Pandemics and the Attitude of the Prophet (sallallahu alayhi wasallam)

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“Never in the entire, 1400 year history of this Ummah, throughout its numerous plagues, epidemics, and pandemics, did a single Faqeeh (jurist), nor even a single Munaafiq (a Kaafir masquerading as a Muslim) scholar, ever dare to come out and declare the suspension of Jumuah or the daily congregational prayers, as the Ulama-e-Soo’ (evil scholars) have done today, thus laying bare their liberal LGBTQ-like values which hitherto had been camouflaged by deceptively Islamic outer veneers and sound-bites, all in reaction to a so-called pandemic whose fatality rate (1% – 10%) is comparable to the survival rate of some of the real pandemics of the past.”

THE STANCE OF RASULULLAH (SALLALLAHU ALAYHI WASALLAM) ON PANDEMICS 

Picture the following scene that occurred during the time of Rasulullah (sallallahu alayhi wasallam):

An epidemic (Wabaa’) is raging in Madinah. The Masjid, as usual, is filled with the Sahabah (radhiyallahu anhum) praying Salaat – both the Ansaar (natives to Madinah) and the Muhajiroon (emigrants of Makkah). With barely an exception, all of them carry intense fevers and are virtually incapacitated by the epidemic. Such is their weakness and exhaustion from the disease that they are all constrained to pray their Salaat sitting down. Furthermore, they are in the Masjid praying extra Nawaafil – optional, supererogatory prayers which could be prayed in the comfort of their own homes.

Rasulullah (sallallahu alayhi wasallam) enters the mosque and observes the scene. Perhaps a hint of disapproval appears on his blessed face. The spectacle of a mosque filled with virtually incapacitated Musallis having to pray their Nawaafil sitting down as a result of contracting a fast-spreading disease, prompts Rasulullah (sallallahu alayhi wasallam) to deliver some Naseehat – a Naseehat (advice) which is ultimately derived from Wahy (revelation) from the Khaaliq (the Creator), for as the Qur’an explicitly states:

“He does not speak except from revealed Wahy.”

Thus, this scenario, just like every other scenario enacted by Allah Ta’ala for His Rasool (sallallahu alayhi wasallam), is in reality a blueprint divinely ordained by Allah Ta’ala for the entire Ummah to imitate till the very last Hour.

The perfect guidance and unambiguous message Allah Ta’ala issues here at this critical juncture through His Rasool (sallallahu alayhi wasallam) will ultimately shape and determine the conduct and attitude of the Ummah during epidemics and plagues for the next 1400 years, and for as long as there exists even a single person from the gradually dwindling group of believers (ghurabaa) who, according to authentic Hadith, will continue to adhere to the original and untampered Deen of Allah during the final era of mankind’s existence on Earth.

So does Rasulullah (sallallahu alayhi wasallam) issue orders for the diseased to immediately vacate the premises and retreat into solitary confinement in their homes? Does he accuse them of unnecessarily bringing danger to others?

Does Rasulullah (sallallahu alayhi wasallam) scold the few healthy individuals, saying that they are also unnecessarily bringing risk to themselves and to others by potentially contracting a clearly debilitating disease and taking the disease into their own homes where it could prove fatal for their weaker family members?

Does Rasulullah (sallallahu alayhi wasallam) issue instructions for quarantine procedures or a full lockdown of the entire society?

Does Rasulullah (sallallahu alayhi wasallam) suspend the daily congregational prayers and the Jumuah prayers?

Etc. etc.

In vivid contrast to all of the above measures dictated by science – the “God” adopted by most of the Ummah today – Allah Ta’ala inspires His Rasool (sallallahu alayhi wasallam) to issue the following ruling in order to encourage His Ummah to exert themselves even more for His sake:

“The prayer of the one sitting is equal to only half the prayer of the one standing.”

