The very senior Sahaabi, Hadhrat Muaaz Bin Jabal (Radhiyallahu anhu) said during the Plague of Amwaas which ravaged the Land of Shaam, in which tens of thousands of Muslims including numerous Sahaabah died:

“It (this Plague of Amwaas) is the Rahmat of your Rabb and the Dua of your Nabi, and the Maut of the Saaliheen before you. O Allah! Grant the family of Muaaz an abundant share from this Rahmat. Before the evening his son Abdur Rahmaan whom he (Muaaz) loved most was infected.
Muaaz (Radhiyallahu anhu) returned from the Musjid and found his son in pain. He said to his son:

‘O Abdar Rahmaan! How are you?’ He responded and said: ‘O my father! (Then he recited Aayat 147 of Surah Baqarah: ‘The Haqq is from your Rabb. Therefore, do not become among the doubters.’). Muaaz (Radhiyallahu anhu) said: “I find you, if Allah wills, to be among the Saabireen.’ He died that same night.”
Note well! Hadhrat Muaaz (Radhiyallahu anhu) at this juncture was affected by the plague and so was his son, and so were innumerable thousands. He came from the Musjid to his home. The Musjid was not closed. It was fully functioning. Jamaat Salaat was ongoing. Jumuah was ongoing.
During his final moments, Hadhrat Muaaz Bin Jabal (Radhiyallahu anhu) said to Al-Haarith Bin Umairah (Radhiyallahu anhu):
“Beware of the slip of the Aalim and the disputation of the Munaafiq.”

Yes, we should beware of the munaafiqeen – these abominable copro-creep hypocrites within our midst. They have now exposed themselves. The community should sever all relationship with these traitors and enemies of the Deen. Salaat is not valid behind them. They reek of the rotten stench of nifaaq and kufr. Perhaps vultures will be averse to devour their rotten corpses.

The Leaders of the cartel of Munaafiqeen are the Munaafiq reverend Bhum, the Munaafiq Taha Karan, their paper body Bogus uucsa and the carrion halaalizer mjc. These are the shayaateenul ins who closed the Musaajid even before the government had ordered the oppressive lockdown. These are the human devils who cried and plead to the kuffaar court to keep the Musaajid closed, and to ban the daily Fardh Salaat and Jumuah Salaat in the Musaajid.

They are the Munaafiqeen who struggled to convince the kuffaar court that the Musaajid are the worst spreaders of disease. They are the Munaafiqeen who argued that the Musaajid are non-essential, and that there is no need for Salaat to be performed in the Musaajid. They are the Munaafiqeen about whom the Qur’aan Majeed says:

“Who is a greater zaalim (oppressor) than the one who prevents the Thikr of Allah in the Musaajid (and added to this villainy) he strives in the destruction of the Musaajid?” (Al-Baqara, Aayat 114)

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

That most painful chastisement awaiting these Munaafiqeen in Jahannam is called Ad-Darkul Asfal Minan Naar (The Lowest Pit in Hell-Fire).

