Category Archives: Current Events


By Mujlisul Ulama



Those who say that the excessively wide ugly gaps between Musallis in Salaat is permissible, say that it is only Sunnah to stand shoulder to shoulder. But their strongest argument according to their understanding is that in most countries the unanimous or near unanimous opinion is that the gaps are permissible. They list the following countries in support of their contention: Pakistan, Saudi Arabia, Egypt, Turkey, Jordan, India, Britain, America, Australia, Canada and South Africa. They say that it is incumbent to make taqleed of this unified opinion of the Ulama. Please comment. Is there any validity in this argument?


Those who have issued the rubbish ‘fatwa’ of permissibility are not Ulama. They are Baboons, and only pongos make taqleed of Baboons. This argument is exceptionally putrid and stupid. It displays the gross stupidity and bootlicking attitude of the so-called scholars who are either scholars for dollars or bootlickers.

All so-called ‘scholars’ and molvis/sheikhs who plod the path of baatil have one evil trait in common. Thy will criticize the one who states the Haqq or holds an opposite view without even touching on the dalaa-il we present for substantiating the view of the Shariah.

We have published many publications on the issue of satanic ‘social distancing’, and in each booklet / article we have presented the Shar’i arguments. But these mudhilleen and illegitimate progeny of Iblees NEVER answer the dalaa-il. They talk drivel. Their ‘daleel’ is the majority of the modernists and mudhilleen which preponderate in this era in close proximity to Qiyaamah. And, Rasulullah (sallallahu alayhi wasallam) had predicted these scenarios. The time will still come when there will not remain a single Aalim of Haqq.

What happens today in the list of countries mentioned by the Baboon character is never Shar’i daleel. The only valid daleel is the Shariah. If  the world full of molvies, sheikhs and  scholars for dollars and  the myriad of bootlickers issue a stupid ‘fatwa’ in conflict with the Qur’aan and  Sunnah, it shall be deposited in the toilet. In these times as well as in times progressively leading up to Dajjaal and Qiyaamah, the Ulama-e-Haqq will disappear from this dunya. Then only the scum such as these Baboons masquerading as Ulama will remain to debauch, mangle and pillage the Shariah. Rasulullah (Sallallahu alayhi wasallam) said:

“The Saalihoon are disappearing (from this world) one after the other until there will remain only the Hufaalah (scum, flotsam, rubbish Baboons) such as the chaff of barely or dates. Allah will have no care whatsoever for them.”

All the countries mentioned in the stupid list are under the sway of real kuffaar regimes. The baboonery of the one who has presented this stupid ‘daleel’ is highlighted by the fact that he adds Egypt, Saudi Arabia, Jordan, India and the other kuffaafr countries. In all these countries, the so-called ulama are under the direct control of the kuffaar regimes. In India and Pakistan, the molvis, including the once-famed Madaaris such as Deoband and Binnuri Town, etc., have bartered away their souls for the dunya. They peddle the official policy and orders of the governments.

In Britain it is worse. A molvi dare not mention anything against this bogus ‘pandemic’ nor against homosexuality. The same applies to Australia and Canada where only junior moron molvies preponderate. In Turkey, just write it off.  Turkey has just emerged from a virulent type of anti-Islam atheism. What their scholars say have no Shar’i value.

In South Africa, while there are still a handful of Ulama-e-Haqq, the vast majority is of the Baboon type.

We defy these morons, Baboons and pongos to answer every daleel which we have published to prove that:

  • The large gaps in Salaat are haraam
  • The large gaps in the backdrop of the current context is kufr which invalidates not only the Salaat, but also Imaan.

We have explained these issues in detail. If the Baboons are unable to answer, they should seal their noxious mouths. They are of the type mentioned in the Qur’aan: Summum  bukmun umyun…… (They are deaf, dumb and blind. They will not return (to the Path of Allah).

And about the baboonic majority to whose taqleed the pongos submit, the Qu’aan Majeed says: “In fact, the majority does not know the Haqq. Thus, they turn away (from it).”

“If you follow the majority on earth, they will mislead you from the Path of   Allah.”




There is no need for sanitisation tunnels, say experts

By S. Rall   May 29, 2020

Durban – Medical experts have warned against the use of sanitisation tunnels, adding that it was dangerous to spray such harsh chemicals onto people, more especially children. Speaking during a webinar hosted where the national health minister Dr Zweli Mkhize broke down the country’s response to Covid-19 ahead of the downgrade to Level 3 of the lockdown on Monday, June 1, Professor Salim Abdool Karim, warned that there was little to no evidence on the safety of chemicals used in sanitisation tunnels.

“Spraying humans with chemicals and fumigation tunnels are potentially dangerous and can damage the eyes, cause skin rashes and affect breathing. There is also no discernible benefit for coronavirus prevention as the virus cannot enter the body through intact skin. Only hand should be sprayed with sanitiser,” Karim said.

Professor Shaheen Mehtar, who also sits on the government’s Covid-19 advisory committee added that the spraying of chemicals was particularly dangerous for children. She said it could have a massive impact on children, affecting their eyes, skin and respiratory systems. “There is no need to spray children. There is no need for disinfectant tunnels,” she said.  According to the coronavirus prevention toolbox the following protocols need to be strictly observed:

  • Social distancing
  • Hand hygiene – hand washing and hand sanitising
  • Screening for symptoms
  • Cloth masks and cough etiquette
  • Appropriate use of PPE
  • Testing, isolation, quarantine and contact tracing
  • Frequent environmental cleaning

On Friday, Mkhize and the panel broke down the country’s plan for Covid-19. Mkhize noted that a large number of those who had contracted Covid-19 in SA were black. Mkhize was responding to questions asking for breakdowns of results by race group. He said while this was not how the information was collected initially, data that was available to the department should that the black population was mostly affected. The minister announced that as of Friday, 29 240 people in SA had tested positive for Covid-19.

He said 611 people have died from Covid-19 and 15 093 people had recovered. IOL


Moron  bootlicking molvis and  kuffaar governments saddled in Muslim countries  are always over-eager in their licking of  kuffaar boots right into the ‘lizard’s hole’ to gain favour and whatever other miserable worldly perks and stupidities the western masters have to offer.

It is indeed surprising – very surprising – to see  secular professors with Muslim names  proclaiming  these shaitaani devices ‘dangerous’.  Indeed, such  proclamations by so-called muslims are unchartered and necessarily evoke surprise and suspicion. If an atheist scientist denounces some artefacts of Satanism, he may be applauded for his honesty and integrity, but not so  characters  bearing Muslim  designations.

When medical experts bearing Muslim names  step out of  the line  demarcated by  Mr.Bill Gates, then  it leaves a huge conundrum.


By Mujlisul Ulama

When the government decides to somewhat ‘ease’ its  oppression by granting permission for the Musaajid to open, it will obviously attach a host of haraam conditions. One such condition is the shaitaani ‘social distancing’
which the Munaafiqeen had introduced in Musjids under their illegitimate control.

Ignorant musallis were cast into bewilderment when they had to perform Salaat in a satanic haraam manner by
standing a kilometer apart. Even a small gap between two musallis in the Saff is occupied by shaitaan. Regarding this haraam method of standing which the maajin fong
kong muftis and munaafiq trustees had introduced, Rasulullah (Sallallahu alayhi wasallam) said:

* “Straighten the sufoof, line up the shoulders and close the gaps..”

* “Straighten the sufoof……and do not leave gaps for the shaitaan. He who joins the saff, Allah will join him. He who cuts the saff (leaves gaps), Allah will cut (destroy)

* “He who closes the gap in the saff, is forgiven (his sins).”

It was the practice of Hadhrat Uthmaan (Radhiyallahu anhu) before commencing the Salaat to proclaim: “Straighten the
sufoof, and line up the shoulders. Verily, correct formation of the sufoof is of the completion of Salaat.” Then he would not
recite the Takbeer to begin the Salaat. He would wait for some men whom he had appointed to attend to the sufoof. When
they would inform him that the sufoof were correctly formed, then only would he commence the Salaat.

Hadhrat Umar (Radhiyallahu anhu) also would wait until the sufoof had been correctly formed as commanded by
Rasulullah (Sallallahu alayhi wasallam). Only then would he commence the Salaat. Rasulullah (Sallallahu alayhi wasallam) commanded: “Taraas-soo” – Stand shoulder to shoulder without the slightest gap.” There are numerous Ahaadith emphasizing the imperative need to stand shoulder
to shoulder, and not to leave any gap for the shaitaan to occupy.

Rasulullah (Sallallahu alayhi wasallam) warned that the effect of gaps in the saff is enmity in the hearts. Allah Ta’ala afflicts disunity among the musallis who are careless in this regard.

