Pakistan’s top court orders businesses to reopenSupreme Court also declares coronavirus outbreak ‘not a pandemic’ in Asad Hashim     19 May 2020 GMT+3 Islamabad, Pakistan:

Pakistan’s Supreme Court has declared that the coronavirus is “not a pandemic in Pakistan”, ordering the government to reopen businesses seven days a week and forcing a provincial government to reopen shopping malls. Pakistan’s federal government welcomed the court’s orders, made during a hearing into the government’s coronavirus response plan in the capital, Islamabad, on Monday.”

There are other serious ailments prevailing in the country, from which people are dying daily and those ailments are not being catered and the Coronavirus (COVID-19), which apparently is not a pandemic in Pakistan, is swallowing so huge money,” read Chief Justice Gulzar Ahmed’s order.

In recent days, Prime Minister Imran Khan’s government has loosened many lockdown restrictions, allowing smaller markets to reopen five days a week during daylight hours. This week, shopping malls in three of the country’s four provinces were due to reopen.At Monday’s hearing, Ahmed ordered the government of Sindh province – where Pakistan’s largest city of Karachi is located and which has seen almost 40 percent of all coronavirus cases in the country – to reopen malls, following provinces controlled by Khan’s party.

Mall management companies welcomed the announcement.The federal government, however, welcomed the decision, with Information Minister Shibli Faraz saying it was a vindication of a continuing policy of easing the lockdown to address economic concerns.The Supreme Court’s orders contradicted the government’s earlier decision to limit the opening of shops and other businesses to five days a week, saying they must be allowed to operate on Saturday and Sunday as well.
“We do not find any justifiable rational or reasonable classification on the basis of which these two days are excluded from doing business, for that, all days of the week are the same,” read the order.    SOURCE: Al Jazeera News

1 Shawwaal 1441 – 25 May 2020


By Jamiatul Ulama Gauteng

Reading the information hereto your eyes will pop out.

This ‘corona virus’ is a fallacious ideology being spread under the cover of fear and hallucination.

Are you aware that this word rich in meaning, ‘corona’ is found in the Jews scriptural work, the Talmud?

In Hebrew corona is written thus קרא נא it means: to call.

To call who?

The answer is: the Jewish Messiah; not Dajjaal but Hashem or Moshiach.

According to orthodox Jewish belief the Messiah will be a liberal leader of Jewish ancestry who will demolish Masjid Aqsa and construct in its place the Temple of Solomon for Dajjaal.

According to the Jewish religion when that Messiah appears everyone will be hiding in their homes and they will be calling him with these words; ‘corona, corona, corona.’ (O our Messiah! Come! Come! Now come!’)

Furthermore, the novel corona virus has been dubbed Covid-19 by the Jews. And don’t take this too to be just a coincidence.

I always impress on the minds of readers that the Jews utilize words which have multiple meanings, which apparently mean something whilst the original purport is something else.

The word ‘covid’ appears in the Jewish Talmud in the first paragraph of the fifth chapter as masechet Berachot in this manner: אין עומדין להתפלל אלא מתוך כובד דראש.

It means: A person should not stand up for prayer as long as he does not have covid.

Now what is covid?

Jewish scholars explain its meaning to be humbleness. In other words, you should believe that we are nothing, and without Hashem (the Messiah) we can do nothing. Therefore we should call him with the word ‘covid’. We should humbly call him.

And what should we say?

We should say 19.

Now what is this 19?

19 is Sim Shalom (Grant Peace) – ask God for peace, goodness, blessings, kindness, and compassion.

The meaning of 19 is found in the Talmud. It is the 19th word in the Jewish prayer. In other words, we should repeat the 19th word with the word corona then only will our Messiah come and demolish the Aqsa Mosque and construct the Temple of Soloman for Dajjaal.

Now you may have understood how the Zionists put forward their plans undercover of dubious words.

Now reflect over the words of the Israeli minister of health and the words of the minister of defence. The one says that we have no trouble with corona, whilst the other says that our saviour, the Messiah’s advent is near.

Furthermore, the Chief Rabbi of Israel has announced that the Messiah will come this year.

Not so long ago you may have seen the trend which the Qadiyaanis started and the effort put into it by the slave of Jewish ideology in Pakistan.

Yes, you have understood 100%. It is for precisely this reason that everyone is being placed under corona lockdown in their homes.

It is not merely a coincidence that in this digital age the vaccine which is being prepared for this corona virus will efface from your mind the True Deity and implant in its place obedience to Dajjaal.

Therefore, stop using this word because there is no corona virus; it is just a myth and falsehood of the Jews.

Publisher’s Appeal: Do forward this eye-opening account and call upon all Muslims to safeguard their Imaan and Aqaaid.



“it’s a killer disease-nay, a plague”

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

phony virus facts



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




By Paul Anthony Taylor

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

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

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

Growing evidence that the virus was ‘designed’

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

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

Involvement of the pharma industry

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

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

8 Ramadhaan 1441 – 2 May 2020

Will Covid-19 end on 12 May?

Will Covid-19 end on 12 May?

There is a message circulating that Covid-19 will end on 12 May because of a ḥadīth which mentions that when the Thurayyā star becomes visible, calamities are removed, and this star becomes visible on 12 May. Is there any basis for this?

(For other Q&As & articles regarding Coronavirus, click here)

بسم الله الرحمن الرحیم


May Allah Almighty remove this calamity from us and grant us all protection. Only Allah Almighty knows when and how this calamity will end. The ḥadīths pertaining to the Thurayya star cluster do not indicate that the calamity will end on 12 May. The ḥadīths and their explanation are outlined here.

ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with them) said: “The Prophet ﷺ prohibited from selling fruits until the ʿĀhah (blight) goes away. I [ʿUthmān ibn ʿAbdullāh ibn Surāqah d. 118/736-7] said, “and when is that?” He [ʿAbdullāh ibn ʿUmar] said, “until the Thurayya appears.”’

