KUFR ‘IJTIHAD’ OF A MORON IMAAM

THE KUFR ‘IJTIHAD’ OF A MORON IMAAM
QUESTION
Before the president announced the lockdown, the imaam of the Robertsham Musjid made the announcement of closing the Musjid. He justified the closure of the Musjid by saying that during the famine in Madinah, Hadhrat Umar (Radhiyallahu anhu) had waived the penalty of cutting the hands of thieves. The imaam said that because of the famine Hadhrat Umar decided to override the law of cutting off the hand of a thief. Thus, according to the imaam at certain times because of the circumstances the Law of Allah can be overridden. Is this correct?
ANSWER
It is kufr bunkum which the moron sucked out of his thumb to bootlick the government. The Qur’aan cannot be overridden. Overriding the Qur’aan is Kufr. It is unthinkable that Hadhrat Umar (Radhiyallahu anhu) had overridden the Qur’aan.
The moron is too stupid. He has not understood what he read in the kitaab. If indeed he does understand the statement of Hadhrat Umar, but tore it out of its context to offer bootlicking appeasement, then it is worse than stupidity. Perhaps stupidity may be a mitigating factor. But deliberate mutilation of the ahkaam and misuse of the Ahaadith are acts of kufr. The lesser of the evils to be adopted in favour of this moron imaam is to say that he is plain stupid and ignorant, lacking in the ability to even understand the texts in the Kutub.
It should be understood that all the ahkaam of the Shariah have conditions. The hukm applies when the conditions are found. In the absence of the conditions, the hukm will not apply. For example, Salaat is valid only with wudhu. If it is said to a person without wudhu that he may not perform Salaat, only a moron will conclude that Salaat has been suspended for him.
When it is said to a musaafir that whilst on the journey he may abstain from fasting, it will not be concluded that the Faqeeh has suspended Fasting due to circumstances. The Faqeeh has merely stated the hukm of the Shariah. He does not override the Qur’aan because the Qur’aan itself grants the concession.
Similarly, if in dire straits of life-threatening starvation a person consumes a bit of pork to save his life, it will not be said that he has overridden the Qur’aan because the Qur’aan itself allows for this concession. The hukm of cutting the hand for theft, has not been left to the opinion of morons. There are rules, conditions and restrictions applicable for the validity of this Hadd (prescribed penalty).
According to the Shariah, Sarqah (Theft) has a specific technical definition just as zina has. Theft which produces the consequence of cutting the hand does not bring every kind of theft within its purview. Stealing fruit and vegetables, stealing any valuables on display, stealing from a partnership business, stealing when driven by hunger, stealing from close relatives, etc. are all exempt from the penalty of cutting the hand. If a man steals anything which is not under lock and key, his hand cannot be cut off. All these exceptions have been explicitly mentioned by Rasulullah (Sallallahu alayhi wasallam).
Now only a moron says that Hadhrat Umar (Radhiyallahu anhu) has overridden the Qur’aan’s Law with his opinion on the basis of the circumstance of the famine. Hadhrat Umar (Radhiyallahu anhu) had not stated anything new. He did not introduce a new law to override the Shariah or the Qur’aan. He merely stated the Law as Rasulullah (Sallallahu alayhi wasallam) had taught.

Rasulullah (Sallallahu alayhi wasallam) said: “There is no cutting (of the hand of a person who is driven to steal) by the pangs of hunger.”
Presenting the tafseer of this Hadith, Shamsul Aimmah Sarakhsi states in his Kitaab, Al-Mabsoot:
“The penalty of cutting does not apply during famine because Dhuroorah (dire need) renders permissible eating from the wealth of another person a quantity sufficient for the need. Thus, this (the famine) prevents cutting. Makhool narrated that Nabi (Sallallahu alayhi wasallam) said: “There is no cutting (the hand) when the pangs of hunger prevail.”
Hadhrat Umar (Radhiyallahu anhu) said:
“We do not cut (the hand) over (the theft of) meat, nor during a famine.”
This is the hukm of the Shariah. It was not the qiyaas (reasoning/opinion) of Hadhrat Umar (Radhiyallahu anhu). It was not a concession introduced by him on the basis of the circumstances. It was a law of the Shariah pronounced by Rasulullah (Sallallahu alayhi wasallam). The moron imaam is too stupid to understand a simple mas’alah.
Qata’ yad (Cutting the hand) not being the punishment for stealing food, meat, vegetables, and the like, is not restricted to famine and dire straits of hunger. In normal circumstances too, the hand is not cut for theft of these products. Thus, Hadhrat Umar (Radhiyallahu anhu) did not enact any new law. He merely informed of the Shar’i Hukm. There was therefore no need for Hadhrat Umar (Radhiyallahu anhu) to resort to Ijtihaad for enacting a law for the exigency during the famine. The law already existed. But the moron Imaam being a member of the league of the Satanist Munaafiqeen, stupidly utilized his silly ‘ijtihaad’ in his ludicrous and abortive attempt to camouflage his kufr with some Islamic appearing veneer.
Of greater villainy than his stupidity is his attempt to elevate himself to the status of Hadhrat Umar (Radhiyallahu anhu). Assuming that Hadhrat Umar (Radhiyallahu anhu) did temporarily suspend a Shar’i hukm because of dire circumstances, it would be perfectly acceptable and it would constitute a Law of the Shariah. Regarding Hadhrat Umar (Radhiyallahu anhu), our Nabi (Sallallahu alayhi wasallam) said: “If a Nabi had to come after me, it would have been Umar.”
Rasulullah (Sallallahu alayhi wasallam) said: “Hold on firmly with the jaws to my Sunnah and the Sunnah of the rightly guided Khulafa (i.e. the Four Khulafa).” Rasulullah (Sallallahu alayhi wasallam) equated the Sunnah of his Khulafa after him to his own Sunnah the observance of which is Waajib. Thus, the addition in the Fajr Athaan, the ruling of three Talaaqs issued in a single statement being three, banning women from the Musaajid, and the 20 raka’ts Taraaweeh being performed in Jamaat as we do, are the introductions of Hadhrat Umar (Radhiyallahu anhu) which enjoy the Ijma’ (Consensus) of all the Sahaabah.
The moron imaam has attempted to elevate himself to Hadhrat Umar’s lofty status. The jaahil reasoned that since Hadhrat Umar (Radhiyallahu anhu) had resorted to ijtihaad regarding the cutting of the hand mas’alah, he (i.e. this moron imaam) also enjoys similar authority which entitles him to resort to ‘ijtihaad’ on the basis of which the Musjid can be closed to appease the kuffaar when even the government had not ordered the closure.
Firstly, Hadhrat Umar (Radhiyallahu anhu) did not override the Qur’aan. He merely stated the Law as Rasulullah (Sallallahu alayhi wasallam) had laid it down. Secondly, Rasulullah (Sallallahu alayhi wasallam) placed the seal of authority on the validity of the Ijtihaad and enactment of ahkaam of Hadhrat Umar (Radhiyallahu anhu). Thirdly it is absolutely contumacious, self-conceited and the portrayal of ludicrous jahaalat for this jaahil imaam to believe that he has the same authority of resorting to ijtihaad as Hadhrat Umar (Radhiyallahu anhu).