Sealing the gaps with shoulders is Waajib. It is haraam to leave gaps in the saff. For this very reason the ruling of the Shariah is that if a musalli arriving in the Musjid sees a gap in the first saff, then he has to pierce through the sufoof to reach the first saff in order to fill the gap thus preventing shaitaan from entering it.

Walking in front of a musalli who is engaged in Salaat is a kabeerah (major) sin. Rasulullah (Sallallahu alayhi wasallam) said that if one is aware of the severity of the sin and punishment for crossing the path of a musalli, one will wait forty years until the musalli had completed his Salaat.

Despite the great importance and significance of the musalli in Salaat, it is necessary to pierce the sufoof to fill the gap in front regardless of this act necessitating walking in front of the musallis. The reason mentioned by the Fuqaha is that those who did not step to fill the gap are deprived of sanctity.

Now when the Shariah attaches such tremendous importance to standing shoulder to shoulder, and when it is haraam to leave gaps, then the satansim of the one or two metre gaps ordered by the Munaafiqeen and the rubbish trustees of some Musaajid in compliance with the kufr theories of the atheists should not be hidden from true Mu’mineen.

Standing in the stupid, fong kong manner, leaving gaps for droves of devils to stand in the sufoof is absolutely haraam. There is no scope for permission. With emphasis we claim that the Salaat is not valid. If one enters the Musjid and finds musallis standing in such a stupid, clownish haraam manner, one should not join in. Perform Salaat alone. Never join rows of devils.

The maajin bootlicking muftis will concoct stupid arguments for the validity of the Salaat conducted in this haraam manner. They will dig out ibaaraat (texts) from the Kutub of Fiqh to extravasate permissibility and validity to soothe the palates of the atheists. Do not heed their silly, zigzag fatwas of jahl. Perform Salaat alone if no valid Jamaat can be found. But do not join in the haraam formation resembling stupid football
characters on the field.

The bootlickers will not be able to find any argument from the Kutub of Fiqh or from the Ahaadith any permissibility for justifying gaps in the saff. The ‘best’ shaitaaniyat with which they can manage to bamboozle the ignorant masses is the rule pertaining to large spaces between the saffs, not between
musallis in the saff. The issue of Ittihaade Makaan (unity of place) is misused to justify the haraam fong kong style of spacing which licences admission for the shayaateen to stand in the sufoof. In a Musjid, if there is a large space between the saffs, then despite the Karaahat (detestability) and
impermissibility of leaving such spaces between the saffs for no valid reason, the Salaat will be valid. But there is no scope
for permissibility of leaving large or even small gaps between the musallis in the saff.

Furthermore, the planned gaps arranged by the munaafiqeen are not the acts of careless musallis – acts which could be overlooked and which will not invalidate the Salaat. These gaps organized by the Munaafiqeen are the effects of the theories of the atheist scientists. Their theories are kufr which
deny the explicit command of Rasulullah (Sallallahu alayhi wasallam) and the belief that disease is not contagious. As such it is haraam to adopt the method devised by the atheists and adopted by the bootlicking munaafiqeen and the maajin muftis.


In a weird zigzagging style, one Mufti Sahib abortively justifying these kuffaar-created haraam gaps in the saff, says in his fatwa:

“In principle, joining the rows and not leaving gaps in between the rows is strongly emphasized in Shariah. It is disliked to leave a gap or space in between the rows. However,
in the present circumstances we are in due to covid-19, it will be permissible to do so. Hence you should join them in the Masjid.”

What is the meaning of “in principle” in the context of saff-formation? The command for arranging the sufoof is explicit and precise just as is the command for Salaat and the number of raka’ts. There is no ‘in principle’ here which could be waived or subjected to whim and fancy to comply with commands of the atheists.

The conclusion by the Mufti is absolutely baseless. There is absolutely no substantiation in the Shariah for this baatil
‘permissibility’ which is a pure figment of the mufti’s imagination in submission to the current irrational fear and in obedience to the atheist authorities of the land.

The mufti should have searched for an answer in the example of Rasulullah (Sallallahu alayhi wasallam), of the Sahaabah and of the Salafus Saaliheen. How did they conduct themselves in plagues which were a million times more devastating than the Bill Gates ‘pandemic’? The example of the Salafus Saaliheen is our standard and our guide, not that which the atheist scientists claim.

While there is massive conflict among the scientists regarding this ‘pandemic’, there is a shaitaani, bizarre ittifaaq (unanimity) among the bootlicking muftis who fall over
themselves in their eagerness to appease the rulers and governments. They simply lap up the najaasat disgorged by the governments all over the world, and find stupid arguments
by perpetrating gross distortion of the Nusoos to appease their masters and leaders. It is ludicrous in the extreme to utilize
Ahaadith for substantiating the wildly baatil claims of the atheists, fussaaq and fujjaar.

It is also kufr to so callously set aside Rasulullah’s proclamation of “Laa adwaa”, and to accord precedence to the view of the atheists which totally rejects what our Nabi
(Sallallahu alayhi wasallam) said on the issue.

The ‘circumstances due to covid-19’ cited by the mufti as the basis for his baatil fatwa are the creations of the unbelievers and the atheists. But neither fear nor shame inhibited the mufti sahib from disgorging a fatwa which totally ignores Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah. He acquits himself as if there is no response in the Qur’aan and Sunnah for the likes of this little plague which has sent the world into a pandemic of fear by the Bill Gates cartel.

That Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah have been excised from the equation is absolutely deplorable to say the least.

The mufti has not presented a single vestige of Shar’i evidence for his baatil view. It is haraam to accept his view. While we have used the term zigzag with derision in describing the mufti’s fatwa, it has a literal meaning as well. Everyone understands the literal meaning of zigzag. In the context of the
mufti’s fatwa, the mufti literally zigzags from one extreme to the other.

He commences his fatwa by emphasizing the importance and necessity of observing the Shariah’s saff rules. In the Arabic texts accompanying his fatwa, he presents many Ahaadith and texts of the Fuqaha which emphasize the imperative importance of the correct saff formation and of the evil of the
shaitaani gaps between musallis standing in the saff.

Then from this correct position, he veers widely into baatil without presenting even a single valid Shar’i daleel for his egregiously erroneous fatwa of ‘permissibility’ for allowing shayaateen to occupy the wide gaps which the atheists have ordered. It is with zigzag fatwas that the maajin muftis all over
the world are concocting a new ‘shariat’, in the same way as the Yahood and Nasaara clergy had transmogrified and destroyed Islam which their Ambiya had delivered to them from Allah Ta’ala.

“Social distancing”

Justifying this shaitaani concept and act, another mufti sahib says:

“Social distancing in Shariah can be extracted from the hadeeth shareef that says: ‘if you hear of a place where the plague has occurred, then do not go there.’

On the basis of this Hadith, the mufti concludes: “This can be interpreted to mean ‘do not associate with all the people living
in that area, healthy or sick.’

This is no basis for this wild interpretation which is devoid of Shar’i substance.

This argument is absolutely weird and in total conflict with the Sunnah. The Hadith in question prohibits outsiders – those who are not in the plague-ravaged region – from entering into the epidemic zone. Regardless of the Shariah’s rationale for this prohibition, it cannot and may not be cited to override
Rasulullah’s explicit Hadith: “Laa adwaa” (Disease is not contagious). The Fuqaha have provided suitable interpretations to reconcile the apparently contradictory narrations, but never did any Authority override or abrogate
the primary Hadith, viz. Laa adwaa, which is the basis for our aqeedah.

Our Nabi (Sallallahu alayhi wasallam) had forcefully refuted the contagion idea of the mushrikeen by logically presenting an argument for the understanding of those who contended that disease is contagious just as today these filthy copro-munaafiqs are doing.

When the Bedouin sought an explanation regarding his herd of camels which became infected when a scurvy camel mingled with them, Rasulullah (Sallallahu alayhi wasallam),
forcefully dispelling the corrupt belief asked: “Who had infected the first camel?”

Our obligation is to only follow the commands of the Shariah. This obedience is not based on understanding the rationale
underlying the commands. On the issue of plagues, the commands issued by our Nabi (Sallallahu alayhi wasallam) are simple and unambiguous:

• Disease is not contagious
• Do not enter a plague-ravaged place
• Do not flee from a plague-ravaged area.

The aforementioned Hadith cited by the mufti bears not the slightest relationship with the ‘social distancing’ concept of
the atheists. Either the Musjid is filled with diseased people or not, or some may be affected while others are healthy.

Those coming to the Musjid to perform Salaat belong to the area where all the musallis belong and reside. They are not outsiders who are entering a plague-ravaged area.

