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

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

 

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

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 

HOUSE OF THE MUNAAFIQEEN

HOUSE OF THE MUNAAFIQEEN_EBooklet

House Of The Munaafiqeen

A RESPONSE TO THE THREAT OF THE MUNAAFIQEEN AND ZANADAQAH TO HAVE CRIMINAL CHARGES LAID AGAINST MUFTI IBRAHIM SALEJEE OF THE TA’LEEMUDDIN MADRASAH OF ISIPINGO

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“AND WHO IS A GREATER ZAALIM (OPPRESSOR) THAN THE ONE WHO PREVENTS THE THIKR OF ALLAH TAKING PLACE IN THE MUSAAJID AND HE STRIVES TO RUIN THE MUSAAJID?”

(AL-BAQARAH, AAYAT 114)

Bismillaahir Rahmaanir Raheem

THE ZANAADEEQ AND MUNAAFEEQ – THE WORST ENEMIES OF ISLAM

THE HUMAN DEVILS AND THE JINN DEVILS

“Thus have We appointed for every Nabi enemies who are human devils and jinn devils. They whisper to one another adorned statements of deception (for misleading and deceiving) (Al-An’aam, 112)

An unknown entity dubbing itself ‘house of the ummah’, in an ‘open letter’ to Ta’leemuddin Madrasah of Isipingo Beach, has exhibited its  colossal jahaalat of the Shariah. In its pontification of jahaalat, which is an abortive attempt to change the Law of Allah Ta’ala pertaining to Salaat and the Musaajid, this miscreant entity in defence of the closure of the Musaajid, presents the following spurious and haraam arguments:

Defiance?

(1)  “The whole defiance is premised on the notion that it is a ‘sin’ not to pray in mosques, and those allowing such a state of affairs will be questioned by Allah.”

In this averment, the miscreant entity is alleging that:

(a)   The Mufti Sahib and the trustees of the Isipingo Musjid are acting in criminal defiance of the authorities.

(b)   It is not a sin not to pray in the Musaajid.

(c)  The Ulama and trustees who allow Salaat in the Musaajid will be questioned by Allah Ta’ala.

As for (a) above: The Mufti Sahib and the trustees of the Musjid are not acting in criminal defiance of the authorities as this munaafiq entity implies or alleges. It is the constitutional and religious right of Muslims to perform Ibaadat in the Musjid. This stance of the Mufti Sahib is based on the constitutional imperative of the freedom of religion as enshrined in the Bill of Rights. It is the government who is in violation of the constitution. In addition to having decreed large scale erosion of civil liberties of the whole populace, the government has totally eliminated our right of freedom of worship in our Musaajid.

 

For having trampled on our right of worship in the Musaajid, the government has shown no rationality. Its decree in this regard is bereft of rationality and legal validity. This point will be elaborated further on, Insha-Allah. At this juncture it suffices to say that the proclamation of the Shariah’s Law pertaining to Fardh Salaat with Jamaat and Jumuah Salaat in the Musaajid   should not in any way be misinterpreted to mean ‘defiance’ of the government.

 

(b) As for (b) above: The claim of the entity confirms its gross jahaalat. This entity has no right to open its mouth on matters of Shar’i import. It has exhibited its ignorance in this baseless averment.

 

On the contrary, it is a grievous sin – a major sin – a Kabeerah sin – to abstain from Jamaat Salaat in the Musjid. It is not permissible for males to perform Salaat at home when there is a nearby Musjid or even a Jamaat Khaanah. A male who absents himself from Jamaat Salaat is a faasiq.

 

A Musjid is not a recreational venue. It is not a hall for functions and merrymaking. It is the HOUSE of ALLAH where our Creator is worshipped with utmost reverence and dignity by worshippers who are pure – physically and spiritually.  The Qur’aan explicitly states that the Musaajid are exclusively for the Ibaadat of Allah Azza Wa Jal. Musjids are not museums.

 

The idea that it is not a sin not to pray in the Musjid is vehemently dismissed with contempt.  It is akin to kufr to make such spurious claims in diametric conflict with the Shariah. Jamaat Salaat and Jumuah Salaat are Waajib in the Musaajid. It is not permissible to perform Fardh Salaat in the homes in the vicinity of a Musjid.

 

Rasulullah (Sallallahu alayhi wasallam) said that he intended to burn down the houses of those males who absent themselves from the Musjid and perform Salaat at home.  Were it not for the women and children, Nabi (Sallallahu alayhi wasallam) would have burnt down such houses.

 

In a genuine Islamic state, males who absent themselves from Jamaat Salaat in the Musjid without valid Shar’i reason will be arrested, and if necessary, whipped. 

 

(c) As for (c) above: What is the basis for this stupid spurious averment. In which Kitaab of the Shariah is this stupidity mentioned? Did the miscreant entity receive Wahi or Ilmaan from Allah Ta’ala for this ludicrous? There is absolutely no validity for this claim.

 

On the contrary, Allah Ta’ala will question and punish those Ulama who had aided the satanic cause of banning Salaat in the Musaajid and closing the Musaajid.  Such molvis and sheikhs are in reality agents of Iblees whose mission is the destruction of Islam. This miscreant entity which falsely avers to be a representative of the Ummah is also in the employ of Iblees to further his satanic mission.

 

Closure of Musaajid

(2) The miscreant entity alleges:

“The mufti in one of his clips goes so far as to state that those calling for the temporary ‘closure’ of the mosques are munafiques (hypocrites) ……With one stroke  of the pen, the learned Mufti  has virtually condemned, by implication, his fellow learned ulema of having excluded themselves from the fold.”