11 Ramadhaan 1441 – 5 May 2020





“The Musaajid are the Houses of Allah”
“The Musaajid are the Houses of the Muttaqeen”
“He who loves the Musaajid, Allah loves him” “The Musaajid are the cities of Allah”
“The noblest places on earth are the Musaajid and the vilest places are the malls.”
The most detestable places on earth for the Munaafiqeen are the Musaajid. For the Munaafiqeen, the Musaajid are spreaders of disease.
Imaam Raazi (Rahmatullah alayh) says in his At-Tafseerul Kabeer in the commentary of the Aayat:
“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), “Verily, the text of this Aayat demands that the one who strives to ruin the Musaajid is worse than a mushrik because Allah’s statement: ‘Who is a greater oppressor’, includes the mushrik.”
This is Islam’s verdict – the verdict of the Qur’aan and Hadith for the cartel of Munaafiqeen who have today exposed their rotten, stinking, poisonous fangs of nifaaq by pleading to the non-Muslim female judge in the court to retain the ban on the closure of the Musaajid and the prohibition of the Fardh and Jumuah Salaat in the Musaajid. These Munaafiqeen will, Insha-Allah, be named and listed soon.
Hadhrat Anas Bin Maalik (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said:
“Verily, on the Day of Qiyaamah, Allah will proclaim: ‘Where are My compatriots? Where are My compatriots?’ The Malaaikah will say: ‘O our Rabb! Who qualifies to be Your compatriots?’ Allah will respond: “Where are the inhabitants of the Musaajid?”
All those who love the Musaajid – who populated the Musaajid – who laboured against the enemies and the Munaafiqeen to uphold the sanctity and honour of the Musaajid – who struggled to keep the Musaajid open – the Musaajid which were closed by reperession and oppression and with the satanic connivance of the Munaafiqqen in our midst – all such Muhibbeen (Lovers) of the Musaajid will be the Compatriots of Allah Azza Wa Jal on the Day of Qiyaamah. Muslim Sisters hear the glad tiding! You to who support the Musaajid of Allah Ta’ala, will be among the Compatriots of Allah Azza Wa Jal irrespective of the Shariah not allowing you today to attend the Musaajid.
Qiyaamah will be another Order. At one stage in Qiyaamah, a Call will be made: “All the Rijaal (Men) step aside!” The first one will be Hadhrat Maryam (Alayhas salaam). “Men” in the parlance of the Aakhirah refers to Auliya. So Muslim women who are not allowed to attend the Musjid will all be among the Compatriots of Allah, Insha-Allah.
Imaam Raazi (Rahmatullah alayh), in the tafseer of the Aayat:
“Only those who have Imaan and the Last Day, and they establish Salaat, pay Zakaat and fear none besides Allah, (only they) populate (and administrate) the Musaajid of Allah. Indeed they are the guided ones.”
(At-Taubah, Aayat 18),
says: “Allah has made the populating of the Musaajid the Daleel (Proof) of Imaan.” This establishes with utmost clarity that those who are striving for the destruction of the Musjid by bootlicking the government and pleading in the court to keep the Musaajid close and to prohibit Salaat, are pure, unadulterated Munaafiqs. They are worse than the mushrikeen, and worse than even the munaafiqeen who existed during the era of Rasulullah (Sallallahu alayhi wasallam).


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



Allah Azza Wa Jal operates in wonderful and mysterious ways which our created minds with their finite parameters cannot fathom. It is only by means of the guidance of the Qur’aan and the Ahaadith that an infinitesimal glimpse is acquired into the Divine Domain of Allah’s operations.

In the Qur’aan Majeed Allah Ta’ala says that He will not punish the mushrikeen as long as Rasulullah (Sallallahu alayhi wasallam) was among them. Whenever Allah Ta’ala had intended to obliterate a community/nation with His Punishment, He created the circumstances for the removal of His Nabi and the small band of sincere Mu’mineen from the region earmarked for destruction.

Another fact of significance is that the predictions of Rasulullah (Sallallahu alayhi wasallam) have to materialize.

A third factor is that Allah’s chastisement ultimately overtakes and destroys a nation when its people have transgressed beyond the confines of no return. When there is no longer hope for their reform and redemption, then the only Divine Option is Athaab.

Rasulullah (Sallallahu alayhi wasallam) said: “When Allah intends to afflict a people with disease, then He casts His Glance at the people of the Musaajid. (Taking pity on them) Allah then diverts the disease from them.”
It is clear from this Hadith as well as other Nusoos that when there are sincere Mu’mineen regularly attending the Musaajid for Salaat, then Allah’s Rahmat overwhelms His Ghadhab (Wrath), hence He diverts the disease elsewhere thereby saving the community from the calamity of His Punishment.

In another Hadith-e-Qudsi, Allah Ta’ala says: “By My Grandeur and Splendour! I (sometimes) intend punishment for the people of the earth. (But) then I glance at the inhabitants (the Musallis) of My Houses (the Musaajid), and at those who love for My Sake, and at those who engage in Istighfaar at the time of As-haar (Tahajjud time). I then divert the Punishment from them.”

Rasulullah (Sallallahu alayhi wasallam) said:

“When disease descends from the heaven, it is averted from the People of the Musaajid.”
While sickness, especially of the epidemic kind, is also a Ni’mat of Allah Ta’ala, and this is when death during the epidemic vouschafes for the victim the lofty rank of Shahaadat (Martyrdom), it is in general a severe punishment for the transgressors when Allah Ta’ala closes the doors of forgiveness for them. When this occurs, then the Musaajid will not provide refuge. The Punishment will run its divinely prescribed course.