Assuming that it is known that many of the musallis are affected by the disease, then too the unaffected ones, if they flee from the Musjid or from the area, will be guilty of sins
akin to kufr for acting in violation of the abovementioned two Ahaadith regarding negation of contagion and the prohibition
to flee.

When the term ‘social distancing’ is mentioned, what is understood? The meaning of the atheists is that people should
maintain a distance from one another; they should not dare make musaafaha and muaanaqah; they should remain far, very
far from even their parents if they happen to be affected; if healthy persons unaffected with the disease venture to greet one another, they should transform themselves into clowns with their elbows jutting out to venture touching. On the basis of this kufr concept of ‘social distancing’ have the fong kong, juhhaal, munaafiq molvis introduced the haraam spacing practice in the saff in the Musjid. There is absolutely no daleel in this narration nor in any other narration for this practice of the atheists. To equate the prohibition of entering a plague-ravaged area with the satanic spacing in the saff is weird in the extreme.

Furthermore, what was the example of Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah in the Musjid during plagues? Did they adopt the shaitaani spacing method of the atheists? How did they stand in the sufoof? It is indeed mind boggling that despite being aware of the example of
Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah, muftis find it plausible to negate the Sunnah practice with the
haraam shaitaani method of the atheists. If such spacing was a valid requisite, our Nabi (Sallallahu alayhi wasallam) and the
Sahaabah would have been the very first people who would have introduced it. The Ummah had been ravaged by many plagues from the very era of our Nabi (Sallallahu alayhi wasallam), but never did any one of the Salafus Saaliheen nor Muslims of later eras ever insult their Imaan and intelligence
with these silly, stupid, shaitaan-inpsired methods of the atheists.

“Not entering a plague area” and satanic spacing in the saff in a Musjid are two widely different issues. The one has no relationship with the other. For both issues there are clear
directives and examples in the Ahaadith and lives of the Salafus Saaliheen. Not by the remotest stretch of logical and Shar’i reasoning will any Hadith have any  relationshipwith the shaitaani spacing in the saff. The Hadith has only one meaning, and that is: Do not enter a plague-ravaged area. This is applicable to those who are not the residents of such an area. To understand saff-formation during a plague there is no need
for remote, baseless interpretation. The example of the Salafus Saaliheen is more than adequate. The people attending the
Musjid are all local residents who are not subjected to the Hadith prohibiting entry to a plague area.

The people attending the Musaajid are from the Islamic perspective all healthy regardless of what the atheists say and dignose. It is haraam to flee from your father or brother who is healthy, but who is alleged to be ‘positive’ by the the fraudulent tests of the fraud doctors who have been ordered by
the authorities to be record as ‘positive’ on a wholesale scale to justify their oppression. Massive fraud in this field is being uncovered and reported. A person dying of old age is
summarily recorded as a virus case.

The action of Hadhrat Amar Bin Aas (Radhiyallahu anhu)

The mufti sahib cites Hadhrat Amar’s reaction of taking the people to the mountains as justification for the shaitaani
spacing in the saff. There is no relationship between the two. Saff-spacing cannot be justified by moving from one house to
another in the plague-stricken area.

In the context of the ‘social distancing’ advised by the atheists, the term has a totally different meaning. It means the satanic
spacing in the saff, closure of the Musaajid and prohibiting the daily Fardh Salaat, Jumuah Salaat, Taraaweeh Salaat and Eid
Salaat in the Musaajid. In fact, the prohibition applies even to performing Jamaat Salaat in the homes. A neighbour is not allowed by the law of the atheists to join one in Jamaat Salaat at home.

Hadhrat Amar’s act was in conflict with both the Qur’aan and Sunnah. No matter how his act is interpreted, it cannot be validly reconciled with the prohibition stated in the Qur’aan Majeed and with the Sunnah of Rasulullah (Sallallahu alayhi wasallam). Two very senior Sahaabah had severely criticized
Hadhrat Amar (Radhiyallahu anhu) for his decision. Hadhrat Amar (Radhiyallahu anhu) was a Sahaabi. We have no right to criticize him for even an error. Nevertheless, the other
senior Sahaabah had this right. In view of the conflict between the Qur’aan and Sunnah on the one hand, and Hadhrat Amar’s act on the other hand, it will be set aside. Any how, the act of Hadhrat Amar (Radhiyallahu anhu) is no justification for the spacing in the saffs. We are discussing ‘social distancing’ in
the meaning of the concept of the atheists.

Spread of disease
The mufti argues that spread of disease is a basis for ‘social distancing’. This is baatil. Even Hadhrat Amar (Radhiyallahu anhu) who had after some time taken to the mountains during the Amwaas plague did not practice the shaitaani spacing which has been introduced in the Musaajid at the behest of the atheists. Prior to taking to the mountains, he was performing Salaat in the Musjid, not at home, not in isolation. And, in the Musjid there was no shaitaani spacing as ordered by the atheists.

Measures of caution mentioned by the mufti sahib excludes shaitaani saff-spacing. A haraam method is not a valid precautionary method in terms of the Shariah. The mufti sahib mentions injections and medication in his arguments. These forms of medication have no relationship with saff-formation
and ‘social distancing’ even in terms of the kuffaar concept. While medication is permissible, saff-spacing is not.

The mufti says: “…the individual will be allowed to distance himself from such areas on the basis of ihtiyaat or precaution.” Even if momentarily assumed to be correct, this
does not justify the satanic mode of spacing in the Salaat saff. The example of Rasulullah (Sallallahu alayhi wasallam) and the Saahabah during plagues is more than adequate for us.
They never spaced themselves like clowns for fear of the plague virus. They stood shoulder to shoulder despite the ravaging plague. There is no argument and no interpretation
of any hadith which can override this glaringly conspicuous amal of Rasulullah (Sallallahu alayhi wasallam) and the
Sahaabah in the Musaajid even at the height of the plague.

A conflicting argument of an Aalim regardless of his stature of seniority, will be interpreted to reconcile it with the Nusoos of the Shariah, and if a reconciliation is not possible, it shall
be set aside and practical expression shall be given to the Qur’aan and Sunnah which cannot be made subservient to the
interpretation of the senior Aalim.

In this discussion the concern is only one aspect, viz., the metre or two metre spacing between musallis in the Musjid. It is this haraam aspect of ‘social distancing’ which is being discussed here although all the other aspects of the social distancing concept of the atheists are also haraam, the concern
here is only the spacing in the saff. As far as the saffs are concerned, we have to only look at the way the saffs were formed during plagues by Rasulullah (Sallallahu alayhi
wasallam) and the Sahaabah. It is indeed a grievous and an egregious error to justify the haraam spacing in the saff with Ahaadith which have no relationship with saff-formation.


The mufti justifies the concept of ‘social distancing’ of the atheists with the Hadith advising the maintenance of a distance
from a leper. Again, this Hadith has no bearing on the saff formation in the Musjid. Even the leper was not debarred from the Musjid. During the plague, the Musjid was full of affected musallis who all stood shoulder to shoulder.

The advice pertaining to lepers was for people of weak Imaan. Rasulullah (Sallallahu alayhi wasallam) ate together with a leper from the same plate. We shall not dwell much on this issue since the concern here is the saff formation, and the Hadith pertaining to the leper has no relevance in this regard.

Whoever has fear of contracting the disease is free to distance himself from the confirmed diseased person if he so wishes. But such distancing cannot be practiced in the Musjid in the

There are also other errors pertaining to distancing in the mufti’s article. However, our discussion here pertains to only saff-formation. The other issues could be discussed in another article, Insha-Allah.

A Pakistani mufti’s fatwa

In his fatwa on this specific issue of spacing in the saff, a Pakistani mufti states:

“…..Saff formation is not related to validity or invalidity of Namaaz.”

In the current context, saff formation is most certainly related to validity and invalidity regardless of the mas’alah in another
scenario. The spacing in the saff in the current context is at the behest of atheists. It entails the displacement of the Waajib form commanded in many Ahaadith. It is giving preference to a kufr mode over and above the method commanded by Allah Ta’ala. If this evil method is accepted, it will ultimately
become the norm in the Musaajid. The imperative importance of standing shoulder to shoulder will be dispelled from the minds of Muslims.

Prolonged practice and acceptance of an evil desensitize the heart. The inherent Imaani inhibition to haraam is desensitized, thus opening the doorway for acceptance of
haraam. This is precisely the state of affairs pertaining to many haraam acts which are today accepted as valid, permissible and even preferable over the commands of the
Shariah. Shaving the beard, riba, kuffaar dress, kuffaar eating styles, abandonment of purdah, etc. are examples of having become acceptable and respectable in the wake of shaitaan’s gradual process of desensitizing Imaani inhibitions to evil.