There is no need for relying on implication when stating the Haqq. Undoubtedly, those molvis who had closed the Musaajid and banned Salaat in the Musaajid are Munaafiqs and Murtads. Such vile molvis come fully within the purview of the Qur’aanic Aayat:

“Who is a greater zaalim (oppressor) than the one who prevents the Name of Allah from the Musaajid, and he strives in the ruin of the Musaajid?”

(Al-Baqarah, 114)

HOUSE OF THE MUNAAFIQEEN_EBooklet

 

Last Updated on Friday, 03 April 2020 11:06 

A BUNKUM HARAAM ‘FATWA’ OF MR. TAQI USMANI

Fatwa Of Mr. Taqi Usmani30032020

A BUNKUM HARAAM ‘FATWA’ OF MR. TAQI USMANI

Question:
Is the following view of Mufti Taqi correct:
According to him if the Muslim ruler in a Muslim country suspends Jumuah
prayers because of some strong reason such as a medical reason or
something like it, then the ruling of the Sultan applies. He says that it is
written in Fataawa books such as Alamghiri that if the Muslim ruler
suspends Jumuah prayer, then you have to pray Zuhr at home. Only those
people are allowed to pray Jumuah at home who are living in non-Muslim
countries where Jumuah is suspended at Masjids.” Is this view correct?
ANSWER
Mufti Taqi has taken up residence in the domain of dhalaal (deviation) hence
he has become adept in issuing one cent bunkum fatwas which he substantiates
with Fiqhi and Hadith texts by misinterpretation to suit the whims of kuffaar
rulers with whom he associates and whom he bootlicks.
The texts in Alamghiri and other Kutub are not applicable to the kufr scenarios
prevailing today in the context of the virus plot of the kuffaar.
Pakistan has a decidedly kuffaar government. This kaafir government is not
like a Sultan who governs by the Shariah. Furthermore, never in Islam’s
history has any Sultan abolished Jumuah Salaat. No Sultan has suspended
Jumuah as Mr.Taqi seeks to convey by deception to the ignorant masses.
Mr.Taqi is satanically mis-applying the text of Alamghiri to provide kufr cover
for the kufr shenanigans of the Pakistan government regarding the current
virus panic. While according to the Shariah the kufr decree of the government
has no validity, people will automatically abstain from Jumuah, not because of

obedience to the kuffaar government, but on account of fear for the brutal persecution and oppression which will follow in the wake of defying the evil
rulers whom Mr.Taqi is supporting at the cost of ruining his Imaan.
There is no need for a fatwa to convince people to abstain from Jumuah in
Napakistan or in any other country where Jumua has been banned, Fardh
Salaat has been banned and the Musaajid closed down. A fatwa to abstain from
Jumuah is superfluous and stupid. People of their own accord will not go to the
Musaajid for fear of the brutality of the oppressive rulers and tyrants.
The motive of these munaafiq molvis and stupid once cent ‘muftis’ for issuing
fatwas to justify abstention from Jumuah and Fardh Salaat in the Musjid is
only to curry favour with rulers and governments. They most disgracefully lick
the boots of the kuffaar for the attainment of despicable nafsaani objectives.
The ‘medical’ reason posited by Mr.Taqi is satanically spurious. There is
absolutely no Shar’i validity for this bunkum reason urinated into the brains by
the devil.
The suggestion to perform Zuhr is another stupidity. Every Muslim, even the
fussaaq and fujjaar, with the exclusion of the zindeeqs and munaafiqeen, is
aware that when he is compelled by governmental oppression to forego
Jumuah, he has to perform Zuhr since there is no other alternative.
The stupid, kufr averment that “only those people are allowed to pray jumuah
at home who are living in non-Muslim countries where jumuah is suspended at
Masjids” clearly displays the malfunctioning of Mr.Taqi’s brains.
In Pakistan/Napakistan where Jumuah has been banned by the kuffaar
government on account of the virus bogey, the kuffaar rulers have done so in
submission to their kuffaar, conspiratorial masters. So far, the haraam kufr
order is the closure of the Musjids. The law has not banned performance of
Salaat – any Salaat – at home. It is therefore satanically stupid for Mr.Taqi to
claim that Jumuah Salaat while valid in homes in non-Muslim countries will
not be valid in Pakistan. He displays egregious stupidity in this satanic ‘fatwa’.
Rasulullah (Sallallahu alayhi wasallam) said:
“Verily, I fear for my Ummah, the aimmah mudhilleen.”
In another narration, our Nabi (Sallallahu alayhi wasallam) expressed greater
fear for these deviate muftis and molvis – greater than fear for even Dajjaal.

hadith can’t be used to justify oppression

THE QUACKERY AND GUILE OF THOSE USING MUBARAK AHAADITH TO SUBSTANTIATE THE RUBBISH OF ‘SOCIAL DISTANCING’ AND CONTAINMENT IN THE HOMES

THE MUBARAK AHAADITH CANNOT BE USED TO ‘JUSTIFY’ OPPRESSION (1)

