Kareema and the Corona

Ask our children:

  1. Where do sicknesses come from?
  2. Who cures us when we are sick?
  3. What should we do when we are sick?

Now tell them the story:

One day, Kareema was sitting in class when her teacher called out, “Listen up everyone! I have an announcement to make!” The entire class became quiet and all the girls listened very carefully to what the teacher was going to say.

The teacher said, “As many of you may have heard, there is a new sickness named the ‘Coronavirus’. This sickness is spreading through the whole world and thousands of people are becoming sick. We don’t want all of you falling ill, so school will be closed from tomorrow.”

That afternoon, when Kareema went to madrasah, everyone was only talking about the Coronavirus. Even little Suhail, who was just five years old, had something to say, “I’m not gonna go near any Toyotas!” Moulana heard this and asked him, “Why not?” Suhail thought for a moment and then replied, “I think people get the virus from Toyota cars – that’s why it’s called the ‘Corolla virus’.” The rest of the class had a good laugh.

After explaining to the class that they should not be laughing at a serious issue such as this, Moulana turned to Suhail and said, “No Suhail! It’s not a Corolla virus, it’s a Coronavirus! It has nothing to do with cars!” Just then, Faatimah raised her hand and asked, “Moulana! I’m scared of this sickness! I don’t want to die! What can I do? I don’t want anyone to sneeze near me and make me sick!”

When Moulana heard this, he called the children around his desk and said, “Ok! Let me explain to you about sicknesses.”

Moulana then explained: “Allah Ta‘ala is the Creator of everything. Just as Allah Ta‘ala created all the animals and plants, He also created sickness and good health. Since Allah Ta‘ala is in control of everything, nothing in the world can happen without the permission of Allah Ta‘ala. Let me give you an example. Fire is very, very hot. If you put anything into fire, it will get burnt.”

Hearing this, Kareema remarked, “That’s why we never have braais at my house – because my father is always burning the meat!”

Moulana laughed and then continued: “But, when Nabi Ebrahim (‘alaihis salaam) was thrown into the fire, it did not burn him – because Allah Ta‘ala did not allow it to burn him. So, in the same way, there are many germs and viruses that are so small that you cannot even see them. These germs and viruses often make people sick. BUT – they can only make you sick if Allah Ta‘ala allows it.”

Nabeel asked, “Moulana, what should we do? Some people say that we should eat onions everyday!” Moulana answered, “You can do that if you want, but there is something much more important that we need to do. You see, when sicknesses spread, like the Coronavirus, it is often the punishment of Allah Ta‘ala. When the Muslims sin too much and make Allah Ta‘ala angry, then Allah Ta‘ala sometimes sends punishments to make them become good, pious people again. That is why we must make du‘aa to Allah Ta‘ala to save us from all sicknesses, beg Him to forgive us for our sins and promise him that we will be good people.”

Kareema asked again, “Moulana, is it true that if we take all the precautions, we won’t get sick?” Moulana said, “Kareema! It is important to take precautions, but we must never forget that Allah Ta‘ala has already decided what will happen to every person. This is what we call ‘taqdeer’. Nobody can escape or run away from taqdeer. If Allah Ta‘ala has decided that you will get the Coronavirus, then even if you hide on the moon, you will still get sick! This is because Allah Ta‘ala is in control of everything.”

Finally, Moulana said, “Everyday, I want you to sit with your family at home. Read Surah Yaaseen together and recite the following:

100 x Durood

100 x “Nastaghfirullah”

100 x “Subhaanallah”

100 x “Hasbunallahu wa ni’mal Wakeel”

After reading this, make du‘aa together, and ask Allah Ta‘ala to keep you safe. This is the most important thing to do at this time.”

When Kareema left madrasah that day, she understood that everything is in the control of Allah Ta‘ala. She and her family needed to turn to Him in du‘aa and istighfaar. That is the main solution to the Coronavirus.

Lessons:

  1. Allah Ta‘ala is the Creator of everything. Only He can save us from sickness.
  2. If we make Allah Ta‘ala happy, He will not punish us.

MASKS – THE NIQAAB OF IBLEES – BRAIN DAMAGE

Dr. M. Griesz-Brisson, a Consultant Neurologist and Neurophysiologist says about the Niqaabs of Iblees:

“OXYGEN DEPRIVATION IS DANGEROUS FOR EVERY SINGLE BRAIN. IT MUST BE THE FREE DECISION OF EVERY HUMAN BEING WHETHER THEY WANT TO WEAR A MASK THAT IS ABSOLUTELY INEFFECTIVE TO PROTECT THEMSELVES FROM A VIRUS.”

“TO DEPRIVE A CHILD’S OR AN ADOLESCENT’S BRAIN FROM OXYGEN, OR TO RESTRICT IT IN ANY WAY, IS NOT ONLY DANGEROUS TO THEIR HEALTH, IT IS ABSOLUTELY CRIMINAL.”

The full article is  reproduced here:

Brain Damage From Masks CANNOT BE REVERSED

Health & Money News October 9, 2020 News

Covid-19 masks are a crime against Humanity and child abuse

is a transcript of the highlights (by Henna Maria) from Dr. Margarite Griesz-Brisson’s recent extremely pressing video message, that was translated on-air from German into English by Claudia Stauber. Dr. Margarite Griesz-Brisson MD, PhD is a Consultant Neurologist and Neurophysiologist with a PhD in Pharmacology, with special interest in neurotoxicology, environmental medicine, neuroregeneration and neuroplasticity. This is what she has to say about masks and their effects on our brains:

“The rebreathing of our exhaled air will without a doubt create oxygen deficiency and a flooding of carbon dioxide. We know that the human brain is very sensitive to oxygen depravation. There are nerve cells for example in the hippocampus, that can’t be longer than 3 minutes without oxygen – they cannot survive. The acute warning symptoms are headaches, drowsiness, dizziness, issues in concentration, slowing down of the reaction time – reactions of the cognitive system.

