🎯 The year 2020 is a year of uncertainty, and everyone is justly anxious: *“What’s going to happen in the future?,” ”Is everything we’re hearing through the grapevine about the future New World Order, true?,”* “Are the stats on the Covid deaths true or greatly exaggerated?,” and “Is this a true pandemic, or a fake plandemic to justify the curtailment of some of our future freedoms, and to force vaccinate the entire population?.”

🍉 Everyone has a theory on Covid-19, but what started out to be a *“three week lockdown” in order to “decisively overcome the pandemic”, has now turned to nine months, with talk of a potential second or third wave*. The mainstream media, in cahoots with governments all over the world, have worked lockstep to create *mass hysteria* to the point that many people have died of suicide and depression, rather than a physical virus infecting them. Lockdowns were advised based on the expert opinion of the World Health Organization (WHO), which turned out to be a *huge catastrophe*. As we now stand, thousands of *authentic doctors the world over (independent doctors, not those pushing the confirmed Dajjali WHO agenda) have confirmed that the recovery rate from Covid-19 is 99.2%,* with the elderly and those having co-morbidities most at risk: _“A case of a terrible flu season,” in the words of some._

🥊 During the past nine months, two facts have emerged for me:

🍒 Firstly, we know our *SA government to be as corrupt as a drunken sailor, having scant regard for the safety and wellbeing of its citizens*. Crime and rape is out of control, corruption is on the rise, looting of state coffers continue, the health and educational system is groaning under layers of incompetency, road accidents and drunken driving claim many lives, and the list can go one for another 10 miles. No one cares two hoots. Instead, we have legislation such as land grabbing without compensation, tighter firearm legislation, greater victim rights etc *which seem to deliberately promote lawlessness. Suddenly, the government “cares” for its citizens and imposes an economic lockdown, crippling an already fragile economy*…hey, don’t you smell a very rotten rat here?

⛑️ Let this fact sink in. When a *fire breathing dragon suddenly starts smiling at you, you instantly know something is amiss*. On a typical day, more people get murdered, more women get raped, more people die of TB, of Pneumonia, of Cancer, but no lockdown? In fact, I’ll take it a step further to say that our politicians *have been commanded and instructed to create havoc in their countries and deliberately destabilize them*. We even have political parties whose only job is to incite towards violence, create hatred for other ethnicities, and create a big fuss over trivial things like shampoo adverts – all in the name of “economic freedom.” The two main political parties in SA *play “good cop, bad cop,” fooling everyone. One party creates mischief, and the other pretends to uncover corruption and restore order.*

🍷 But there is a logic behind this madness. The logic is simple: *people should become extremely frustrated with their governments and revolt against them*. Remember, no politician of rank is ever neutral or uncontrolled. When the puppets eventually fall, then the *puppet master makes his grand appearance as the “Saviour/Dajjal” – the one to save all from doom and gloom, only to cause more doom and gloom*. At the moment, this grand game is being synchronized across almost every country of the world.

💙 South Africa, like almost all other countries of the world, had been *registered as a Private Corporation way back in 1998 (reg no. 0000932419), with the Securities Exchange Commission of New York and London.* South Africa is not a Republic, but a wholly owned commercial corporation. Taxes first go towards servicing our national debt, which eventually finds its way into the *pockets of private individuals*. The US decides how much funds this country needs to spend on herself, on roads, health, policing and education, after it has taken the lions share. The immense funds pumped into world economies during the *Covid-plandemic has ensured total subservience of every government to Dajjal for the next 100 years.*

🧊 Now, every individual must also be brought under control, and this brings me to my second point: *the imposition of vaccinations, after a fake plandemic, in order to justify its compulsory nature in the name of “public safety.”*

🦯🦯 Vaccinations has been thought to be a very controversial topic for many decades now, but I really don’t think so. *The concept of “vaccinations” is not controversial at all, but we’re made to think so by the mainstream western media that there’s an ignorant and extremist element out there called “Anti-Vaxxers” who need to be opposed at all costs.* Let’s call this group who love coining phrases such as “anti-semitists,” “terrorists” etc, the *“Pro-Dajjal” group (or the “Modern Bio-Terrorists”) because that’s exactly who they serve – Dajjal (the Anti-Christ).* This same group also coined the term “conspiracy theorists” to *discredit anyone using his or her brains to question to the utter hogwash the mainstream media wants us to believe in.*

👜 Basically, a vaccine is a *biological preparation that provides active acquired immunity to a particular infectious disease.* It contains agents that resemble the disease-causing microorganism, and it’s often made from the weakened form of the microbe itself. When injected with this vaccine, the body *develops immunity to that disease without having to catch it first.* So, basically, a vaccine is like a jacket on a very cold winter day. One wears the jacket before venturing outdoors before the cold temperature affects him – not after being affected. Edward Jenner is considered the founder of vaccinology in England (1796), after he inoculated a 13 year-old-boy with the vaccinia virus (cowpox). But the west loves to claim credit where it’s not due, because for many hundreds of moons already, hunters and soldiers would consume very small amounts of snake or scorpion venom in order to develop immunity from snake bites whilst hunting, or to protect themselves from overt causes of assassination.

