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SHAITAANI GAPS AND MASKS

By Mujlisul Ulama

The satanism called ‘social distancing’ and the masks invalidate not only Salaat. This shaitaaniyat invalidates the Imaan of those who deliberately introduce it in the Musaajid. The innovaters of this shaitaaniyat, in addition to destroying their own Imaan, involve the ignorant ones in haraam acts.

Why does this shaitaaniyat invalidate Imaan?

(1) The Saff (Salaat row)

Those who have initiated these practices are atheists, kuffaar and mushrikeen.

Rasulullah (Sallallahu alayhi wasallam) commanded:“Stand shoulder to shoulder!” The atheists command: “Don’t stand shoulder to shoulder. Stand wide apart.” In obedience to the atheists, the molvi/imam or committee of the Musjid gives preference to the instruction of the atheists.

The instruction of the atheists is adopted on the basis of it being valid and correct while the command of Rasulullah (Sallallahu alayhi wasallam) is denied and rejected on the basis of it being flawed and being a threat to life and health. This is glaring KUFR.

The articles and statements issued by the likes of Bogus uucsa, Bogus jusa, Jaahil mjc and others of this kufr-nifaaq hue, have made it abundantly clear that these vermin believe that standing shoulder to shoulder is a danger to health and life. It spreads the disease.

For a detailed explanation of the shaitaaniyat of ‘social distancing’, read our booklet: “TARAAS-SOO!” – HARAAM SATANIC SAFF FORMATION, SOCIAL DISTANCING

Insha-Allah, a further treatise on this subject shall be published.

(2) Masks

The atheists advise and instruct wearing masks. Rasulullah (Sallallahu alayhi wasallam) prohibited wearing masks in Salaat. Again, preference is given to an innovation of the atheists on the basis of the belief that performing Salaat without masks constitutes a danger to health and life.

This preference for the act of the atheists and rejection of the prohibition of Rasulullah (Sallallahu alayhi wasallam) intentionally and deliberately is KUFR.

Those in charge of Musaajid, who profess to be Muslims, are enforcing these artefacts of KUFR because they believe that the theories of the atheists are correct, and that the methods of Salaat (i.e. saff-formation and prohibition of masks) are baseless and a danger to health and life. Their attitude and belief have eliminated their Imaan. They are no longer Muslims. Salaat behind such renegades is not valid.

Duress, Arrest, Compulsion, Majboori, etc.

This is a bogey of the Munaafiqeen who enforce the shaitaani kufr regulations on ignorant musallis. The argument that the government is enforcing the wide gaps thereby allowing the shayaateen to occupy the vacant spaces, is baseless and false. Non-observance of the shaitaaniyat of ‘social distancing’ is not a criminal offence.

Social distancing, Spacing, Masks and Sanitizers

In a letter issued by the South African Police Services to the entire police hierarchy of the country, some of the salient statements are:

(5) “Complaints of torture, excessive use of force, inhumane treatment and punishment of the community by enforcement officers (including members of the SAPS) during the State of Disaster have come to the attention of the National Commissioner. Conduct of this nature by members of the SAPS is unacceptable and will be dealt with in terms of the criminal law and the disciplinary process of the SAPS.”

(6.2.1) “A member may under no circumstances arrest a person in order to punish, scare or harass such a person or to teach him or her a lesson.”

(6.2.3) “Members must ensure that a particular offence exists in law before arresting a person for the commission of an offence. Where certain conduct has not been criminalized (such as the wearing of masks or social distancing)

members must sensitize “transgressors” that their conduct is endangering their health and that of others.”

(6.2.7) “A member who uses force for any other purpose (such as to punish or teach the suspect a lesson), may himself or herself be guilty of an offence, such as assault, assault GBH, attempted murder, etc.”

(6.2.14) “Members may not use private equipment or equipment not issued by SAPS such as a “sjambok”, etc.”

In Guidelines regarding social distancing, the Minister of Defence and Military Veterans, and also the Minister of Police state:

“Social distancing is currently not an offence, therefore, it cannot be enforced. However, Enforcement Officers may encourage and sensitize members of the public to adhere to social distancing.”

The Deputy Provincial Commissioner: South African Police Service Limpopo Province, in a directive to the entire South African Police Service, states:

“1.1. It has come to the attention of this office that members of the public are arrested for not wearing a cloth or other mask. It has further come to the attention that drivers of public transport vehicles are arrested for allowing passengers more than 70% of the maximum loading capacity of the vehicle.

1.1 There are a number of regulations of which the contravention thereof are not criminal offences. ………….. The following are examples of regulations of which the failure to comply, is not a criminal offence.

3.1.1.1. Although the regulations specifically provide that every person must wear a mask, the failure to do so is not an offence and no person may be arrested for the contravention thereof.

Regarding sanitizers, the Deputy Provincial Commissioner states:

“3.1.3.2 The failure to comply with these sub regulations is not an offence and no person may be arrested for such failure.

3.1.4.2 The failure to comply with any of the above-mentioned directives is not an offence and no person may be arrested for such failure.

5.2 The arrest of persons for the contravention of the regulations and directives mentioned above is not allowed and will be taken in a serious light. In case of a civil claim against the SA Police Service, members may be held liable for any loss incurred by the state.”

Among the regulations for which arrests may not be made for non-compliance is the use of sanitizers which the Munaafiq committees of some Musaajid are enforcing. These committees surpass the government and the police in the shaitaaniyat of enforcement of kufr demands.

“3.1.2.1 The regulations provides that the person in control of retail stores or institutions must:

a) Provide hand sanitizers for use by the public at the entrance of the business ………..The failure of a business owner to comply with the sub regulation is not an offence and no person may be arrested for such failure.”

If a gathering is unlawful in terms of the oppressive and draconian measures of the government, e.g. instead of 50 there are 100 persons present, then the law states:

“An enforcement officer must, where a prohibited gathering takes place —

(a) Order the persons at the gathering to disperse immediately; and

(b) If the persons refuse to disperse, take appropriate action, which may, subject to the Criminal Procedure Act, 1977 (Act No.51 of 1977), include the arrest and detention of any person at the gathering.”

(Government Gazette – 28 May 2020)

Thus, the police may not summarily arrest. An arrest without first ordering dispersal is unlawful.

Summary

  • Non-observance of shaitaani gaps (social distancing) is not a criminal offence.
  • Not wearing a haraam mask is not a criminal offence.
  • Not using the haraam sanitizer is not a criminal offence
  • If the gathering exceeds 50, arrests are unlawful prior to ordering dispersal.

There is no compulsion, no dhuroorah and no majjboorito compel compliance with the host of haraam-kufr conditions which the munaafiqeen have introduced at the Musaajid. All these shaitaani conditions have been accepted and adopted in flagrant rejection of the commands of Allah Ta’ala, hence the KUFR is glaring and flagrant. As such Imaan is invalidated.

The KUFR is of an aggravated nature in view of the fact that the Munaafiq enforcers believe that these conditions advised by the atheists are correct and their observance is imperative whereas the explicit Nusoos of the Shariah debunking the ideology of the atheists is erroneous and practical expression thereof spreads the disease, harms the health and kills.

Those who claim that salaat performed in this evil state is valid are in grievous error. They are either munaafiqs or ignorant or short-sighted or plain stupid.

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

MAKE OUR HOUSES SHINE LIKE STARS

Performing acts of worship in the house brings lots of blessings. Many Hadiths have been reported about it. It is in fact recommended to perform Nafil prayers, making Dhikr and recite the Qur’an at home. These acts of worship illuminate our houses and turn them into stars for the inhabitants of heaven.

