DESECRATION OF OUR MUSAAJID

DECIMATION AND DESECRATION OF OUR MUSAAJID, MADAARIS AND MAKAATIB

By A Brother from U.K.

‘They have taken their rabbis and their monks-as well as the Maseeh, son of Mary-for their lords beside Allah, although they had been bidden to worship none but the One Allah, save whom there is no deity: the One who is utterly remote, in His limitless glory, from anything to which they may ascribe a share in His divinity!’ (Glorious Qur’an, 9:31)

Today we are witnessing the total transformation of our Masaajid and Madaris into Theatres/Stages for the final appearance of Dajjal. Neither our Masaajid nor our Madaris any longer appear to have a spiritual link to the Office of Nabuwwat and the Maslak of our Salf-e-Saalihoon (pious predecessors).

Copies of the Glorious Quran have been removed, by Muslims themselves, from shelves and placed in storage – out of bounds. No atheist government official nor any law enforcement officer entered our Masaajid to even suggest let alone remove them. A conglomerate of Munaafiq Councils and treacherous Maulvis/Muftis masquerading as senior scholars and shuyook issued disgraceful bootlicking guidelines, verdicts, posters and categorised even the wearing of Shaytaan’s niqab as Waajib. Like supine and spineless morons, other Imam’s, Maulvis, trustees, committees and Muslim medical personnel latched onto these guidelines like vultures and scared witless, implemented them without question.

O Muslims! Not a single person is observed reciting the Glorious Qur’an in our Masaajid now – it has been snatched away from our hands whilst there are thousands of Huffaz and Maulvis in our midst.

If this rate of degeneration continues, how long before it is snatched away from our hearts?

In reality, it already has for the overwhelming majority of Huffaz who remain are now Ramadhaani Hafiz – they can only swat up the few Rukus they are due to recite in Taraweeh – and with calls for lockdown to continue until next Ramadhaan, the damage to this unique institution of Hifz will be dramatic as calls are heard to reduce Taraweeh from 20 Rakaats to 8.

This was the first time in history of Haram Shareef and Masjid An Nabawee where only 8 Rakaats of Taraweeh were recited. Elsewhere in Arabia, the Wahaabi/Salafi had managed to reduce it to 8 Rakaats – but even they had not dared to instigate such measures in Haramain Sharifain until today.

The headlong plunge of taking the Madrasah atmosphere away from the Cave of Hira and onto online platforms has already seen traditional Madrasah Talabah Numbers and attendance dramatically reduced.

Enter the ubiquitous ‘Koran Club;’ where hybrid Munaafiq Maulvis, Apas and Muslim Teachers treat the Glorious Quran, with connivance of Muslim Parents as another subject in the curriculum to be taught as an act of convenience so everybody is free by 5pm. What atheist education officials had tried for centuries to achieve, namely cut the Muslim child off from the Glorious Quran and Maktab, Muslims themselves have enacted with their own hands.

Some jerk has already rendered Juz Amma into a comic version and it has circulated within Ulama Forums without a murmur. Offer some naseehah to any of these celebrity shaykhs and their lackeys will raise a furore – but not a word from any Maulvi when the Glorious Quran is either withdrawn, shelved or reduced to a comic. Now online lessons are replacing the age-old Maktab system. Websites are springing up offering diplomas and certificates, all for a fee. Pictures of Celebrity Shaykhs and Female Tutors appear (sometime superimposed together) on glossy posters and flyers, approving all these businesses, programs, seminars, workshops, etc, etc.

As Masjid donations and Madrsah fees continue to drop, Maulvis have come up with promoting Maulviwood (televised programs) to welcome the ‘return’ of Makshoofaat into our Masajid.

The rulings and fatwas of Ameerul Mumineen t and Umm ul Mumineen t prohibiting Masjid attendance for Ladies are brushed away by liberal Maulvis themselves. They will not hesitate to use gender-equality, LGBT and a host of other atheist government laws to hoist upon the Masaajid their ploys. To attract ladies and remove all barriers, it was necessary for these Celebrity Shaykhs to first enter Muslim homes via the media of YouTube, Netflix, Facebook and WhatsApp.

Under guise of promoting Islamic Values, History, Heroes, Heroin’s and the ubiquitous call for Islaah, Turkish Drama’s and Tours to Balkans were widely promoted within Muslim Circles (at a national and international level) by this new breed of Maulvis, Muftis and Shuyookh.

Such Celebrity Shaykha will embark on an all-expense paid tour with a film crew (Khuddam) in attendance – to photograph, video-record and write up these grand tours, revival of the Ottoman Empire and ‘Halal Holidays’ in Balkans, Bodrum, Antalya, Marmaris, Masjid Aqsa, etc., etc.

Surreptitiously, Muslim minds are being conditioned to accept the appearance of firstly, Makshoofaat and thereafter Dajjal in these bizarre temples. The majority of men, especially the Huffaz, Maulvis and Tableegh Jamaat brethren have for one nafsaani reason or another – stopped attending Masaajid – the void will now be filled by Makhshoofaat. Anarchy will reign – as this gender fights its way incrementally onto Masaajid and Madrasah Committees with their promise of donations, jewellery, gifts and picnic hampers.

In desperation, mercenary Maulvis, Imams, Crank Sufis and Vainglorious Trustees will accept all their demands – quoting fictitious government rules, regulations and guidelines. Token separate entrances and screened areas will be designated as a precursor to full intermingling and the appearance of Dajjal.

First, we witnessed the appearance of gawdy TFT Monitors on Masaajid Walls, apparently to display Salaah Times and Sunnah Du’a. Now, these very screens are being used to promote collection and appeal for so-called worthy causes. Already Qira’at, Naat, Nazm, Islaahi Programs and Tours of Celebrity Shaykhs are being broadcasted. Thereafter so-called Islamic Drama Programs will follow.