The Thurayya is the open star cluster known as the Pleiades or Seven Sisters. Imam Ṭahāwī (d. 321/933), ʿAllāmah Ibn Baṭṭāl (d. 449/1057), Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Qurṭubī (d. 671/1273) and other scholars have mentioned that this star cluster becomes visible on 12 May.

The Prophet ﷺ prohibited the companions, as transmitted in various ḥadīths, from selling fruits before they begin to ripen. The reason for this is that until this point it is possible for the fruits to be blighted (damaged with disease) and therefore if the transaction occurs before this, the buyer could potentially suffer damage. This ḥadīth affirms the same principle.

The companion ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) further explains that based on the fruit season, and in particular the dates season, the fruits start to ripen when the Thurayya becomes visible (on 12 May) as the intensity of the heat begins. However, there is no intrinsic correlation between the star and the blighting of the fruits. The Thurayya becoming visible was mentioned by ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) merely to illustrate when the dates begin to ripen. It is for this reason many scholars have mentioned this is unique to Hejaz and to dates.

Thus, if a fruit in Hejaz or elsewhere does not begin to ripen by 12 May, the fruit cannot be sold because the risk of blight remains. This is clearly evident from the suspended narration of Zayd ibn Thābit (d. 45/665-6, may Allah be pleased with him) in Ṣaḥīḥ al-Bukhārī which mentions that he would not sell the fruits of his land until the Thurayya (Pleiades) appeared and the yellow fruits were distinct from the red (ripe) ones. In fact, it is reported in a narration that Zayd ibn Thābit (may Allah be pleased with him) said, “Do not sell the fruits until the Thurayya appears.” When this was mentioned to Sālim ibn ʿAbdullāh ibn ʿUmar (d. 106/725), he said, “Indeed, there is blight after this”, clearly affirming that the principle is the ripening of fruits and not the appearance of the Thurayya.

It is therefore clear that this ḥadīth has no connection with Covid-19 or any other calamity coming to an end. Rather, it is a reference to the timing of the year in which fruits begin to ripen in Hejaz and become safe from blight. Thus, it is specific to the blight of fruits and even in this context it is not absolute as outlined above, the key principle is the fruits beginning to ripen.

At this juncture, it is important to understand why the aforementioned narrations make reference to the Thurayya and not specify a date instead. The Islamic lunar calendar is based on the monthly cycles of the moon’s phases whilst the solar calendar is based on the apparent position of the Sun relative to the stars. Accordingly, the weather season and by extension the fruit season occur in the same months in the solar calendar every year, unlike the lunar calendar. It was therefore not possible to specify a date in the Islamic lunar calendar for the ripening of fruits because the date is different every year. As the solar calendar was not prevalent among early Muslims, the easiest way to describe the date was to mention the Thurayya becoming visible.

It is worth noting that Imam Abū al-Muẓaffar al-Samʿānī (d. 489/1096) suggests that when the Thurayya emerges, calamities and diseases come to an end. He has understood this from the apparent of the narration transmitted from Abū Hurayrah (d. 57/676-7, may Allah be pleased with him) in which the Prophet ﷺ is reported to have said, “When the star [referring to the Thurayya) appears, ʿĀhah (blight) is removed from the inhabitants of every town.” However, the word ʿĀhah in this and similar narration refers to blight (the disease of fruits) according to the vast majority of ḥadīth commentators and does not refer to calamities and diseases in general. The same word ʿĀhah is used in the aforementioned narration of ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) which explicitly refers to fruits. This ḥadīth of Abū Hurayrah (may Allah be pleased with him) is transmitted with another wording which clearly mentions, “When the Thurayya (Pleiades) appears, the plant becomes safe from ʿĀhah (blight).”

Further, Imam Ṭaḥāwī (d. 321/933) explains that this ḥadīth of Abū Hurayrah (may Allah be pleased with him) affirms the same principle mentioned in the ḥadīth of ʿAbdullāh ibn ʿUmar (may Allah be pleased with them) above that on 12 May, dates begin to ripen and become safe from blight. This is also understood from another wording of the same narration of Abū Hurayrah (may Allah be please with him) which states, “The star [Thurayya] does not appear in the morning and there is blight upon a people, except that it is removed from them or reduced.” This is because the dates start to ripen by this date. Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) mentions similar and adds that this is not an absolute rule, this is generally the case. The aforementioned statement of Sālim ibn ʿAbdullāh ibn ʿUmar should be noted in this regard.

Therefore, in line with the ḥadīths mentioned above, the appearance of the Thurayya in the ḥadīth of Abū Hurayrah (may Allah be pleased with him) is a reference to the timing of the ripening of fruits and thereby becoming safe from blight. Even if it is accepted for a moment that the literal meaning is intended, it is clear from the commentary of the majority of ḥadīth commentators and a wording of the same narration that it is specifically referring to the disease (blight) of fruits and not all calamities and diseases. In this case, the meaning would be that Allah Almighty removes or reduces the blight when the Thurayya becomes visible. Further, it appears that Imam Abū al-Muẓaffar al-Samʿānī was referring to some calamities, not all calamities, because 12 May comes every year, and it is obvious that all calamities do not suddenly end on this date.

It is a separate matter that some Greeks and Arabs believed that calamities, illnesses and diseases come to an end or are severely reduced when the Thurayya appears. This belief, however, has no basis within Islamic teachings. Ḥāfiẓ Ibn Ḥajar (d. 852/1149) writes in the commentary of the famous ṣaḥīḥ ḥadīth that the sun and moon do not eclipse due to the life or death of any person, “and the ḥadīth rejects the belief of the people of jāhiliyyah (ignorance) that stars influence the [events on] earth.”

In conclusion, the claim that Covid-19 will end by 12 May based on the Prophetic ḥadīths is unsubstantiated and does not reflect the position of the majority of ḥadīth commentators. Whilst we pray to Allah Almighty to bring this pandemic to an end as soon as possible, it could continue beyond 12 May, and in this case such claims could reduce people’s trust on ḥadīths. One must therefore exercise caution and avoid circulating such messages.

