“it’s a killer disease-nay, a plague”

For a long, long time I’ve been telling almost everyone that this whole hype over this
coronavirus thing is all a hoax. I mean, just think about it:
It is nothing more than a flu. In South Africa and many other counties, it is
currently flu season… and bingo- out comes a certain virus with the exact same
symptoms. And how did it come about? Wait for it………….. someone ate a batwhich was been eaten for a long time in china, but now suddenly a virus comes forth.
For so many years, many other sicknesses with greater consequences and fatality
rate have come about- but no lockdowns were imposed. But out comes this flu,
and the whole world just basically stops!.. there’s definitely something sinister
behind the whole thing.
From Jan 2020 to Apr 2020, there were 46,438 deaths worldwide attributed to
the virus. In the same time period; 121,998 deaths were attributed to the
seasonal flu that comes around every year. So why didn’t anyone impose a
lockdown for the flu all these years?
Doctors and nurses themselves have stated that they do not know what exactly
they are looking for when testing for the `virus`. All that they know is only that
which WHO and other governmental organisations told them about it. The same
symptoms found in a flu is said to be its symptoms.
Independent scientists who made research on this ‘virus’ have stated that it is
nothing short than a flu. They cannot find anything unique about it.
Anyone saying anything about the virus which is contrary to what the
governments and WHO tell us, he is shut up, and even locked-up… why such
Any doctor will tell you that if a sickness has to break out in an area, the people
should mix with others, with taking precautions obviously, to immunise the body
against the sickness. None sanction a lockdown.
Etcetra etcetra…….. there’s just too much evidence pointing to the fake made up
nature of this virus……. Look on the net, you’ll find them all. The purpose of this
document is not to detail all the inconsistencies, but, well, you see, whenever I
spoke to people about how fake this whole saga is, they always brushed me off
by saying-“oh, how do you explain the great number of deaths then?”. So I found
all these posts on different social media platforms, and hence present them to
you to show you how fake it is… the death numbers they attribute are made
You don’t believe me??? Read on, and soon you will:

phony virus facts




By Paul Anthony Taylor

In a highly significant development, Professor Luc Montagnier, the French scientist who shared the 2008 Nobel Prize in Medicine for discovery of the human immunodeficiency virus (HIV), has added his voice to those who believe the new coronavirus was created in a laboratory. Interviewed on the CNews channel in France, Montagnier asserted that the virus had been designed by molecular biologists. Stating that it contains genetic elements of HIV, he insisted its characteristics could not have arisen naturally.

Asked by the CNews interviewer what the goal of these molecular biologists was, Montagnier said it wasn’t clear. “My job,” he said, “is to expose the facts.” While stressing that he didn’t know who had done it, or why, Montagnier suggested that possibly the goal had been to make an AIDS vaccine. Labeling the virus as “a professional job…a very meticulous job,” he described its genome as being a “clockwork of sequences.”

“There’s a part which is obviously the classic virus, and there’s another mainly coming from the bat, but that part has added sequences, particularly from HIV – the AIDS virus,” he said.

Growing evidence that the virus was ‘designed’

Montagnier also pointed out that he wasn’t the first scientist to assert that the coronavirus was created in a laboratory. Previously, on 31 January 2020, a research group from India had published a paper suggesting that aspects of the virus bore an “uncanny similarity” to HIV. Taken together, the researchers said their findings suggested the virus had an “unconventional evolution” and that further investigation was warranted. While the researchers subsequently retracted their paper, Montagnier said they had been “forced” to do so.

In February 2020, a separate research paper published by scientists from South China University of Technology suggested the virus “probably” came from a laboratory in Wuhan, the city where it was first identified. Significantly, one of the research facilities cited in this paper, the Wuhan National Biosafety Laboratory, is said to be the only lab in China that is designated for the study of highly dangerous pathogens such as Ebola and SARS. Prior to the opening of this laboratory in 2018, biosafety experts and scientists from the United States had expressed concerns that a virus could escape from it. As with the paper published by the Indian researchers, however, the Chinese scientists’ paper has similarly been withdrawn.

Involvement of the pharma industry

Professor Montagnier has long demonstrated that he is not afraid to challenge the prevailing views of the scientific establishment. Previously, in an interview recorded for the 2009 AIDS documentary ‘House of Numbers’, he had spoken out in favor of nutrition and antioxidants in the fight against HIV/AIDS. As the co-discoverer of HIV and a Nobel prize winner, Montagnier’s statements in this interview gave valuable support to Dr. Rath and other scientists who, for years beforehand, had been warning the world about the pharmaceutical business with the AIDS epidemic.

In a similar way, his assertion today that the coronavirus was designed by molecular biologists raises serious questions about the possible involvement of the pharmaceutical industry. As Montagnier infers, a manmade virus whose genome consists of a “clockwork of sequences” and includes elements of HIV could not have been assembled by amateurs. With estimates of the total global economic cost of the coronavirus varying from $4.1 trillion to $20 trillion or more, the ongoing questions about its origins are unlikely to disappear anytime soon.

8 Ramadhaan 1441 – 2 May 2020

COVID-19 – A Mercy for Muslims (Drawing Glad Tidings From the Hadith on Plague)

via COVID-19 – A Mercy for Muslims (Drawing Glad Tidings From the Hadith on Plague)

COVID-19 – A Mercy for Muslims (Drawing Glad Tidings From the Hadith on Plague)

As-Salamu ‘Alaikum

Hadith from Sahih Bukhariy:

عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنِ الطَّاعُونِ، فَأَخْبَرَنِي ‏ “‏ أَنَّهُ عَذَابٌ يَبْعَثُهُ اللَّهُ عَلَى مَنْ يَشَاءُ، وَأَنَّ اللَّهَ جَعَلَهُ رَحْمَةً لِلْمُؤْمِنِينَ، لَيْسَ مِنْ أَحَدٍ يَقَعُ الطَّاعُونُ فَيَمْكُثُ فِي بَلَدِهِ صَابِرًا مُحْتَسِبًا، يَعْلَمُ أَنَّهُ لاَ يُصِيبُهُ إِلاَّ مَا كَتَبَ اللَّهُ لَهُ، إِلاَّ كَانَ لَهُ مِثْلُ أَجْرِ شَهِيدٍ ‏”‏‏

صحيح البخاري

Translation of meaning: It is narrated on the authority of the Wife of The Prophet ﷺ [the mother of the believers] ‘Aaishah, she said: “I asked RasulAllah ﷺ about the plague, and he [ﷺ] informed me that it was a punishment sent by Allah on whom He Willed*; and Allah has made it a Mercy for Muslims; there’s no one [Muslim] in a country afflicted by the plague staying patient and steadfast therein, knowing that nothing shall afflict him except for that which Allah has Willed in his fate, except that he shall obtain the reward equivalent of a martyr.” [Sahiih Al-Bukhariy]

*- Other ahadiith state that it was a punishment sent to people from the Children of Israel.