The virus, whether it is the Coronavirus or Billgates virus, or any other kind of virus or disease, it has a fixed trajectory. It remains on course without the slightest deviation from the Command of Allah Ta’ala. It does not smite people haphazardly. Thus, we see that while Mr.Boris has attracted the disease, no one else in his home is affected by the virus although he inhabited and cohabited in his house without observing the laughable, clownish act of ‘social distancing’.
This is the pattern of the attack by the virus. It selects only those whom Allah Ta’ala has commanded to be taken in its stride. In the same venue, house, hospital and premises the virus attacks one or a couple, and exempts the majority from its apprehension. This is glaring evidence for the veracity of the averment of Rasulullah (Sallallahu alayhi wasallam): “Laa adwaa” – Disease is not contagious”.

The gross and flagrant evil, fisq, fujoor, bid’ah and kufr of the community as a whole, especially of the evil, rotten molvis and sheikhs, and also of the baatini (inner/spiritual) evil of the sincere Ulama – the evil of their abandonment of Amr Bil Ma’roof with their silence) – justify the Aam (universal) Athaab of Allah Azza Wa Jal. However, the Musaajid populated by the sincere, albeit grossly sinful Muslims, constitute an impediment for the Disease Athaab to settle on the community. Allah Ta’ala is loath to punish us while we perform sincerely Salaat in the Musaajid. But the reality is that we are deserving of the Punishment. Thus, Allah Ta’ala creates the circumstances for the removal of the obstacle to His Punishment. And, one of the greatest bulwarks against Allah’s Athaab is the populated Musjid. Allah Ta’ala does not want to punish us whilst our heads are on the carpets in displays of humility to Him.

These carpets on which hundreds of thousands over the years have placed their heads in Sajdah are absolutely abhorred by the Munaafiqeen, hence under pretext of the virus the Munaafiq Musjid committees remove the carpets – these carpets which will testify on the Day of Qiyaamah. They soil and pollute the sanctity of the Carpets with najis substances called ‘sanitizers’ which reek of wicked, satanic odours.

In the current crisis, Allah Ta’ala has utilized the Munaafqeen to remove the impediment from His Athaab. Thus the closure of the Musaajid is supported by all the Munaafiqeen who have now been exposed. In the process of the closure, the sincere ones also are the victims in some measure for the punishment of Allah Ta’ala on account of their gross dereliction of rights and obligations, both pertaining to the Zaahiri and Baatini dimensions of life.

Those whom Allah Ta’ala desires to save are given the taufeeq to arrange Jamaat and Jumuah Salaat at a variety of venues. It is necessary to understand that:

* The Musaajid are closed either as a lesser punishment or a prelude for greater punishment.

* Allah Ta’ala is using the Munaafiqeen such as MJC, Yusuf Patel, reverend Abraham Bhum, Amal (Association of Munaafiq Accountants and Lawyers), Imasa (the Munaafiq doctors cartel), Munaafiq Chamber of Commerce, Mickey Mouse Menk, and others of the same Nifaaq ilk to ensure closure of the Musaajid in order to deprive the Muslim community of the Rahmat (Mercy) of Allah Ta’ala and other blessings cascading from the Houses of Allah Ta’ala.

* The Muslim community has been deprived of the Musaajid as a Punishment for us all. The blatant intervention of the Hypocrites (Munaafiqeen) on the side of the kuffaar is Allah’s way of exposing the conglomerate of Rijs (the filthy Munaafiqeen). Now that these necrotized vermin appendages of Iblees have bared their fangs of nifaaq, the Ummah has been made aware of them.

* The obnoxiousness and rotten odour of the Munaafiqeen in our midst have sufficiently come to the fore to enable Muslims to recognize these shaitaani parasites which by stealth exanguinate the Imaan of the ignorant ones. Hence the imperative need is to “flee from these diseased and stinking animals just as one flees from a lion”.

* The Musaajid are closed by Divine Design. To men of intelligence the pieces of the Puzzle are conspicuous for understanding. There is really no conundrum. Allah Ta’ala says in His gracious Qur’aan:

“Reflect! O People of Intelligence.”



Insha-Allah, we have placed Mr. Bill Gates on our agenda for dissection and vivisection. By way of concise introduction it will be salutary to know that Mr. Bill Gates, Satan-in-Chief, is the funder of Boko Haraam, ISIS, Ash-Shabaab in Mozambique, and of some so-called ‘jihaadi’ outfits.