روى أحمد (٥١٠٥) والطحاوي في مشكل الآثار (٦/٥٤) والبيهقي (١٠٥٩٢) والبغوي في شرح السنة (٨/٩٣) عن عثمان بن عبد الله بن سراقة قال: سألت ابن عمر عن بيع الثمار، فقال: نهى رسول الله صلى الله عليه وسلم عن بيع الثمار حتى تذهب العاهة. قلت: ومتى ذاك؟ قال: حتى تطلع الثريا. هذا حديث صحيح. ولفظ أحمد في موضع آخر (٥٠١٢): قلت: أبا عبد الرحمن: وما تذهب العاهة، ما العاهة؟ قال: طلوع الثريا.

وروى مسلم (١٥٣٥) عن ابن عمر أن رسول الله صلى الله عليه وسلم نهى عن بيع النخل حتى يزهو، وعن السنبل حتى يبيض، ويأمن العاهة، نهى البائع والمشتري.

وروى مالك في الموطأ (٢٢٩٣) عن أبي الزناد، عن خارجة بن زيد بن ثابت، عن زيد بن ثابت أنه كان لا يبيع ثماره حتى تطلع الثريا. وسنده صحيح.

وروى مالك (٢٢٩١) عن أبي الرجال محمد بن عبد الرحمن بن حارثة، عن أمه عمرة بنت عبد الرحمن أن رسول الله صلى الله عليه وسلم نهى عن بيع الثمار، حتى تنجو من العاهة. ورواه محمد في الموطأ (٧٦٠) وقال: لا ينبغي أن يباع شيء من الثمار على أن يترك في النخل حتى يبلغ، إلا أن يحمر أو يصفر، أو يبلغ بعضه، وذكر الكلام.

وقال البخاري في الصحيح (٢١٩٣): وقال الليث، عن أبي الزناد، كان عروة بن الزبير يحدث عن سهل بن أبي حثمة الأنصاري، من بني حارثة أنه حدثه عن زيد بن ثابت رضي الله عنه قال: كان الناس في عهد رسول الله صلى الله عليه وسلم يتبايعون الثمار، فإذا جد الناس وحضر تقاضيهم، قال المبتاع: إنه أصاب الثمر الدمان، أصابه مراض، أصابه قشام، عاهات يحتجون بها، فقال رسول الله صلى الله عليه وسلم لما كثرت عنده الخصومة في ذلك: فإما لا، فلا تتبايعوا حتى يبدو صلاح الثمر، كالمشورة يشير بها لكثرة خصومتهم، وأخبرني خارجة بن زيد بن ثابت أن زيد بن ثابت لم يكن يبيع ثمار أرضه حتى تطلع الثريا، فيتبين الأصفر من الأحمر.

وروى عبد الرزاق (١٤٣١٦) وابن أبي شيبة (٢١٨١٩) عن زيد بن ثابت قال وهو بالمدينة: لا تبتاعوا الثمرة حتى تطلع الثريا، قال الزهري: فذكرت ذلك لسالم بن عبد الله فقال: إن العاهة لتكون بعد ذلك۔

وروى أبو يوسف في كتاب الآثار (٩١٧) ومحمد في كتاب الآثار (٩٠٤) ومن طريقه الطحاوي في مشكل الآثار (٦/٥٣) عن أبي حنيفة قال حدثنا عطاء بن أبي رباح، عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم: إذا طلع النجم رفعت العاهة عن أهل كل بلد. ورجاله ثقات. ورواه الطبراني في الصغير (١٠٤) وأبو الشيخ في العظمة (٤/١١٢٩) وأبو نعيم في الطب النبوي (١٤٠) والخليلي في الإرشاد (١/٣١٩) وتمام (٧٧١) وأبو نعيم في الحلية (٧/٣٦٧) وتاريخ أصبهان (١/١٥٦) من طريق أبي حنيفة، زاد الطبراني: والنجم هو الثريا. قال الخليلي في الإرشاد: رواه الخلق عن أبي حنيفة، يتفرد به، ولا يتابع عليه، انتهى. لكن تابعه عسل بن سفيان، رواه أحمد (٨٤٩٥) بلفظ: إذا طلع النجم ذا صباح رفعت العاهة، زاد الطحاوي في مشكل الآثار (٦/٥٧) كما سيأتي: عن أهل البلد، ورواه أحمد (٩٠٣٩) والطحاوي (٦/٥٦) بلفظ: ما طلع النجم صباحا قط وتقوم عاهة، إلا رفعت عنهم أو خفت. ولفظ العقيلي (٣/٤٢٦) والطبراني في الأوسط (١٣٠٥) وابن عبد البر في التمهيد (٢/١٩٣): وبقوم عاهة، وهو الأوجه. وعسل ضعيف، روى العقيلي عن البخاري قال: عسل بن سفيان اليربوعي عن عطاء، فيه نظر، انتهى. وفي سند الطبراني ورد السليل بين عسل وعطاء، ولم أقف عليه. والحديث رواه الطبراني في الصغير بلفظ: إذا طلعت الثريا أمن الزرع من العاهة، كذا نقله السيوطي في الجامع الصغير (١٥٩٨) ورمز لضعفه. قال المناوي في فيض القدير (١/٣٩٨): وفيه شعيب بن أيوب الصريفيني، وأورده الذهبي في الضعفاء، وقال أبو داود: أخاف الله في الرواية عنه، انتهى. ولفظ الطبراني في المطبوع من المعجم الصغير (١٠٤) وكذا مخطوطه الذي طبعته دار المقتبس (١٠٤): إذا ارتفع النجم رفعت العاهة عن كل بلد۔