The tenor of the message and of the absence of any other Divine guidance in this unique scenario enacted by none other Allah Ta’ala Himself to guide the Ummah, is unmistakably clear. It is in absolute conflict with the new religion innovated by so-called Muslims today which entails mutilating all of the Sunnah that Rasulullah (sallallahu alayhi wasallam) had so painstakingly established as a permanent feature of this Ummah – a new religion which argues for the mutilation of the Sunnah of Musaafahah (shaking hands), of closing the gaps in Salaah, of visiting the sick, and of washing, shrouding and burying the Mayyit (dead); a new religion that argues for the supposed “virtues” of the satanic act of cremation of the Mayyit; a new religion that argues for the unprecedented crime of shutting down the Masjids indefinitely and suspending the Jumuah and other congregational prayers; a new religion which is ready and set to suspend the obligation of the fasts of Ramadhan should there occur in future a general agreement (Ijma) on this course of action amongst their true Gods, the scientists; a new religion for which there is absolutely no limit to the number of tenets of the orginal Deen which are eligible for tampering, at the beck and call of any group of qualified quacks; and worst of all, a new religion that countenances the satanic idea that Allah Ta’ala had neglected to provide adequate guidance for a scenario that He Himself has enacted time and time again since the beginning of creation, during the blessed era of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum), and throughout the 1400 years history of this Ummah.

Is there even the slightest resemblance between this new religion today, and the Deen for which Allah Ta’ala issued the clear-cut and unambiguous message in the scenario of the epidemic described above?

The incident is recorded in the Muwatta of Imam Malik as follows:

ﻋﻦ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ اﻟﻌﺎﺹ ﺃﻧﻪ ﻗﺎﻝ «ﻟﻤﺎ ﻗﺪﻣﻨﺎ اﻟﻤﺪﻳﻨﺔ ﻧﺎﻟﻨﺎ ﻭﺑﺎء ﻣﻦ ﻭﻋﻜﻬﺎ ﺷﺪﻳﺪ ﻓﺨﺮﺝ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻋﻠﻰ اﻟﻨﺎﺱ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﻓﻲ ﺳﺒﺤﺘﻬﻢ ﻗﻌﻮﺩا ﻓﻘﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – اﻟﻘﺎﻋﺪ ﻣﺜﻞ ﻧﺼﻒ ﺻﻼﺓ اﻟﻘﺎﺋﻢ

“When we arrived in Madinah an epidemic struck us, severe in its debilitating effects. Rasulullah (sallallahu alayhi wasallam) came out to the people while they were praying their supererogatory prayers sitting down. So he said: “The (prayer of) one sitting down is like half of the prayer of one standing up.”

In the narration recorded by Imam Ahmad in his Musnad with a Saheeh chain, the reaction of the Sahabah (radhiyallahu anhum) to the advice of Rasulullah (sallallahu alayhi wasallam) is described as follows:

ﻓﺘﺠﺸﻢ اﻟﻨﺎﺱ اﻝﺻﻼﺓ ﻗﻴﺎﻣﺎ

“So the people imposed upon themselves to toil (literally, suffer) in praying the Salaat standing up.”

In the narration recorded by Ibn Hashim it states:

ﺣﺘﻰ ﻛﺎﻧﻮا ﻣﺎ ﻳﺼﻠﻮﻥ ﺇﻻ ﻭﻫﻢ ﻗﻌﻮﺩ

“(The disease hit so many of the believers) to the extent that there was no one praying except that he was sitting…”

The narration is undeniably authentic and recorded in almost all of the early compilations of Hadith. The word used for the outbreak of disease is wabaa’ which the commentaries defined as one causing “rapid and abundant deaths.”

Let us turn our attention to the authentic account of another outbreak of deadly disease in Madinah – this time during the Khilaafat of Umar (radhiyallahu anhu). The narrator describes sitting next to Umar (radhiyallahu anhu) and watching at least three Janazah (funeral processions) passing by in just that one occasion. The Janazah would inevitably have involved crowds of Muslims touching, washing and carrying the mayyit who had passed away from the deadly disease. Again, there is not the slightest indication of any “social distancing” or quarantine procedures instituted, nor a lockdown of the entire society, nor even the slightest indication of tampering of any of the Sunnah of Rasulullah (sallallahu alayhi wasallam). If any such measures were ever instituted during this epidemic or the previous one, then Allah Ta’ala would most definitely have arranged for numerous reports of such measures to have reached this Ummah.