‘Aisha (radiyallahu ‘anha) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “The house in which the Qur’an is recited is seen by the inhabitants of the heavens like the people on earth see the stars.” [Al-Bayhaqi, Shu’ab al-Imaan 1829]

Ma’mar said, “I heard a man from the inhabitants of Madinah saying, “The inhabitants of heaven see the house in which the Qur’an is recited and Salat is performed, just as the inhabitants of earth see the stars in the sky.”” [‘Abd ar-Razzaq, Al-Musannaf 5999]

Abdur Rahman ibn Saabit (radiyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Indeed, the house in which the Qur’an is recited is sustained and it glitters for the people of the sky, just like the stars glitter for the people on earth.” [‘Abd ar-Razzaq, Al-Musannaf 5999]

In another version of Ibn Saabit, it is mentioned, “Illuminate your houses with the Dhikr of Allah. Perform a portion of your Salat in your houses and do not turn them into graves just as the Jews and the Christians made their houses graves. Indeed, the house in which the Qur’an is recited glitters for the people of the sky, just like the stars glitter for the people on earth.” [Ad-Dwabbi, Kitab ad-Du’a 113]

Do not put off the light of Ibaadat in our houses. Continue to illuminate them and make them much brighter for the inhabitants of heaven.

Ifran Nauyock

Al-Kawthari Academy

Mauritius

The Polymath of Our Time: Allāmah Dr Khalid Mahmud

In great sorrow and with a heavy heart, we heard the demise of our teacher and erudite of our time, ʿAllāmah Dr Khalid Mahmud (1344/1925 – 1441/2020) on 20/21 Ramaḍān 1441 (14 May 2020) in Manchester, UK. Indeed, this is a great loss not only for the people of UK but for the entire Muslim Ummah. You have esteemed scholars who solve problems for the general public, but then you have the elite group of scholars who solve intricate problems for the scholars; and, without doubt, ʿAllāmah Ṣāḥib was from the latter group.
ʿAllāmah Ṣāḥib served the dīn for almost 70 years, explaining and defending, with cogent evidences, different aspects and tenets of the dīn, both through his writings and speeches. The objective of this small article is not to encapsulate ʿAllāmah Ṣāḥib’s entire life or his great achievements – and nor is that possible for this sinful one – but rather to give a small glimpse of his extraordinary sagacity and intellect that he completely had intact until his final moments of life, which will hopefully be beneficial for the readers, especially students of knowledge, Inshā’Allāh. For more details on ʿAllāmah Ṣāḥib’s personal life, such as where he had studied and who his teachers were, please refer to the following article written by our honourable friend, Shaykh Yusuf Shabbir (may Allāh reward him and preserve him):
By the grace of Allāh, I was fortunate to take benefit from ʿAllāmah Ṣāḥib on numerous occasions, and, upon one occasion, he granted Mawlānā Zahoor Ahmad al-Husayni (may Allāh preserve him) and myself ‘ijāzah’ (permission) of Hadīth in Al-Muwaṭṭaʾ of Imām Malik (may Allāh be pleased with him) via his chain from his notable teacher, Shaykh Zakariyya al-Kandhalwi (may Allāh have mercy upon him), and in Al-Muwaṭṭaʾ of Imām Muhammad b. al-Hasan al-Shaybani (may Allāh be pleased with him); however, the occasion that was probably the most memorable for me, and one that I vividly remember till today, was when a group of us, approximately 30 people, mostly from Bradford, did a weekend course with ʿAllāmah Ṣāḥib 5/6 years ago on the topic of ‘Miʿyār e Ṣāḥābīyyat’ [Criterion of Being a Companion of the Prophet ﷺ].
This particular discussion took place after Maghrib Ṣalāh on Saturday of that weekend. ʿAllāmah Ṣāḥib started by explaining the context behind this discussion that in the 1980s there was a Shīʿ ī cleric in Pakistan who gave a speech regarding the criterion of being a Ṣāḥābī, and his speech was aired on TV, as well as being transcribed into a small book form with the title ‘Miʿyār e Ṣāḥābīyyat’, which was later distributed amongst the parliamentary assembly in Pakistan.
The synopsis of the Shīʿ ī cleric’s speech was as follows: we (Shīʿah) are oppressed in Pakistan: when it came to establishing Pakistan, Sunnī & Shīʿah were together; when it came to declaring the Qādiyānī sect as non-Muslims, Sunnī & Shīʿah did it together, but now the Sunnīs are declaring us, Shīʿah, as non-Muslims based on the notion that we don’t believe in the Ṣaḥābah. This is a lie! By Allāh, we believe in the Ṣaḥābah because they are the crowns of our heads, and we are ready to make the dust under their feet as ‘kuḥl’ [antimony] for our eyes! The only thing is we reject the hypocrites and highway robbers of Makkah. And this is established in the Qur’ān as Allāh has mentioned that there were three groups in the time of the Prophet ﷺ: (a) the believers [mu’minūn], (b) the disbelievers [kāfirūn] and (c) the hypocrites [munāfiqūn]; and the hypocrites, despite having disbelief in their hearts, would say the ‘kalimah’ of declaration, as mentioned in Sūrah Al-Munāfiqūn, verse 1:
When the hypocrites come to you, [O Muhammad], they say: We testify that you are the Messenger of Allāh. And Allāh knows that you are His Messenger, and Allāh testifies that the hypocrites are liars.
Therefore, we believe in the Ṣaḥābah, but we believe – in the light of the Qur’ān – the ‘mu’minūn’ to be the Ṣaḥābah and not the ‘munāfiqūn’ [end of Shīʿī’s speech].
Now, a Muslim cannot quarrel or repudiate the aforementioned speech as it’s based on the Qur’ān. It is no surprise then that the Sunnīs of Pakistan at the time commended the Shīʿī cleric and accepted the transcription of his speech which was largely distributed amongst the Sunnī masses; but like Sayyidunā ʿAlī (may Allāh be pleased with him) famously said: ‘كلمة حق أريد بها الباطل’: a true statement behind which a false meaning has been intended. When the books of Shīʿah Rawāfiḍ, and their famous scholars, clearly curse and throw jibes at the Ṣaḥābah (may Allāh be pleased with them all) – and this is firmly imbedded in their ideology – it does not make any sense for this cleric to give such a speech, which, of course, was based on deception. It should be noted at this point that what he meant by his words “the only thing is we reject the hypocrites and highway robbers of Makkah…” is the companions of the Prophet ﷺ, namely Sayyidunā Abū Bakr & Sayyidunā ʿUmar (may Allāh be pleased with them), as the Shīʿah Rawāfiḍ believe that these companions were hypocrites who stole the caliphate from Sayyidunā ʿAli (may Allāh be pleased with him) – and Allāh’s refuge is sought.
But to articulate such a blasphemous statement openly in Pakistan, where there is a majority Sunnī population, was extremely difficult; hence, he obfuscated the whole topic and made himself look like the ‘good guy’.
ʿAllāmah Ṣāḥib mentioned that at the time a few Sunnī scholars approached him with the book containing the Shīʿī cleric’s rhetoric, seeking an answer from him. Upon reading the book, ʿAllāmah Ṣāḥib said: I have debated Shīʿah for many years, but I have never seen such a deceptive attack on the Ṣaḥābah whereby the Qur’an has been used without mentioning their names.
The task at hand for ʿAllāmah Ṣāḥib was difficult: he had to defend the honour of the Ṣaḥābah, especially Sayyidunā Abū Bakr & Sayyidunā ʿUmar (may Allāh be pleased with them) using the Qur’ān. One should remember that the definition of a Ṣaḥābī is not definitively and explicitly proven from the Qur’ān, nor are the names of these companions mentioned; it is a nomenclatural concept with various definitions given by different scholars. Thus, to form a new definition – only using the Qur’ān – in order to respond to the Shīʿah was both methodologically and epistemologically difficult.
ʿAllāmah Ṣāḥib would pray to Allāh to make this task easy. And I remember him saying that in one supplication he said: ‘Oh Allāh, if your Rāzī was alive, he would have answered this; if your Shāh Walī’ullāh was alive, he would have answered this; and if your Qāsim Nānautavī was alive, he would have answered this; but your weak and feeble slave, Khalid Mahmud, is here and people are waiting for an answer from me; Oh Allāh assist me’.
ʿAllāmah Ṣāḥib stated that after some days, or weeks, an answer came to my mind and Allāh put something in my heart; thus, I began to write a response by beginning to contemplate in the Shīʿī’s pivotal evidence from Sūrāh al-Munāfiqūn, verse 1, which – according to the Shī’īs assumption – postulated the companions, or at least some of them, to be hypocrites. Here is the verse:
إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ
ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
‘When the hypocrites *come to you*, [O Muhammad], they say: We testify that you are the Messenger of Allāh. And Allāh knows that you are His Messenger, and Allāh testifies that the hypocrites are liars.’
After mentioning a grammatical point in this verse (which, unfortunately, I cannot presently recall), ʿAllāmah Ṣāḥib said this verse establishes the *coming and going* of the hypocrites, but does not prove their frequent *sitting* with the beloved Messenger of Allāh ﷺ. Those sincere ones that sat with the Prophet ﷺ, Allāh, the Almighty, instructed the Prophet ﷺ regarding them:
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ…
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His pleasure. And let not your eyes turn away from them…(18:28).
In addition, in Sūrah al-Munāfīqūn Allāh has mentioned the statement of the hypocrites:
هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنفَضُّوا…
‘They (the hypocrites) are the ones who say: do not spend on those *with* the Messenger of Allāh until they disperse…’.
ʿAllāmah Ṣāḥib argues that the aforesaid verse is clear that the hypocrites knew very well that they were not amongst those who were with, or sat with, the Prophet ﷺ. The fact that they said: ‘do not spend on those with the Messenger of Allāh ﷺ’, means that they knew they were not amongst those who use to sit with the Prophet ﷺ. Otherwise why would they say such a thing?
Moreover, ʿAllāmah Ṣāḥib at this point asked us if whether anyone would like to be part of an oppressed group. We answered in the negative because of the obvious reason that the oppressed person suffers, and thus no one wants to suffer with an oppressed group albeit they might pray for their oppression to be removed and also sympathise with their pain, but no one would want to physically join them. The purpose of this question by ʿAllāmah Ṣāḥib was to demonstrate, in the light of the Quranic verses and their context, that the Muslims were oppressed whilst living in Makkah al-Mukarramah, and there was no benefit for a person to ostensibly accept Islam whilst concealing disbelief in their heart – in other words to be a hypocrite – as they would have to suffer with the sincere believers. It was in al-Madīnah al-Munawwrah when the Muslims began to gain strength that some people, namely the hypocrites, saw benefit in outwardly accepting Islam. Hence, the concept of hypocrisy started in Madīnah and Sayyidunā Abū Bakr, Sayyidunā ʿUmar, et al., (may Allāh be pleased with them) accepted Islam in Makkah!
Furthermore, since the hypocrites knew that they were not amongst those who were with the Prophet ﷺ, they decided to build another mosque with the evil intention of causing harm to the believers and to disunite them. Thus, the Qur’ān says:
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ ۚ وَلَيحلفن إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
And [there are] those [hypocrites] who took [for themselves] a mosque to *cause harm* [to the Muslims] and [to promote] *disbelief* and *cause division* among the believers, and as a station for whoever had warred against Allāh and His Messenger before. And they will surely swear, “We intended only the best.” And Allāh testifies that indeed they are liars (9:107)’.
After building this mosque with evil intentions, they wanted to receive approval for it, and the best way to do this was to invite the Prophet ﷺ for its opening [iftitāḥ], so that he ﷺ, himself, could pray in it. Therefore, after making the invitation, Allāh revealed the following verse instructing the Prophet ﷺ:
لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ
Do not stand [for prayer] within it – ever. A mosque founded on righteousness from the first day (referring to the Mosque that the Prophet built in Quba) is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves (9:108)’ .
ʿAllāmah Ṣāḥib mentioned that the context of the aforesaid verse consists of righteousness and purity, and, therefore, the Prophet ﷺ was stopped from not only praying in the mosque built by the hypocrites but to even place his blessed foot in it, as his blessed foot is pure and it is not befitting for such a pure foot to be placed in an area/room of impurity built by the hypocrites; the place they built is impure due to their existence, disbelief and hypocrisy; and the place built by the believers is pure as they are pure from disbelief and they love purity; thus, the Prophet ﷺ should stand therein.
ʿAllāmah Ṣāḥib then said: if Allāh did not accept that the blessed foot of the Prophet ﷺ is placed for even a short moment in the same area/room where the hypocrites were, how is it then possible that he ﷺ rests with them in the same room till the Day of Judgement?! Meaning, if Sayyidunā Abū Bakr & Sayyidunā ʿUmar (may Allāh be pleased with them) were hypocrites, as the Shīʿah Rawāfiḍ claim – may Allāh silence their tongues – then how can they all be resting together in the same room till the Day of Judgment?!
ʿAllāmah Ṣāḥib concluded that one can assert that those who were *with the Prophet *, and *would sit with him *, cannot be hypocrites based upon the evidences from the Qur’ān.
The reality is that Sayyidunā Abū Bakr & Sayyidunā ʿUmar (may Allāh be pleased with them) were with the beloved Prophet ﷺ throughout his life, they are with him resting in the same room till the final day and, thus, will enter with him into paradise, despite the hate and anger of the Rawāfiḍ – قبّح الله وجوهم
ʿAllāmah Ṣāḥib would say, regarding the concept of being a Ṣaḥābī:
صحابيت ايک وہبی شیٸ ہے، کسبی نہيی۔
وہبی چيز کے لے کوئی اپنا معیار نہيی بنایا جاتا.
‘Being a Ṣaḥābī is (God) gifted and not self-acquired. A personal criterion is not made for something that is gifted.’
ʿAllāmah Ṣāḥib had written a book of over 300 sides in response to the Shīʿī cleric, and gave it the same title: ‘Miʿyār e Ṣāḥābīyyat’, where he elucidated this topic in great detail using mainly evidences from the Qur’ān. ʿAllāmah Ṣāḥib had suggested to me to translate this work, but, unfortunately, I never got the chance to do so in his lifetime. The readers are humbly requested to make duʿā that Allāh enables this sinful one to translate this invaluable work into the English language so that the wider audience can benefit, and it also becomes a means of ʿAllāmah Ṣāḥib’s further reward and elevation in the ākhirah.
In addition, I was able to explain ʿAllāmah Ṣāḥib’s hypothesis and ‘Miʿyār e Ṣāḥābīyyat’ to my teacher, one of the leading theologians of Yemen, Shaykh Abdur Rahman al-Idrīsī (may Allāh protect him), who was extremely impressed by what ʿAllāmah Ṣāḥib had written on this subject. Shaykh Abdur Rahman also requested a copy of the book, but, unfortunately, it is only available in the Urdu language at the moment. Once it’s translated into English, then I hope to give the respected Shaykh a copy, Inshā’Allāh, as he can read and understand English.
There were several other beneficial points which I heard from ʿAllāmah Ṣāḥib on various topics, which clearly established his extraordinary intellect even at such an old age. Most cannot coherently articulate such intricate points in their youth, never mind when they pass their 90s! Subḥānallāh!
ʿAllāmah Ṣāḥib had sacrificed his entire life for the service of dīn; he had a PhD doctorate from Birmingham university in 1973, but sacrificed all this for Allāh and served the dīn, entertained guests, wrote academic works, all from an old cabin in Manchester. The truth of the matter is that we, the people of UK, did not recognise and appreciate this polymath. May Allāh forgive us. Āmīn. Let’s make a firm resolution to carry on with the work that ʿAllāmah Ṣāḥib did. Yes, as Mawlānā Ilyas Ghuman Ṣāḥib of Pakistan said, all of us together cannot become ʿAllāmah Ṣāḥib, but all of us together can do his work.
May Allāh, the Almighty, grant our dear ʿAllāmah Ṣāḥib the highest rank in Paradise, and may He enable us to carry on with his mission. Āmīn.
P.S. The above information was from my memory; hence, there is likely to be copious of mistakes. Therefore, all the mistakes are from me, my ‘nafs’ and ‘shayṭān’.
Muhammad Yasir al-Hanafi
6 Shawwāl 1441/29 May 2020

The older a Muslim Becomes, The More he is Honoured by Allah

An elderly Muslim has a high status before Allah. The older a Muslim grows, the more he or she is honoured by Allah and the more Allah increases His favour on him or her.