Nabi (sallallahu alaihi wasallam) said, “Islam began in a forlorn state and will
soon return to a forlorn state. Glad tidings to the forlorn.”
We are witnessing such times where the depravity of this Ummah is being made
manifest for all to see. The era prophesied by Nabi (sallallahu alaihi wasallam)
where Muslims will be huge in numbers but they will be (useless and
insignificant) as the trash and muck of floodwaters, is certainly before us. Love
for the world and fear of death is the common trait amongst Muslims and nonMuslims alike. Compounding this pitiful state, the current terror that a simple
virus has unleashed upon the masses, has seen the Ummah being further
filtered into those with Imaan and those with merely a façade of it. Right before
our eyes, Islam is being returned to its initial forlorn state! May Allah Ta`ala
include us amongst those fortunate forlorn ones.
Social media has been ablaze with messages and texts (one such corrupt
message originates from the Jamiat so-called ‘ulama’ South Africa) which
purportedly ‘justify’ (from the Mubarak Ahaadith) people skulking in their
homes. The disbelieving governments may believe they are doing good, but as
Muslims we recognise the injustice in preventing Muslims from openly
practicing on their Deen. Islam teaches that we should abide to the laws of a
country. However, the act of ‘justifying’ un-Islamic practices and ‘justifying’ the
Musaajid being left desolate, is pure satanism! Being forced not to go to the
Musjid by non-Muslims is one thing, but for ‘Muslims’ to justify this heinous
decree is totally something else. Those who justify such acts, using Qur`aan and
Sunnah, have proven that they have no Imaan left. The Hadith of Nabi (sallallahu
alaihi wasallam) clearly states that the weakest form of Imaan is to recognise an
injustice to the Deen and to detest it in the heart. Hence, those who feel nothing
about the Musaajid being shut down, are devoid of Imaan. As for those who
condone this oppression and even go one step further of ‘justifying’ it using our
Qur`aan and Ahaadith, have stooped to a level that even puts shaitaan to shame.

                                                       THE MINI-DAJJAALS

“SITTING IN YOUR HOME DURING AN EPIDEMIC – YOU GET THE REWARD OF A
MARTYR
Prophetic guidance during epidemic Disease: Social Distancing, Quarantine,
Containment.”

An article with this title is currently doing its rounds on social media. This article
is not only misleading, it is extremely deceptive.
The Hadith reproduced in this article is as follows:
ً ليس من رجل يقع الطاعون فيمكث يف بيته ، يعلم أنه ال يصيبه إال ماكتب هللا له، إالكان له مثل أجر شهيد
ً حمتسبا
صابرا
FIRSTLY: The Hadith is incorrectly and deviously translated. The translation they
deceptively put is: “….if a person in the time of an epidemic plague stays in their
home, patiently hoping for God’s reward and believing that nothing will afflict
them except what God has written for them, they will get the reward of a
martyr.”
The actual translation should be: “There is no man afflicted with the plague,
who remains in his home patiently, hoping for reward from Allah, knowing
that nothing will afflict him except what Allah has destined for him, except that
he will receive the reward similar to a martyr.”
SECONDLY: The reference given at the bottom of this Hadith cites Musnad
Ahmed AND Saheeh Bukhaari, trying to give the impression that the same Hadith
appears in both these Kitaabs, whereas the wording of this same Hadith in
Saheeh Bukhaari does not have the words رجل من or بيته يف rather it has the words,
.يف بدله and من احد
So, if they wish to restrict the import of the words “in his house” to be literal –
that one should remain indoors only, as is being done at these lockdowns – then
they should also extend that literality to the word “man” (which appears in this
narration in Musnad Ahmed), and infer that women are not included here. This,
we all know, is not the case. The word “man” is used in the Hadith to refer to
both men and women, and the word, “home” infers
locality/hometown/country, and not literally one’s “house”.
Other Kitaabs have the words عبد من meaning “slave”. The words vary but the
import is exactly the same.
The Hadith can never be taken to refer to the “house” only because it is neither
possible nor practical for every person to remain indoors as long as a plague is
present. Society and life would terminate if this were the case.
Also, when there are such cases in Ahaadith where there appears to be a
contradiction, then we interpret it by finding a rational explanation. The
Ahaadith are NEVER contradictory. The Mufassireen and Fuqaha have clarified
any ambiguity that we may perceive. Since the Hadith in Bukhaari mentions “his
locality” this is the obvious meaning that is also extended to the Hadith in
Musnad Ahmed. The word, “home” in Arabic, and also in English (and possibly
most, if not all, languages) is a general term that refers to one’s locality. The
word “home” could refer to one’s hometown, locality, province and even
country. To deceptively translate and infer that Nabi (sallallahu alaihi wasallam)
meant remaining indoors is treasonous because it implies the abandoning of
Jamaat Salaat and other beneficial Deeni congregations.
THIRDLY: The Hadith uses the word يقع which refers to a person already afflicted
with the plague. In that case, the person who is already afflicted, can be advised
to remain indoors for various reasons, mostly relating to his recovery. However,
even if a person is afflicted, the Shariah still does NOT advocate the dajjaali
concept of ‘social distancing’. Islam does not teach us to avoid afflicted people,
unless it adversely affects one’s tawakkul. The Hadith teaches us that there is
NO contagion, except with the permission of Allah Rabbul Izzat.
FOURTHLY: The bogus article gives a small excerpt from Fat-hul Baari (which is
a commentary of Saheeh Bukhaari), thereby perpetuating its deception. The
only sentence they deemed appropriate to add from Fat-hul Baari is: “the
wording (of the hadith) indicates that whoever fulfils the descriptions mentioned
has the reward of a martyr (shahid), even if they didn’t die.” They give the false
impression that whoever sits and skulks in their home during a plague, whether
afflicted or not, will also be rewarded by Allah Ta`ala. They fail to expand on this
discussion.
Let us study what exactly appears in Fat-hul Baari, with regard to these specific
Ahaadith:
“Nabi’s (sallallahu alaihi wasallam)statement, ‘There is no slave’, that is Muslim,
‘who is afflicted with plague’, that is, in the place where he is, ‘and he remains in
his hometown,’ in the narration of Ahmed (the words are), ‘in his home,’ and this
(whether the word is ‘locality’ or ‘home’) refers to whichever place he is in but he
remains therein, and he does not go away from there, that is, he does not leave
the place wherein the plague occurred. [Note here is also explained that the
words ‘بيته and بلده ‘both mean the place where the plague occurs, hence it does
NOT mean a literal home or house].
The word ‘patiently’, means that he is not irritated, troubled or vexed and neither
is he anxious, apprehensive nor restless, rather he is at ease and accepts the
Decree of Allah Ta`ala and pleased with his fate. This is the condition for
acquiring the reward of a martyr for that person who dies of the plague. That he
remains in the place where the plague occurs and he does not flee from there as
the prohibition clearly appeared earlier (in another Hadith).”
[Let us look at this in our present context – the government has ordered a
lockdown. People are anxious. Many are frustrated because their daily
movements have been curtailed. All businesspeople, besides those in the
“essential services” industry, are suffering huge losses during this time. Nobody
is really sitting at home happily or content. Also, the majority are terrified of
moving outside and mixing with others for fear of contracting this virus. How far
– very, very far – is this condition (prevalent today) to that described in the Hadith
of being patient and hoping for Divine Pleasure. Based on the comments of the
Muhadditheen, we can safely declare that this virus is not a mercy to our
Muslims but also a calamity and punishment just like it is for the disbelievers.
Far from displaying patience, Muslims are anxious, apprehensive, restless,
irritated, troubled and vexed. And this is the condition of those not even afflicted
by the virus!!!
The Muhadditheen have explained that the prevalence of plagues is a
punishment for both – the disbelievers and transgressing Muslims. After all,
does Allah Ta`ala not warn us in His Kalaam, “Do those who commit sins think
that We will treat them like those who have Imaan and who do good deeds,
making their lives and deaths equal? (They are wrong!) Evil indeed is the
decision they take.” The fact that we have been barred from our own Musaajid
can never be deemed a favourable circumstance. How sad that even ‘muslims’
feel Musaajid should be closed. As long as there is life, the time for reformation
exists. May Allah Ta`ala have mercy on us all.]
“The statement, “Knowing that most certainly nothing will overcome him except
what Allah Ta`ala has decreed for him,” is the other condition. This is a
conditional sentence which relates to his remaining (in his hometown/country).
However, if he remains whilst he is anxious, apprehensive, restless and regretful
of not having went out (of his locality), thinking that had he went away then he
would not have been afflicted in the first place and also that he was afflicted
because he stayed behind. This (attitude and state of mind) will deprive him of
the reward of a martyr, even if he dies of plague.” [Fat-hul Baari, vol. 10, page
193]
This excerpt from Fat-hul Baari, proves that the little excerpt which appeared in
the deceptive article, is not only misleading but gives a totally incorrect
interpretation of the Hadith.
The above commentary also proves, inter alia, that this Hadith refers more
specifically to the person who is afflicted with the plague and not necessarily to
those who are healthy and fit. The reward of martyrdom is applicable only to
those who are afflicted with the plague and either die or survive. Those who are
not afflicted by the plague/virus, need to continue their lives normally, whilst
also remaining in their hometown/country. There is another Hadith that states
everyone who resides in a place which is overcome with a plague should remain
therein.
Salaat in congregation is not and never was excused for those who are not
afflicted by the disease/virus. ‘Social distancing’ is not and never was an Islamic
teaching. ‘Muslims’ who wish to practice this should never ever believe that
Islam or the Hadith teaches this. ‘Muslim’ men who wish to perform their Salaat
at home, should never ever think this to be permitted by the Shariah due to the
existence of a plague or virus.
This advice of ours should not be misinterpreted as an advocation of civil
disobedience. We merely wish to highlight the point that Muslims should never
trivialise the Deen and they should never misinterpret the Ahaadith of Nabi
(sallallahu alaihi wasallam) to give sanction to any disobedience to Divine
Injunctions. True Muslims should never believe that the Ahaadith of Nabi
(sallallahu alaihi wasallam) ever condoned such a state upon Muslim men where
they are not allowed to attend the Musaajid for the Fardh Salaat. The Ahaadith
never condoned the concept of ‘social distancing’ merely out of fear of
contracting a virus. The Ahaadith never encouraged Muslim men to remain
skulking in their homes, thereby abandoning congregational Salaat. If the
government imposes this on its citizens, that is one thing. The Shariah should
not be misinterpreted to give an impression of approval. If Muslims are forced
to remain indoors and threatened with legal repercussions for ignoring this law,
they should exercise caution and not challenge the authorities, however at the
same time, they should not and cannot condone this injustice from an Islamic
perspective.
May Allah Ta`ala have mercy on this Ummah!
5th Shabaan 1441 [30th March 2020]