12 Sha’baan 1441 – 6 April 2020

THE PLAGUE — ABSTAIN FROM BID’AH

THE PLAGUE — ABSTAIN FROM BID’AH
Bid’ah is abhorrent to Allah Ta’ala. The innovation of acts resembling Ibaadat is Bid’ah. Innovating such Bid’ah during plagues does not please Allah Ta’ala. The innovated wazaaif and supplications only add to the problems and misery of the plague. The plague is not ameliorated nor eliminated by Bid’ah. On the contrary, the devastation is intensified.
Haafiz Ibn Hajar Asqalaani (Rahmatullah alayh) states in his voluminous kitaab, Bathlul Ma’oon fi Fadhlit Taa’oon regarding baseless innovations during one devastating plague:
“In the month of Rabiul Awwal (during the plague), the people gathered (in Damascus) to make khatam of Bukhaari Shareef. By the Mihraab of the Sahaabah, they recited Surah Nooh 3363 times according (an instruction) which someone saw in a dream. Then the people made fervent dua for the elimination of the plague. But the plague became more severe.”
The plague continued with increased and unabated fury and devastation. Do not lose sight of the fact that the plague is either Shahaadat or Athaab. The Athaab of Allah Azza Wa Jal will run its prescribed course decreed by Allah Ta’ala. Nothing will stop or thwart it. Regardless of the desperate measures instituted in the panic-stricken communities, the plague will fulfil its divinely-decreed mandate.
In one plague Muslims introduced the Bid’ah of going to the outskirts of the city to perform Salaat and make dua as is the practice for Salaatul Istisqaa’ (Dua for rain). They even fasted three days. But the plague continued unabated.
In our time today, wazeefahs based on the dreams of some buzrugs are being circulated. Innovating such practices is Bid’ah and in conflict with the Sunnah.
Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah who had suffered in the Plague of Amwaas, did not innovate any specific practices or wazeefahs.
The solution is not Bid’ah nor only Dua and Wazaaif. The remedy for the plague is Inaabat ilallaah. The fundamentals of Inaabat are:
Sincere Taubah (Repentance)
Reciting Istighfaar with sincerity in abundance
Renewal of the Mithaaq (Pledge). This is of absolute importance.
It is vital to pledge to Allah Ta’ala that the sins in which we had indulged will not be repeated. Submission to the Shariah and adoption of the Sunnah are incumbent factors of Inaabat ilallaah. Minus the Mithaaq, the wazeefas and duas will be of no avail.
Istighfaar, Tahleel, Tasbeeh, Tilaawat, Durood and Dua in abundance are also necessary. But minus Inaabat, these acts are not accepted.
There should be no organized khatams of anything. Everyone should perform Ibaadat in the privacy of the home and silently shed tears, imploring the Rahmat of Allah Ta’ala.
Grotesque, dark and bizarre fitnah is in the making. Worse appears on the horizon. The Ummah has been trapped in satanic luxuries and haraam pleasures. The consequences are now beginning to surface. Allah Ta’ala says in the Qur’aan Majeed:
“We shall most assuredly give them to taste of the lesser punishment, not the greater punishment. Perhaps they will return to Rectitude.
When we fail to derive lesson from the lesser punishment, the greater punishment will be unleashed with obliterating severity and consequences. The entire community will be uprooted, devastated and eliminated. May Allah Ta’ala have mercy on us. May Allah Ta’ala grant all Muslims the taufeeq for Inaabat. May Allah Ta’ala save us all from the dark shaitaani plots of the Munaafiqeen in our midst.

12 Sha’baan 1441 – 6 April 2020

emulating the kuffaar

Question: Is there any encompassing rule to determine whether something is Tashabbuh bil Kuffaar (emulating the kuffaar wal fussaaq) or not, especially with regards to clothes, eating, etc.?

ANSWER

There is no comprehensive principle regarding Tashabbuh Bil Kuffaar. The times and norms play a prominent role. Also, the wijdaan and baseerat of the Aalim of Haqq is important for determining this issue.

To correctly understand the mas’alah of Tashabbuh, there are three essentials: Ilm, Ikhlaas and Baseerat. Baseerat is the effect of Taqwa. Minus Taqwa, one’s ikhlaas will be contaminated. This contamination will eliminate Baseerat. The importance of Baserat could be understood from Imaam Abu Hanifah’s fatwa on the impurity of Maa-e-Musta’mal (used water). With his Baseerat he observed the spiritual filth in maa-e-musta’mal, hence his view is the strongest on this issue.

Without Ikhlaas and Baseerat, the view on an issue will be the emotion of the mufti maajin (a moron ‘mufti’ whose ‘fatwas’ are the products of his bestial nafs). Consider the example of western clothes. To which extent does Tashabbuh apply? The mufti maajin who himself may be wearing western fashionable dress styles will argue that the dress has become universal (aam) and there is no longer any religious connotation attached to it, e.g. the tie, hence it is permissible to wear shirt, pants, jeans, skippers, ties and all the miserable artefacts of shaitaan and his western progeny. Just imagine the level of jahaalat and mental convolution of even Ulama who argue that the satanic bermuda pants monstrosity is permissible simply because it is below the knees.

The baatini corrosion has blighted the intellectual perception so thoroughly that the mufti maajin fails to realize that a dress such as the bermuda pants is a pure western kuffaar fashionable dress item just recently introduced. Even prior to it assuming the decrepit and apodalic attribute of being aam, the maajin character proclaims it permissible simply on just one count, namely, the covering of the knees. Well, your wife’s ijaar and her burqah offer greater concealment of satr than the bermuda pants, and at the same time it is Tashabbuh bil Muslimah (emulation of a Muslim female), which rationally is better than Tashabbuh bil Kuffaar. Notwithstanding this fact, Tashabbuh bil Muslimah is also mal-oon (accursed). Thus, to a greater degree will a male who adopts kuffaar dress be mal-oon because of Tashabbuh bil Kuffaar.

However, the Mufti who focuses on the Aakhirat and who understands the maqsood (objective) of life on earth, ruminates with his Baatini (Spiritual) Heart and asks: Why does a Muslim want to wear shirt, pants, jacket, jeans, T-shirts and ties and strut about with a bared head, when Islamic dress is available, and when millions of Muslims are wearing such dress by which one can recognize from a mile away that the person is a Muslim? Careful reflection will convince one that there is the thief, shaitaan lurking in his nafs or it is the deception of his nafs which constrains him to proffer the ‘aam’ argument.

Since his nafs craves to don kuffaar garments because it is stylish and appealing to the desire, and it blends suitably with the kuffaar environment in which we live, he presents spurious arguments to justify such kuffaar dress. Little does he realize that in so doing he is according preference to kuffaar dress over and above Islamic dress which is easily available to him. This attitude thus confirms the element of Tashabbuh in kuffaar dress.