As we stand on the dawn of Ramadzan 1441 H, let us pray to Allah by the dua of our Master Nuuh ‘ala nabiyyina wa ‘alaihis salam, for the forgiveness of our sins, and that the transgressors do not increase except in suffering, as taught in the Quran:

رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا

Translation of meaning: My Lord! Forgive me, and my [Muslim][1] parents, and whoever entered my house as a Believer [i.e., Muslim], and the Believing [i.e., Muslim] men and women, and do not increase the transgressors [i.e., kafirs][2] except in destruction. [Holy Quran 71:28]

[1] – Praying for forgiveness of nonMuslims [kafirs] is forbidden and constitutes apostasy, even if they are parents, as it is explicitly forbidden in Quran and Sunnah. The parents of our Master Nuuh, ‘alaihis salam, were Muslims, as is well known from multiple tafasiir and ahadiith.

[2] – The allusion of the word ‘transgressors’ (zdhaalimeen) is to the disbelievers, i.e., kafirs. (Tafsiir An-Nasafiy, and many others)

Wa bi(A)Llah-it-tawfiiq.


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.
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.

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.
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?
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
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.
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.

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.
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.

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

• 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.

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


Q&A – Covid19

Allah Ta’ala states: “Ask the people of Thikr (Knowledge) if you do not know.” (Qur’aan)

Q. Are sanitizers which contain alcohol permissible?
A. The Fatwa of the Shariah is that all alcohols are Haraam and impure. Thus, sanitizers containing alcohol, are impermissible to use.
Q. Is it permissible to bury any person who passed away due to Covid-19 in a coffin?
A. It is not permissible. The Sunnah suffices for us. People die with so many other
sicknesses. There is simply no valid Shar’i reason for burying in coffins.
Q. What about cremating a person who passed away due to Corona?
A. The wicked act of cremating is unquestionably Haraam.
Q. Should we continue making Musaafahah?
A. Yes, of course! Continue shaking hands with your Muslim brother. Musaafahah is Sunnat. Do not leave out a Sunnat for fear of phantoms.
Q. Is it permissible to close the Masaajid when a plague breaks out? Some people
are arguing that Musallis should not attend the Masaajid for the protection of
people’s lives. They say that ‘preservation of life’ is amongst the objectives of the
Shariah. Is their line of argumentation correct?
A. No! Their line of argumentation is heavily flawed. Firstly, before hallucinating
about the ‘objectives of the Shariah’, let the Munaafiqeen, Zindeeqs and Juhala
explain the meaning of the Shariah. The Shariah is the Qur’aan and the Sunnah, and
the primary Maqsad (Objective) of the Shariah is not what these Munaafiqeen and
Zindeeqs believe. The Primary Objective of the Shariah is mentioned with clarity in
the Qur’aan Majeed: “I have not created jinn and man except that they worship Me.”
The best place to attain this primary objective for men is the Masjid and for women
is the darkest corner of her home. Nabi Sallallahu Alayhi Wasallam said: “Woman
is Aurah (i.e. an object of concealment). When she emerges (from her home)
shaitaan casts surreptitious glances at her (to ambush her and manipulate her for
fitnah). And undoubtedly the closest she is to Allah Ta`ala is when she is at the
innermost corner of her house. ”
Secondly, preventing any Musalli from the Masjid is severely condemned in the
Shariah. How can such an act of Zulm be perpetrated for fulfilling the inverted
‘preservation of life’ theory of the Zindeeqs? ‘Preservation of life’ in terms of the
Shariah is vastly different from the theories of the Zindeeqs, Munaafiqeen and
Mudhilleen. According to the Munaafiqeen, an act of Zulm is regarded as an act of
virtue. In fact, this is amongst the worst acts of Zulm according to the Qur’aan.
Thirdly, ‘preservation of life’ as an objective of the Shariah is not a licence for the
unbridled adoption of just any method for securing the objective. Closing the
Masaajid will not secure the objective of securing lives. No one will escape Maut
(death). In addition, a Mu’min who passes away due to Covid-19 is a Shaheed,
provided he/she bears it patiently and has hope in the Mercy of Allah Ta`ala.
Fourthly, how are they ‘preserving lives’ by prohibiting Musallis from the Masaajid?
There is no guarantee that a Musalli will even get the virus if he goes to the Masjid.
Plagues took place even in the time of the Sahaabah. But, no Masjid was closed!
Fifthly, Salaat with Jamaat at the Masjid is Waajib. Fear of contracting sickness or
plagues is not a valid reason to abstain from Salaat at the Masjid or for the Kufr act
of closing the Masjid. Thus, in terms of the Law of Allah, the shutting down of the
Masaajid is amongst the greatest forms of oppression.



On the side of Allah, His Rasool and Islam or on the side of The munafiq uucsa and nnb cartel who are fighting tooth and nail to retain the ban on the Musaajid and to debar Muslims from Fardh and Jumuah in the Musaajid????


“Who is a greater oppressor than the one who prevents the Thikr of Allah in the Musaajid, and he strives (plots) in its destruction?” (Baqarah, Aayat 114)

“Establish Salaat, pay Zakaat and make Ruku’ with those who make Ruku’ (i.e. perform Salaat in Jamaa’t)” (Baqarah, Aayat 43)
Rasulullah (Sallallahu alayhi wasallam) said:
“I take oath by the One in Whose control is my life! Most certainly, I had resolved to command the gathering of firewood. After it has been gathered, the Athaan shall be given. Then I shall command a person to lead the Salaat. He will then lead the Salaat while I shall proceed to those people who are not present for Salaat (in the Musjid). Then I shall burn down their houses.” (Bukhaari and Muslim)

Commenting on this Hadith, Mullah Ali Qaari says: “The imperative importance of Jamaat Salaat in the Musaajid can be adequately gauged. Just ponder with what emphasis the warning of Divine Punishment has been sounded for those people who absent themselves from the Musaajid for Jamaat Salaat without valid reason. Rasulullah (Sallallahu alayhi wasallam) himself had decided such severe punishment for those who abstain from the Musjid for the Fardh Salaat.”