The poor, stupid rank and file footsoldiers of ‘jihaadi’ groups are trapped in their own jahaalat, hence they are blind to the reality on the ground around them.

Among the weapons of mass destruction of the Satan-in-Chief are GMO products, birth control measures, methods to sterilize the populations of the third world countries, vaccines and mandatory vaccination programmes. May the La’nat of Allah Azza Wa Jal overtake this Satan-in-Chief.

27 Sha’baan 1441 – 21 April 2020





Allah Ta`ala declares in Surah Taubah, Aayat 18:
“Only those attend the Musaajid of Allah who believe in Allah and the Last
Day, who establish Salaah, who pay Zakaah and who fear Allah only. It is
they who are rightly guided”.
There has been much debacle surrounding the opening and re-opening of the
Musaajid following the oppressive lockdown. Allah Ta`ala in His Infinite Wisdom has
utilised this crisis as a criterion to distinguish between Imaan and Nifaaq. The Aayat
cited above clearly and unambiguously outlines the answer to the question every
simple Muslim has been mulling in his mind. We mention “simple Muslim” because to
every true believer, this issue is a “no-brainer”. Every true believer knows, understands
and accepts fully that Fardh Salaat with congregation in the Musjid for men is
COMPULSORY. Viruses, plagues, pandemics, etc. are not and never were an excuse to
abandon the Musaajid! There is a plethora of Saheeh Ahaadith to substantiate this
ruling. We, as well as many Ulama-e-Haqq have cited these Ahaadith in other articles.
The present ‘crisis’ which some may refer to as a ‘pandemic’ is also nothing new in the
history of mankind and Islam. We have evidence from the lives of the Sahaabah
(radhiallahu anhum) – more specifically the Khulafa-e-Raashideen – who had
experienced genuine plagues, and yet their lives as Mu`mineen continued as normal,
insofar, as their attendance in the Musjid was concerned.
The Aayat above clearly outlines the quality of people who attend the Musaajid. This
Aayat has two implications.
Firstly, it refers to the fact that disbelievers do not and are not allowed to enter and
attend our Musaajid.
Secondly, it shows that those who do not attend the Musaajid do not have Imaan in
Allah Ta`ala and also that they have no fear for Him. The present scenario superimposes perfectly on the end of the Aayat. Those ‘muslim’ men who prefer remaining in their homes – and are even challenging the True Believers in a secular court to maintain this status quo of theirs, are not merely people who have no Imaan in Allah Ta`ala, they most certainly do not fear Him. Their fear for the virus is what terrifies their emergence for Salaat to the Musaajid!
We implore all believers to ponder over this Aayat and apply it to the present scenario.
They will get the answer they seek and they will also get clarification on the status of
those who are fighting tooth and nail to keep the Musaajid closed.
To further elaborate on this Aayat, we will cite hereunder a few excerpts from some
well-known Tafseer Kutub, to demonstrate to the ‘simple’ Muslim that our plea and
that of all the other Ulama-e-Haqq, is not the view of contemporary individuals, but
they are based on authentic statements gleaned from authentic Islamic sources
“It has been reported from Rasulullah (sallallahu alaihi wasallam) that he said, ‘When
you see a man frequenting and attending the Musjid, then bear testimony to his
Imaan, because Allah Ta`ala said, “Only those attend the Musaajid of Allah, who
believe in Allah…’”
“This is why when Allah Ta`ala says, ‘Only those attend the Musaajid…’, HE is bearing
testimony to the Imaan of the attendees of the Musaajid.’”
“It is reported by Tirmidhi, Ibn Mardawaihi and Haakim in his Mustadrak from the
Hadith of Abdullah bin Wahab…from Anas bin Maalik, who said, Rasulullah (sallallahu
alaihi wasallam) said, ‘Indeed the attendees of the Musaajid are the friends of
“It has been narrated by Daarqutni…from Anas, marfoo`an, ‘When Allah intends a
disease upon a nation, then He looks at the people of the Musaajid (attendees of the
Musaajid), whereafter He turns it away from them.”

