحون وإذا قيل هلم ال تـفسدوا يف األرض قالوا إمن

أال إنـهم هم المفسدون ولـكن ال يشعرون “And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things! Oh,

verily, it is they, they who are spreading corruption but they perceive it not?"76

The Deen is completed and nobody can put the Masaalih forward as a source of legislation in this Deen to change or bring a choice in what Allah and His Messenger have already decided and informed us about.

75 Al Qur'an 2:216 76 Al Qur'an 2:11-12

74 Are Demonstrations Beneficial?Chapter 5: Benefits of Demonstrations Bearing in mind that which has been discussed in the previous chapters of this book, we can appreciate the following:

• Benefit, Interest and harm are defined by the Shari'ah and cannot be derived rationally or from desires

• Achieving benefit and removing harm is the objective of the Shari'ah and can only be achieved by fulfilling the commands of the Shari'ah and avoiding its prohibitions

• Fulfilling whatever Allah has commanded achieves Maslahah (benefit) and leaving it contains no Maslahah.

• Disobeying any of Allah's commands can never have Maslahah or remove harm.

• Demonstrations in their own right are permissible styles and means as long as the objective of it is to fulfil commands of Allah (swt) and are free from any prohibitions.

Therefore we need to investigate the aims and reality of a particular demonstration to appreciate whether there is


any Maslahah benefit in it or not i.e. whether it fulfils any of the commands of Allah (swt) or not. We can find that an Islamic demonstration or protest could potentially contain the following benefits / commands of Allah - if so, then it is clearly a beneficial demonstration.


1- JIHAD OF THE TONGUE

Demonstrations and protests are often used as a peaceful method of showing dissatisfaction with ruling government policies, however it is also a good opportunity to make a public call for Jihad in the way of Allah and to fight the jihad of the tongue. The prophet (saw) said, "Make jihad (fight) against the Mushrikeen with your wealth, your bodies and your tongues"77 Demonstrations are an opportunity to fight the jihad by the tongue in ways that may well be difficult or impossible using other means. This is because it provides an environment that takes advantage of the strength of numbers and co-operation, including the following duties commanded by Allah (swt):

(i) Calling for or declaring jihad When there is a lot of discussion and talk about the solution to our problems in the Muslim world, especially regarding the occupation of Muslim lands, great prominence and emphasis is given to the opinions of politicians, UN resolutions, Arab leagues, peace plans, democratic elections, interim governments, peacekeeping forces and similar man-made inventions

77 Narrated by Abu Dawood, 2504; classed as saheeh by al-Albaani in Saheeh Abi Dawood


but little voice is ever given to the solution and guidance found in the Qur'an and Sunnah. Demonstrations are an effective means to force the voice of Islam to prominence and declare the Islamic solution to our problems and conflicts. That is Jihad in the way of Allah. Allah (swt) says,

وما لكم ال تـقاتلون يف سبيل الله والمستضعفني من الرجال والنساء الظامل أهلها والولدان الذين يـقولون ربـنا أخرجنا من هـذه القرية

واجعل لنا من لدنك وليا واجعل لنا من لدنك نصريا "And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue

us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one

who will help."78

(ii) Supporting the Deen by calling for it to prevail

ينصركم ويـثبت أقدامكم الله نصروا يا أيـها الذين آمنوا إن ت

"O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm."79

(iii) Motivating the believers to jihad



نـفسك وحرض المؤمنني عسى الله فـقاتل يف سبيل الله ال تكلف إال أن يكف بأس الذين كفروا والله أشد بأسا وأشد تنكيال

"Then fight (O Muhammad SAW) in the Cause of Allah, you are not tasked (held responsible) except for yourself, and incite

the believers (to fight along with you), it may be that Allah will restrain the evil might of the disbelievers. And Allah is

Stronger in Might and Stronger in punishing."80 and,

منكم عشرون يا أيـها النيب حرض المؤمنني على القتال إن يكن صابرون يـغلبوا مئتـني وإن يكن منكم مئة يـغلبوا ألفا من الذين كفروا

بأنـهم قـوم ال يـفقهون "O Prophet (Muhammad SAW)! Urge the believers to fight. If

there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast

persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not

understand."81

(iv) Emboldening the Mujahideen, giving them comfort and encouragement when facing a larger enemy



إذ يريكهم الله يف منامك قليال ولو أراكهم كثريا لفشلتم ولتـنازعتم يف (8:43) األمر ولـكن الله سلم إنه عليم بذات الصدور

“(And remember) when Allah showed them to you as few in your (i.e. Muhammad's SAW) dream, if He had shown them to you as many, you would surely have been discouraged, and

you would surely have disputed in making a decision. But Allah saved (you). Certainly, He is the All-Knower of what is

in the breasts."82

فـلما فصل طالوت باجلنود قال إن الله مبتليكم بنـهر فمن شرب منه فـليس مين ومن مل يطعمه فإنه مين إال من اغتـرف غرفة بيده فشربوا

هم فـلما جاوزه هو والذين آمنوا معه قالوا ال طاقة لنا منه إال قليال منـاليـوم جبالوت وجنوده قال الذين يظنون أنـهم مالقو الله كم من فئة

الله مع الصابرين قليلة غلبت فئة كثرية بإذن الله و

82 Al Qur'an 8:43


"Then when Talut (Saul) set out with the army, he said: "Verily! Allah will try you by a river. So whoever drinks

thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had

crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allah's Leave?" And Allah is with As-Sabirin

(the patient ones, etc.)."83

(v) showing support for the Mujahideen Allah (swt) says,

وجاهدوا بأمواهلم وأنفسهم يف سبيل الله إن الذين آمنوا وهاجروا والذين آووا ونصروا أولـئك بـعضهم أولياء بـعض والذين آمنوا ومل م يـهاجروا ما لكم من واليتهم من شيء حىت يـهاجروا وإن استنصروك

نـهم ميثاق والله مبا نكم وبـيـ ين فـعليكم النصر إال على قـوم بـيـ يف الد تـعملون بصري

83 Al Qur'an 2:249


“Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of

Allah as well as those who gave (them) asylum and help, - these are (all) allies to one another. And as to those who

believed but did not emigrate (to you O Muhammad SAW), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them

except against a people with whom you have a treaty of mutual alliance, and Allah is the All- Seer of what you do."84

And the prophet (saw) said,

"Support your Muslim brother (verbally, financially, physically) whether oppressor or oppressed"

(vi) declaring allegiance to the Ummah

هون والمؤمنون والمؤمنات بـعضهم أولياء بـعض يأمرون بالمعروف ويـنـعن المنكر ويقيمون الصالة ويـؤتون الزكاة ويطيعون الله ورسوله

أولـئك سيـرمحهم الله إن الله عزيز حكيم

84 Al Qur'an 8:72


"The believers, men and women, are Awliyaa' (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma'roof (i.e. Islamic Monotheism and all that

Islam orders one to do), and forbid (people) from Al- Munkar85 (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give

the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All- Mighty, All-Wise."86

ه هم الغالبون ومن يـتـول الله ورسوله والذين آمنوا فإن حزب الل "And whosoever takes Allah, His Messenger, and those who

have believed, as Protectors, then the party of Allah will be the victorious."87

(vii) Declaring rejection of the enemies of the

Ummah There is a massive effort by the enemies of Islam to win the hearts and minds of Muslims to support and help their war against Islam (which they name as "a war on terror"), demonstrations and protests provide a good opportunity to declare the rejection of this alliance and allegiance and show your rejection of them.

أعتدنا إنا أولياء دوين من عبادي يـتخذوا أن كفروا الذين أفحسب نـزال للكافرين جهنم

85 sing. Munkar pl. Munkaraat - anything that Allah has forbidden. 86 Al Qur'an 9:71 87 Al Qur'an 5:56


"Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Isa (Jesus), son of

Maryam (Mary), etc.] as Awliyaa' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an

entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism)."88

تـتخذوا عدوي وعدوكم أولياء تـلقون إليهم يا أيـها الذين آمنوا ال بالمودة وقد كفروا مبا جاءكم من احلق خيرجون الرسول وإياكم أن

رضايت تـؤمنوا بالله ربكم إن كنتم خرجتم جهادا يف سبيلي وابتغاء م تسرون إليهم بالمودة وأنا أعلم مبا أخفيتم وما أعلنتم ومن يـفعله

منكم فـقد ضل سواء السبيل "O you who believe! Take not My enemies and your enemies

(i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur'an, and Muhammad SAW), and have driven out the Messenger (Muhammad SAW) and yourselves (from your

homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good

Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone

(far) astray, (away) from the Straight Path."89

88 Al Qur'an 18: 102 89 Al Qur'an 60:1


(viii) forbidding the enemy

Muslims have a role in the jihad to warn the enemy and forbid them from fighting Muslims, prohibiting them strongly and fiercely, warning them of the consequences of entering a war against Islam the way Allah revealed warnings to them in the Qur'an.

و من كان عدوا لله ومآلئكته ورسله وجربيل وميكال فإن الله عد للكافرين

"Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an

enemy to the disbelievers."90

ا جزاء الذين حياربون الله ورسوله ويسعون يف األ رض فسادا أن إمنيـقتـلوا أو يصلبوا أو تـقطع أيديهم وأرجلهم من خالف أو ينفوا من

نـيا وهلم يف اآلخرة عذاب عظيم األرض ذلك هلم خزي يف الد"The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in

the Hereafter."91



إن الذين يكفرون بآيات الله ويـقتـلون النبيني بغري حق ويـقتـلون الذين ) 3:21( يأمرون بالقسط من الناس فـبشرهم بعذاب أليم

"Verily! Those who disbelieve in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and kill the Prophets without right, and kill those men who order just

dealings, ... announce to them a painful torment."92

(ix) forbidding the hypocrites from helping the enemy

المنافقني بأن هلم عذابا أليمابشر

الذين يـتخذون الكافرين أولياء من دون المؤمنني أيـبتـغون عندهم العزة يعا فإن العزة لله مج

"Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for Awliyaa'

(protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah

belongs all honour, power and glory."93

(x) demoralising the enemy

ألهل المدينة ومن حوهلم من األعراب أن يـتخلفوا عن رسول ما كان الله وال يـرغبوا بأنفسهم عن نـفسه ذلك بأنـهم ال يصيبـهم ظمأ وال

92 Al Qur'an 3:21 93 Al Qur'an 4:138-139


ا يغيظ الكفار وال نصب وال خممصة يف سبيل الله وال يطؤون موطئ يـنالون من عدو نـيال إال كتب هلم به عمل صالح إن الله ال يضيع

أجر المحسنني

“It does not behove the people of the [Prophet's] City and the Bedouin [who live] around them to hold back from following God's Apostle, or to care for their own selves more than for him -for, whenever they suffer from thirst or weariness or

hunger in God's cause, and whenever they take any step which confounds/demoralises those who deny the truth, and

whenever there comes to them from the enemy whatever may be destined for them -[whenever anything thereof comes to pass,,] a good deed is recorded in their favour. Verily, God

does not fail to requite the doers of good!”94

(xi) frustrating the enemy While the Muslims were resting on the top of Mount Uhud after the battle, the leader of the Quraish, Abu Sufyan, called out to them,

94 Al Qur'an 9:120


“May Hubal be most glorious.” This was a celebratory cry and a taunt at the Muslims who were already feeling low at the

turn of events. The Prophet (peace be upon him) commanded Umar (may Allah be pleased with him) to defiantly respond, “Allah is the Most High, the Most Glorious.” Abu Sufyan

continued to challenge the Muslims shouting out, “We have Uzza and you have no Uzza.” Again, the Prophet (peace be upon him) urged Umar (may Allah be pleased with him) to

respond with a superior statement, “Allah is our Protector and you have no Protector.” Abu Sufyan’s next statement

indicates that the positivity of the Muslims was wearing him down and was forced to try and show equivalence, “A day for

a day. For you is Badr and to us is Uhud.” The Prophet’s (peace be upon him) response that “It is not equal. Our dead

are in Paradise and your dead are in Hellfire!”

(xii) angering the enemy

نـهم تـراهم حممد رسول الله والذين معه أشداء على الكفار رمحاء بـيـركعا سجدا يـبتـغون فضال من الله ورضوانا سيماهم يف وجوههم من

جنيل كزرع أخرج أثر السجود ذلك مثـلهم يف التـوراة ومثـلهم يف اإلشطأه فآزره فاستـغلظ فاستـوى على سوقه يـعجب الزراع ليغيظ م

ا الكفار وعد الله الذين آمنوا وعملوا الصاحلات منـهم مغفرة وأجر عظيما


"Muhammad (SAW) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His)

Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then

becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all

those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do

righteous good deeds, forgiveness and a mighty reward (i.e. Paradise)."95

لقوكم هاأنتم أوالء حتبونـهم وال حيبونكم وتـؤمنون بالكتاب كله وإذا قالوا آمنا وإذا خلوا عضوا عليكم األنامل من الغيظ قل موتوا بغيظكم

إن الله عليم بذات الصدور

95 Al Qur'an 48:29


“Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the

Taurat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Qur'an]. And when they meet you, they say, "We believe". But when they are alone, they bite the tips of

their fingers at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).

"96

(xiii) Psychologically weakening the enemy The prophet (saw) said to Hassan bin Thaabit: “Fight them with your tongue O Hassan! it is harder on them

than arrows on their chests.”

(xiv) De-motivating the Kuffar from fighting Muslims

While the disbelievers are calling upon Muslims to justify their wars and condemn their enemies from Muslims, anybody who responds for some worldly gains or salaries serves as motivation for soldiers fighting against Islam and demoralisation for Muslims. By coming out publically in solidarity and unity with their enemies, the disbelievers are the ones to be de-motivated and suffer a loss in will to fight, especially if this call comes from those living among them as neighbours and citizens. 96 Al Qur'an 3:119


ألنتم أشد رهبة يف صدورهم من الله ذلك بأنـهم قـوم ال يـفقهون “Nay, [O believers,] you arouse in their bosoms a fear more intense than [even their fear of] God: this, because they are

people who fail to grasp the truth.”97

(xv) striking fear in the hearts of the enemy The prophet (saw) said, “I have been given 5 no prophet was given before me: ... I have been given victory by (Ru’b) Fear from one month’s travelling

distance."98 Allah (swt) says,

وأنزل الذين ظاهروهم من أهل الكتاب من صياصيهم وقذف يف قـلوم الرعب فريقا تـقتـلون وتأسرون فريقا

"And those of the People of the Book who aided them - Allah did take them down from their strongholds and cast terror into

their hearts. (So that) some ye slew, and some ye made prisoners."99

هو الذي أخرج الذين كفروا من أهل الكتاب من ديارهم ألول احلشر تـهم حصونـهم من الله فأتاهم الله ما ظننتم أن خيرجوا وظنوا أنـهم مانع

97 Al Qur'an 59:13 98 Saheeh Bukhari and Saheeh Muslim 99 Al Qur'an 33:26


من حيث مل حيتسبوا وقذف يف قـلوم الرعب خيربون بـيوتـهم بأيديهم وأيدي المؤمنني فاعتربوا يا أويل األبصار

"It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces).

Little did ye think that they would get out: And they thought that their fortresses would defend them from Allah. But the

(Wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the

hands of the Believers, take warning, then, O ye with eyes (to see)!"100

(xvi) condemning their crimes

It is narrated upon the authority of Abdullah Ibn Umar (ra) that the Prophet Muhammad (saw) said:

“If you see my Ummah afraid to say to the oppressors, ‘You are oppressors’ Allah will desert them."101

(xvii) raising awareness for jihad and conflicts so the believers are never unprepared.

It is the wish of the enemy to catch us unguarded and unaware, public and open demonstrations is an excellent way to remind the Muslims that they are in a state of conflict and war, that they must be ready for the struggle and that the enemy is trying to harm them, 100 Al Qur'an 59:2 101 Al-Hakim, Al-Tabarani and Musnad Imam Ahmed


وإذا كنت فيهم فأقمت هلم الصالة فـلتـقم طآئفة منـهم معك وليأخذوا أسلحتـهم فإذا سجدوا فـليكونوا من ورآئكم ولتأت طآئفة

خذوا حذرهم وأسلحتـهم ود الذين أخرى مل يصلوا فـليصلوا معك وليأ لة كفروا لو تـغفلون عن أسلحتكم وأمتعتكم فـيميلون عليكم ميـ

واحدة وال جناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أسلحتكم وخذوا حذركم إن الله أعد للكافرين عذابا مهيناأن تضعوا

“Thus, when thou art among the believers and about to lead them in prayer, let [only] part of them stand up with thee, retaining their arms. Then, after they have finished their

prayer, let them provide you cover while another group, who have not yet prayed, shall come forward and pray with thee,

being fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be

wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully

prepared against danger. Verily, God has readied shameful suffering for all who deny the truth!”102

(xviii) Embarrassing the Kufr regimes

There is no doubt that the real enemy among the Kufr regimes is not the civilians and individuals but the rulers, leaders, politicians and their soldiers. Although

102 Al Qur'an 4:102


all of the enemy nations are considered as one body, Allah (swt) ordered us to focus on the authorities and leaders of these disbelieving nations. This can only be done in a public statement or action that will reach the masses and openly challenge the authority and integrity of the leadership. This is especially so when the media continuously publishes propaganda against Islam and in favour of wars against it. Demonstrations are an opportunity to display open contempt for the authority and embarrass the ruling regimes both by exposing their faults and crimes and also be exposing their weakness and opposition among their citizens.

ة وإن نكثو ا أميانـهم من بـعد عهدهم وطعنوا يف دينكم فـقاتلوا أئم الكفر إنـهم ال أميان هلم لعلهم ينتـهون

"But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you)

the leaders of disbelief (chiefs of Quraish - pagans of Makkah) - for surely their oaths are nothing to them - so that they may

stop (evil actions)."103

103 Al Qur'an 9:12


2- COMMANDING GOOD

Allah (swt) says,

هون عن ولتكن منكم أمة يدعون إىل اخلري ويأمرون بالمعروف ويـنـ المنكر وأولـئك هم المفلحون

"Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'roof (i.e. Islamic

Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that

Islam has forbidden). And it is they who are the successful."104

(i) Raising awareness for the forgotten duty The cause (Sabab) of commanding good (Ma'roof) to become Fardh upon the people is the absence of that Ma'roof. The fact that our reality nowadays is that people have neglected and forgotten many duties that Allah has commanded us and have become busy in worldly pursuits and even sins, innovations, Kufr and man-made laws. Demonstrations give us an opportunity to create awareness for these lost duties including Jihad, Khilafah, Hudud, Hijrah105, Da'wah and other vital obligations.

104 Al Qur'an 3:104 105 Hijrah is emigration, it is obligatory in Islam to emigrate from the place where you are unable to fulfill your obligations to Allah to the place where you can do so.