Another Hadith in Muslim states:

“A blind man came to Nabi (Sallallahu alayhi wasallam) and said: ‘O Rasulullah! Verily, I do not have a guide to lead me to the Musjid.” He then sought permission for abstention. Rasulullah (Sallallahu alayhi wasallam) granted the concession. As he departed, Nabi (Sallallahu alayhi wasallam) recalled him and asked: ‘Do you hear the Athaan for Salaat?’ He said: ‘Yes.’ Then Rasulullah (Sallallahu alayhi wasallam) said: ‘Then respond!”.

The blind man was ordered to attend Jamaat Salaat despite not having a guide to lead him to the Musjid.

In the history of Islam this is the first satanic plot in which the Munaafiqeen have flagrantly and openly taken a stand against Muslims who are striving to get the Musaajid opened to enable the Daily Fardh Salaat and Jumuah to be performed in Jamaa’at. The arguments of the Munaafiqeen are absolutely scandalous and kufr. In their court papers they are at pains to prove from every angle that it is not necessary for Fardh and Jumuah Salaat to be performed in the Musaajid, and that in the interest of their satanically convoluted concept of ‘sanctity of life’ it is imperative to keep the Musaajid closed. They believe that the Houses of Allah Ta’ala are the haunts where the virus disease breeds. Insha-Allah, we shall publish all the copro-kufr which the Munaafiq Bham, Munaafiq Yusuf Patel, and the Munaafiq Taha Karan have disgorged in their court papers in support of the ban on Musaajid and Salaat.

Two affiliate members of Bogus UUCSA, namely, Jamiatul Ulama KZN and the Council of Ulama Eastern Cape have publicly dissociated from Bogus UUCSA. They are on the side of the Haqq – on the side of Allah Ta’ala and His Rasool in our clamour for the Musaajid to be opened.
The other affiliates of this Bogus UUCSA must of a necessity stand up and say on WHICH SIDE THEY ARE. The Ummah wants to know their allegiance on the issue of the Musaajid and Salaat in the Musaajid. This is a matter of Imaan and Kufr. If they select to ignore this question, it shall be accepted and understood that they are on the side of true Munaafiqeen. Their names shall be laid bare for the Ummah to see and know who the enemies of Islam and the community are.
The plethora of kufr rubbish disgorged by the Munaafiq Karaan in his court affidavit in the attempt to retain the ban on the Musaajid and Salaat, is defies Imaani credulity.
The good side of the lockdown is that the Munaafiqeen have been compelled by circumstances to surface and expose themselves. Allah Ta’ala operates in ways unfathomable to our minds with their finite abilities. He states in His Glorious Qur’aan:

“And, those who are kuffaar will be driven to Jahannam so that Allah differentiates between the khabeeth (the filth) and the Tayyib (pure and wholesome). And He will pile The filth (munaafiqeen and kuffaar) some on top of others, thus compounding them all (into a homologous mess), then He shall cast them into Jahannam. Verily, they are the Khaasiroon (eternal losers to dwell in Hell-Fire forever).” (Al-Anfaal, Aayat 37)

Remember that Salaat is not valid behind Bham, Karaan, Menk, Yusuf Patel and similar other Munaafiq characters who have stabbed Rasulullah (Sallallahu alayhi wasallam) in the back by clandestinely slithering like snakes in the grass, worming their way into government circles to weave their plots against the Deen of Allah Ta’ala. Warning us of such Munaafiqeen, the Qur’aan Majeed says:

“What! Do they search for the law of jaahiliyyah? And, whose law is more beautiful that the Law of Allah for people who have Yaqeen?

“O People of Imaan! Do not take as friends the Yahood and Nasaara, for they are mutual friends. Whoever among you (O Mu’mineen!) befriends them, verily, he is of them. Verily, Allah does not guide people who are zaalimeen. You will see those in whose hearts is a disease (the filth of nifaaq) running among them (i.e. bootlicking them), saying: ‘We (bootlick) because we fear the calamities of the time befalling us.” (Al-Maaidah, 50, 51, 52)
The “calamities of the time” in the context of the prevailing scenario is the ‘swart gevaar’ ‘islamophobia’ satanic tactic to stampede ignorant and fearful Muslims into kowtowing, bootlicking and reneging from Islam. They lack Imaan, hence they fear shadows. This fear induces in them the disease of bootlicking. They bootlick and betray the Ummah because they believe that the shadows and phantoms will save them from their hallucinated dangers and calamities. But Allah Azza Wa Jal says in His gracious Qur’aan:

“There is no help except from Allah, The Mighty, The Wise.”

In pursuit of their despicable goals and objectives – money, perks, honour and false imaginary ‘power’ – these contemptible Munaafiqeen betray Allah Ta’ala, Rasulullah (Sallallahu alayhi wasallam) and the Ummah. Just imagine the monstrosity of the satanic villainy of striving to prevent Muslims from the Fardh Salaat in the Musjid and for keeping the Musaajid closed! In the annals of Islamic history such disgraceful kufr which relegates all forms of other kufr into oblivion, was never seen or heard of emanating from professed Muslims.

Rasulullah (Sallallahu alayhi wasallam) said that the Musaajid are the noblest and the best places on earth while the malls are the worst venues on earth. The malls are the dens and haunts of the shayaateen according to our Nabi (Sallallahu alayhi wasallam), while the Malaaikah dwell in the Musaajid. But for these Munaafiqeen the virus disease is not in the malls, and not in the overcrowded taxis, but it is in the Houses of Allah Azza Wa Jal. May Allah Azza Wa Jal destroy them. They should understand and remember well that: “Verily, the apprehension of your Rabb is most severe.”

24 Sha’baan 1441 – 18 April 2020

Pandemics and the Attitude of the Prophet (sallallahu alayhi wasallam)

Picture the following scene that occurred during the time of Rasulullah (sallallahu alayhi wasallam):

An epidemic (Wabaa’) is raging in Madinah. The Masjid, as usual, is filled with the Sahabah (radhiyallahu anhum) praying Salaat – both the Ansaar (natives to Madinah) and the Muhajiroon (emigrants of Makkah). With barely an exception, all of them carry intense fevers and are virtually incapacitated by the epidemic. Such is their weakness and exhaustion from the disease that they are all constrained to pray their Salaat sitting down. Furthermore, they are in the Masjid praying extra Nawaafil – optional, supererogatory prayers which could be prayed in the comfort of their own homes.