However, when you have chronic oxygen depravation, all of those symptoms disappear, because you get used to it. But your efficiency will remain impaired and the undersupply of oxygen in your brain continues to progress.

We know that neurodegenerative diseases take years to decades to develop. If today you forget your phone number, the breakdown in your brain would have already started 20 or 30 years ago.

While you’re thinking, that you have gotten used to wearing your mask and rebreathing your own exhaled air, the degenerative processes in your brain are getting amplified as your oxygen deprivation continues.

The second problem is that the nerve cells in your brain are unable to divide themselves normally. So in case our governments will generously allow as to get rid of the masks and go back to breathing oxygen freely again in a few months, the lost nerve cells will no longer be regenerated. What is gone is gone.

[..]I do not wear a mask, I need my brain to think. I want to have a clear head when I deal with my patients, and not be in a carbon dioxide induced anaesthesia.

[..]There is no unfounded medical exemption from face masks because oxygen deprivation is dangerous for every single brain. It must be the free decision of every human being whether they want to wear a mask that is absolutely ineffective to protect themselves from a virus.

For children and adolescents, masks are an absolute no-no. Children and adolescents have an extremely active and adaptive immune system and they need a constant interaction with the microbiome of the Earth. Their brain is also incredibly active, as it is has so much to learn. The child’s brain, or the youth’s brain is thirsting for oxygen. The more metabolically active the organ is, the more oxygen it requires.  In children and adolescents every organ is metabolically active.

To deprive a child’s or an adolescent’s brain from oxygen, or to restrict it in any way, is not only dangerous to their health, it is absolutely criminal. Oxygen deficiency inhibits the development of the brain, and the damage that has taken place as a result CANNOT be reversed.

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Photo – Brain Damage from Lack of Oxygen
The child needs the brain to learn, and the brain needs oxygen to function.  We don’t need a clinical study for that. This is simple, indisputable physiology. Conscious and purposely induced oxygen deficiency is an absolutely deliberate health hazard, and an absolute medical contraindication.

An absolute medical contraindication in medicine means that this drug, this therapy, this method or measure should not be used – is not allowed to be used. To coerce an entire population to use an absolute medical contraindication by force, there must be definite and serious reasons for this, and the reasons must be presented to competent interdisciplinary and independent bodies to be verified and authorised.

When in ten years, dementia is going to increase exponentially, and the younger generations couldn’t reach their god-given potential, it won’t help to say “we didn’t need the masks”.

[..]How can a veterinarian, a software distributer, a business man, an electrical car manufacturer and a physicist decided on matters regarding the health of the entire population? Please dear colleagues, we all have to wake up.

I know how damaging oxygen depravation is for the brain, cardiologist knows it for the heart, the pulmonologist knows it for the lungs. Oxygen deprivation damages every single organ.

Where are our health departments, our health insurance, our medical associations? It would have been their duty to be vehemently against the lockdown and to stop it and stop it from the very beginning.

Why do the medical boards give punishments to doctors who give people exemptions? Does the person or the doctor seriously have to prove that oxygen depravation harms people? What kind of medicine are our doctors and medical associations representing?

Who is responsible for this crime? The ones who want to enforce it? The ones who let it happen and play along, or the ones who don’t prevent it?[..]It’s not about masks, it’s not about viruses, it’s certainly not about your health. It is about much much more. I am not participating. I am not afraid.
[..]You can notice, they are already taking our air to breathe.

The imperative of the hour is personal responsibility.

We are responsible for what we think, not the media. We are responsible for what we do, not our superiors. We are responsible for our health, not the World Health Organisation. And we are responsible for what happens in our country, not the government.”

https://healthandmoneynews.wordpress.com/2020/10/09/brain-damage-from-masks-cannot-be-reversed/

6 Rabiul Awwal 1442 – 23 October 2020

Next >

Coronavirus and the Masajid

Islam Reigns

Assalamu’alaykum wa rahmatullahi wa barakatuh,

We praise Allah Ta’ala and send salutations on Nabi Sallallahu Alayhi Wasallam who perfected the Deen for us until the last day, leaving us with no qualms, indecision, doubt, or reference to others as to how to lead our lives and solve any issues, be they individual or collective.

Allah Ta’ala states: ‘Today I have perfected your religion for you, and have completed my blessing on you, and chosen Islam as Deen for you.’ (Surah Al-Maida, verse 3)

Hadhrat Abdullah bin Abbas Radiallahu Anhu and others explain that perfection of faith refers to the perfection of all limits, obligations, injunctions and refinements in personal and social behaviour as necessary for the true faith. Now there is no need to add to it, nor there remains any probability of a shortfall.

This document will address the following issues:

(1) Virtues of Masajid
(2) Voluntary and premature wide…

View original post 13,379 more words

A MESSAGE FROM TANZANIA

A MESSAGE FROM TANZANIA DEBUNKING THE COVID SHAITAANIYAT

A Brother living in Kenya sent the following message:

“Since the outbreak of the virus in March, we started reciting Dua-e-Qunoot in each and every Namaaz. Over here in Tanzania in East Africa, the only thing which helped us was Dua.