Allah (swt) ordered us to warn people and order them to do the good deeds, not to remain silent,

قم فأنذر , يا أيـها المدثر

“O Al Mudathir, rise and warn (command good and forbid evil).”106

(ii) Reminds the believers

There is no doubt that the mankind forgets and needs to be reminded, even when people are aware of forgotten duties, their Imaan could weaken and they could become busy and forget their role and duties. There is no doubt that demonstrations can remind the people of what Allah has revealed and that will always benefit the believers, even if they already know the ruling,

ر فإن الذكرى تنفع المؤمين وذك "And remind (by preaching the Qur'an, O Muhammad SAW)

for verily, the reminding benefits the believers."107

(iii) Encouraging Muslims to rise for Islam Allah (swt) requests the believers to rise up and defend his Deen, to be protectors of his laws and limits. This is not easy in a world overrun by man-made laws and

106 Al-Qur’an, Surah Al Mudathir, 74 : 1-2 107 Al Qur'an 51:55


oppressive tyrants, but demonstrations pushes and encourages people to be vanguards of Islam, defending the Deen from their own frontier.

العابدون احلامدون السائحون الراكعون الساجدون اآلمرون التائبون بالمعروف والناهون عن المنكر واحلافظون حلدود الله وبشر المؤمنني “Those that turn (to Allah) in repentance: that serve Him and praise Him; that wander in devotion to the cause of Allah; that bow down and prostrate themselves in prayer; that command

good and forbid evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers.”108

Nu'man bin Basheer narrated that the prophet (saw) said, "The example of the one who stands for the Deen of Allah and

the one who has left it are like the people in a boat, some of whom occupy the upper deck and some occupy the lower deck. Whenever those in the lower deck need water, they have to go

to the upper deck to retrieve it. So some of them said, ‘why don’t we make a hole in our deck so we do not harm the people of the upper deck?’ If the people do not stop them, they will all

fall and be failures, but if they stop them they will all be saved"109

(iv) Taking Muslims away from Dunya

distractions to think about Islam 108 Al-Qur’an, Surah Al Tauba, 9: 112 109 Saheeh al-Bukhari


أهلاكم التكاثـر

حىت زرمت المقابر

كال سوف تـعلمون

مث كال سوف تـعلمون

تـعلمون علم اليقيكال لو

لتـرون اجلحيم

مث لتـرونـها عني اليقني

مث لتسألن يـومئذ عن النعيم "The mutual rivalry for piling up of worldly things diverts you, Until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of

piling up, you would not have occupied yourselves in worldly things) Verily, You shall see the blazing Fire (Hell)! And

again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in

this world)!"110

(v) Encourages people to the Truth (Haq)

والعصر

110 Al Qur'an, Surah Takathur


نسان لفي خسر إن اإل

ات وتـواصوا باحلق وتـواصوا بالصب إال الذين آمنوا وعملوا الصاحل

"By Al-'Asr (the time). Verily! Man is in loss, Except those who believe (in Islamic Monotheism) and do righteous good

deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'roof which Allah has ordained, and abstain from all kinds of sins and evil

deeds (Al-Munkar which Allah has forbidden), and recommend one another to patience (for the sufferings, harms,

and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad,

etc.)."111

(vi) Encourages people to have perseverance (Sabr)

إال الذين آمنوا وعملوا الصاحلات وتـواصوا باحلق وتـواصوا بالصب "... and recommend one another to perseverance (in the face of

sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic

Monotheism or Jihad, etc.)."112

(vii) Proclaiming openly what Allah has revealed

Allah (swt) ordered us to,

111 Al Qur'an Surah Asr 112 Al Qur'an 103:3


فاصدع مبا تـؤمر وأعرض عن المشركني ناك المستـهزئني إنا كفيـ

“Proclaim publicly what you have been ordered and turn away from the Mushrikeen, Allah is sufficient against those who

mock you.”113 (viii) Encouraging Muslims to be concerned

for the affairs of the Ummah

The Prophet (saw) was narrated to have said in a Hadith114 narrated by Abu Musa (ra): “The example of the unity of the Muslims is like the example of a single structure, its parts strengthening and supporting

one another”115 And, "You see the believers as regards their being merciful among themselves and showing love among themselves and being

kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness

(insomnia) and fever with it,"116

113 Al-Qur’an, Surah Al Hijr, 15: 94-95 114 pl. Ahadith (sing. Hadith): reports transmitted through chains of narrators, usually mentioned about reports concerning the sayings, actions or consent of the prophet (saw) or his companions. 115 Saheeh al-Bukhaari and Saheeh al-Muslim 116 Saheeh al-Bukhari


3- FORBIDDING EVIL

(i) Raising awareness about the problem

instead of ignoring it The cause of forbidding evil to be compulsory is the presence of the Munkar. Nowadays the evil and sin is widespread and is widely ignored by the people. Ignoring the evil in this way will lead to the destruction of the people and the punishment of Allah.

نة ال تصينب الذين ظلموا منكم خآصة واعلموا أن الله شديد واتـقوا فتـ قاب الع

“And fear tumult or oppression, which affects not in particular (only) those of you who do wrong: and know that

Allah is strict in punishment.” 117 Verily if we consent to the sinners around us we are not free from punishment even if we ourselves refrain from the sin, Imam Qurtubi said:

117 Al-Qur’an, Surah Al Anfal, 8: 25


“Allah (swt) says “Nobody will be accounted because of the sin of another”118, when the Munkar prevails among the

people, it becomes Fardh upon anyone who sees it to change it; if all of them are silent, (then) all of them are sinful; one because he did it, one because he consented to it and one

because he is silent, they are all the same.”119 Allah (swt) says,

الذين كفروا من بين إسرائيل على لسان داوود وعيسى ابن مرمي لعن كانوا ال يـتـناهون عن منكر فـعلوه , ذلك مبا عصوا وكانوا يـعتدون

لبئس ما كانوا يـفعلون “The curse upon the disbelievers from Bani Israel120, who were cursed by Dawood, and Isa, ibn Maryam because they used to disobey Allah, and transgressed, they used not to forbid one another from the Munkar that they used to do, vile is what

they used to do.” 121

(ii) Exposing the hypocrites who are happy with the Munkar

118 Al-Qur’an, Surah Al An’am, 6: 164 119 Tafseer al Qurtubi 120 Children of Israel: Israel is one of the names of the prophet Ya’qub (as) and so the Jews are often referred to as Bani Israel 121 Al-Qur’an, Surah Al Ma’idah, 5: 78-79


هون عن المنافقون والمنافقات بـعضهم من بـعض يأمرون بالمنكر ويـنـالمعروف ويـقبضون أيديـهم نسوا الله فـنسيـهم إن المنافقني هم

الفاسقون "The hypocrites, men and women, are from one another, they

enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islam has forbidden), and forbid

(people) from Al-Ma'roof (i.e. Islamic Monotheism and all that Islam orders one to do), and they close their hands [from

giving (spending in Allah's Cause) alms, etc.]. They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Faasiqun (rebellious, disobedient to

Allah)."122

(iii) forbidding the evil The prophet (saw) said,

“By the one who my soul is in His hand, clearly you must command the Ma'roof, and you must forbid the Munkar or otherwise Allah will send upon you a punishment, and you

will supplicate and ask to him and he will not respond to you.” (… the Hadith continues and he (saw) quotes the above Ayah)

122 Al Qur'an 9:67


لعن الذين كفروا من بين إسرائيل على لسان داوود وعيسى ابن مرمي كانوا ال يـتـناهون عن منكر فـعلوه , ذلك مبا عصوا وكانوا يـعتدون

لون لبئس ما كانوا يـفع

“The curse upon the disbelievers from Bani Israel, who were cursed by Dawood, and Isa ibn Maryam because they used to disobey Allah, and transgressed, they used not to forbid one another from the Munkar that they used to do, vile is what

they used to do.123” 124

(iv) Making the ones doing evil feel bad and think about changing

The prophet (saw) used to address people indirectly by making public speeches saying "What is the matter with some people that they drink alcohol?" rather than naming the person and humiliating them. So demonstrations are a way to strongly condemn crimes and sins and allowing others committing crimes to reflect on their actions and change without to be name or humiliated directly. It will also make them feel shame if he is seen committing the crime in the future because of the public nature of demonstrations condemning evil, while the majority of media promote and glamorise sins and transgression nowadays. 123 Al-Qur’an, Surah Al Ma’idah, 5: 78-79 124 Sunan Al Tirmidhi


(v) Countering propaganda

Non-Muslims and those who imitate them are active in their efforts to distort reality, change Islam and encourage Muslims to leave the upright Islamic values and integrate with western ideas and morals. Allah (swt) says,

اب يـردوكم يا أيـها الذين آمنـوا إن تطيعوا فريقا من الذين أوتوا الكت بـعد إميانكم كافرين

وكيف تكفرون وأنتم تـتـلى عليكم آيات الله وفيكم رسوله ومن يـعتصم بالله فـقد هدي إىل صراط مستقيم

تـقاته وال متوتن إال وأنتم مسلمون يا أيـها الذين آمنوا اتـقوا الله حق

“O you who have attained to faith! If you pay heed to some of those to whom revelation was vouchsafed aforetime, they

might cause you to renounce the truth after you have come to believe [in it]. And how could you deny the truth when it is

unto you that God's messages are being conveyed, and it is in your midst that His Apostle lives? But he who holds fast unto God has already been guided onto a straight way. O you who

have attained to faith! Be conscious of God with all the consciousness that is due to Him, and do not allow death to

overtake you ere you have surrendered yourselves unto Him.”125

125 Al Qur'an 3:100-102


Demonstrations are a an opportunity to oppose this propaganda and present the truth to the people without compromise or distortion. For example, when the Quraish spread news about a raid by Muslims during the sacred months, they took advantage of this to spread propaganda against Islam and justify their crimes, wars and military actions against the Muslims - much like the western propaganda uses Jihad against occupation of Muslim lands to justify their crimes and war against Islam, Allah (swt) refuted them with revelation:

يسألونك عن الشهر احلرام قتال فيه قل قتال فيه كبري وصد ن سبيل الله وكفر به والمسجد احلرام وإخراج أهله منه أكبـر ع

نة أكبـر من القتل وال يـزالون يـقاتلونكم حىت عند الله والفتـعن دينه يـردوكم عن دينكم إن استطاعوا ومن يـرتدد منكم

نـيا واآلخرة فـيمت وهو كافر فأولـئك حبطت أعماهلم يف الد وأولـئك أصحاب النار هم فيها خالدون


"They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in

the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque126, and

drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no

fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein."127

126 Masjid ul Haram: The main Masjid in Makkah within which is the Ka’bah towards which all Muslims face during their Salah. 127 Al Qur'an 2:217


4- SPEAKING A WORD OF TRUTH IN FRONT OF A TYRANT RULER

There is no doubt that speaking the truth in front of tyrant rulers, whether in demonstrations or otherwise, can lead to retaliation by the tyrant governments and even killing and murdering of protestors. However this type of 'harm' is nullified by the Shari'ah and will never be a cause of abandoning or prohibiting this duty. Rather it is a form of jihad, As reported by Abdullah ibn Mas'ood in Saheeh Muslim that the prophet (saw) said, “There is no Nabi that Allah sent before me, except that he had from his Ummah supporters and companions who follow his traditions and obey his order, and there will always be after them successors who differ with those who were before them, they will say what they do not do and they will do what they have not been ordered. Whoever struggles against them with his hand is a believer and whoever struggles against them with his tongue is a believer and whoever struggles against them with his heart is a believer and there is no atom of Imaan after that.”128 And Allah (swt) nullified all the harm that could occur as a result of Jihad affirming that it is beneficial even if you suffer retaliation,

128 Saheeh Muslim


وال قل إن كان آباؤكم وأبـنآؤكم وإخوانكم وأزواجكم وعشريتكم وأم اقـتـرفـتموها وجتارة ختشون كسادها ومساكن تـرضونـها أحب إليكم من

الله ورسوله وجهاد يف سبيله فـتـربصوا حىت يأيت الله بأمره والله ال يـهدي القوم الفاسقي

"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight ... are dearer to you than Allah and His Messenger,

and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Faasiqun (the rebellious, disobedient

to Allah)."129

(i) Breaking the silence about the tyranny of the rulers

Allah (swt) says:

تـركنوا إىل الذين ظلموا فـتمسكم النار وما لكم من دون الله من وال ,أولياء مث ال تنصرون

“And incline not to those who do wrong or the Fire will touch you; and ye have no protectors other than Allah nor shall ye be

helped.” 130

129 Al Qur'an 9:24 130 Al-Qur’an, Surah Hud, 11: 113-117


(ii) Speak a word of truth that the ruler will

actually hear The prophet (saw) was asked,

"What is the greatest jihad?" he replied "A word of truth in front of a Tyrant ruler."131

and he said, "The master of martyrs is Hamza and the one who said a word

of truth to a tyrant ruler and was killed for it."132

(iii) Forcing the rulers to listen instead of ignoring (al-akhez bil yadd)

The prophet (saw) said:

“The first defection that occurred among Bani Israel that we must be careful of is that there would be a man who was

among another who was engaged in Munkar, and he said to him “Fear Allah” but the next day he did not stop to sit with him, eat with him and speak with him. Surely, by Allah, you must command good and forbid evil, and you must take the

hand of the Zalim (oppressor). And expose him (from all directions) and force him to follow the truth.”133

131 Musnad Imam Ahmed 132 al-Haakim 133 Hadith Saheeh, Abu Dawood, Musnad Imam Ahmad


5- SUPPORTING MUSLIMS

Supporting and solidarity with Muslims is a duty in Islam and part of the brotherhood of Islam. Allah (swt) says

إن الذين آمنوا وهاجروا وجاهدوا بأمواهلم وأنفسهم يف سبيل الله والذين آووا ونصروا أولـئك بـعضهم أولياء بـعض والذين آمنوا ومل

هم من شيء حىت يـهاجروا وإن استنصروكم يـهاجروا ما لكم من واليت نـهم ميثاق والله مبا نكم وبـيـ ين فـعليكم النصر إال على قـوم بـيـ يف الد

تـعملون بصري “Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of

Allah, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, you owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people

with whom you have a treaty of mutual alliance. And (remember) Allah sees all that you do.”134

(i) Raising voices to support them

Abu Hurairah (ra) narrated that the Prophet (ra) said: 134 al-Qur’an, Surah al-Anfaal, 8: 72


"The believer is a mirror for the believer, and the believer is the brother of the believer. He safeguards his property for him and

defends him from behind."135

(ii) Calling others to support them Demonstrations allow your call to support Muslims reach a wider audience such that other people who may be in a stronger position to help might hear your call and be encouraged to rise up in defence of the Muslims.

(iii) Showing the Kuffar we support them The disbelievers might also hear your call and be deterred from their aggression because of your display of solidarity, moreover that will anger and frustrate them. Allah (swt) says,

أولياء يا أيـها الذين آمنوا ال تـتخذوا اليـهود والنصارى أولياء بـعضهم هم إن الله ال يـهدي القوم الظالمي م منكم فإنه منـ بـعض ومن يـتـوهل

فـتـرى الذين يف قـلوم مرض يسارعون فيهم يـقولون خنشى أن تصيبـنا أو أمر من عنده فـيصبحوا على ما دآئرة فـعسى الله أن يأيت بالفتح

أسروا يف أنـفسهم نادمني

135 Sunan Abu Dawood and al-Bukhari in Adab al-Mufrad


م إنـهم ويـقول الذين آمنوا أهـؤالء الذين أقسموا بالله جهد أميا لمعكم حبطت أعماهلم فأصبحوا خاسرين

أيـها الذين آمنوا من يـرتد منكم عن دينه فسوف يأيت الله بقوم يا حيبـهم وحيبونه أذلة على المؤمنني أعزة على الكافرين جياهدون يف

ضل الله يـؤتيه من يشاء والله سبيل الله وال خيافون لومة آلئم ذلك ف واسع عليم


"O you who believe! Take not the Jews and the Christians as Awliyaa' (friends, protectors, helpers, etc.), they are but

Awliyaa' to one another. And if any amongst you takes them as Awliyaa', then surely he is one of them. Verily, Allah

guides not those people who are the Zalimun (polytheists and wrong-doers and unjust). And you see those in whose hearts

there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall

us." Perhaps Allah may bring a victory or a decision according to His Will. Then they will become regretful for what they have been keeping as a secret in themselves. And those who believe will say: "Are these the men (hypocrites)

who swore their strongest oaths by Allah that they were with you (Muslims)?" All that they did has been in vain (because of their hypocrisy), and they have become the losers. O you who

believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He

bestows on whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."136

136 Al Qur'an 5:51-54


6- DECLARING WALAA (LOVE AND ALLIANCE) FOR BELIEVERS

Indeed the Walaa' and Baraa'137 - Love and Hate for the sake of Allah is supposed to be in its origin, apparent and displayed. Demonstrations are an opportunity to display our love and unity with Muslims far away from us, whom we may never meet or contact in any other way.

(i) declaring love and mercy towards Muslims

ومن يـتـول الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون "And whosoever takes Allah, His Messenger, and those who

have believed, as Protectors, then the party of Allah will be the victorious."138

نـهم حممد رسول الله والذين معه أشداء على الكفار رمحاء بـيـ

137 Baraa’, meaning disassociation and disavowal composes all forms breaking relationship and distancing ourselves, in this case from the Munkar (we must also have Baraa’ from all Taghout, Shirk and their people); it combines full hatred, animosity, keeping distance from, desertion, declining to help, disrespect, putting down, rejecting to ally with, rejecting to support etc – all this is obligatory for the Muslim to hold in his heart, sayings and actions against all the Tawagheet, Shirk, Kufr, Munkar, Kuffar, Mushrikeen etc. 138 Al Qur'an 5:56


"Muhammad (SAW) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful

among themselves."139

(ii) Declaring alliance and humbleness towards Muslims

يا أيـها الذين آمنوا من يـرتد منكم عن دينه فسوف يأيت الله بقوم حيبـهم وحيبونه أذلة على المؤمنني أعزة على الكافرين جياهدون يف

آلئم ذلك فضل الله يـؤتيه من يشاء والله سبيل الله وال خيافون لومة واسع عليم

" O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He

will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the

Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures' needs, All-

Knower."140

(iii) Declaring allegiance to Allah and His Deen and distinguishing yourself from the allegiance to Taghoot

There is a theme among all nations ruled by man-made law encouraging Muslims to be patriotic, to declare

139 Al Qur'an 48:29 140 Al Qur'an 5: 54


allegiance to their nations, flags, kings, queens, presidents, constitutions etc. However allegiance is only for Allah exclusively and this should be apparent and clear to the Kuffar.