Rasulullah (sallallahu alayhi wasallam) enters the mosque and observes the scene. Perhaps a hint of disapproval appears on his blessed face. The spectacle of a mosque filled with virtually incapacitated Musallis having to pray their Nawaafil sitting down as a result of contracting a fast-spreading disease, prompts Rasulullah (sallallahu alayhi wasallam) to deliver some Naseehat – a Naseehat (advice) which is ultimately derived from Wahy (revelation) from the Khaaliq (the Creator), for as the Qur’an explicitly states:

“He does not speak except from revealed Wahy.”

Thus, this scenario, just like every other scenario enacted by Allah Ta’ala for His Rasool (sallallahu alayhi wasallam), is in reality a blueprint divinely ordained by Allah Ta’ala for the entire Ummah to imitate till the very last Hour.

The perfect guidance and unambiguous message Allah Ta’ala issues here at this critical juncture through His Rasool (sallallahu alayhi wasallam) will ultimately shape and determine the conduct and attitude of the Ummah during epidemics and plagues for the next 1400 years, and for as long as there exists even a single person from the gradually dwindling group of believers (ghurabaa) who, according to authentic Hadith, will continue to adhere to the original and untampered Deen of Allah during the final era of mankind’s existence on Earth.

So does Rasulullah (sallallahu alayhi wasallam) issue orders for the diseased to immediately vacate the premises and retreat into solitary confinement in their homes? Does he accuse them of unnecessarily bringing danger to others?

Does Rasulullah (sallallahu alayhi wasallam) scold the few healthy individuals, saying that they are also unnecessarily bringing risk to themselves and to others by potentially contracting a clearly debilitating disease and taking the disease into their own homes where it could prove fatal for their weaker family members?

Does Rasulullah (sallallahu alayhi wasallam) issue instructions for quarantine procedures or a full lockdown of the entire society?

Does Rasulullah (sallallahu alayhi wasallam) suspend the daily congregational prayers and the Jumuah prayers?

Etc. etc.

In vivid contrast to all of the above measures dictated by science – the “God” adopted by most of the Ummah today – Allah Ta’ala inspires His Rasool (sallallahu alayhi wasallam) to issue the following ruling in order to encourage His Ummah to exert themselves even more for His sake:

“The prayer of the one sitting is equal to only half the prayer of the one standing.”

The tenor of the message and of the absence of any other Divine guidance in this unique scenario enacted by none other Allah Ta’ala Himself to guide the Ummah, is unmistakably clear. It is in absolute conflict with the new religion innovated by so-called Muslims today which entails mutilating all of the Sunnah that Rasulullah (sallallahu alayhi wasallam) had so painstakingly established as a permanent feature of this Ummah – a new religion which argues for the mutilation of the Sunnah of Musaafahah (shaking hands), of closing the gaps in Salaah, of visiting the sick, and of washing, shrouding and burying the Mayyit (dead); a new religion that argues for the supposed “virtues” of the satanic act of cremation of the Mayyit; a new religion that argues for the unprecedented crime of shutting down the Masjids indefinitely and suspending the Jumuah and other congregational prayers; a new religion which is ready and set to suspend the obligation of the fasts of Ramadhan should there occur in future a general agreement (Ijma) on this course of action amongst their true Gods, the scientists; a new religion for which there is absolutely no limit to the number of tenets of the orginal Deen which are eligible for tampering, at the beck and call of any group of qualified quacks; and worst of all, a new religion that countenances the satanic idea that Allah Ta’ala had neglected to provide adequate guidance for a scenario that He Himself has enacted time and time again since the beginning of creation, during the blessed era of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum), and throughout the 1400 years history of this Ummah.

Is there even the slightest resemblance between this new religion today, and the Deen for which Allah Ta’ala issued the clear-cut and unambiguous message in the scenario of the epidemic described above?

The incident is recorded in the Muwatta of Imam Malik as follows:

ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ اﻟﻌﺎﺹ ﺃﻧﻪ ﻗﺎﻝ «ﻟﻤﺎ ﻗﺪﻣﻨﺎ اﻟﻤﺪﻳﻨﺔ ﻧﺎﻟﻨﺎ ﻭﺑﺎء ﻣﻦ ﻭﻋﻜﻬﺎ ﺷﺪﻳﺪ ﻓﺨﺮﺝ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻋﻠﻰ اﻟﻨﺎﺱ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﻓﻲ ﺳﺒﺤﺘﻬﻢ ﻗﻌﻮﺩا ﻓﻘﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – اﻟﻘﺎﻋﺪ ﻣﺜﻞ ﻧﺼﻒ ﺻﻼﺓ اﻟﻘﺎﺋﻢ

“When we arrived in Madinah an epidemic struck us, severe in its debilitating effects. Rasulullah (sallallahu alayhi wasallam) came out to the people while they were praying their supererogatory prayers sitting down. So he said: “The (prayer of) one sitting down is like half of the prayer of one standing up.”

In the narration recorded by Imam Ahmad in his Musnad with a Saheeh chain, the reaction of the Sahabah (radhiyallahu anhum) to the advice of Rasulullah (sallallahu alayhi wasallam) is described as follows:

ﻓﺘﺠﺸﻢ اﻟﻨﺎﺱ اﻝﺻﻼﺓ ﻗﻴﺎﻣﺎ

“So the people imposed upon themselves to toil (literally, suffer) in praying the Salaat standing up.”

In the narration recorded by Ibn Hashim it states:

ﺣﺘﻰ ﻛﺎﻧﻮا ﻣﺎ ﻳﺼﻠﻮﻥ ﺇﻻ ﻭﻫﻢ ﻗﻌﻮﺩ

“(The disease hit so many of the believers) to the extent that there was no one praying except that he was sitting…”

The narration is undeniably authentic and recorded in almost all of the early compilations of Hadith. The word used for the outbreak of disease is wabaa’ which the commentaries defined as one causing “rapid and abundant deaths.”

Let us turn our attention to the authentic account of another outbreak of deadly disease in Madinah – this time during the Khilaafat of Umar (radhiyallahu anhu). The narrator describes sitting next to Umar (radhiyallahu anhu) and watching at least three Janazah (funeral processions) passing by in just that one occasion. The Janazah would inevitably have involved crowds of Muslims touching, washing and carrying the mayyit who had passed away from the deadly disease. Again, there is not the slightest indication of any “social distancing” or quarantine procedures instituted, nor a lockdown of the entire society, nor even the slightest indication of tampering of any of the Sunnah of Rasulullah (sallallahu alayhi wasallam). If any such measures were ever instituted during this epidemic or the previous one, then Allah Ta’ala would most definitely have arranged for numerous reports of such measures to have reached this Ummah.