The Masjid will open a few minutes before a sham performance of Fardh Salaah – despite many congregating outside before and after, nobody will be able to stand together in Jamaat, or perform Tahayatul Masjid or Wudhu herein. Immediately thereafter the handful of Musallees who attended will make way for the exit and the Masjid is locked. Before our Masaajid were scented with perfume – now these temples are sprayed with alcoholic desanitizers. Even the humble Madrasah bench (patla) is wiped umpteen times and despoiled with chemicals before a child may place his kutub thereupon. Priests will argue over the percentage content, source of alcohol and permissibility thereof and the fiqh ruling of Covid 19 measures – but the reality is every single act of defilement possible has already been enacted.

The reason why Allah Ta’ala has highlighted in the Glorious Quran the treachery of the Banu Isra’eel Ulama is to warn the Maulvis of this Ummah not to follow in their footsteps; not to commit the same blunders of compromising and diluting Deeni Ahqams; not to bootlick the wealthy and affluent for pecuniary gain. If Maulvis continue to do so, the same fate which affected the Banu Israeel awaits us…

‘And do not overlay the Haqq with falsehood, and do not knowingly suppress the Haqq…’ (Glorious Qur’an, 2:42)

11 Safar 1442 – 29 September 2020

Ruling on reading social distancing, face masks and sanitizers in Islam

Assalaamualaikum Mufti Saheb. A few questions if Mufti Saheb can answer for me and the public at large.

Is alcohol based sanitisers permitted under current circumstances? Further, are we allowed to use it and enter the Musjid? Some say it is ‘denat’ and therefore not Haraam alcohol.
Many Musaajid have social distancing. Are we allowed to perform Salaat in this manner under the circumstances. I have noticed that some brothers don’t join the Jamaat but make their salaat by themselves. Are they wrong? Shouldn’t they join the Jamaat?
Because 50 are allowed at a time. It is frustrating to stand outside queuing outside and waiting for our turn? Should we wait like this or go home and make Salaat. Maaf, Mufti saheb, don’t mean to sound arrogant, but I have my dignity. Is my action incorrect?
I came across your website and someone told me to contact you as you don’t mince words. So any further advice or rulings on the subject will be appreciated.

Jazakallah…Hasan Masiza

Wassalamu Alaykum Warahmatullaahi Wabaraakatuhu

10 Shawaal 1441 / 3 June 2020

Respected Brother, your questions are answered hereunder.

The Quraan Kareem has clearly stated that Khamar is Haraam. Khamar whether edible or inedible is Haraam. The argument of whether or not ethanol is khamar is baseless. By applying an alcohol-based sanitizer and performing salaah, one is contravening a prerequisite of salaah, which is purity of the body. Thus the salaah will not be valid with an alcohol based sanitizer on your body. Alcohol no matter the quantity remains najis. Like one cannot take a bottle of alcohol into the masjid and nobody in their sane mind will take a bottle of beer into the Masjid, similarly it is not permissible to enter the Masjid with alcohol on your hands. Just as Allah instructs the mushrikeen to stay away from the Masjid because they are najis, so similarly will it not be permissible to keep alcohol sanitizers in the Masjid, or for someone apply it and enter, because it is najis.
If one enters the Masjid and notices people standing apart in the saffs (‘social distancing’) and performing ‘salaah’, he should not join them, because that is not salaah. Salaah has to be performed in a saff with no gaps in between. The Ahaadeeth are numerous, instructing the closing of gaps. How can one yearn for Allah’s help when one is in total defiance of the instructions and injunctions of the Shari’ah? If one witnesses the sorry sight of ‘social distancing’ being practiced in the Masjid, he should perform salaah individually. The salaah performed with Jama’ah is regarded as adaa kaamil (complete/perfect execution). When one performs it with spaces in the saffs which are as gaping as 1.5m, then adaa is neither kaamil nor will it even be classified as qaasir (a deficient execution), in fact, the conditions of Jamaah is not adaa (executed at all) with gaps in the saffs – it is simply not valid!
Most Masaajid have strict Haraam restrictions in place. They will not allow you entry into the masjid if you do not apply najis sanitizer, wear a mask and fill in a register. If you do not abide by their Haraam rules, they will chuck you out. Nowhere in Islam was there any situation where Muslims prevented fellow Muslims from entering the Masaajid, even during plagues. In fact the ulema encouraged people to go even more to the Masaajid during difficult times. Nabi (sallallahu alaihi wasallam) would hasten to the Musjid whenever there was a calamity.
I’tijaar is prohibited in the Shari’ah. I’tijaar out of salaah is prohibited, more so in salaah. This is how the hooligans cover their faces, by wrapping a cloth around their heads leaving only their foreheads exposed. This also resembles the dressing of women. I’tijaar falls under ruling of the Hadeeth, wherein Nabi صلي الله عليه وسلم prohibited us from covering our noses whilst in salaah. Therefore it it is not permissible to read salaah wearing a face mask.

If you go to a Masjid and you are refused entry on account of non-compliance to Haraam laws, then make your Salaah at the door.

The Laws of Allah cannot be changed to suit people in power. If an action does not match the criteria laid out by Allah and His Rasool, then it will be disregarded.

Do not join ‘mock Jamaats’ and think that you are getting rewarded. Allah disgraces those who mock His Deen.

Was-Salaam.

F.Karani (Mufti)

Issued by:

Tarbiyatul Awlaad Ifta department

https://tarbiyatulawlaad.co.za/index.php/q-a/hanafi/salaah/43-ruling-on-social-distancing-face-masks-and-sanitizers-in-islam

There Is Social Distancing In TheMasjid – What Should I Do?