الله ويل الذين آمنوا خيرجهم من الظلمات إىل النـور والذين كفروا جونـهم من النور إىل الظلمات أولـئك أصحاب أوليآؤهم الطاغوت خير

النار هم فيها خالدون "Allah is the Wali (Protector or Guardian) of those who

believe. He brings them out from darkness into light. But as for those who disbelieve, their Awliyaa (supporters and

helpers) are Taghoot [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the

dwellers of the Fire, and they will abide therein forever."141

141 Al Qur'an 2:257


7- DECLARING BARAA’ FROM THE KUFFAR

Love and hate for the sake of Allah is a foundation of Islam. The prophet (saw) said,

"The strongest knot of Imaan is to love for the sake of Allah and to hate for the sake of Allah."142

(i) Highlighting the enemies of Islam and

declaring Baraa’ah from them

يا أيـها الذين آمنوا ال تـتخذوا عدوي وعدوكم أولياء تـلقون إليهم بالمودة وقد كفروا مبا جاءكم من احلق خيرجون الرسول وإياكم أن

هادا يف سبيلي وابتغاء مرضايت تـؤمنوا بالله ربكم إن كنتم خرجتم ج تسرون إليهم بالمودة وأنا أعلم مبا أخفيتم وما أعلنتم ومن يـفعله

منكم فـقد ضل سواء السبيل

142 Saheeh al-Bukhari


"O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing

affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur'an, and Muhammad SAW), and have driven out the Messenger (Muhammad SAW) and yourselves (from your

homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good

Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone

(far) astray, (away) from the Straight Path."143

(ii) Declaring Baraa'ah from their laws and commands

Demonstrations are a way of distinguishing ourselves from the laws and commands of the disbelievers and refuting the false notion that we should obey their laws,

هلم اهلدى الشيطان إن الذين ارتدوا على أدبارهم من بـعد ما تـبـني لى هلم سول هلم وأم

ذلك بأنـهم قالوا للذين كرهوا ما نـزل الله سنطيعكم يف بـعض األمر والله يـعلم إسرارهم

143 Al Qur'an 60:1


“Those who turn back as apostates after Guidance was clearly shown to them, - the Evil One has instigated them and busied them up with false hopes. This, because they said to those who

hate what Allah has revealed, "We will obey you in part of (this) matter"; but Allah knows their (inner) secrets.”144

(iii) Declaring Baraa'ah and animosity

toward Taghoot Allah (swt) said:

فإنـهم عدو يل , أنتم وآباؤكم األقدمون , قال أفـرأيـتم ما كنتم تـعبدون إال رب العالمني

“He said: “Do you see now that which you worship, you and your fathers before you? For they are enemies to me except the

Lord of the Worlds”145

(iv) Declaring Kufr in Taghoot Allah (swt) said:

الرشد من الغي فمن يكفر بالطاغوت ين قد تـبـني ال إكراه يف الديع ويـؤمن بالله فـقد استمسك بالعروة الوثـقى ال انفصام هل ا والله مس

عليم

144 Al Qur'an 47: 25-26 145 Al Qur'an 26: 75-77


“There is no compulsion in the Deen, the right path has become distinct from the wrong path, whoever rejects Taghoot,

and believes in Allah, he has got a firm hold of the most trustworthy handhold that will never break, and Allah is the

All hearing, all knowing.”146

(v) Warning others to distance themselves from the Taghoot

Allah (swt) said:

ولقد بـعثـنا يف كل أمة رسوال أن اعبدوا الله واجتنبوا الطاغوت فمنـهم حقت عليه الضاللة فسريوا يف األرض من هدى الله ومنـهم من

فانظروا كيف كان عاقبة المكذبني “And verily we have sent among every Ummah a Messenger

(proclaiming): “Worship Allah (alone), and keep distance from Taghoot.” Then of them were some whom Allah guided and of

them were some upon whom the straying was justified. So travel through the land and see what was the end of those who

denied.”147

(vi) Prevailing animosity and hatred for them Allah (swt) said:

146 Al Qur'an 2: 256 147 Al Qur'an 16:36


إبـراهيم والذين معه إذ قالوا لقومهم إنا قد كانت لكم أسوة حسنة يف نكم نـنا وبـيـ بـراء منكم ومما تـعبدون من دون الله كفرنا بكم وبدا بـيـ

العداوة والبـغضاء أبدا حىت تـؤمنوا بالله وحده “Indeed there has been an excellent example for you in Ibrahim

and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allah:

we have rejected you, and there has started between us and you hostility and hatred forever until you believe in Allah

alone.” …”148

148 Al Qur'an 60: 4


8- PREVAILING THE DEEN

Hamad Ibn Atiq (d1301AH) said: “Here the issue of one living his Deen openly will be mentioned. Most people fall into a great mistake by deeming that one can live with the Mushrik and Murtad (apostate society) if he can

utter the Kalimah149 of Shahadah, pray his 5 daily prayers, if he is not prohibited to go to the Masjid and the Jama'ah. As known, Kufr has types and divisions. Some of these had been mentioned in the previous pages. Each Kafir group has a wide spread type of Kufr during their own era. Without rejecting all of these wide spread types of Kufr a Muslim will not be living his Din. While declaring the enmity towards the Kuffar openly, the Muslim individual must cut his relations with them. If the society which he lives in is in Shirk, the duty of a Muslim is declaring Tawheed openly before them, prohibiting them from Shirk while making the necessary warning keeping distant from them.

149 The Kalima is the word to which one testifies in order to enter into the fold of Islam, it reads Laa ilaaha illallah Muhammadan Rasulullah meaning that “There is none worthy to be worshipped, obeyed or followed in truth except for Allah and that Muhammad (saw) is the Messenger of Allah.” The Sahabah used to repeat it many times everyday and used to teach others to do the same out of fear from making Kufr or Shirk in Allah, in case we became Kafir without to know – this is particularly pertinent advice nowadays when many people do not even know what Kufr or Shirk is! Verily it is one of the signs of the hour mentioned by the prophet (saw) that people will wake up Muslim and go to bed Kafir, highlighting the ease in which we may become disbelievers without to know.


If the society which he is in, is a society of Kufr which rejects the prophethood, what must be done in such situation is to openly state that Rasulullah150 (sallallaahu alayhi wa sallam) is a messenger of Allah (subhanahu wa ta'ala) and it is necessary to submit to him. If their Kufr is abandoning Salah, (the duty should be) while praying Salah in the society commanding them to pray Salah. If they are in Kufr due to showing friendship towards the Mushrik and submitting to them, (he) should show enmity towards them and cut ties with them. In summary: Unless an individual lives his Din openly with the Kuffar he lives with, until he cuts his relationship with them he will not be considered to be living his Din. It is because it is a must for him to keep distant from things which may cause his Kufr while openly establishing his enmity towards them. For this reason the Mushrik would say the following regarding Rasulullah (sallallaahu alayhi wa sallam): “He condemns our religion, mocks our intellect, talks against our deities.!” Allah (azza wa jall) commands:

150 i.e. Messenger of Allah


قل يا أيـها الناس إن كنتم يف شك من ديين فال أعبد الذين تـعبدون من دون الله ولـكن أعبد الله الذي يـتـوفاكم وأمرت أن أكون من

المؤمنني ين حنيفا وال تكونن من المشركيوأ ن أقم وجهك للد

وال تدع من دون الله ما ال ينفعك وال يضرك فإن فـعلت فإنك إذا من الظالمي

“Say: O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship, other than Allah! But I

worship Allah; Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers. And further

(thus): set thy face towards religion with true piety, and never in any wise be of the Unbelievers; Nor call on any, other than Allah; Such will neither profit thee nor hurt thee: if thou dost,

behold! thou shall certainly be of those who do wrong.”151 Allah (subhanahu wa ta'ala) commanded Rasulullah (sallallaahu alayhi wa sallam) to say: “O People! If you have doubts regarding the Din I am upon, know that I am distant from the false religion which you are upon, I have no connections with your religion. It is because my Rabb commanded me to be among the Mu'minun and turn away from the Mushrik.” Allah (Jalla Jalaluhu) commands:

151 Al Qur'an 10:104-106


قل يا أيـها الكافرون ال أعبد ما تـعبدون

وال أنتم عابدون ما أعبد وال أنا عابد ما عبدمت

وال أنتم عابدون ما أعبد لكم دينكم ويل دين

“Say: O ye that reject Faith! I worship not that which ye worship, Nor will ye worship that which I worship. And I will

not worship that which ye have been wont to worship, Nor will ye worship that which I worship. To you be your Way,

and to me mine.”152 Allah (subhanahu wa ta'ala) commanded Rasulullah (sallallaahu alayhi wa sallam) to declare: I have no connections with the religion which you are still upon. I am distant from that religion. You too are distant from the religion which I am upon. Here the main point which is implied is: declaring their (the Mushrik) being upon Kufr. Being distant from the Kuffar and their religion should be openly mentioned. Whoever submits to Rasulullah (sallallaahu alayhi wa sallam), must utter this. His revealing his Din openly is bound upon this act. The Sahabah of Rasulullah

152 Al Qur'an 109:1-6


(sallallaahu alayhi wa sallam) had been subjected to torture and Zulm by the Mushrikeen due to acting according this. For this reason Rasulullah (sallallaahu alayhi wa sallam) gave permission to his companions to make Hijrah to Abyssinia. If there was a permit153 regarding being silent towards the Mushrikeen, he (sallallaahu alayhi wa sallam) would not have commanded them to make Hijrah to a place which they have no knowledge of. As it is mentioned in the sources of Siyar; when the people of Yamama became Murtad, Khalid Ibn Waleed (radiyallahu anh) sent them 200 riders as banner bearer and commanded them stating: Catch whoever among the people you come across. The riders caught 23 people with Makkah. When Makkah reached Khalid, he told him: O Khalid! You also know that I went to Rasulullah (sallallaahu alayhi wa sallam) when he was alive and I gave Bay'ah and today I am still upon the same thing I was upon yesterday. Musaylimah occurred from my tribe however Allah (subhanahu wa ta'ala) commands:

153 A Rukhsah is only a divine permit from the legislator to leave the original command (Al Azimah) or ruling at specific times and circumstances, e.g. under duress there may be a permit to do something ordinarily Haram or even Kufr as long as your heart is full of Imaan; outside of duress however, you cannot take this Rukhsah despite any amount of temptation or inclination (to that act) and regardless of however much your heart is full of Imaan – and Imaan is in the heart, sayings and actions together. Another example is where the Azimah is to pray four units (Rak’ah) for Salatul Zuhr and the permit (Al Rukhsah) is to pray only two Rak’ah if you are on a long journey (i.e. Safar).


ها وال تزر وازرة وزر أخرى كل نـفس إال عليـ“…Every soul draws the meed of its acts on none but

itself…”154 Upon this Khalid (radiyallahu anh) told him: O Makkah! Today you left that which you were upon yesterday. Although you were the most respectful person of your people with keeping silent you show consent to the doings of this liar. You are only saying these because you learned I have arrived. You accepted Musaylimah and whatever he brought by keeping silent. This will never be an excuse for you. You spoke whatever you need to speak. Samama and Yashkuri also spoke; but it is not accepted from them. If you say: I fear for my tribe, in this situation would not you come to me or sent a messenger to me? Therefore Makkah said: O Ibn Mughira! Won’t you forgive all these? Khalid (radiyallahu anh) told him: Even if I pardon your life I will not be freeing you. All of these show that, the person who lives in the land of Kufr; if he can live his religion openly, if he can utter that they are Kuffar without any fear, if he can cut his relationship with them and if he can exclaim that they are his enemies then he will be one who protects his Din. 154 Al Qur'an 6:164


If he cannot do these, then he will not be accepted as one who openly lives his Din.”155 And in ad-Durar as-Saniyyah, the two sons of Sheikh Muhammad Ibn Abdi'l-Wahhaab said: “…and the openly displaying of one’s religion is to declare them (the disbelievers) to be disbelievers (Takfeer) and to point out the faults of their religion, and to insult them, and to disassociate from them, and to protect oneself from becoming close to them and leaning towards them, and to avoid them. Simply performing the prayers is not considered displaying of one’s religion, and the saying of one that: 'We avoid them when we are in prayer and we do not eat their slaughtered meats’ is good, but it is not enough on its own to fulfil the open display of the religion. Rather, there is no option but what has been mentioned above." And Sheikh Hamad Ibn Atiq said: And what is intended (by display of the religion) is the clear demonstration by continuous hostility and hatred towards the one who does not single out His Lord, so whoever fulfils this with knowledge and action, and clearly demonstrates this until the people of his land are aware of this from him, then Hijrah (emigration) is not an obligation upon him from whatever land he is in. And as for the one who is not like this -rather, he assumes that if he is left to pray and fast and perform pilgrimage, then he is no longer obligated to migrate– then this ignorance of the religion,

155 Sabil an-Najat Wa'l-Fikak


and heedlessness of the essence of the message of the Messengers. For the lands, if the judgment in them is for the people of falsehood, the worshipers of graves, the consumers of alcohol and the gamblers, then they are not satisfied except with the rituals of polytheism and the judgments of the Tawagheet. And every place where this is the case, then there is no doubt for the one who has the slightest familiarity of the Book and Sunnah that its people are upon other than what Rasulullah (sallallaahu alayhi wa sallam) was upon.”156 It is said: "If a person is not able to practice his religion openly or he fears persecution, then it is obligatory for him to migrate, whether man or woman, even if she does not have a Mahram (if they are able to migrate), because Allah says:

ذين تـوفاهم المآلئكة ظالمي أنـفسهم قالوا فيم كنتم قالوا كنا إن ال مستضعفني يف األرض قالوا أمل تكن أرض الله واسعة فـتـهاجروا فيها

فأولـئك مأواهم جهنم وساءت مصريا“Verily, as for those whom the angels take (in death) while

they are wronging themselves they will say "what was your situation?" they will say "We were weak and oppressed in the

earth" so they [angels] will say "was the earth of Allah not spacious enough for you to make Hijrah in?" Their abode will

be hellfire and that is the most evil destination.”157 156 ad-Durar as-Saniyyah, 5/413-418 157 Al Qur'an 4:97


And because of the report narrated by Abu Dawood and others (according to which Rasulullah said):

“I disavow every Muslim who stays among the Mushrikeen (polytheists, those who associate others with Allah).”158

158 Mughni al-Muhtaaj, 6/54


9- ESTABLISHING THE HUJJAH

Allah (swt) sent the messenger as a warner to the people to convey the message from Allah (swt), thereby establishing the proof against them on the day of judgement. The Hujjah is the binding proof and argument based on the revelation that has no excuse or refutation on the day of judgement to save them from punishment.

ة بـعد الرسل رسال مبشرين ومنذرين لئال يكون للناس على الله حج وكان الله عزيزا حكيما

"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the

Messengers. And Allah is Ever All-Powerful, All-Wise."159

(i) Establishing the Hujjah against the society Establishing the Hujjah is the duty of Ummah of Muhammad (saw) after him and he ordered us to

"Convey on behalf of me even one verse." And Allah (swt) told us that it is the role of the believers to establish the Deen and the Hujjah in the earth

159 Al Qur'an 4:165


وعد الله الذين آمنوا منكم وعملوا الصاحلات ليستخلفنـهم يف األرض كما استخلف الذين من قـبلهم وليمكنن هلم دينـهم الذي ارتضى هلم

لنـهم من بـعد خوفهم أمنا يـعبدونين ال يشركون يب شيئا ومن كفر وليبد بـعد ذلك فأولئك هم الفاسقون

"Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them

succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority

to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe

security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But

whoever disbelieved after this, they are the Faasiqun (rebellious, disobedient to Allah)."160

(ii) Making sure they heard the truth prevails

even if they hate it.

يطفؤوا نور الله بأفـواههم ويأىب الله إال أن يتم نوره ولو كره يريدون أن الكافرون

160 Al Qur'an 24:55


"They (the disbelievers, the Jews and the Christians) want to extinguish Allah's Light (with which Muhammad SAW has

been sent - Islamic Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected even

though the Kafiroon (disbelievers) hate (it)."161

161 Al Qur'an 9:32


10- COOPERATING IN THE GOOD DEED

Allah (swt) encouraged the believers to work together collectively, especially during times of war.

وقاتلوا المشركني كآفة كما يـقاتلونكم كآفة واعلموا أن الله مع المتقني

"and fight against the Mushrikeen (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively, as

they fight against you collectively. But know that Allah is with those who are Al-Muttaqeen"162

(i) Cooperation in good deeds

تـعاونوا على اإلمث والعدوان واتـقوا الله وتـعاونوا على الرب والتـقوى وال إن الله شديد العقاب

"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment." [EMQ 5:2]

(ii) Working in Jama'ah - Joining together with Muslims and appointing an Ameer

162 Al Qur'an 9:36


Allah (swt) said,

هون عن ولتكن منكم أمة يدعون إىل اخلري ويأمرون بالمعروف ويـنـ وأولـئك هم المفلحون المنكر

“Let there rise from among you groups, that call to the Khair (Islam), that command good and forbid evil, and they are the

successful.”163 Imam Tabari said about this verse, "Ummah means Jama'ah"164 Working in Jama'ah means cooperating in good deeds and appointing a leader for that action. The prophet (saw) said, "It is not permissible for three in my Ummah to be together in

one place except if they appoint an Ameer among them."

163 Al-Qur’an, Surah ale-Imraan, 3: 104 164 Tafseer Al Tabari

136 Are Demonstrations Beneficial?Chapter 6: Harm of Demonstrations As we have proven already in the book, removing Mafsadah (harm) is the objective of the Shari'ah and harm occurs whenever the laws of Allah are disobeyed. There are a number of prohibited actions that many people engage in during demonstrations nowadays that we can highlight. If a demonstration contains these things, it will no doubt be harmful and if the protestors cannot be correct, it would be better not to attend such a demonstration.


1- BID'AH

There are occasions when people gather in large demonstrations or processions in support or celebration of the Birthday of the prophet (saw), to celebrate laylatul Baraa'ah and other religious events that are not sanctioned by the Qur'an and Sunnah. If the purpose of the demonstration was to participate in this type of innovated ritual, it is prohibited to attend this type of demonstration. ‘Aisha narrated the Prophet (saw) said:

"Whoever does any deed not based on our teaching, it is rejected (and sin)"165

The Prophet (saw) said: "… Follow my Sunnah and the Sunnah of the rightly guided

caliphs after me (his companions) and hold onto them with your teeth, and be careful from the new matters, every new

matter is an innovation (Bid’ah) and every Bid’ah is misguidance and every misguidance is in hellfire."166

165 Saheeh al-Bukhari 166 Saheeh al-Bukhari vol13, p149


2- MUSIC

Another common sin that many non-muslim commit during demonstrations, which many Muslims have started to imitate is to use musical instruments to make noise and entertainment during protests. This is prohibited in Islam and causes great harm. Allah (swt) says,

ومن الناس من يشرتي هلو احلديث ليضل عن سبيل الله بغري علم ويـتخذها هزوا أولئك هلم عذاب مهني

“But among men there is many a one that prefers a mere play with words [to divine guidance], so as to lead [those] without

knowledge astray from the path of Allah, and to turn it to ridicule: for such there is shameful suffering in store.”167

This verse was revealed about a man from Quraish who used to follow the Prophet (saw) and tell stories to the people, using singing girls and music, to distract the people from the preaching of the Prophet (saw), and Allah (swt) dispraised him and prohibited music. It is also narrated by Abu 'Amir or Abu Maalik Al-Ash'ari: that he heard the Prophet saying,

167 al-Qur’an, Surah Luqmaan, 31:6


"From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the

drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will

stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.'

Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of

Resurrection."168



3- UNCOVERING AWRAH

Another mistake and harmful form of protest or demonstration is that many men and women come out publicly in the streets without to properly cover themselves. This is prohibited in Islam and men and women are obliged to cover their 'Awrah169 appropriately in public. Allah (swt) says:

كم لباسا يـواري سوءاتكم وريشا ولباس يا بين آدم قد أنزلنا علي ر ذلك من آيات الله لعلهم يذكرون التـقوى ذلك خيـ

"O children of Adam! We have bestowed raiment upon you to

cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better.

That is from the signs of Allah so that you may remember."170 Men must cover at least from their navel to their knees with loose clothing that does not expose the shape of their body.

169 sing. Awrah (pl. Awraat): the private parts that are forbidden in Islam to look at or to reveal in front of another. 170 al-Qur’an, Surah al-A’raaf, 7: 26


Women must cover everything of their body and wear a Khimar (headscarf) to cover their hear, neck and chest as well as a Jilbaab (loose fitting barrel shape garment) over their clothes covering from their neck to their feet. The only thing permitted for them to display in public according to most opinions is their face and hands, though this does not mean it is better to display it. Allah (swt) says,

زواجك وبـناتك ونساء المؤمنني يدنني عليهن من يا أيـها النيب قل أل ك أدىن أن يـعرفن فال يـؤذين وكان الله غفورا رحيماجالبيبهن ذل

"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jilbaab) all over their bodies (i.e. screen themselves completely except the eyes

or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed.

And Allah is Ever Oft-Forgiving, Most Merciful."171 What is worse is the use of dazzling make-up by women who display their beauty to foreign men and sometimes wearing perfume in public that can be smelt by strangers. Allah (swt) says,

قل للمؤمنني يـغضوا من أبصارهم وحيفظوا فـروجهم ذلك أزكى هلم إن ه خبري مبا يصنـعون الل

171 Al Qur'an 33:59


وقل للمؤمنات يـغضضن من أبصارهن وحيفظن فـروجهن وال يـبدين ها وليضربن خبمرهن على جيون وال يـبدين زينتـ هن إال ما ظهر منـ

زينتـهن إال لبـعولتهن أو آبائهن أو آباء بـعولتهن أو أبـنائهن أو أبـناء ن أو بين ن أو نسائهن أو ما بـعولتهن أو إخوا ن أو بين أخوا إخوا

ربة من الرجال أو الطفل الذين ملكت أميانـهن أو التابعني غري أويل اإليـعلم ما خيفني من مل يظهروا على عورات النساء وال يضربن بأرجلهن ل

يعا أيـها المؤمنون لعلكم تـفلحون زينتهن وتوبوا إىل الله مج"Say to the believing men to lower their gaze and protect their

private parts, that is purer for them and verily Allah knows what they are doing and say to the female believers to lower their gaze and to guard their chastity and not to show their zeenah (adornments) except what is apparent, and to draw their veils over their bosoms and not to reveal it to anyone

except to their husbands or their fathers (and grandfather) or their husbands fathers (and grandfather), or their sons (and grandson), or their husbands son (and grandson), or your

brother or their brothers sons (and grandson) or their sisters sons (and grandson), or their women, or their (female) slaves

or the old male servants who lack vigour, or the young children who know nothing of femininity, and do not stamp

your feet to reveal what is hidden of their beauty and repent to Allah all together oh believers so that you can be

successful."172

172 al-Qur’an, Surah al-Noor, 24: 30-31


4- FREEMIXING

Men and women are two separate communities in Islam and should not mix except with a divine permit. If a demonstration is not targeting an Islamic purpose that permits mixing of men such as Da'wah or Jihad, it is prohibited to mix. Moreover, if there is permitted mixing of men and women for an Islamic demonstration, it must be maintaining the Islamic etiquette, separating between men and women on different sides of the gathering. If a demonstration involves complete mixing of men and women without any separation, this is harmful. It is narrated upon the authority of Abu Uday Ansaar (ra) that he heard the Messenger Muhammad (saw) say when he saw people mixing together in the street,

"O women separate yourselves, it is not allowed for you to take the middle of the road (if that leads to freemixing with

men), you should take the side of the road."173 After this the women would walk so close to the wall that their Jilbaabs would stick to it174. The Prophet (saw) also said:

173 Sunan Abu Dawood, v.4, Hadith No. 5272 174 Sunan Abu Dawood


“Do not enter into the company of women.” A man then asked him: “What about her male in-laws?” The Prophet (saw) replied: “The in-law is death (i.e. the most dangerous)”175



5- IMITATION OF KUFFAR

Imitating non-Muslims in matters relating to their religion, religious festivals, crimes and sins is prohibited in Islam. Allah (swt) says,

ور وإذا مروا باللغو مروا كراما والذين ال يشهدون الز “And [know that true servants of God are only] those who

never bear witness to what is false, and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity;”176 The Mufassireen said on this ayah that it means the festivals of the Mushrikeen. And it is narrated by Anas that he said, ‘The Messenger of Allah (saw) came to Madinah and found that the Ansaar had two days, in which they played. So he asked, ‘what are these two days?’ they answered, ‘they were two days that we used to play in Jahiliyyah.’ He (saw) said to them ‘Allah has replaced them with better than them, the day of Adhaa and the day of Fitr.’177 Umar ibn Khattab said, ‘Do not enter upon the Mushrikeen in their churches on the day of their ‘Eid (festivals) because all the anger [and wrath] of Allah is pouring down upon them.’178 176 Al Qur'an 25:72 177 Abu Dawood, Nasaa’ee and Albaani declared it Saheeh 178 Baihaqi and Sheikh ul Islaam declared it Saheeh in Iqtidaa’


The prophet (saw) said, “Whoever imitates a people is one of them.”179

Any demonstration or procession that involves participating in festivals, carnivals and annual commemorations that are not from Islam e.g. Christmas, Easter, remembrance day, divali, Halloween and new years and similar things are all prohibited and harmful for the Muslims. Similarly demonstrations that involve symbolic religious practises such as laying wreathes or bowing heads in front of graves or holding one or two minute silences in commemoration of past dead are also Haram and harmful.

179 Saheeh al-Bukhari, Abu Dawood, Ahmad, Tabaraani in al-Awsat, ibn Hibban and Albaani declared it Saheeh in Saheeh al Jaami’


6- GATHERING UNDER A BANNER OF JAHILIYYAH

Sadly, there is a growing trend of Muslims participating in protests organised by non-Muslims under their un-Islamic banners and organisations such as socialist organisations whose main goal is to establish socialist principles and ideology. Also some political parties in the east and the west operating under a banner of democracy and parliamentary legislation organise demonstrations. Among these organisations in the UK, Respect and liberal democrats often try to take advantage of Muslim causes to encourage Muslim participation in their events and gatherings, in the Muslim world, many organisations such as Hizb un Noor, Ikhwaan ul Muslimeen, Jama'at-e-Islam and similar organisations arrange demonstrations to further the aims of their democratic parties. The Prophet (saw) said:

“Allah will not accept any deed from the Mushrik after he becomes Muslim until he departs from the Mushrikeen.”180

Gathering under these banners is harmful and prohibited, if Muslims wish to cooperate with other organisations, it must be under independent Islamic banners.

180 Narrated by al-Nasaa’i with a jayyid isnaad


7- NATIONALISM

Another widespread harmful evil that has infected many Muslims is the disease of nationalism, patriotism and racism. A demonstration will be harmful and prohibited if it involves displaying or calling for nationalism such as flying patriotic flags of any country nowadays (whether Muslim countries or western countries), painting faces with the colours and symbols of national flags, shouting nationalistic or racist chants in favour of Arabs, Blacks, Whites, tribes, Turks, Pakistanis, British, Americans or any other nation. This also includes the gatherings and processions held in celebration of so-called 'independence' or 'founding' of the various Muslim countries and processions and demonstrations at the results of nationalistic sporting events such as 'World Cups' or 'Olympics'. The Prophet (saw) said,

“All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any

superiority over an Arab; also a white has no superiority over black nor a black any superiority over white - except by piety

and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.”181

181 Saheeh al-Muslim


And in another Hadith, the Messenger of Allah (saw) referring to nationalism, racism, and patriotism said:

"Leave it, it is rotten."182 Also, the Messenger of Allah (saw) said,

"Undoubtedly Allah has removed from you the pride of arrogance of the age of Jahiliyyah and the glorification of

ancestors. You are all the children of Adam and Adam was made of clay. People should give up their pride in nations

because that is a coal from the coals of Hell-fire. If they do not give this up Allah تعالى will consider them lower than the

lowly worm which pushes itself through Khara (dung)."183

Abu Hurairah d narrated that the Prophet (saw) said:

“Whosoever leaves off obedience and separates from the Jama’ah and dies, he dies a death of Jahiliyyah. Whoever fights under the banner of the blind, becoming angry for ‘Asabiyyah

(partisanship and party spirit), or calling to ‘Asabiyyah, or assisting ‘Asabiyyah, then dies, he dies a death of

Jahiliyyah."184 It is narrated that the Messenger of Allah (saw) said,

182 Saheeh al-Muslim and Saheeh al-Bukhari 183 Sunan Abu Dawood and Sunan al-Tirmizi 184 Saheeh al-Muslim (6/21)


"He is not one us who calls for Àsabiyyah, (nationalism/tribalism) or who fights for Àsabiyyah or who

dies for Àsabiyyah."185

185 Sunan Abu Dawood


8- USING HARAM WORDS AND SWEAR WORDS

Demonstrations and protests cannot be an excuse to swear or use Haram speech even out of anger at crimes and evil. Anas narrated that,

“The Messenger (saw) was neither a Fahish (one who had a bad tongue) nor a Sabbaba (one who swears at others) and he used to say while admonishing somebody, "What is wrong

with him? May dust be on his forehead!"186 The Prophet (saw) said:

“A Muslim does not swear, curse or ridicule.”187 And in one narration, Abdullah ibn Omar (ra) that the Prophet (saw) said, “A Mu’min does not defame (At-Ta’en), A Mu’min does not

curse (al-La’en), A Mu’min does not speak Fahishah188 (sexual terminologies or lewdness), A Mu’min is not bazhi (the one

who swears all the time).”189

186 Saheeh al-Bukhari 187 Saheeh al-Muslim 188 Fahishah (pl. Fawaahishah) is any form of unlawful sexual act, it includes, fornication, adultery, prostitution, homosexuality, lesbianism, bestiality etc all of which is legal and permitted in most countries today (particularly in the west). 189 Musannaf ibn Abi Shaybah


Tactics such as this in a demonstration are harmful and prohibited in Islam.


9- PROMOTING DISOBEDIENCE TO ALLAH

Using demonstrations as a means to promote and glamorise sins and evil deeds such as homosexuality (e.g. Gay Pride marches), Interfaith and secularism and condemn or discouraging Muslims from Islamic deeds such as jihad and implementing Shari'ah, is an enormous crime and harm.

هون عن المنافقون والمنافقات بـعضهم من بـعض يأمرون بالم نكر ويـنـالمعروف ويـقبضون أيديـهم نسوا الله فـنسيـهم إن المنافقني هم

الفاسقون "The hypocrites, men and women, are from one another, they

enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islam has forbidden), and forbid

(people) from Al-Ma'roof (i.e. Islamic Monotheism and all that Islam orders one to do), and they close their hands [from

giving (spending in Allah's Cause) alms, etc.]. They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Faasiqun (rebellious, disobedient to

Allah)."190

190 Al Qur'an 9:67


وال تـقعدوا بكل صراط توعدون وتصدون عن سبيل الله من آمن به غونـها عوجا واذكروا إذ كنتم قليال فكثـركم وانظروا كيف كان عاقبة وتـبـ

المفسدين "And sit not on every road, threatening, and hindering from the Path of Allah those who believe in Him. and seeking to

make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the Mufsidun

(mischief-makers, corrupts, liars)."191 Attending such a demonstration is a sin and harmful and must be avoided unless they change what they are saying.

هم حىت خيوضوا يف وإذا رأيت الذين خيوضون يف آياتنا فأع رض عنـحديث غريه وإما ينسيـنك الشيطان فال تـقعد بـعد الذكرى مع القوم

الظالمي"And when you (Muhammad SAW) see those who engage in a

false conversation about Our Verses (of the Qur'an) by mocking at them, stay away from them till they turn to

another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those

people who are the Zalimun (polytheists and wrong-doers, etc.)."192

191 Al Qur'an 7:86 192 Al Qur'an 6:68


10- TALBEES

Talbees is to clothe the falsehood to look like it is the truth, while hiding the truth for some worldly gain or Maslahah (i.e. a false or nullified benefit). Sometimes a demonstrations are used to portray Islam incorrectly and present a false impression of the truth. For example some people may shout slogans, hold placards or raise banners declaring that "Islam means peace"; or claiming that Muslims do not want to live under Shari'ah; or that they do not believe in fighting jihad; or that "Jihad does not involve fighting"; or that Islam does not oppose western rule, occupation or values. Sometimes people may claim that "Islam is democracy"; or "Democracy is Shura"; or that Islam orders us to obey the law of the land; or that Islam obliges us to obey any rulers over us unconditionally; or that Islam respects other religions; and their idols or that Islam is in favour of equality between genders, religions and beliefs. All of these false ideas and statements are inaccurate and give a false idea about Islam, even though they are often utilised sincerely as a tactic to impress non-Muslims who share some of these beliefs or are appeased by them, nevertheless they are incorrect and deviate from the Aqeedah of Islam. Allah (swt) says,


بين إسرائيل اذكروا نعميت اليت أنـعمت عليكم وأوفوا بعهدي أوف يا بعهدكم وإياي فارهبون

قا لما معكم وال تكونوا أول كافر به وال تشتـروا وآمنوا مبا أنزلت مصد مثنا قليال وإياي فاتـقون بآيايت

وال تـلبسوا احلق بالباطل وتكتموا احلق وأنتم تـعلمون "O Children of Israel! Remember My Favour which I

bestowed upon you, and fulfil (your obligations to) My Covenant (with you) so that I fulfil (My Obligations to) your

covenant (with Me), and fear none but Me. And believe in what I have sent down (this Qur'an), confirming that which is with you, [the Taurat (Torah) and the Injeel (Gospel)], and be not the first to disbelieve therein, and buy not with My Verses [the Taurat (Torah) and the Injeel (Gospel)] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. And mix not truth with falsehood, nor conceal the

truth [i.e. Muhammad Peace be upon him is Allah's Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)] while you know

(the truth)."193

193 Al Qur'an 2:40-42


11- CONSENTING TO TAWAGHEET

Some demonstrations harm Islam and Muslims by consenting to the false rulers and their laws, or even promoting them with the intention of seeking some imaginary benefit for Islam. This is often done in various harmful ways including

a. Praising rulers that rule by man-made law

Allah (swt) says:

وال تـركنوا إىل الذين ظلموا فـتمسكم النار وما لكم من دون الله من ,أولياء مث ال تنصرون

“And incline not to those who do wrong or the Fire will touch you; and ye have no protectors other than Allah nor shall ye be

helped.” 194

b. Praising their laws and decisions Some people praise the Taghoot (false god) rulers in the hope that they can influence their decisions for example by saying "we believe in British Justice.". Allah (swt) says,

194 Al-Qur’an, Surah Hud, 11: 113-117


إليك الكتاب باحلق لتحكم بـني الناس مبا أراك الله وال تكن إنا أنزلنا للخآئنني خصيما

"Surely, We have sent down to you (O Muhammad SAW) the Book (this Qur'an) in truth that you might judge between

men by that which Allah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the

treacherous."195

غون ومن أحسن من الله حكما لقوم يوقنون أفحكم اجلاهلية يـبـ"Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who

have firm Faith."196 Allah declared that those who rule by other than what Allah revealed are oppressors and their laws are oppression,

نا عليهم فيها أن النـفس بالنـفس والعني بالعني واألنف باألنف وكتبـواألذن باألذن والسن بالسن واجلروح قصاص فمن تصدق به فـهو

كفارة له ومن مل حيكم مبا أنزل الله فأولـئك هم الظالمون

195 Al Qur'an 4:105 196 Al Qur'an 5:50


"And We ordained therein for them: "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge

by that which Allah has revealed, such are the Zalimun (polytheists)."197

c. Calling upon them to arbitrate and

judge between the Muslims in their complaints

A very dangerous crime has also made its way into some demonstrations, in that people call upon the Tawagheet to judge in the disputes198 and complaints of the Muslims, seeking some false benefit. For example they may call upon certain criminals to be arrested and put on trial in western courts, or they might demand that tyrant rulers put tried in the Hague for war crimes or ask a government to request a Muslim to face trial in their host country instead of being extradited to another country or being held without charge.

197 Al Qur'an 5:45 198 Al Tahakum: Arbitration is a ritual act of worship that can only be directed to Allah (swt) exclusively, it is defined as “To refer to and arbitrate to another who will resolve the dispute of any problem between two or more parties.” It is considered Shirk Al Akbar to arbitrate to any law, constitution, court or judge etc instead of Allah; this includes Tawagheet such as the United Nations, the British or US law or constitutions or any other man-made law, anyone who arbitrates to them is Kafir and Mushrik even if they pray Salah say the Kalima.