The mufti is extremely short-sighted, to say the least, in presenting a technicality to justify a kuffaar concept which in turn is the antithesis of the demand of Imaan which negates the contagion belief of the atheists, mushrikeen and kuffaar in general.

With the validity-invalidity argument the Pakistani mufti endeavours to justify the haraam act of spacing in the saff. Irrespective of the validity argument, the mufti is constrained to accept that the official view is the prohibition of spacing in the saff, and that it is Makrooh Tahrimi which in practice is the same as Haraam because the consequence of both Makrooh Tahrimi and Haraam is the Fire of Jahannam. Hence, even if accepted that the Salaat is valid with the satanic spacing at the behest of atheists and fussaaq/fujjaar ‘Muslim’ doctors, then too it (the spacing) is unacceptable since its consequence is the Fire of Hell.

The validity contention does not mitigate the notoriety and hurmat of the satanic spacing. It remains haraam hence unacceptable.

Then the mufti in a further stupid attempt to justify the spacing says:

“However, the Author of Badaaiush Sanaai’, Allaamah Kaasaani wrote: ‘This karaahat (i.e. being Makrooh Tahrimi) is when the space in the saffs is without valid reason.’ (The
mufti concludes): ‘And here is a valid reason.”

His valid reason is the corona virus. In terms of the Shariah the disease or the virus is not a valid reason. A valid reason is, for example, pillars in the saff or some other real tangible
impediment. Fear for a disease is never a valid reason because Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah are
our guides, and they never practised this confounded ‘social distancing’ of the atheists. There is absolutely no valid basis for adopting the haraam shaitaani spacing in the saff.

The oppression of the Pakistani government should not induce the ulama over there to confer respectability and acceptance to
the haraam laws. The population should not be led into haraam with the belief that the unlawful act has become permissible due to the virus bogey. Merely on the basis of a
handful of sick persons, the ulama are buckling and trading the ahkaam of the Shariah for a miserable price. If the
government with its forces of repression and oppression enforces the closure of the Musaajid, it is the better option. That will be acceptable, but not voluntary shaitaaniyat in the Musaajid.

The Pakistani mufti claims that keeping the Musaajid open with the haraam conditions is the lesser of the two evils. We say that it is not. The lesser evil is to accept the oppression of the government – the closure of the Musaajid. The greater evil is the destruction of the ahkaam of the Shariah which should be accepted voluntarily. Step by step the greater part of the Shariah will be devoured by the devil and a new ‘shariat’ will
be substituted. The obligation of the Ulama is to maintain and defend the pristine purity of the Shariah. That is our only duty.

“Upon us is to only deliver the Clear message.” (Qur’aan)



What exactly is social distancing? This is a new phrase which has come into existence in the wake of the bogus coronavirus
plotted by the enemies of humanity. When this term is mentioned, a specific picture looms up in the mind. In this picture which has been designed by the conspirators we see:

1) Flight from your parents, children and humanity for the fear of contracting the disease.

2) Do not shake hands with any one, not even with your parents.

3) Transform yourself into a clown by hideously sticking out your elbow to touch another person’s elbow when greeting.
Elbow-to-elbow displaces the Masnoon Musaafahah and Muaanaqah which are totally prohibited. Such vile Tashabbuh
bil Kuffaar is haraam.

4) Spacing 2.2 metres apart in the Salaat saff, if Musaajid are allowed to be open under extremely stringent conditions. Thus, the Musaajid become haunts for the shayaateen.

5) If Musaajid are permitted to operate, the elderly and the sick must be debarred.

6) Perfectly healthy people may not travel more than two persons in a vehicle. They may not sit on the same seat.

7) Dua should not be made with hands raised. More ‘dangerous’ is to draw the hands over the face at the end of Dua as is the Masnoon method.

8) Visiting close relatives even parents at their homes is prohibited.

9) Visiting a sick relative even if parents, in hospital is prohibited. No contact whatsoever is allowed.

10) Closure of the Musaajid thus prohibiting Fardh Jamaat Salaat, Jumuah Salaat, Taraaweeh and Eid Salaat.

11) The Masnoon Ramadhaan I’tikaaf is banned.

12) Closing shops thus depriving people from their legitimate needs.

13) Lockdowning the entire country thus devastating the economy.

14) Confine people to their homes. Not allowing them access to even their yards.

15) Closure of all Darul Ulooms

16) Banning Hajj and Umrah

17) If one person is tested positive, an entire household or institution must be placed in quarantine.

18) Snitch and spy on Muslims who perform Salaat in Jamaat. Report them to the kuffaar police to be arrested.

19) Kafan and Ghusl for the mayyit are abolished. Even Tayammum on the mayyit is prohibited.

20) In some places. e.g. Sri Lanka, Muslim bodies are by law appropriated by the government’s devilish order and cremated. Cremation is strongly advised by the Satanists who have invented their Satanist concept of social distancing.

21) Violation of the draconian social distancing rules is a crime leading to arrest, fines and imprisonment. Yet, even in
terms of the secular constitution these draconian measures are unconstitutional and unlawful, hence many senior lawyers are
challenging the unconstitutionality of the oppressive laws.

This is the heinous satanic concept of social distancing. No Muslim in his sane Imaani senses will ever accept that this system of Iblees has the slightest support in the Ahaadith.

The primary basis for debunking the entire gamut of terms and conditions of this kuffaar concept of social distancing is the explicit statement of Rasulullah (Sallallahu alayhi wasallam): “Laa adwaa” (Disease is not contagious). Every ingredient in the satanic concept of social distancing is anathema to the Shariah and Imaan.

The Laa adwa command of Allah Ta’ala is fully bolstered by the practical example and conduct of Rasulullah (Sallallahu alayhi wasallam), the Sahaabah and the Salafus Saaliheen of Quroon-e-Thalaathah. There is not the slightest shred of support in the Qur’aan and Sunnah for the kuffaar concept of social distancing which errant muftis of this age are abortively struggling to justify by hook or crook with grotesque misinterpretation of some Hadith narrations which have absolutely no relevance to this shaitaaniyat of social distancing introduced by the agents of Bill Gates.

The Leper

The Hadith, “Flee from the leper….” Has specific application. Firstly it is directed to people of weak Imaan. Secondly it applies solely to the disease of leprosy. The body festers with
open wounds and sores. The sight is ‘disgusting’ and causes aversion in most people. It was for only these reasons that this
advice was proffered by Rasulullah (Sallallahu alayhi wasallam). But, to negate the kufr idea of disease being contagious, our Nabi (Sallallahu alayhi wasallam) practically
refuted it by eating together with a leper from the same bowl.

Furthermore, there is no record of any leper being quarantined or expelled from society or ostracized in any way. Despite the Hadith in this regard, the leper was not ordered to self-isolate himself. He remained amidst the people and attended the Musjid. There was no one to debar him from the Musjid. Not
a single one of the satanic stipulations enumerated above applied to the leper.

Hadhrat Amar (Radhiyallahu anhu)

It is indeed lamentable for a mufti to cite Hadhrat Amar’s action of taking to the mountains, in the indefensible bid to
justify the kufr concept of social distancing with its numerous conditions of kufr and injustices. The mufti sahib has argued
in an unprofessional and an unprincipled manner by introducing Hadhrat Amar’s act to justify the kuffaar social distancing model which is the invention of scoundrel atheists
such as Bill gates who is steering a grotesquely Satanist conspiracy to ensure that every human being on this planet is
vaccinated with a ‘nano chip’.

Extravasating daleel on the basis of an error of a Senior is dangerous for Imaan. Hadhrat Allaamah Abdul Wahhaab Sha’raani (Rahmatullah alayh) as well as other authorities have said: “He who grabs hold of the obscurities of the Ulama, verily he has made an exit from Islam.” This type of
extrapolation becomes more grievous when the Hadith or the error of a Senior is used and manipulated to justify a baatil and haraam concept of atheists.

In fact, it is not permissible – it is tantamount to kufr to manipulate Ahaadith to cancel and debunk explicit commands of the Shariah substantiated by Qur’aanic Nusoos and such
Ahaadith which are of the Mutawaatur category. A mufti is supposed to be well versed with the Usool of Fiqh. He should
correctly employ the Usool to arrive at a proper and valid conclusion.

The mufti is supposed to know that when a Khabr Waahid or Qiyaas conflicts with Kitaabullaah (The Qur’aan Majeed), and if reconciliation is not possible, then the Hadith shall be set aside, and practical expression shall be accorded to Kitaabullaah. It will never be the other way round. The Qur’aan and Ahaadith Mutawaatur will not be set aside to accommodate Khabr Waahid.