The narration is recorded by Imam Bukhari in his Saheeh as follows:

عَنْ أَبِي الأَسْوَدِ، قَالَ أَتَيْتُ الْمَدِينَةَ وَقَدْ وَقَعَ بِهَا مَرَضٌ، وَهُمْ يَمُوتُونَ مَوْتًا ذَرِيعًا، فَجَلَسْتُ إِلَى عُمَرَ ـ رضى الله عنه ـ فَمَرَّتْ جِنَازَةٌ فَأُثْنِيَ خَيْرٌ فَقَالَ عُمَرُ وَجَبَتْ‏.‏ ثُمَّ مُرَّ بِأُخْرَى فَأُثْنِيَ خَيْرًا فَقَالَ وَجَبَتْ‏.‏ ثُمَّ مُرَّ بِالثَّالِثَةِ فَأُثْنِيَ شَرًّا، فَقَالَ وَجَبَتْ‏.‏ فَقُلْتُ مَا وَجَبَتْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ قُلْتُ كَمَا قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللَّهُ الْجَنَّةَ ‏”‏‏.‏ قُلْنَا وَثَلاَثَةٌ قَالَ ‏”‏ وَثَلاَثَةٌ ‏”‏‏.‏ قُلْتُ وَاثْنَانِ قَالَ ‏”‏ وَاثْنَانِ ‏”‏‏.‏ ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ‏.‏

فتح الباري:

ﻗﻮﻟﻪ ﻣﻮﺗﺎ ﺫﺭﻳﻌﺎ ﺃﻱ ﻓﺎﺷﻴﺎ ﻛﺜﻴﺮا ﺃﻭ ﺳﺮﻳﻌﺎ…

“Once I went to Medina while there occurred an outbreak of disease. The people were dying – the deaths were spreading fast and abundantly. I was sitting with Umar (radhiyallahu anhu) and a funeral procession passed by. He (ie. the deceased) was being praised with good. Umar said, “It has become incumbent” (ie. Jannah). Then another funeral procession passed by. He was being praised with good. Umar said, “It has become incumbent.” Then a third funeral procession passed by. He was being condemned with bad. Umar said, “It has become incumbent (ie. Jahannum).” I asked Umar, “What has become incumbent, O Ameer ul-Mu’mineen?” He said, “I have said as the Prophet (sallallahu alayhi wasallam) said, “Any Muslim who is attested to with good by four (righteous persons) will be admitted into Jannah.” We asked, ‘What about three (righteous persons testifying)?’ He replied, “(Even) three.” We asked, ” What about two only?’ He replied, “Even two.” However we did not ask him about one (witness).”

Ibn Hajar said: “mautan dharee’an” means (deaths) spreading abundantly or rapidly.

The following obvious facts need to be borne in mind which require much re-iteration, due to the great web of confusion spun by the multitude of charlatans today who masquerade as Ulama. The Sahabah (radhiyallahu anhum) acquired perfect guidance on how to conduct themselves in each and every scenario they encountered from none other than Rasulullah (sallallahu alayhi wasallam). And, Rasulullah (sallallahu alayhi wasallam) acquired such guidance from none other than Allah Ta’ala. And Allah Ta’ala is the Creator of the entire universe, including whatever of His creation He has made to be a cause of disease such as toxins, microbes, viruses, bacteria, mosquitos, fleas, jinns, and the potentially millions of other created entities we humans are hitherto unware of.

The evil implication that stems directly from the satanic contentions of the proregressive modernists is that Allah Ta’aala is unaware (na’oozubillah) of the realities of His own creation, hence He failed (na’oozubillah!) to provide adequate guidance to His Rasool and to the entire Ummah on how to conduct themselves in the proper manner, in a scenario that Allah Ta’ala has not only enacted on Earth innumerable times since time immemorial, but also during the time of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) when ample opportunity existed for the issuance of further guidance.