[The hadith above does not need any further elucidation or interpretation. Our
present circumstance speaks volumes and bears testimony to it. By keeping the
Musaajid closed, we are merely prolonging the Divine Punishment and Decree. Based
on this Hadith, the disease was released on mankind because of their pathetic
attendance and behaviour at the Houses of Allah Ta`ala. And now the Munaafiqeen
are clamouring to keep them closed…….INNA LILLAHI! This is a classic case of
compounded darkness and Divine Chastisement.]
“Saalih Muriyy, reports from Thaabit, from Anas, marfoo`an, ‘Allah Ta`ala says, ‘By
My Honour and Grandeur! Indeed when I intend a punishment upon the inhabitants
of earth, then I look at the attendees of My Houses, and at those who love each other
for Me, and at those who seek My forgiveness in the early morning, (thereafter) I
turn it (the punishment) away from them.’”
“Imaam Ahmed said, ‘Rauh reports from Saeed, from Qatadah, from`Ala bin Ziyad,
from Muaaz bin Jabal, ‘Nabi (sallallahu alaihi wasallam) said, ‘Indeed Shaitaan is a
wolf to man, just like the wolf is to the lone and separated sheep. Hence you should
keep aloof from the edges, and hold firmly to the group (of believers) and to the
“The Ayat, ‘Only those attend the Musaajid of Allah…’ encompasses three masaa’il:
Firstly, the statement of Allah, ‘Only those attend…’ is a proof of the testimony of the
pure Imaan of the attendees in the Musaajid, because Allah Ta`ala has linked the two
– (attendance in the Musaajid and Imaan in Him)…’”
“Nabi (sallallahu alaihi wasallam) said, ‘Allah Ta`ala says, ‘My Houses on earth are
the Musaajid. Indeed those who attend them are My guests. Thus, glad tidings to
that servant who purifies himself at his home, then visits Me in My House. It is the
right upon the Host that He honours His guest.’”
Among the Ahaadith cited in this Tafseer Kitaab under this Aayat is:
“Bazzar, Abu Ya`la, and Tibrani report in Al Ausat and Baihaqi from Anas bin Maalik
(radhiallahu anhu) who said that Rasulullah (sallallahu alaihi wasallam) said, ‘When
disease descends from the skies, it is averted from the inhabitants of the Musaajid.’”
[In light of this Hadith, can the advocators for the closure of the Musaajid still claim
that the virus will be spread in the Musaajid??? THIS HADITH CLEARLY DENOUNCES
THEIR ROTTEN THEORY. Their kufr and opposition to the blessed words of Nabi
(sallallahu alaihi wasallam) has been exposed. Allah Ta`ala says that whatever His
Nabi speaks is wahi (Divine Inspiration). What answer will these Munaafiqeen have for
Allah Ta`ala on the Day of Qiyaamat? Incidentally this narration also appears in Faidhul
Qadeer, vol. 2, page 208, Shu`abul Imaan, vol. 4, page 379 (Imaam Baihaqi has
authenticated the Hadith), and Jamius Sagheer, Hadith 1678, page 105]
“Tibrani cites from Abu Umamah (radhiallahu anhu) who reports from Nabi (sallallahu
alaihi wasallam), that he said, ‘Going and returning from the Musaajid are (like)
Jihaad in the Path of Allah.’”
[When the cowards cannot even bear to attend the Musaajid today and earn the
reward of Jihaad, how on earth will they ever answer the call to true Jihaad if it is ever
made to them!]
It makes absolutely no sense to keep the Musaajid closed. The Ahaadith show us that
the presence of disease on earth is directly related to the attendance of believers at
the Musaajid. The Musaajid can never be deemed avenues for the spreading of the
virus as the Munaafiqeen and disbelievers stupidly claim. On the contrary, the
continuous closure of the Musaajid will most certainly perpetuate the virus and
increase the Anger and Punishment of Allah Rabbul Izzat. This is what the Hadith
teaches us!
But then, after all, the Aayat cited right at the beginning makes apparent to everyone
why the Munaafiqeen want the Musaajid to remain closed – they have no Imaan in
Allah Ta`ala and His Nabi (sallallahu alaihi wasallam), and they have no fear for Him.
They detest the Musaajid being opened because they have now found new friends
(amicus curiae) in the kuffaar! Let it be known that Allah Ta`ala is sufficient for us.
May Allah Ta`ala save us from the evils of our nafs and shaitaan.
26th Shabaan 1441 [20th April 2020] “Clear propagation is our ONLY responsibility”
Issued by:
JAMIATUL ULAMA (Johannesburg)
P. O. Box 961195, Brixton, 2019, Johannesburg, SOUTH AFRICA



Rasulullah (sallallahu alaihi wasallam) said, “When disease descends from the skies, it is averted from the inhabitants of the Musaajid.”
[Ad-Durrun Manthoor, vol. 3, page 392, Faidhul Qadeer, vol. 2, page 208, Shu`abul Imaan (Imaam Baihaqi), vol. 4, page 379, Jamius Sagheer, Hadith
1678, page 105]





“Thus have We appointed for every Nabi enemies who were human shayaateen and jinn shayaateen. They mutually to one other, whisper adorned statements for deception.”