Question: In my area musjid, ‘no mask no entry’, ‘observe social distancing’ and ‘bring your own Musallah’ are boldly printed and pasted as rules and guidelines for us Musallis to observe. All Musallis stand about 1m to 1.5m away from each other during Jamaat Salaah. A security guard stands at the entrance where he ensures that we enter with masks on our faces – like thieves going to a musjid? – and carry along our own Musallahs. The
security guard also sanitizes the Musallis entering the musjid with hand-sanitizers. I dislike observing such acts in the musjid. My heart doesn’t feel comfortable to follow these guidelines and laws which are enforced more strictly by our own Muslims than by the government. Therefore, few of us have agreed upon meeting at a certain man’s house to perform our Salaah in Jamaat. We manage to read our Fajr, Maghrib and Esha in this
manner. Due to the brothers gone out during the day for work, Zuhr and Asr is not read in Jamaat. I read these two Salaahs alone in my house. Kindly comment on this. Is it fine for me to read these two Salaahs alone, or should I go to the musjid for these two Salaahs?
Lastly, I have heard a senior Aalim mentioning in his bayaans that we are supposed to frequent the musjids. He said that the musjids are empty whereas we are supposed to fill them up, especially during these times that we are going through. What should I do? Does it mean I should go to the musjid where social distancing takes place in compliance to the senior Aalim’s advice? Kindly assist.


Answer: Alhamdulillah, we have published a book discussing these type of guidelines which are enforced by Muslims in the Houses of Allah Ta’ala – the Masaajid. Insha Allah, your questions will be answered by reading this book. The book can be viewed with this link: http://custodiansofthehaq.co.za/book-masjid-guidelines/
Muslims standing in Saffs with NO gaps in between each other is tremendously loved by Allah Ta’ala. An entire Surah is named as Suratus-Saff in the Qur’an Majeed. In various places in the Qur’an Majeed mention is made of the Saff/s. Suratus-Saaffaat (the Surah after Surah Yaa Seen) begins by Allah Ta’ala taking an Oath on those Angels who stand in Saffs.
Numerous Ahaadith encourage the filling of the Saffs. We have written an article previously mentioning some of those Ahaadith. Hence, social distancing in the Saffs during Jamaat Salaah is not permitted.
The description of what takes place in your area Masjid is indeed very sad. The sadness cannot be penned in words. Make Du’a to Allah Ta’ala that the reality and beauty of Islaam, the love for the Masjid and the Sunnah enter into the hearts of those in charge of your Masjid as well as all the Masaajid in the world where such un-Islamic guidelines are adhered to and strangely ‘enforced’ very meticulously by Trustees, Molvis and Musallis. It will be interesting to note if the rules and guidelines are enforced with the same stringency in the businesses, work places (offices), surgeries and other places owned by (these) Muslims.
Regarding your concern, note the following:

  1. In this case where a mockery of Salaah is enforced in your local Masjid by social distancing in the Saffs, do not attend such a Masjid. If you are living in a big residential area where there are several Masaajid, then look for a Masjid where there are no such guidelines enforced. Surely, you will find one such Masjid – Insha Allah.
  2. If there is no nearby Masjid or this is the only Masjid in your locality, then the Jamaat Salaah which you are observing as you have described is correct. It is better to arrange for the performance of Salaah in a manner that is not alien-to-Deen, rather than performing it in a total anti-Sunnah / alien-to-Deen manner.
  3. Try to find someone – even one person – for Zuhr and Asr with whom you can make Jamaat. However, if no one is available, then perform these Salaahs alone, instead of going to the Masjid where Salaah is performed in a tsotsi-style, i.e. with face-masks and social distancing after sanitizing one’s hands with most probably alcohol based sanitizers when entering the House of Allah Ta’ala.
  4. Regarding the advice of the senior Aalim, it applies to frequenting those Masaajid where there are no alien-to-Deen and funny styles, ways and modes of Salaah enforced such as social distancing in the Saffs and enforcing an unhealthy mask to be worn for Salaah.
    The senior Aalim most probably refers and directs his advice and plea to a particular locality’s Muslims who are privileged to have a Masjid where Muslims don’t debar fellow Muslims from entering due to some guidelines offered to distance Muslims from the Masaajid. Surely, no senior Aalim who is known to propagate the correct Deen all his life will encourage Muslims to frequent a Masjid where social distancing takes place for Salaah.
    Hence, as long as the Masjid in your area observes anti-Sunnah activities for Salaah, then find an alternative Masjid where there is NO un-Islamic guidelines observed. If there is no such Masjid, then you should speak to a few brothers who also disagree with the un-Islamic activities in your local Masjid, and start a small Musallah (JamaatKhanah). Start off small – even if it be just three brothers behind the Imaam, but remain punctual on it. Insha Allah, Allah Ta’ala will send more Musallis to join. In this way, at least Jumu’ah Salaah can be performed in the correct Sunnah way.
    May Allah Ta’ala guide all of us, Aameen.
    Was-Salaam

Custodians of the Haq
Amr-bil-Ma’roof Nahi-anil-Munkar
The Haq Sounds Like Hate To Those Who Hate The Haq
“Speak the Haq even if it is bitter” (Hadith)

GAPPING – DARUL ULOOM BANNOORI TOWN’S FATWA

SATANIC GAPPING- DARUL ULOOM BANNOORI TOWN’S STUPID FATWA OF THE MORON MUFTIS
Question

Please comment on the fatwa of Darul Uloom Bannoori Town (Karachi). According to these muftis, ‘social distancing’ in Salaat, etc. are permissible because:
(1) The contagiousness of the covid disease is confirmed by medical opinion.

(2) The government’s law has to be obeyed.
Is their fatwa in conformity with the Shariah?
ANSWER

There are two shariats: The Shariah of Allah Ta’ala and the shariat of Iblees who is the ustaadh of the government, the medical juhala and these moron bootlicking muftis.
The first ground presented by these maajin (moron, stupid, scoundrel) muftis is kufr. Regarding the second stupidity, nothing supersedes Allah’s Law.