The proregressive modernist charlatans who masquerade as Ulama allege, both explicitly and implicitly, that the entire galaxy of Fuqaha (including the Sahabah) for 1400 years had miserably failed to correctly apply the ruling for extreme weather (e.g. rainstorm), or the principle of “la darar”, or the alleged suspension of Hudood by the Sahabah (radhiyallahu anhum), etc. to the scenario of a pandemic, and hence, as a result, they became the terrible cause for the unnecessary deaths of countless people. Allegedly, all of them together, failed in their divinely ordained duty to offer proper guidance on this issue to the masses. This is despite the fact that the entire galaxy of Fuqaha – tens of thousands of the best minds the Ummah had ever produced – had dedicated their entire lives to issuing the proper guidance on every possible scenario based purely on the premise that the Prophetic example which stems from Wahy is perfect.

By this, these vile proregressive modernists imply the imperfection of the message Allah Ta’ala delivered to the Ummah through His Rasool (sallallahu alayhi wasallam), or worse, they impute a lack of knowledge regarding disease to Allah Ta’ala. How is it possible for the entire Ummah, all without exception, to have been so misguided on a straightforward issue that has been a recurring one encountered by mankind ever since the beginning of creation, without imputing imperfection to the guidance issued to this Ummah by Allah Ta’ala through Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum), both in general terms and as practically exemplified by their attitude displayed in real life as described in the narrations above?

This was never an area (ie. Jumuah and other related issues) in which Allah Ta’ala had ordained for there to be some legitimate form of difference in which there was scope for ijtihaad. No one engaged in ijtihaad in this sphere simply because the example and conduct of Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum) in the two incidents described above and also in the plague at Amwaas was so glaringly unambiguous and obvious. Hence, there never existed any dissenting opinion on this issue despite the extreme severity of the innumerable epidemics to have hit this Ummah.

The Fuqaha have said that searching for the lone and anomalous opinions of the scholars is an act that expels one from the fold of Islam. Rejecting the broad agreement of the Fuqaha on any matter, in favour of a solitary and errant ruling issued by even a genuine Faqeeh (jurist), is tantamount to rejecting Allah Ta’ala and His Rasool (sallallahu alayhi wasallam). However, on the subject of pandemics there does not exist  even an anomalous and errant ruling that could hint even vaguely at the variety of satanic measures instituted by the Ulama-e-Soo’ today. Thus the extent of the villainy and evil perpetrated by these modernists can never be overstated.

While detailed guidance is found in Allah’s Shariah on the exact circumstances an individual is permitted to miss congregational prayers, the Shariah’s guidance in the scenario of a pandemic matches in exactitude the attitude displayed by Rasulullah (sallallahu alayhi wasallam) and the Sahabah (radhiyallahu anhum) in the narrations above. No special measures other than increasing one’s ibaadah (worship) were adopted during an epidemic or a plague. Hence this has been precisely the attitude adopted by the entire Ummah, from its very inception.

Never in the entire, 1400 year history of this Ummah, throughout its numerous plagues, epidemics, and pandemics, did a single Faqeeh (jurist), nor even a single Munaafiq (a Kaafir masquerading as a Muslim) scholar, ever dare to come out and declare the suspension of Jumuah or the daily congregational prayers, as the Ulama-e-Soo’ (evil scholars) have done today, thus laying bare their liberal LGBTQ-like values which hitherto had been camouflaged by deceptively Islamic outer veneers and sound-bites, all in reaction to a so-called pandemic whose fatality rate (1% – 8%) is comparable to the survival rate of some of the real pandemics of the past.

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

Allah, exalted is His praise, works in mysterious and wondrous ways. By means of this so-called “pandemic” – at best an extremely lame one relative to the genuinely deadly pandemics of the past, He has thoroughly exposed the great multitude of Ulama-e-Soo’ who had been leading the Ummah astray for many a year now.

Moreover, via this “pandemic”, Allah Ta’ala has also demonstrated categorically how weak and impotent mankind will prove to be, for all his supposed technological and scientific prowess, in halting the march of utter destruction in the terrifying wake of a far more real, powerful and deadlier plague which is likely to arrive very soon, considering the fact that in an Earth deserving of unprecedented Wrath, saturated as it is with a hitherto unparalleled quantity of Shirk (polytheism), Kufr (rejection of Allah), godlessness (atheism), secularism, and open immorality, the only ones who are supposed to have upheld His worship in the exact manner in which He has prescribed explicitly, have all conspired together, en masse, to shut down His houses of worship, on a scale never witnessed before in the entire recorded history of mankind.