Someone may raise the argument that items such as jerseys, socks, shoes, raincoars and other necessary items of dress which all of us wear, are also of western origin. Does Tashabbuh apply here too? The response to this ishkaal (conundrum) is as follows:

Yes and no! At times it will be Tashabbuh and at times it will not be. In our environment and the circumstances in which Muslims work and live, these items are necessary. There is no suitable Islamic substitute for these items of dress. The idea of Tashabbuh is furthest from the mind. In this scenario the argument of the dress being universal is valid. Nevertheless, this still precludes such of these items which have entered society as the latest fashions. It also precludes footwear on whch appears logos and the like.

But, in a different setting such as India, Pakistan and Afghanistan, they are perfectly at home with a chaadar (shawl) thrown around the shoulders. They are comfortable in it and it does not interfere with their activities. Thus, for Muslims in those lands the element of Tashabbuh will be even in jerseys, and to a degree even in the type of shoes which we wear in the western world. The type of jooties worn in India and Pakistan suit them well although it is unsuitable for us here due to the flimsiness of the shoes and due to the feminine appearance.

A daleel for us is the amal of Imaam Abu Yusuf (rahmatullah alayh). After he became the Qaadhi and he had to do considerable walking, he changed his style of shoes and adopted the style of the Ajam. When someone objected, he explained that because of the toughness of these shoes he has adopted them.

In conclusion: In our environment, shirts, suits, ties, jeans, T-shirts and the like are Tashabbuh bil Kuffaar without the least doubt, and furthermore it borders on kufr because it is preferred over Islamic dress which is readily available. Preferring a kuffaar style over an Islamic style is a major sin of kufr proportions.

Regarding the practice of eating from tables and eating with knives and forks, the element of Tashabbuh is too glaring for the need to cudgel brains for the determination of the Shar’i Hukm. The argument of its ‘permissibility’ on the basis of this practice having become universal is contemptuously baatil. Abandonment of the Sunnah is haraam whether it is abandoned by a few or by the entire population. After fourteen centuries of the Ummah eating on the floor, suddenly the table and chair practice becomes ‘halaal’ on the decrepit and deceptive basis of ‘universality’. If this has to be accepted as a standard ‘principle’ for abrogation of Shar’i and Sunnah practices, the same fate which has destroyed the Shariats of Nabi Musaa (alayhis salaam) and Nabi Isaa (allayhis salaam) will mangle and mutilate the Sunnah which this Ummah of Muhammad (sallallahu alayhi wasallam) has followed since the inception of Islam.

Those who have adopted tables and chairs for eating, after abandoning their original Sunnah practice, are hovering on the brink of kufr for having preferred a kuffaar practice over and above the Sunnah practice. Those who have been eating in western style since birth, whilst not perpetrating haraam as the former group, nevertheless, are under Waajib obligation to abandon the kuffaar style and to adopt the Sunnah style. If, after having been made aware of this essentiality, they refuse, then they will be guilty of the haraam practice of Tashabbuh bil Kuffaar. And, Allah knows best.

Allamah Ibn Lubb (rahmatullahi alayh) on Upholding the Shariah During a Pandemic

Allamah Ibn Lubb (8th Century AH) on maintaining the performance of the recommended and obligatory duties of the Shariah during a pandemic

Here is a translation of a Fatwa from Allamah Ibn Lubb (rahmatullahi alayh) from the 8th Century AH much of which bears a great deal of relevance to the current pandemic with which Allah is testing (and exposing) the Ummah:

“He (Allamah Ibn Lubb) was asked regarding those upon whom had befallen a pandemic and they fled from some of what was obligatory upon them from the rights of their brothers due to what they had witnessed with their own eyes of the rapid spread of the pandemic amongst the majority (of the population). Do they have any leeway or not in this situation (to have abandoned their duty towards others and ultimately towards Allah Ta’ala)? They had witnessed in some places the perishing of all (i.e. the entire population).”

He (rahimahullah) answered:

“Observing the rights of the Muslims from tending to those afflicted by disease, washing, and shrouding (their bodies), is an obligation the negligence of which is not permissible. And it is likewise with visiting the sick. Whatever the Shariah desires and encourages, should not be abandoned.

What is narrated in the Shariah regarding the prohibition of coming to a place stricken by a pandemic is only intended as a prohibition for those in another land to come in. As for the people of that place itself, for some to mix with others and treat one another, then it has nothing to do with the prohibition in the Hadith at all.

And how can one abandon an obligation made incumbent by the Lawgiver, or anything he encouraged or recommended, due to what is mentioned about contagion which is a speculative matter from the matters of the unseen the knowledge of which Allah has kept for Himself?

Perhaps those who see (fit) to stay away from those afflicted with disease, argue with what has come on the authority of az-Zuhri that he said: The plague afflicted the people at Jaabiyah and Amr ibn al-Aas stood up and said:

“Separate yourselves from it (i.e. plague) for indeed it is in the status of a fire…”

[Translators note: in the authentic versions of this account the Sahabah radhiyallahu anhum did not obey this instruction of Amr ibn al-Aas who himself also retracted this opinion. More detail on this incident which people are misusing today, to come in the future].

This is something that others from the Sahabah of Nabi (sallallahu alayhi wasallam) objected to against him. It is mentioned in the Hadith itself that Muadh ibn Jabal (radhiyallahu anhu) stood up in objection to Amr when he made that statement of his, responding to him:

“I heard Rasulullah (sallallahu alayhi wasallam) say: “This (plague) is a Mercy for this Ummah. Ya Allah! Remember Mu’adh from amongst those I have mentioned to be in this Mercy.”

Thus, Mu’adh (radhiyallahu anhu) passed away after that, in the plague of Amwaas, at Urdun in Shaam, and the Dua (of Rasulullah) became true.

In this is a great consolation for people in areas of pandemics, that the Messenger (sallallahu alayhi wasallam) called it a Mercy. The aforementioned Dua (for Mu’adh) demonstrates that this is from what is (to be) desired by one who wishes for the Aakhirah (the eternal life of bliss). And there is no doubt that the reward of patience in this, and maintaining the performance of the obligatory duties is unfathomable and uncountable.”

In another Fatwa, Allamah Ibn Lubb (rahmatullahi alayh) spells out very clearly the catastrophic consequences of the incorrect belief of contagion – a concept of contagion virtually identical to the one held by the atheist scientists and adopted by so-called scholars today who are using it to tamper with the  fundamental tenets of the Deen (e.g. cancelling Jumuah):

“This (belief of contagion) takes the form of one who avoids the diseased, forfeiting his rights (for fear) that he will be afflicted with that, and that he being afflicted will be realised by close proximity. So he forsakes him, abandons him and stays away from him until he dies out of thirst and hunger, and he buries him without washing, due to this way of thinking regarding those afflicted with disease, right until he (himself) dies. He (even) regards as favourable the opinion of one who stays away from him and does not come to him, out of forsaking him.