There is absolutely no need for stupid fatwas to bootlick and appease the atheist medical juhala who excrete plain Ibleesi drivel. The government does not compel any molvi to excrete rubbish in the name of the Shariat. The profession of these moron muftis is bootlicking for the acquisition of money, stupid name and fame. They are pursuing worldly carrion under Deeni guise.
This Darul Uloom as well as Darul Uloom Deoband and most other Darul Ulooms have diverted from Siraatul Mustaqeem. They are plodding the devil’s path to Jahannam. They all have become agents of shaitaan, hence they now excel in western liberalism.
The Darul Uloom has not presented a single Shar’i daleel for its Ibleesi excrement. Its stupid ‘fatwa’ is nothing other than a piece of moronic personal opinion disgorged to bamboozle the juhala and to bootlick the government. These Darul Ulooms can no longer be trusted. They trade the Deen for the jeefah (carrion) of the dunya. They are no longer representatives of the Shariah. On the contrary, they are agents of Iblees.
Just imagine! Abrogating the Shariah with a piece of rubbish personal opinion devoid of a shred of Shar’i substance. They all are signs of Qiyaamah. They are plodding the path of dhalaal (satanic deviation). They are mudhal (deviated) and mudhil (leading others astray).
As for the dalai-il debunking the rubbish which these moron muftis disgorge, we have published seven booklets and numerous articles, all available on our website. Suffice to say, that the Bannoori Town fatwa is satanic rubbish.
Their stupid fatwa zigs and zags between right and wrong, but finally settles for shaitaani rubbish. While these moron muftis acknowledge the imperative importance of proper Masnoon Saff formation, they ultimately prostrate to shaitaan and accept his ‘fatwa’ of kufr.

23 Zil Qa’dh 1441 – 15 July 2020

Q&A: RESPONSE TO SPURIOUS ARGUMENTS IN FAVOUR OF SOCIAL DISTANCING

TIE THE CAMEL, CIRCUMSTANCES, FLEE FROM THE LEPER, AND THE SPEAR’S LENGTH HADEETH
Allah Ta’ala states: “Ask the people of Thikr (Knowledge) if you do
not know.” (Qur’aan)

Q. The proponents of social distancing are quoting a Hadeeth in Tirmizi where Nabi Sallallahu Alayhi Wasallam told a bedouin to tie his camel first and then put his trust in Allah. Based on this Hadeeth, they argue that one has to take precautions. Accordingly, trustees and ‘Imaams’ have published Masjid guidelines. What is the response to their argument?


A. Did any ill people attend the Masjid in the time of Nabi Sallallahu Alayhi
Wasallam? Since the above answer is obviously yes, how did the sufoof of Nabi Sallallahu Alayhi Wasallam look like? Were there gaps in the Sufoof? NO! So, why did Nabi Sallallahu Alayhi Wasallam then not ‘tie the camel’ when it comes to social distancing in Salaat? Do these people misinterpreting the Ahaadeeth understand the Ahaadeeth better than the speaker himself? Do they understand the Ahaadeeth better than Nabi Sallallahu Alayhi Wasallam? Obviously NOT! So, why misconstrue and
twist Ahaadeeth to prove the kufr concepts of ‘social distancing’ in Salaat?
Furthermore, tying the camel will refer in this age to locking your car. It does not apply to the sufoof. All the Covid-19 Masjid regulations are KUFR Rubbish! They are stupidly trying to project themselves as holier and greater than the Sahaabah Radhiayallahu anhum and Nabi Sallallahu Alayhi Wasallam with their ludicrous socalled guidelines. Plagues took place during the era of the Sahaabah Radhiyallahu anhum; and Nabi Sallallahu Alayhi Wasallam did not prevent any Muslim who had
symptoms of illness from the Masjid. All the guidelines and protocols of the Masaajid which are under the control of those ‘wearing masks’, are in rejection of the Fatwa of Nabi Sallallahu Alayhi Wasallam who said: “There is no contagion.”


Q. I approached a senior Molvi in my town who is also sometimes the Imaam and told him that all this social distancing in Salaat is not valid. He responded with one word: ‘circumstances!’ Please do advise?

A. Let him elaborate on circumstances. The senior Molvi of your town is perfidious to say the least. Maybe he does not know the importance of the sufoof, despite being even an Imaam. Despite the circumstances, the Sahaabah stood shoulder to shoulder. Why didn’t plagues and sicknesses inspire Nabi Sallallahu Alayhi Wasallam to make the Sahaabah stand apart from one another in Salaat?


Q. A person says that according to the Ahaadeeth, we should flee from the leper. He then states that this is even more than social distancing. If one has to flee, then social distancing is a lesser concept than fleeing which should not be condemned?