The narration is recorded by Imam Bukhari in his Saheeh as follows:

عَنْ أَبِي الأَسْوَدِ، قَالَ أَتَيْتُ الْمَدِينَةَ وَقَدْ وَقَعَ بِهَا مَرَضٌ، وَهُمْ يَمُوتُونَ مَوْتًا ذَرِيعًا، فَجَلَسْتُ إِلَى عُمَرَ ـ رضى الله عنه ـ فَمَرَّتْ جِنَازَةٌ فَأُثْنِيَ خَيْرٌ فَقَالَ عُمَرُ وَجَبَتْ‏.‏ ثُمَّ مُرَّ بِأُخْرَى فَأُثْنِيَ خَيْرًا فَقَالَ وَجَبَتْ‏.‏ ثُمَّ مُرَّ بِالثَّالِثَةِ فَأُثْنِيَ شَرًّا، فَقَالَ وَجَبَتْ‏.‏ فَقُلْتُ مَا وَجَبَتْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ قُلْتُ كَمَا قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللَّهُ الْجَنَّةَ ‏”‏‏.‏ قُلْنَا وَثَلاَثَةٌ قَالَ ‏”‏ وَثَلاَثَةٌ ‏”‏‏.‏ قُلْتُ وَاثْنَانِ قَالَ ‏”‏ وَاثْنَانِ ‏”‏‏.‏ ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ‏.‏

فتح الباري:

ﻗﻮﻟﻪ ﻣﻮﺗﺎ ﺫﺭﻳﻌﺎ ﺃﻱ ﻓﺎﺷﻴﺎ ﻛﺜﻴﺮا ﺃﻭ ﺳﺮﻳﻌﺎ…

“Once I went to Medina while there occurred an outbreak of disease. The people were dying – the deaths were spreading fast and abundantly. I was sitting with Umar (radhiyallahu anhu) and a funeral procession passed by. He (ie. the deceased) was being praised with good. Umar said, “It has become incumbent” (ie. Jannah). Then another funeral procession passed by. He was being praised with good. Umar said, “It has become incumbent.” Then a third funeral procession passed by. He was being condemned with bad. Umar said, “It has become incumbent (ie. Jahannum).” I asked Umar, “What has become incumbent, O Ameer ul-Mu’mineen?” He said, “I have said as the Prophet (sallallahu alayhi wasallam) said, “Any Muslim who is attested to with good by four (righteous persons) will be admitted into Jannah.” We asked, ‘What about three (righteous persons testifying)?’ He replied, “(Even) three.” We asked, ” What about two only?’ He replied, “Even two.” However we did not ask him about one (witness).”

Ibn Hajar said: “mautan dharee’an” means (deaths) spreading abundantly or rapidly.

The following obvious facts need to be borne in mind which require much re-iteration, due to the great web of confusion spun by the multitude of charlatans today who masquerade as Ulama. The Sahabah (radhiyallahu anhum) acquired perfect guidance on how to conduct themselves in each and every scenario they encountered from none other than Rasulullah (sallallahu alayhi wasallam). And, Rasulullah (sallallahu alayhi wasallam) acquired such guidance from none other than Allah Ta’ala. And Allah Ta’ala is the Creator of the entire universe, including whatever of His creation He has made to be a cause of spreading disease (ie. “contagion”) such as microbes, viruses, bacteria, mosquitos, fleas, jinns, and the potentially millions of other created entities we humans are hitherto unware of.

The evil implication that stems directly from the satanic contentions of the proregressive modernists is that Allah Ta’aala is unaware (na’oozubillah) of the realities of His own creation, hence He failed (na’oozubillah!) to provide adequate guidance to His Rasool and to the entire Ummah on how to conduct themselves in the proper manner, in a scenario that Allah Ta’ala has not only enacted on Earth innumerable times since time immemorial, but also during the time of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) when ample opportunity existed for the issuance of further guidance.

The proregressive modernist charlatans who masquerade as Ulama allege, both explicitly and implicitly, that the entire galaxy of Fuqaha (including the Sahabah) for 1400 years had miserably failed to correctly apply the ruling for extreme weather (e.g. rainstorm), or the principle of “la darar”, or the alleged suspension of Hudood by the Sahabah (radhiyallahu anhum), etc. to the scenario of a pandemic, and hence, as a result, they became the terrible cause for the unnecessary deaths of countless people. Allegedly, all of them together, failed in their divinely ordained duty to offer proper guidance on this issue to the masses. This is despite the fact that the entire galaxy of Fuqaha – tens of thousands of the best minds the Ummah had ever produced – had dedicated their entire lives to issuing the proper guidance on every possible scenario based purely on the premise that the Prophetic example which stems from Wahy is perfect.

By this, these vile proregressive modernists imply the imperfection of the message Allah Ta’ala delivered to the Ummah through His Rasool (sallallahu alayhi wasallam), or worse, they impute a lack of knowledge regarding disease to Allah Ta’ala. How is it possible for the entire Ummah, all without exception, to have been so misguided on a straightforward issue that has been a recurring one encountered by mankind ever since the beginning of creation, without imputing imperfection to the guidance issued to this Ummah by Allah Ta’ala through Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum), both in general terms and as practically exemplified by their attitude displayed in real life as described in the narrations above?

This was never an area (ie. Jumuah and other related issues) in which Allah Ta’ala had ordained for there to be some legitimate form of difference in which there was scope for ijtihaad. No one engaged in ijtihaad in this sphere simply because the example and conduct of Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum) in the two incidents described above and also in the plague at Amwaas was so glaringly unambiguous and obvious. Hence, there never existed any dissenting opinion on this issue despite the extreme severity of the innumerable epidemics to have hit this Ummah.

The Fuqaha have said that searching for the lone and anomalous opinions of the scholars is an act that expels one from the fold of Islam. Rejecting the broad agreement of the Fuqaha on any matter, in favour of a solitary and errant ruling issued by even a genuine Faqeeh (jurist), is tantamount to rejecting Allah Ta’ala and His Rasool (sallallahu alayhi wasallam). However, on the subject of pandemics there does not exist even an anomalous and errant ruling that could hint even vaguely at the variety of satanic measures instituted by the Ulama-e-Soo’ today. Thus the extent of the villainy and evil perpetrated by these modernists can never be overstated.

