Permissibility of Protesting in Islam Shaykh Dr
By Yasir Qadhi | 2026-01-07T22:48:02.208527+00:00 | Topic: Iman
Permissibility of Protesting in Islam?
Shaykh Dr Yasir Qadhi
The Call to Protest for Palestine
This weekend, on Saturday, there will be, inshallah ta'ala, bi-idhnillahi ta'ala, the largest march ever for our Palestinian brothers and sisters in Washington, D.C., in front of the White House. Multiple groups and organizations have endorsed this project, and we're going to be having, we hope, inshallah, hundreds of thousands of people marching in protest of our government's policies in support of lifting the genocide, lifting the sanctions, lifting all of these negatives and calling for a ceasefire, and more than this. And alhamdulillah, many of us will be participating and speaking.
And for those of you who are able to go, I do encourage every single American Muslim, American citizen even, regardless of your faith, this is our country, this is our tax dollars. We need to sacrifice. If it requires plane tickets, you're able to do this.
If it requires flying the same day, the marches from 12 to 4, you can fly in the same day and fly back the same night, no problem, but we need to show. And if you sacrifice, inshallah ta'ala, this is an act of worship. It is an act of worship to protest, to demonstrate that this is not happening with our approval.
We are against what is happening here. And alhamdulillah, alhamdulillah, the support has been overwhelming. We have a number of famous people, VIPs, celebrities, politicians, shuyukh, all of them will be coming and be speaking in this protest.
Addressing the Internal Opposition
Now today's khatira is linked directly to this protest because I need to bring up the awkward reality. Always this happens, and inshallah we hope by dialogue we educate people. The awkward reality of the pushback from within our own community, of the sentiment from within our own ranks that this should not be happening.
As soon as the announcement went forth, and I knew this would happen, immediately, muftis and what not, certain amongst them, protesting is haram. You're not allowed to go and do this. It is against the sunnah.
There's no precedence in the shari'ah. And they quote imams and muftis from around the world. By the way, no mainstream alim in North America believes this.
And even globally, alhamdulillah, most ulama understand. But as usual, with utmost love and respect, there are those that have different viewpoints. So it is important that we address these issues directly in a hopefully respectful manner.
It is not my goal to be demeaning. I respect the position. So I'm going to mention four of their main points, that why they think this is haram, and respond to them academically, respond to them with evidence and dalil.
That's how we dialogue. Simply saying haram and anybody who disagrees is mufti, it doesn't do much. Let's talk and go back and forth in a calm manner.
Four Main Objections and Responses
First Objection: Lack of Quranic and Prophetic Precedent
The first point that they say is the deepest point and the most, they think, the most powerful point. They say protests are not allowed because they are not sanctioned by the Quran and sunnah. They say, quote me an evidence that shows Allah subhanahu wa ta'ala allows us to protest.
That shows the Prophet (صَلَّىٰ ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, go and gather in the streets and hold signs and rallies. You understand this evidence? There's nothing to support protests. So in response to this, some ulama have tried to derive from the Quran and sunnah evidence for protests, and they have their thing.
So for example, I'll give you one of their examples. When Umar al-Khattab r.a converted, for the first time, the sahaba from Dar al-Arqam, they were publicly able to proclaim their Islam. And they, according to one report, marched.
Obviously the Arabic doesn't say march, but I'm saying from Dar al-Arqam to the Kaaba and they prayed publicly for the first time. Because Umar al-Khattab, his conversion was so powerful that it gave them a voice, an impetus. And so they came from Dar al-Arqam in a whole group and they proceeded and they prayed for the first time publicly.
One alim commented, look, this is an evidence of protests. The response is, this is not actually protesting per se, they're actually finding Izzah. But the response to the issue of what is the evidence is actually the premise is wrong.
The Burden of Proof is Reversed
Listen to this carefully. I don't need to prove that protests have Quran and sunnah evidence. You need to prove that protests are haram.
You see, this goes back to a fundamental point, which I need you to pay attention to. The default in how we convey the message, the default in the mechanism of spreading Islam, the default in arguing with non-Muslims in explaining the teachings of Islam is you utilize the means that are the most effective. You don't need to find precedence.
I don't need to prove to you that it's halal. You need to prove to me that it is haram. So the whole question, there's no evidence to say that this is allowed is mistaken.