When a person grows older, his hair changes colour from black to grey or white. These grey hair will be a source of light on the day of Qiyamah.

Ka’b ibn Murrah (radiyallahu ‘anhu) reported that he heard the Messenger of Allah (sallallahu ‘alayhi wa sallam) saying, “If a person’s hair turns grey or white in Islam, it will be light for him on the Day of Resurrection.” [At-Tirmidhi 1634]

In another narration, he mentioned “It is the Muslim’s light.” [At-Tirmidhi 2821]

For each grey or white hair, a person is rewarded.

Abu Hurayra (radiyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Do not pluck grey or white hairs, for they will be light on the Day of Resurrection. Whoever has one hair that turns grey or white in Islam will have one Hasanah (good deeds) for each grey or white hair and he will be raised one degree.” [Ibn Hibbaan, Al-Ihsaan 4199]

In another narration, he mentioned, “One sin is wiped out.” [Abu Dawud 4199]

Grey or white hair is a sign of honour in the sight of Allah.

Sa’eed ibn al-Musayyib (rahimahullah) said that Ibraheem (‘alayhis salaam) was the first person to see grey hair. He said, “O Lord! What is this?” Allah the Blessed, the Exalted, said, “It is dignity, O Ibraheem.” He said, “Lord, increase me in dignity!” [Maalik, Al-Muwatta 1673]

The best person is the one to whom Allah has given a long life which he spends in ‘Ibaada (worship).

Abdullah ibn Busr (radiyallahu ‘anhu) reported that a bedouin said, “O Messenger of Allah, who are the best people?” He (sallallahu ‘alayhi wa sallam) replied, “One with a long life of good deeds.” [At-Tirmidhi 2329]

The following Hadith details the favours of Allah at different ages starting from forty.

Anas (radyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “No servant reaches the age of forty, except that Allah removes from him three types of illnesses: madness, vitiligo and leprosy. When he reaches fifty, Allah makes his reckoning easy on him. When he reaches sixty, Allah grants him to turn to Him with what He likes. When he reaches seventy, Allah loves him and the inhabitants of the sky love him. When he reaches eighty, Allah accepts his good deeds and forgives his sins, and when he reaches ninety, Allah forgives his past and future sins and he is named, ‘Allah’s prisoner on His earth’ and his intercession is accepted for his family members.” [Ahmad 5626]

Ifran Nauyock

Al-Kawthari Academy

OPENING OF THE MUSAAJID-SHAR’I GUIDANCE

From the presidency the Muslim community has been thrown a few crumbs or a slice of stale bread in the form of permission to conduct Salaat in the Musaajid. Furthermore, the slice of stale bread is from the same whole loaf of fresh bread which was snatched from us. Our religious and constitutional right was violated and denied to us. Thus, there is no thanks from us – the vast majority of the Muslim Community – for this unpalatable slice of stale, mouldy bread despite the fact that hunger compels acceptance for the sake of survival.

Minus Salaat in the Musaajid in exactly the manner ordained by Allah Azza Wa Jal, Muslims head for spiritual destruction. Nevertheless, our heartfelt and sincere Shukr is offered unto Allah Ta’ala for at least the permission to leave the doors of the Musaajid open and to perform Salaat by manoeuvring in the labirynthal minefiled strewn with the morass of physical and metaphysical impurities in the form of the haraam, shaitaani conditions encumbering the permission.

Understand well the following Shar’i guidance:

(1) It is essential for Muslims to understand that Salaat performed in the fong kong baboonic style of this shaitaani ‘social distancing’ is NOT VALID. Should you, out of ignorance become trapped in a haraam congregation, then do repeat your Salaat. The haraam aspect of ‘social distancing’ is explained in detail in our latest book: “TARAAS-SOO!” – HARAAM SATANIC SAFF-FORMATION. This treatise is available on our website. Hard copies are also available.

(2) It is Haraam to debar any Muslim entry to the Musjid. It is not the job of the Imaam nor of the Musjid trustees and committees to act as policemen, and it is absolutely vile kufr to act as spies, mpimpies and snitches to report if more than 50 Muslims are in a Musjid. Such snitching is the work of only the Munaafiqeen among whom the leaders are reverend abraham bham, tony karaan, menk, bhayat and similar types of molvis/sheikhs who had closed the Musaajid, abolished the Fardh Jamaat Salaat and Jumuah Salaat many days prior to the government ordering the closure of the Musaajid.

(3) If the government regards more than 50 Muslims in the Musjid to be a criminal offence, then it devolves upon it to post a policeman outside every Musjid. His job will be to count the Musallis and to prevent the 51st one from entering. Since debarring a Muslim from entering the Musjid is in violent conflict with the Qur’aan and the Sunnah which constitute the Divine Shariah, our conscience will not permit us to indulge in such horrid oppression. Severely castigating the oppression of debarring Muslims from the Musaajid, the Qur’aan Majeed states: “Who is a greater zaalim (oppressor) than the one who prevents the Name of Allah from the Musaajid, and he strives in the ruin of the Musaajid?” (Al-Baqarah, 114)

Commission of oppression is the salient feature of all governments. We should not be expected to act as agents and employees of the government to enforce a regulation which deracinate our Imaan. It is constitutionally unlawful for the government to impose on us the abhorrent task of preventing Muslims from entering the Musjid. In terms of the constitution it will not be a crime for any Imaam or any Musjid committee not debarring any Muslim from the Musjid.

(4) There will be munaafiq ‘imaams’ and munaafiq committees who will attempt to throw their satanic weight around. They may engage in silly attempts to shunt musallis in the Musjid. Musallis should resist such vile attenmpts. Do not submit to instructions issued by these munaafiqeen.

(5) If you enter a Musjid and find a congregation of clowns in a mock ‘salaat’, do not join them. Stand aside – far from the polluted devils, and perform your Salaat alone. It will be a crime for any of the clowns to interfere with you. If they do, lay a criminal charge against them at the police station. You will not be in violation of the government’s ‘social distancing’ regulation if you perform Salaat alone in a setting where clowns and munaafiqeen pretend to perform jamaat salaat. On the contrary, standing aloof will be in full accord with the kufr regulation. Therefore, maniupulate this regulation to ensure correct performance of Salaat. In this scenario, defy the fong kong characters and perform Salaat alone if Jamaat Salaat is not being performed in conformity with the Waajib command of the Shariah.

(6) It is the duty of the Musallis of a Musjid to unite, form their own committee and expel the munaafiq committee. Musallis should avail themselves of their Shar’i right and submit to the Shariah by disbanding any Musjid committee consisting of munaafiqeen. Understand that the Musallis have a greater right in the Musjid and over the Musjid than these illegitimate munaafiq trustees whose only qualification is ‘boodle’. They are total fussaaq juahala who should not be allowed to administrate the Musaajid.

The Musaajid are not their personal properties. They did not inherit the Musaajid from their fathers. Any committee which seeks to conduct the affairs of the Musjid in contravention of the Shariah is automatically disqualified. It must be booted out by the Musallis.

(7) Multiple jamaats in a Musjid will be permissible only if the government posts a policeman outside the Musjid to prevent Musallis from entry. If such an unconstitutional act of oppression is perpetrated by the government, then multiple Jamaats will be permissible. But never will the kilometer spaces in the sufoof be permissible. Such spaces according to Rasulullah (Sallallahu alayhi wasallam) are occupied by devils. Only Munaafiqeen enjoy standing alongside shayaateen.

(8) It is of great importance to understand that contributing any funds to a Munaafiq committee is aiding in haraam. It is an act undermining the Shariah. Devils should not be aided in their haraam activities. Refrain from contributing funds to such committees and plan to have them booted out. The Qur’aan is very clear on this issue. Only men of Taqwa are permitted to administrate the affairs of a Musjid.