While detailed guidance is found in Allah’s Shariah on the exact circumstances an individual is permitted to miss congregational prayers, the Shariah’s guidance in the scenario of a pandemic matches in exactitude the attitude displayed by Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum) in the narrations above. No special measures other than increasing one’s ibaadah (worship) were adopted during an epidemic or a plague. Hence this has been precisely the attitude adopted by the entire Ummah, from its very inception.

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 Ulama-e-Soo’ (evil scholars) have done today, thus laying bare their liberal LGBTQ-like values which hitherto had been camouflaged by deceptively Islamic outer veneers and sound-bites, all 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.

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 proregressives 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 ways. By means of this virus, amongst the smallest of His creations, and even after considering that, an extremely lame one relative to the genuinely deadly pandemics of the past, He has thoroughly exposed the great multitude of Ulama-e-Soo’ who had been leading the Ummah astray for many a year now.

Moreover, via this meek virus, Allah Ta’ala has also demonstrated categorically how weak and impotent mankind will prove to be, for all his supposed technological and scientific prowess, in halting the march of utter destruction in the terrifying wake of a far more powerful and deadlier version of this infinitesimal species which is likely to arrive very soon, considering the fact that in an Earth deserving of unprecedented Wrath, saturated as it is with a hitherto unparalleled quantity of Shirk (polytheism), Kufr (rejection of Allah), godlessness (atheism), secularism, and open immorality, the only ones who are supposed to have upheld His worship in the exact manner in which He has prescribed explicitly, have all conspired together, en masse, to shut down His houses of worship, on a scale never witnessed before in the entire recorded history of mankind.

In order to aid in appreciating Allah’s sifaat (attribute) of “Shadeed ul-Iqaab” (Stern in Punishment) and to provide a small glimpse of the scale of horrors that await this Ummah and the world as as a whole, we produce a brief account of a medium-scale plague that occurred earlier on in this Ummah:

“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 (Janaazahs) 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 this letter. The pandemic spread to Azerbaijan and then to Ahwāz, Baṣrah and Wāsiṭ, and other regions. Large pits were dug and 20 to 30 people would be dumped in them. Those that died close to the river Dajlah, would be dragged by their legs and dumped in it. The weak would excavate the corpses, roast them and devour them (and likewise the dogs would dig out the corpses and devour them).. Every house in which death entered, it would overtake them all. The heart of the diseased person would burst open bringing forth blood which would then dribble out of his mouth, or worms (would issue). One would not know what they were. He would then die.” (Al-Maqrizi)

In contrast, the symptoms and severity of this Corona trial pale in comparison. A leading scientist describes the effects of this relatively weak virus on the vast majority as follows:

“Most of those infected won’t even know it…Most people who are infected will recover without even knowing they were sick….Not everyone [who is infected] dies; most of them will get better and won’t even know they were sick, or will have a bit of MUCUS.”

The Corona pandemic bears the dimensions and hallmarks of a small taster before the main course, a tiny glimpse of what’s to come, a little tester by which Allah Ta’ala has already thoroughly established Hujjah (proof) of the villainy of a wretched nation (Ummah) before the descent of the Greater Punishment, by having revealed to those of its inhabitants still dwelling in self-deception, how justified the impending catastrophe is.

Can there be a greater and more symbolic proof (hujjah) of the evil of a nation than the shutting down of the Houses of Allah on an unprecedented scale, with our own hands and well before the Kuffaar imposed their law of prohibition?

Both narrations cited above are famous and accepted by the entire universe of Hadith masters and Fuqaha. They are famous, however, not for the description of the disease outbreak and mass deaths occurring in the backdrop, which have been a permanent feature of life on Earth right from the beginning of creation, and for which Allah Ta’ala has never neglected to provide adequate guidance. They are famous for the rulings derived from them, namely, the value of Salaat performed sitting down, and the number of righteous Muslims required to confirm the veracity of another Muslim. For more than 1400 years, the issue of Muslims crowding in a Masjid or a funeral procession during a deadly epidemic was never an issue at all. Hence, those aspects of the aforementioned narrations have hardly merited any attention from the Fuqaha, other than a brief comment or two on the definition of Wabaa.

It is only Allah Ta’ala, through His infinite wisdom, who arranged for the seemingly irrelevant and unimportant aspects of those narrations to be preserved for over 1400 years, right till this age, so that they can suddenly transform into pieces of information bearing immense significance and usefulness, even if only to aid the few sincere believers remaining during the end of times, to determine easily who exactly is following the Deen sent by Allah Ta’ala through His Rasool (sallallahu alayhi wasallam), and who is actually following a different religion altogether which involves the tampering of an unlimited and arbitrary number of fundamental tenets of the Deen.

Testifying to the extremely small numbers of true believers remaining near the End of Times, Rasulullah (sallallahu alayhi wasallam) prophecized:

“Islam began as Ghareeb (strange, forlorn, outcast), and it will return to how it began as Ghareeb. So glad-tidings to the Ghurabaa (the strange, forlorn ones)!” (Saheeh Muslim)

Thus, do not be deceived by the extremely few today who wish to adopt the attitude displayed by Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) during the epidemics and plagues they encountered. Rather, the extremely small number of those who wish for the Masjids to remain open is a further proof in their favour.

Can there be a more powerful testament to the truth of Rasulullah’s (sallallahu alayhi wasallam) prophecy than the fact that today the very act of campaigning to open the Houses of Allah so that He can be worshipped in the way He alone had prescribed for the Ummah, has come to be regarded as Ghareeb – strange and abominable in the extreme?

The closure of Masjids, en masse, has thoroughly unveiled the reality that the vast majority of those who claim to be Muslims in this age of Ghurbah are not true Mu’mineen. They are in reality an Ocean of Trash marshalled by an army of Ulama-e-Soo’ who bedazzle their herd with their sweet tongues – those who masquerade as Ulama but are destined to drag into the depths of Jahannum the innumerable people who refuse to pay heed to Allah’s signs that direct them to adopt this Ghareeb Deen which will forever shine, despite its increasing strangeness, with the glitter of Haqq (truth) that unmistakably points to its identity.