We seek refuge with Allah from being cast astray through trials. Indeed, incidents of tribulations have descended upon the Muslims, which has no precedent, with the like of this (incorrect belief of contagion), and (as a result) the hands (of men) have earned (much) from sins and from its evil…

What is apparent to me, and there is no doubt in its correctness, that practising upon this manner (of belief that Allah causes disease to afflict individuals, at times through the means of close proximity), is only (valid) as long as it does not lead to the nullification of the obligatory duties (Fara-idh), and the forsaking of rights (of both Allah and His creation), and obstructing the doors of welfare and benefit of those afflicted by disease…

In these issues Shaytaan harbours a great aspiration and finds a way to it (i.e. misguidance), and that is depriving many of its people (in the plague) from the reward of Shahaadah (martyrdom) in it, who die after having forsaken the rights (of Allah and His creation), and auguring evil while not anticipating the reward in the matter. Thus he acquires its evil (i.e. the plague being a punishment for the deserving), and he is removed from its good (i.e. the plague being a cause for martyrdom and instant entry to Jannah), unless Allah forgives him.

For they (the scholars) have said in regards to his (sallallahu alayhi wasallam) saying, “The one who dies from a plague is a Shaheed (martyr).” that he is (only) the one who adopts patience upon it, in eager anticipation of its reward with Allah, and knowing that nothing will befall him except that which Allah has written for him. As for the one who is (inappropriately) anxious about the plague, dislikes it, and flees from it, then he is not included in the meaning of the Hadith. It (this explanation) has been related like this in the Sharh (explanation) of Bukhari. And others have (also) mentioned it. Thus the people of this standpoint have urged reposing trust (tawakkul) in Allah and exerting great diligence in fulfilling the Rights of Allah (i.e. His commands and prohibitions)…”

[al-Mi’yaar al-Mu’rib, Volume 11, page 352 – 358]

THE PANDEMIC OF 449 HIJRI

Hadhrat Aishah (radhiyallahu anha) relates: I asked Rasulullah (sallallahu alayhi wasallam) regarding the plague. So he informed me:

“Verily it is a Punishment which Allah dispatches upon whom He wills, and (at the same time it is) a Mercy upon the Mu’mineen (true believers). There is not a man on whom the plague falls, while he tarries in his house adopting patience, seeking reward, and knowing that nothing will befall him but what Allah has written for him, except for him will be a reward the like of a Shaheed. ”

(Saheeh Hadith recorded in Musnad Ahmad)

In another authentic narration, Rasulullah (sallallahu alayhi wasallam) declared:

The one who remains in it (i.e. while conducting himself in the correct manner e.g. fulfilling all his obligations such as the Jumuah and other congregational prayers) is like a Shaheed, and the one who flees from it (i.e. transgresses the Shariah) is like one who flees from the march (of the battlefield)*.” (Musnad Ahmad)

* In a Hadith recorded in Saheeh Bukhari, fleeing from the battlefield is listed, alongside such sins as Shirk and murder, amongst the seven destructive sins that doom one to Hellfire

Sibt Ibn al-Jawzi (rahmatullahi alayh) provides below a vivid description of a pandemic that befell the Ummah in the year 449 Hijri. Note the conduct of the Muslims rushing to fill the Masjids, which is representative of the behaviour of the believers (Mu’mineen) in every single of the numerous pandemics to have befallen this Ummah in the past.

It is in such scenarios of trial and affliction does Allah Ta’ala inspire the true believers (men along with their families) to take advantage of Rasulullah’s (sallallahu alayhi wasallam) promise of Shahaadat (martyrdom) – an instant cleansing of one’s entire of life of sins and a shortcut to eternal bliss – reserved exclusively for those who do not flee from the “battlefield”. In the context of an epidemic, fleeing from the battlefield and thereby ruining one’s eternal life, refers to failing to take the opportunity to turn to Allah Ta’ala in sincere repentance, to adopt excessive worship and Dua, and to avoid with utmost care, transgressing any of the Sacred Bounds of Allah.

Never in the entire, 1400 year history of this Ummah, throughout its numerous plagues, epidemics, and pandemics, did a single Faqeeh (jurist), nor even a single Munaafiq (a Kaafir masquerading as a Muslim) scholar, ever dare to come out and declare the suspension of Jumuah or the daily congregational prayers, as the pro(re)gressive, liberal LGBT scholars of today, “coming out” of the woodwork, have done in reaction to a so-called pandemic whose fatality rate (1% – 8%) is comparable to the survival rate of some of the real pandemics of the past.

The assertion propagated by such modernist progressives to befool the masses that the Fuqaha (Islamic jurists) possessed no understanding of disease transmission or were not aware of the self-evident fact that close proximity to others is a means (sabab) by which, or a circumstance in which, Allah Ta’ala often afflicts others with the disease of an already diseased person, is a lie and act of deception.

Even a Jaahil (ignoramus) of bygone times would have been well aware of the reality that by mixing with other potentially diseased people in the Masjid, he would have been “endangering” himself and his family with Shahaadat and eternal bliss. Taking permissible or recommended precautions without transgressing the Shariah such as avoiding coming out for other than necessities such as congregational prayers, is perfectly valid and does not negate the desire for Shahaadat in the same way a warrior in a real battlefield is perfectly entitled to wear extra armour. However, an atheistic concept of precaution or preservation of life which entails the destruction of the eternal life is in reality the destruction of both lives. It is akin to the one who flees from the battlefield, thereby earning eternal doom, for the sake of precaution and preservation of a few more seconds of this ephemeral life. His family who assists him (whether standing his ground or fleeing) falls in the same category as him.

The Fuqaha only denied the concept of contagion as propounded by the Mushrikeen of pre-Islamic times, inherited by the atheist scientists of today, and now adopted by the pro(re)gressive, modernist liberals masquerading as Islamic scholars. A separate article, insha-Allah, will cover the topic of contagion in light of the elucidations of the Fuqaha, which should also serve as an exposé of the acts of deceptions, distortions and outright lies perpetrated by pro(re)gressives, masquerading as Islamic scholars, in order to dupe the blind sheep whom they herd towards eternal destruction.

Not a single “Daleel” dangled as bait in front of their herd by such fraudsters is new or had escaped the countless Fuqaha throughout the ages. The ruling of extreme weather such as a thunderstorm excusing one from attending the congregational prayers, for example, is as old as Islam. Yet, never did Rasulullah (sallallahu alayhi wasallam) even hint at applying such a ruling to individuals in a genuinely deadly pandemic (e.g. one with a 90% fatality rate), leave aside a total suspension for the entire congregation, nor did the Perfect guidance and message he conveyed to the Ummah ever give such an impression to the innumerable Fuqaha (true scholars) who dedicated their entire lives to the correct understanding of the Qur’an and Hadith, throughout the long corridor of 1400 years, right up till these worst of eras, which, according to numerous authentic Hadiths, will herald a greater and greater preponderance of Dhalaal (misguidance) and Mudhilleen (those who misguide, including even sincere scholars who fall prey to misguidance), as we approach ever closer to the Final Hour.

Even from entirely decimated regions in which no one was left alive to attend to the masjids, thus causing some of them to close down, not a single Fatwa exists from any Aalim that even suggests the suspension of the obligation of attending Jumuah and other congregational prayers. The fact that the pro(re)gressives today are intentionally causing obfuscation in front of the masses, deceptively citing such closure of Masjids resulting from the total absence of people left to attend to the Masjids, and insidiously conflating it with the unprecedented capital crime of prohibiting what has been Waajib (eg. attending Jumuah) by the Ijma (consensus) of the Ummah for 1400 years, testifies to the latent evil of these fraudsters masquerading as scholars.