Because I don't need to prove to you that this is halal. You need to somehow prove that this is haram. Because Allah subhanahu wa ta'ala lays out generic guidelines.
The Quranic Framework for Da'wah
Call to the way of Allah. Notice Allah says three things.
Number one (بِٱلْحِكْمَةِ) With wisdom. Number two (وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ) An advice that is hasana. (حِكْمَةِ) Wisdom (مَوْعِظَةِ) Is moving speech that is hasana. (مَوْعِظَةِ) Is rhetoric that brings about an impact and is useful. (ٱلْمَوْعِظَةِ ٱلْحَسَنَةِ) Then stage three (وَجَٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ) And argue with them in ways that is the most effective.
Now, deconstruct this bit by bit this verse. Allah did not specify actual techniques.
Allah specified adjectives. Call to the way of your Lord. What is number one? With what? With hikmah, wisdom.
Now, wisdom changes from culture to time to place. (ٱلْمَوْعِظَةِ ٱلْحَسَنَةِ) Using speech that is effective, that is powerful. How one talks, the words one uses, the examples that one gives, are these not something that varies from time to place to culture?
I'm speaking to you in English.
Why don't these people say, you cannot preach Islam in English because the Prophet (صلى الله عليه وسلم) never preached in English. They don't say this. Why don't they say this? Because they understand that the mechanism of effective means, the way of bringing about change, I don't need to prove to you that the Prophet (صلى الله عليه وسلم) did it.
Because Allah gave us an open license. Call to the way of your Lord with wisdom. Everything that is wise, do it.
Allah did not restrict us, call to the way of your Lord exactly like this. No. (بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ) With maw'idah, with rhetoric that is good.
The Evolution of Da'wah Methods
Rhetoric and speech. If I were to give you the khutbah of the Prophet (صلى الله عليه وسلم) even most of the Arabs in the audience would not fully understand. The words are different, the rhetoric is different, the style is different.
Modern Arabic khutbahs are different than khutbahs 1,400 years ago. Because language changes, rhetoric changes, usloob changes. So when we understand that Allah did not restrict the exact methodology, it is a mistake to say, Oh, protests are not from the sunnah, they are haram.
What are you gonna say next? We cannot record and put it on YouTube? Why isn't YouTube haram? The very mechanism where their mashayikh are saying it is haram, it is recorded on video. Is video haram? Cassettes haram?
By the way, some people did say this, you probably know this, right? Back in the 70s, the fatwa was given. In the 60s, the microphone is haram.
You know this, back then all of these were given. So with utmost respect, I'm not trying to mock, but wallahi, our youth are confused, so I need to be blunt here. This is the same mentality of not accepting reality of change.
Historical Examples of Innovation in Preservation
There's nothing wrong with the mechanism of da'wah. And in fact, the fact of the matter, the sahaba demonstrated this. The reality of compiling the Quran in one book.
How did it happen? Even Abu Bakr r.a felt the same sentiment, I don't wanna do it. Umar said, we must do it. Even if the Prophet (صلى الله عليه وسلم) didn't did it.
This is how we preserve the deen. So the goal of preserving the deen is there. The mechanism was not there.
So even the compiling of the Quran, the way the governments operate, how Umar ibn Khattab ran the government is not the same way how the Prophet (صلى الله عليه وسلم) did it. First, Umayyads did it is not the same way how Umar ibn Khattab did it. This is how change occurs.
And there's nothing wrong with this. We embrace positive change, and we use the most effective means. Now imagine by the way, if somebody were to say that, we must, for example, even when we're waging legitimate resistance and war, if somebody says, oh, you cannot use modern weaponry.
We must only use bows and arrows and swords. Can you imagine somebody saying this? Nobody says this. But it's the same mentality.
Wallahi, it is the same mentality. So just as we understand it is ludicrous if we're engaging in actual warfare, and there is legitimate warfare. If somebody were to say, you cannot use modern weapons, because the Prophet (صلى الله عليه وسلم) didn't use modern weapons.
You must go back to what he used. Who's gonna say this? Nobody. So when nobody says it there, similarly, when it comes to da'wah, when it comes to effective mechanism, when it comes to preaching,
when it comes to effecting change, I don't need to find precedence in the sunnah.
All I need to do is this effective. Is it wise? Is it something that is gonna bring about change? And as long as it is not inherently haram, as long as there's nothing inherently... Obviously if it's haram, if I'm using alcohol and drink, obviously it's haram now. But if there's nothing haram, then I don't need to prove to you that it is prophetic.