A. Laughable indeed! If according to his lopsided understanding of the Ahaadeeth, one should flee from people, then he should flee! Why was he still talking to you? He supposed to flee as if he is escaping from a lion.
If the Hadeeth says something, then you must act on it! Don’t come with ‘lesser concepts’ of nonsense here. One cannot speak of Ahaadeeth, and then hypocritically speak of ‘lesser concepts’.
Follow Ahaadeeth according to its correct interpretation as explained and practically demonstrated by Nabi Sallallahu Alayhi Wasallam and the Sahaabah Radhiyallahu anhum. Did Nabi Sallallahu Alayhi Wasallam ban any leper from the Masjid? No! So, especially for those misapplying this Hadeeth to the Corona disease, people with covid-19 may not be banned from the Masjid, let alone even the talk of healthy people. Then, did Nabi Sallallahu Alayhi Wasallam instruct the leper to stand apart from other Musallis in Salaat? NO! Did Nabi Sallallahu Alayhi Wasallam instruct
those without leprosy to stand apart from the leper? NO! This sufficiently debunks the misinterpretation of those quoting the Ahaadeeth.
Nevertheless, the fact of the matter is that the advice pertaining to lepers was for people of weak Imaan. One should not give one’s own interpretation to Ahaadeeth. This is dangerous for one’s Imaan. Nabi Sallallahu Alayhi Wasallam ate together with a leper from the same utensil. So, those arguing in favour of social distancing are undoubtedly displaying hypocrisy (Nifaaq). They argue in favour of social distancing, selectively quote Ahaadeeth, misinterpret them, tear them out of context, then interfere with the Sufoof and the Masaajid AND then they say they follow Nabi Sallallahu Alayhi Wasallam. Why do they profess feelings they do not have? The Munaafiqeen should say straight: we believe diseases are contagious and we reject what Nabi Sallallahu Alayhi Wasallam said. Nauthu Billah! Why are they zigzagging so much?
Afterall, if one believes in Nabi Sallallahu Alayhi Wasallam who negated the
contagiousness of diseases, then one will automatically frown and reject all the stupid Covid-19 Masjid guidelines as well as the silly concepts of social distancing – all which reek of Kufr.


Q. Another Hadeeth making its rounds on social media is:
SOCIAL DISTANCING – The Prophet Muhammed Sallallahu Alayhi Wasallam
said: “When you speak to someone (who is afflicted with a contagious illness), there should be between you and them a space of the length of a spear (approximately two meters).” [Musnad Imam Ahmed]
Kindly confirm if this Hadeeth is authentic? Is this the correct translation and interpretation of the Hadeeth? Some words are in brackets which is somewhat funny. Your input will be appreciated.


A. Whilst the Hadeeth appears in Musnad Ahmed which may not be rejected, it should be remembered that it is not permissible for the Muqallideen to refer to Ahaadeeth for Masaail. This was the function solely of the Mujtahideen. Only a Mujtahid may refer directly to the Qur’aan and Hadeeth for Masaail – not Muqallideen like us. By referring directly to Ahaadeeth, we will make blunders and remember that misinterpreting what Nabi Sallallahu Alayhi Wasallam said, is undoubtedly Kufr. Thus, it is incumbent that we refer to the Fuqaha. Even the Ulama have to incumbently refer to the Fuqaha. Let us not refer directly to Qur’aan and Ahaadeeth like the wayward Salafis! No wonder the Salafis (antiTaqleed morons) are so deviated, insulting great Ulama such as the Four Imaams of
Fiqh, and not realizing that they are plodding the path of Baatil and Kufr!

The Hadeeth under discussion has been selectively translated and misinterpreted. The words in brackets (who is afflicted with a contagious illness) are not the words of Nabi Sallallahu Alayhi Wasallam, but are the kufr interpretations of the dishonest translator whoever he or she maybe.
The full Hadeeth is as follows. Nabi Sallallahu Alayhi Wasallam said: “Do not look constantly (i.e. stare) at the Majzoomeen (lepers). And when you speak to them, then there should be between you and them, the distance of a spear.”
The first thing is that the translator conveniently omitted the first part of the Hadeeth and added his own interpretation in brackets for obvious reasons.
Secondly, the Hadeeth refers to lepers. It is misleading to infer that the Hadeeth refers to someone ‘who is afflicted with a contagious illness’ because Nabi Sallallahu Alayhi Wasallam said: ‘There is no contagion.’ The Hadeeth does not speak about any other illness besides leprosy. When Nabi Sallallahu Alayhi Wasallam negated the contagiousness of diseases/illnesses, then it is obvious that this Hadeeth does not refer to Covid-19.
Thirdly, why should one not look at the majzoomeen despite the fact that Nabi Sallallahu Alayhi Wasallam said: ‘There is no contagion.’? This is because when a leper sees a healthy person, his calamity increases, he feels despondent and his grief increases. Thus, the person should flee from a leper, don’t stare at him and stay a distance of a spear away from him. These commands were for those of weak Imaan so that their beliefs remain correct. A person with strong Imaan and correct Tawakkul is capable of warding off from himself the false beliefs of contagion which the people of Jaahiliyyah held that one person is the cause of the next person’s illness.
Fourthly, the distance of a spear relates to speaking – not Salaat. In Salaat, the lepers, etc. stood shoulder to shoulder with the rest. There was no social distancing in Salaat.
Nabi Sallallahu Alayhi Wasallam practically refuted the Kufr idea of disease being contagious, by eating together with a leper from the same bowl.
And most importantly, health and illness are in the Hands of Allah. Diseases do not operate on their own. Diseases are under the Divine Control of Allah Ta’ala. All such Ahaadeeth which the protagonists of social distancing have cited, were to refute corrupt beliefs. ‘Social contact’ does not transmit diseases. This is the Islamic concept stated with clarity by Rasulullah Sallallahu Alayhi Wasallam. When Rasulullah Sallallahu Alayhi Wasallam said: ‘Laa adwaa’, a Bedouin said: “O Rasulullah! My camels in the desert are (healthy) like wild bucks. When a camel with scurvy mingles with them, they all get scurvy.” The mushrikeen held the same belief as the atheists of today regarding diseases being contagious. In refutation of this corrupt belief, Rasulullah Sallallahu Alayhi Wasallam asked the Bedouin: “Who infected the first camel?” That Being who gave the disease to the very first camel, is the One Who gives the disease to the others.
While Allah Ta’ala directly caused the disease to infect the first one, He uses this one as the worldly vehicle to transmit the disease to all those whom He has earmarked. Without Allah’s command, the disease will not befall those who have not been destined to contract it. Thus, all the measures of Shaytaan being adopted are in vain. The progress of the virus will not be thwarted. It will take in its grasp and stride everyone whom Allah Azza Wa Jal has targeted. Finally, the Zindeeqs are arguing in favour of social distancing between healthy people whereas Nabi Sallallahu Alayhi Wasallam did not advocate healthy people staying apart from one another due to others having illnesses. The Hadeeth has no relevance to social distancing and healthy people standing a spear’s length or two
meters apart from one another. Nabi Sallallahu Alayhi Wasallam did not state that people should be apart from one another for the fear of contracting a disease. The Zindeeqs should not quote Ahaadeeth just as they feel like, since Rasulullah Sallallahu Alayhi Wasallam said: “Whoever attributes a lie to me intentionally, should prepare his
abode in the Fire.”