“Clear propagation is our ONLY responsibility”

Issued by:
JAMIATUL ULAMA (Johannesburg)
P. O. Box 961195, Brixton, 2019, Johannesburg, SOUTH AFRICA
admin@jamiat.joburg http://www.jamiat.joburg

ISLAM AND PANDEMICS

ISLAM AND PANDEMICS

BY A U.K. STUDENT OF DEEN

THE ISLAMIC ATTITUDE TOWARDS PANDEMICS

 

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  a vivid description of a pandemic that befell the Ummah in the year 449 Hijri.   Muslims rushed to fill the Masjids, which is representative of the behaviour of the believers (Mu’mineen) in every single of the numerous pandemics to strike this Ummah in the past, to the extent that, in some instances of extremely severe epidemics sent by Allah to decimate an entire community, not a single believer would be left remaining alive in a region to attend the Masjids, hence  automatic closure of the Masjids in such areas.

It is in such scenarios of trial and affliction that 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 engage in abundance of  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 pro(re)gressives to befool the masses that the Fuqaha (Islamic jurists) did not understand any concept of disease is a lie and act of deception stemming from either gross ignorance or gross kufr  concealed in the form of nifaaq. On the contrary, the focus of the Fuqaha and the Auliya was on  the explicit  statement of Rasulullah (Sallallahu alayhi wasallam) that a  plague is a Punishment and a source of Shahaadat. Therefore, the  material cause of the plague was of no  significance to the  Fuqaha whose sacred obligation was to only  state the Commands of Allah Ta’ala and  its ramifying consequences based on the Usool of the Shariah.