Allah, exalted is His praise, works in mysterious and wondrous way. By means of this virus, amongst the smallest of His creations, and even after that, an extremely lame one relative to the genuinely deadly pandemics of the past, He is thoroughly exposing the Munaafiqeen hiding amongst our ranks, and the Wahan (love for this ephemeral life, and a fear of entering the eternal life) lurking in the hidden recesses of all our hearts.

Remember that the Merciful Allah is also Stern in Punishment. Far worse Torments, worldly and eternal, await those who have acquitted themselves so disgracefully during this relatively mild test. Even in the laboratories of the Kuffaar such as the virus production plant in Wuhan, from whence this relatively lame Corona virus first emerged allegedly, there exists far more deadly specimens which Allah Ta’ala can cause to leak and be unleashed, at the appointed time, upon an unrepentant and wretched nation of Muslims who have decided, en masse, to commit an enormity of unprecedented proportions by voluntarily shutting down the very places to which we are supposed to flock to in sincere repentance to earnestly beseech Him to withhold His Greater Punishment.

We shall, for now, suffice with emphasizing the fact that the Shariah was completed and perfected more than 1400 years ago. More than adequate guidance was provided by Rasulullah (sallallahu alayhi wasallam) through his complete and perfect Sunnah, for the Ummah to have conducted itself in the correct manner in all of the numerous plagues, pandemics and other natural disasters to have descended in the past, by which Allah Ta’ala put to test the community of those who claim to be Muslims. It is through such “battlefields”, Allah Ta’ala quickly sifts the Mu’mineen from the Munaafiqeen of an entire community.

“In Jumāda ‘l-Ākhirah [of the year 449] a letter arrived from Bukhārā from Transoxiana that an unprecedented and unheard of pandemic occurred there such that 18,000 caskets came out of this region in a single day! Those that died were counted and they were 1,650,000, up to the writing of the letter. Those that survived from the people passed through these lands and saw nothing but empty stores and locked doors. The pandemic spread to Azerbaijan and then to Ahwāz and Baṣrah and Wāsiṭ and those regions, until large pits were dug and 35 people would be dumped in them…The copy of a letter written from Samarkand to Balkh arrived at Baghdād stating that each day 5,000, 6,000 or more righteous Muslims are being buried, and the stores are shut, and the people are engaged night and day in burying their dead and bathing them and shrouding them. Every house in which death entered, it would come to them all…From the houses of the heads and elite, more than 2000 houses of the city were shut, neither old nor young, nor free nor slave, nor heir remained. All the people repented and gave in charity most of their wealth and spilled wine and smashed musical instruments and remained attached to the masjids and reciting Qur’ān, and the women in the homes were doing likewise. Every house in which was wine, its inhabitants died in one night. Whoever had an unlawful woman with him, both died together. The administrator of a masjid died that had 50,000 dirhams and none accepted it. They were kept for nine days as they were in the masjid, and then four people came and took them and died with them. Everyone who bequeathed to another, the one bequeathed to died before the testator. Each pair of Muslims between whom was distance that did not reconcile died. 700 jurists were with Faqīh ‘Abdul Jabbār ibn Aḥmad and ‘Abd al-Jabbār and all jurists died…We came upon a sick person whose death throes extended for seven days and he pointed with his finger to a room of the house which we entered and searched and found wine in a container so we turned it upside down and Allāh saved him from death…It has been said from the start of Shawwāl to the end of Dhu ‘l-Qa‘dah, the caskets that came out of the doors of Samarkand were counted, and they came to 236,000. This pandemic originated in Turkistan a land of disbelievers and then came from there to lands of Sāghūn, Kāsghar, Shāsh, Farghānah and those regions and reached Samarkand on the 27th of Ramaḍān of this year… (Mir’āt al-Zamān, 19:12-14)

This page will be updated regularly with new information, to clarify the Islamic stance on pandemics and to expose the pro(re)gressive modernist LGBT crew masquerading as scholars who are tampering with the fundamental tenets of the Deen.

Allamah Ibn Lubb (rahmatullahi alayh) on Upholding the Shariah During a Pandemic

 

Indian Spice Remedies

COLDS
Mix a gram of dalchini/cinnamon powder with a teaspoon of honey to cure cold. Prepare a cup of tea to which you should add ginger, clove, bay leaf and black pepper. This should be consumed twice a day. Reduce the intake as the cold disappears.

GINGER FOR COLDS.
Ginger tea is very good to cure cold. Preparation of tea: cut ginger into small pieces and boil it with water, boil it a few times and then add sugar to sweeten and milk to taste, and drink it hot.

DRY COUGHS.
Add a gram of turmeric (haldi) powder to a teaspoon of honey for curing dry cough. Also chew a cardamom for a long time.

BLOCKED NOSE.
For blocked nose or to relieve congestion, take a table spoon of crushed carom seeds (ajwain) and tie it in a cloth and inhale it.

SORE THROAT.
Add a tea spoon of cumin seeds (jeera) and a few small pieces of dry ginger to a glass of boiling water. Simmer it for a few minutes, and then let it cool. Drink it twice daily. This will cure cold as well as sour throat.

AJWAIN/AJMO FOR ASTHMA.
Boil ajwain in water and inhale the steam.

CURE FOR BACKACHE.
Rub ginger paste on the backache to get relief.

GARLIC FOR HIGH BLOOD PRESSURE.
Have 1-2 pod garlic (lasan) first thing in the morning with water

HONEY AND GINGER FOR HIGH BLOOD PRESSURE.
Mix 1 table spoon and 1 table spoon ginger (adrak) juice, 1 table spoon of crushed cumin seeds (jeera), and have it twice daily.

MIGRAINE.
For the cure of migraine or acute cold in the head; boil a tablespoon of pepper powder, and a pinch of turmeric in a cup of milk, and have it daily for a few couple of days.

BITTER GOURD/KARELA IS GOOD..
A tablespoon of amla juice mixed with a cup of fresh bitter gourd (karela) juice and taken daily for 2 months reduces blood sugar.

TURMERIC/ARAD CURE FOR INJURIES
For any cut or wound, apply turmeric powder to the injured portion to stop the bleeding. It also works as an antiseptic. You can tie a bandage after applying haldi/turmeric.

CRAMPS
You must do a self-massage using mustard oil every morning. Just take a little oil between your palms and rub it all over your body. Then take a shower. This is especially beneficial during winter. You could also mix
a little mustard powder with water to make a paste and apply this on your palms and soles of your feet.

HEADACHES.
If you have a regular migraine problem, include five almonds along with hot milk in your daily diet. You could also have a gram of black pepper along with honey or milk, twice or thrice a day. Make an almond paste by rubbing wet almonds against a stone. This can be applied to forehead.