MAY ALLAH GRANT US ALL THE TAWFEEQ TO PRACTISE ACCORDING TO THE SUNNAH. AAMEEN

Was Salaam

Jamiatul Ulama Northern Cape

THE MUSAAJID IN LUSAKA

FONG KONG HARAAM, HUMILIATING TERMS FOR THE MUSAAJID IN LUSAKA

MUSLIMS OF LUSAKA! REJECT THE SATANIC CONDITIONS! DO NOT ATTEND THE MUSAAJID! PERFORM SALAAT AT HOME! ‘SALAAT’ THE WAY THE GESTAPO MOB IS ORGANIZING IS HARAAM AND NOT VALID!

A Brother from Lusaka writes:

As-salaam-u-alaikum Maulana

The management of the Jame Masjid in Lusaka have issued the following salaah instructions regarding the opening of the masaajid on 19 May, as attached.

“Esteemed members of the Community,

We hope and pray that you are well and safe in this blessed month of Ramadhaan. As Muslims we have done very well in countering the covid-19 pandemic, and we commend the Community in observing the regulations in these difficult times.

Alhamdulillah, through the grace and mercy of the Almighty, permission to perform Salah for 200 Musallees has been granted.

We are pleased to inform the Jaame Masjid Musallees that effective TODAY 20TH MAY, 2020 ASR SALAH the Masjid will be open.

Salaah times for Ramadhan only shall be as follows:

SALAAH JAMAT TIME

FAJR 05:20

ZOHAR 13:15

ASR 17:10

MAGHRIB IMMEDIATELY AFTER AZAAN

ESHA 19:15

1ST Jamaat for Juma Salah will be at 12:30

2nd Jamaat for Juma Salaah will be at 13:30

We kindly urge everyone to understand the situation and corporate fully.

Detailed guidelines have been attached hereunder, to be strictly adhered to.

 1. Kindly STAY AWAY if you have any FLU SYMPTOMS.

2. Elderly members of the Community are highly recommended to continue performing

3. Please perform Wudhu at home.

4. Please try to bring your own musallah/prayer mat.

5. Please follow all sanitization procedures that have been put in place.

6. Please note that you will not be allowed into the masjid and masjid yard without a face

mask.

7. Please ensure you have the mask on during your entire stay in the masjid and masjid yard.

8. Please follow all social distancing procedures that have been put in place.

9. Please refrain from handshakes and hugs.

10. Please refrain from gatherings in the Masjid and the Masjid yard before and after Salaah.

11. All those staying within walking distance from the masjid yard are requested to come

walking to the masjid.

12. Do NOT park vehicles outside the masjid yard. If the front yard is full kindly make use of

the Madrasah yard behind.

13. Please cooperate with the public management team that has been appointed by the mutawallis of the masjid. Included in their duties will be to monitor adherence to the sanitization procedures and refusing entry to anyone not wearing a face mask. The masjid management team humbly requests each individual to understand the current situation and give their full support by cooperating.

14. Please note that mandatory registration will be done for each Musallee.

Kindly follow the registration procedures by sending your name, Address and contact number via SMS or WhatsApp to 0777275282. Your access code will then be sent to you which will be required for any entry into the Mosque thereafter.

For & on behalf of Jaame Masjid Management

END

Similar notices are now being sent out by other masaajid in the city. Although it appears that many of the mutawallis of the various masaajid seemed reluctant to open the masaajid in the proper shariah manner, and not according to the ludicrous points above, there has been growing pressure by the musallis to open the masaajid.

This appears to be a huge mockery of the most fundamental hukm of Deen. Please advise on how we should perform our salaah given all the restrictions above?

Jazakallah (End of the Brother’s letter)

COMMENT

Never should Muslims submit to these humiliating, haraam terms and conditions which this Gestapo (the management committee of the Musjid) grovelling in a cesspool of kufr takes pride in imposing on Muslims.

Every condition is haraam and kufr. Also, the najaasat of the sanitizer rijs consisting of 70% alcohol renders the user impure (napaak).

In these trying satanic circumstances of the devil’s lockdown, perform Salaat at home in the proper manner prescribed by the Shariah. Let the Musaajid remain deserted to testify on the Day of Qiyaamah for the kufr and satanic infractions of these Gestapo entities who have assumed the role of the satanists. Just imagine the degree of shaitaaniyat! Policing satanically the Musaajid and controlling satanically the Musaajid as if they have inherited the Houses of Allah from their fathers.

Muslims should not contribute a cent to these evil shaitaani management committees which pillage and plunder the sanctity of the Musaajid. They furthermore have lost their Imaan. They are Munaafiqs. They reject the explicit Fatwa of Rasulullah (Sallallahu alayhi wasallam) who stated unequivocally:

“Laa adwaa” – There is no contagion. In flagrant and blasphemous denial of our Nabi’s Fatwa, this Gestapo Satanist says: “Adwaa”- Disease is contagious. Only those bereft of Imaan are capable of disgorging such blatant kufr then perfidiously    persist in professing themselves to be Muslims.

Their belief in the concept propounded by the atheists is Sareeh (Explicit) kufr. Their Imaan is eliminated. Their marriages are nullified by this kufr belief. The La’nat of Allah Ta’ala and His Malaaikah descend on scoundrels who pollute and desanctify the Musaajid with the plethora of the hideous conditions of kufr.