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. The idea of  foiling the Command of Allah Ta’ala is  utter kufr unbecoming of  entertainment by a Muslim. Only munaafiqs relish in such kufr.  Such  persons are akin to the one who flees from the battlefield, thereby earning eternal doom, labouring under the  baseless and mistaken of prolonging 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 and inherited by  the atheist scientists of today, and now adopted by the pro(re)gressive, modernist liberals and munaafiqeen masquerading as Islamic scholars. The imperative demand is to  firmly believe in  the Laa adwaa (no contagion) tenet  stated explicitly by Rasulullah (Sallallahu alayhi wasallam). 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) of the Salafus Saaliheen era who dedicated their entire lives to the correct understanding of the Qur’aan and Hadith.

Any interpretation which conflicts with the  clear meanings assigned to the Ahaadith by the Fuqaha of the Salafus Saaliheen era  are rejected with contempt. Such interpretations have absolutely no Islamic significance.  With the passage of time, according to numerous authentic Hadiths,  there will prevail an incrementally  greater preponderance of Dhalaal (misguidance) and Mudhilleen satanic ‘scholars’  who pose as ‘ulama’. They are experts in the sphere of  misguidance.  Even some even sincere scholars, due to their short-sightedness,  fall prey to their  misguidance. This will increase 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 to hoodwink 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 ways. By means of this virus, amongst the smallest of His creations, and even at 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 (lurid and intoxicating 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, 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 times of calamity, in sincere repentance to earnestly beseech Allah Ta’ala 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  conduct itself in the correct manner during plagues, pandemics and other natural disasters by which Allah Ta’ala put to test the community of those who claim to be Muslims, and to punish the  rebelliously evil ones. It is through such “battlefields”,  that Allah Ta’ala quickly sifts the Mu’mineen from the Munaafiqeen of  the community.

1 Sha’baan 1441- 26 March 2020

ONLY MUNAAFIQEEN CANCEL SALAAT

Munaafiqeen Cancel Salaat25032020

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ

 

The Cancellation of Salaah and the Baseless Excuse of a Munaafiq

 

Whenever Allaah Ta`aalaa sends down any test upon the Muslims, there are those who pass this test with flying colours and there are those who fail this test miserably, being flung on account of it into the pit of Jahannam. Throughout the history of Islaam and right until the time when Allaah Ta`aalaa takes the very last Muslim away from this Dunyaa, there will be tests. These Tests separate the wheat from the chaff; they separate the sincere Muslims (`Ibaadallaahil Mukhlaseen) from the munaafiqeen; they separate those who truly believe in Allaah Ta`aalaa from those who are only “Muslim” in name.

 

One of the most recent tests is that of the coronavirus (COVID-19), and this test from Allaah Ta`aalaa has truly exposed the munaafiqeen most thoroughly. It has exposed the fact that most of the so-called “Ulama” do not – and have never – truly believed in Allaah Ta`aalaa. Their Imaan is as flimsy as a cobweb. Their tawakkul is in America.

 

They may outwardly deny this, but in reality, in the back of their minds they know this to be true: they laugh at the belief that it is Allaah Ta`aalaa Who controls both sickness and cure. They hypocritically claim to believe this, but they know as well as we do that they do not truly believe that. They consider this belief to be stupid, backwards, regressive, old-fashioned, dangerous and something which “puts Muslims in a bad light in the eyes of the non-Muslims”.

 

That is a major disease in the hearts of these “Mozlems”: they are forever worried about “what the non-Muslims will think about us”. They care more about the “judgement” of the so-called “non-Muslims” than the Judgement of Allaah Ta`aalaa. They are always “apologising” to the so-called “non-Muslims” on behalf of Allaah Ta`aalaa, wal-`Iyaadhu Billaah. They feel that they need to apologise to the “non-Muslims” for Allaah Ta`aalaa having revealed this “oppressive, fundamentalist, backward, old-fashioned, terrorist religion” known as Islaam.

 

This “coronavirus (COVID-19)” has brought every last munaafiq “scholar” in the world out of the woodwork, and Shaytaan would be proud of them. The Arab Kaafir regimes were in the forefront to close down the Masaajid and ban the Salaah, and their grovelling, bootlicking munaafiq “scholars” were quick to defend it.

 

Never in the past has Iblees had it as easy as he has it today. He can comfortably retire. The Ulamaa-e-Soo are striving to outdo both him and Dajjaal in spreading kufr and munkar throughout the world. With one “coronavirus”, they have gotten rid of Islaam in entirety. Long ago already the munaafiqeen had “interpreted” away Jihaad as either: a) being some “ancient” part of Islaam that was abrogated centuries ago and which must be apologised for, or b) that Jihaad actually means “to strive hard in politics, to have a democratically elected president,” or “to strive hard in advocating human rights”, which to them refers to feminism and gay rights, thus in their minds a “mujaahid” is someone who joins the “gay pride” marches, protesting and “striving hard in advocating LGBTQ+ values and freedom of expression”.

 

Munaafiq Menk would happily be at the forefront, raising high the “gay pride” flag and marching. These Munaafiq “scholars” will soon march with the cross as well.

 

صورته اليوم هو في أول الطابور, يحمل الصليب الضخم الكبير ويسير…

 

Thus, long ago already had they done away with Jihaad, and now with the coronavirus they have done away with Salaah, Hajj, `Umrah and the Sunnah in one go. Already they are having discussions about cancelling Sawm (fasting) as well, because they believe that it will lower the person’s immune system and put them at greater risk of “contracting the coronavirus and dying”, thus, according to their fabricated principles, “it is your duty to not fast”. They have never been giving Zakaat so that does not even factor, thus in one go there is no longer Salaah, Zakaah, Sawm (fasting), Hajj, `Umrah, Jihaad or the Sunnah, because acting on the Sunnah results in people contracting and spreading the coronavirus, according to them.

