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  • Demonstrations are not from the religion of Islam. Shaykh Saalih al-Fawzaan

    Question:

    The questioner says: There are those who claim that it is not permissible to apply the ḥadīth about the Khawārij (rebellious sect) to those who go out today in demonstrations against a specific ruler. They also say that there are some who describe these demonstrations as a “peaceful movement” (ḥirāk silmī) and claim that only the people of innovation (Ahl al-Bid‘ah) disapprove of them. What is the ruling on this?

    Answer:

    Demonstrations are not from the religion of Islam, because they lead to many evil such as the loss of unity among the Muslims, division among them, destruction, and the spilling of blood. They bring about corruption and harm.

    Demonstrations are not a correct or legitimate solution to problems. The proper solution is to follow the Book of Allah and the Sunnah of His Messenger ﷺ. The trials that occurred in previous times were even greater than those happening today, yet the people of those times dealt with them according to the guidance of the Sharī‘ah, not according to the systems of the disbelievers or through imported demonstrations.

    This (i.e., demonstrating) is not part of the religion of Islam. Chaos is not from Islam.

    The religion of Islam calls to discipline, patience, wisdom, and referring matters to the people of authority and knowledge those known as Ahl al-Ḥaal wa al-‘Aqd (the scholars and decision-makers). Allah the Exalted said:

    {فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ}

    “And if you differ in anything, refer it to Allah and the Messenger, if you truly believe in Allah and the Last Day.”

    (Surah An-Nisā’, 4:59)

    Yes.

    https://www.alfawzan.af.org.sa/ar/node/14288

  • Imaam Ibn Uthaimeen on demonstrations

    Questioner: “Our Shaykh, we have been tested in our country with those who say that demonstrations are permissible for enjoining good and forbidding evil. So if they see a particular evil, they gather and hold a demonstration, and they argue that the ruler permits them to do such things. What is your view?”

    Shaykh: “Firstly, demonstrations bring no benefit, without a doubt. Rather, they open the door to evil and chaos. Demonstrations pass in large crowds, and they may pass by shops and properties, which end up being stolen or looted. There may also be mixing between youthful, beardless boys and older men, and sometimes women are present as well. So they are evil and there is no good in them.

    But I have been informed that in some Western Christian countries, rights cannot be obtained except through demonstrations. The Christians and Westerners—when they want to silence their opponents—they demonstrate. So if this is something practiced in their lands, and these are lands of disbelievers who see no harm in it, and Muslims there cannot obtain their rights except through this means, then I hope there is no harm in that. But as for the Muslim lands, I hold that they are ḥarām and not permissible. And I am astonished at some rulers—if what you said is true—that they would allow them despite the chaos and disorder they contain. What benefit do they bring?

    Yes, perhaps some rulers want to carry out something, but if they did it themselves, the West would criticize them. So, to appease and flatter the West, they allow the people to demonstrate, then they say to the Westerners: ‘Look, the people themselves demonstrated; they want such-and-such,’ or, ‘They do not want such-and-such.’ In these cases, perhaps it is being used as a means to another end, and in such matters one weighs whether its benefits outweigh its harms, or its harms outweigh its benefits.”

    Questioner: “But suppose an evil occurred, so a demonstration was held, and it achieved a positive effect?”

    Shaykh: “But it will cause more harm afterwards. Even if it happened to bring benefit one time, it will bring harm the next time. So overall, they are harmful—yes.”

  • Harms of Demonstrations

    بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيم

    All praise is due to Allah, Lord of the worlds. We bear witness that none has the right to be worshipped but Allah alone, and that Muḥammad ﷺ is His slave and Messenger.

    What has recently unfolded in Morocco of demonstrations, unrest, and destruction of property reminds us of the great danger that such actions bring upon the Muslim Ummah. Demonstrations and protests are not from the guidance of Islam. They lead to trials, ignite hatred, divide the Muslims, and harm lives and property. They only imitate the ways of the disbelievers, and history has shown repeatedly that their outcomes are bitter regret and greater harm than the oppression people thought to remove.

    ⚠️ The Harms of Demonstrations

    1. They are ḥarām (forbidden) in Islam.
    2. They cause fitan (trials and turmoil).
    3. They bring about division among Muslims.
    4. They stir resentment and hatred in the hearts.
    5. They sever Islamic brotherhood.
    6. They lead to violence, aggression, and assaults on property.
    7. They cause obstruction of roads and disruption of essential needs.
    8. They involve disobedience to rightful authority.
    9. They are an imitation of the disbelievers.
    10. They bring no real benefit or good outcome.
    11. They have bitter consequences, proven in Yemen, Egypt, Tunisia, and other lands.
    12. They leave people with regret after destruction has taken place.