28 Ramadhaan 1441 – 22 May 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]

THE PANDEMIC OF 449 HIJRI

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

 

hadith can’t be used to justify oppression

THE QUACKERY AND GUILE OF THOSE USING MUBARAK AHAADITH TO SUBSTANTIATE THE RUBBISH OF ‘SOCIAL DISTANCING’ AND CONTAINMENT IN THE HOMES

THE MUBARAK AHAADITH CANNOT BE USED TO ‘JUSTIFY’ OPPRESSION (1)

Nabi (sallallahu alaihi wasallam) said, “Islam began in a forlorn state and will
soon return to a forlorn state. Glad tidings to the forlorn.”
We are witnessing such times where the depravity of this Ummah is being made
manifest for all to see. The era prophesied by Nabi (sallallahu alaihi wasallam)
where Muslims will be huge in numbers but they will be (useless and
insignificant) as the trash and muck of floodwaters, is certainly before us. Love
for the world and fear of death is the common trait amongst Muslims and nonMuslims alike. Compounding this pitiful state, the current terror that a simple
virus has unleashed upon the masses, has seen the Ummah being further
filtered into those with Imaan and those with merely a façade of it. Right before
our eyes, Islam is being returned to its initial forlorn state! May Allah Ta`ala
include us amongst those fortunate forlorn ones.
Social media has been ablaze with messages and texts (one such corrupt
message originates from the Jamiat so-called ‘ulama’ South Africa) which
purportedly ‘justify’ (from the Mubarak Ahaadith) people skulking in their
homes. The disbelieving governments may believe they are doing good, but as
Muslims we recognise the injustice in preventing Muslims from openly
practicing on their Deen. Islam teaches that we should abide to the laws of a
country. However, the act of ‘justifying’ un-Islamic practices and ‘justifying’ the
Musaajid being left desolate, is pure satanism! Being forced not to go to the
Musjid by non-Muslims is one thing, but for ‘Muslims’ to justify this heinous
decree is totally something else. Those who justify such acts, using Qur`aan and
Sunnah, have proven that they have no Imaan left. The Hadith of Nabi (sallallahu
alaihi wasallam) clearly states that the weakest form of Imaan is to recognise an
injustice to the Deen and to detest it in the heart. Hence, those who feel nothing
about the Musaajid being shut down, are devoid of Imaan. As for those who
condone this oppression and even go one step further of ‘justifying’ it using our
Qur`aan and Ahaadith, have stooped to a level that even puts shaitaan to shame.

                                                       THE MINI-DAJJAALS

“SITTING IN YOUR HOME DURING AN EPIDEMIC – YOU GET THE REWARD OF A
MARTYR
Prophetic guidance during epidemic Disease: Social Distancing, Quarantine,
Containment.”