In order to aid in appreciating Allah’s sifaat (attribute) of “Shadeed ul-Iqaab” (Stern in Punishment) and to provide a small glimpse of the scale of horrors that await this Ummah and the world as as a whole, we produce a brief account of a medium-scale plague that occurred earlier on in this Ummah:

“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. The pandemic spread to Azerbaijan and then to Ahwāz, Baṣrah and Wāsiṭ, and other regions. Large pits were dug and 20 to 30 people would be dumped in them. Those that died close to the river Dajlah, would be dragged by their legs and dumped in it. The weak would excavate the corpses, roast them and devour them (and likewise the dogs would dig out the corpses and devour them).. Every house in which death entered, it would overtake them all. The heart of the diseased person would burst open bringing forth blood which would then dribble out of his mouth, or worms (would issue). One would not know what they were. He would then die.” (Al-Maqrizi)

In contrast, the symptoms and severity of this Corona trial pale in comparison. A leading scientist describes the effects of this relatively weak virus on the vast majority as follows:

“Most of those infected won’t even know it…Most people who are infected will recover without even knowing they were sick….Not everyone [who is infected] dies; most of them will get better and won’t even know they were sick, or will have a bit of MUCUS.”

The Corona “pandemic” bears the dimensions and hallmarks of a small taster before the main course, a tiny glimpse of what’s to come, a little tester by which Allah Ta’ala has  already thoroughly established Hujjah (proof) of the villainy of a wretched nation (Ummah) before the descent of the Greater Punishment, by having revealed to those of its inhabitants still dwelling in self-deception, how justified the impending catastrophe is.

Can there be a greater and more symbolic proof (hujjah) of the evil of a nation than the shutting down of the Houses of Allah on an unprecedented scale, with our own hands and well before the Kuffaar imposed their law of prohibition?

Both narrations cited above are famous and accepted by the entire universe of Hadith masters and Fuqaha. They are famous, however, not for the description of the disease outbreak and mass deaths occurring in the backdrop, which have been a permanent feature of life on Earth right from the beginning of creation, and for which Allah Ta’ala has never neglected to provide adequate guidance. They are famous for the rulings derived from them, namely, the value of Salaat performed sitting down, and the number of righteous Muslims required to confirm the veracity of another Muslim. For more than 1400 years, the issue of Muslims crowding in a Masjid or a funeral procession during a deadly epidemic was never an issue at all. Hence, those aspects of the aforementioned narrations have hardly merited any attention from the Fuqaha, other than a brief comment or two on the definition of Wabaa.

It is only Allah Ta’ala, through His infinite wisdom, who arranged for the seemingly irrelevant and unimportant aspects of those narrations to be preserved for over 1400 years, right till this age, so that they can suddenly transform into pieces of information bearing immense significance and usefulness, even if only to aid the few sincere believers remaining during the end of times, to determine easily who exactly is following the Deen sent by Allah Ta’ala through His Rasool (sallallahu alayhi wasallam), and who is actually following a different religion altogether which involves the tampering of an unlimited and arbitrary number of fundamental tenets of the Deen.

Testifying to the extremely small numbers of true believers remaining near the End of Times, Rasulullah (sallallahu alayhi wasallam) prophecized:

“Islam began as Ghareeb (strange, forlorn, outcast), and it will return to how it began as Ghareeb. So glad-tidings to the Ghurabaa (the strange, forlorn ones)!” (Saheeh Muslim)

Thus, do not be deceived by the extremely few today who wish to adopt the attitude displayed by Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) during the epidemics and plagues they encountered. Rather, the extremely small number of those who wish for the Masjids to remain open is a further proof in their favour.

Can there be a more powerful testament to the truth of Rasulullah’s (sallallahu alayhi wasallam) prophecy than the fact that today the very act of campaigning to open the Houses of Allah so that He can be worshipped in the way He alone had prescribed for the Ummah, has come to be regarded as Ghareeb – strange and abominable in the extreme?