    The Prophet ﷺ taught us the way of patience, even when faced with injustice:

    “Whoever sees from his ruler something he dislikes, let him be patient, for whoever separates from the community by even a hand-span and dies, he dies a death of ignorance.”

    (al-Bukhārī & Muslim)

    A Call to Patience and Unity

    Our duty as Muslims is to remain patient, to hold firmly to the Qur’an and Sunnah, and to seek change through knowledge, taqwā (piety), and duʿā, not through anger and chaos.

    May Allah protect Morocco and all Muslim lands from turmoil, grant safety and stability, and unite us upon the truth.

  • Hearts are never empty, the question is, what fills yours?

    (Ibn al-Qayyim, Madārij al-Sālikīn 3/156)

    In the heart there is disarray, and nothing gathers it except turning attentively toward Allah.

    In the heart there is estrangement, and nothing removes it except closeness with Allah in seclusion.

    In the heart there is sorrow, and nothing dispels it except the joy of knowing Allah and sincerity in dealing with Him.

    In the heart there is anxiety, and nothing calms it except devotion to Allah and fleeing from that anxiety to Him.

    In the heart there are flames of regret, and nothing extinguishes them except contentment with His command, His prohibition, and His decree — along with embracing patience upon that until the time of meeting Him.

    In the heart there is an intense seeking, which does not stop until Allah alone becomes the ultimate one of pursuit.

    In the heart there is poverty (neediness), and nothing fills it except the love of Allah, turning back to Him, constant remembrance of Him, and true sincerity for Him. Even if a person were given the whole world and everything in it, that poverty would never be satisfied.

  • The story of Ayub

    Hadith 17 Silsilah al-Ṣaḥīḥah

    Imaam Al-Albānī

    Narrator: Anas ibn Mālik (may Allah be pleased with him)

    “Indeed, the Prophet of Allah, Ayyūb (peace be upon him), suffered with affliction for eighteen years. Relatives and strangers abandoned him, except two of his brothers who would visit him morning and evening. One day one of them said to the other: ‘By Allah, Ayyūb must have committed a sin that no one among the worlds has committed.’ The other asked: ‘Why?’ He replied: ‘For eighteen years Allah has not shown him mercy to remove the affliction.’ When they came to Ayyūb, one of them could not bear it and repeated this to him. Ayyūb said: ‘I do not know what you two say. But Allah knows that I used to pass by two men who were disputing and mentioning Allah, and then I would return to my house and offer expiation on their behalf, because I disliked that Allah be mentioned except in what is befitting (truthfully).’ Then he would go out to relieve himself; after doing so, his wife would help him by holding his hand until he completed what he needed. One day he delayed, and Allah inspired to him: “Strike with your foot — here is a cool spring for washing and drinking.” So he struck with his foot, and a spring emerged. He washed and drank from it, and Allah removed all his affliction; he returned improved in condition. When his wife saw him, she did not recognize him. She said: “O blessed are you! Have you seen the prophet of Allah who was afflicted? By Allah, I have never seen anyone more like him than you are, when he was healthy.” He said: “I am he.” He had two granaries (for storage): one for wheat and one for barley. Allah sent for him two clouds: one poured gold into the wheat granary until it overflowed, and the other poured silver into the barley granary until it overflowed.”

    Silsilah al-Ṣaḥīḥah, Hadith no. 17 authenticated by Al-Albānī (end quote)

    I read this Hadith, and I was amazed at the righteousness of the wife of Prophet Ayyūb (peace be upon him). She stood by him with patience, loyalty, and service throughout eighteen years of trial, when even others abandoned him. Her steadfastness is a powerful reminder that righteousness shine most in times of hardship. I jotted down a few points for you to reflect on.

    🌿 Benefits from the Mention of His Wife in the Hadith

    1. Loyalty and Service in Hardship
      • The hadith says: “His wife would take his hand and help him until he had finished his needs.”
      • This shows her incredible patience, loyalty, and service to her husband during his eighteen years of affliction.
      • Despite others abandoning him, she remained steadfast; a model of marital devotion.
    2. Recognition Through Love
      • When Allah restored Ayyūb’s health, she did not recognize him. She said:
        “By Allah, I have not seen anyone more resembling him when he was healthy than you.”
      • This demonstrates her deep love and familiarity with her husband ,even in his sickness, she remembered his original form.
    3. A Partner in Patience
      • Her patience was intertwined with his. Ayyūb is the Prophet, but his wife shared in the trial, showing that spouses carry the burden of each other’s hardships.
      • This reflects the Qur’anic concept: {And We created for you from yourselves spouses that you may find tranquility in them, and He placed between you affection and mercy} (Qur’an
    4. Silent Support
      • The hadith does not mention her complaining, abandoning him, or blaming him. Instead, she quietly stood by him, assisting him in his needs.
      • This highlights that often the greatest support is silent, consistent presence — not loud declarations.