Allah (swt) warns us that this is a form of Shirk199 and apostasy and is opposite to the rejection of false gods,

أمل تـر إىل الذين يـزعمون أنـهم آمنوا مبا أنزل إليك وما أنزل من قـبلك يريدون أن يـتحاكموا إىل الطاغوت وقد أمروا أن يكفروا به ويريد

بعيدا الشيطان أن يضلهم ضالال "Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghoot (false judges, etc.) while they

have been ordered to reject them. But Shaytaan (Satan) wishes to lead them far astray."200

d. Calling for the man-made laws to be

implemented

199 Al Shirk is to associate with Allah (swt) in his lordliness (Al Rububiyyah), or in directing our ritual acts to other than him or in his sovereignty (Al Uluhiyyah); this includes to associate with his names and attributes (Al Asmaa’ Wal Sifaat) [e.g. to say Allah is Al Rahman (the most merciful) or Al Hakam (the legislator) and so-and-so is also Al Rahman or Al Hakam] and also includes to associate with his right of ruling and legislation (Al Haakimiyyah), e.g. to rule by other than what Allah revealed or to obey that ruling. Shirk can be by the form of Al Sarf, to direct any ritual act or to attribute a name or function of Allah to something or someone else besides Allah; or it could be by the form of Al ‘Atef; this is to associate the attributes or worship etc alongside Allah, e.g. saying Allah is the commander (Al Ameer) and so-and-so is the commander also, or to obey Allah and to obey the Kufr (non-islamic) law of the land together is Al ‘Atef. See Kitabul Imaan or Mukhtasar Al Tawheed by Sheikh Omar Bakri Muhammad for more details. 200 Al-Qur'an 4:60


Some demonstrations involve the harmful mistake of calling or demanding that man-made laws be implemented or adhered to. For example some people may call for "Human Rights" referring to the European bill of human rights, or the Geneva convention, or demanding that Israel adhere to a UN resolution, or condemning America or Britain for fighting a war without permission from the United Nations or complaining that politicians broke certain man-made laws. All of this is harmful and a sin as the laws of people have no right to be obeyed and only the law of Allah has any right to be implemented. Allah (swt) says,

يا أيـها النيب اتق الله وال تطع الكافرين والمنافقني إن الله كان عليما حكيما

"O Prophet (Muhammad SAW)! Keep your duty to Allah, and obey not the disbelievers and the hypocrites (i.e., do not follow their advices). Verily! Allah is Ever All-Knower, All-

Wise."201 And,

غون ومن أحسن من الله حكما لقوم يوقنون أفحكم اجلاهلية يـبـ

201 AlQur'an 33:1


"Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who

have firm Faith."202 And,

هلم اهلدى الشيطا ن إن الذين ارتدوا على أدبارهم من بـعد ما تـبـني سول هلم وأملى هلم

ذلك بأنـهم قالوا للذين كرهوا ما نـزل الله سنطيعكم يف بـعض األمر والله يـعلم إسرارهم

“Those who turn back as apostates after Guidance was clearly shown to them, - the Evil One has instigated them and busied them up with false hopes. This, because they said to those who

hate what Allah has revealed, "We will obey you in part of (this) matter"; but Allah knows their (inner) secrets.”203

e. Begging for the help and intervention of

non-Muslim or Taghoot regimes Another harmful mistake is begging upon the enemy to intervene and solve the problems of Muslims, which only brings catastrophe to Muslims and opens the way for non-Muslims to take advantage of our lands, resources and to control our affairs in a most humiliating way. Allah (swt) forbade the disbelievers from having any authority or strength over the Muslims.

202 Al Qur'an 5:50 203 Al Qur'an 47: 25-26


بشر المنافقني بأن هلم عذابا أليما

المؤمنني أيـبتـغون عندهم العزة الذين يـتخذون الكافرين أولياء من دون يعا فإن العزة لله مج

"Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for Awliyaa'

(protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah

belongs all honour, power and glory."204

الذين يـتـربصون بكم فإن كان لكم فـتح من الله قالوا أمل نكن معكم لوا أمل نستحوذ عليكم ومننـعكم من وإن كان للكافرين نصيب قا

نكم يـوم القيامة ولن جيعل الله للكافرين على المؤمنني فالله حيكم بـيـ المؤمنني سبيال

"Those (hypocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers

a way (to triumph) over the believers."205

204 Al Qur'an 4:138-139 205 Al Qur'an 4:141


12- CALLING FOR SHIRK OR KUFR

Some demonstrations call for Kufr beliefs, ideas, values and ideologies believing them to be equal or better than Islam or sometimes accepting that they are not equal to Islam but thinking there is some benefit or advantage to be gained in doing so. This type of demonstration is prohibited and harmful and no Muslim should attend or participate unless they can stop the incorrect call and change what is being said to something Islamic and beneficial.

ا ويستـهزأ عتم آيات الله يكفر وقد نـزل عليكم يف الكتاب أن إذا مسا فال تـقعدوا معهم حىت خيوضوا يف حديث غريه إنكم إذا مثـلهم إن يعا الله جامع المنافقني والكافرين يف جهنم مج

"And it has already been revealed to you in the Book (this Qur'an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the

hypocrites and disbelievers all together in Hell,"206 Examples of this include:

a. Calling for democracy b. Calling for democratic elections

206 Al Qur'an 4:140


c. Promoting an MP and calling for people to vote for them

d. Promoting interfaith dialogue e. Recruiting for armies and police of non-

Muslim regimes f. Calling upon a government to legislate or

change a law in parliament Allah (swt) says,

ين ما مل يأذن به الله ولوال كلمة أم هلم شركاء شرعوا هلم من الدنـهم وإن الظالمني هلم عذاب أليم الفصل لقضي بـيـ

"Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed.

And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily,

for the Zalimun (polytheists and wrong-doers), there is a painful torment."207

207 Al Qur'an 42:21

166 Are Demonstrations Beneficial?Chapter 7: Effects of Demonstrations If a demonstration takes place in an Islamic and beneficial way and avoiding the potentially harmful and prohibited matters as described previously in this book, the effect and outcome of the demonstration can include the following beneficial results:

1- DU’AAT AND SCHOLARS MEET THE PEOPLE

People live busy lives and often do not spend time in the gatherings of scholars and Du'aat208 and may never have an opportunity to benefit from the knowledge and experience of people of knowledge. Gatherings such as demonstrations present people with a chance to meet, speak with, hear the messages of scholars and benefit from their company. Nowadays , most media, news outlets and public speakers discuss political matters and problems of war, security and public fear from a secular perspective without knowledge about Islam and without any

208 i.e. the callers, the one who gives Da’wah; that is inviting people to Islam, commanding good and forbidding evil.


concern for Islamic understanding and giving little credibility to Islamic scholars in these matters. Demonstrations allow the people push forward people of knowledge and Islamic evidences to explain the Islamic stance on matters. Allah (swt) says,

وإذا جاءهم أمر من األمن أو اخلوف أذاعوا به ولو ردوه إىل الرسول هم لعلمه الذين يستنبط هم ولوال فضل الله وإىل أويل األمر منـ ونه منـ

عليكم ورمحته التـبـعتم الشيطان إال قليال "When there comes to them some matter touching (public)

safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the

Grace and Mercy of Allah upon you, you would have followed Shaytaan (Satan), save a few of you."209

209 Al Qur'an 4:83


2- DISBELIEVERS AND HYPOCRITES CANNOT COMMIT CRIMES FREELY WITHOUT INVESTIGATION

Demonstrations that create public awareness and opinion about the crimes and activities of the disbelievers and enemies of Islam expose news and realities that those enemies would prefer to hide. This results in an atmosphere that forces others to investigate and ask uncomfortable questions and does not allow the disbelievers to have a free hand or impunity.

مبا يف قـلوم قل حيذر المنافقون أن تـنـزل عليهم سورة تـنبئـهم استـهزؤوا إن الله خمرج ما حتذرون

ا كنا خنوض ونـلعب قل أبالله وآياته ورسوله ولئن سألتـهم ليـقولن إمن كنتم تستـهزؤون

إميانكم إن نـعف عن طآئفة منكم نـعذب ال تـعتذروا قد كفرمت بـعد طآئفة بأنـهم كانوا جمرمني


"The hypocrites fear lest a Surah (chapter of the Qur'an) should be revealed about them, showing them what is in their hearts. Say: "(Go ahead and) mock! But certainly Allah will bring to light all that you fear." If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah (swt), and His Ayaat (proofs, evidences,

verses, lessons, signs, revelations, etc.) and His Messenger (SAW) that you were mocking?" Make no excuse; you have disbelieved after you had believed. If We pardon some of you,

We will punish others amongst you because they were Mujrimun (disbelievers, polytheists, sinners, criminals,

etc.)."210 Such public inquiry and investigation makes the disbelievers tread carefully and take measures to prevent embarrassing questions and sometimes to hold back their hands from aggression for fear of public probing.

210 Al Qur'an 9:64-66


3- RAISING PROFILE OF ISLAM

Demonstrations that make Islam its call and banner and present Islamic solutions to the problems of the society will raise the profile of Islam and make it a talking point among the people, allowing debate, discussion and Da'wah to reach the masses. Even if the people disagree and differ about Islam and the solutions it brings, this controversy is conducive to debate which will always result in the Truth prevailing in the long run. Allah (swt) says,

عم يـتساءلون

عن النبإ العظيم

عن النبإ العظيم "What are they asking (one another)? About the great news,

(i.e. Islamic Monotheism, the Qur'an, which Prophet Muhammad (Peace be upon him)brought and the Day of

Resurrection, etc.), About which they are in disagreement."211

211 Al Qur'an 78:1-3


4- FORCING PEOPLE TO DEBATE ABOUT ISLAM

Public demonstrations presenting the truth to the masses encourages and even compels people to talk about Islam and debate about the Deen. People will always differ and disagree, that is the Sunnah of Allah (swt) that can never be changed, but this provides an opportunity to debate and present the truth to the people and make it prevail. Allah (swt) says,

ولو شاء ربك جلعل الناس أمة واحدة وال يـزالون خمتلفني

ربك ألمألن جهنم من إال من رحم ربك ولذلك خلقهم ومتت كلمة اجلنة والناس أمجعني

"And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islam)], but they will not cease to disagree,- Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islamic Monotheism) and for that did He

create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with Jinns and men all

together."212 This is a healthy way of spreading the call of Islam as the Deen of Islam will always present the best arguments and evidences that match the Fitrah (natural instinct)

212 Al Qur'an 11:118-119


and sound ration of the people, bringing them back to the truth. Allah (swt) says,

دبـرون القرآن ولو كان من عند غري الله لوجدوا فيه اختالفا أفال يـت كثريا

"Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein

much contradictions."213

213 Al Qur'an 4:82


5- KUFFAR SEE THE UMMAH UNITED

The non-Muslims are heavily engaged in dividing and disunited the Muslims and fear unity in the Ummah.

هم الذين يـقولون ال تنفقوا على من عند رسول الله حىت ينفضوا ولله رض ولكن المنافقني ال يـفقهون خزائن السماوات واأل

“They are the ones who say, "Spend nothing on those who are with Allah's Messenger, to the end that they may disperse

(and quit Medina)." But to Allah belong the treasures of the heavens and the earth; but the Hypocrites understand not.”214 They are especially afraid because they are themselves disunited despite their appearance of loyalty to each other, and are afraid that the believers have a stronger loyalty to each other,

يعا نـهم ال يـقاتلونكم مج إال يف قـرى حمصنة أو من وراء جدر بأسهم بـيـيعا وقـلوبـهم شىت ذلك بأنـهم قـوم ال يـعقلون شديد حتسبـهم مج

214 AlQur'an 63:7


“Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls. Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not

use their reason.”215

215 Al Qur'an 59:14


6- UMMAH FEELS MORE STRONGER AND MORE UNITED

There are many people inciting Muslims to surrender, give up fighting and fear the enemy's greater number and strength. Public demonstrations in defiance counter these calls and makes the Ummah feel strengthened and united against their enemy and reduces the effect of those who would incite fear,

الذين قال هلم الناس إن الناس قد مجعوا لكم فاخشوهم فـزادهم إميانا وقالوا حسبـنا الله ونعم الوكيل

“those who have been warned by other people, "Behold, a host has gathered against you; so beware of them!" - whereupon

this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!”216

والذين يف قـلوم مرض ما وعدنا الله ورسوله إال وإذ يـقول المنافقون غرورا

هم يا أهل يـثرب ال مقام لكم فارجعوا ويستأذن وإذ قالت طائفة منـهم النيب يـقولون إن بـيوتـنا عورة و ما هي بعورة إن يريدون إال فريق منـ

فرارا

216 Al Qur'an 3:173


“And [remember how it was] when the hypocrites and those with hearts diseased said [to one another], “God and His

Apostle have promised us nothing but delusions!” and when some of them said, “O you people of Yathrib! You cannot

withstand [the enemy] here: hence, go back [to your homes]!” — Whereupon a party from among them asked leave of the

Prophet, saying, “Behold, our houses are exposed [to attack]!” — The while they were not [really] exposed: they wanted

nothing but to flee.”217

217 Al Qur'an 33:13


7- THE OPPRESSED FEELS SUPPORTED AND NOT FORGOTTEN

Allah (swt) says,

وما لكم ال تـقاتلون يف سبيل الله والمستضعفني من الرجال والنساء من هـذه القرية الظامل أهلها والولدان الذين يـقولون ربـنا أخرجنا

واجعل لنا من لدنك وليا واجعل لنا من لدنك نصريا "And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue

us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one

who will help."218 Public demonstrations allow messages of support and solidarity to reach the ears of those oppressed Muslims around the world and give them comfort and a sense of brotherhood.

218 Al Qur'an 4:75


8- BOOSTING THE MORALE OF MUSLIMS IN TIMES OF WEAKNESS

Whenever the oppressing enemy is harmed and humiliated and the believers are supported in their time of weakness, the hearts of the believers will be soothed and their frustration will be eased,

بـهم الله بأيديكم وخيزهم وينصركم عليهم ويشف صدور قاتلوهم يـعذ قـوم مؤمنني

م ويـتوب الله على من يشاء والله عليم حكيم ويذهب غيظ قـلو "Fight against them so that Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, And remove the anger of their (believers') hearts. Allah accepts the repentance of whom

He wills. Allah is All-Knowing, All-Wise."219

219 Al Qur'an 9:14-15


9- MOTIVATES THE BELIEVERS

Demonstrations help to break the frustration and to motivate and drive the hearts and minds of Muslims forward to rise and defend Islam. Allah (swt) says,

يا أيـها النيب حرض المؤمنني على القتال إن يكن منكم عشرون صابرون يـغلبوا مئتـني وإن يكن منكم مئة يـغلبوا ألفا من الذين كفروا

بأنـهم قـوم ال يـفقهون "O Prophet (Muhammad SAW)! Urge the believers to fight. If

there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast

persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not

understand."220

220 Al Qur'an 8:65


10- CREATES ALTERNATIVE MEDIA

Today, the whole world is ruled by man-made laws and anti-Islamic propaganda is widespread in the east and the west. All efforts and tools of the media are utilised to demonise Islam and justify the western aggression against those who call for Islam, Shari'ah law and jihad in the way of Allah.

i. Using speeches ii. Lectures

iii. Teachers iv. Press conferences v. Radio

vi. TV vii. Satellite

viii. Internet ix. Videos x. DVDs

xi. Movies xii. Documentaries

xiii. Newspapers xiv. Magazines xv. Comic Books

xvi. School/College Textbooks xvii. ‘Research’

xviii. Novels xix. News Stations xx. Pamphlets

xxi. and many others In fact, it is rare that Islamic viewpoints are offered any opportunity to even present an argument or tell the true


news. Demonstrations allow Muslims to bring to the public hidden news and Islamic understanding as an alternative media outside the control of mainstream media channels and even forcing them to comment on it. Allah (swt) informed us of how Sulayman (as) was informed about hidden news by an unexpected medium, which also presented the Islamic viewpoint upon the news

ر بعيد فـق ال أحطت مبا مل حتط به وجئتك من سبإ بنبإ فمكث غيـ يقني

إين وجدت امرأة متلكهم وأوتيت من كل شيء وهلا عرش عظيم

ان وجدتـها وقـومها يسجدون للشمس من دون الله وزين هلم الشيط هم عن السبيل فـهم ال يـهتدون أعماهلم فصد

"But the hoopoe stayed not long, he (came up and) said: "I

have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba' (Sheba) with true news. "I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the

earth, and she has a great throne. "I found her and her people worshipping the sun instead of Allah, and Shaytaan (Satan) has made their deeds fair-seeming to them, and has barred them from (Allah's) Way, so they have no guidance,"221

221 Al Qur'an 27:22-24


11- REMINDS BELIEVERS

The demonstrations serves as a reminder to the Muslims and they remember Ahkaam and duties that were forgotten.

ر فإن الذكرى تنفع المؤمين و ذك"And remind (by preaching the Qur'an, O Muhammad SAW)

for verily, the reminding benefits the believers."222

12- PUTS PRESSURE ON THE GOVERNMENTS

The effects of the demonstrations include to pressure governments and tyrant regimes and forcing their agenda. Governments are afraid of the masses as a strong rebellion among the public is enough to shake the very foundation of the authority and cause revolution, it also gives the impression to other countries that the authority is weak and has no control over its citizens and suggests the possibility that they are easily susceptible to being incited against the government. This is especially evident in the Arab Spring, with protests and demonstrations in the face of military fire has been the spark that ended in the overthrow of

222 Al Qur'an 51:55


several dictatorial regimes and these protests have become contagious spreading from one country to another. Such a demonstrations is a cause of great fear and concern for tyrant governments everywhere.

13- PUTS PRESSURE ON THE HYPOCRITES

The hypocrites are usually very hidden and conceal themselves well, in fact they are adept at appearing to be convincing and professional such that many people listen to them and take their advice,

تـهم تـعجبك أجسامهم وإن يـقولوا تسمع لقوهلم كأنـهم وإذا رأيـ خشب مسندة حيسبون كل صيحة عليهم هم العدو فاحذرهم قاتـلهم

الله أىن يـؤفكون "And when you look at them, their bodies please you; and

when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them.

They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right

Path."223 However, in the time of conflict between Muslims and non-Muslims, they attempt to take the side of whoever

223 Al Qur'an 63:4


has the upper hand. By coming out in public demonstrations, the Hypocrites are forced to publicise their stance and declare to the Muslims and Kuffar where their loyalty really lies,

الذين يـتـربصون بكم فإن كان لكم فـتح من الله قالوا أمل نكن معكم وإن كان للكافرين نصيب قالوا أمل نستحوذ عليكم ومننـعكم من

نكم يـوم القيامة ولن جيعل الله للكافرين على المؤمنني ف الله حيكم بـيـ المؤمنني سبيال

"Those (hypocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers

a way (to triumph) over the believers."224 The Hypocrites promise both sides that they will support them but in actual fact they do not intend to help anybody but themselves, so when Muslims come out in defiance and confrontation against the falsehood, the Hypocrites expose themselves in front of everyone,

224 Al Qur'an 4:141


م الذين كفروا من أهل الكتاب خوا أمل تر إىل الذين نافـقوا يـقولون إللئن أخرجتم لنخرجن معكم وال نطيع فيكم أحدا أبدا وإن قوتلتم

يشهد إنـهم لكاذبون لننصرنكم والله

لئن أخرجوا ال خيرجون معهم ولئن قوتلوا ال ينصرونـهم ولئن نصروهم ليـولن األدبار مث ال ينصرون

"Have you (O Muhammad SAW) not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "(By Allah) If you are expelled, we (too) indeed will go out with you, and we shall never obey any one against you, and if you are attacked (in fight), we shall indeed help you."

But Allah is Witness, that they verily, are liars. Surely, if they (the Jews) are expelled, never will they (hypocrites) go out

with them, and if they are attacked, they will never help them. And if they do help them, they (hypocrites) will turn their

backs, so they will not be victorious."225

225 Al Qur'an 59:11-12

186 Are Demonstrations Beneficial?Chapter 8: Criticisms of Demonstrations There is no doubt that there is controversy surrounding the topic of protests and demonstrations among the Muslim community. Some speakers and preachers condemn the idea of Muslims demonstrating, others permit it but criticize those who participate in them for bringing harm to the community or causing division in the community. Although discussing all of the arguments and complaints about demonstrations in detail is a difficult feat, we can briefly summarize the main criticisms in the following 10 points.