قال أبو عبيد القاسم بن سلام في غريب الحديث (١/٢٣٣): والعاهة الآفة تصيبه، انتهى. يعني تصيب الثمر. وقال الأزهري في تهذيب اللغة (٣/١٦): والعاهة: الآفة تصيب الزرع والثمار فتفسدها. قال: وقال طبيب العرب: اضمنوا لي ما بين مغيب الثريا إلى طلوعها أضمن لكم سائر السنة، انتهى. وقال البغوي في شرح السنة (٨/٩٤): المراد بالعاهة: الآفة التي تصيب الثمر والزرع فتفسده، يقال: أعاه القوم، وأعوهوا: إذا أصابت ماشيتهم أو ثمارهم العاهة، انتهى. ونحوه في النهاية (٣/٣٢٤). وقال عياض في شرح مسلم (٥/١٧٢): هي الآفة تصيب الثمار والزرع فتفسده. قال الخليل: العاهة: البلية تصيب الزرع والناس، قال غيره: هي الآفة تصيب المال، انتهى. وقال النووي في شرح مسلم (١٠/١٧٩): هي الآفة تصيب الزرع أو الثمر ونحوه فتفسده، انتهى. وقال ابن حجر في الفتح (٤/٣٩٥): والعاهة العيب والآفة، والمراد بها هنا ما يصيب الثمر مما ذكر، انتهى۔

وقال ابن قتيبة الدينوري في الأنواء في مواسم العرب (ص ٣١): وأما قول رسول الله صلى الله عليه وسلم: إذا طلع النجم لم يبق في الأرض من العاهة شيء إلّا رفع، فانه أراد بذلك عاهة الثمار، لأنها تطلع بالحجاز وقد أزهى البسر وأمنت عليه العاهة، وحل ينع النخل، انتهى۔

وقال الطحاوي في شرح مشكل الآثار (٦/٥٤) بعد أن خرج حديث عثمان بن عبد الله بن سراقة: فعقلنا بذلك أنه الثريا، وعقلنا به أيضا أن المقصود برفع العاهة عنه هو ثمار النخل، ثم طلبنا في غير هذا الحديث أيضا من الأحاديث هل نجد لوقت طلوعها من الليل ذكرا أم لا؟ حدثنا محمد بن علي بن داود قال: حدثنا عفان بن مسلم قال: حدثنا وهيب بن خالد قال: حدثنا عسل بن سفيان، عن عطاء، عن أبي هريرة، عن النبي صلى الله عليه وسلم قال: ما طلع النجم صباحا قط وتقوم عاهة إلا رفعت عنهم أو خفت. فعقلنا بذلك أنه على طلوعها صباحا طلوعا يكون الفجر به، وطلبنا في أي شهر يكون فيه ذلك من شهور السنة على حساب المصريين، فوجدناه بشنس، وطلبنا اليوم الذي يكون فيه ذلك في طلوع فجره من أيامه فوجدناه اليوم التاسع عشر من أيامه، وطلبنا ما يقابل ذلك من الشهور السريانية التي يعتبر أهل العراق بها ذلك، فوجدناه أيار، وطلبنا اليوم الذي يكون ذلك في فجره، فإذا هو اليوم الثاني عشر من أيامه، وهذان الشهران اللذان يكون فيهما حمل النخل – أعني بحملها إياه ظهوره فيها لا غير ذلك – وتؤمن بالوقت الذي ذكرناه منهما عليها العاهة المخوفة عليها كانت قبل ذلك، والله عز وجل نسأله التوفيق. وما وجدنا حديث عسل هذا بزيادة على ما حدث به عفان منه، كما حدثنا محمد بن خزيمة قال: حدثنا المعلى بن أسد قال: حدثنا وهيب، عن عسل، عن عطاء، عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إذا طلعت الثريا صباحا رفعت العاهة عن أهل البلد. ففي هذا الحديث ما دلنا عليه حديث سراقة وما في حديث عفان الذي رويناه عن وهيب، والله نسأله التوفيق، انتهى۔

وقال ابن بطال في شرح البخاري (٦/٣١٧): وأما فعل زيد بن ثابت فى مراعاته طلوع الثريا، فقد روي عن عطاء، عن أبي هريرة، عن النبي عليه السلام أنه قال: إذا طلع النجم صباحا رفعت العاهة عن أهل البلد، يعني الحجاز، والله أعلم، والنجم: هو الثريا، وطلوعها صباحا لاثنتي عشرة من شهر مايه. وقال عيسى بن دينار: كان مالك لا يرى العمل بفعل زيد بن ثابت، وكان لا يجيز بيعها إلا حين تزهي، اتباعا لنص الحديث. وقال غيره: كان بيع زيد لها إذا بدا صلاحها، لأن الثريا إذا طلعت آخر الليل بدا صلاح الثمار بالحجاز خاصة، لأن الحجاز أشد حرا من غيره، انتهى بتصرف يسير۔

وقال ابن عبد البر في الاستذكار (٦/٣٠٦): وأما حديث عمرة في هذا الباب لا تباع الثمار حتى تنجو من العاهة، فالمعنى حتى تنجو من الجائحة، وهذا في الأغلب، وتفسير ذلك حديث زيد بن ثابت أنه كان لا يبيع ثماره حتى تطلع الثريا، لأن طلوع الثريا صباحا إنما يكون في زمان طيب ثمار النخيل وبعد الآفة والعاهة عليها في الأغلب من أمرها. ثم ذكر حديث عثمان بن عبد الله بن سراقة، وحديث أبي هريرة، ثم قال: طلوع الثريا صباحا عند أهل العلم، فربما يكون لاثنتي عشرة ليلة تمضي من شهر أيار، وهو ماي، والنجم الثريا، لا خلاف في ذلك، وقوله للبلد يجوز أنه يريد البلاد التي فيها النخل، ويجوز أن يريد الحجاز خاصة، انتهى۔

وخرج ابن عبد البر في التمهيد الأحاديث ثم قال (٢/١٩٣): هذا كله على الأغلب، وما وقع نادرا فليس بأصل يبنى عليه في شيء، والنجم هو الثريا لا خلاف ههنا في ذلك، وطلوعها صباحا لاثنتي عشرة ليلة تمضي من شهر أيار، وهو شهر ماي، فنهي رسول الله عن بيع الثمار حتى يبدو صلاحها، معناه عندهم لأنه من بيوع الغرر لا غير، فإذا بدا صلاحها ارتفع الغرر في الأغلب عنها كسائر البيوع، انتهى۔