That is the only thing that helped us in Tanzania, a land of 70 million. No doctors and no medicine helped us. Only Dua – that’s all that helped.

We never closed the doors of the Mosques. Please Convey this message to all.”

(End of message)

COMMENT

Tanzani has been blessed with an intelligent President who has the welfare of the people at heart. He is not a bootlicker like the glut of munaafiq molvis and sheikhs who have lapped up every filth and vomit effluvium discharged by the atheists.

He expelled the rogues and frauds of the United Nations who are prime role players in the pandemic conspiracy.

The Tanzanian President defied the pandemic doomsday call and prediction of the agents of Bill Gates. He kept the country open and did not buckle under the pressure of the world’s conspirators. Whilst all the Musaajid in Tanzania operated normally under the decree of the non-Muslim President, all the Musaajid in every Muslim country were closed down by Munaafiq and kuffaar governments and Munaafiq molvis and sheikhs. All of them were following the conspirators of the west like monkeys. May Allah Ta’ala bestow the treasure of Imaan to the President.

Today western scientists concede the “LACK OF CORONAVIRUS OUTBREAKS IN AFRICA”, and it has these scientists puzzled. Only those scientists who are unaware of the massive satanic plot underlying the bogus pandemic are puzzled. Nevertheless, the acceptance of the factual reality of the lack of coronavirus in Africa speaks volumes for the massive fraud that this pandemic is.

21 Muharram 1442 – 10 September 2020

Is there a specific number or way to have black seeds as a cure?

Question

I would like to learn if there is any reliable narration that talks about how many grains of black seed Nabi (sallallahu ‘alayhi wa sallam) used to take or the Sahabah (radiyallahu ‘anhum) would suggest consuming?

Is there any guideline in Islam on how a person should take black seed for health concerns?

Answer

The Hadith regarding the black seed is general.

Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that he heard Nabi (sallallahu ‘alayhi wa sallam) say: “The black seed is a means of cure for every ailment except death”

(Sahih Bukhari, Hadith: 5688 and Sahih Muslim, Hadith: 2215)

Imam Bukhari (rahimahullah) has recorded a narration which states that Sayyiduna Galib ibn Abjar (radiyallahu ‘anhu) had become ill while travelling. Upon entering Madinah, Ibn Abi ‘Atiq (radiyallahu ‘anhu) visited him and advised saying: “[Treat him] with the black seed. Take five or seven seeds and crush them. Then put it into his nose from either side with a few droplets of oil for ‘Aaishah (radiyallahu ‘anha) informed me that she heard Nabi (sallallahu ‘alayhi wa sallam) say, ‘This black seed is a cure from all illnesses except from As sam’. ‘Aaishah (radiyallahu ‘anha) says, ‘I asked Nabi (sallallahu ‘alayhi wa sallam) what is as sam?’ He replied, ‘Death.'”

(Sahih Bukhari, Hadith: 5687)

Hafiz Ibn Hajar (rahimahullah) has cited a narration wherein Nabi (sallallahu ‘alayhi wa sallam) advised someone to take twenty one black seeds, place it into a cloth and soak it overnight in water. The next day, he should put one seed into right nostril and two seeds into the left nostril. The following day, he should put two seeds into the right nostril and one seed into the left nostril and on the third day, one seed in the right nostril and two in the left.

After citing this Hadith, Hafiz Ibn Hajar (rahimahullah) states, “We understand from that, that the meaning of this seed being a healing for every disease is that it should not be used on its own to cure every disease. Rather, sometimes it could be used on its own, sometimes mixed with other ingredients. It may be used ground up or otherwise. Sometimes it could be eaten, drunk, used like snuff, applied as a balm/bandage as well as used in other ways.”

(Fathul Bari, Hadith: 5688, vol 10 pg. 144)

Imam Ibn Qayyim (rahimahullah) has also suggested various different usages of black seed for different ailments, like mixing it with honey and water, boiling it with vinegar and applying it as a paste.

(Zadul Ma’ad, vol. 4 pgs. 273-275)

From the above, it is evident that treatment using the black seed will vary from illness to illness and could also differ from person to person. A person should therefore consult a medical professional/herbalist and they would prescribe accordingly.

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

THE SHIFAA OF HONEY

“From their stomachs (of bees) there emerges a liquid of a variety of colours. In which there is cure for mankind. In this is a Sign for people of Intelligence.” (Qur’aan)

Regarding the Shifaa (Curing property) of honey, non-Muslim experts and researchers say:

HONEY MAY BE BETTER AT TREATING COUGHS AND COLDS THAN OVER-THE-COUNTER MEDICINES

By Rob Picheta, CNN

August 19, 2020 

Honey has long been used as a home remedy for coughs.

(CNN)Honey may be a better treatment for coughs and colds than over-the-counter medicines, a new study has found.

Researchers said honey was more effective in relieving the symptoms of cold and flu-like illnesses than the usual commercial remedies, and could provide a safer, cheaper and more readily available alternative to antibiotics.

They encouraged doctors to consider recommending it to patients in place of prescribing antibiotics, which can cause side effects and lead to antibiotic resistance when overused. 

The proven health benefits of honey

Honey has long been used as a home remedy for coughs, but its effectiveness in treating common illnesses has not been heavily researched.