1- DEMONSTRATIONS ARE BID’AH

This is a common argument used by supporters of Saudi Arabian authority and pro-government scholars who claim that demonstrations are an innovation and that the prophet (saw) and his companions never held demonstrations or held placards, microphones or gathered outside embassies or anything else similar to these demonstrations.


However it is also an important to point out that Allah (swt) made the command to carry Da'wah, command good and forbid evil and similar duties of the tongue Mutlaq (unrestricted),

ادع إىل سبيل ربك باحلكمة والموعظة احلسنة وجادهلم باليت هي بيله وهو أعلم بالمهتدين أحسن إن ربك هو أعلم مبن ضل عن س

"Call to the path of your lord with Hikmah (the Sunnah and understanding) and an effective preaching and debate with

them in the best manner."226 This means there has been no restriction placed on the place, time or styles and means of Da'wah. Unrestricted by time This means that Da'wah can be made at any time without restriction, any time of day and in any season of the year, the way Nuh (as) said,

قال رب إين دعوت قـومي ليال ونـهارا

"He said: My Lord! I invited (gave Da'wah to) my people night and day."227

Unrestricted by place This means Da'wah can be made in any place, in any land, in any country whether Muslim countries, lands of non-Muslims, in the east or the west, in Dar ul Islam or Dar ul Harb, in private or public, in the people's homes,

226 Al Qur'an 16:125 227 Al Qur'an 71: 5


markets, streets, embassies or any other place. Nuh (as) said,

مث إين دعوتـهم جهارا

رارامث إين أعلنت هلم وأسررت هلم إس

" I invited (gave Da'wah to) them loudly/openly and I went to them publicly and privately."228

Unrestricted by styles and means Whether this was carried out by standing on a mountain and shouting or giving a speech, or during Khutbah Jumu'ah, debates or meeting the people in the markets or their homes, inviting people for food and calling them to Islam - or even taking advantage of modern technology to record lectures, make videos, upload them on the internet, writing leaflets, flyers, books, posters, using radio technology or similar styles and means. No restriction is valid without an evidence There is a principle in the Shari'ah that, "What is Mutlaq (Unrestricted by Allah) can never be restricted except by a divine evidence." In fact to restrict anything that Allah has not restricted is itself the Bid'ah. E.g. If someone specified a time, place or way of fasting that Allah did not specify, e.g. to say "It is forbidden to fast on Wednesdays" or " It is forbidden to fast in London" or "You are obliged or recommended

228 Al Qur'an 71: 8-9


to break your fast with orange juice." - these sayings would all be considered innovations. Similarly as there is no evidence to forbid a particular style or means of Da'wah, commanding good or forbidding evil, it is wrong to restrict the use of demonstrations in this way.

2- DEMONSTRATIONS ARE NOT THE SOLUTION

It is also pointed out that demonstrations are not a methodology or solution to the problems of occupation and war in Muslim countries. Indeed the only solution to removing an occupation of Muslim lands is Jihad physically, financially and verbally. There is no doubt that demonstrations should not be taken as a methodology to remove occupation instead of jihad, however there is no prohibition in using demonstrations as a style and means of supporting the jihad verbally or creating awareness for the cause of oppressed Muslims around the world. This fact alone does not make demonstration prohibited however, it remains a permissible action which may or may not be beneficial.


3- DEMONSTRATIONS DO NOT ACHIEVE ANYTHING

It is often pointed out that holding a demonstration will not achieve victory for Islam nor defeat the military power of the enemy nor release Muslims from captivity nor change the policies, aggression or reality of the disbelievers and will not bring an end to the war against Islam. So why therefore should we demonstrate? In response we need to appreciate that demonstrations are not a methodology to achieve any of the above rather it is a style and means to fulfilling our duties of supporting Muslims facing conflict around the world and similar causes. Moreover, it is possible for demonstrations to escalate and become a launching point for many changes and uprisings including the recent revolutions in the Arab Spring that saw the end of several dictators and tyrants that had oppressed Muslims for decades. But regardless of whether or not it achieves a victory by itself, indirectly or not at all. This does not make demonstrations permissible or prohibited in Islam. This is a rational observation upon demonstrations and is not a source of legislation.


4- DEMONSTRATIONS ARE IMITATION OF THE KUFFAR

The prophet (saw) said "Whoever imitates a people is one of them." There is no doubt that to imitate disbelievers in their disbelief or sinners in their sins is Haram in Islam. However it is important to distinguish between imitation of Kuffar and permissible actions and clothes that are common and shared between Muslims and non-Muslims. Prohibited Imitation Imitating non-Muslims in any clothing, action or speech that is related to their religion such as wearing the cloths of a rabbi, Christian priest or Buddhist monk is prohibited Similarly to use their speech that relates to their religion like saying "Merry Christmas" or "Happy Hanukkah" is not allowed. And performing actions that are related to their religion such as celebrating their festivals (e.g. Christmas, Divali, Easter, Valentine's day etc), worshipping their gods or in


a way similar to their worship (e.g. Sujud229 during sunset). Also imitating or seeking to appear like sinners and people of disobedience by performing actions or wearing clothes that are associated with their sins is also prohibited (e.g. playing with tools of gambling like playing cards, roulette machines, or wearing the clothes of prostitutes). Permissible actions shared by Muslims and non-Muslims It is also important to distinguish between actions related to the religion of non-Muslims and actions and clothes that are common and unrelated to religion. In fact the clothes and appearance of the Quraish did not differ from the clothes of the Muslims in Makkah at all. They wore similar clothes, kept similar beards and there was no way to distinguish between the Messenger (saw) and the Mushrikeen from their clothes alone nor did the prophet or his companions seek to distinguish themselves from the Mushrikeen of Makkah by their clothes. This is why many Bedouins came to Makkah looking for the prophet (saw) and did not recognise him (saw), so they would ask the people to indicate where the messenger was.

229 Ruku’ and Sujud are the bowing and prostration (respectively) performed as part of the prayer (Salah) five times a day, they are both Ibadaat and can only be performed to Allah (swt) and never to anyone or thing besides Him even if only out of respect.


Wearing shirts, trousers, dresses, hats, hairstyles, shoes, socks, rings and watches that are similar to those worn by non-Muslims is not prohibited by itself unless they were related to the religion of the non-Muslims or were prohibited by other divine texts (e.g. imitation of opposite gender is prohibited even using permissible clothes). Similarly actions such as playing football or tennis etc or using computers, watching TV, using internet, satellite, radio, magazines, holding exhibitions, demonstrations or other actions that did not exist in the time of the prophet (saw) and are not related to the religion of the people is not considered imitation of disbelievers and is not prohibited in itself unless there was another divine evidence to forbid it.

5- DEMONSTRATIONS PROVOKE THE DISBELIEVERS AND CREATE A BACKLASH ON THE COMMUNITY

A common criticism is that demonstrations provoke the disbelievers and create a backlash on the community leading to calls for deportation, attacks on Muslims in the community and hostility from right wing organisations.


In fact this is a difficult reality but also one of the oldest consequences of Da'wah and commanding good and forbidding evil that cannot be avoided. It is the Sunnah of Allah that whenever the prophets and their followers would come out to confront the falsehood and oppression, the oppressors and disbelievers would oppose them and harm them.

وقال الرسول يا رب إن قـومي اختذوا هذا القرآن مهجورا

جرمني وكفى بربك هاديا ونصرياوكذلك جعلنا لكل نيب عدوا من الم

"And [on that Day] the Messenger (saw) will say: “O my Lord! My people have come to regard this Qur’an as

something [that ought to be] discarded! For so it is that against every prophet We have set up enemies from among the criminals: yet none can guide and give succour as your Lord

does!”"230 In fact all the prophets faced this same backlash and many of them also faced calls for deportation,

ا من أحد من ولوطا إذ قال لقومه أتأتون الفاحشة ما سبـقكم العالمني

إنكم لتأتون الرجال شهوة من دون النساء بل أنتم قـوم مسرفون

وما كان جواب قـومه إال أن قالوا أخرجوهم من قـريتكم إنـهم أناس يـتطهرون

230 Al Qur'an 25:30-31


" And (remember) Lut (Lot), when he said to his people: "Do you commit the worst sin such as none preceding you has

committed in the 'Alamin (mankind and jinn)? "Verily, you practise your lusts on men instead of women. Nay, but you are

a people transgressing beyond bounds (by committing great sins)." And the answer of his people was only that they said:

"Drive them out of your town, these are indeed men who want to be pure (from sins)!"231

Indeed the Messenger (saw) also faced a similar backlash because of his criticising the idols of Quraish. Many of his companions were tortured and even killed, some were forced to leave and seek asylum in Abyssinia and the prophet (saw) himself eventually left his place of birth and childhood emigrating to Madinah. It is well known in the Shari'ah that Da'wah and commanding good forbidding evil will inevitably cause difficulty, suffering and backlash upon the caller, but it is not right for him to stop for this reason, rather he must have perseverance (Sabr) in adversity.

ا بـين أقم الصالة وأمر بالمعروف وانه عن المنكر واصرب على ما ي أصابك إن ذلك من عزم األمور

231 Al Qur'an 7:80-82


"O my son! Aqim-is-Salat (perform As-Salat), enjoin (people) for Al-Ma'roof (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allah with

no exemption."232 This means that if the backlash came as a consequence of Da'wah and commanding good and forbidding evil, it is not correct to forbid demonstrations as a result, refraining from Da'wah for fear of persecution would be against the Sunnah and Hikmah of the messengers.

6- DEMONSTRATIONS TURN PEOPLE AWAY FROM ISLAM

It is important to distinguish between a demonstration aimed at inviting people to Islam and a demonstration aimed at showing support for Muslims under military occupation in a context of war. The latter is bound to be opposed for occupying forces and their families and neighbours etc, it is strange that someone might expect anything different. When showing defiance against a stubborn enemy that is at war with Islam and Muslims, it is not the time or context to invite them to Islam. Rather such a demonstration

232 Al Qur'an 31:17


would be an appropriate time to condemn, criticize and demoralize the enemy and this is a priority in times of war than inviting them to Islam. However it is also important to note that the fact that people turn away from Islam and reject the truth is not an indication of an incorrect methodology, style or means or a sinful action. In fact it is well known that the guidance is only from Allah and we cannot guide whoever we like. Allah (swt) says

وما أكثـر الناس ولو حرصت مبؤمنني

" Yet - however strongly you may desire it -most people will not believe [in this revelation],"233

In fact the Da'wah of the messenger Muhammad (saw) was the best way, Hikmah and most beneficial methodology and is an example for us to follow, yet the majority of Quraish and the surrounding tribes did not believe him despite the clear proof and miracles of the Qur'an presented to them. In fact most of them fought against him, insulted him, condemned him, labelled him a lunatic (Majnoon), liar (Kaazib), magician/brainwasher (Saahir), poet (Shaa'ir), fortune-teller (Kaahin), extremist (Saabi') and even a storyteller. They boycotted him, beat and tortured his companions, threw him out of his homeland and tried to defeat him militarily. 233 Al Qur'an 12:103


This is a lesson that this backlash upon the believers as a result of our Da'wah and the fleeing from the truth by stubborn disbelievers is part of the Sunnah of Allah and the Sunnah of the messenger Muhammad (saw) and indeed the Sunnah of every prophet before Islam. Allah (swt) says about Nuh (as):

قال رب إين دعوت قـومي ليال ونـهارا

ائي إال فرارافـلم يزدهم دع

م واستـغشوا وإين كلما دعوتـهم لتـغفر هلم جعلوا أصابعهم يف آذا ثيابـهم وأصروا واستكبـروا استكبارا

"He said: My Lord! I invited my people night and day, but my invitation did not increase them except to make them run

away [from Islam] even more! And whenever I called them so that you can forgive them, they put their fingers in their ears

and covered themselves with their clothes and became stubborn and arrogant in pride."234

7- DEMONSTRATIONS ARE SWEARING AT THE GODS OF THE KUFFAR

Allah (swt) says,

234 Al Qur'an 71:5-7


وال تسبوا الذين يدعون من دون الله فـيسبوا الله عدوا بغري علم م مرجعهم فـيـنبئـهم مبا كانوا كذلك زيـنا لكل أمة عملهم مث إىل ر

يـعملون

"And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without

knowledge. Thus We have made fair-seeming to each people its own doings; then to their Lord is their return and He shall

then inform them of all that they used to do."235 Indeed to swear at the gods of the disbelievers, or their fathers or to swear in general is prohibited in Islam. There is no disagreement about this and nobody will claim otherwise. However as far as the Shari'ah is concerned, to publicly condemn and declare their gods false, to point out that their idols have no capability to benefit or harm and criticize those who worship them - is not considered swearing at their gods. Likewise to stand against them and declare Baraa'ah (disassociation) and enmity toward them, to declare them evil and imaginary and forbidding people from worshipping them and even to break and destroy their idols is not considered swearing at their gods.

235 Al Qur'an 6:108


Moreover, to publicly declare the worshippers of idols to be in hellfire, to oppose them and belittle their efforts at fighting against Islam and Muslims and warning them to stop their aggression is not swearing at their gods. In fact the prophet Muhammad (saw) did all of these things in his lifetime and his companions followed him in that and despite the fact that the Mushrikeen of Quraish would complain to Abu Taalib that,

"he has insulted our fathers, swore at our gods and belittled our dreams"

This was their interpretation of the prophet's (saw) actions while the prophet (saw) never swore or insulted any fathers. Similarly if someone was to emulate the prophet (saw) in his Baraa'ah and enmity toward the Mushrikeen and their false gods, he would not be sinful even if - like the prophet - the disbelievers accused him of swearing at their gods. Allah (swt) says,

قد كانت لكم أسوة حسنة يف إبـراهيم والذين معه إذ قالوا لقومهم إنا نكم بـراء م نـنا وبـيـ نكم ومما تـعبدون من دون الله كفرنا بكم وبدا بـيـ

العداوة والبـغضاء أبدا حىت تـؤمنوا بالله وحده إال قـول إبـراهيم ألبيه لنا ألستـغفرن لك وما أملك لك من الله من شيء ربـنا عليك تـوك

نا وإليك المصري وإليك أنـبـ


"Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people:

"Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started

between us and you, hostility and hatred for ever, until you believe in Allah Alone," except the saying of Ibrahim

(Abraham) to his father: "Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for

you before Allah. "Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You

(Alone) is (our) final Return,"236

8- DEMONSTRATIONS ARE HUMILIATING YOURSELVES BECAUSE THE DISBELIEVERS WILL MOCK YOU.

This is an unwise comment and lacks understanding of the Deen of Islam. Rather the history of the prophets who were often disbelieved, labelled, mocked, laughed at, exiled and/or killed is itself proof that such an argument is rejected. Allah (swt) says about the consequences of the Da'wah of the prophet Muhammad (saw) and his companions,

إن الذين أجرموا كانوا من الذين آمنوا يضحكون

م يـتـغامزون وإذا مروا

236 Al Qur'an 60:4


أهلهم انقلبوا فكهني وإذا انقلبوا إىل

وإذا رأوهم قالوا إن هؤالء لضالون

وما أرسلوا عليهم حافظني

فاليـوم الذين آمنوا من الكفار يضحكون

"Verily! (During the worldly life) those who committed crimes used to laugh at those who believed. And whenever

they passed by them, used to wink one to another (in mockery); And when they returned to their own people, they would

return jesting; And when they saw them, they said: "Verily! These have indeed gone astray!" But they (disbelievers, sinners) had not been sent as watchers over them (the

believers). But this Day (the Day of Resurrection) those who believe will laugh at the disbelievers."237

In fact the advice of the prophet (saw) tells us the complete opposite, Imam Ahmed narrated that ibn Nameer narrated that al A'mash narrated from Amr ibn Murrah from Abu Bukhtari from Abu Sa'eed al Khudree, (ra) that the messenger (Saw) said,

237 Al Qur'an 83:29-34


"No one of you should humiliate yourself - such that you see a matter concerning Allah that you should speak about but you

do not speak, so Allah will say "What prevented you from speaking about it?" and he will say "My Lord! I was afraid of the people" so Allah will say "Verily I am more deserving to

be feared.""238

9- DEMONSTRATIONS ARE BAGHI AGAINST OUR RULERS

The complaint of many government scholars is that demonstrations opposition to the ruling governments is a form of rebellion and rejecting the authority while Allah (swt) says.