You need to prove to me that it is against the Qur'an and sunnah. So the question is wrong, i.e. there's no precedence, it's haram. That phrasing is wrong.
You understand this point, right? That's the first point. We got rid of this, that you're not allowed to present in this manner. The default, everything is permissible until you prove to me that it is haram.
Second Objection: Guilt by Association
So this is the first evidence here. The second thing that they say, they say, okay, khalas, you want to show us it's haram, we'll show you it's haram. The second point they say, look at how many groups are coming together.
You have groups that might have good in them, but you also have groups that are endorsing these protests that might be with people that are non-Muslims, with groups that are non-Sunni, with ideologies that are against the Qur'an and sunnah. In other words, the people who are gonna come to the protest, and that's true, not all of them are mashaAllah practicing Muslims. Some of them are non-Muslims, some of them are socialists, some of them are communists, some of them have different ideologies of sexuality and gender.
You get the point what I'm saying here, right? You're gonna have groups that are coming that are not necessarily in line with our sharia. So these guys say, okay, fine, we agree point number one, but how about our second point? Our second point is, you are bringing together groups of people that are not upon haqq, they are upon batil. And you allying with them is an endorsement of their batil.
You are agreeing with these people in their communism, socialism, LGBT, whatever it might be. The response to this is once again very simple. This notion of guilt by association is not Islamic, it is not logical, and it is not the lived experience of life that even you live by.
The Reality of Daily Cooperation
Oh, critic. Oh, critic, where do you work? Which company? He will say, I work for company. Which company? Give me a company.
Any company. Amazon. Okay, we say to this person, you work for Amazon.
In your office, everybody mashaAllah is pakka musamman, dhari wala panj bakh namazi. In your own headquarters, in your own floor, everybody is muttaqi parizgar. Or is there a person of other ideology? Is there a person who has different belief? He say, oh, but that's Amazon.
We say, ah, but you are coming together for something that is halal. And the person next to you, you are not required by Allah to vet every single person next to you. If your co-worker, your colleague is a Christian, is a Jew, is a person of this background, atheist, agnostic, does that mean your job is haram? So, when you can understand for your money that you're gonna do this, then allow us to do it for a greater cause than your money.
Neither from the Qur'an or sunnah, nor from logic, nor from common sense reality, is there something called guilt by association. Simply because we come together with diverse groups of people, that's how society runs. How else are we gonna build schools? How are we gonna build hospitals, build highways? Groups come together, we pay taxes together, and the government does this for us.
The Quranic Principle of Cooperation
The fact that we come together is not a tacit support of everybody we come together with. Only if we come together for batil, i.e. the platform is batil, then it becomes batil. You understand this point here? If the platform is, I want to support rejection of Allah, I want to support alternative sexualities, we say, no, no, no, we cannot do this.
But if we're coming to build roads, and one person is a non-Muslim, another person is agnostic, another person is a Christian, another person is a Muslim of a different background, they're coming together for building a generic road, it's nothing wrong. Allah has commanded us in the Qur'an:
All of you come together, there's no restrictions on who it is, it is in the plural. All of you come together on any project of bir and taqwa.
And do not come together upon evil and upon transgression. And this is demonstrated in the seerah multiple times.
Examples from the Seerah
The classic example given is of course the hijrah itself, when the Prophet (صلى الله عليه وسلم) literally got the help and paid somebody who's a non-Muslim, Abdullah ibn Uraqiq.
He paid a person who's not even a Muslim to guide him from Makkah to Madinah in a secret route. There's more blatant or explicit examples of seeking help from people that are outside of our faith. When Abu Talib passed away, and the Prophet (صلى الله عليه وسلم) was told by his other uncle Abu Lahab, get out of Makkah.
What did the Prophet (صلى الله عليه وسلم) do? He went to other tribes. Why was he in Ta'if? Why was he to other tribes of Madinah? And he said to them, can you take me in as one of your own and allow me the protection of calling to Allah? He literally asked them for political asylum. This is in the seerah.
Now is anybody gonna say, oh, he's asking asylum from the pagans. This is far bigger of a cooperation than us on a neutral platform by the way. Because he's literally saying to them, I'm gonna be a part of your tribe.