Eat an apple with a little salt on an empty stomach everyday and see its wonderful effects. OR When headache is caused by cold winds, cinnamon works best in curing headache. Make a paste of cinnamon by mixing in water and apply it all over your forehead

TURMERIC….
FOR ARTHRITIS.
Turmeric can be used in treating arthritis due to its anti-inflammatory property. Turmeric can be taken as a drink other than adding to dishes to help prevent all problems. Use one teaspoon of turmeric powder per cup of warm milk every day. It is also used as a paste for local action.

GOOD FOR THE HEART
Turmeric lower cholesterol and by preventing the formation of the internal blood clots improves circulation and prevents heart disease and stroke. Turmeric can be taken as a drink other than adding to dishes to help prevent all problems. Use one teaspoon of turmeric powder per cup of warm milk every day. It is also used as a paste for local action.

GOOD FOR INDIGESTION
Turmeric can be used to relieve digestive problems like ulcers, dysentery. Turmeric can be taken as a drink other than adding to dishes to help prevent all problems. Use one teaspoon of turmeric powder per cup of warm milk every day. It is also used as a paste for local action.

HONEY IS A GOOD CURE FOR ALL DISEASES
Mix 1 teaspoon honey with ? teaspoon cinnamon powder and have at night.

HICCUPS
Take a warm slice of lemon and sprinkle salt, sugar and black pepper on it. The lemon should be eaten until the hiccups stop.

HIGH BLOOD CHOLESTEROL
In 1 glass of water, add 2 tbsps of coriander/dhania seeds and bring to a boil. Let the decoction cool for some time and then strain. Drink this mixture two times in a day. OR Sunflower seeds are extremely beneficial, as they contain linoleic acid that helps in reducing the cholesterol deposits on the walls of arteries.

PILES
Radish juice should be taken twice a day, once in the morning and then later in the night. Initially drink about ? cup of radish juice and then gradually increase it to ? cup. OR Soak 3-4 figs in a glass of water. Keep it overnight. Consume the figs on an empty stomach, the next day in the morning

VOMITING
Take 2 cardamoms/elachi and roast them on a dry pan (tava). Powder the cardamoms and thereafter add a tsp of honey in it. Consume it frequently. It serves as a fabulous home remedy for vomiting. OR In the mixture of 1 tsp of mint juice and 1 tsp limejuice, add ? tsp of ginger juice and 1 tsp honey. Drink this mixture to prevent vomiting. OR
Limejuice is an effective remedy for vomiting. Take a glass of chilled limejuice and sip slowly. To prevent vomiting, drink ginger tea. OR In 1 glass water, add some honey and drink sip by sip.

WARTS
Apply castor oil daily over the problematic area. Continue for several months. OR Apply milky juice of fresh and barely-ripe figs a number of times a day. Continue for two weeks. OR Rub cut raw potatoes on the affected area several times daily. Continue for at least two weeks. OR Rub cut onions on the warts to stimulate the circulation of blood.. OR Apply milk from the cut end of dandelion over the warts 2-3 times a day. OR Apply oil extracted from the shell of the cashew nut over the warts. OR Apply Papaya juice OR Apply Pineapple juice.

URINARY TRACT INFECTION
In 8 oz of water, put ? tsp of baking soda and drink it. OR Drink plenty of water, as it aids in flushing out the waste products from the body. OR Drink Cranberry juice. You can also add some apple juice for taste.

SINUSITIS
Mango serves as an effective home remedy for preventing the frequent attacks of sinus, as it is packed with loads of vitamin A. OR Another beneficial remedy consists of consuming pungent foods like onion and garlic, as a part of your daily meals. OR Fenugreek/methi leaves are considered valuable in curing sinusitis. In 250 ml water, boil 1 tsp of Fenugreek seeds and reduce it to half. This will help you to perspire, dispel toxicity and reduce the fever period. OR Tie a tsp of black cumin seeds in a thin cotton cloth and inhale.

TONSILITIS
Take a fresh lemon and squeeze it in a glass of water. Add 4 tsp of honey and ? tsp of salt in it. Drink it slowly sip by sip. OR Milk has proved beneficial in treating tonsillitis. In 1 glass of pure boiled milk, add a pinch of turmeric powder and pepper powder. Drink it every night for about 3 days.

FALLACY OF THE BID’AH ATHAAN

THE FALLACY OF THE BID’AH ATHAAN

Question

At some Musjids we are hearing a new form of Athaan never heard of before. The Muath-thins have been ordered by the Musjid committees and even by some moulanas to add the words: Salloo fi buyootikum (‘Perform Salaat on your homes.’). Hadith is quoted to prove that in times of need there it is not necessary for people to come to the Musjid for Salaat. They should perform Salaat at home.
It has been said that although this concession was for the ease of the people during stormy weather, it today applies more because the plague is more harmful than heavy rain. Is this argument valid? Will the new form of Athaan be valid?
Answer

The Hadith in question has been torn out of its context and baselessly applied to the current scenario. The new style of Athaan is bid’ah and not permissible. There are several very important factors which proscribe amal (giving practical effect) on this Hadith in current context.

(1) The Sahaabah were fully aware of this Hadith. In fact, it was addressed to them.
(2) Plagues existed since time immemorial. Rasulullah (Sallallahu alayhi wasallam) spoke about plagues and provided the necessary guidance for observance during plagues. Plagues are not new occurrences.

(3) During the era of the Sahaabah there erupted a severe plague which claimed the lives of many thousands. Numerous Sahaabah and senior Taabieen Ulama and Fuqaha were martyred in the plague of Amwaas in the Land of Shaam.

(4) Despite being aware of the Hadith, the Sahaabah did not implement it practically. The extra words mentioned in the Hadith were not added to the Athaan by the Sahaabah during the plague.

(5) Despite the ravaging plague of Amwaas as well as other plagues of greater severity in which millions perished, NEVER was the Athaan altered to accommodate the Hadith in question. This is so because the idea of closing the Musaajid and performing the Fardh Salaat at home never occurred to the Sahaabah and to the Ummah until this present era in which we witness a glut of munaafiqeen and bootlickers.
The Hadith in question was shelved unanimously by the Ummah from the era of the Sahaabah despite its authenticity and validity. Even today it is permissible to be absent from the Musjid should weather dictate such an exigency.

The concession of performing Salaat in the homes was issued in such an environment which made it extremely difficult for people to walk to the Musjid in real stormy weather. There were no paved pathways, and no tarred and concreted roads and pavements. No cars and other amenities as we possess today. The pathways to the Musjid were extremely slippery due to the clay-texture of the ground.

Nevertheless, if the weather is genuinely brutal, then it will be permissible to perform the Fardh Salaat at home. This is the ruling applicable to valid cases of need created by extreme weather conditions.

The concession has not been granted by the Shariah to assist in the establishment of kuffaar-created predicaments such as the current plague scenario. The objective of the concession is not bring about desolation to the Musaajid. The concession is not for the deprivation of the Musaajid of its sustenance, viz., Musallis. From the history of the Ummah from the very inception of Islam, this concession was not availed of during plagues. But today, munaafiqeen bootlickers have clutched on to this straw to displace the proper Masnoon Athaan, and to keep Muslims away from the Musaajid despite the eagerness of the latter to attend the Musaajid.