Physicians from Oxford University’s Medical School and Nuffield Department of Primary Care Health Sciences analyzed existing evidence to determine how the symptoms of upper respiratory tract infections (URTIs) responded to it. URTIs are common cold-like illnesses that affect the nose, sinuses, pharynx or larynx.

“Honey was superior to usual care for the improvement of symptoms of upper respiratory tract infections,” they wrote in the journal BMJ Evidence-Based Medicine.

“It provides a widely available and cheap alternative to antibiotics. Honey could help efforts to slow the spread of antimicrobial resistance, but further high quality, placebo controlled trials are needed.” 

1,000-year-old medieval remedy could be potential antibiotic, scientists say

Researchers compiled the results of 14 studies, nine of which only involved children. Most compared honey with more conventional treatments like over-the-counter medicines.

When they looked at studies comparing honey with a placebo, however, the authors were unable to reach the same conclusion as they did when looking at the other comparative studies. They said more research should be done on that comparison.

The UK’s public health bodies have repeatedly warned of the dangers of overusing antibiotics. In 2018, they said that millions of surgical procedures could become life-threatening if the effect of antibiotics is diminished through over-prescription.

“Since the majority of URTIs are viral, antibiotic prescription is both ineffective and inappropriate,” the study’s authors wrote. “However, a lack of effective alternatives, as well as a desire to preserve the patient-doctor relationship, both contribute to antibiotic over prescription.” 

Superbugs ‘as big a global threat as climate change and warfare’

A large catalog of previous research has proven that honey has the power to kill bacteria. Studies have shown that it is effective against dozens of strains, including E. coli and salmonella.

A specific type of honey from New Zealand, called manuka, and Malaysian tualang honey have been shown to fight staph and the digestive bacteria responsible for peptic ulcers, H. pylori.

And another study of 139 children found that honey did a better job of easing nighttime coughs and improving sleep than both the popular cough suppressant dextromethorphan and the antihistaminediphenhydramine (often sold under the brand name Benadryl).

CNN’s S. LaMotte contributed reporting

https://edition.cnn.com/2020/08/19/health/honey-common-cold-cough-treatment-scn-wellness-scli-intl/index.html (End of article)

COMMENT

As far as the People of Imaan are concerned, there is no doubt and ambiguity in the curing property of honey. It is not a question of “honey may be better”. Since the Qur’aan Majeed explicitly and emphatically asserts the Shifaa’ of honey, there can be absolutely no doubt in honey being the best medicine for many illnesses.

Muslims need to develop Yaqeen in the Kalaam of Allah Ta’ala. However, deficiency in Imaan negates Yaqeen which is attainable only by strict observance of the Shariah in every department of life.

1 Muharram 1442 – 21 August 2020

SNEEZING

SNEEZING

WHAT ALLAH LOVES, THE KUFFAAR AND MUNAAFIQS ABHOR
Imaan and Kufr are mutually repellent. For the kuffaar impurities are pure while for the Mu’mineen, najaasat is abhorred. While Allah Ta’ala has forbidden haraam substances for medication, the primary focus of the kuffaar medical establishments is on filth, poisons and harmful substances. Among the najaasat used for medicine and remedies is blood, sputum, faeces, urine, placenta, substances from diseased animals, etc.
In general, there is a perpetual clash between the demands of Imaan and the dictates of kufr. One such practice is sneezing. Nowadays sneezing in public is considered a criminal offence. The Bill gates cartel of shayaateen has overwhelmed the brains of even Muslims to the extent that a sneezer is regarded as a public enemy.
Rasulullah (Sallallahu alayhi wasallam) said:

“Verily, Allah LOVES sneezing and abhors yawning. Therefore when anyone of you sneezes and recites hamd (praise) of Allah, (i.e. saying Alhamdulillaah!), then every Muslim who hears the sneeze and the hamd is obliged to say to the sneezer: ‘Yarhama kallaah’ (May Allah have mercy on you.)
On hearing ‘Yarhama kallaah!’, the sneezer should respond: ‘Yahdee kumullaaho wa yusliho baalakum.” (May Allah guide you and reform your affairs).’
When a person sneezes, the etiquette is to cover his face with either his hands or with a cloth.
The satanism with which the conspirators have indoctrinated people and created fear in them for bogus devils, has convinced the Munaafiqeen that the act which Allah Ta’ala loves is abhorrent. It is abhorrent because the atheists claim that sneezing, like the Musaajid, are spreaders of the disease.
While Allah Ta’ala detests yawning, He loves sneezing. If sneezing was a spreader of the disease as the atheists aver, Allah Ta’ala would most certainly have been aware thereof. Allah Ta’ala would then not have stated His unrestricted LOVE for the sneezer.
The love of Allah Ta’ala for the sneezer is further support for Rasullah’s declaration: “Disease is not contagious”. If sneezing was a spreader of disease as the deniers of Allah’s Existence maintain, and which vomit the Munaafiqeen have lapped up, then most assuredly, Allah Ta’ala would not have expressed His love for the sneezer. In that case sneezing too would have been branded detestable just as Rasulullah (Sallallahu alayhi wasallam) said that Allah Ta’ala detests yawning.
Further debunking the kufr idea of contagiousness, Rasulullah (Sallallahu alayhi wasallam) said that when a person has a flu/cold and repeatedly sneezes, then the response of the hearers should be a minimum of three times. That is, they should say: ‘Yarhama kallaah’ incumbently three times. Beyond three sneezes, one has the choice of repeating the response.
Rasulullah (Sallallahu alayhi wasallam) did not order separation from the sneezer who sneezes on account of a sickness, a cold or flu. Devilish distance was not taught. The sick sneezer regardless of the ‘droplets’ hallucinated by the atheists was not debarred from the Musjid nor from contact with people.
In the contextual circumstances of today, it is KUFR to believe that sneezing spreads disease. This is the baseless idea of the atheists. Giving priority and according preference to their hallucination is kufr.