 

All of the munaafiqeen organisations have thus come out to cancel Islaam: the “Jamiats”, the MJC (Murtadd Juhalaa Council), etc., as well as the Munaafiqeen-In-Chief like Munaafiq Menk, Taha Karaan, Yasir (Yes-Sir) Qadhi, etc. The kuffaar governments had not even brought in any laws yet when the munaafiqeen rats, the “Tujjaar-ud-Deen”, the “Dajjaalian Scholars” had begun squawking like parrots in the trees, ever eager to please their masters (America and its allies), ever eager to grovel, ever eager to bootlick, to kowtow, to snivel, ever yearning for “acceptance” from the kuffaar.

None of the munaafiqeen have presented any scrap of true daleel to justify the widespread shutting down of the Masaajid, the cancellation of Jumu`ah, Jamaa`ah, Taraaweeh and possibly Eid as well if their masters have not yet given them the “green light” to go ahead with it by that time.

 

Recently, “Yes-Sir” Qadhi (groveler-in-chief) presented a so-called “daleel” for closing down the Masaajid. Now, Yes-Sir Qadhi is not someone whose words hold any weight for true Muslims. His words are only meant to be printed on toilet roll and used by someone who has had a bad case of diarrhoea. Nevertheless, because some Muslims asked us about this so-called “daleel” of his, we shall briefly respond to it, إن شاء الله.

 

Yes-Sir Qadhi quotes the following passage from al-Bidaayah wan-Nihaayah of Imaam ibn Katheer رحمة الله عليه:

فلمّا مات استخلف على الناس عمرو بن العاص فقام فيهم خطيباً فقال:

أيّها الناس، إنّ هذا الوجع إذا وقع فإنّما يشتعل اشتعال النار، فتحصّنوا منه في الجبال. فقال أبو وائل الهذلي: كذبت والله لقد صحبت رسول الله صلى الله عليه وسلم وأنت شرّ من حماري هذا. فقال: والله ما أردّ عليكم ما تقول، وايم الله لا نقيم عليه. قال: ثم خرج وخرج الناس فتفرّقوا ودفعه الله عنهم.

قال: فبلغ ذلك عمر بن الخطاب من رأى عمرو بن العاص فوالله ما كرهه

This passage is on the chapter of the Plague of `Amwaas wherein 25,000 people died, according to Imaam al-Waaqidi رحمة الله عليه, or 30,000 people according to others. Many great Sahaabah died in this plague, including:

 

  1. Hadhrat Abu `Ubaydah ibn al-Jarraah رضي الله عنه
  2. Hadhrat Abu Maalik al-Ash`ari رضي الله عنه
  3. Hadhrat Mu`aadh ibn Jabal رضي الله عنه
  4. Hadhrat Yazeed ibn Abi Sufyaan رضي الله عنه
  5. 5. Hadhrat Haarith ibn Hishaam رضي الله عنه[1]

In fact, both Hadhrat Abu `Ubaydah رضي الله عنه and Hadhrat Mu`aadh ibn Jabal رضي الله عنه died from the plague after asking Allaah Ta`aalaa to give them that sickness so that they would die from it.

 

Nevertheless, the above passage from al-Bidaayah wan-Nihaayah states that after Hadhrat Mu`aadh ibn Jabal رضي الله عنه passed away and Hadhrat `Amr ibn al-`Aas رضي الله عنه was placed in charge, he told them that this plague spreads like fire, thus they must “seek shelter” in the mountains, and the narration then states that they تفرّقوا (dispersed) and Allaah Ta`aalaa removed the plague. When the news of this was taken to Hadhrat `Umar رضي الله عنه, he did not dislike it.

 

“Yes-Sir” Qadhi then makes the following baseless statement:

 

“It is reasonable to assume that the prayers were suspended.”

 

This is the apex of his “daleel”: “it is reasonable to assume.”

 

“To assume.”

Since when has there been an addition to Usool-ul-Fiqh? Has anyone heard about this? We certainly have not. We know that the Ahkaam of Sharee`ah are derived from four sources: two of them being primary and two being non-primary. The two Primary Sources are Qur’aan and Sunnah. The two non-primary sources are ijmaa` and qiyaas, that being qiyaas done by a Faqeeh, and there are no Fuqahaa today.

 

Where do “assumptions” fit in?

 

Perhaps we need to rewrite the Kutub of Usool-ul-Fiqh to make this very important change: Qur’aan, Sunnah, Ijmaa`, Qiyaas and the Assumptions of Yasir Qadhi. There are now five sources of istidlaal.

 

فإلى الله المشتكى وهو المستعان…

A few points to briefly debunk his ridiculous “assumption”:

 

1) As stated above, we have established sources of istidlaal. History books are not one of those sources. Daleel is Qur’aan and Sunnah, and for those who are not Mujtahideen, they refer to the Kutub of Fiqh. The Kutub of taareekh as not used for daleel for a very simple reason: tahqeeq has not been done for most of the Kutub of taareekh. Hence, you can find baseless or weak narrations in many Kutub of taareekh. Shias commonly go through the books of taareekh to dig out baseless narrations which they feel are in support of Shi’ism and which “paint a bad picture of the Muslims”.

 

However, the narrations they present are mawdhoo`aat, baseless lies. Hence, we state emphatically: Ahkaam of Deen are not derived from history books.

 

In fact, according to the Hanafi Madh-hab, if an Aayah of the Qur’aan gives a particular ruling, then a person cannot add onto that ruling with even a Hadeeth if that Hadeeth is from the Aahaad (solitary narrations), as stated by Fakhrul Islaam al-Bazdawi رحمة الله عليه and others.