🌶️ So, no one is against the vaccines, but what they are concerned about are some of the *hidden ingredients therein.* Visit the official website of the CDC, and click on this link:

🌶️ From the mouth of the *official horse*, you will find the following ingredients listed in various vaccines:

🍏 *Formaldehyde/Formalin* – Highly toxic systematic poison and carcinogen.

🍏 *Betapropiolactone* – Toxic chemical and carcinogen. May cause death/permanent injury after very short exposure to small quantities. Corrosive chemical.

🍏*Hexadecyltrimethylammonium bromide* – May cause damage to the liver, cardiovascular system, and central nervous system. May cause reproductive effects and birth defects.

🍓 *Aluminum hydroxide, aluminum phosphate, and aluminum salts* – Neurotoxin. Carries risk for long term brain inflammation/swelling, neurological disorders, autoimmune disease, Alzheimer’s, dementia, and autism. It penetrates the brain where it persists indefinitely.

🍏 *Thimerosal (mercury) – Neurotoxin*. Induces cellular damage, reduces oxidation-reduction activity, cellular degeneration, and cell death. Linked to neurological disorders, Alzheimer’s, dementia, and autism.

🍏 *Polysorbate 80 & 20* – Trespasses the Blood-Brain Barrier and carries with it aluminum, thimerosal, and viruses; allowing it to enter the brain.

🍏 *Glutaraldehyde* – Toxic chemical used as a disinfectant for heat sensitive medical equipment.

🍏 *Fetal Bovine Serum* – Harvested from bovine (cow) fetuses taken from pregnant cows before slaughter.

🍏 *Human Diploid Fibroblast Cells* – aborted fetal cells. Foreign DNA has the ability to interact with our own.

🍏 *African Green Monkey Kidney Cells* – Can carry the SV-40 cancer-causing virus that has already tainted about 30 million Americans.

🍏 *Acetone* – Can cause kidney, liver, and nerve damage.

🍏 *E.Coli* – Yes, you read that right.

🍏 DNA from *porcine (pig)* Circovirus type-1

🍏 *Human embryonic lung cell cultures* (from aborted fetuses)

🔥🔥 If normal vaccines carry such huge amounts of trash, then the *purported Covid-19 vaccine takes the concept of vaccines to an altogether new level*. It may be given in stages, a few days apart, or every year, but already the WHO (World *Hoax* Organisation) claims that it may not provide full cover, only partial cover. So, a new version of the vaccine will have to be taken every year to cater for the new mutations. *If majority of people got certain cure from Covid-19 by means of various herbal and allopathic medicines, what would be the need to inject oneself to obtain uncertain cure?*

🧠🧠 The purported vaccine will also have an *illuminum, called Luciferace.* These are nanoparticles, coupled with other undisclosed ingredients within the vaccine’s bio-chemical properties, capable of not only piercing the *blood-brain barrier, but can also be linked to certain radiation towers like 5G or 6G* in order to *modify behavior and influence belief and thought.* These toxic particles can enter the brain and stay there for decades, causing an epidemic of neuro-psychological issues and chronic inflammation. Outbreaks such as *Alzheimers, Autism, ADHD, Autism, ADD, Seizures, Asthma* and host of other unknown side-effects may be mainfested. How this happens is by a process called “Molecular Mimicry”, whence the body sees those proteins, thinking it’s foreign, but then it finds some of those same “foreign” proteins in the body, and so it rejects all those proteins – the authentic and the fake – from the body. Basically, our natural auto-immune system, designed to protect us from *foreign invaders, starts attacking itself*.

🙈 If you really want to take the vaccine, ask for *full disclosure of the ingredients and have it independently verified. Have your lawyer present, and sign a R200 million liability clause in case of vaccine injury,* to be deposited into a trust account and returned within a few months or years, if there are no side-effects. See if any government will agree to this.