28 Zul Qa’dh 1441 – 20 July 2020

CLOSURE OF MASAAJID AND MY RESPONSE TO SUPPORTIVE ARGUMENTS By Siraj Desai, Port Elizabeth

Article on closure of masaajid

In the Name of Allah The Most Merciful, The Most Beneficent
Before the lock down I had issued a ruling that it is not permissible to close down
Masaajid for the five daily namaazes and Jumu’ah salaah. In that ruling I had also
advanced Shar’ee evidence for my view. In this document I shall repeat the reasons,
with further explanation, for which I believed it was not Islamically correct to suspend
or halt jamaat salaah in the masaajid during the current pandemic. I would also like
to take this opportunity to respond to some of the arguments presented in a panel
discussion on Radio Islam as well as on other media platforms in various publications
and posts. I am doing this purely to clarify our stance on the matter, and not to malign
or vilify any aalim or individual.
As we go along, I shall elaborate on the broader reasons and evidences on the basis of
which many Ulema have ruled that it was wrong and contrary to Shariah to close the
masaajid, or as some prefer to say, ‘suspend’ the five daily jamaat salaah. Whether one
calls it suspension or closure, in essence it boils down to the fact that the Musjids have
been effectively closed to the Muslim public.
THE POSITION OF JAMAAT SALAAH IN ISLAM
It must be well understood that the jamaat salaah is a wajib or obligatory practice, and
it ranks among the Sha’air or salient features of Islam. Sha’air or salient features are
such acts and tenets of Islam, that when practiced, portray the glory and greatness of
Islam to the onlooker. Upon witnessing such events, the observer, especially one who
is not a Muslim, immediately realizes that this is the Religion of Islam at work.
Examples of these Sha’aair or Salient Features of Islam are: the azhaan, the Musjid,
the Hajj, Eid salaah, Jumu’ah salaah, Qurbani, etc. Jamaat ranks among these
Sha’aair. The Sha’aair enjoy a very special and prominent place in Islam, unlike other
deeds that might technically be more important in terms of classification. Hence, these
salient features of Islam are given preferential treatment and greater prominence.
For this reason, the Jurists have stated that should any community in an Islamic state
abandon the jamaat salaah in the musjid, the ruler or head of state is obliged to compel
that community to resume the jamaat salaah, even using maximum force, such as
waging war against the offending party, since they are considered as rebels against the
Islamic state for failing to protect this sacred feature of Islam.