Except me, in our vernacular, in our language, it's like applying for citizenship. It's literally the same thing. Because the Quraysh expelled him, he doesn't have citizenship, right? That's why he had to go to Madinah.
So he's going to other tribes and he is saying, who will adopt me? Who will give me that political loyalty? Now is somebody gonna say, that cooperation is an approval of their shirk? Because none of these tribes were Muslim.
None of these tribes were Muslim. Obviously not.
So if we can understand that coming together for a greater good is not an endorsement of everybody who comes together. This is something that as I said, there's no evidence in the Qur'an and sunnah for this. It goes against logic, like I don't vet every person who does something good.
When somebody comes into your shop and makes a purchase, when we come together for any cooperation, and it goes against our lived experiences. So this point is also rejected. Our goal here in this protest is to bring the maximum number of taxpayers to demonstrate to our own government that we don't like this policy.
In order to do so, we're not asking your aqeedah and we're not endorsing your lifestyle. We're simply saying on this one issue of Palestine, all of us are in agreement. There's nothing wrong with this.
In fact, this is wisdom and this is common sense. So this is also rejected.
Third Objection: Presence of Evil at Protests
Then they bring a third point and they say, okay, okay, fine. That's fair enough. Then the third point, how about the fact that there's evil taking place in the rally itself? There's going to be some people that are going to be drinking. There's going to be men and women mixing together.
Now I know some of you are going to be wondering, but I'm not joking. This is what is said. This is what is said by a number of people that it is haram to go to protest because some people will be doing haram at the protest.
There might be sharaab at the protest. There might be men and women that are mixing together or close by, you know, the bodies are close by whatnot. And the response to this again, I'm trying not to be too harsh or too sarcastic, but which country are you living in? Which country are you living in such that, mashaAllah, tibarakallah, you never see any sharaab anywhere.
You never see men. What corporation do you work in such that, please tell me, there's pakka hijab between you and the other genders. So if it is halal for your rizq to go into places where men and women are interacting, all of a sudden for Palestinians it becomes haram.
The Prophetic Example in Mecca
Again, the Prophet (صلى الله عليه وسلم) lived in Mecca. There was fahisha taking place in Mecca. There were idols in Mecca.
What are you going to do? The evil is there. You try your best to abstain evil in your life. Listen to this carefully.
The presence of evil and you being in the presence of evil doesn't make you evil. You seeing evil. The Prophet (صلى الله عليه وسلم) is seeing the pagan idols.
He's seeing the idols. Does that affect you? What are you going to do? You have to live your life. So you do your best to avoid the haram in your personal space.
The presence of evil at a protest does not make the whole protest evil. And also by the way, just the mere mixing of men and women. We have to be a little bit more explicit or blunt here.
And there's more detailed talks that I have given and others have given. Even in the time of Medina, the suqs did have a little bit of interaction between men and women. Yes, I agree with you.
It's not to the level of complete in and out. But still, it is how life is lived in all societies and lands. There is no land that is complete gender segregated.
It doesn't work that way. This is a figment of the imagination. Yes, we try as much as we can in our masajid, in our private gatherings.
But the world is not our clean house that we can implement it. So this issue does not make the whole protest haram.
Fourth Objection: Protesting as Humiliation
The final point we'll mention. And this is said by again, some of our, I don't doubt their sincerity. But again, we do doubt, frankly, their understanding of reality, frankly. But again, utmost respect to them.
I know that's harsh. So I apologize if it does sound harsh to them. But it is what it is, in my humble opinion.
They say, fourth and final point. They say protesting is a sign of utmost humiliation and weakness. And the real way to save Palestine depends on which group you ask.
Some will say khilafah. And some will say struggling for the sake of Allah. Struggling.
Okay. So they say protesting is dhul. It is humiliation.
And all of you are sellouts. The real way forward, we must establish the khilafah. And until we establish the khilafah, you're all a bunch of cowards.
Or the real way is struggle. And until we struggle, you're all a bunch of sellouts. You can't even say the word struggle in public.
The word is jihad, I'll say it. So the problem with this. Okay, fine.
The Reality of Current Circumstances
You think this is the only way. Bismillah, who's stopping you? Bismillah, show us. But until you do so, I have no option.
Firstly. Secondly, I have spoken about this in a lot more detail online and in other topics. The groups that constantly talk about khilafah, I politely disagree with their analysis.