In response to the authentic Hadith on the upholders of the Deen becoming the extreme minority, the Ocean of Trash may respond by claiming that we have yet to reach that age. They may claim that we are still living in the blessed age of the Salaf-us-Saaliheen during which the agreement of the vast majority on an issue was a clear indication of its truth. In response, we cite the following authentic and famous Hadith:

“The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be SCUM/TRASH like that carried down by a torrent (of an ocean). Allah will take fear of you from the breasts of your enemy and Allah will cast Wahn into your hearts.’ Someone asked: ‘O Rasulullah! What is Wahn?’. He replied: ‘Love of the world and dislike of death.’” (Sunan Abu Dawud)

Can the Ocean of Trash really fool themselves and others into believing we have not yet reached this stage? Is not the Ummah being currently ripped apart and devoured from all sides? Are not the Muslims or those who claim to be Muslims huge in number? And is this not yet another proof for the truth of the Nubuwwat (prophethood) of Rasulullah (sallallahu alayh wasallam)?

And, is there any surprise that Allah Ta’ala is causing the Ummah to burn when the most beloved of His creation had expressed a sincere desire to burn the houses of all those who had failed to attend a daily congregational prayer? Furthermore, there should be no surprise at all at the arrival of a worldwide catastrophe, of a degree of terror and scale beyond imagination, in consequence of barring from attending the Masjids the extreme minority of Muslims who used to still frequent them regularly.

Do not be deceived by the sweet tongues and adorned speech of the Ulama-e-Soo’. Prophecizing that virtually all the true Ulama will pass away and that people will take rulings from ignoramuses who will misguide them, Rasulullah (sallallahu alayhi wasallam) said:

“Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the (true) Ulama till when when none of the (true Ulama) remain, people will take as their leaders ignorant persons (ie. fraudsters who masquerade as Shaykhs, Maulanas and Muftis). When they are asked, they will issue Fatwas without (proper) knowledge. So they will go astray and will lead the people astray.” (Saheeh Bukhari)

The Hadith explicitly points to the extreme scarcity of true Ulama (e.g. those who are calling for the Houses of Allah to be open), and the corresponding preponderance of fraudsters who will issue Fatwas of misguidance which will lead the entire population astray. It also points to the fact that people will fool themselves into believing that those “Juhhaal” they are taking their rulings from are qualified Shaykhs, Muftis and Maulanas.

The Jahaalat (ignorance of the true Deen) of this great mass of fraudsters does not preclude them from possessing textual knowledge and a proficiency of speech that may give the impression of erudition. Rasulullah (sallallahu alayhi wasallam), warning the sincere believers, stated in an authentic Hadith:

“The thing I fear most for you is the arguments of the Munaafiq (hypocrite) who possesses an erudite tongue.” (Saheeh Ibn Hibbaan)

Take the warning of Rasulullah (sallallahu alayhi wasallam) seriously. Do not foolishly ignore this advice and lend an ear to the eloquent tongues and decorated speeches of these Munaafiqeen whose “Deen” has been exposed so manifestly today, through the medium of this pandemic, as a newly innovated religion that stands in direct opposition to the Deen revealed by Allah Ta’ala to His Rasool (sallallahu alayhi wasallam) as glaringly apparent from the narrations cited at the beginning and the evidences to come in future installments to this article. To lend an ear would be at the peril of your Imaan. It should suffice for you the fact that Allah Ta’ala has so manifestly and magnificently exposed all of their identities, ripping off their deceptively Islamic veneer, in one fell swoop.

The fear, abhorrence, and aversion a sincere believer is required to harbour towards these charlatans cannot be emphasized enough. It should, in fact, exceed his fear and aversion for the Accursed Dajjaal, since Rasulullah (sallallahu alayhi wasallam) once said:

“(There is something) other than Dajjaal which I fear for my Ummah more than Dajjaal.”…I asked, “O Rasulullah, what is it that you fear more for your Ummah than Dajjaal?” He replied, “The Imams (Shaykhs, Maulanas and Muftis) who misguide.” (Musnad Ahmad)

Flee from them just as you should flee from Dajjaal who will entrap countless Muslims who are destined to foolishly lend an ear to his captivating speech.

So shallow are the arguments deployed by these Ulama-e-Soo’ in justifying their satanic behaviour during this Corona trial, despite the seemingly large numbers and variety of “proofs” being brandied about, that all of them can and will be dismantled in a couple of pages insha-Allah in a future installment to this short piece.

For now, for the sincere seekers of truth, the evidences cited here should more than suffice in exposing the identity of the Ulama-e-Soo’ today and should also aid in unveiling the identity of those few who are yet upon the Deen revealed by Allah Ta’ala to this Ummah through the conduct, attitude and statements of His Rasool (sallallallahu alayhi wasallam).

Pandemics and the Attitude of the Prophet (sallallahu alayhi wasallam)

Proudly Defying the Law


The global Coronavirus pandemic is unprecedented in recent history. This microscopic virus does not differentiate between black or white, rich or poor, educated or uneducated, royalty or commoner. Rather, there is no person who is immune to it. As hundreds of thousands of people are infected, governments around the world have enforced lockdowns in an effort to curtail the contagion.

While scientists and medical experts will explain the ‘apparent cause’ for this virus, as Muslims, we need to turn to the Quraan Majeed and the ahaadeeth of Nabi (sallallahu ‘alaihi wasallam) to discover the ‘actual reason’ for such a pandemic and the various difficulties and complications that have followed.

The Quraan Majeed and blessed ahaadeeth both very clearly explain that the onset of adverse conditions and difficulties are largely the result of people sinning and violating the commands of Allah Ta‘ala. It is for this reason that our senior ‘Ulama are urging us to daily repent to Allah Ta‘ala and recite “Nastaghfirullah” – We (as an Ummah, collectively) repent to Allah Ta‘ala. Furthermore, with complete remorse in our hearts, we should resolve to abandon our lives of sin and reform our condition.

However, in order for one to repent, it is necessary for him to first understand what sin he is repenting from. If one does not even know that he has sinned, how can he feel remorse for it and repent? In this regard, one of the most dangerous sins, which is no longer regarded as a sin by many people, is that of ADVERTISING OUR SIN.

In one hadeeth, Rasulullah (sallallahu ‘alaihi wasallam) mentioned, “My entire Ummah will enjoy ‘aafiyah (ease and comfort, through being spared the punishment of Allah Ta‘ala) or the forgiveness of Allah Ta‘ala, except for those who advertise their sins.” Rasulullah (sallallahu ‘alaihi wasallam) then gave the example of a person who commits a sin secretly in the dead of night, hence nobody is aware of his crime. However, he disregards the favour of Allah Ta‘ala of concealing his sins and casually casts it aside, boasting of the manner in which he flouted the law of Allah Ta‘ala and defied His authority. (Saheeh Bukhaari #6069 and Fat-hul Baari)

In the past, when people would sin, they would feel remorse over what they had done. They would hope that no one learnt of their weakness and would make an effort to reform themselves. In other words, they would be ashamed of themselves. However, the situation today is the exact opposite. Not only do we flagrantly sin – we thereafter post evidence of it on social media, boasting to one and all and inviting their comments, likes and reposts. Basically, we are not only openly defying Allah Ta‘ala – we are doing it proudly, and are competing with one another to see who can do it better in sin!