The two objectives of the concession are widely divergent. In fact, they are mutually repellant. The one objective is ease and comfort for Muslims. The other objective is the destruction of Islam by closing the Musaajid and preventing Muslims from executing the Waajib obligation of Fardh Salaat and Jumuah Salaat in the Musaajid.

When the Hadith was announced by Rasulullah (Sallallahu alayhi wasallam), the people welcomed the concession since it brought ease and comfort. But, the kufr manipulation of this Hadith by the munaafiqeen and zanaadaqah has brought in its wake hatred and discontent. Muslims are angered for being prevented from the Musaajid by these agents of Iblees who act as Tajiki spies to betray them. There is no difficulty whatsoever to reach the Musaajid. The hyped up danger of the disease with the current magnitude of hyperbole, is shaitaani hallucination which befits only the munaafiqeen and kuffaar.

While the concession was used on rare occasions to bring ease and comfort to Muslims, today munaafiqeen are using it to prevent Muslims from the Musjid in violent conflict with their eagerness to attend the Musaajid. Thus, there is no justification for digging up this Hadith and rudely tearing it from its context to serve the designs of conspirators bent on the destruction of Islam.

These munaafiqeen are stupid, hence they portray their gross and contemptible stupidity by making fools of themselves in the domain of Islamic Uloom.

The Shariah has specified many valid factors to avail of the concession. Among these the following are specifically recorded in the Kutub:

Heavy rain, extreme cold, fear for the enemy, fear for wild animals, intense darkness (i.e. where lighting does not exist – no lamps, no street lighting. and no torches, etc.), blindness, paralysis, fear of arrest because of some crime committed, fear for being pursued by a creditor, sickness (real existing sickness, not imaginary diseases or anticipated disease, not bogey diseases), extreme old age, nursing an ailing person, etc.

In the lengthy list of exemptions granted by the Shariah, the plague is not included despite its severity. And, that is because Rasulullah (Sallallahu alayhi wasallam) said that the Plague is either an Athaab or a Shahaadat.

Furthermore, according to the Shariah when a valid factor prevents one from attending the Musjid for Jamaat Salaat, then the absentee will receive the full reward of Jamaat Salaat. This is Allah’s grace and benevolence. But it has not been extended to the plague. As far as the plague is concerned the Ta-aamul of the Sahaabah, Taabieen and the entire Ummah throughout the history of Islam is ample direction and guidance for us.

It is haraam to present the plague as an excuse for closing the Musaajid, for convoluting the Athaan into Bid’ah, for banning the Fardh Salaat in the Musaajid and for the kufr of forcing musallis to stand a ‘kilometre’ apart in the sufoof in flagrant and kufr violation and rejection of the Fardh command of Rasulullah (Sallallahu alayhi wasallam) to stand shoulder to shoulder such as Bunyaanul Marsoos (a solid steel wall).
For these Munaafiqeen, the Qur’aan Majeed says:

“Who is a greater zaalim (oppressor) than the one who prevents the Thikr of Allah’s Name in the Musaajid and he strives to ruin the Musaajid?”
This Aayat of the Qur’aan applies most aptly to these munaafiqeen who have ruined the Musaajid to lick the boots of their atheist masters. Allah’s La’nat will most assuredly apprehend them.

A MOCKERY OF THE ATHAAN
The bootlickers have made a mockery of the Athaan with the bid’ah interpolation of the words: ‘Perform Salaat in your homes!’ When this concession was resorted to on rare occasions, the people were not aware that it would be invoked, hence they were prepared to go to the Musjid in the stormy weather.
When they heard the Muath-thin making the announcement, then whoever wished, remained at home. They had the choice of going to the Musjid or remaining at home. The Musjid was not closed nor was anyone debarred from going to the Musjid despite the weather.
But in the shaitaani scenario created by the munaafiqeen of our time, the Musaajid are closed. The people are aware of being debarred from the Musjid. They know that there will be no Salaat in the Musjid, hence they are compelled to perform Salaat at home. Now what is the meaning of stupidly and hypocritically announcing over the stupid loudspeaker: Salloo fi buyutikum? When the people are in their buyut (homes) knowing well that the Musjid has been satanically closed by the munaafiq agents of Iblees, then what is the rationale in the futile announcement?
The only reason for this bid’ah announcement is to dilute the kufr of having closed the Musaajid. The mockery of the Athaan is itself kufr. Despite the concession during stormy weather, no one may be debarred from the Musjid. If some opt for performing Salaat at home during stormy weather on the basis of the concession, others who are determined to go to Musjid are perfectly free to perform Jamaat Salaat in the Musjid. The Musjid is never closed nor can anyone be debarred.
The shaitaani mis-manipulation of the Hadith is glaring and kufr. It is a bid’ah camouflaged with the Hadith. This is what the Qur’aan describes as zukhruful qawl (satanically adorned statement) which the jinn devils urinate into the brains of human devils such as these munaafiqeen who have pillaged and plundered the Musaajid and convoluted the ahkaam of the Shariah into bid’ah sayyiah (evil innovation).

 

10 Sha’baan 1441 – 4 April 2020

MUNAAFIQS WHO BOOTLICK

THESE MUNAAFIQS ARE LIKE THE MUNAAFIQS WHO USED TO BOOTLICK THE SOVIET COMMUNISTS

QUESTION

What is the Shar’i status of a Muslim who reports other Muslims who go to perform Namaaz in a Musjid?

ANSWER

When the Russian communists had conquered the Muslim lands of Tajikstan, Uzbekistan, Samarqand, etc., annexing these Muslim countries to their then Soviet Union, these atheists had embarked on brutal genocide and extermination of Muslim communities and Islam.

Many Muslims in order to preserve their Imaan and the Deen would clandestinely perform Salaat and engage in Tilaawat of the Qur’aan Majeed in underground basements and cellars. Any Muslim caught in Ibaadat was liable for imprisonment, torture and even execution. While Islam was for all practical purposes eliminated in all the Muslim countries which had become Soviet Union communist states, many Muslims continued to hold on to the Deen in whatever way they were able to, underground.

Shaitaan had put in the field many Munaafiqeen such as those we have in our midst. These munaafiqeen would report to the Soviet authorities the underground Ibaadat activities of the sincere Muslims. Many were apprehended and persecuted. The Munaafiqeen in our midst who are reporting Muslims who engage in communion with Allah Ta’ala are of the ilk of the Tajiki Munaafiqeen. They are scoundrels and hypocrites of the worst kind of Satanism. They will sell their mothers and daughters to gain the opportunity of bootlicking the authorities. The La’nat of Allah Azza Wa Jal percolates from their faces and from every pore of their bodies. They are spineless swines and rats crawling most disgracefully behind the Yahood and Naasara right into their ‘lizard’s hole.’ They have extinguished their Imaan.

They are the satanic vermin for whom Allah Azza Wa Jal has prepared Darkul Asfal Minan Naar (the very lowest department in the dregs of Hell-Fire). Besides this horrendous Athaab awaiting them in the Aakhirat, Allah Ta’ala will break their necks here on earth, and at the time of Maut when their souls will be wrenched horribly from their noxious bodies, they will understand the meaning of NIFAAQ.