وقال البغوي في شرح السنة (٨/٩٨): والمراد منه عند الآخرين حقيقة بدو الصلاح، بدليل ما روينا من الأحاديث، وإضافته إلى طلوع الثريا، من حيث إن بدو الصلاح في الثمار يكون بعد طلوعها غالبا، انتهى۔

وقال الرافعي في شرح مسند الشافعي (٢/٤١٨): وقوله: حتى تذهب العاهة وتأقيته بطلوع الثريا ظاهره يقتضي ارتفاع المنع بطلوع الثريا، وقد ذهب إليه بعضهم، والظاهر أن الاعتبار بنفس بدو الصلاح لا بالزمان. قالوا: وإنما ذكر طلوع الثريا، لأن الصلاح يبدو في الغالب إذا طلعت الثريا وتنقطع العاهات، ويروى عن النبي صلى الله عليه وسلم أنه قال: إذا طلع النجم لم يبق في الأرض من العاهة شيء إلا رفع. والنجم: الثريا، قال ابن قتيبة في كتاب الأنواء: أراد بذلك عاهة الثمار، لأنها تطلع بالحجاز وقد أزهى البسر وأمنت عليه الآفة، انتهى۔

وقال القرطبي في التفسير (٧/٥١): وهذا الينع الذي يقف عليه جواز بيع التمر وبه يطيب أكلها ويأمن من العاهة، هو عند طلوع الثريا بما أجرى الله سبحانه من العادة وأحكمه من العلم والقدرة. ذكر المعلى بن أسد عن وهيب عن عسل بن سفيان عن عطاء عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: إذا طلعت الثريا صباحا رفعت العاهة عن أهل البلد. والثريا النجم، لا خلاف في ذلك. وطلوعها صباحا لاثنتي عشرة ليلة تمضي من شهر أيار، وهو شهر مايو. وفي البخاري: وأخبرني خارجة بن زيد بن ثابت أن زيد بن ثابت لم يكن يبيع ثمار أرضه حتى تطلع الثريا فيتبين الأصفر من الأحمر، انتهى۔

وقال ابن الأثير في النهاية (٥/٢٤): النجم في الأصل اسم لكل واحد من كواكب السماء، وجمعه: نجوم، وهو بالثريا أخص، جعلوه علما لها، فإذا أطلق فإنما يراد به هي، وهي المرادة في هذا الحديث، وأراد بطلوعها طلوعها عند الصبح، وذلك في العشر الأوسط من أيار، وسقوطها مع الصبح في العشر الأوسط من تشرين الآخر. والعرب تزعم أن بين طلوعها وغروبها أمراضا ووباء، وعاهات في الناس والإبل والثمار. ومدة مغيبها بحيث لا تبصر في الليل نيف وخمسون ليلة، لأنها تخفى بقربها من الشمس قبلها وبعدها، فإذا بعدت عنها ظهرت في الشرق وقت الصبح. قال الحربي: إنما أراد بهذا الحديث أرض الحجاز، لأن في أيار يقع الحصاد بها وتدرك الثمار، وحينئذ تباع، لأنها قد أمن عليها من العاهة. قال القتيبي: وأحسب أن رسول الله صلى الله عليه وسلم أراد عاهة الثمار خاصة، انتهى۔

وقال ابن الجوزي في غريب الحديث (٢/٣٩٥) تحت الحديث: ما طلع النجم قط وفي الأرض عاهة إلا رفعت: وأحسب أن رسول الله صلى الله عليه وسلم أراد عاهة الثمر خاصة، انتهى۔

وقال ابن الملقن في التوضيح (١٤/٤٨٤): الثريا إذا طلعت آخر الليل بدا صلاح الثمار بالحجاز خاصة، لأنه أشد حرا من غيره، انتهى۔

وقال الحافظ ابن حجر في الفتح (٤/٣٩٥): النجم: هو الثريا، وطلوعها صباحا يقع في أول فصل الصيف، وذلك عند اشتداد الحر في بلاد الحجاز وابتداء نضج الثمار، فالمعتبر في الحقيقة النضج، وطلوع النجم علامة له، وقد بينه في الحديث بقوله: ويتبين الأصفر من الأحمر، انتهى۔

وقال العيني في عمدة القاري (١٢/٤): قوله: (حتى يبدو صلاح الثمر) صلاح الثمر هو أن يصير إلى الصفة التي يطلب كونه على تلك الصفة، وهو بظهور النضج والحلاوة وزوال العفوصة وبالتموه واللين وبالتلون وبطيب الأكل، وقيل: هو بطلوع الثريا، وهما متلازمان، انتهى۔

وقال الملا علي القاري في شرح مسند أبي حنيفة (١/١٤٢): (رفعت العاهة) أي الآفة عن كل بلد من زرعها وثمارها، انتهى۔