(Al-An’aam, Aayat 112)

A Sister, considerably grieved by the irrational attacks of the munaafiqeen  against the Haqq of The Majlis, expressed her despondency, and  Duas for us. Our naseehat for the Sister and for all other supporters of the Haqq follow hereunder:

There is no need to be despondent. Allah Ta’ala has created this dunya to be the arena for the conflict between Haqq and Baatil, vice and virtue. That is precisely why Allah Ta’ala has created shaitaan and the evil nafs in us.


The masses are always, in every age since the time of Hadhrat Nooh (alayhis salaam), like dumb animals following Iblees. That is why, despite Tabligh of  more than 9 centuries, only about 70 or 80 people  became  Muslims and followed Hadhrat Nooh (Alayhis salaam), and only they were saved  from Allah’s Athaab.


There will be a Nabi who will enter into Jannat with only three Ummatis; another Nabi with only two Ummatis; another Nabi with only one Ummati, and one Nabi will enter alone without a single Ummati. These Ambiya (Alayhimus salaam) did not fail in their missions. But Allah Ta’ala did not decree Hidaayat for them. Allah Ta’ala had created them specifically as fuel for Jahannam. Confirming this fact which is most unpalatable to the munaafiqeen who bootlick the kuffaar, the Qur’aan Majeed states:


“Verily, We have created numerous from jinn and man for Jahannam. They (these devils) have hearts with which they cannot understand. They have eyes with which they cannot see, and they have ears with which they cannot hear. Indeed they are like cattle, in fact, they are more astray. Indeed, they are the ghaafiloon.”      (Al-A’raaf, Aayat 179)


The Sunnah of Allah Ta’ala always was to for the People of Imaan and Haqq to be in a minority. The Qur’aan Majeed says: “Verily, We have given to you the Haqq, but the majority among you abhors the Haqq.” Warning the people of Imaan to beware of the majority, Allah Ta’ala says:


“If you follow the majority on earth, they will divert (and mislead) you from the Path of Allah. They (the majority) follow nothing but conjecture, and they do nothing but fraud (and fabricate).”  (Al-An’aam, 116)


The majority, since the inception of this dunya, has always been the followers of shaitaan. They are the friends of Iblees. Thus, Allah Ta’ala says:

“Verily, the shayaateen, most certainly whisper to their friends to dispute with you (O Mu’mineen!). (Understand well) that if you follow them (these devils and munaafiqeen – the majority) then, verily, you will become mushrikoon.”

(Al-An’aam, 120, 121)

So ignore and forget these munaafiqeen, fussaaq and fujjaar. We are instructed by Allah Ta’ala to say to them:

“For us are our deeds, and for you are your deeds. Salaam on you. We do not follow the Jaahileen.”  (Al-Qasas, Aayat 55)

A true Mu’min need not be a person of Taqwa and Ilm to understand the villainy and nifaaq of characters such as Bham, Taha Karaan, Menk, Moolla, the NNB clique of spineless molvis and the MJC money-drunk sheikhs.  Bootlicking the authorities, they are opposing those Muslims who are acting lawfully within the ambit of their Deeni and constitutional rights to seek concessions and asking the government to relax a bit their draconian, oppressive law which bans Salaat in the Musjid. That is all we have asked. Although we know that the lockdown is a sinister shaitaani move which has brought untold misery and hardship to the teeming millions of the population living in shacks in squatter camps and informal settlements, we have not petitioned the government on this score.


Although senior lawyers claim that the lockdown is unconstitutional, we are not concerning ourselves with this aspect. We have only asked to decriminalize prayers and worship in the Musaajid. This Waajib request has evoked the ire and fears of the munaafiqeen whose focus is on the haraam boodle which they acquire from haraam sources for their support for dark, sinister, haraam agendas. But Allah Ta’ala will break their necks.