WHY SUSPENSION OF JAMAAT AND CLOSURE OF MASAAJID
In support of jamaat salaah suspension some Ulema have cited those reasons or
excuses that permit an individual to absent himself from jamaat salaah. However, I
believe that was not the right approach to the matter. The issue under contention has
nothing to do with individuals missing jamaat salaah. At this juncture we need to
differentiate between the case of one, single individual missing jamaat salaah and a
situation where, the entire community, en masse, is prevented from attending the
musjid. The latter is in stark contrast to the former. The classical Jurists of Islam have
defined a number of reasons for which one may miss a jamaat in the musjid and offer
the salaah at home instead. But I believe that at this stage we do not even have to
consider these individual and peculiar reasons for missing jamaat salaah. That is not
the context of our discussion, and is not at the core of the debate. The bigger picture is
the closing down of not one, but many masaajid on a national scale, thereby preventing
scores of individuals and congregations from offering salaah in a Musjid.
Once the difference between the two scenarios is understood, it is evident that in the
frame of our discussion, individual reasons and excuses for missing jamaat salaah
cannot be used as evidence. To do so is, in the humble opinion of this writer, pointless,
futile, and irrelevant.
AN UNPRECEDENTED ACTION
The suspension of jamaat salaah in masaajid is an unprecedented event in the annals
of Islamic history. Never has there been a lockdown of masaajid on such a large scale,
not even in one single town, let alone world-wide.
I have heard two precedents being cited for the closure of masaajid in the past. One
was during a massive plague in the year 449 AH; a plague that affected almost the
entire Middle East and parts of North Africa. However, I submit that this event cannot
be used as a precedent for the phenomenon under discussion, because in that time the
closure of the masaajid in some of the affected places, like Egypt, was not a deliberate
act to stem the spread of the plague. Instead, those masaajid were closed because
people had died on such a large scale that entire communities were wiped out, leaving
no one to attend the masaajid. In other words, the closure of the masaajid in that
plague was forced upon communities by the widespread devastation of the plague.
This was not by plan or design; rather by force of circumstances. This incident,
therefore, does not serve the cause of our opponents at all.
Secondly, on the assumption that the closure of masaajid during that plague was an
orchestrated and deliberate move, I believe this is an historical event and not a matter
of legal, Shar’ee opinion. Historical occurrences that are not backed by fatwa, do not
represent proof in Shariah. There is nothing to suggest that a fatwa was issued by the
Muftis of that time to close down or suspend jamaat salaah. It was an event driven by
elements beyond the control of the people at that time, and not the result of any Shar’ee
fatwa or informed opinion. There are many incidents in history that conflict with
authentic Shar’ee textual evidence. In such cases the Shar’ee evidence takes
precedence. Another reason why historical episodes and incidents do not constitute
Shar’ee proof is that many of these narrations are transmitted via insecure and
unauthentic chains.
I shall respond to the other precedent further on in this article.
The one and only reason advanced for the suspension or discontinuation of jamaat
salaah is to stop the spread of coronavirus. It is, therefore, our duty to ascertain
whether this constitutes a valid reason in Shariah. In my humble opinion, this is not a
tenable Shar’ee reason for suspending jamaat salaah. Just the fear of the virus
spreading or being contracted by others is insufficient grounds for the large scale
closure of masaajid, and for asking thousands of Muslim not to attend the Musjid. We
need to weigh the possibility or likelihood of the virus spreading against the
importance attached to the functioning of a Musjid. Are we allowed to commit a
wholesale closure of the masjaaid just on the basis of a possibility that people attending
the congregation might spread or catch the virus?
WHY WE BELIEVE CLOSURE OF MASAAJID IS WRONG
There are two ways we can address this question. The answers will also constitute our
proof for the ruling stated earlier. Shariah has made a distinct difference between
causes that are certain to bring about an effect, or almost certain to do so, and causes
that may possibly bring about the same result, or have a slight to average likelihood of
that result. An example of the first is consumption of food and drink. Both are causes
for the satiation of hunger and quenching of thirst; these are causes that are certain to
achieve their results. Likewise, flinging oneself from the roof of a high building is an
act that will certainly cause death, barring a miracle. Drinking poison, too, will almost
certainly cause death. These causes are categorized as zhannul-ghaalib or causes
wherein the outcome or effect is overwhelmingly certain. An example of the second
type of causes, those that are perhaps likely to bring about a particular result, but
without certainty, is taking medication for illness, or treatments for ailments and
disease. For each one of these two types of causes Shariah has fixed a different set of
rules.
We may illustrate the two types of causes by the following examples. A person drives
a vehicle at top speed, exceeding the speed limit. At such a speed it is highly likely, or
almost certain that hitting a pedestrian will result in death. Should that happen,
Shariah will hold the driver responsible for manslaughter or homicide. That is the first
type of cause. On the other hand, a person drives at such a speed that there is a
relatively small likelihood or possibility of killing someone on account of him
remaining within the speed limit. Should the accident happen, it will not be regarded
as a form of murder in Shariah.
From the above it is clear that results or effects brought about by the two different
causes have two entirely different rulings in Shariah. In the first case, a person who is
dying of thirst, for instance, refuses to drink water and passes away. Such a person will
be sinful and his act is akin to suicide, because the cause is one that would have
certainly saved the victim’s life. For this category of causes, Shariah allows concessions
whereby acts that are unlawful become lawful for as long as the cause remains, or one
who has perpetrated a wrong as a result of that cause will be spared condemnation or
censure. Even wine and swine become halaal in such cases. This is also interpreted in
Shariah as dharoorah or cases of dire need.
In the second case, should a patient refuse medication for his or her illness, and then
dies, no sin has been incurred and the act is not likened to suicide. This is because the
cause (medication or treatment) is not regarded in Shariah as a cause that is certain or
definite, though doctors and health experts might believe otherwise. In this category
of causes, Shariah grants leeway to a certain extent, but does not allow an unlawful act
to become unlawful. In other words, Shariah demarcates the limits to which
concessions are granted for these types of causes.
EXAMPLES IN HADEETH
There are examples in the hadeeth of the Rasool of Allah (sallallahu alayhi wasallam)
advising the ill to take medication, while not enforcing this, as there are examples of
some of his companions who never resorted to any medication at all during illness.
There is an example in Saheeh Bukhari of a Sahaabi who suffered a severe head injury.
When he woke up for Fajr salaah, he realized he needed a compulsory bath. He then
asked his companions whether he was allowed to make tayammum. Due to lack of
knowledge they insisted that he had to have a full bath and was not allowed to make
tayammum. The result of him having to bath with ice cold water in extremely icy
weather (since they were on a journey) resulted in his death. When the Rasool of Allah
heard this incident, he was extremely upset and blamed the deceased’s companions
for his death, since they had given him the wrong advice. From this we glean that this
person had permission to omit the compulsory bath since the open wound would have
certainly lead to loss of life or limb when exposed to icy cold water and cold conditions.
Another example of the difference in causes is the incident mentioned about
Rasoolullah (sallallahu alahyi wasallam) in Surah Abasa (Ch.80). The Messenger of
Allah was busy inviting senior leaders of the Quraish to Islam when a blind Sahaabi
came to see him. He frowned upon the arrival of this Sahaabi, for he feared the
Quraishi leaders might disperse, thus depriving him of an opportunity to win them
over to Islam. However, Allah decided differently. Allah wanted the Messenger to
ignore the Quraish and give the blind Sahaabi his full attention. The reason for this
was that the conversion to Islam of these Quraishi leaders was not certain, in fact, not
even close to certain. That was not enough cause for him to turn away one who
sincerely intended to learn more about Islam. This is an example where a major
Shar’ee preposition was not to be abandoned for a minor cause.
The rules and principles mentioned above are found in most of the classical works of
fiqh, such as Hedayah, Fataawa-Al Hindiyya, Raddul-Muhtaar and are common in
most of the other known Schools of Fiqh.