  • Accustom your tongue, when your children or your family anger you, to supplicate good for them.

    ✍🏻 Imaam Ibn ʿUthaymīn (may Allah have mercy on him) said:

    • Sometimes, when disciplining his children in anger, a person makes supplications of evil instead of good. Instead of saying: “May Allah guide you, may Allah rectify you, may Allah open your chest to the truth” —

    He says: “May Allah destroy you, may Allah do such and such to you.”

    • Some scholars explained the saying of Allah Almighty:
      {And man supplicates for evil as he supplicates for good, and man is ever hasty} [Surah al-Isrāʾ 17:11]
      as referring to this — that people, in haste and impatience, supplicate for evil in a situation where it would be more fitting to supplicate for good. And no human being has been given a gift better and broader than patience.
    • So discipline yourself, restrain it, and accustom your tongue that when your children or family anger you, you supplicate good for them. Some people say: “May Allah protect us from your evil.” Is this permissible or not?
    • We say: “We seek refuge in Allah from the evils of ourselves and from the bad consequences of our deeds.” So, if someone says to his child: “May Allah protect us from your evil, you anger me so often,” there is nothing wrong with that.

    But as for saying: “May Allah take you, may Allah destroy you, may Allah blacken your face, may Allah never give you success in this world or the Hereafter” — this is forbidden.

    • Be patient, train your soul, and supplicate good for your family.

    [Liqaʾ al-Bāb al-Maftūḥ (187/18)]

  • Mocking the hijab?

    What is the ruling on someone who mocks a woman who wears the proper Islamic ḥijāb?

    Imaam Muqbil رحمه الله تعالى

    “The one who mocks like Muḥammad al-Ghazālī in the introduction of his book Fiqh al-Sīrah , where he says: “I saw the women in Madinah walking as if they were carrying tents.”

    Why does he not denounce, in Madinah, the unveiled women who are clothed yet naked (i.e., improperly dressed), but instead he criticizes the modest and chaste women?!

    It is feared for him that he may fall into kufr (disbelief), because this is mockery of the ḥijāb. Allah, the Mighty and Majestic, says in His Noble Book:

    “O Prophet, tell your wives and your daughters and the women of the believers to draw their cloaks (jalābīb) over themselves. That is more suitable that they will be known and not be abused. And Allah is ever Forgiving, Merciful.”

    [al-Aḥzāb 33:59]

    And the Exalted also says in His Book:

    “O you who have believed, do not enter houses other than your own houses until you seek permission and greet their inhabitants. That is best for you; perhaps you will be reminded.”

    [al-Nūr 24:27]

    Furthermore, when the Messenger of Allah ﷺ saw a man looking through a hole in the door, he took something made of iron and wanted to strike his eye with it.

    And the Prophet ﷺ said:

    “If a man were to look into your house and you struck his eye and blinded him, there would be no blame upon you.” (or words to that effect)

    Thus, Islam is extremely careful in safeguarding your honor, O Muslim. Our Lord becomes angry on account of your honor. The Prophet ﷺ said:

    “Indeed, your blood, your wealth, and your honor are sacred upon you, just as sacred as this day of yours, in this month of yours, in this city of yours.”

    Agreed upon, narrated by Abū Bakrah (may Allah be pleased with him).

    Source: From the tape “al-Shifāʾ ʿan Ajwibat Nisāʾ al-Mukallā.”

  • Think you saw the Prophet in a dream صلى الله عليه وسلم? Read what Imaan Ibn Bazz said regarding this.

    Question:

    Many of our scholars say that it is possible to see the Messenger of Allah ﷺ in a dream, and that seeing him in a dream is true, because the devils cannot take on the form of the Messenger ﷺ. Is believing this considered shirk (polytheism) or not?

    Answer:

    This statement is true and is part of the creed of the Muslims, and there is no shirk in it. For it has been authentically reported from the Prophet ﷺ that he said:

    “Whoever sees me in a dream has indeed seen me, for Satan cannot take my form.”

    (Agreed upon by al-Bukhārī and Muslim).