(9) Resort to Inaabat ilallaah, that is: Taubah (repentance), abstain from sin and futility, renew your pledge of obedience to the Shariah, and be concerned with Islaah of the Nafs (moral reformation). In this way should Muslims rectify their ruptured bond with Allah Ta’ala. Only then will Allah’s Nusrat be forthcoming.

Muslims should understand well that besides Allah Ta’ala there is no refuge for us. All over the world the nations are poised to swallow and destroy the Ummah.

“There is no help (for Muslims) except from Allah, The Mighty, The Wise.”(Qur’aan)

THE DEMISE OF SHAIKHUL HADITH OF DARUL ULOOM DEOBAND

By Mujlisul Ulama

Rasulullah (Sallallahu alayhi wasallam) said:

“The Saalihoon will depart (from this dunya) one after the other (in quick succession). Then will remain only the hufaalah (rubbish / scum / flotsam) such as the chaff of dates or barley. Allah will have no care whatsoever for them.”

Shaikhul Hadith of Darul Uloom Deoband, Hadhrat Maulana Saeed Palanpuri (Rahmatullah alayh) passed away on the 25th night of Ramadhaan, 1441 (19 May 2020) at about 3 a.m. After having dedicated his life to teaching Hadith, Allah Ta’ala granted him the most auspicious occasion of one of the last ten Nights of Ramadhaan.

Hadhrat Shaikhul Hadith is among the very last of the Ulama-e-Haq remaining in this world flooded with ulama-e-soo. Darul Uloom Deoband has indeed lost a Great Soul. The Darul Ulooms all over the world, including Deoband, are mere skeletons of their former grandeur. These institutions are no longer the Madaaris which were established by the noble Akaabireen for the attainment of the objectives of the Aakhirat.

We narrate here some episodes which may be interesting to such Muslims who still have an affinity with the Ulama-e-Haq and who had some relationship with Shaikhul Hadith.

* Hadhrat Palanpuri (Rahmatullah alayh) was the Ustaadh of Mr. Taha Karan of the Carrion body, MJC. Some years ago Karan had written a fong kong article to show that it is permissible for women to cut their hair. In refutation the Ulama-e-Haq published a book, Tresses of Jannat which is available on our website. Hard copies are also available.

We had written to Shaikhul Hadith drawing his attention to the extreme deviation of his student, Karan. The following is the response of Hadhrat Palanpuri (Rahmatullah alayh):

“Maulana Taha Karaan Sahib is a graduate of Daarul Uloom Deoband. He had studied under me. He had a good ability. In Dorah (the Final Year) he attained first position. His father, Maulana Yusuf Karaan is also a graduate of Daarul Uloom Deoband. His isti’daad (ability) too was very good, and he (i.e. Maulana Yusuf Karaan) is my colleague.

As you have written, Maulana Taha Karaan Saahib after having studied here (at Daarul Uloom) went to Egypt and there too he pursued studies. As you have written, having gone to Egypt he set aside the Maslak and Mashrab of his Ulama of Deoband. Now what is there to lament about?”

(Our comment: By this, Hadhrat Saeed Ahmad Sahib implies that what his student has said on the issue of hair-cutting should not be attributed to the Ulama of Deoband. He acquired his views from elsewhere, not from the Ulama of Deoband.)

Hadhrat Maulana Saeed Ahmad Sahib continues:

“He has imported liberalism from Egypt. Furthermore, he is not a Mufti. Neither did he learn to be a Mufti here (at Daarul Uloom) nor in Egypt. He has begun to interfere with Masaa-il (of the Shariah) merely on the strength of his own knowledge. Thus, his writings could be called articles. It cannot be described as Fatwa.”

There are many Usool (Principles) for (competency in) Fatwa. It is obligatory on a Mufti to take into consideration such principles (of Ifta). Awareness of such principles is the first obligation of a Mufti. For example in his writings he differentiates between Haraam and Makrooh whereas these terms are technical terminology. If the prohibition of things is substantiated on the basis of the Qur’aan, the Ulama describe it with the term, Haraam, and if the prohibition is substantiated on the basis of Ahaadith, the term Karaahat (being Makrooh) is used. But in Urf this differentiation is not made. The word Haraam is used for Makrooh Tahrimi as well. This reality is not in front of Maulana Taha.

Similarly, he has understood the act of the Azwaaj-e-Muttahharaat (the Holy Wives of Rasulullah – sallallahu alayhi wasallam), which was restricted to aged widows, to be the general hukm of the Shariat (i.e. applicable to all women). However, he (i.e. Taha) did not reflect on this fact that the other Ladies of Islam of that age did not adopt that act (the assumed hair-cutting) as their practice. (As a warning Hadhrat wrote the following Qur’aanic aayat after his comment):

“Verily, in this is a lesson for the People of Intelligence.”

In addition, he (Taha) has not correctly understood the riwaayat (Hadith narration) pertaining to tashabbuh (emulation) of males. In this age the women who have the desire for hair-cutting, entertain this fancy on account of fashion. This, in fact, is tashabbuh with aliens.

I have sent your letter to Daarul Ifta and the answer is annexed hereto. Muslims should repose reliance on only this Fatwa (of Daarul Uloom). They should not accord any reliance to the research of Shaikh Taha Karaan.

Was-salaam.”

Saeed Ahmad Palanpuri, Khaadim (Servant) of Daarul Uloom

3rd Rabiul Awwal 1424(5th May 2003)

(End of Hadhrat Maulana Saeed Ahmad’s letter.)

There is much ibrat (lesson for reflection) for Mr. Taha Karan in the unambiguous Naseehat of his Ustaadh. There is no need for further comment. Shaikhul Hadith Sahib has spoken with profound clarity.

* About 2 or 3 years ago Hadhrat Palanpuri (Rahmatullah alayh) visited South Africa. On that occasion, the NNB jaahil / munaafiq clique was his host. Shaikhul Hadith had expressed the desire to meet the molvi of The Majlis. These miserable characters ensured by crook that the meeting does not take place, hence Shaikhul hadith did not meet us.

* Shaikhul hadith again visited South Africa. This time his host was Mufti E. M. H. Salejee of Estcourt. Shaikhul Hadith expressed the same desire. Shaikhul Hadith accompanied by Mufti Salejee Sahib came to meet us in Port Elizabeth.

Hadhrat Palanpuri (Rahmatullah alayh) said personally to this writer: “I had two wishes: (1) To meet Hadhrat Maulana Yusuf Binnuri (Rahmatullah alayh), and (2) To meet you (i.e. the molvi of The Majlis). My first wish was not fulfilled. Due to circumstances I was unable to meet Hadhrat Binnuri. My wish to meet you has been fulfilled.”

After emerging from our Musjid in Malabar (Musjidul Fuqara), Shaikhul Hadith saw a prominent notice on the outside door of the Musjid. In a nutshell, the notice stated that Salaat with jeans and t-shirt is not valid, and that whoever performs Salaat with such lewd clothes, should repeat the Salaat. Commenting, Hadhrat Palanpuri said:

“I too propagate against such lewd dress, especially for Salaat. However, I would have phrased the notice (as follows): “A person who wears jeans and t-shirt is like a naked person, and the Salaat of a naked person is not valid.”

* At our home, he said to the molvi of The Majlis. “You are free. You can say and write as you please while I in Darul Ifta have to contend with eight Muftis.”

Shaikhul Hadith implied that he was not totally free and had to take into consideration the attitudes of the other Muftis. Alhamdulillah, by Allah’s fadhl, we at The Majlis are not encumbered with such considerations and restraints. Allah Ta’ala has left us unfettered to proclaim the Haqq in the manner Rasulullah (Sallallahu alayhi wasallam) advocated: “Proclaim the Truth even if it is bitter.”

May Allah Ta’ala bestow lofty mansions to Hadhrat Shaikhul Hadith Maulana Saeed Palanpuri (Rahmatullah alayh).

THE SATAN UNITED NATIONS (UN) IS NOW ALSO COLLECTING ZAKAAT FROM MORONS

Even this arch-enemy of Islam, the Satan, United Nations Organization, having been authorized by such molvis / sheikhs who are Devils in human form, is now appealing to the Ummah for Zakaat funds. Indeed we are on the precipice of Qiyaamah. The villainy and filth of the molvis and sheikhs who have become agents of Iblees, are indeed mind boggling. Just imagine a satanic entity such as the UN appealing for Zakaat.