وأما قول أبي المظفر السمعاني في تفسيره (٦/٣٠٦) وقوله: إذا وقب: إذا غاب، وذكر ذلك إذا غاب الثريا ظهرت العاهات والبلايا، وإذا طلع الثريا رفعت العاهات والبلايا. وقد ورد عن النبي صلى الله عليه وسلم أنه قال: إذا طلع النجم رفعت العاهة عن كل بلد، وذلك مثل الوباء والطواعين والأسقام وما يشبهها، انتهى، فلم أر له دليلا يعتمد، ولم أره في كلام الشراح، والظاهر أنه مأخوذ من بعض العرب كما تقدم من كلام الأزهري وابن الأثير وغيرهم، قال ابن القيم في زاد المعاد (٤/٣٨): قال أبقراط: إن في الخريف أشد ما تكون من الأمراض وأقتل، وأما الربيع فأصح الأوقات كلها وأقلها موتا، وقد جرت عادة الصيادلة ومجهزي الموتى أنهم يستدينون ويتسلفون في الربيع والصيف على فصل الخريف، فهو ربيعهم، وهم أشوق شيء إليه، وأفرح بقدومه، وقد روي في حديث: إذا طلع النجم ارتفعت العاهة عن كل بلد، وفسر بطلوع الثريا، وفسر بطلوع النبات زمن الربيع، ومنه: والنجم والشجر يسجدان، فإن كمال طلوعه وتمامه يكون في فصل الربيع، وهو الفصل الذي ترتفع فيه الآفات. وأما الثريا، فالأمراض تكثر وقت طلوعها مع الفجر وسقوطها. قال التميمي في كتاب مادة البقاء: أشد أوقات السنة فسادا وأعظمها بلية على الأجساد وقتان: أحدهما وقت سقوط الثريا للمغيب عند طلوع الفجر. والثاني: وقت طلوعها من المشرق قبل طلوع الشمس على العالم، بمنزلة من منازل القمر، وهو وقت تصرم فصل الربيع وانقضائه، غير أن الفساد الكائن عند طلوعها أقل ضررا من الفساد الكائن عند سقوطها. وقال أبو محمد بن قتيبة: يقال: ما طلعت الثريا ولا نأت إلا بعاهة في الناس والإبل، وغروبها أعوه من طلوعها. ثم قال ابن القيم: وفي الحديث قول ثالث، ولعله أولى الأقوال به، أن المراد بالنجم: الثريا، وبالعاهة: الآفة التي تلحق الزروع والثمار في فصل الشتاء وصدر فصل الربيع، فحصل الأمن عليها عند طلوع الثريا في الوقت المذكور، ولذلك نهى صلى الله عليه وسلم عن بيع الثمرة وشرائها قبل أن يبدو صلاحها، انتهى. وهذا الأخير هو مراد الحديث۔

وقال المناوي في فيض القدير (٥/٤٥٤): (ما طلع النجم) يعني الثريا فإنه اسمها بالغلبة لعدم خفائها لكثرتها (صباحا قط) أي عند الصبح (وبقوم) في رواية: وبالناس (عاهة) في أنفسهم من نحو مرض ووباء أو ما في مالهم من نحو إبل وثمر (إلا ورفعت عنهم) بالكلية (أو خفت) أي أخذت في النقص والانحطاط، ومدة مغيبها نيف وخمسون ليلة لأنها تخفى لقربها من الشمس قبلها وبعدها، فإذا بعدت عنها ظهرت في الشرق وقت الصبح. قيل: أراد بهذا الخبر أرض الحجاز لأن الحصاد يقع بها في أيار وتدرك الثمار وتأمن من العاهة، فالمراد عاهة الثمار خاصة، انتهى. وهذا الأخير هو الصواب، وقد قال المناوي في موضع (٦/٣٣١): وفسر ابن راهويه أمن العاهة بطلوع الثريا، قيل: وفيه نظر، لأن طلوعها وإن كانت في وقت واحد من العام، لكن البلاد مختلف حكم نضج ثمارها بسبب الحر والبرد، وإنما اكتفى به في الثمار بأول الطيب ولم يجز في الزرع حتى يتم طيبه، لأن الثمر يؤكل غالبا أول الطيب والزرع لا يؤكل غالبا إلا بعده، ذكره الأبي. وقال (١/٣٩٨): (إذا طلعت) وفي نسخ طلع على إرادة النجم (الثريا) أي ظهرت للناظرين عند طلوع الفجر، وذلك في العشر الأوسط من أيار، فليس المراد بطلوعها مجرد ظهورها في الأفق، لأنها تطلع كل يوم وليلة، ولكنها لا تظهر للأبصار لقربها من الشمس في نيف وخمسين ليلة من السنة (أمن الزرع من العاهة) أراد أن العاهة تنقطع والصلاح يبدو غالبا، فعند ذلك ينبغي أن تباع الحبوب والثمار وتدخر، فالعبرة في الحقيقة ببدو الصلاح واشتداد الحب لا بظهورها، وإنما نيط بها الغالب فإن عاهة الحب والثمر تؤمن بأرض الحجاز عنده، انتهى۔

وفي الباب حديث رسول الله صلى الله عليه وسلم: إن الشمس والقمر لا ينكسفان لموت أحد من الناس، ولكنهما آيتان من آيات الله، فإذا رأيتموهما، فقوموا فصلوا، رواه البخاري (١٠٤١). قال الحافظ ابن حجر في الفتح (٢/٥٢٨): وفي هذا الحديث إبطال ما كان أهل الجاهلية يعتقدونه من تأثير الكواكب في الأرض، وهو نحو قوله في الحديث الماضي في الاستسقاء: يقولون مطرنا بنوء كذا، قال الخطابي: كانوا في الجاهلية يعتقدون أن الكسوف يوجب حدوث تغير في الأرض من موت أو ضرر، فأعلم النبي صلى الله عليه وسلم أنه اعتقاد باطل، وأن الشمس والقمر خلقان مسخران لله، ليس لهما سلطان في غيرهما ولا قدرة على الدفع عن أنفسهما، انتهى۔

Allah knows best

Yusuf Shabbir

1 Ramadan 1441 / 24 April 2020

Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir

Will Covid-19 end on 12 May?

The Original Muslim Response to Plagues and Masajid

The Original Muslim Response to Masajid and Plagues-1 (1)

The Original Muslim Response to Plagues and Masajid

Shakeel Rahman, Imam of the Islamic Center of Burlington
Written: March 20, 2020 – Rajab 25, 1441

بسم هللا والصالة والسالم على رسول ه
This piece is written to explain the rationale behind maintaining the masjid prayers and
Jumu’ah. This is not to reject precautions or deny medical research. This is merely to
demonstrate that the scholars who have issued this ruling are not speculating, practicing
“folk religion,” or committing “homicide.” Indeed, people have issued such harsh words
about scholars pertaining to this issue, as if this issue existed in a vacuum without any
precedent from our tradition. This is to show that the scholars have given opinions in
worse situations, the Masajid were maintained even in the darkest times, and how Muslims were not ignorant of how plagues worked. All of this is to demonstrate that the scholars made their decisions by examining both medicine and Deen, maintaining the rights of Allah, one of His Shi’ar (hallmarks) of Deen in the world, while respecting the rights of Muslims, such as washing, burials, and Janazah. This is not encouraging anyone to violate government restrictions. Rather, this is reminding ourselves that we chose to close the doors instead of attempting to control the situation with protocols. Our duty is to keep the masajid open, while taking as many precautions as possible. Hafiz Ibn Hajar (RA) says, “the relied on position is following (those before), and there is no room for analogy in this.”
(Badhl al-Ma’un fi Fadl al-Ta’un, pg. 330)
Although we will touch on some Fiqhi issues, this will not cover all the Fiqhi details. For a thorough study from an Usuli approach, especially the discussions of Rukhsah vs. Azimah, you may refer to Tahrir al-Maqasid wa Tahrim Ta’til al-Masajid by Shaykh Hatim al-Mutiri.