The closure of Masjids, en masse, has thoroughly unveiled the reality that the vast majority of those who claim to be Muslims in this age of Ghurbah are not true Mu’mineen. They are in reality an Ocean of Trash marshalled by an army of Ulama-e-Soo’ who bedazzle their herd with their sweet tongues – those who masquerade as Ulama but are destined to drag into the depths of Jahannum the innumerable people who refuse to pay heed to Allah’s signs that direct them to adopt this Ghareeb Deen which will forever shine, despite its increasing strangeness, with the glitter of Haqq (truth) that unmistakably points to its identity.

In response to the authentic Hadith on the upholders of the Deen becoming the extreme minority, the Ocean of Trash may respond by claiming that we have yet to reach that age. They may claim that we are still living in the blessed age of the Salaf-us-Saaliheen during which the agreement of the vast majority on an issue was a clear indication of its truth. In response, we cite the following authentic and famous Hadith:

“The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be SCUM/TRASH like that carried down by a torrent (of an ocean). Allah will take fear of you from the breasts of your enemy and Allah will cast Wahn into your hearts.’ Someone asked: ‘O Rasulullah! What is Wahn?’. He replied: ‘Love of the world and dislike of death.'” (Sunan Abu Dawud)

Can the Ocean of Trash really fool themselves and others into believing we have not yet reached this stage? Is not the Ummah being currently ripped apart and devoured from all sides? Are not the Muslims or those who claim to be Muslims huge in number? And is this not yet another proof for the truth of the Nubuwwat (prophethood) of Rasulullah (sallallahu alayh wasallam)?

And, is there any surprise that Allah Ta’ala is causing the Ummah to burn when the most beloved of His creation had expressed a sincere desire to burn the houses of all those who had failed to attend a daily congregational prayer? Furthermore, there should be no surprise at all at the arrival of a worldwide catastrophe, of a degree of terror and scale beyond imagination, in consequence of barring from attending the Masjids the extreme minority of Muslims who used to still frequent them regularly.

Do not be deceived by the sweet tongues and adorned speech of the Ulama-e-Soo’. Prophecizing that virtually all the true Ulama will pass away and that people will take rulings from ignoramuses who will misguide them, Rasulullah (sallallahu alayhi wasallam) said:

“Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the (true) Ulama till when when none of the (true Ulama) remain, people will take as their leaders ignorant persons (ie. fraudsters who masquerade as Shaykhs, Maulanas and Muftis). When they are asked, they will issue Fatwas without (proper) knowledge. So they will go astray and will lead the people astray.” (Saheeh Bukhari)

The Hadith explicitly points to the extreme scarcity of true Ulama (e.g. those who are calling for the Houses of Allah to be open), and the corresponding preponderance of fraudsters who will issue Fatwas of misguidance which will lead the entire population astray. It also points to the fact that people will fool themselves into believing that those “Juhhaal” they are taking their rulings from are qualified Shaykhs, Muftis and Maulanas.

The Jahaalah (ignorance of the true Deen) of this great mass of fraudsters does not preclude them from possessing textual knowledge and a proficiency of speech that may give the impression of erudition. Rasulullah (sallallahu alayhi wasallam), warning the sincere believers, stated in an authentic Hadith:

“The thing I fear most for you is the arguments of the Munaafiq (hypocrite) who possesses an erudite tongue.” (Saheeh Ibn Hibbaan)

Take the warning of Rasulullah (sallallahu alayhi wasallam) seriously. Do not foolishly ignore this advice and lend an ear to the eloquent tongues and decorated speeches of these Munaafiqeen whose “Deen” has been exposed so manifestly today, through the medium of this pandemic, as a newly innovated religion that stands in direct opposition to the Deen revealed by Allah Ta’ala to His Rasool (sallallahu alayhi wasallam) as glaringly apparent from the narrations cited at the beginning and the evidences to come in future installments to this article. To lend an ear would be at the peril of your Imaan. It should suffice for you the fact that Allah Ta’ala has so manifestly and magnificently exposed all of their identities, ripping off their deceptively Islamic veneer, in one fell swoop.

The fear, abhorrence, and aversion a sincere believer is required to harbour towards these charlatans cannot be emphasized enough. It should, in fact, exceed his fear and aversion for the Accursed Dajjaal, since Rasulullah (sallallahu alayhi wasallam) once said:

“(There is something) other than Dajjaal which I fear for my Ummah more than Dajjaal.”…I asked, “O Rasulullah, what is it that you fear more for your Ummah than Dajjaal?” He replied, “The Imams (Shaykhs, Maulanas and Muftis) who misguide.” (Musnad Ahmad)

Flee from them just as you should flee from Dajjaal who will entrap countless Muslims who are destined to foolishly lend an ear to his captivating speech.