In addition to the amal of Hadhrat Amar (Radhiyallahu anhu) being in glaring conflict with the amal of Rasulullah (Sallallahu alayhi wasallam) and the vast Body of the Sahaabah, it (taking to the mountains) was in open conflict with Kitaabullaah. The Qur’aan Majeed outlaws quarantine, severely condemning it. Those who had resorted to quarantine and self-isolation during a plague were punished with death by Allah Ta’ala.

Referring to the haraam kuffaar act of quarantine, the Qur’aan Majeed states:

“What! Have you not seen those people who came out (fleeing) from their homes while they were thousands, in fear of Maut (death)? Then Allah said to them: “Perish!” Then
(after their death) He resurrected them.”
(Al-Baqarah, Aayat 242)

In bygone times, during the era of Bani Israaeel, a severe plague spread in a city/town. The inhabitants consisting of
approximately 10,000 persons, for fear of contracting the disease and death, fled from the town and went into quarantine in a valley in between two mountains. Their cowardly flight and attempt to flee from Maut invited the Wrath of Allah Ta’ala. Allah Ta’ala killed the entire community. Not a single soul escaped death. They had fled the plague, went into self-imposed quarantine with the notion of saving themselves from death. They miserably failed.

Senior Sahaabah had also criticized Hadhrat Amar’s act. Without criticizing Hadhrat Amar Bin Al’As (Radhiyallahu anhu), on the basis of the Dalaail of the Shariah, his amal may not be presented in view of the conflict with the Qur’aan and the standing Sunnah of the Sahaabah. And, it is preposterous to cite his amal to substantiate and justify the satanic concept of the atheist, Bill Gates – a concept replete with kufr and haraam.


Bismillahir Rahmanir Raheem


What is the view of the scholars of Din on the following matters?

1. An announcement has been made by some ‘Ulamā’ that people can come to the Masājid in limited numbers for the five daily Ṣalāh, i.e. for every Ṣ alāh, three to five people will
perform in Jamā’ah, whilst the rest of the people will perform the Ṣ alāh at home. Similarly, for Jumu’ah Ṣalāh, a maximum of
ten people can come and the rest of the people should perform Ẓuhr Ṣalāh at home. To what extent is this necessary in the light of the Noble Qur’ān, Sunnah and Islāmic Fiqh?
Until today, we have been taught that there is no permission for those living nearby a Masjid to perform Ṣ alāh at home without a valid reason. If a person performs Ṣ alāh at home without a valid reason, then his Ṣalāh will not be valid and he will get the sin of abandoning the Jamā’ah. We ask you for the
Shar’ı̄ response in this regard.

2. Some people say that those who come to the Masjid for Ṣalāh, they should stand a metre distance apart from the others so that the effect of the illness does not spread to the
others. In the light of the Noble Qur’ān and Sunnah, will the Ṣalāh performed in this way be correct? Will our Ṣalāh be done or not? We hope that you will respond with references from the Noble Qur’ān and Hadı̄th.

A few concerned Musallı̄s
Rājah Khāli, Chat gam, Bangladesh



(a) With regards to the matter at hand, Allā h Ta’ala says in the Noble Qur’ān,

«Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allāh, devoutly obedient» Surah Al-Baqarah: 238

Rasūlullāh (sallallahu alayhi wasallam) said in explaining this verse, “I had intended to instruct some youngsters to gather firewood, then I give the command for Ṣalāh to commence and for the Jamā’ah to begin. Then, I would go to the homes of those who do not come for Ṣalāh in Jamā’ah and burn their homes.” Tirmidhi

The same Hadı̄th is narrated from lbn Mas’ud (Radhiyallahu anhu), Abu Ad-Darda’ (Radhiyallahu anhu), Ibn ‘Abbas (Radhiyallahu anhu) and others. Imam Tirmidhı̄ (rahmatullahi alayh) said that this Ḥ adı̄th is Ḥ asan and Sahih. Imam Tirmidhı̄ (rahmatullahi alayh) says that this narration is proven from many Ṣaḥābah. All of them said that those who do not attend the Jamā’ah after the Adhan has been called out, without any excuse, their Ṣalāh is not done.

(b) Shaykh-ut-Tafsı̄r Maulānā Muhammad Idrı̄s Kandehlawı̄ (rahmatullahi alayh) writes in his Tafsı̄r, Ma’ārif-ul-Qur’ān under verse 114 of Surah Al-Baqarah,

«And who are more unjust than those who prevent the name of Allāh from being mentioned in His Masājid and strive toward
their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment»

‘This refers to stopping the name of Allāh Ta’ala being taken, whether in the heart, or by the tongue, or by the limbs. Not only this, but the person strives to render them empty and
barren. Showing dishonour and destroying the Masājid is outwardly destroying them, whilst preventing worship, the remembrance of Allāh, this is the inner form and the
proverbial form of destroying the Masājid .’ Ma’arif-ul-Qur’an vol.1 p.203

Muft̄i Muhammad Shafi’ writes in his Tafsı̄r under the same verse quoted above, ‘The third aspect we learn is that whatever action is adopted to render the Masjid empty and
barren is forbidden (ḥ arām). Just as destroying the Masjid is addressed clearly in this verse, in the same way, it refers to
creating all those means that will cause the Masjid to be rendered empty and barren. The meaning of rendering the Masjid barren is that people do not come there for Ṣalāh, or
they come in decreased numbers. This is because, the objective of building the Masjid is not to decorate it, but it is to enliven Dhikr, Tilāwat and Ṣalāh. This is why the Noble Qur’ān states,

«The Masājid of Allāh are only to be maintained by those who believe in Allāh and the Last Day and establish prayer and give
zakah and do not fear except Allāh, for it is expected that those will be of the [rightly] guided» Surah At-Taubah: 18

In a Hadı̄th, Rasūlullāh (sallallahu alayhi wasallam) said that closer to Qiyamah, the Masājid of the Muslims will outwardly
be beautiful and full of activity, but in reality, they will be barren. The number of those who come for Ṣalāh will decrease, or means for this decrease will be created. Sayyidunā ‘Ali (Radhiyallahu anhu) said, “Honour of man lies
in six things.” Three of them are listed here:
i. Recitation of the Noble Qur’ān
ii. Enlivening the Masājid
iii. Building unity amongst friends that will help in the work of Dı̄n. Ma’arif-ul-Qur’an vol.1 p.272

The summary of the two Tafsı̄rs is presented hereunder:

1. The Masājid are the houses of Allāh Ta’ala. The objective is that Allāh Ta’ala, should be remembered therein, with the heart, tongue and limbs, like in Ṣalāh and Tilāwat.

2. The demand of honour as a human being is to enliventhe Masājid and develop one’s ı̄mān.

3. The actions of Muslims involve the maximum number of Muṣallis coming for Ṣalāh, remembering Allāh Ta’ala, in the
Masājid and reciting the Noble Qur’ān.

4. Contrary to this, stopping people from coming to the Masjid, preventing them from worship and Ṣalāh, this is destroying the Masājid. This is censured in the verse.

5. Stopping the people from the Masjid is like the general destruction of the Masjid. Similarly, limiting the numbers of people or specifying the people to attend also falls under the purview of destroying the Masjid. This is great oppression.

6. The reasons and causes mentioned by those who stop and prevent the people from coming to the Masjid are not explained by the Sharı̄’ah, nor do we find any indication of
them in the Nuṣūṣ (clear texts).

Allāh Ta’ala says,

«And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Ibrāhīm a place of prayer. And We charged Ibrāhīm and lsmā’īl, [saying], “Purify My House for those who perform Tawiāf and those who are staying [there] for
worship and those who bow and prostrate [in prayer}.”» Surah Al-Baqarah: 125, Mūdiḥ-ul-Qur’ān, Shāh ‘Abdul Qādir Dehlawi
(Rahmatullah alayh) p.24

Tafsı̄r ‘Uthmānı̄ states:

‘When we stipulated the Ka’bah as a place of gathering for people and as a place of security because people get together
there annually for Ḥ ajj and ‘Umrah, they perform Tawāf there, perform Ṣalāh and there are huge crowds. Those who perform
Ḥajj and ‘Umrah, they will then be safe from punishment and the oppression of people. Perform Ṣalāh at Maqām Ibrāhı̄m during Ḥajj and ‘Umrah. We commanded Ibrāhı̄m and lsmā’ı̄l  to keep Baytullāh pure for those performing Tawāf, Rukū ‘ and Sajdah.’

From this verse of the Noble Qur’ān we learn that the Ka’bah Musharrafah and all the Masājid of the world are places of
gathering. At the Ka’bah Musharrafah, Ṭawāf is done and Ṣalāh is performed. People remember Allāh Ta’ala there too. In other Masājid, Ṣ alā h with Jamā’ah is held and Jumu’ah is performed. People remember Allāh and recite from the Noble Qur’ān.