Bid’ah is abhorrent to Allah Ta’ala. The innovation of acts resembling Ibaadat is Bid’ah. Innovating such Bid’ah during plagues does not please Allah Ta’ala. The innovated wazaaif and supplications only add to the problems and misery of the plague. The plague is not ameliorated nor eliminated by Bid’ah. On the contrary, the devastation is intensified.
Haafiz Ibn Hajar Asqalaani (Rahmatullah alayh) states in his voluminous kitaab, Bathlul Ma’oon fi Fadhlit Taa’oon regarding baseless innovations during one devastating plague:
“In the month of Rabiul Awwal (during the plague), the people gathered (in Damascus) to make khatam of Bukhaari Shareef. By the Mihraab of the Sahaabah, they recited Surah Nooh 3363 times according (an instruction) which someone saw in a dream. Then the people made fervent dua for the elimination of the plague. But the plague became more severe.”
The plague continued with increased and unabated fury and devastation. Do not lose sight of the fact that the plague is either Shahaadat or Athaab. The Athaab of Allah Azza Wa Jal will run its prescribed course decreed by Allah Ta’ala. Nothing will stop or thwart it. Regardless of the desperate measures instituted in the panic-stricken communities, the plague will fulfil its divinely-decreed mandate.
In one plague Muslims introduced the Bid’ah of going to the outskirts of the city to perform Salaat and make dua as is the practice for Salaatul Istisqaa’ (Dua for rain). They even fasted three days. But the plague continued unabated.
In our time today, wazeefahs based on the dreams of some buzrugs are being circulated. Innovating such practices is Bid’ah and in conflict with the Sunnah.
Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah who had suffered in the Plague of Amwaas, did not innovate any specific practices or wazeefahs.
The solution is not Bid’ah nor only Dua and Wazaaif. The remedy for the plague is Inaabat ilallaah. The fundamentals of Inaabat are:
Sincere Taubah (Repentance)
Reciting Istighfaar with sincerity in abundance
Renewal of the Mithaaq (Pledge). This is of absolute importance.
It is vital to pledge to Allah Ta’ala that the sins in which we had indulged will not be repeated. Submission to the Shariah and adoption of the Sunnah are incumbent factors of Inaabat ilallaah. Minus the Mithaaq, the wazeefas and duas will be of no avail.
Istighfaar, Tahleel, Tasbeeh, Tilaawat, Durood and Dua in abundance are also necessary. But minus Inaabat, these acts are not accepted.
There should be no organized khatams of anything. Everyone should perform Ibaadat in the privacy of the home and silently shed tears, imploring the Rahmat of Allah Ta’ala.
Grotesque, dark and bizarre fitnah is in the making. Worse appears on the horizon. The Ummah has been trapped in satanic luxuries and haraam pleasures. The consequences are now beginning to surface. Allah Ta’ala says in the Qur’aan Majeed:
“We shall most assuredly give them to taste of the lesser punishment, not the greater punishment. Perhaps they will return to Rectitude.
When we fail to derive lesson from the lesser punishment, the greater punishment will be unleashed with obliterating severity and consequences. The entire community will be uprooted, devastated and eliminated. May Allah Ta’ala have mercy on us. May Allah Ta’ala grant all Muslims the taufeeq for Inaabat. May Allah Ta’ala save us all from the dark shaitaani plots of the Munaafiqeen in our midst.

12 Sha’baan 1441 – 6 April 2020

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





At some Musjids we are hearing a new form of Athaan never heard of before. The Muath-thins have been ordered by the Musjid committees and even by some moulanas to add the words: Salloo fi buyootikum (‘Perform Salaat on your homes.’). Hadith is quoted to prove that in times of need there it is not necessary for people to come to the Musjid for Salaat. They should perform Salaat at home.
It has been said that although this concession was for the ease of the people during stormy weather, it today applies more because the plague is more harmful than heavy rain. Is this argument valid? Will the new form of Athaan be valid?

The Hadith in question has been torn out of its context and baselessly applied to the current scenario. The new style of Athaan is bid’ah and not permissible. There are several very important factors which proscribe amal (giving practical effect) on this Hadith in current context.

(1) The Sahaabah were fully aware of this Hadith. In fact, it was addressed to them.
(2) Plagues existed since time immemorial. Rasulullah (Sallallahu alayhi wasallam) spoke about plagues and provided the necessary guidance for observance during plagues. Plagues are not new occurrences.

(3) During the era of the Sahaabah there erupted a severe plague which claimed the lives of many thousands. Numerous Sahaabah and senior Taabieen Ulama and Fuqaha were martyred in the plague of Amwaas in the Land of Shaam.

(4) Despite being aware of the Hadith, the Sahaabah did not implement it practically. The extra words mentioned in the Hadith were not added to the Athaan by the Sahaabah during the plague.

(5) Despite the ravaging plague of Amwaas as well as other plagues of greater severity in which millions perished, NEVER was the Athaan altered to accommodate the Hadith in question. This is so because the idea of closing the Musaajid and performing the Fardh Salaat at home never occurred to the Sahaabah and to the Ummah until this present era in which we witness a glut of munaafiqeen and bootlickers.
The Hadith in question was shelved unanimously by the Ummah from the era of the Sahaabah despite its authenticity and validity. Even today it is permissible to be absent from the Musjid should weather dictate such an exigency.