 

Let alone naskh (abrogation), even ziyaadah `alan-nass is not permissible unless the Hadeeth is mutawaatir, or mash-hoor as stated by Imaam ibn Ameer Haajرحمة الله عليه in at-Taqreer wat-Tahbeer.

 

Now, the Jumu`ah Salaah is Fardh-e-`Ayn according to the Hanafi Madh-hab, and the one who denies it is a Kaafir, as stated in Radd-ul-Muhtaar `alad-Durril Mukhtaar, and the daleel for this is the Aayah:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلاةِ مِنْ يَّوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا البَيْعَ

 

{“O you who have Imaan! When the nidaa (call) for Salaah is made on the Day of Jumu`ah, then hasten to the Dhikr of Allaah (the Khutbah and Jumu`ah Salaah) and leave off trade…“}

 

[Soorah Al-Jumu`ah, 62:9]

 

These munaafiqeen want to cancel something that is Fardh-e-`Ayn, established as qat`iyy (definitively proven and undeniable) by the Qur’aan Kareem, on the basis of an “assumption” made by a “Yes-Sir Qadhi” because of something he dug out of a history book? Because they are munaafiqeen, they take the Deen of Allaah Ta`aalaa as a joke, but the true Muslims happily give their lives for this Deen. In fact, a true Muslim happily gives his life for the protection of a single Sunnah from the Sunan of Rasoolullaah صلى الله عليه وسلم.

 

2) Even if this narration is accepted as Saheeh, nowhere does it state that Salaah was “suspended” as the munaafiq claims. The munaafiq also claims that the Sahaabah spent months in this condition, but this too is not mentioned. It is another “assumption” from his own side. This is a person who has based his entire religion upon “assumptions”.

 

Another person can “assume” that تفرّقوا means this: those who were healthy separated from those who were sick, and those who were healthy performed Jumu`ah together, and those who were sick performed Jumu`ah together. Why is that assumption not “reasonable” as well?

 

Istidlaal is not done using a history book, especially not when the incident cited has multiple ihtimaalaat (possibilities).

 

Anyone who has studied taareekh (history) and knows the ways of the mu’arrikheen knows that the method of the old mu’arrikheen was to compile all narrations concerning a particular incident, and they would present these incidents in their kutub, because they focused primarily on jam` (collecting) and not on tahqeeq.

 

A well-known example of this is the case of Imaam al-Khateeb al-Baghdaadi رحمة الله عليه with Imaam Abu Haneefah رحمة الله عليه: a person who reads through the books of Imaam Khateeb al-Baghdaadi will find so many narrations insulting Imaam Abu Haneefah رحمة الله عليه that he would think that there must have been some enormous enmity on the part of Imaam Khateeb al-Baghdaadi towards Imaam Abu Haneefah and the Hanafi Madh-hab. Yet, if he reads those very same kitaabs, he will also find many narrations praising Imaam Abu Haneefah رحمة الله عليه very highly.

 

Hence, the `Ulamaa have explained that Imaam Khateeb al-Baghdaadi simply gathered everything he had heard regarding Imaam Abu Haneefah and presented these in his Kitaab, regardless of whether those narrations were authentic or not. These mu’arrikheen expected those who came after to do tahqeeq of those kutub of taareekh, sorting out what is authentic from what is not authentic.

 

Now, if a person were to adopt the methodology of Yes-Sir Qadhi and the other Ulama-e-Soo who try to look for daleel for their baatil views in the books of taareekh, then this person will come across these kitaabs of Imaam Khateeb al-Baghdaadi and arrive at the conclusion that Imaam Abu Haneefah رحمة الله عليه was not even a Muslim – والعياذ بالله – and that the Ahnaaf are “like Christians”, thus he uses this as “proof” that the other three Madhaahib are on Haqq and the Hanafi Madh-hab is on Baatil, when in reality those narrations are nothing more than baseless lies.

 

Thus, matters of `Aqaa’id and Ahkaam are only taken from rigorously authenticated sources.

 

3) If the Fuqahaa and `Ulamaa of Islaam were in the habit of closing down the Masaajid and cancelling Salaah each and every time there was a plague or pandemic, it would be well-known. There would be no need to hunt through the kutub of taareekh to pull out an incident which 1) he cannot prove as being saheeh, qat`iyy-uth-thuboot and 2) which has multiple possibilities. The very fact that he had to labour to scratch out this incident shows that this “cancellation of Salaah” is not something well-known among the `Ulamaa for 1,441 years. There have been many plagues over the years; this is not the first.

 

4) If the people had completely cut off from each other, like he claims, not even performing Salaah together, then what happened to those Muslims who died? Did each person simply die by himself and lay where he was, rotting away, not being buried? There was no janaazah Salaah and no burial?

 

If he says that there was burial and Janaazah Salaah, that means they had to come together. If they could congregate for Janaazah Salaah – which they would have to be doing very frequently, because people were dying every day – why could they not congregate for Jumu`ah Salaah which is only once a week? Does that make sense to any person with `aql (intellect)?

 

5) Why restrict this cancellation of Salaah to only the coronavirus (COVID-19)? Why not also cancel Salaah for the flu, TB, AIDS and the many other “contagious” illnesses?

 

Currently, approximately 15,496 people have died from this COVID-19 according to worldometers.info, but WHO puts the number of deaths from the common flu each year at somewhere between 290,000 to 650,000. That is significantly higher than COVID-19, to say the least.

 

Hence, we pose this question to them: “If the Masaajid must be closed down and Salaah cancelled because of COVID-19, why must the same thing not be done in the case of the common flu? More people have died from the flu than from COVID-19. According to worldometers.info, approximately 100,657 people have recovered from COVID-19. The very kuffaar that you people worship claim that most of those who die from COVID-19 are old people who were already suffering from other illnesses.