They haven't studied history. Their perception of khilafah, it's almost like a god. Astaghfirullah for saying this, but wallahi, the khilafah will solve everything.
The khilafah this, the khilafah... Ya akhi, we lost Palestine under the khilafah. And we regained Palestine in the time of Salahuddin in spite of the khilafah. And I can say more blunt, but study history.
Their perception of what the khilafah can or cannot do is false, number one. Number two, even Islamically, I have given more detailed talks. The khilafah is no doubt a useful idea and concept.
But until it is established, what do you want us to do? How are we gonna bring about change? And then the concept of struggling and jihad, I have no qualms saying that when and where a person or an entity or a group can defend physically, there is no question. That is the default. But when and where it's not the ideal, what can be done?
The Meccan Example of Patience
In Mecca, people were killed in front of the Prophet (صلى الله عليه وسلم). Yasir and Sumayyah were torn to shreds.
And Mecca had at least a hundred sahaba. If the Prophet (صلى الله عليه وسلم) wanted to, they could have banded together and done night assassinations. If they wanted to, they could have banded together and fought to death.
It's not the time or place. You wanna quote me Badr, I will quote you Hudaybiyah. You wanna quote me Badr, I will quote you 13 years of Mecca and persecution.
When the Prophet (صلى الله عليه وسلم) passes by Yasir and Sumayyah and says: (Recorded in various sources) Be patient, O family of Yasir. I can't do anything right now. Your place is in Jannah.
There are times and places to struggle, to do jihad. And right now, I am not the person you wanna... If you think you are, I'm not gonna say anything. Wallahi, I will not say anything.
But show, don't criticize those that are doing other things. That's why, by the way, I have never criticized any movements of the Palestinians. To this day, I haven't.
Because who am I to criticize? That's their tactics and whatnot. It's not my job to criticize people that are persecuted. So I'm very clear in what I say, what I don't say.
But I'm not in there. I'm not behind those walls. I'm over here.
What can I do over here? It is not wise for us over here to engage in talk of political khilafah in America. It's not even Islamic. In my opinion, I've spoken about this in more detail.
And as for jihad, again, you require a khalifa, you require all of this, requires a whole different set. Until that happens, I'm not against it if that was actually happening somewhere, legitimately. But until that happens, what can we do? And so my humble pushback, all you guys are doing is criticizing and not doing anything in the process.
So stop criticizing those that are trying to do something and either do something yourselves or at least let us do what we are doing.
The Effectiveness of Protests in American Context
Final point I want to mention here is that actually, I am sympathetic, believe it or not, to the notion that protests are not the most effective. I actually agree with this.
But there's nothing else we can do. I have said from the beginning, the number one step to bring about change is internal. I've said this, our own relationship with Allah subhanahu wa ta'ala, strengthening in our iman, strengthening our prayers, bringing about our family and friends to be better Muslims.
That's the number one. But after that, what is number two? What can we do in America? What can we do? And then I say, don't be so fatalistic. Please study American history.
Historical Precedents of Successful Protests
No massive change has happened at government level except that it was preceded by what? By protest after protest after protest. And I'm sorry to be a little bit blunt here, but many of us haven't born and raised here. So we don't really study American history.
I understand that. Go talk to your high school kids that have gone through history here in America. How did the civil rights movement become effective? By mass protest.
How did the Vietnam War come to an end? Go read what happened. The Vietnam War, this government was gung-ho about the Vietnam War. For over a decade, they spent billions of dollars invading Vietnam on false pretext.
How did it change? Because the people, the masses, the students. Go read your history, what happened at Berkeley and other campuses where students said, we're not going to fight this war. Muhammad Ali went to prison because he said, I'm not going to go to Vietnam.
Mass protest in the millions in front of the White House. And the government had to buckle under the pressure. Even movements that we don't agree with.
The LGBT movement, for example. Abortion. How did it come about? Mass protests.
Mass protests went in front of the Capitol. Millions of people. What happens when you have mass protests is that the people begin to hear what's going on.
And you appeal to the masses. That's why it's called a mass protest. And then the government officials understand if I want to be reelected, I had better appease these people because that's my reelection campaign.
The Islamic Concept of Speaking Against Evil
So I'm sorry. Firstly, I agree that protests are not the primary mechanism. But I'm sorry.
Don't be so fatalistic to say that it is Dhul and Hawan. On the contrary, I don't like linking something from the theater to mass protest because I don't agree with that directly. But the concept of raising your voice when something evil happens, that is something human to do.