Who is the oppressor that stops the gathering of people at those places that Allāh Ta’ala has made places of gathering?! Who is the oppressor that closes them, prevents the people from Ṭawāf and Ṣalāh? This can only be the greatest oppressors of the world and they are the greatest criminals too. May Allāh Ta’ala bless the Muslims with the ability to use their intelligence and intellect. One should not come under the sway of the Jews and Christians and close the Masājid,
stopping the different forms of worship. One should open it for all the Muslims. However, those from whom harm can come, they should be stopped.

lbn ‘Abbās (Radhiyallahu anhu) was asked about a person that fasts during the day, stands in worship at night, but he does
not attend the Jumu’ah and Jamā’ah. He said, “He is in the fire.” Tirmidhi

Mujāhid says, “Those who turn away from attending the five times Ṣalāh and Jumu’ah, treating it lightly, their Ṣ alāh will not
be done.”

A narration from Rasūlullāh (sallallahu alayhi wasallam) says, “He who leaves three Jumu’ah due to negligence and laziness,
Allāh Ta’ala will place a seal on his heart.”

In short, there are severe warnings for the person that abandons the Jamā’ah Ṣalāh and Jumu’ah. However, those who are ill, or they have fear of illness, if they cannot attend the
Jamā’ah, or Jumu’ah, there will be no sin on them. On the other hand, the person that does not have a valid Shar’ı̄ reason, and
he stays away from the five times Jamā’ah due to faulty or defective belief, he will be a severe sinner.

Firstly, due to his defective belief.
Secondly, due to leaving the Jamā’ah.

It must remain clear that the meaning of faulty or defective belief is that it is stated in the ḥ adith that according to Islāmic
belief, there is no contagiousness, i.e. it is not correct to believe that an illness can move from one to another. This is because every illness is the creation of Allā h Ta’ala.The illness is subject to the command of Allāh Ta’ala, whether it affects man or animals. It is the system of Allāh Ta’ala that when He
wills an illness to afflict someone, it will afflict him, not anyone else. If these illnesses are free to go wherever they want, they can go to everyone, but this is not the case.

Therefore, the area or locality in which the Corona Virus has spread, if it affects
everyone, then everyone will die. However, it affects certain people, not others. When the illness is subject to the command of Allāh Ta’ala, it does not afflict every single person. Whoever is subject to the command of Allāh Ta’ala to be affected, it goes to him. Therefore, it is not a valid excuse to fear such an illness and not attend the Masjid for Jamā’ah and Jumu’ah, especially when all the Masājid are the houses of Allā h Ta’ala. They are places of mercy, blessing, safety, security and reward. When a person will perform Ṣalāh in the Masjid, Allāh Ta’ala becomes
pleased, He becomes displeased when a person does not go to the Masjid and abandons the Jamā’ah. If the illness comes into the Masjid, it will be under the command of Allāh Ta’ala.

Allāh Ta’ala, instructs His servants to come for Jamā’ah in order for them to acquire mercies, blessings and great reward. He will not punish them because these illnesses come as punishment for the disobedient and polytheists and as a mercy for the believers. In addition, if this illness goes wherever it wants, on its own accord, then it will not be the creation of Allāh Ta’ala – there is no proof for this. The proof establishes the contrary because the clear texts of the Noble Qur’ān and ḥadith show that all illnesses are the creation of Allāh Ta’ala and they follow His command. If it affects someone, it will be due to the command of Allāh Ta’ala . There
is no proof in the Noble Qur’ān and ḥadith that shows illnesses coming into the Masājid . If anyone has doubt, then there is no consideration given to doubt in Shari’ah in the case of definite and convincing circumstances.

Conviction is not removed by doubt. With regards to this, the research of medical professionals will be considered when it
does not contradict the Sharı̄’ah. If it conflicts with the Sharı̄’ah, it will be rejected.


Due to fear for the Corona Virus, if a space of a metre is kept between people in the rows of Ṣalāh, then this contradicts the clear Shar’ı̄ texts. Therefore, no consideration will be given to this. The principle regarding the rows in the Masjid is that it should be like the rows of the angels in their worship and
Tasbiḥ . Rasulullah (sallallahu alayhi wasallam) explained that when the angels worship and glorify Allāh Ta’ala, they join
one another in a row or rank and there is no space in between. Rasulullah (sallallahu alayhi wasallam) taught the Ummah
that when standing in Ṣalāh, one should stand in a row, shoulder to shoulder format and there should be no space in between at all. This is because Shaytān comes into the empty place. Allāh , does not like that Shaytān has a share in one’s worship. The proof is the following narration,

‘Samurah Ibn Jundub (Radhiyallahu anhu) narrates that Rasulullah(sallallahu alayhi wasallam) said, “Make your rows in Ṣalāh like the angels do by their deity.” We asked, “How do the angels make their rows when worshipping their deity?” Rasulullah (sallallahu alayhi wasallam) said, “Complete the first row, then the next. Complete each row, without leaving a space in between because when it is left empty, Shaytān jumps in between and causes harm in your prayer.”

Anas (Radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said, “Join one another in the rows in sequence, do not leave a space in between, join shoulder to
shoulder.” Then he said, “By the Being in Whose control is my life, I see that when you leave a space in the row, then Shaytān
comes in between like the kid of a goat.” Tirmidhi

Rasūlullāh (sallallahu alayhi wasallam) said, “Form your rows for Ṣalāh by joining each other, he who fills a space in order to
complete a row, Allāh Ta’ala, will join him to Him. He who leaves a gap in
between, Allāh Ta’ala will keep him away from Him. Do not leave an empty space for Shaytān.” Ibid

The belief system of our government is that by joining the rows, the illness will spread, whereas the Masājid are not places of illness, but they are places of the mercy, blessings,
safety and reward from Allāh Ta’ala. Therefore, it will not be permitted to practice upon such principles. They are in conflict with the Sharı̄’ah and the Sunnah. If according to the medical practitioners, the illness can spread by gathering in this way, then it will be medical and human research. No consideration is given to this research when it conflicts the Noble Qur’ān and ḥadith. Their research is limited to their intellect, which is of the level of doubt. However, the
information given in the Noble Qur’ān and ḥ adith is based on divine revelation. There is no possibility of error in it. Hence,
the definite information should not be abandoned for that which is doubtful. We have to look at Din from the sources of
Dı̄n. It is not possible to understand Din from the intellect of animals.

29 March 2020
Mufti Muhammad Abdus-Salam Chatgami



The Tragic event of Syria – Desecration of the Grave of Hadhrat ‘Umar bin ‘Abd al-Aziz (Rahmatullahi Alayh)

By Dr. Atif Sohail Siddiqui

The most heart-breaking and painful news is coming from Syria that the worst enemies of Islam, the Shiites, desecrated the holy shrines of the fifth caliph, Amir al-Mu’minin ‘Umar bin ‘Abd al-Aziz (Rahmatullahi Alayh) and his wife, Fatima (Rahmatullahi Alayha). By removing their blessed bodies or remains from their graves and desecrating them. There are also unconfirmed reports that their remains have been burnt. (To Allah we belong and to Him is our return).

This sad news is very painful for the Muslims who see the reflection of the great caliph, Sayyidina ‘Umar bin Khattab (radhiyallahu anhu) in the just government of the Rightly Guided Caliph ‘Umar bin Abd al-Aziz. On the contrary, due to his rule of growth and guidance, he is remembered with great titles like ‘Umar the second.

The Shiites, who are the product of Abdullah bin Saba the Jew, have been carrying out anti-Islamic acts since the first day of their existence. Therefore, this heinous act is a reflection of their enmity towards Islam.

Those sections of ‘Muslims’ who talk of ‘religious unity’ between Muslims and Shiites are wasting both their time and energy promoting this kufr agenda. If the Muslims had already recognized the Shia as a separate religion from Islam like the Qadianis, they might have avoided such a loss at the hands of the Shiites.

The Name ‘Corona’ is Not Coincidental; It is a Secretive Selection

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.



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.

The A-Z of Why It Is Haraam To Close the Masaajid Even in The Face of Covid-19

By Jamiatul Ulama Gauteng

(a) Plagues and epidemics are not new to mankind. These forms of Divine Punishment had existed since time immemorial. In the great epidemic during the era of the Sahaabah there is adequate lesson and guidance for Muslims. While deviates advise Muslims to abandon the Musaajid, never did the Sahaabah (the Noble Companions) proffer such treacherous advice. If such a drastic measure bordering on apostasy had been necessary during an epidemic, there would have been ample guidance from the Sahaabah.