So shallow are the arguments deployed by these Ulama-e-Soo’ in justifying their satanic behaviour during this Corona trial, despite the seemingly large numbers and variety of “proofs” being brandied about, that all of them can and will be dismantled in a couple of pages insha-Allah in a future installment to this short piece.

For now, for the sincere seekers of truth, the evidences cited here should more than suffice in exposing the identity of the Ulama-e-Soo’ today and should also aid in unveiling the identity of those few who are yet upon the Deen revealed by Allah Ta’ala to this Ummah through the conduct, attitude and statements of His Rasool (sallallallahu alayhi wasallam).

Note:

This page will be updated every now and then insha-Allah. A description of the events at the plague of Amwaas involving the Sahabah (radhiyallahu anhum) and the lessons to be derived, will be posted here in future insha-Allah.

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

Here is a translation of a Fatwa from Allamah Ibn Lubb (rahmatullahi alayh), one of the leading scholars of Andalus (Spain) during the 8th Century AH, much of which bears a great deal of relevance to the current pandemic with which Allah is testing (and exposing) the Ummah. A few brief biographical sketches of the Allamah are given after the translation:

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

He (rahimahullah) answered:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Qāḍī Ibn Farḥūn al-Mālikī (730 – 799 H) said in description of Allamah Ibn Lubb:

“Farj ibn Qāsim ibn Lubb al-Tha‘labī Abū Sa‘īd al-Andalusī, the shaykh of the shuyūkh of Grenada. He was a polymathic, learned and elite shaykh. He was singled out with leadership in knowledge. He was the recourse in fatwā. He was a leader in Uṣūl al-Dīn (beliefs) and Uṣūl al-Fiqh (legal theory). A multitude of the elite scholars graduated under him.” (al-Dībāj al-Mudhhab, 2:139)

Lisān al-Dīn Ibn al-Khaṭīb (713 – 776 H) said:

“Farj ibn Qāsim ibn Aḥmad ibn Lubb al-Taghlibī…This man is from the people of virtue, purity, innocence, piety and good chracter. A leader in himself and adorned with the excellence of his own personality. He outshone [others] in his distinguished intelligence and memory, so became the flagbeaer of learning. Consultation revolves around him, and he is the reference-point of fatwā in his town, given his extensive memory and his hold over jurisprudence, and his mastery over juristic issues, together with knowledge of Arabic and lingustics…and a hold over the qirā’āt, excellence in tafsīr, and a share in the two foundations (beliefs and legal theory), and inheritance law and literature…He was responsible for Khuṭbah at the Great Masjid…He is revered by the elite and the commoners…He, now, is [still] in this above-described state.” (al-Iḥāṭah fi Akhbār Gharnāṭah, 5:221-2)

Ḥāfiẓ Abū Zakariyyā Yaḥyā ibn Aḥmad al-Sarrāj al-Fāsī (d. 805) wrote of him in his Fihrist:

“Our teacher, the jurist, the khaṭīb, the ustādh, the instructor of qirā’āt, the scholar, the immense [personality], the leader, the unique, the famous…He was the shaykh of the shuyūkh and teacher of the teachers of Anadalus. The headship of fatwā in the sciences reached its peak at him. The people of his time would stand when he was pointed to.” (Quoted in Nayl al-Ibtihāj, 1:358)

Aḥmad Bābā al-Tanbaktī (963 – 1036 H) said:

“From the prominent imāms of Andalus there were few that did not take from him. From their seniors were: Imām al-Shāṭibī, Abū ‘Abdillāh al-Ḥaffār, Ibn Baqī, Ibn al-Kashshāb, Abū Muḥammad Muḥammad ibn Juzayy, Ibn al-Khaṭīb al-Salmānī…” (Nayl al-Ibtihāj, 1:358)

This page will be regularly updated with more information on Shariah’s stance in regards to pandemics.