وا الرسول وأويل األمر منكم يا أيـها الذين آمنوا أطيعوا الله وأطيع

"O you who believe, obey Allah and obey the messenger and those in authority among you."239

And it is reported by Abdullah ibn Umar that the messenger (saw) said, “Whoever withdraws the hand of obedience (i.e. Bay'ah) will meet Allah with no excuse, and whoever dies without on his

neck allegiance (Bay'ah) he will die the death of Jahiliyyah.”240

238 Narrated in Musnad Imam Ahmed. It was also narrated from Abdul Razzaq from Al Thawr, from Zaid from Amr ibn Murrah, it was also narrated by ibn Majah from Abu Kuraib from Abdullah ibn Nameer and Abu Mu'awiyah, both from al A'mash. 239 Al Qur'an 4:59 240 Saheeh Muslim


And the Hadith reported in Bukhari and Muslim on the authority of Hudhaifah that the prophet (saw) said, “There will be after me rulers who will not follow my guidance

nor my traditions and there will be among them a man with the heart of the Shayateen in a human body,” Hudhaifah said, “What should I do if I am in that time Ya Rasulullah?” The

prophet (saw) said, “listen and obey even if your back has been lashed and your money has been taken.”241

However Ahl Al Sunnah Wal Jama'ah combine all evidences and do not isolate some from the correct context. Allah (swt) continues in the above verse,

ا أطيعوا الله وأطيعوا الرسول وأويل األمر منكم فإن يا أيـها الذين آمنو تـنازعتم يف شيء فـردوه إىل الله والرسول إن كنتم تـؤمنون بالله واليـوم

ر وأحسن تأويال اآلخر ذلك خيـ

"O you who believe, obey Allah and obey the messenger and those in authority among you. But if you differ with them (the

rulers) in any matter, then go back to Allah and his messenger..."242

Ibn Katheer mentioned in his Tafseer243 of this verse that we never rise against our rulers unless we see evidence

241 Bukhari and Muslim 242 Al Qur'an 4:59 243 Tafseer is the commentary or elaboration of the Qur’an; we must be careful of making our own interpretation or commentary of the Qur’an as that is heavily dispraised and forbidden by Allah (swt) rather we must refer only to


of clear disbelief (Kufr Bawaah) and he quoted the Hadith of Ubaadah bin Saamit, As reported by Abdullah ibn Mas'ood in Saheeh Muslim that the prophet (saw) said, “There is no Nabi that Allah sent before me, except that he had from his Ummah supporters and companions who follow his traditions and obey his order, and there will always be after them successors who differ with those who were before them, they will say what they do not do and they will do what they have not been ordered. Whoever struggles against them with

his hand is a believer and whoever struggles against them with his tongue is a believer and whoever struggles against them

with his heart is a believer and there is no atom of Imaan after that.”244

It is reported by Imam ibn Rajab Al Hanbali in Jami’ Al Uloom that he said, “That Hadith is an evidence that jihad against the ruler by the

hand is part of changing the Munkar.”245 Also, in the famous Hadith of Ubaadah ibn Saamit as recorded in Bukhari and Muslim, that he said,

the Tafseer of the prophet (saw) and his companions and that is binding upon us as they are the saved sect and standard for us and their understanding of the Qur’an is praised by Allah explicitly in the Qur’an itself as is the command to follow them in it. 244 Saheeh Muslim 245 Jami’ Al Uloom p304


“We pledged to Rasulullah to listen and obey in ease and in hardship, in what we like or dislike, in health or sickness, and

to favour others and not to challenge people in authority unless we see explicit Kufr246 with a divine evidence from

Allah.”247 And in another narration “…and not to rise against people in authority and to speak the truth wherever we are and not to fear from - for the sake of Allah - any consequences.” Qadi Iyaad commented that

"If any corruption occurs in the rulers, or (he) implements Kufr or any Bid’ah248 in the Ummah - he no longer holds the

authority, and it becomes a duty upon Muslims to rise against him and for groups of Muslims to rise to remove him.”249

10- DEMONSTRATIONS DO NOT HAVE ANY BENEFIT

246 The Kufr is two types and Shirk is also two, the Fisq two, the Bid’ah two and the Zulm two etc; they are all divided similar to the Kufr, that is into Kufr Akbar (big disbelief) and Kufr Asghar (small disbelief), the first taking the committer out of the fold of Islam and permitting the shedding of his wealth and taking of his wealth and the latter reducing his Imaan but without to take him out of the Millah of Islam. Similarly Shirk is also Akbar and Asghar and Fisq and Bid’ah etc are big and small, all in a similar fashion. 247 Bukhari and Muslim and Tafseer ibn Katheer 248 The Bid’ah is any innovation in the Deen, it is a form of competing with Allah (swt) by introducing a new matter into the Deen not found in the divine texts intending to become closer to Allah (swt); every Bid’ah is misguidance and every misguidance is in the hellfire. Al Bid’ah can be of two, Al Bid’ah Al Akbar that takes one out of the fold of Islam or Al Bid’ah Al Asghar which decreases the Imaan without to negate it. 249 Sharh Muslim, vol. 12, p. 229


This has been sufficiently explained and the vast number of possible benefits arising from demonstrations and the possible harms have been discussed in detail in previous chapters of this book however in summary we can say the following. Maslahah (benefit) is the aim of the Shari'ah of Islam. The Shari'ah gives precedence to the benefit of protecting the Deen and remaining firm upon the laws of Allah (swt). This means that the Maslahah is always to obey the commands of Allah and fulfilling the commands of Allah are always beneficial and will always remove harm. So if a demonstration involved Haram actions such as:

• music, • uncovering of 'Awrah, • nationalism and patriotism (e.g. nationalistic

flags), • calling for Bid'ah (e.g. the birthday of the

prophet), • calling for sins (e.g. gay pride marches), • calling for Kufr (e.g. Geneva conventions,

European bill of human rights), • promoting Tawagheet (e.g. UN resolutions, MPs,

rulers in Muslim countries),


• condemning Muslims (e.g. by speaking against Jihad and the duty of Muslims to defend their lives in Palestine and elsewhere),

• or any similar prohibited things, Then this is harmful and prohibited in Islam. However if the demonstration involved fulfilling commands of Allah such as:

• commanding good and forbidding evil, • speaking truth in front of a tyrant ruler, • showing support for Muslims and jihad, • striking fear into the hearts of the enemies of

Muslims, • frustrating the enemy, • cooperating with Muslims in good deeds • and similar actions that Allah has commanded

this Ummah with in the Shari'ah of Islam, Then there can be no doubt that such a demonstration is beneficial and not harmful even if the Mushrikeen hate it and retaliate.

209 Are Demonstrations Beneficial?Chapter 9: Conclusion We can see that demonstrations are a permissible style and means which can be used to fulfil duties and obligations sanctioned and legislated by Islam. Demonstrations provide an environment and event that gives Muslims an opportunity to speak out and create public awareness and impact in a way that would not be available to them otherwise. These demonstrations can contain a lot of benefit if utilized to fulfil commands of Allah such as commanding good, forbidding evil, supporting Muslims, prevailing the Deen, calling for jihad, motivating the believers and co-operating in good deeds and Taqwa. This type of demonstrations has many beneficial outcomes such as causing pressure upon tyrant regimes, disbelievers, hypocrites, allowing Muslims to meet scholars and hear hidden news and Islamic viewpoints on public affairs as well as raising the profile of Islam and sparking healthy debate. Any physical harm that results upon the protestors in the process of these great duties should be expected as it is the Sunnah of Allah and is considered nullified. This type of harm does not make demonstrations Haram and should not discourage participation.


However Demonstrations can also very easily be used to commit sins and disobey the commands of Allah causing great harm. This disobedience is considered to be a serious harm that must be avoided at all costs. Prohibited things such as innovations, music, uncovering of 'Awraat and wearing of makeup and perfumed, freemixing of men and women, praising sins, tyrant rulers, Tawagheet, calling for Kufr ideologies such as democracy or man-made laws such as 'human rights' or 'UN resolutions' and displaying or chanting nationalistic slogans and flags are common in many demonstrations and should not take place. We should purify our demonstrations and avoid all of these harmful prohibited things and target beneficial duties laid down in the Shari'ah to govern our demonstrations.


Glossary The following is a glossary of Arabic and complex English words used in this book and similar books by this author. It is not intended to be a dictionary and some words may have additional meanings not mentioned here, particularly Arabic words. This glossary however, is intended primarily to help readers understand the words relevant to the discussion of this book in the proper context and so explanations have been summarized with that purpose in mind. Some words are not mentioned in this book but are mentioned in other books by the author but have been included here as it may also benefit the reader. Tips for using the glossary: (i) If you cannot find the word you are looking for, try searching for the same word with “Al-“ prefixed to it. (ii) If you cannot find a word starting with a vowel, try searching for the same word with an apostrophe prefixed to it. (iii) Try searching for the same word with an alternate spelling e.g. Omar instead of Umar.

‘Asabiyyah – Nationalism, racism, patriotism, tribalism and all other prohibited forms of partisan.

‘Asr – The mid-afternoon prayer, prayed when the sun declines towards the west and the shadows are a full length (or two lengths for some schools of thought).

‘Awrah – The parts of the body that people are obliged to cover in front of others.

‘Iddah – Waiting period for divorced or widowed women in which sexual relationship, marriage and other things are forbidden.

‘Isa ibn Maryam – A prophet of Allah, who was born without any father, also known as Jesus son of Mary.

A’isha g – A’isha bint Abi Bakr was the most beloved wife of the Messenger Muhammad (saw) and the daughter of the best of the companions, Abu Bakr al-Siddeeq d. She was one of the most knowledgeable companions and one of the greatest examples and role models for women. Allah revealed 11 verses of the Qur’an in Surah al-Noor purifying her from any accusation or attack.

Aashoorah – The tenth day of Muharram.

Abdullah ibn Abbas – A companion of the prophet (saw) and scholar. He was given the title ‘Translator of the Qur’an (Turjuman ul Qur’an) and the Mayor of Tafseer, because of his incredible knowledge of the Qur’an and its interpretation. The prophet made a specific


supplication for him that Allah gives him knowledge of the interpretation of the Qur’an.

Abdullah Ibn Amr ibn al ‘Aas – One of the knowledgeable companions of the prophet (saw) who memorized the Qur’an and used to recite it.

Abdullah ibn Mas’ood – One of the first believers and companions of the prophet (saw) who believed at a young age and grew to be one of the greatest scholars of Islam.

Abdullah ibn Omar – The son of Umar ibn al-Khattab and a knowledgeable scholar and companion of the prophet (saw).

Abu Bakr al-Siddeeq – The best man ever to walk the earth besides the prophets

and messengers. He was the closest friend and companion of the prophet (saw) and the narrations testifying to his character and status are overwhelming. He was nicknamed al-Siddeeq because he believed in the prophet (saw) without wavering, even when all others disbelieved him.

Abu Bakrah – A companion of the prophet (saw).

Abu Dardaa’ – A companion of the prophet (saw) renowned for his knowledge and understanding of the Islamic rules.

Abu Dharr – A companion of the Prophet (saw).

Abu Hurairah – A companion who memorized and narrated the most Ahadith about the prophet (saw). He was


nicknamed Abu Hurairah, which means the father of a kitten, because he used to look after cats.

Abu Musa al-Ash’ari – A famous scholar, Mufti and companion of the Prophet (saw).

Abu Sa’eed al-Khudree – A companion of the prophet.

Adam a – The first man and prophet created by Allah تعالى. He was sixty

cubits tall and lived for a thousand years and mankind since then has continued to decrease in height and life span. He was expelled from Jannah after he and his wife Hawwaa (Eve) were tricked into eating from the forbidden tree.

Adhaan – call to prayer

Ahl al-Dhikr – People of Remembrance, which are

the people of knowledge or Islamic scholars.

Ahl al-Kitaab – People of the scriptures, namely the Jews, Christians and Sabians. They are people who were given scriptures in the past before the coming of Muhammad (saw) and so believe in some previous prophets. However, unless they believe in the prophet Muhammad (saw) after he has arrived, they will still go to hellfire as disbelievers.

Ahl al-Sunnah wal-Jama’ah – The People of Sunnah and Jama’ah are the prophet Muhammad (saw) and his companions f, and those who follow their path and believe in Islam according their same understanding. They are called people of Sunnah because they stick closely to the example of


the prophet (saw) and they are called people of al-Jama’ah because they stick closely to the example of the companions and as such they are united in beliefs and opinions wherever they are in the world, despite have never met each other.

Akhlaaq – Islamic personality and character.

Al-‘Aleem – The All-Knowing, one of the names and attributes of Allah تعالى.

al-‘Awrah – The private parts of a person that must be covered from other people.

Alameen – The worlds or all of mankind and the jinn.

al-Baraa’ ibn Aazib – A famous companion of the Prophet (saw).

al-Birr – Good deeds and righteousness

Ali ibn Abi Taalib – One of the most knowledgeable companions of the prophet (saw). He was also the first cousin and son-in-law of the prophet (saw). He married Fatimah, the prophet’s (saw) daughter and all the descendants of the Messenger (saw) are from his children from Fatimah.

al-Izhaar ul-Deen – Prevailing of the religion of Islam until it is dominant over all other ways of life.

Allah – The one and only god, whom there is none worthy of worship, obedience or submission besides Him تعالى. He is

The Creator and Sustainer of all that is the universe and has no need for


anything or anyone, He does not beget and is not begotten and there is nothing similar to Him.

al-Lawh ul-Mahfooz – The preserved tablet. This is the record in which the fate and destiny of all people and Jinn has been written from the start of the creation.

al-Ma’loom min al-Deen bil-Dharoorah – What is known from the Deen (i.e. religion of Islam) by necessity.

al-Masaakeen – Needy people who have nothing to provide for themselves.

al-Mughirah ibn Shu’bah – A companion of the Prophet (saw).

al-Muttaqoon – The pious people, i.e. those who have al-Taqwa (fear of Allah that prevents them from sinning).

al-Quwwah – power and strength, the prophet (saw) said that the strength is in missile weapons.

al-Raheem – The most merciful, Allah is al-Rahman and al-Raheem, al-Rahman is His attribute of mercy to all mankind in this life, despite their disbelief and transgression. al-Raheem is His attribute of mercy towards the believers in the hereafter specifically, allowing them into Jannah (Paradise).

al-Rahman – see al-Raheem.

al-Rami – Missile weapons i.e. any form of shooting weapon, whether a sling, bow and arrow, guns, rockets or even throwing a stone.

al-Sabireen – Those who are patient and persevere


in their obedience, enduring any hardship or suffering unwaveringly.

al-Shirk – Polytheism, the act of associating partners with Allah, whether by attributing the functions, rights or descriptions of Allah to any other thing or being, or by claiming that Allah shares his functions, rights, names or attributes with any other being or thing. This is the worst crime and unforgiveable sin possible and the one who dies without repenting from this sin will inevitably enter hellfire forever.

al-Tashaa’um – Pessimism.

al-Tawheed al-Baatinah – All hidden actions of worship done sincerely and exclusively to please Allah i.e. those performed by the heart.

al-Tawheed al-Zaahirah – All apparent actions of worship done sincerely and exclusively to please Allah i.e. those performed by the tongue and the limbs.

al-Teerah – superstitions and omens.

Amaanah – A trust i.e. something entrusted to a person to look after.

Ameer – Leader.

Anas bin Maalik – A companion of the prophet (saw) and the last surviving member of the prophet’s (saw) close companions.

Andaad – False gods that are loved for their sake the way the believers love Allah exclusively.

Angels – Creatures, created by Allah from light, who obey Allah’s every


command and never disobey Him تعالى. They

continuously worship and glorify Him and carry out tasks set by Allah to maintain the functions of the earth e.g. the weather.

Aqeedah – Decisive and certain belief based on explicit and authentic evidences.

Awliyaa’ – friends or allies. Is sometimes used in reference to those close to Allah and so considered the friends of Allah, but in reality all believers are the friends of Allah.

Ayah – Verse of the Qur’an.

Ayyub a – A prophet of Allah, also known as Job.

Badr – (i) The full moon (ii) the first major battle fought by the prophet Muhammad (saw) and his

companions f against the Makkans.

Bani An-Nadir – A Jewish tribe that existed in the time of the prophet (saw).

Bani Israel – The descendants of Ya’qoob (Jacob) whose name is also Isra’eel. They are the Jews.

Barakah – Blessings from Allah.

Ba'th – The resurrection on the Day of Judgment.

Bay’ al-Gharar – Trade by deception.

Bay’ah – Oath of allegiance.

Bedouins – The nomadic Arab tribes that live in the deserts of Arabia.

Christians – Followers of the Christian faith, who claim that Jesus a was the son of God, or even that


he a was God Himself. This is a Kufr belief and they are disbelievers (Kuffar) in Islam.

Da’wah – Inviting and calling people to Islam.

Dar – A domain or state

Dar of Hijrah – The Domain of Emigration; one of the titles given to Madinah and the Islamic state because people emigrate to it from non-Islamic lands.

Dawood a – A prophet of Allah, also known as David.

Deen – Way of life i.e. a belief that people practice and fight to defend or propagate.

Dinar – The measurement of gold currency employed by the prophet (saw). One Dinar is 4.25g of gold.

Dirham – The measurement of silver currency employed by the prophet (saw).

Du’a – Supplication or prayer.

Dunyaa – this temporary world that we live in.

Faatihah – the opening chapter of the Qur’an.

Fahishah – Any unlawful sexual act or related things such as pornography, adultery, sexual swear words etc.

Fajr – The dawn prayer, prayed between the first light of dawn and the start of the sunrise.

Fardh – Obligation or compulsory action, such that a person is sinful for neglecting it and rewarded for performing it.

Fasiq - Sinner


Fatawaa (pl.) – Fatwa (sing.) Islamic verdicts derived from divine evidences, given by an Islamic scholar in answer to a question.

Fatwa – see Fatawaa

Fiqh – Understanding of the Qur’an and Sunnah about the divine rules related to our actions.

Fitrah – (i) Natural disposition on which people were created. This includes the instinct to worship only Allah, attraction to the opposite gender and to fear death etc. (ii) instinctive acts of cleanliness e.g. cutting nails, trimming the moustache etc.

Ghaib – Unseen matters which nobody but Allah can have knowledge of except if He revealed it to them (e.g. future events).

Gheerah – chivalry and protectiveness towards female relatives e.g. wives, daughters, mothers, sisters etc.

Ghusl – Ritual act of cleanliness involving washing all parts of the body with water with the intention of removing the big ritual impurity.

Hadath al Akbar – Big ritual impurity requiring Ghusl to remove.

Hadath al Asghar – Small ritual impurity requiring Wudu’ to remove.

Hadith – A report or narration, usually about a saying, action or consent of the prophet (saw) or his companions.

Hadith Qudsi – A report or narration that has been attributed to the prophet (saw) concerning what he in turn has narrated from


Allah.

Hajj – The ritual act of pilgrimage to Makkah, obligatory upon every capable Muslim to perform at least once in their lives.

Halal – Permitted or legal.

Haleem – The one who has forbearance i.e. controls his/herself in anger.

Haq – (i) The truth. (ii) A right.

Haram – Prohibited or illegal. Things can be prohibited to benefit from such as alcohol and actions can be prohibited such that a person is sinful for committing it and rewarded for avoid it.

Harith ibn Ash’ari – A companion of the prophet (saw).

Hasad – Envy

Hasan – Good, often used in reference to classification of Ahadith, Hasan being good and is generally accepted, but not as authentic as a narration classed as Saheeh. Inauthentic or weak narrations are not accepted in Islamic jurisprudence.

Hasan Ibn Ali – A companion and grandson of the prophet (saw). He is the son of Ali ibn Abi Taalib d and Fatimah bint Muhammad g.

Hayaa' – Shyness or modesty.

Hellfire – The everlasting punishment in the hereafter reserved for those who disbelieve in and associate partners with Allah تعالى. The

hellfire is seven levels, the shallowest of which is reserved for temporarily


punishing disobedient believers before they go to Jannah.

Hijrah – Emigration.

Hind bint 'Utbah g – A companion of the prophet (saw). She is the wife of Abu Sufyan d, both she and her husband used to mistreat the prophet (saw) before embracing Islam after the conquest of Makkah.

Hisaab – Account. The divine account on the day of judgement will be when all the deeds of people will be brought forth and counted.

Hud a – A prophet of Allah.

Hudhaifa ibn al-Yamaan – A companion of the prophet (saw) and a narrator of many Ahadith.

Hukm al-Shar’ee – Divine

rule legislated by Allah in the Qur’an and Sunnah.

Hypocrisy – see Nifaaq

Ibn Abbas – see Abdullah ibn Abbas

Ibrahim a – A prophet of Allah, also known as Abraham. The prophet Muhammad (saw) was a descendant of Ibrahim a as were the Jews and Christians.

Ihsan – Worshipping Allah in the best way as if we are seeing Him تعالى in

front of us.

Ijtihaad – Exhausting utmost effort to derive and verify Islamic rules from the divine evidences for matters that are not already explicitly detailed. In order to make Ijtihaad, the person must have the necessary tools and knowledge of the Arabic language and


sciences of the Qur’an, Hadith and Usul.

Ikhlaas – Sincerity; to target nothing but the pleasure of Allah by an action and not the pleasure of other people or fame or reputation etc.

Imaan – Belief in Allah, His books, His angels, His messengers, the divine fate and destiny in the heart, testifying to that with the tongue and acting accordingly with the limbs.

Imam – Leader or ruler.

Injeel – Gospel revealed to the prophet ‘Isa a (Jesus).

Iqamat-as-Salat – Establishing the prayer.