An article with this title is currently doing its rounds on social media. This article
is not only misleading, it is extremely deceptive.
The Hadith reproduced in this article is as follows:
ً ليس من رجل يقع الطاعون فيمكث يف بيته ، يعلم أنه ال يصيبه إال ماكتب هللا له، إالكان له مثل أجر شهيد
ً حمتسبا
صابرا
FIRSTLY: The Hadith is incorrectly and deviously translated. The translation they
deceptively put is: “….if a person in the time of an epidemic plague stays in their
home, patiently hoping for God’s reward and believing that nothing will afflict
them except what God has written for them, they will get the reward of a
martyr.”
The actual translation should be: “There is no man afflicted with the plague,
who remains in his home patiently, hoping for reward from Allah, knowing
that nothing will afflict him except what Allah has destined for him, except that
he will receive the reward similar to a martyr.”
SECONDLY: The reference given at the bottom of this Hadith cites Musnad
Ahmed AND Saheeh Bukhaari, trying to give the impression that the same Hadith
appears in both these Kitaabs, whereas the wording of this same Hadith in
Saheeh Bukhaari does not have the words رجل من or بيته يف rather it has the words,
.يف بدله and من احد
So, if they wish to restrict the import of the words “in his house” to be literal –
that one should remain indoors only, as is being done at these lockdowns – then
they should also extend that literality to the word “man” (which appears in this
narration in Musnad Ahmed), and infer that women are not included here. This,
we all know, is not the case. The word “man” is used in the Hadith to refer to
both men and women, and the word, “home” infers
locality/hometown/country, and not literally one’s “house”.
Other Kitaabs have the words عبد من meaning “slave”. The words vary but the
import is exactly the same.
The Hadith can never be taken to refer to the “house” only because it is neither
possible nor practical for every person to remain indoors as long as a plague is
present. Society and life would terminate if this were the case.
Also, when there are such cases in Ahaadith where there appears to be a
contradiction, then we interpret it by finding a rational explanation. The
Ahaadith are NEVER contradictory. The Mufassireen and Fuqaha have clarified
any ambiguity that we may perceive. Since the Hadith in Bukhaari mentions “his
locality” this is the obvious meaning that is also extended to the Hadith in
Musnad Ahmed. The word, “home” in Arabic, and also in English (and possibly
most, if not all, languages) is a general term that refers to one’s locality. The
word “home” could refer to one’s hometown, locality, province and even
country. To deceptively translate and infer that Nabi (sallallahu alaihi wasallam)
meant remaining indoors is treasonous because it implies the abandoning of
Jamaat Salaat and other beneficial Deeni congregations.
THIRDLY: The Hadith uses the word يقع which refers to a person already afflicted
with the plague. In that case, the person who is already afflicted, can be advised
to remain indoors for various reasons, mostly relating to his recovery. However,
even if a person is afflicted, the Shariah still does NOT advocate the dajjaali
concept of ‘social distancing’. Islam does not teach us to avoid afflicted people,
unless it adversely affects one’s tawakkul. The Hadith teaches us that there is
NO contagion, except with the permission of Allah Rabbul Izzat.
FOURTHLY: The bogus article gives a small excerpt from Fat-hul Baari (which is
a commentary of Saheeh Bukhaari), thereby perpetuating its deception. The
only sentence they deemed appropriate to add from Fat-hul Baari is: “the
wording (of the hadith) indicates that whoever fulfils the descriptions mentioned
has the reward of a martyr (shahid), even if they didn’t die.” They give the false
impression that whoever sits and skulks in their home during a plague, whether
afflicted or not, will also be rewarded by Allah Ta`ala. They fail to expand on this
discussion.
Let us study what exactly appears in Fat-hul Baari, with regard to these specific
Ahaadith:
“Nabi’s (sallallahu alaihi wasallam)statement, ‘There is no slave’, that is Muslim,
‘who is afflicted with plague’, that is, in the place where he is, ‘and he remains in
his hometown,’ in the narration of Ahmed (the words are), ‘in his home,’ and this
(whether the word is ‘locality’ or ‘home’) refers to whichever place he is in but he
remains therein, and he does not go away from there, that is, he does not leave
the place wherein the plague occurred. [Note here is also explained that the
words ‘بيته and بلده ‘both mean the place where the plague occurs, hence it does
NOT mean a literal home or house].
The word ‘patiently’, means that he is not irritated, troubled or vexed and neither
is he anxious, apprehensive nor restless, rather he is at ease and accepts the
Decree of Allah Ta`ala and pleased with his fate. This is the condition for
acquiring the reward of a martyr for that person who dies of the plague. That he
remains in the place where the plague occurs and he does not flee from there as
the prohibition clearly appeared earlier (in another Hadith).”
[Let us look at this in our present context – the government has ordered a
lockdown. People are anxious. Many are frustrated because their daily
movements have been curtailed. All businesspeople, besides those in the
“essential services” industry, are suffering huge losses during this time. Nobody
is really sitting at home happily or content. Also, the majority are terrified of
moving outside and mixing with others for fear of contracting this virus. How far
– very, very far – is this condition (prevalent today) to that described in the Hadith
of being patient and hoping for Divine Pleasure. Based on the comments of the
Muhadditheen, we can safely declare that this virus is not a mercy to our
Muslims but also a calamity and punishment just like it is for the disbelievers.
Far from displaying patience, Muslims are anxious, apprehensive, restless,
irritated, troubled and vexed. And this is the condition of those not even afflicted
by the virus!!!
The Muhadditheen have explained that the prevalence of plagues is a
punishment for both – the disbelievers and transgressing Muslims. After all,
does Allah Ta`ala not warn us in His Kalaam, “Do those who commit sins think
that We will treat them like those who have Imaan and who do good deeds,
making their lives and deaths equal? (They are wrong!) Evil indeed is the
decision they take.” The fact that we have been barred from our own Musaajid
can never be deemed a favourable circumstance. How sad that even ‘muslims’
feel Musaajid should be closed. As long as there is life, the time for reformation
exists. May Allah Ta`ala have mercy on us all.]
“The statement, “Knowing that most certainly nothing will overcome him except
what Allah Ta`ala has decreed for him,” is the other condition. This is a
conditional sentence which relates to his remaining (in his hometown/country).
However, if he remains whilst he is anxious, apprehensive, restless and regretful
of not having went out (of his locality), thinking that had he went away then he
would not have been afflicted in the first place and also that he was afflicted
because he stayed behind. This (attitude and state of mind) will deprive him of
the reward of a martyr, even if he dies of plague.” [Fat-hul Baari, vol. 10, page
193]
This excerpt from Fat-hul Baari, proves that the little excerpt which appeared in
the deceptive article, is not only misleading but gives a totally incorrect
interpretation of the Hadith.
The above commentary also proves, inter alia, that this Hadith refers more
specifically to the person who is afflicted with the plague and not necessarily to
those who are healthy and fit. The reward of martyrdom is applicable only to
those who are afflicted with the plague and either die or survive. Those who are
not afflicted by the plague/virus, need to continue their lives normally, whilst
also remaining in their hometown/country. There is another Hadith that states
everyone who resides in a place which is overcome with a plague should remain
therein.
Salaat in congregation is not and never was excused for those who are not
afflicted by the disease/virus. ‘Social distancing’ is not and never was an Islamic
teaching. ‘Muslims’ who wish to practice this should never ever believe that
Islam or the Hadith teaches this. ‘Muslim’ men who wish to perform their Salaat
at home, should never ever think this to be permitted by the Shariah due to the
existence of a plague or virus.
This advice of ours should not be misinterpreted as an advocation of civil
disobedience. We merely wish to highlight the point that Muslims should never
trivialise the Deen and they should never misinterpret the Ahaadith of Nabi
(sallallahu alaihi wasallam) to give sanction to any disobedience to Divine
Injunctions. True Muslims should never believe that the Ahaadith of Nabi
(sallallahu alaihi wasallam) ever condoned such a state upon Muslim men where
they are not allowed to attend the Musaajid for the Fardh Salaat. The Ahaadith
never condoned the concept of ‘social distancing’ merely out of fear of
contracting a virus. The Ahaadith never encouraged Muslim men to remain
skulking in their homes, thereby abandoning congregational Salaat. If the
government imposes this on its citizens, that is one thing. The Shariah should
not be misinterpreted to give an impression of approval. If Muslims are forced
to remain indoors and threatened with legal repercussions for ignoring this law,
they should exercise caution and not challenge the authorities, however at the
same time, they should not and cannot condone this injustice from an Islamic
perspective.
May Allah Ta`ala have mercy on this Ummah!
5th Shabaan 1441 [30th March 2020]

“Clear propagation is our ONLY responsibility”

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