“(O Muhammad!) Inform the munaafiqeen that most certainly there is for them a painful chastisement. They (the munaafiqeen) are those who take as friends the kaafireen besides the Mu’mineen. What! Do they search for honour by them. (Know!) Verily all honour belongs to only Allah.” (An-Nisaa’, 138, 139)

These contemptible munaafiqeen and their kaafireen masters will be piled together and cast into Jahannam:

“Verily, Allah has revealed to you (O Mu’mineen!) in the Kitaab (the Qur’aan) that when you hear kufr and mockery being made of Allah’s Aayaat, then do not sit with them (i.e. the munaafiqeen) until they (do not abandon their mockery) and divert to another topic. (If you associate with them), then verily, you will be like them. Verily, Allah will pile together the munaafiqeen and the kaafireen into Jahannam.” (An-Nisaa’, Aayat 140)

Warning the munaafiqeen of Allah’s wrath, Hadhrat Umar (Radhiyallahu anhu) said: “Whoever seeks to gain honour from people, Allah will disgrace him.” These Tajiki Munaafiqeen among us who abhor Open Musaajid, Jamaat Salaat and Jumuah Salaat should ponder and understand that they will not escape the consequences of their despicable acts of betraying Islam, Allah Ta’ala, Rasulullah (Sallallahu alayhi wasallam), and the Ummah.
“They (these Tajiki Munaafiqeen) are cursed by Allah, and those (among the Mu’mineen) who curse, curse them…… Upon them is the La’nat of Allah, of the Malaaikah, and of the People (of Islam). Therein (in Hell-Fire) will they dwell forever. The Athaab shall not be lightened for them nor will they be granted any respite.” (Al-Baqarah)

9 Sha’baan 1441 – 2 April 2020

ZINA AND THE PLAGUE

ZINA AND THE PLAGUE

Among the causes of a plague is the prevalence of zina. When this filth becomes widespread, it becomes a cause for a plague. In this era both Muslims and non-Muslims indulge in fornication and adultery flagrantly and blatantly. In fact, zina and deeds of satanic perversion have acquired acceptance and even respect.

Rasulullah (Sallallahu alayhi wasallam) said:

“When faahishah (zina, homosexuality and immorality of all kinds) become rampant, then plagues and such diseases will afflict the people, of which their forefathers had not heard.”

The planet earth is rotten with fornication, adultery, homosexuality, lesbianism and other satanic varieties of sexual perversion. Almost every Muslim indulges in cellphone zina. Indulgence in cellphone pornography is filth in which even ‘scholars’, molvis and sheikhs indulge.

Those who indulge in these cesspools of filth and moral inequity appear to be atheists. It is not possible for a true Mu’min to become addicted to such rot and filth. While a sin can be committed in a moment of ignorance and nafsaaniyat, a Mu’min does not become an addict of immorality nor does he pre-plan sin.

Remember that Rasulullah (Sallallahu alayhi wasallam) said that when a person indulges in zina, his Imaam exits from his body and remains suspended. Should any one of the fornicators perish in the act, he dies without Imaan. This applies to even cellphone zina.

In terms of the Aakhirat, zina of the eyes, zina of the ears, zina of the tongue, zina of the mind and heart are also actual zina, i.e. the actual act of adultery. The punishment in the Aakhirat will be the same.

It is not surprising if the current epidemic is the consequence of the planet submerged in the filth of fornication, adultery, sexual perversion and the like.

8 Sha’baan 1441 – 2 April 2020

THE CHICANERY AND FRAUD OF THE MUNAAFIQEEN

CHICANERY AND FRAUD OF THE MUNAAFIQEEN_EBooklet

THE CHICANERY AND FRAUD OF THE MUNAAFIQEEN WHO HAVE PILLAGED THE MUSAAJID AND RENEGED FROM ISLAM

The Munaafiq fraudsters and liars of the NNB jamiat of Fordsburg, in an abortive attempt to sustain their satanic plot of destroying Islam with their fraud and chicanery, state in a copro-statement:
“After his appointment, Amr bin al’Aas addressed the people saying: “Oh people! (sic!) When the plague strikes, it spreads like wildfire, so seek shelter from it in the mountains (isolation).”
Suffering from stercoraceous brains vermiculated by the evil manipulation of Shaitaan, these NNB jamiat munaafiqeen as well as other munaafiqs of similar ilk are desperately struggling to obfuscate and mislead the ignorant masses of the Muslim community with downright lies and chicanery of the worst kind. Their satanic presentation of falsehood is of the worst kind since it aids their kufr of having banned the daily Fardh Jamaat Salaat and Jumuah Salaat. They further desperately manipulate their falsehood to justify closure of the Musaajid, a devilish act which had NEVER been enacted in the history of Islam since its very inception.
In the desperate bid to gain acceptance for their kufr by the Muslim community, these Khanaazeer and Shayaateenul Ins have presented a smattering of an episode of the Plague of Amwaas in which Hadhrat Amr Bin Al’Aas (Radhiyallahu anhu) features. On the basis of the Ijtihaadi (intellectual) misunderstanding of Hadhrat Amr (Radhiyallahu anhyu), the munaafiqeen are desperately labouring to extravasate a semblance of ‘proof’ for their dastardly kufr of having committed the worst acts of treason in terms of the Qur’aan Majeed. These munaafiq devils have closed the Musaajid and banned Jamaat and Jumuah Salaat weeks prior to the government’s lockdown order. They further introduced the kufr spacing of musallis in the saff, rendering the Salaat invalid, when this was not a compulsory demand of the government. They went down into the dregs of the sewer gutters where sewer rats dwell to lick the boots of the kuffaar by indulging in their exhibition of jaahiliyyah to show that they are the most faithful lackeys of the government. These munaafiq villains introduced such shaitaani measures which are at variance with the Shariah. Non-compliance with the silly shaitaani measures did not constitute a crime since such measures were not decreed as law by the government.
Regarding the narration pertaining to Hadhrat Amr Bin Al’Aas (Radhiyallahu anhu), the truth and reality are as follows:
(i) The advice of Hadhrat Amr (Radhiyallahu anhu) was an error of judgment or a misunderstanding. This fact shall be pursued further on.
(ii) The advice of Hadhrat Amr (Radhiyallahu anhu) was in conflict with the Qur’aan and the explicit and authentic Ahaadith of Rasulullah (Sallallahu alayhi wasallam).
(iii) Senior Sahaabah vigorously criticized Hadhrat Amr (Radhiyallahu anhu) for this grave error of judgment.
(iv) Hadhrat Amr (Radhiyallahu anhu) had acknowledged his error, hence retracted it.
The munaafiq NNB jamiat characters are either stupid and unaware of these facts or they have deliberately, but stupidly attempted to conceal the truth by presenting a quarter truth in the hope that their chicanery would not be detected. These moron munaafiqs believe that others too are morons like themselves.

Last Updated on Friday, 03 April 2020 11:03