A Brother from Kenya writes in this regard:

Bismillaahir-Rahmaanir-Raheem

As’salaamu alaikum wa rahmatullah ta’ala wa barkatuhu

I live in the Abu Dhabi and in the days leading up to Ramadan I came across the WHO guidelines for fasting during Ramadan. I did not bother to look at it as I thought it did not concern me. Also I thought it’s preposterous that an organisation (UN) well known for its disdain for Islam, for its concerted efforts (through its Charters, Conventions and Programmes) to upend the Muslim way of life, would advise Muslims on how perform an act of Ibaadat.

Today when I went online to search for an organisation that I could discharge my Zakatul Fitr obligation through, again I came across another UN body (UHCHR) advertising itself as a Zakat organisation. Please see the below image from Google.

UNZakaatimage003

I would like to know what a Muslim (Muslims) should make of the UN?”

(End of the Brother’s letter)

COMMENT

It is haraam to contribute Zakaat to the shaitaan. The Zakaat obligation will not be discharged. In fact, it is haraam to contribute even haraam interest money to this satanic enemy of Islam.

Only people whose earnings are thoroughly haraam will have brains sufficiently kufrized to contribute funds of any kind to the UN. The satanic embrace between the enemies of Islam such as the UN and the vilest of ‘ulama’ is the consequence of the kufr interfaith movement in which the Munaafiqeen wholeheartedly participate.

Sabr and the Meaning Of “Inna Lillaahi Wa Inna Ilayhi Raaji’uun”

By Jamiatul Ulama Gauteng

We say this statement when someone dies. Also some of us may say this sentence when we lose something, suffer a setback or harm. But, do you know what it means? Sure, everyone knows that it obviously translates to ‘To Allah we belong and to Him is our return.’ But, do you REALLY, TRULY understand these words and their implications in a Muslim’s life? It means …Whatever we have is not really ours. It belongs to Allah.

Take a look around you; everything you see, all that you have and all that there is….in you, on you, around you…. belongs to Allah, alone. It is Allah Who has given you all the property and goods you possess, and that He is the true Owner of them all. So the cars that you own, the houses that you live in, the businesses you possess all truly belong to Allah. The kids that He blessed you with, the health that He gave you, the time that He has allowed you are all Allah’s property. Even the bodies we live in and the life that we have, belongs to Allah alone.

Allah says;

“And to Allah belongs the inheritance of the heavens and the earth” (Surah Aal-Imraan:180)

“The kingdom of the heavens and the earth and everything in them belongs to Allah. He has power over all things.” (Surat al-Ma’ ida: 120).

Now, since everything belongs to Allah, then we have to include even our souls in that list. The very souls that we think of as our “self”, our “nafs”, our “being” — whatever you want to call it — that very thing that distinguishes you from the rest of the world, belongs to Allah. It’s not YOURS. In fact, YOU are not YOURS. You belong to Allah. And, this is the essence of the concept of slavery to Allah in Islam. He is the true Possessor of everything, and everything is His property, He gives what He wills to whomever He wills…And then He takes it away. After all, it was Allah’s to begin with. So, He may give you something and then take it back after a while.

He will bless you with a precious child that you love dearly…and then He may take it away.

He will grant you money, honour and status….and then He may take it away.

He will give you youth, vitality and health and then surely He will take it away.

In fact, everything you have will only be with you for a very short while.

And, then The Owner will claim His Right.

So, when Allah does reclaim what was rightfully His, WHY MOURN OUR LOSSES?

Just like a friend who lends you his book. And, then after a few days, he wants it back and you give it back to him…no regrets….no sorrow…. no questions asked. Similarly, if Allah takes back some of His blessings upon you for some reason….so be it. Say Alhamdulillaah. Don’t grieve too long (follow the Sunnah and ascribed days for grieving). Be patient. Submit to the will of Allah, being pleased with His decision for you. For surely He will only do what is best for you. Just think…. The Owner came and took it back. Remember…. man enters into this world empty handed…and leaves it empty handed. Anything you have is a trust from Allah…a loan to you…to see how you respond to these gifts from Allah and how you use them….in the obedience of the Almighty, thanking Him and worshipping Him……OR………to the disobedience to the One Who gave them to you in the first place.

‘Our eyes are filled with tears, our hearts with grief, but we say nothing with our lips except that which pleases Allah….Verily, to Allah we belong, and to Him we return.’ (Bukhaari)

And, we all know the famous incident about Rasulullah Sallallahu Alayhi Wasallam’s companion, Abu Talha (Radiallahu Anhu) and His wife, when one of their sons died and Abu Talha (Radiallahu Anhu) was not at home. She washed and shrouded him and when Abu Talha came home and asked about his son, she said, ‘The child is quiet and I hope he is in peace….’ (Bukhaari).

Subhaan Allah…. such patience! And such Iman in the statement “Inna lillaahi wa inna ilayhi Raaji’oon”! She truly understood its meaning and the effect it has on her life as a Muslimah, submitting to Him and being pleased with whatever He has decreed for her. She knew that whatever she has, is not truly hers. Rather, it is Allah’s….and He took back whatever He owns at its appointed time. And, it is because their Iman was so strong and their understanding that the Rasulullah Sallallahu Alayhi Wasallam made dua for them and that Allah blessed them immensely.

“‘They (i.e. Abu Talha and his Wife) had nine sons and all of them became reciters of the Qur’an (by heart).” (Bukhaari). Allahu Akbar! That’s the reward of their patience over loss of one child.

“Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: ‘To Allah we belong and to Him is our return.’ They are those upon whom are blessings from their Lord and mercy and it is those who are (rightly) guided.” (al-Baqarah: 155 -157)

QUOTING QUR’AAN AND HADITH

By Mujlisul Ulama

Rasulullah (Sallallahu alayhi wasallam) said:

“Whoever speaks a lie on me intentionally, should prepare his abode in the Fire.”

Bootlicking Munaafiqeen and Zanaadaqah are circulating Ahaadith of Rasulullah (Sallallahu alayhi wasallam) and satanically relating these to the current ‘plague’ in a nefarious bid to mislead ignorant Muslims with the idea that the measures which they (these Munaafiqeen) have adopted in total contravention of the Shariah, find support and sanction in Islam. But this shaitaani notion is furthest from the truth. It is pure kufr. Their attempt to justify their kufr measures and kufr beliefs with Ahaadith is KUFR.
Some anonymous Munaafiq or Munaafiqeen are circulating 11 Ahaadith claiming these to be in support of the anti-Shariah measures such as closing the Musaajid, abolishing Jamaat and Jumuah Salaat, etc. Not a single one of these Ahaadith has the slightest bearing on the current Athaab which Allah Azza Wa Jal has dispatched to apprehend and punish us for our misdeeds, transgression and rebellion.

(1) The Hadith regarding ‘running away from the leper’, has been given a kufr interpretation. It is satanically presented in a manner in total conflict with the ahkaam of the Shariah as commanded by Rasulullah (Sallallahu alayhi wasallam). Rasulullah (Sallallahu alayhi wasallam) himself negated this baatil, shaitaani interpretation by eating from one bowl with a leper. Nabi-e-Kareem (Sallallahu alayhi wasallam) took hold of the leper’s hand, and dipped it into the bowl from which Rasulullah (Sallallahu alayhi wasallam) also ate. Emphasizing ‘La adwaa’, Nabi-e-Kareem (Sallallahu alayhi wasallam) commented to the leper: “Eat and have trust on Allah”. That is: whatever happens is by the decree of Allah Azza Wa Jal. Not an atom can move without His command. Thus, practically our Nabi (Sallallahu alayhi wasallam) refuted and negated the satanic idea which the Munaafiqeen are peddling in their attempts to bootlick. Our Nabi (Sallallahu alayhi wasallam) further emphasized the negation by explicitly stating: ‘La adwaa’ –There is no contagion.’