If the Masaajid must be closed due to the risk of contracting the coronavirus, why must they not be closed due to the risk of contracting the flu, or TB? You could be performing Salaah in the Masjid next to someone who has TB, and he is coughing next to you the entire time, and thus you contract TB. Why, then, must the Masaajid not also be closed to prevent the risk of getting TB?”

 

Every single argument they present in favour of closing the Masaajid and cancelling Salaah due to COVID-19 applies in the case of the flu.

 

They believe that we must reject the command of Rasoolullaah صلى الله عليه وسلم to “stand shoulder to shoulder” and instead stand two meters apart, due to the risk of contracting COVID-19. Why must a person not do the same due to the risk of catching the flu from the next person?

 

In fact, there is always some risk or the other involved in performing Salaah next to people in the Masjid, as you do not know what illness the next person has, so why not permanently shut down all Masaajid and cancel Jamaa`ah Salaah, Jumu`ah, Taraaweeh, `Eed, etc., indefinitely? Why “take the risk”? Is the “principle of saving lives” not more important than Jamaa`ah Salaah?

 

Why run the risk of getting the flu or TB on account of performing Salaah in Jamaa`ah, instead of performing it individually at home? Why is it okay for a person to run the risk of getting the flu and dying, or getting TB and dying? Why, in the case of the other “contagious” illnesses, is it okay to run the risk of contracting them due to performing Salaah next to other people, using towels in the Masjid that other people have used, shaking hands with people, eating out of the same plate with people (as is the Sunnah), etc.?

 

We want them to answer these questions.

 

6) As stated earlier, the Kuffaar claim that 15,496 people so far have died from COVID-19. Compare this to the plagues of the past:

 

  • The Black Plague, known also as the Great Plague, the Great Bubonic Plague, Pestilence, the Great Mortality and the “Black Death”, killed 200 million people worldwide. It wiped out 60% of Europe’s population. It took Europe over 200 years to recover from the Black Plague. Some places, like Florence, only recovered in the 19th century despite the Black Plague having broken out in the 14th century.

 

  • The Cocoliztli epidemic, in the 1500s, killed 15 million people.

 

  • The Spanish flu, which broke out in 1918, killed 50 million people.

 

  • The Asian flu, which broke out in 1957, killed 1.1 million people.

 

  • The Swine Flu, which broke out just a few years ago in 2009, infected 1.4 billion people around the world and killed up to 575,400 people, according to the CDC, and, unlike COVID-19, it killed mainly those younger than 65.

 

These are just a handful of plagues. There have been many more in the past.

 

Take just the Black Plague, for example, which killed 200 million people: why did the `Ulamaa at that time, in the 14th century, not call for the Masaajid to be closed down and Salaah to be cancelled? Why did Salaah continue like normal? 200 million people versus 15,496: that is a massive difference. Did the `Ulamaa back then not understand Islaam? Did they not know about the “Maqaasid-ush-Sharee`ah” and the “principle of saving lives”? Did they not know the Aayah:

 

ولا تلقوا بأيديكم إلى التهلكة

 

{“Do not throw yourselves, by your own hands, into destruction…“}

 

(This Aayah, as a matter of fact, refers to abandoning Jihaad. The Qur’aan says that those who abandon Jihaad are throwing themselves into destruction by their own hands.)

 

Did they not know about this incident from al-Bidaayah wan-Nihaayah which Yes-Sir Qadhi has quoted? The difference is simply that the so-called Ulama of today are severely lacking in Imaan and Tawakkul. They do not believe in the Power of Allaah Ta`aalaa. They believe only in the so-called “power” of the West.

 

Yes, the Fuqahaa of the past stated that those who are sick are exempted from coming to the Masjid, but never did they call for the closure of the Masaajid and the suspension of even Hajj itself.

 

7) Rasoolullaah صلى الله عليه وسلم said:

 

من ترك ثلاث جمع تهاوناً بها طبع الله على قلبه

 

“Whosoever abandons three Jumu`ahs due to taking it (the matter of Jumu`ah) lightly, Allaah will place a seal on his heart.”

 

[Narrated in Sunan Abi DaawudSunan at-Tirmidhi and Sunan an-Nasaa’i.]

 

Explaining this Hadeeth, Imaam al-Munaawi رحمة الله عليه states in Faydh-ul-Qadeer that “placing a seal on his heart” means:

 

يصير قلبه قلب منافق

 

“His heart will become the heart of a munaafiq.”

 

Obviously, the governments will impose restrictions: that is entirely expected. The governments are not Muslims, thus they do not rule according to the Laws of Islaam. Hence, they will act according to what they believe is most suitable for the welfare of the people. It is expected for them to impose restrictions, but it is not befitting for the so-called “Ulamaa” to have out of their own decided to shut down the Masaajid, cancelled the Hajj, cancelled Salaah, imposed the haraam, Baatil “two meter distance” in the Masaajid, etc. That they did from their own side – they were not compelled to do so. Hence, they will have to answer for that on the Day of Qiyaamah.

 

Finally, to those who believe in throwing out the Sunnah simply on the basis of flimsy excuses: know that when people abandon a Sunnah, Allaah Ta`aalaa takes away from them the Tawfeeq to act upon it thereafter, even if they want to. They will have to bleed in order to act upon it once again.

 

يا مثبّت القلوب ثبّت قلوبنا على دينك

ربّنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنّك أنت الوهّاب

والله تعالى أعلم وعلمه أتمّ وأحكم

– Muhammad Huzaifah ibn Adam Aal-Ebrahim

Monday, 28th of Rajab, 1441 – 23rd of March, 2020.


[1] He was the brother of Abu Jahl, `Amr ibn Hishaam. He accepted Islaam on the day of the Conquest of Makkah, and he became a very great Sahaabi and was an Ameer in the battlefield.

30 Rajab 1441 – 25 March 2020