    This authentic hadith indicates that he ﷺ can indeed be seen in a dream, and that whoever sees him in the dream in his known form has truly seen him, for Satan cannot take his form. However, this does not necessarily mean that the one who sees him is among the righteous, nor is it permissible to rely on such dreams in matters that contradict what is known from the Sharīʿah. Rather, whatever the dreamer claims to have heard from the Prophet—whether commands, prohibitions, information, or otherwise—must be measured against the Qur’an and the authentic Sunnah. What agrees with them, or with one of them, is accepted, and what contradicts them, or either of them, is rejected. This is because Allah, the Exalted, completed this religion for this ummah and perfected His favor upon it before the death of the Prophet ﷺ. Therefore, it is not permissible to accept from anyone anything that contradicts what is known of Allah’s religion, whether it comes through a dream or by other means. This is a matter upon which there is consensus among the reliable scholars.

    As for someone who claims to see the Prophet ﷺ in a form different from his true description—such as seeing him beardless, or with dark skin, or any other traits that contradict his actual characteristics—then such a dream is false. This is because the Prophet ﷺ said: “For Satan cannot take my form.” This indicates that Satan may appear in another form and claim to be the Messenger ﷺ in order to mislead people and confuse them.

    Moreover, not everyone who claims to have seen the Prophet ﷺ in a dream is truthful. Such a claim is only accepted from trustworthy individuals known for honesty and adherence to the Sharīʿah of Allah, the Exalted. After all, during his lifetime, many people saw the Prophet ﷺ but were not saved and did not benefit from seeing him—such as Abū Jahl, Abū Lahab, ʿAbdullāh ibn Ubayy ibn Salūl (the chief of the hypocrites), and others. Seeing him in a dream, then, is even more so in this regard.

    Source:

    Published in Al-Jāmiʿah al-Islāmiyyah 

  • Is the Friday Khutbah Obligatory, and What is the Ruling on One Who Does Not Attend Jumuʿah?

    Shaykh Muqbil ‏رحمه الله تعالى

    What appears to be correct is that it is obligatory, for Allah the Exalted says:

    “O you who believe, when the call is made for prayer on the Day of Jumuʿah (Friday), then hasten to the remembrance of Allah.”

    And the continual practice of the Prophet ﷺ of delivering the khutbah is proof of its obligation, for he never prayed Jumuʿah on any occasion without a khutbah.

    As for one who prays in his home, or in a masjid where Jumuʿah is not established, or women who do not attend Jumuʿah, then they pray Ẓuhr as four rakʿahs. This is what has been transmitted from the Salaf, and it has not been reported that they ever prayed two rakʿahs in a masjid without a khutbah, or in their homes.

    It is reported in the hadith of ʿUmar: “The prayer of travel is two rakʿahs, and the prayer of Jumuʿah is two rakʿahs—complete, not shortened—on the tongue of our Prophet Muhammad ﷺ.” But this hadith is defective in the chain that goes through ʿAbd al-Raḥmān ibn Abī Laylā from ʿUmar, because ʿAbd al-Raḥmān did not hear from ʿUmar.

    And it also comes through the route of ʿAbd al-Raḥmān from Kaʿb ibn ʿUjrah from ʿUmar, but this route which contains Kaʿb ibn ʿUjrah is defective, as al-Dāraqutnī mentioned in his Kitāb al-ʿIlal.

    So Jumuʿah is prayed with the Muslims, and whoever catches one rakʿah has attained the prayer, even if he did not hear anything from the khutbah. But one who prays in his house, or in another masjid by himself, or two or three praying alone, or those who pray Ẓuhr instead—then they pray four rakʿahs.

    The scholars have differed regarding whether a specific number is required for Jumuʿah, but no condition for a minimum number has been established. Likewise, it has not been proven, as al-Ṣanʿānī and al-Shawkānī mentioned, that a single person ever prayed Jumuʿah alone. Thus, Jumuʿah carries the same ruling as the congregational prayer.

    For the Prophet ﷺ said to Mālik ibn al-Ḥuwayrith:

    “When the time for prayer comes, let one of you give the adhān, and let the elder among you lead.”

    So Jumuʿah is valid with a khatīb (one who delivers the khutbah) and at least one listener. And Allah is the One whose help is sought.

    🔖〰🔖〰🔖

    Refer to Qam3ʿ al-Muʿānid (2/367–368).

  • Seclusion

    From Wuhaib ibn al-Ward, who said: A man came to Wahb ibn Munabbih and said: “I have resolved with myself not to mix with people. What do you think?”

    He replied: “Do not do that, for people are in need of you and you are in need of them. You have needs from them, and they have needs from you. But when you are among them, be as one who is deaf yet hearing, blind yet seeing, silent yet speaking.”