Take the example of our weddings. From the very commencement until the end, numerous wedding functions are filled with an array of vices and sins. Not only are these sins the highlight at such events, they are also recorded on video and photographed so that the memories of the sin can later be cherished and relived, and so that in the future their children and grandchildren can also “share in the joy of the sin” with them, Astaghfirullah.

There was a time when shamelessness, such as men and women casually communicating and interacting with one another, or shamelessness in dressing, was frowned upon by most people in society, even if there were a few people who indulged in such sins. However, we have now arrived at an era where such sins have become the norm of the day, and advertising them is not only accepted but actively encouraged! Similarly, a dating relationship was disgusted by almost every person in society, whereas nowadays the boy may casually walk into the girl’s home before marriage and vice versa. Again, in such instances we are absolutely proud and boastful of our sin, and have no remorse whatsoever for what we have done.

Presently, if any person defies the law of the government and violates the lockdown regulations, even if it be at 2AM, and he posts a picture of himself doing so, the police would relentlessly hunt him down and punish him. In their eyes, his violation was one crime – but his publicising it is a worse crime as it is a challenge to their authority and a blatant disregard for the law. When this is the harsh stance taken by governments against people who publicise their violations of the law, then imagine how Allah Ta‘ala will take us to task for publicising and boasting of our violations of His divine law!

Until and unless we do not realize how serious an offence this is, begin to feel remorse in our hearts for what we have done and turn to Allah Ta‘ala in repentance, we will continue to stir the anger of Allah Ta‘ala and invite His punishment.

However, if we turn to Allah Ta‘ala, then we will certainly find that the doors of His mercy are wide open for us. Despite our offences, He will still forgive us – if we want forgiveness and beg for it – and He is still prepared to bless us and accept us. Let us not delay, but start our repentance today.

May Allah Ta‘ala soften our hearts, inspire us to reform and accept our repentance, aameen





A senior mufti issued the following fatwa regarding Jumuah Salaat during times of a plague:

“Yes, if the virus has become widespread in a confirmed manner, death toll has increased, and a pandemic situation (due to the virus spread) has intensified, then it is permissible to perform Jumuah in homes with small congregations.” (End of the mufti’s answer) Is this correct?

Percolating from this baatil stupid answer is the bootlicking nature of this maajin ‘mufti’ who has issued this copro-fatwa of compound baatil. His bosses do not allow even ‘small congregations’ in homes.

It is necessary for this miscreant mufti to renew his Imaan and also his nikah because Rasulullah (Sallallahu alayhi wasallam) said: “Laa adwaa”. (Disease is not contagious). Placing his imaan on what the kuffaar claim, he flagrantly and recklessly abrogates the Fardh ibaadat of Jumuah in the Musaajid. This so-called ‘pandemic’ does not justify fear for shadows and cancellation of the Faraaidh of Jamaat Salaat and Jumuah Salaat. This man has spoken bunkum. His fatwa is junk for the sewerage drain.


The mufti also says in his fatwa:

“Medical experts have said that…… is transmitted from one to another without any sign, indication or symptom. Symptoms only appear after five days to two weeks period. In these situations, it is imperative for the khatib to suffice on the minimum requirements of the sermon and also lead the prayers with short surah recitations. People praying together in a small congregations should not remain in the place of prayer, rather quickly exit.” (End of the moron’s baatil fatwa) Is this valid in the Shariah?

It is imperative for this deviate to renew his Imaan. His averment is a blatant denial of Rasulullah’s Fatwa of “La adwaa’. The bunkum of the medical experts may not be presented in negation of the Law of Allah Ta’ala. Whatever Rasulullah (Sallallahu alayhi wasallam) said is the Holy Writ. It has the full force of the Qur’aan Majeed. Allah Ta’ala says in the Qur’aan Majeed:

“He does not speak of hawa (whimsical conjecture / false desire). It is nothing but Wahi revealed to him (Muhammad).”

When a mufti bootlicks the kuffaar then his brains become imbalanced, hence he stupidly advises musallis to go into panic mode and exit in haste from the Musaajid in emulation of the Munaafiqeen. Exiting quickly from the Musjid is the practice of the Munaafiqeen. It is haraam to chase musallis out of the Musjid.

The hallucinatory fear which has been baselessly imposed on the brains and hearts of people by shaitaan cannot justify mutilating the Khutbah and the Salaat as this miscreant copro-mufti says. Whatever he has vomited in his copro-fatwa is Baatil! Baatil! Baatil! It is absolutely deviod of Shar’i substance.


The mufti also says: “There have been plagues in the history of Islam such as the Amwaas, Jarif and other known outbreaks. Despite that, believers prayed together (albeit, in small groups groups).” Is this correct? Did they perform Salaat in small groups?

Firstly, the masters of this mufti do not permit Salaat at all in the Musaajid. They have satanically closed the Musaajid. Secondly, the moron mufti has falsely claimed that during epidemics such as Amwaas, Muslims “prayed in small groups”. This is a blatant LIE. He has falsified historical facts either due to ignorance or due to cunning to appease his kuffaar masters whose boots he licks.

During the Plague of Amwaas and subsequent plagues which ravaged the Islamic world, Muslims flocked to the Musaajid in increasing numbers. The Musaajid were jam-packed. People cried and supplicated to Allah Ta’ala for succour and mercy. He has sucked out the ‘small groups’ lie from his thumb.

While he gives the names of a number of kitaabs, he has cunningly refrained from quoting therefrom because there is absolutely no support for the haraam effluvium he has disgorged in his copro-fatwa.
True Muslims stay away from the Musaajid, NOT because they believe disease is contagious, but because of government suppression and oppression. The gross weakness of our Imaan constrains our abstention from the Musaajid, not the virus which is under Allah’s command and control. It will affect only those whom Allah Azza Wa Jal has earmarked for punishment, and regarding the pious, for Shahaadat.

20 Sha’baan 1441 – 14 April 2020