The advice to ‘flee’ from the leper, according to the unanimous opinion of the Authorities of the Shariah, was constrained by two factors: (a)
Dhaeef (weak) Imaan of the masses, and (b)
Tarahhuman (as a mercy) and shafqatan (because of affection). These factors along with the differences of the Ulama shall, Insha-Allah, be explained in a subsequent article.

(2) There is no such hadith which states: “Those with contagious diseases should be kept away from those who are healthy.” Attributing this LIE to Imaam Bukhaari and Imaam Muslim is compounded KUFR. It is in stark conflict with the authentic Hadith in which Rasulullah (Sallallahu alayhi wasallam) categorically refuted the contagion idea by explicitly saying: “La adwaa”.

The act of fabricating confirms that these munaafiqeen are doomed to be the inmates of Jahannam according to what Rasulullah (Sallallahu alayhi wasallam) said.

(3) The Hadith regarding not entering a land where a plague is ravaging, is a half-truth. The very same Hadith instructs that those who are in that land, should not take flight. In fact it is akin to kufr to cowardly run like rats abandoning the ailing ones or fearing death. Flight from a plague-stricken area is explicitly prohibited by the Qur’aan. The Shariah commands amal (practical implementation) of both instructions in the Hadith. Rasulullah (Sallallahu alayhi wasallam) commanded:

(a) Do not enter a plague-stricken region.
(b) Do not flee from a plague-stricken region.

The People of Imaan bow their heads in submission. We accept and practice both commands. We are not interested in the rationale and reasons underlying the commands. Our obligation is only to submit and follow while these rotten munaafiqeen concealing their kufr pretend to follow. By whimsically accepting one portion of the Hadith and rejecting the other portion, they come under the severe Qur’aanic stricture and rebuke:

“What! Do you believe in part of the Kitaab and reject part of it? The
compensation for this (kufr) for the one who practices it (such kufr)
is nothing but disgrace in this world, and on the Day of Qiyaamah he
will be assigned to the severest punishment (in Hell-Fire).”
(Al-Baqarah, Aayat 85)

Furthermore, this Hadith does not say that the plague is ‘contagious’ as the moron munaafiqeen have attempted to convey deceptively by inserting in brackets the word, ‘contagious’. This is another LIE which makes Jahannam Waajib for these rats. Not even remotely is there an implication in the Hadith indicating ‘travel ban’ claimed by the morons. There is absolutely no relationship between the Hadith and the ‘travel ban’ which panic-stricken governments have been stampeded into.

(4) The Hadith, and there are many such Ahaadith, which prohibit causing haram to people, has no relationship with the command to follow Rasulullah’s instructions relevant to a plague. These are narrations of general import applicable to everyday life and in all circumstances. While the munaafiqeen attempt to extravasate capital for their kufr cause from this Hadith, it runs counter to their idea. They are indicted for causing harm to others with all their haraam measures. Great harm, misery, inconvenience and suffering have been caused to humanity by the panic measures introduced to combat the disease. Never did the Sahaabah or any segment of the Ummah after them, nor any Islamic country ever introduce the measures of hardship or even a semblance of such measures into which the authorities have been stampeded into in this day.

Furthermore, by running away like rats from the ailing people, they are causing great harm. In the midst of the battlefield the rats are fleeing to save their lives. But Maut will arrest them. Allah Ta’ala says in the Qur’aan: “No person will die except at the appointed time with Allah’s command.”

(5) Another heinous lie is their fabrication: “Those who stay at home to protect themselves and others are under the protection of Allah.” Attributing this fabrication to Musnad Ahmed they further indurate their kufr. 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.

(6) That the entire earth has been made valid for Salaat does not cancel the Wujoob (Compulsion) of performing Salaat with Jamaat in the Musjid. It does not cancel Jumuah 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 acts of Salaat which incumbently require a Musjid for their performance. The Wujoob 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, what is the meaning of burning down the houses of those who do not attend the Musjid to perform Salaat with Jamaat? The urination of Iblees into the brains of the munaafiqeen has caused the disease of intellectual necrosis, hence the glaring kufr which these miserable shayaateenul ins commit. The Musjid is inextricably interwoven with the valid and proper discharge of the Daily Fardh and Jumuah Salaat. The rubbish kufr which the munaafiqeen excrete qualifies them for Hell-Fire.

(7) Undoubtedly, there is a cure for every disease. But the atheists are ignorant of these cures. The only ‘remedy’ they have is the conspiratorial vaccine poison designed by the enemies of mankind for the satanic and pernicious objective of decimating humanity for the assertion of the hegemony of their hallucinated ‘new world-one state’ which the Yahood are plotting.

While there is a cure for every disease, in terms of Islam there is NO cure for a plague. A plague is Allah’s Punishment. Nothing, no medicine and no measures can thwart the Athaab of Allah Azza Wa Jal. It is kufr compounded to believe that vaccines and medicines can prevent the Athaab of Allah Azza Wa Jal following its divinely prescribed trajectory. The plague will run its prescribed course and upon accomplishment of its mission it shall return to its abode where it will remain in hibernation until the next decree comes from the Arsh of Allah Azza Wa Jal. The virus is a cog in Allah’s Athaab machinery.

(8) Undoubtedly, Allah Ta’ala cures. In fact He is the only One Who cures. Medicine cannot cure of its own accord. It cures only when He commands. Precisely for this reason, most people who resort to medicine are not cured. Only those are cured by medicine who are destined to be cured. This is Taqdeer. The Hadith which the moron munaafiqeen quote, expressly states: “with the permission of Allah.” But there is no cure for Allah’s Punishment in medicine, vaccines and any other physical remedy. The solution is only Inaabat Ilallaah.

Furthermore, the solution, that is, the cessation of the plague, will be only after the prescribed Punishment has been delivered and meted out.

(9) Face Masks? Indeed this is a wonderful development. The Niqaab which kuffaar and munaafiqeen abhor and which has been banned in the U.K., Europe and some other rubbish places, has asserted its right and domination. Now even the kuffaar, including the menfolk for the fear of death, are wearing Niqaabs. Even the men have become women donning niqaabs. Allah Ta’ala operates in mysterious and wonderful ways incomprehensible to brains fossilized and stagnated with kufr and materialism. The donning of niqaabs by even these panic-stricken males is indeed ludicrous and amusing.

The Hadith advising covering the face while sneezing applies to all times. But the morons are waking up only now. It is not an order specific with a plague. It is a requisite of the Sunnah Islamic culture which the kuffaar are now enforcing.

While the atheists are donning niqaabs for fear of contracting the disease via the virus, Allah Ta’ala has commanded our womenfolk to don niqaabs to prevent the spread of the spiritual virus of concupiscence which is extremely contagious. In the wake of this disease come the physical diseases of venereal disease, Aids and other sicknesses concomitant to these diseases which destroy both the morality and physical lives of millions. This virus infects the lustful cravings of males, be they evil or pious, and it takes in its stride the entire populace of the world, hence the Islamic compulsory requirement of ‘face masks’ (niqaabs) to be donned by women to block the virus from infecting the opposite sex. Subhaanallah! Whether they like it or not, the kuffaar have been constrained by fear of death to introduce Shar’i provisions in their measures to combat the physical virus.

(10) The measure of washing hands having been enacted into law is indeed amusing. More than fourteen centuries ago washing hands on a regular basis was instituted as the Sunnah. In this belated era, non-Muslims have realized the great importance of this Islamic precept. The importance of hygiene is adequately borne out by the Hadith of Rasulullah (Sallallahu alayhi wasallam): “Cleanliness (Tahaarat) is half of Imaan.”

How ludicrous! Governments have to introduce laws to make compulsory washing of the hands which even our little children practice with rigidity. Cleanliness in Islam is equated with Ibaadat. We are not in need of gaining any lessons from anyone in this regard.
(11) It is a perfidious and a satanic canard to falsely claim that “Home quarantine” is a Prophetic advice.” A Hadith which has absolutely no relationship with this preposterous falsehood, is misinterpreted by brains convoluted with Satanism. This has already been explained above.