DOES THE CORONAVIRUS CONSTITUTE A VALID CAUSE?
We view the matter under contention in the light of the above Shar’ee principles. The
objective in suspending jamaat salaah is to observe what modern medicine terms as
‘social distancing”, which is designed to protect people from contracting the virus. It
is my considered opinion that social distancing will fall under the second category of
causes, those that are not certain to bring about an effect. In other words, there is no
overwhelming evidence that in a gathering of people a few will certainly contract the
virus, or when contracted the virus will lead to loss of life or limb.
Many health and medical experts have stated on record that most people who contract
the virus and have a reasonably good immune system, will recover. The old and those
who have other serious medical conditions are at risk. Experience has proven that not
all people who come into contact with coronavirus carriers become infected. I can cite
recent cases of this nature here in South Africa.
In the light of the above I venture to say that social distancing, while permissible and
at times encouraged by Shariah, is insufficient grounds to suspend jamaat salaah on
a large scale by locking up masaajid. This falls within the second category of causes,
one that is not overwhelmingly certain in its outcome, and thus, cannot legalize an
unlawful act. Closing down masaajid on a mass scale is unlawful; the possibility of
contracting the virus does not present solid reason for adopting this unlawful practice.
I hasten to add that those who have tested positively for coronavirus, the elderly, or
those generally ill, would be allowed not to attend jamaat salaah during the pandemic.
In their case, this would constitute valid reasons for not attending the masaajid.
PREVENTION AND CURE
Another way to view the issue under discussion is by highlighting the difference
between prevention and cure. We have preventive measures to which Shariah attaches
a different ruling, and we have curative measures that have another set of rules. Social
distancing is of a preventive nature. This does not allow for any drastic changes to
Shar’ee Law. Sometimes a preventive measure will be permitted in relation to a
particular individual, but that does not hold good for an entire congregation. I do not
believe social distancing is a strong enough case for the closure of masaajid.
As for curative measures, there is more leeway in Shariah whereby certain strict
rulings can be relaxed. Examples of this are utilizing medication that contains alcohol
when there is no alternative medication for the illness; permission to use capsules
manufactured from haram gelatin in the absence of any other medication.

A HISTORICAL PERSPECTIVE INCLUDING SOCIAL DISTANCING
Historically, the world has seen literally hundreds of plagues. In fact, this pandemic
can hardly be termed a plague. The world, especially Europe, will sadly remember the
Bubonic plague of the fourteenth century and its wanton destruction of human life.
The outbreak of this coronavirus looks very ordinary in the face of those deadly and
destructive plagues, for which no cure was ever developed. Islamic history, too, is
punctuated with many outbreaks of plagues, during which Sahaaba also succumbed.
Yet, there is not a shred of evidence to indicate that the masaajid had ever closed down
during those plagues, in spite the common knowledge that existed even then that
plagues were contagious, through the Will of Allah. Even in those times, there was a
certain degree of ‘social distancing’, imposed only on those who suffered the severe
effects of the plagues. Some narratives indicate that these people were asked to remain
in their homes, or were housed in a separate building or hospital to be treated and
cared for. As for the healthy among them, they all attend the masaajid for salaah, as
normal.

ANSWERING SOME OF THE SECONDARY ARGUMENTS
• Reference was made by one of the Radio panelists to a ruling in the famous
Fiqhi Magnum Opus of Imam Ibn Maazah, Al-Muheetul Burhani. It was said that
Imam Ibn Maazah had stated that Jumu’ah salaah will not be permitted by the people
of a locality or musjid when they were prohibited from doing so by the Muslim Ruler.
Though I was unable to locate this particular mas’ala in the said Fiqhi work,
presumably through my laxity, we assume this ruling has indeed been mentioned
therein. However, such a precedent cannot be used as an analogy to our case. There is
a marked difference between a directive issued by a Muslim Ruler and one that
emanates from a non-Muslim head of state pertaining to a strictly Shar’ee matter.
Secondly, we need to see the circumstances surrounding such a ruling. Many a time a
law is mentioned in the former books of Fiqh, but there are conditions and attendant
circumstances that serve as a context for that ruling. This an aspect of Fiqh that we
cannot ignore. The context of that ruling might be entirely different to what we are
currently facing. Thirdly, there is no doubt the reference is to the closure of one
particular musjid, while others remained open for Jumu’ah salaah. This was not a
closure of all masjaaid and a national shutdown of the Jumu’ah salaah. Fourthly, this
applied to only Jumu’ah salaah and not the five daily salaah. Ulema are well aware that
in former times each city had one Jumu’ah musjid or Jaami’ Musjid. On the Day of
Jumu’ah, all other masjids were locked up so that people were forced to attend the
main, Jumu’ah musjid for the Friday prayers. This maintained the unity of the
community. It is, therefore, erroneous to draw an analogy between the ruling of AlMuheet and the closure of masaajid in today’s times. This is known in usool-e-fiqh as
qiyas ma’al faariq, or a palpably false analogy.
• It was mentioned by a member of the panel discussion that a religious gathering
(Ijtimaa) in Malaysia was the cause of the coronavirus outbreak in that country. The
motive of this was to suggest that gatherings in masaajid can become direct causes of
coronavirus spreading. I totally reject this claim. This is pure speculation, spurned
from media propaganda against Muslims, and is not backed up with any solid
evidence. The same was said by the Indian media about the Nizmud-deed Ijtima.
Alhamdu-lillah, this anti-Muslim propaganda was silenced by several Ulema and
Muslim media outlets in India. The coronavirus is a stealthy assailant. No one can tell
when and where it will emerge. Doctors know this well. To date scientists are unable
to pinpoint where the virus exactly originated. To target a religious gathering and to
heap the blame of the virus spreading on the attendees is as cruel as it is unreasonable.
• An argument cited in favour of the masaajid lockdown is that Ulema in other
countries, as well as in the three holiest sites of Islam, have a all called for a closure of
masaajid. My response to this would be that the panelists themselves acknowledged
that there was “vigorous debate” among those Ulema before taking this decision. This
debate indicates that there were some Ulema who differed in opinion. And this is still
the case. It must be born in mind that in matters of Fiqh, might is not always right. Its
not necessarily the majority who will be deemed correct in a fatwa. Instead, it is whose
proof is the strongest that decides which view is most correct. There are countless
examples in the works of Fiqh of how the former Jurists differed in opinion, and the
view of a minority was considered the correct view. Furthermore, just recently, all the
Ulema of Pakistan had taken a unanimous decision to re-open the masaajid. The
Pakistani government later acceded to this decision and allowed all masaajid to open
under certain restrictive conditions. For us here in South Africa, the Ulema of Pakistan
have always set the benchmark in many aspects of Deen. The argument, therefore, that
Ulema world-wide have agreed to a lockdown of masaajid must seriously be reconsidered in view of this new development. Here in South Africa, we have seldom
followed the rulings and decisions of the Saudi regime.