The concession of performing Salaat in the homes was issued in such an environment which made it extremely difficult for people to walk to the Musjid in real stormy weather. There were no paved pathways, and no tarred and concreted roads and pavements. No cars and other amenities as we possess today. The pathways to the Musjid were extremely slippery due to the clay-texture of the ground.

Nevertheless, if the weather is genuinely brutal, then it will be permissible to perform the Fardh Salaat at home. This is the ruling applicable to valid cases of need created by extreme weather conditions.

The concession has not been granted by the Shariah to assist in the establishment of kuffaar-created predicaments such as the current plague scenario. The objective of the concession is not bring about desolation to the Musaajid. The concession is not for the deprivation of the Musaajid of its sustenance, viz., Musallis. From the history of the Ummah from the very inception of Islam, this concession was not availed of during plagues. But today, munaafiqeen bootlickers have clutched on to this straw to displace the proper Masnoon Athaan, and to keep Muslims away from the Musaajid despite the eagerness of the latter to attend the Musaajid.

The two objectives of the concession are widely divergent. In fact, they are mutually repellant. The one objective is ease and comfort for Muslims. The other objective is the destruction of Islam by closing the Musaajid and preventing Muslims from executing the Waajib obligation of Fardh Salaat and Jumuah Salaat in the Musaajid.

When the Hadith was announced by Rasulullah (Sallallahu alayhi wasallam), the people welcomed the concession since it brought ease and comfort. But, the kufr manipulation of this Hadith by the munaafiqeen and zanaadaqah has brought in its wake hatred and discontent. Muslims are angered for being prevented from the Musaajid by these agents of Iblees who act as Tajiki spies to betray them. There is no difficulty whatsoever to reach the Musaajid. The hyped up danger of the disease with the current magnitude of hyperbole, is shaitaani hallucination which befits only the munaafiqeen and kuffaar.

While the concession was used on rare occasions to bring ease and comfort to Muslims, today munaafiqeen are using it to prevent Muslims from the Musjid in violent conflict with their eagerness to attend the Musaajid. Thus, there is no justification for digging up this Hadith and rudely tearing it from its context to serve the designs of conspirators bent on the destruction of Islam.

These munaafiqeen are stupid, hence they portray their gross and contemptible stupidity by making fools of themselves in the domain of Islamic Uloom.

The Shariah has specified many valid factors to avail of the concession. Among these the following are specifically recorded in the Kutub:

Heavy rain, extreme cold, fear for the enemy, fear for wild animals, intense darkness (i.e. where lighting does not exist – no lamps, no street lighting. and no torches, etc.), blindness, paralysis, fear of arrest because of some crime committed, fear for being pursued by a creditor, sickness (real existing sickness, not imaginary diseases or anticipated disease, not bogey diseases), extreme old age, nursing an ailing person, etc.

In the lengthy list of exemptions granted by the Shariah, the plague is not included despite its severity. And, that is because Rasulullah (Sallallahu alayhi wasallam) said that the Plague is either an Athaab or a Shahaadat.

Furthermore, according to the Shariah when a valid factor prevents one from attending the Musjid for Jamaat Salaat, then the absentee will receive the full reward of Jamaat Salaat. This is Allah’s grace and benevolence. But it has not been extended to the plague. As far as the plague is concerned the Ta-aamul of the Sahaabah, Taabieen and the entire Ummah throughout the history of Islam is ample direction and guidance for us.

It is haraam to present the plague as an excuse for closing the Musaajid, for convoluting the Athaan into Bid’ah, for banning the Fardh Salaat in the Musaajid and for the kufr of forcing musallis to stand a ‘kilometre’ apart in the sufoof in flagrant and kufr violation and rejection of the Fardh command of Rasulullah (Sallallahu alayhi wasallam) to stand shoulder to shoulder such as Bunyaanul Marsoos (a solid steel wall).
For these Munaafiqeen, the Qur’aan Majeed says:

“Who is a greater zaalim (oppressor) than the one who prevents the Thikr of Allah’s Name in the Musaajid and he strives to ruin the Musaajid?”
This Aayat of the Qur’aan applies most aptly to these munaafiqeen who have ruined the Musaajid to lick the boots of their atheist masters. Allah’s La’nat will most assuredly apprehend them.

The bootlickers have made a mockery of the Athaan with the bid’ah interpolation of the words: ‘Perform Salaat in your homes!’ When this concession was resorted to on rare occasions, the people were not aware that it would be invoked, hence they were prepared to go to the Musjid in the stormy weather.
When they heard the Muath-thin making the announcement, then whoever wished, remained at home. They had the choice of going to the Musjid or remaining at home. The Musjid was not closed nor was anyone debarred from going to the Musjid despite the weather.
But in the shaitaani scenario created by the munaafiqeen of our time, the Musaajid are closed. The people are aware of being debarred from the Musjid. They know that there will be no Salaat in the Musjid, hence they are compelled to perform Salaat at home. Now what is the meaning of stupidly and hypocritically announcing over the stupid loudspeaker: Salloo fi buyutikum? When the people are in their buyut (homes) knowing well that the Musjid has been satanically closed by the munaafiq agents of Iblees, then what is the rationale in the futile announcement?
The only reason for this bid’ah announcement is to dilute the kufr of having closed the Musaajid. The mockery of the Athaan is itself kufr. Despite the concession during stormy weather, no one may be debarred from the Musjid. If some opt for performing Salaat at home during stormy weather on the basis of the concession, others who are determined to go to Musjid are perfectly free to perform Jamaat Salaat in the Musjid. The Musjid is never closed nor can anyone be debarred.
The shaitaani mis-manipulation of the Hadith is glaring and kufr. It is a bid’ah camouflaged with the Hadith. This is what the Qur’aan describes as zukhruful qawl (satanically adorned statement) which the jinn devils urinate into the brains of human devils such as these munaafiqeen who have pillaged and plundered the Musaajid and convoluted the ahkaam of the Shariah into bid’ah sayyiah (evil innovation).


10 Sha’baan 1441 – 4 April 2020