These munaafiqeen say that:

Malls, supermarkets, crowded taxis, bottlestores, doctors’ surgeries, etc. are condonable and necessary. They say that these entities do not breed the disease. In their practical assessment and acquittal of the filth in their rotten hypocritical hearts, the only places from which the corona disease emanates are the Houses of Allah Ta’ala.  This one fact damns them to eternal perdition in Jahannam for their satanic perfidy.


Their shaitaani, convoluted logic gushing from their brains deranged by the RIJS (FILTH) with which Allah Ta’ala has cursed them, constrains them to accommodate the clamour of bottlestores for concessions, and to oppose the request for permission to  perform Salaat in the Musjid as ordained obligatory on us by Allah Ta’ala.  This should conspicuously manifest their evil and nifaaq.  Regarding the rijs in their brains, Allah Ta’ala says:

“Thus does Allah cast rijs (filth) on (the brains) of those who have no Imaan.”                                     (Al-An’Aam, Aayat 125)

“And Allah, casts rijs (filth) on (the brains) of those) who lack understanding.”                           (Yoonus, Aayat 100)


This rijs is of a variety of kinds.  The particular  types of divinely cast filth which  has deranged the brains of the NNB and MJC cartel of juhala and munaafiqeen, are nifaaq (hypocrisy), kufr (disbelief),  fisq (flagrant  disobedience), fujoor (Immorality), bid’ah (satanic innovation), kithb (lies), baghaawah (treason, being traitors),etc.  They are all sell-outs. Rats – yellow-livered spineless copro vermin!


The lockdown has brought all the munaafiqeen to the surface. Among the munaafiqeen are the NNB clique of Fordsburg, the MJC, Bham, Taha Karaan, Menk, Moolla, some Musjid committees, Imasa (the cabal of so-called ‘Muslim’ doctors, the juhala, kuffaar chamber of so-called ‘muslim’ businessmen, some lawyers and  some other agents of Iblees.


All of these munaafiqeen have united to oppose Islam. Thus, they clamour for the Musaajid to remain closed and they work behind the scenes to have the Jamaat Salaat and Jumuah Salaat criminalized. May Allah’s La’nat apprehend them. Most assuredly, they will rue the day they were born when Allah’s La’nat settles on them. Allah Ta’ala says in His Qur’aan Majeed about this pile of Rijs and Najaasat:

“……..On these (miserable scoundrels) is the La’nat of Allah, of the Malaaikah and of entire mankind. Therein (in this La’nat of Jahannam) will they dwell forever. The Athaab shall not be reduced for them and they will not be given any respite.”  (Al-Baqarah, 161, 162)


These munaafiqeen masquerading as Muslims are in reality kuffaar. Allah Ta’ala castigating them says:

“Verily, those who commit kufr, they spend their wealth to prevent from the Path of Allah (from the Musaajid, etc.). Thus do they expend it, then it will become a regret for them (when it is too late). Then will they be overwhelmed. And the kuffaar will be   resurrected (and driven) to Jahannam so that Allah differentiates between filth and purity. And, He will pile filth on filth (munaafiqeen on the kuffaar), some on top of others, and cast them into Jahannam.  Indeed, they are the losers.”   (Al-Anfaal, 36, 37)

There is no need to grieve. What is transpiring in this small jihad between the Ahl-e-Haqq and the Munaafiqeen is the Sunnah of Allah Ta’ala. The Qur’aan Majeed repeatedly says: “You will not find a change for the Sunnah of Allah.”

The fight, the struggle, the Jihad against baatil continues until the Last Day.


We have written at length to assuage your grief. May Allah Ta’ala reward you. Continue making dua for us. We are in a sea of fitnah – fitnah predicted by Rasulullah (Sallallahu alayhi wasallam). We are in the era about which Rasulullah (Sallallahu alayhi wasallam) said:


“Islam began ghareeb (forlorn –friendless and weak). Soon shall it return to that original state as it had begun. Therefore, glad tidings (of success and Jannat) for the Ghuraba (the People of Haqq who  are steadfast on the Path of Allah).”

We are in the era about which Rasulullah (Sallallahu alayhi wasallam) said:

“Then there shall dawn a time when the one who holds on to the Deen will be like one who is holding a burning ember.”

20 Sha’baan 1441 – 14 April 2020





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


The Guests Of Allah In The Orchards of Jannat