Yes, spiritual home quarantine is a fundamental requisite of Tasawwuf. Reduction of contact with people – keeping such contact at a bare necessary minimum – is essential for saving oneself from the plethora of spiritual viruses and germs which are extremely contagious and which cause severe spiritual diseases such as kibr (pride), hasad (envy), hiqd (malice), tama’ (avarice), and many other destructive attributes.

So while we are at one with others and aliens regarding ‘quarantine’, the spheres of operation and the objectives are widely divergent. The quarantine of the people of crass materialism who have no concept of The Creator and the Hereafter, applies to physical diseases and the fear of death. On the other hand, the quarantine of the People of Islam is of a spiritual nature which prevents from contracting the contagious diseases known in our parlance as Akhlaaq Razeelah (rotten moral qualities). And, the primary objective is to gain the Pleasure of Allah Ta’ala.

This in brief, is our response to the moron, bootlicking munaafiqeen who are anonymously circulating their rubbish which is a scandalous distortion of the Ahaadith. Insha-Allah, a detailed article shall be published regarding the seemingly conflicting Ahaadith on this topic.

15th SHABAAN – THE NIGHT OF BARA’AH

By Jamiatul Ulama Gauteng

Hadhrat Aisha (Radhiyallahu anha) says that Nabi (Sallallaahu alaihi wasallam) said, “Allah descends to the Samaa-ud-Dunya (the first sky) on the fifteenth night of Sha‘baan and He Forgives more people than the number of hair on the goats of the Banu Kalb tribe.” (Tirmizi)

The Night…

The 15th night of Sha’baan is also called Laylatul-Baraa’ah which means the night of salvation or forgiveness because on this night Allah Ta’ala frees many Muslims from Jahannam. In one narration it is stated that Nabi (Sallallaahu alaihi wasallam) said, “…Allah Ta’ala forgives a large number of people more than the number of the fibres on the sheep of the tribe of Kalb.” (The tribe of Kalb had a huge number of sheep.)

This night is indeed a great and auspicious night to Muslims. This is a night in which Muslims resort to plenty of ‘Ibaadat of Allah Ta’ala. Tilaawat, Zikr, Durood Shareef, Du’a, Istighfaar and Nafl Salaah—Salaatut-Taubah, Salaatut-Tasbeeh and Salaatul-Haajat, are among the ‘Ibaadaat with which the Muslims honour this night.

Some Muslims spend half the night in any of the above ‘Ibaadaat. Yet other Muslims turn the ‘darkness’ of the entire night into ‘Noor’ with ‘Ibaadat. Allahu Akbar! Truly, this shows nothing but the Muhabbat (love) a Bandah (servant) of Allah Ta’ala has for his/her Rabb.

Why do Muslims exert themselves so much in ‘Ibaadat on this night? The Hadith answers this question in which it is mentioned that Hazrat Ali Radiallahu unho said that Nabi Sallallaahu alaihi wasallam said, “When it is the 15th night of Sha’baan, stand in Qiyaam (Nafl Salaah) in the night, and fast in the morning, and ask for forgiveness (make Istighfaar), because on that night Allah Ta’ala descends to the Samaa-ud-Dunya (the first sky) from sunset and announces, ‘Is there anyone who is asking for forgiveness so that I can forgive them? Is there anyone who needs Rizq that I may give him Rizq? Who is in distress that I may relieve his distress?’ And this continues till the morning.” (Ibne Maajah)

On this great night, Allah Ta’ala decides regarding certain issues of everyone. Among the things which are decided, Nabi (Sallallaahu alaihi wasallam) said, “On this night the birth of those who will be born (till the following 15th Sha’baan) is written. The death of those who will pass away (till the following 15th Sha’baan) is written. On this night, the A’maal of everyone is risen (i.e. the books of deeds from the previous year’s 15th Sha’baan to this night are taken to the Heavens and new books are given to the angels who record our actions). On this night, (everyone’s) Rizq (sustenance, wealth etc.) is written.” (Baihaqi)

Therefore, one should engage in Nafl Salaah and Du’a and tell Allah Ta’ala of our hopelessness in our ‘Ibaadat and Itaa’at (obedience and following the Shari’ah) we displayed in our life, the sins we committed, the Haraam food we ate, the music we listened to, the Haraam TV we watched, the Haraam pictures we posed for, the Haraam selfies we took, the Haraam interest we were involved in, the Haraam dressing we wore—imitating soccer heroes in their style, fashion, clothing and haircuts and dressing like actors and actresses etc., the Haraam shows, fetes, souks we attended which were named with Islamic terms (Example: Pre-Ramadhan Fairs, Halaal Food Expos, Fashion Extravaganzas etc.) the Haraam wedding functions we attended and all other Haraam sins we were involved in. We should then ask Allah Ta’ala to grant us another chance so that we can live as good, obedient and faithful Muslims.

We should make a Niyah (intention) that we live by our word of being good, obedient and faithful Muslims. This includes that we will from today, change our wrongs, involvements of sins and disobedience of Allah Ta’ala. We will regard Haraam to be Haraam and stay far away from it. We will listen to Ulama-e-Haq who explain what is Halaal and what is Haraam.

A sign of accepted Taubah is that the person does not go back to that sin. Look at the Sahaabah’s Taubah when liquor was made Haraam. When it was announced that liqour has now become Haraam, at once they destroyed all their barrels and drums in which they used to store and transport liquor. To such an extent that the streets of Madinah Munawwarah were seen flowing with liquor!

Du’as for other permissible matters should be also made. Remember, Allah Ta’ala descends to the first heaven on this night which means that the Special Rahmat (Mercy) and Tawajjuh (Attention) of Allah Ta’ala are directed to us on this night.

Thus, with the hope of our Du’as being answered, one should make plenty of Du’as for our personal needs and difficulties. May Allah Ta’ala accept our broken ‘Ibaadaat of this night and overlook our shortcomings in carrying them out, Aameen.

There are other aspects regarding gatherings in the Masaajid on this night to listen to a Bayaan or Zikr which has become a new Bid’at these days, Insha Allah, in a future article we will mention some details about such gatherings,

The Hope… 

As mentioned above, one should have hope that our Du’aas are accepted. Therefore, with hope of forgiveness one should put forth to Allah Ta’ala the weaknesses and sins we have openly, proudly and intentionally committed in our life. The cries, tears and meekness of everyone on this auspicious night will surely be heard in the Court of Allah Azza Wajal.

The Unfortunate Ones…    

However, there are certain unfortunate souls who will not be forgiven on this blessed night. Various narrations shed light in pointing out some reasons for no forgiveness of such unfortunate souls. Among them are:

The one who commits Shirk.

The one who has malice for another.

The one who kills unjustly.

The one who severs family ties (without any Shar’ee basis).

The one who wears his trouser (or any garment) under his ankles (for males only).

The one who is disobedient to his parents.

The one who drinks alcohol.

If Taubah is not made from the above and one does not distance himself/herself from these and all other sins, one will be deprived of Allah’s Special Rahmat and Maghfirat on this night.

One should avoid the norm which is rife nowadays of calling and messaging people a day or two prior to this blessed night to ask for Maaf. However, hardly a few days pass and the same Zulm (oppression to people), severing of ties, disobeying parents and Gheebat (backbiting of people) etc. are committed. This is making a mockery of this auspicious night and of people. In fact, everyday one should have a good and clean heart towards everyone. This will avoid one from falling into sins as far as the rights of others are concerned. If we are really serious about making Taubah on the Night of the 15th Sha’baan, why not rather start off now, at this moment? Why wait?

The Day…

In the abovementioned Hadith it appears that Nabi Sallallaahu alaihi wasallam desired that one fasts on the day of the 15th Sha’baan. Since our books of deeds of the previous year’s 15th Sha’baan to this year’s 15th Sha’baan will be closed and taken to the heavens and new books will be brought, let us open the new books with the reward of fasting to be recorded on the first page.

We ask Allah Ta’ala to guide us into obeying Him in a way which is pleasing to Him, Aameen.