If you see your wife and children killed, if you see your companions being murdered, you're just going to sit there and say nothing? From the seerah when the Prophet (صلى الله عليه وسلم) was literally tortured by the Quraysh, in the Qur'an it says, Abu Bakr comes running. Abu Bakr raising his voice in front of the Ka'bah and saying, it's quoted in the Qur'an:
"Are you going to kill a man simply because he says (لا إله إلا الله). Abu Bakr jumped in the fight.
Abu Bakr protected the body of the Prophet (صلى الله عليه وسلم) himself. It's in the seerah. And then he was beaten almost to death.
I'm not saying this is a protest. I'm not using that. But I'm saying the concept, Abu Bakr sees the Prophet (صلى الله عليه وسلم) surrounded, sees Abu Jahl punching, hitting.
What do you think Abu Bakr is going to do? He jumped in, he shouted with his voice:
So when you cannot do khilafah, when you cannot do jihad, what can you do? You raise your voice, you speak the truth, you try to influence other people. Throughout the seerah multiple times, when even Umar ibn Khattab, others he's being told by, when he was a non-Muslim, he was told by one of the Muslims, have you no shame, look what you are doing. You are speaking out.
Again, please don't misquote me, I'm not saying that is protest. But the concept of raising your voice, the concept of speaking out, this is prophetic. What did the Prophet (صلى الله عليه وسلم) say? Whoever can change evil should do so with what? Hand.
I cannot right now help with my hand. If you cannot, what is stage two? This is what we're doing. This is exactly what we're doing.
Our Moral Obligation as Taxpayers
And what makes it even more imperative is every one of us in this audience, even those that are not US citizens because you live here, it is our taxes. Wallahi, we should feel a sense of guilt and this guilt is Islamic. I feel guilty.
That guilt should motivate me to go on record loudly and publicly in front of my Congress, in front of the White House. That's what we're gonna do this Saturday. And say, not in my name.
And say, this is criminal. And say, this is unjust. The least my conscience should do because this is my tax dollar.
I don't care if it's 1% or 20%, it is less than 1%. But even that 1% is too much. Even that 1%, it is too much for my conscience.
How can I remain quiet? I must speak up. And if all of us speak up and we continue to speak up, inshaAllah ta'ala, the tide will change. It is changing already.
Generation X, the younger generation, the Reuters did a survey, more than half of the younger generation is sympathetic with Palestine against Israel. More than half already. The problem is, the older generation is the exact opposite.
But guess what? Within 5-10 years, what will happen to this younger generation? They will become the voting. They will become the voting bloc. So, victory is promised.
Our job is to keep on pushing. Our job is to do what we can. And therefore, with utmost respect, I say to those naysayers, to those amongst us who problematize this, I'm sorry but you're just wrong.
Really, you're just wrong here. I agree actually that it is not the most effective. But until we find the most effective, it is the only thing we can do.
And it is not ineffective. It's not falling on deaf ears. If we get, if we get, maybe a million people, and we hope inshaAllah, if we get a million people, one of the largest marches in American history, if it's gonna happen, then subhanAllah.
And if we get even half a million, a few hundred thousand, khair, okay, it is what it is. But it's still at least on the day of judgment, I can say, oh Allah, I spoke the truth loudly and clearly. This is not happening in my name.
I am speaking against it. My conscience is clear. I will preach and teach.
I will affect other people. And at least on the day of judgment, we can say, we did our part. That's the least that can be said.
Call to Action
So sisters and brothers, those who are able to, those who are able to do so, expect Allah to reward you, to spend money on, I know buses far from here. By the way, more than 25 states, their masajid are hiring buses, all the way from, you know, Chicago, Minnesota, other places. The people that are driving, you know, all the way to DC.
So many communities, alhamdulillah, we have gotten the word. People are sponsoring buses. I know from Texas, that's a bit far because it's, you know, two days drive.
But khair, come the day before or, you know, take flights or whatever. But please spread the word, tweet and retweet. This is gonna be the largest protest in American history in support of Palestine.
If you can be there, do so. If not, at least spread the word, make du'a, and don't stand in the way of those that are trying to do something. May Allah subhanahu wa ta'ala help our sisters and brothers in Gaza and allow us to speak the truth.
Jazakumullah khair.