THE CONTEXT OF THIS FATWA
Finally, it must be born in mind that the initial call by Ulema for masaajid to remain
open during these times was issued before the announcement by government of a
national lockdown. At that stage Muslims were still allowed to offer salaah with jamaat
in the masaajid. However, the implementation of this lockdown has left most Muslims
with no choice but to offer salaah at home. Our fatwa, therefore, must be considered
in that context, and should not be construed as call to Muslims to defy the
government’s lockdown regulations.
As regards the petition to government to allow masaajid to be re-opened, and the
subsequent High Court Application in this regard, these are legal channels that are
permissible to pursue in terms of our Constitution, and that were necessary to be
explored in terms of Shariah.
It is indeed deplorable and sad to note that this very legitimate and lawful application
is being opposed by our own Muslim scholars and learned men. If they differ in
opinion on this matter, the least is to remain aloof from actively and purposely
launching opposition. In any case, regardless of the outcome of these legal
applications, Muslims can feel secure in the knowledge that they have explored all
avenues and exhausted all efforts for the re-opening of the masaajid, while still
remaining within the ambit of the Law.
And Allah Ta’ala knows best, for His Knowledge is Infinite and all-encompassing
Siraj Desai
Port Elizabeth
29 Sha’baan 1441 / 23 April 2020

Flattening the Curve

All around the world governments are battling the Coronavirus pandemic. In an effort to combat this disease they have enforced various types of lockdowns. However, despite the lockdowns in different countries differing in their regulations and penalties for violations, all the lockdowns have one and the same goal – to ‘flatten the curve’ of transmission.

In other words, the objective is to slow the spread of the disease so that the healthcare systems do not become overwhelmed. In this manner, instead of the entire population becoming infected at once, small, isolated pockets of people may be infected, thus making it easier to deal with and contain the infection.

From the governments’ approach to dealing with the Coronavirus, there is a lesson for us all – the lesson of flattening the curve of sin. As we approach Ramadhaan, we all desire to derive maximum benefit and reap maximum rewards in this blessed month. However, if we enter the month ill-prepared, persisting in our bad habits and evil ways, then the ‘virus’ of our sins will continue to infect us and overwhelm our systems throughout Ramadhaan. Then, before we know it, the month will be over, and we will be no better off than we were before the month – or we may even be worse off.

The effort is thus to totally ‘flatten the curve’ of our sins’ before Ramadhaan arrives. This will be achieved by subjecting our evil desires to a self-imposed ‘lockdown’. If we can do this effectively, by putting measures into place to curb our appetite for sin, we will be able to make rapid progress. We already have an advantage – the national lockdown – as it has put many sins out of our reach (cinemas, casinos, nightclubs, functions with intermingling, music and other sins, etc.). All that remains is for us to implement some form of lockdown within our homes and our hearts for the remaining sins.

Generally, these sins will revolve around the TV, internet and cell phone. Hence, if despite trying we find ourselves still caught up in some of these sins, some more concrete steps must be taken to eliminate them. We could at least start by limiting our indulgence (e.g. only switching the WiFi on for about an hour or two a day). Then gradually, as we edge closer to Ramadhaan, we can continue to decrease the time, until eventually, we can put an end to the sin, once and for all, before the commencement of Ramadhaan.

Conversely, if we continue to indulge in these vices, then Ramadhaan will pass us by like any other month. In fact it may be even worse, as being house-bound means that most people now have even more free time on their hands.

In the hadeeth, Rasulullah (sallallahu ‘alaihi wasallam) – who hardly even cursed his enemies – actually cursed the person who allows the month of Ramadhaan to pass without him using it to reform himself and gain forgiveness. By implementing our own lockdown on our vices and sins, we can hopefully avoid this curse and qualify for the mercy and forgiveness of Allah Ta‘ala.

May Allah Ta‘ala assist us all to flatten the curve of our sins, strengthen our spiritual systems and make them sin-resistant, and bless us all with Jannah, aameen. 

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