(b) Sahaabah who had returned to Madinah from the plague-stricken region were not debarred from the Musjid.

(c) It is the Sunnah (Traditional Practice) of Rasulullah (Sallallahu alayhi wasallam) to rush to the Musjid whenever he discerned some calamity such as stormy weather and the like. Now is the time for Muslims to observe Jamaat Salaat with greater diligence.

(d) In the entire history of Islam, from its very inception, to a few weeks ago, NEVER were any Musaajid closed by Muslims, neither by Muslim governments nor by the mutawallis nor by the communities. In our era in close proximity to Qiyaamah (the Resurrection), the villainy of the closure of the Musaajid and the cancellation of Salaat are the satanic handiwork of the Munaafiqeen (hypocrites) in our midst. Allah Ta’ala has made manifest the Munaafiqeen. Their nifaaq (hypocrisy) has been advertised by Allah Ta’ala for all and sundry to see and to recognize the traitors lurking within the community.

(e) Whenever Musjids closed in any epidemic, it was not a closure by Muslims or the authorities, it was due to the total or near total decimation of the populace.  Bodies were being dumped unceremoniously in mass graves. There was no choice – no option other than to act as they did. No one locked the Musaajid. There were just no Muslims remaining to attend the Musaajid. On the contrary, where there were communities, still alive, they flocked to the Musaajid, supplicating and pleading to Allah Ta’ala. But it was too late. The decree had already gone forth. There was no turning back. The Athaab (Divine Chastisement) had to take its course.

(f) 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 disbeliever at heart masquerading as a Muslim) scholar, ever dare to come out and declare the suspension of Jumu’ah (the Friday Prayer) or the daily congregational prayers.

(g) 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. Yet no one among the authorities of Islam shut down the Mosques.

(h) During the era of the Sahaabah there erupted a severe plague which claimed the lives of many thousands. Numerous Sahaabah and senior Taabieen Ulama (scholars who were the students of the Sahaabah) and Fuqaha (jurists) were martyred in the plague of Amwaas in the Land of Shaam. Despite the ravaging plague of Amwaas as well as other plagues of greater severity in which millions perished, NEVER did the idea of closing the Musaajid and performing the Fardh Salaat at home ever occur to the Sahaabah and to the Ummah until this present era in which we witness a glut of munaafiqeen and bootlickers.

(i) 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.

(j) It is haraam (totally forbidden in Islamic Law) to present the plague as an excuse for closing the Musaajid, for convoluting the Athaan into Bid’ah (an innovated form), for banning the Fardh Salaat in the Musaajid and for the heresy of forcing musallis (congregants) to stand a ‘kilometre’ apart in the sufoof (rows of Prayer) in flagrant and heretical 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).

(k) 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.

(l) Another heinous lie is the fabrication: “Those who stay at home to protect themselves and others are under the protection of Allah.” Attributing this fabrication to Musnad Ahmed (a Hadith Work) they further indurate their heresy. The term ‘bait’ (house / home) in the context does not have a literal meaning. It refers to the region or locality where the plague has struck. If it was of literal import, the Sahaabah would have implemented it during the Plague of Amwaas in which tens of thousands, including senior Sahaabah, were killed and martyred. Those for whom the plague was an Athaab, were killed, and those for whom it was a Shahaadat, were martyred. No one during the plague was confined by authority to remain indoors as we are subjected to currently. The people emerged from their homes and flocked to the Musaajid for Salaat. The Musaajid were not closed. Jamaat Salaat was not banned in the Musaajid. Jumuah Salaat was not cancelled. And, the Athaan was not interpolated with the words: Salloo fi buyootikum. The Salaat sufoof formed normally, shoulder to shoulder.

(m) That the entire earth has been made valid for Salaat does not cancel the Wujoob (Compulsion) of performing Salaat with Jamaat (in congregation) in the Musjid. It does not cancel Jumu’ah Salaat in the Musjid. The entire earth has NOT been made a Musjid in the technical meaning of the Shariah. The Hadith only means that Salaat is valid wherever one is able to perform it. No one has an excuse for foregoing Salaat. The Hadith does not abolish the Waajib (mandatory) acts of Salaat which incumbently require a Musjid for their performance.

(n) The Wujoob (compulsion) of performing the Fardh Jamaat Salaat in the Musjid has such great and imperative importance that Rasulullah (Sallallahu alayhi wasallam) threatened to burn down the houses of those who do not attend the Musjid for Fardh Salaat. Now if the Musjid had the insignificant connation attributed to it by the munaafiq agents of Iblees (Satan), what is the meaning of burning down the houses of those who do not attend the Musjid to perform Salaat with Jamaat? The Musjid is inextricably interwoven with the valid and proper discharge of the Daily Fardh and Jumuah Salaat.

(o) There is Ijma’ of the Ummah from the inception of Islam to this day, that it is haraam (absolutely forbidden) to close the Musaajid, and in cases of the Munaafiqeen and Zindeeqs (heretics) closing the Musaajid it is kufr (apostasy).

(p) The Five Fardh Salaat with Jamaat in the Musjid is Waajib. Jumu’ah Salaat in the Musjid is Fardh. Eid Salaat in the Musjid / Eidgah is Waajib. Those who discard this Waajib injunction pertaining to the Musjid venue are are in line for severe divine punishment.

(q) Regarding those who do not observe the Waajib (Mandatory) injunction of performing Salaat in the Musjid, Rasulullah (Sallallahu alayhi wasallam) said:

   “I take oath by the One in Whose control is my life! Most certainly, I had resolved to command the gathering of firewood. After it has been gathered, the Athaan shall be given. Then I shall command a person to lead the Salaat. He will then lead the Salaat while I shall proceed to those people who are not present for Salaat (in the Musjid). Then I shall burn down their houses.”  (Bukhaari and Muslim)

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

(s) Another Hadith in Muslim states:

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

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

(u) From these narrations the compulsion of performing Fardh and Jumuah Salaat in the Musjid can be easily comprehended. There is no difference of opinion in Islam on the imperative importance and incumbency of Jamaat Salaat and Jumuah Salaat in the Musjid. Thus, the Fardh, Jumuah and Eid Salaat are Venue-Dependent. Any contrary claim of a Zindeeq (heretic) is palpable bunkum to be dismissed with contempt.

(v) Noteworthy is the fact that all of the numerous Sahaabah, senior Taabieen and innumerable others had died in the plague-stricken locality of Amwaas. They did not close the Musaajid. The Musaajid remained open, and Jamaat Salaat and Jumuah Salaat continued unabated throughout the duration of the Plague of Amwaas as well as in all subsequent plagues. Never did the Islamic authorities order closure of the Musaajid nor a satanic suspension of Salaat in the Musaajid. The type of abrogation of Salaat called for by the munaafiqs (hypocrites) renders them murtaddeen (apostate).

(w) Allah Ta’ala says in the Qur’aan Majeed: “Who is a greater oppressor than the one who prevents the Thikr of Allah in the Musaajid, and he strives (plots) in its destruction?” (Baqarah, Aayat 114)

(x) There are no viler munaafiq scoundrels than those of these fake and bogus jamiats and judicial councils who have closed the Musaajid and discontinued the daily Fardh and Jumuah Salaat. The villainy of these Hypocrites is unprecedented in the annals of Islam.

(y) Whereas it was the Sunnah of Rasulullah (Sallallahu alayhi wasallam) to make haste to the Musjid  whenever there occurred a perceived calamity such as a storm, the munaafiqs of today have rushed to close the Musaajid and to prevent Muslims from performing Salaat in the Musaajid. Their actions are the very antithesis of the Sunnah of Rasulullah (Sallallahu alayhi wasallam). They are the enemies of the Sunnah, the enemies of Allah, the enemies of the Ummah and the enemies of Islam.

(z) The Musaajid are the noblest and most sacred places on earth according to Rasulullah (Sallallahu alayhi wasallam).

Salaam upon those who follow the Guidance and Guidlines of Islam

The Lockdown of the Banu Hashim and Banu Muttalib Tribes

By Jamiatul Ulama Gauteng

The whole world is in state of lockdown….

Children are at home and all mothers must be tired as it’s hard to keep them engage especially when the screen time is very limited ..

But I was thinking and questioning myself are we really in a lockdown???

The otherday reminded me of the boycott of Shaib abi Talib and behold that thought numbed my entire body…

We, with all the luxuries of our homes…

We, with our pantries stocked with food items…

We, with number of gadgets and activities for children…

We, with proper heating and cooling system are calling our stay at home (that is also for our safety) a lockdown???