Ishaa – The night prayer obligatory upon all Muslims, performed after the night has fallen and all redness has

disappeared from the sky and before the first light of dawn.

Islam – Submission to Allah exclusively, following Him through obedience to His revelation and disassociation from Shirk and its people.

Islamic state – An Islamic state is one that governs the people exclusively by the Shari’ah of Islam. Where the sovereignty is for none but Allah and no single man-made law is prevalent. It is prohibited to rule a country by any other system.

Israfeel – An angel who will blow the trumpet to announce the last hour and the commencement of the day of judgement.

Isti’aanah – Seeking help or refuge. Making Isti’aanah to other than


Allah is Shirk.

Istighaatha – Appealing for help and aid. Making Istighaathah to other than Allah is Shirk.

Istihlaal – Making lawful what Allah has made unlawful, which is an act of Shirk Akbar and apostasy.

Istijmaar – Using absorbent stones to clean the private parts after using the toilet.

Istinjaa’ – Washing the private parts to remove traces of urine and stool after going to the toilet.

Jabir ibn Abdullah – A companion of the prophet (saw).

Jahiliyyah – Ignorance, the companions often used to refer to their lives before the advent of Islam as ‘the days of Jahiliyyah’

Jama’ah – Group or collective body headed by a leader.

Jameel – Beautiful

Janaabah – State of ritual impurity e.g. after intercourse or a wet dream.

Jannah – Everlasting paradise reserved for the believers in the hereafter.

Jews – The descendants of the prophet Ya’qoob a and those chosen by Allah to receive many prophets, each succeeding another until they were sent Isa (Jesus) a whom they rejected. Those among the Jews who refuse to recognize the prophethood of Muhammad (saw) are disbelievers and are destined for hellfire.

Jibreel – The angel entrusted by Allah to


guard the revelation and take down the books of Allah to the prophets. Also known as Gabriel.

Jihad – Jihad is defined as ‘Exhausting utmost effort fighting the disbelievers in order to make the word of Allah the highest.’ This can be physical, financial, verbal and by the heart. Struggling against one’s desires, commanding good and forbidding evil and seeking knowledge have also been described as a form of Jihad.

Jilbaab – A plain, loose, barrel-shaped dress that is worn from the neck to the feet by women over their normal clothes when entering any public place as an Islamic duty.

Jinn – Creatures created by Allah from fire. They cannot be seen by humans, though they can

see us and can possess people and perform incredible feats that are impossible for people. They have freewill like humans and there are believers and disbelievers among them. They will be accounted, rewarded and/or punished like humans on the day of judgement.

Jizyah – A tax paid by non-Muslim citizens of an Islamic state in return for the protection, welfare and covenant offered to them by the state.

Jubn – Cowardice, such that a person disobeys Allah out of fear for people or other worldly things.

Junub – Big ritual impurity that occurs as a result of sexual intercourse, ejaculation, menses or post-natal bleeding.


Ka’bah – The first house built for the worship of Allah by Ibrahim in Makkah. It is the direction of prayer for all Muslims around the world.

Kaafir (sing.) – (pl. Kuffar) A disbeliever in Islam and/or in the final prophethood of the Messenger Muhammad (saw).

Kaahin – A fortune-teller.

Kahaanah – Fortunetelling.

Kalimah – A word or sentence, usually used in reference to the testimony that ‘there is none worthy of worship besides Allah…’

Karamaat – Amazing feats performed by Allah to support pious people, these are different to miracles (Mu’jizaat) in that they are not for the

purpose of proving prophethood and do not come with a challenge.

Khalaf – Succeeding generations i.e. all generations that came after the prophet (saw) and his companions.

Khalifah – The ruler of an Islamic state, who is elected to rule and govern the affairs of people according to the laws of Allah as revealed to the prophet Muhammad (saw).

Khawaarij – The first sect to arise in the history of Islam. They rose during the rule of Imam Ali ibn Abi Taalib d, because of a dispute that occurred among the Sahabah, which was solved by the arbitration of Ali d and Mu’awiyah d to Abu Musa al-Ash’ari and Amru ibn al-‘aas. They


claimed that those companions were disbelievers, claiming that they sought an arbiter other than Allah and rose as rebels against the rule of Ali d and were fought against by the Muslims until they relented.

Khawf – Fear.

Khimar – A headscarf worn by Muslim women in public, covering all of their hair, necks and chests. It is compulsory upon all women to wear a Khimar in public or in front of foreign men.

Khushoo’ – Ritual fear during any ritual acts, particularly the Salah.

Kiraman Katibeen – The recording angels that write down the good and bad deeds of the people.

Kohl – a form of eyeliner used as make-up or

medicine.

Kuffar – see Kaafir

Kufr – Disbelief in Islam or the prophet Muhammad (saw).

Layyin – A gentle person

Lut a – A prophet of Allah who fought against homosexuality in Sodom and Gomorrah. Also known as Lot

Ma’roof – Good deeds according to the divine evidences i.e. any rewardable actions that Allah has commanded us to do.

Maal ul Gholool – Wealth stolen from the booty.

Madinah – City, the City of the prophet Muhammad (saw) in Hijaz, where the Muslims emigrated to from Makkah and where they established the first Islamic state.


Maghrib – The obligatory sunset prayer, prayed between the sunset and complete nightfall.

Magic – Magic is understood in Islam to be the use of Jinn by people, for any purpose. Whether they are used to harm people or benefit them, any contact with the Jinn is prohibited in Islam.

Mahram – A person that is prohibited for marriage. This term is also used to refer to male relatives that act a chaperones or guardians for them during travel or other needs.

Makrooh – Disliked action. The indecisive request of the legislator upon the responsible person not to do a thing. A person is rewarded for abstaining from this form of action but is not sinful

or dispraised if he happens to do it.

Maalik - The angel of hellfire

Maalik ul Mawt - The angel of death

Mandoob – Recommended actions, such that if a person performs it, they are rewarded but they are not punished for neglecting it.

Mani’ – prevention, i.e. a matter that prevents an Islamic rule from taking effect or being performed e.g. impurity prevents prayer.

Masjid – Place of worship for Muslims to worship Allah exclusively and where the prayer is prayed in congregation five times every day.

Messenger – Men chosen by Allah to receive


revelation and convey a new message from Allah to the people.

Messiah – al-Maseeh, i.e. ‘Isa ibn Maryam (Jesus son of Mary), the false messiah al-Maseeh al-Dajjal is one of the signs of the final hour whose name is ‘Isa ibn Dawood.

Mika’il – The name of one of the angels.

Mu’adh ibn Jabal – A companion of the prophet.

Mu’jizah (sing.) – (pl. Mu’jizaat) miracle, an extraordinary matter performed with the permission of Allah, coming with a divine unbeatable challenge to mankind, sent in order to prove the prophethood of a messenger or prophet and to increase the belief of the believers.

Mu’min – A believer in Islam, who testifies to and practicing his belief.

Muhajireen – The emigrants. Usually referring specifically to those Muslims that believed in Islam before the emigration of the prophet Muhammad (saw) from Makkah to Madinah.

Muhammad (saw) – The name of the final Messenger of Allah, sent as the leader and seal of the prophets. Allah revealed the Qur’an to him (saw) and sent him as a mercy and messenger to all of mankind.

Muharram – (i) Prohibited (ii) the name of the first month of the Islamic calendar.

Mujoon – Places of disobedience, which people attend to commit


sins e.g. pubs, night clubs etc.

Munafiq – Hypocrite, one who shows Islam in his/her apparent sayings and actions but conceals disbelief (Kufr) in his/her heart.

Munkar – (i) Any bad deed as defined by the Shari’ah. i.e. anything that has been prohibited by Allah whether Haram or Makrooh. (ii) the name of one of two angels that will question every soul in the graves.

Mushrikeen (pl.) – (sing. Mushrik) Polytheists, any people who worship other than Allah or associate partners with him. See also al-Shirk.

Muslim – The believer in the Deen of al-Islam.

Muwahhid (masc.) - (Fem. Muwahhidah) – One who

submits to, worships, follows and obeys none but Allah and does not associate partners with Him in any matter.

Najaasah - Impurity

Nakir – The name of one of two angels that will question every soul in the graves.

Nameemah – Spreading calumnies or rumours that spread discord between people.

Nifaaq – Hypocrisy, Nifaaq is two types, (i) the big Nifaaq which is the hypocrisy of people who disbelieve in Islam but pretend to be Muslims. It is impossible for any human to recognize these people in this life unless they commit acts of apostasy. (ii) the small Nifaaq is the hypocrisy of those Muslims who do some of the actions


attributed to hypocrites but that does not take a person out of the fold of Islam e.g. lying, breaking promises, betraying trusts and covenants etc.

Nisaab – Minimum amount of wealth, which obliges a person to pay Zakat. A person with total wealth below this amount (85g gold) or who does not have this amount for a complete year is not obliged to pay Zakat on his/her wealth.

Niyyah – Intention

Nu’man bin basher – A companion of the Prophet

Nuh a – One of the first Messengers of Allah sent to the first people to associate partners with Allah, also known as Noah. His people were destroyed with a flood and only he was saved along with a few believers

and pairs of every animal who sought refuge in a boat built by Nuh a under Allah’s instruction.

Omar bin al-Khattab – One of the closest companions of the Prophet (saw) and the second Khalifah. He was nicknamed al-Farooq because of his strength and understanding about what is the truth and falsehood.

People of the Book - see Ahl al-Kitaab

Pharaoh – The rulers of ancient Egypt were called pharaohs, however in this book, it is usually in reference to the Pharaoh that persecuted Musa and the Jews or in reference to other rulers who behave in a similar manner.

Prophet – A man chosen by Allah to receive revelation and convey it


to the people.

Qadhaa – Divine destiny of all our actions and destination in the hereafter i.e. paradise or hellfire.

Qadr – Divine fate of all that will happen to people and the world.

Qalb – Heart

Qiblah – The direction that Muslims face when praying, i.e. towards the Ka’bah in Makkah.

Qisaas – Retribution, the rule of ‘an eye for an eye’ employed by a Shari’ah court for some types of crimes.

Qiyaamah – Resurrection, the day of Qiyaamah is the day that all people will rise from their graves and travel to the place of judgement.

Qudsi – see Hadith Qudsi

Qunoot – Du’a recited at the end of a Salah, usually in times of crisis or during Witr Salah.

Qur’an – The final book and message sent to mankind by Allah. It is the word of Allah revealed to His slave Muhammad (saw) in the Arabic language, it is worship when recited and is written in the Uthmani script by the consensus of the companions.

Rafeeq – Kind and gentle

Rajaa’ - Hope

Rak’ah – A unit of prayer that includes (i) standing, reciting Faatihah, bowing, two prostrations and sitting in between and sometimes sitting for a tashahhud (reciting the supplication “Attahiyaatu …”).

Ramadhan – The tenth


month of the Islamic calendar in which, all Muslims are obliged to fast if capable.

Ribaa – usury i.e. any form of added benefit received as a result of giving a loan. It is also used in the Shari’ah to refer to any trade transaction prohibited in Islam.

Ridwan – (i) Pleasure e.g. Ridwan Allah means the pleasure of Allah. (ii) The name of an angel.

Rifq – Kindness or gentleness.

Riyaa’ – Showing off i.e. doing an action in the hope that people will see him and think or speak well about him.

Rizq – Provision. Anything that a person benefits from, whether wealth, his home, his wife or his food, is his provision

(Rizq) and has been provided for him by none other than Allah.

Rukhsah – A permit given by Allah to override an Islamic ruling because of and limited to specific circumstances.

Ruku’ – The ritual act of bowing.

Sa’d ibn Abi Waqqas – A companion of the prophet (saw).

Sa’eed ibn Zaid – A companion of the prophet.

Sadaqah – charitable donations

Safiyyah bint Huyyay g – One of the wives of the prophet Muhammad (saw) and the daughter of the chief of the Jewish tribe of Banu Qurayzah.

Sahaabiyaat – the female companions of the


prophets i.e. all women who saw the prophet Muhammad (saw) and died while still believing in Islam.

Sahabah (pl.) – (sing. Sahabi) Companions of the prophet Muhammad (saw). (i) those who saw the prophet and died while still believing in Islam are all companions (ii) those who accompanied him for over a year and fought alongside him in one or two battles are considered close companions and considered to be of a higher status.

Sahabi – See Sahabah

Saheeh – Authentic, used in reference to the authenticity of Ahadeeth (narrations). Inauthentic or weak narrations are not accepted in Islamic jurisprudence.

Sahl bin Sa'd – A companion of the prophet (saw).

Salaf – predecessors. al-Salaf al-Saalih are the pious predecessors, specifically the companions of the prophet (saw) and the 2nd and 3rd generations of Muslims.

Salam – (i) Peace (ii) the Islamic greeting “Assalamu ‘Alaikum” used by Muslims to greet each other.

Salat – The daily prayers, prayed five times a day as an obligation upon all Muslims. Salah includes Takbeer, standing, recitation of Surah al-Faatihah, bowing, prostrating, tashahhud and Tasleem.

Salatul Janazah – Funeral prayer.


Salatul Jumu’ah – Congregational Friday prayer.

Salih a – The name of a prophet of Allah.

School of thought – (Madhab) compilation of works by scholars that follow the juristic foundations of a particular scholar or Imam.

Shafi’i – Imam Muhammad ibn Idrees al-Shafi’i was one of the most famous scholars of the early generations of Islam.

Shaheed – Martyr, someone who dies in the way of Allah or in another way that will allow them to enter paradise without accountability.

Shari’ah – The Islamic law derived from the Qur’an and Sunnah.

Shaytaan – Satan or the devil.

Sheikh Muhammad ibn Abdul Wahhab – A scholar and reviver in Islamic history that spoke strongly against the innovations and deviation from the path of the prophet and his companions that was prevalent in his time, and indeed continues to exist today.

Shirk al-Akbar – The big Shirk. An act of associating partners with Allah that will take a person out of the fold of Islam.

Shirk al-Asghar – The small Shirk. This is a lesser form of associating partners with Allah that does not take a person out of the fold of Islam such as praying with the intention of showing off.


This is also called Shirk al-Khafi or Shirk al-Saraa’ir.

Shirk al-Khafi – Hidden Shirk. See Shirk Asghar.

Shirk al-Saraa'ir – Hidden or Secret Shirk. See Shirk Asghar.

Shukr – Gratefulness or Thankfulness.

Siwaak – Toothstick used to clean the teeth before prayers. A highly recommended action and the Sunnah of the prophet (saw).

Siyaam – Fasting. The ritual act of abstaining from food and sexual intimacy during daylight hours.

Suhoor – Waking up before dawn to eat something before beginning a fast in the following day.

Sujud – Prostration. The ritual act of kneeling on the knees and placing the head on the ground. Prostration requires that the forehead, nose, hands, feet and knees all touch the ground at once.

Sunnah – The example of the prophet Muhammad (saw) [NB: the word Sunnah has many meanings, but this is the most common meaning].

Surah – Chapter of the Qur’an.

Ta’weel – Interpretation, going to a metaphoric meaning instead of the apparent meaning of a word or phrase, doing so without a divine evidence is a serious distortion of the revelation.

Ta’weez – Seeking refuge, also used in reference to certain talismans or charms worn by some


people to seek protection or cure.

Tabarruj – Beautifying or decorating yourself.

Tabayyun – Verification e.g. of news about other people.

Tafweedh – Leaving a decision to Allah without making a stand either way (a form of saying “I don’t know”) e.g. saying, “maybe Allah has a hand and maybe he doesn’t, I will leave it to Allah.”

Taghoot – Anything that is worshipped, obeyed or followed instead of Allah.

Taharah – Ritual purity

Takbeer – Saying “Allahu Akbar (Allah is The Greatest)”

Tamaa’im (pl.) – Talismans, charms worn by people for protection against the evil eye, bad

luck and similar superstitions. Wearing such things is a form of Shirk.

Tamtheel – (i) acting (ii) mutilating dead bodies (iii) Making Allah comparable to the creation.

Taqwa – Piety or fear of Allah that prevents a person from disobeying Him.

Tasbeeh – Saying “Subhan Allah (Glory be to Allah)”

Tashahhud – The supplication said during the sitting at the end of the second and last unit of Salah starting “Attahiyaatu …”.

Tashbeeh - Making similarity between things e.g. claiming Allah is similar to the creation in the way some non-Muslims picture god as


an old white-bearded man, this is an act of disbelief.

Tashree’ – Legislation, deciding that something is lawful or unlawful and/or prescribing a reward or punishment accordingly. The right to do so belongs only to Allah.

Tasleem – Saying “Assalamu ‘Alaikum Wa Rahmatullah” at the end of the Salah.

Tathabbut – Verification

Tathbeet – Affirmation of your belief in a matter e.g. an attribute of Allah.

Tawbah - Repentance

Tawakkul – Relying and trusting totally and exclusively on Allah.

Tawheed – Exclusivity to Almighty Allah in all of his rights, including His

right to be worshipped, obeyed and followed exclusively and for all His actions, functions, names and attributes to be attributed to Him exclusively.

Tawraat – (or Torah) the divine scriptures revealed to Musa a. This book in its original form is unavailable today but Muslims believe that the existing versions of the Tawraat have been distorted.

Tayammum – Dry ablution using sand or dust when water is unavailable (e.g. on a journey through the desert), it is performed by touching sand and then rubbing the face and arms with the intention of removing the small ritual impurity.

Ubay ibn Ka’b – One of the most knowledgeable


scholars and companions of the prophet (saw).

Ulemaa' – Islamic Scholars

Umm Salamah g – The name of one of the wives of the prophet Muhammad (saw).

Ummah – Nation. The Muslim Ummah is a single united nation undivided by race, colour or language, united only by their beliefs.

'Uqba bin 'Amr – A companion of the prophet Muhammad (saw).

Wara' – Fearing Allah by abstaining from permissible things because of a doubt about its lawfulness.

Witr – Odd number, also refers to the final recommended prayer of the night that is of an odd number of rak’ah (units).

Wudu’ – The ritual act of washing the face, arms, hair and feet with water with the intention to remove the minor ritual impurity.

Yameen al-Ghamoos – Giving a false oath.

Yazeed bin Husaib bin Aslami – A companion d of the Prophet (saw) .

Zaboor – The divine scripture revealed to Dawood a, also known as the Psalms. This book is not available in its unadulterated form.

Zaid ibn Khalid – A companion of the Prophet.

Zakat – An obligatory ritual act of annually donating 2.5% of all saved wealth for those people who have a minimum amount of wealth (80g of gold).


Zihaar – A prohibited form of divorce that was practiced before the advent of Islam, where a husband says to his wife “You are forbidden to me like the back of my mother.”

Zinaa – Unlawful sexual intercourse with any person that is not married to you or is not a lawful concubine.

Zuhr – The obligatory noon prayer, prayed after the sun has passed its highest point and before the shadows reach one full length (or two lengths for some schools of thought).

Zulm – Oppression, i.e. taking or withholding the rights of other people without any Shari’ah permit.

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