👉👉 By now, you may have already grasped Dajjal’s master plan. The idea is *not to protect you, but to control you*. The vaccinated will be given a health *passport ID system (a form of biometric identity card)* to control international travel, access job opportunities, driving licenses, governmental schooling, working within the corporate, banking, financial, and government sector etc, but the *unvaccinated will not be allowed these privileges, even though they may be healthier than the former group.*

🎩🎩 This is why I call the end-result of the Covid vaccine *“Dajjal’s heaven or hell”.* Those who succumb to it, will enter his heaven, which will be hell in reality. Those who refuse, will enter his hell, but will be in heaven instead, *under the protection and mercy of our Almighty. Dajjal’s heaven will promise some temporary privileges, but it leads to eternal hell;* his hell will seem fiery, but it will be enjoyed by the belivers, just like *Prophet Abraham’s cool fire.*

☔☔ _Go on, make your choice. There’s still a few months to mull over it._


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 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

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

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

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

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

He (rahimahullah) answered:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

(Saheeh Hadith recorded in Musnad Ahmad)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



Allah Ta‘ala is the Creator of viruses and plagues. Plagues are a punishment from Allah Ta‘ala for those who reject Him and a mercy for the true Believers (who gain the rank of a martyr if it causes them to pass away) [Musnad Ahmad #8305].
As many parts of the world go into “Lockdown”, it is a time to reflect: What has locked us down? Has the virus locked us down? NO. In reality, our sins have locked us down and drawn down this calamity upon us. Sins? What sins? As we often say: “I am not perfect,
but I am not a bad person!” So then what sins have locked us down? Let us peer deeply at our reflection in the mirror of the Quraan and Sunnah and see how good or bad we really are. Most of us will see our blatant disregard of the commands of Allah Ta‘ala
staring back at us.


time to catch up and make amends

Time to catch up and make amends

With the national lockdown having taken effect we are all at home and have plenty of time to think and reflect on our lives. Don’t do useless things within the confines of our homes, to merely pass the time and see this period through.

For a Muslim it is a defining period for constructive rehabilitation and reformation. Some useful ideas are suggested here:

time to catch up


Sha’ban in LOCKDOWN

Sha’ban in LOCKDOWN
Posted by: Shaikh (Dr) Haitham Al-Haddad
All praises are to Allāh, the Most Kind and the Most Merciful, and may His peace and blessings be upon the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam).

As most of us are staying at home due to the coronavirus outbreak, I would like to remind you about something very important that we might have forgotten about due to us following what is happening with regards to the pandemic. The month of Sha’bān started this Thursday. Some say that it might have started on Wednesday, but it would have definitely started by Thursday 26th March.

The month of Sha’bān is one of the most important months for our ‘Ibādah.

Ibn Rajab al-Hanbali, one of the great scholars, said:

“The month of Sha’bān is a preparation for the month of Ramadān.”

This is why many scholars from the past would call it the month of the Qur’ān and the month of the reciters, because they would recite a lot of Qur’ān during the month of Sha’bān in order to be ready to read more Qur’ān during the month of Ramadān.

One of the early scholars would stop working during this month in order to read a lot of Qur’ān as a preparation for the month of Sha’bān.

Of course, everyone should do as much as they can. Umm Salama narrated that she never saw the Prophet (sall Allāhu ʿalayhi wa sallam) fasting two consecutive months except Sha’bān and Ramadān.

Some scholars said that this does not mean that he would fast the entire month of Sha’bān as he used to fast the entire month of Ramadān, because of the other narration of Aisha (raḍiy Allāhu ʿanhā) where she said that the Prophet (sall Allāhu ʿalayhi wa sallam) would fast the entire month of Ramadān or most of the entire month of Sha’bān or most of the month of Sha’bān.

So, from these narrations, there are two interpretations: either the Prophet (sall Allāhu ʿalayhi wa sallam) would fast all of the month or most of it. Both expressions can be used interchangeably.

The key issue is to fast as much as you can during the month of Sha’bān. If you can fast all of it, then that is even better.

Usama ibn Zayd, who served the Prophet (sall Allāhu ʿalayhi wa sallam) and was very close to him, asked the Prophet (sall Allāhu ʿalayhi wa sallam):

“O Muhammad, I notice that you fast during the month of Sha’bān more than you fast in any other month?”

So the Prophet (sall Allāhu ʿalayhi wa sallam) said:

“Yes, this is a month that many people ignore or are neglectful of. In this month, deeds are raised to Allāh, and I would like my deeds to be raised to Allāh while I am fasting.”

So, my dear respected brothers and sisters, while you are staying at home, try to fast as much as you can in this month. Train your family to fast as much as they can and to read Qur’ān as much as possible.

This is a very good preparation for Ramadān. Take this staying at home as an opportunity to get closer to Allāh and always transform difficulties into opportunities. This is the mentality of the successful people – and we are successful people.

May Allāh remove this calamity before the coming month of Ramadān.

The difference between Sha’bān 1440 and Sha’bān 1441 is that a whole year of your life has passed. A whole year of more than 350 days of actions recorded. The actions of the days are recorded, not neglecting any hour, nor second of each day. Ibrāhīm al-Nakh’ī used to cry to his wife every Thursday, and she used to cry too and he used to say, “Today our actions will be put forth in front of Allāh”. So how about the actions of the whole year?

Sit down and try to reflect on what you did in the past year and try to remember the actions that will be put forth in front of Allāh.