How ungrateful we are and how forgetful we are of our history…

Remember the time when the whole Banu Hashim and Banu Mutalib were confined in Shaib Abi Talib.. without food supplies, without trade. They were forced to drink rain water and had to eat the shrubs just because spreading the message of truth and supporting Prophet محمدﷺ

It was not for 21 days, it was for almost three years…

So next time when you and I feel down and stressed, reflect on our history. Or even if we think that they were our pious predecessors and we can’t compare ourselves with them, then think of our Syrian, kashmiri brother and sisters. What price they are paying ?

My dear brothers and sisters, a momin is always in a win win situation. Whenever adversity hits him, he endures with patience and whenever good reaches him, he shows gratitude. 💕

No evil comes except with the will of Allah and remember Allah will not test us beyond our limits..

Stay safe and connect with Allah and your family🌷



Markaz Nizamuddin is the international headquarters of Tabilghi Jamaat for close to 100 years.

Visitors/guests/devotees/worshippers from across the globe throng the place for pre-scheduled programs lasting for no more than 3-5 days. All the programs are decided a year in advance in order to facilitate visitors from far-off places to plan their participation.

When Hon’ble Prime Minister announced the “Janta Curfew”, for 22nd March 2020, the ongoing program in Markaz Nizamuddin was discontinued immediately, however due to sudden cancelation of rail services across the country on 21st March 2020, a large group of visitors who had to depart by way of railways got stuck in the Markaz premises.

On 22nd March 2020, “Janta Curfew” was observed and accordingly visitors were advised not to venture out until 9 PM as desired by the Hon’ble Prime Minister, therefore the plans to move back to their native places by way of means other than railways also did not materialize. Before the Janta Curfew could be lifted at 9PM, the Hon’ble Chief Minister of Delhi announced lockdown of Delhi beginning at 6AM on 23rd March 2020 till 31st March 2020, thereby further diminishing any chances of these visitors availing road transport for their journey back home. Despite this challenging situation, with the help of Markaz administration, around fifteen hundred visitors left Markaz Nizamuddin by availing whatever meager transport was available.

Suddenly on the evening of 23rd March, a further nationwide lockdown was announced by the Hon’ble Prime Minister with clear message for people to stay-put wherever they are. Under such compelling circumstances there was no option for Markaz Nizamuddin but to accommodate the stranded visitors with prescribed medical precautions till such time that situation becomes conducive for their movement or arrangements are made by the authorities.

On 24th March 2020, suddenly a notice was issued by SHO, P.S. Hazrat Nizamuddin, seeking closure of Markaz premises. The same was responded on 24th March 2020, stating that the compliance of the directions regarding closure of Markaz is already underway and around 1500 people had departed the previous day, thus leaving around 1000 visitors belonging to different states and nationalities in Markaz. It was also informed that the Ld. SDM concerned had been requested to issue vehicle passes so that the remaining people could be sent back to their native places outside of Delhi. It is relevant to indicate here that lists of 17 vehicles with registration numbers along with the names of the drivers plus their license details were submitted to the Ld. SDM so that the stranded visitors/guests could be ferried towards their destination. The requisite permission is still awaited.

On 25th March 2020, the Tehsildaar along with medical team visited the Markaz, full cooperation was provided for their inspection as well as in preparation of list of visitors, many of whom were examined by them.
On 26th March 2020, the Ld. SDM visited Markaz Nizamuddin and called us for a further meeting with the Ld. DM. We met the Ld. DM, apprised him of the stranded visitors and once again sought permission for the vehicles arranged by us.

The next day, i.e. 27th March 2020, six persons were taken for medical check-up.

On 28th March 2020, the Ld. SDM and WHO team visited the Markaz and 33 persons were taken for medical checkup to Rajiv Gandhi Cancer Hospital. Surprisingly on the same day another notice was issued, this time by the Office of ACP, Lajpat Nagar, reiterating the prohibitory orders and warning of legal action, this being totally oblivious of the above deliberations and steps that had already been taken by Markaz Nizamuddin in consultation with the authorities. However, the same was replied in detail vide letter dated 29th March 2020.

Yesterday, 30th March 2020, a rumour started gaining ground across social media that allegedly people affected with COVID-19 are present in Markaz. It is also being circulated that certain deaths have occurred due to the same.

Unexpectedly, as reported by ANI, the Hon’ble Chief Minister of Delhi went on to say that he has directed authorities to take legal action against the administration of Markaz. It is humbly stated that if the above fact-check could have been done by the Office of Hon’ble Chief Minister, the authorities would have apprised him about their visits, deliberations and cooperation extended by the Markaz in order to disperse the remaining visitors. During this entire episode, Markaz Nizamuddin never violated any provision of law, and always tried to act with compassion and reason towards the visitors who came to Delhi from different states. It did not let them violate the medical guidelines by thronging ISBTs or roaming on streets.

Markaz Nizamuddin would like to humbly offer the entire premises as a quarantine facility to help the authorities tide-over the challenge of current pandemic. Throughout its 100-year existence, Markaz Nizamuddin has an unblemished history of cooperating with administration/ authorities and always upholding the rule of law in letter and spirit. In the present challenge of COVID-19, Markaz stands with the law enforcement authorities and shall remain forthcoming in complying with all the guidelines issued by them.




The following is a brief account of a devastating plague which hit and devastated Muslim lands in the year 449 Hijri. It is an account by Sibt Ibn Al-Jawzi (Rahmatullah alayh):

“In Jumāda ‘l-Ākhirah [of the year 449] a letter arrived from Bukhārā from Transoxiana that an unprecedented and unheard of pandemic occurred there such that 18,000 caskets (Janaazahs) came out of this region in a single day! Those that died were counted and they were 1,650,000, up to the writing of this letter.

Those who survived passed through these lands and saw nothing but empty stores and locked doors. The pandemic spread to Azerbaijan and then to Ahwāz, Baṣrah and Wāsiṭ, and other regions.  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 overtake 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. They  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 who died 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 (i.e. had become enemies), but did not reconcile died. 700 jurists were with Faqīh ‘Abdul Jabbār ibn Aḥmad and ‘Abd al-Jabbār and other 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 (janaazahs) that came out of the doors of Samarkand were counted, and they came to 236,000. (This is besides the mass burials). 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)

(Translation, not by The Majlis)

COMMENT (By Mujlisul Ulama):

“Verily, the Athaab (Punishment) of your Rabb is dreadfully severe.” (Qur’aan)

In the entire history of Islam, from its very inception, to a few weeks ago, NEVER were any Musaajid closed by Muslims, neither by Muslim governments nor by the mutawallis nor by the communities. In our era in close proximity to Qiyaamah, the villainy of the closure of the Musaajid and the cancellation of Salaat are the satanic handiwork of the Munaafiqeen in our midst. Allah Ta’ala has made manifest the Munaafiqeen. They are the rubbish molvis, sheikhs and zindeeq doctors masquerading as Muslims.  There nifaaq has been advertised by Allah Ta’ala for all and sundry to see and to recognize the traitors lurking within the community.

Whenever Musjids closed in any epidemic, it was not a closure by Muslims or the authorities, it was due to the total or near total decimation of the populace.  Bodies were being dumped unceremoniously in mass graves. There was no choice – no option other than to act as they did. No one locked the Musaajid. There were just no Muslims remaining to attend the Musaajid. On the contrary, where there were communities, still alive, they flocked to the Musaajid, supplicating and pleading to Allah Ta’ala. But it was too late. The decree had already gone forth. There was no turning back. The Athaab had to take its course.

Where it was possible, all Muslims flocked to the Musaajid, those affected and those unaffected by the disease. They flocked into the Musaajid, crying and repenting. But once the decree of Athaab has been issued, it followed its trajectory. No dua and no repentance can then avert it. The time for averting the   Greater Athaab which brings obliteration in its wake, is when Allah Ta’ala gives us a mild taste of His lesser punishment in order to jolt us into realization. In this regard, the Qur’aan Majeed states:

“Most certainly We shall give them to taste of the lesser Punishment, not the greater punishment, for perhaps they may return (to the Path of Rectitude).”

When the Athaabil Adna (Lesser Punishment) is ignored, then the Divine Ordinance stated in the following Qur’aanic Aayat becomes applicable:

“When We intend to destroy (the people of) a settlement (village, town, city, etc.), then We command its affluent people (i.e.  give them unbridled freedom to  wallow in their  filth of sin and immorality). Thus, they (recklessly) and flagrantly indulge in fisq. Then We utterly destroy them.”

Today, all over the world, Muslims are ignoring the Athaabil Adna, and on the contrary are justifying their fisq, fujoor and kufr. This is the scariest part of the prevailing saga. It is the indication for Athaab of a horrendous and shocking kind which is overshadowing us.