Swine Flu: A Whole Industry Is Waiting For a Pandemic

An Interview With Der Spiegel
Original source here - dated 21st July 2009
Part 1: An Interview with Epidemiologist Tom Jefferson

Tom Jefferson, 55, has worked for the Cochrane Collaboration for 15 years. Along with an international team of scientists, he evaluates all published flu- related studies. Before assuming his current position, he was a general practitioner in the British Army. He lives near Rome. Interview conducted by Johann Grolle and Veronika Hackenbroch.

The world has been gripped with fears of swine flu in recent weeks. In an interview with SPIEGEL, epidemiologist Tom Jefferson speaks about dangerous fear-mongering, misguided, money-driven research and why we should all be washing our hands a lot more often.
SPIEGEL: Mr. Jefferson, the world is living in fear of swine flu. And some predict that, by next winter, one-third of the world's population might be infected. Are you personally worried? Are you and your family taking any precautions?

Jefferson: I wash my hands very often -- and it's not all because of swine flu. That's probably the most effective precaution there is against all respiratory viruses, and the majority of gastrointestinal viruses and germs as well.

SPIEGEL: Do you consider the swine flu to be particularly worrisome?

Jefferson: It's true that influenza viruses are unpredictable, so it does call for a certain degree of caution. But one of the extraordinary features of this influenza -- and the whole influenza saga -- is that there are some people who make predictions year after year, and they get worse and worse. None of them so far have come about, and these people are still there making these predictions. For example, what happened with the bird flu, which was supposed to kill us all? Nothing. But that doesn't stop these people from always making their predictions. Sometimes you get the feeling that there is a whole industry almost waiting for a pandemic to occur.

SPIEGEL: Who do you mean? The World Health Organization (WHO)?

Jefferson: The WHO and public health officials, virologists and the pharmaceutical companies. They've built this machine around the impending pandemic. And there's a lot of money involved, and influence, and careers, and entire institutions! And all it took was one of these influenza viruses to mutate to start the machine grinding.

SPIEGEL: On your Italian homepage, there is a "pandemic countdown" that expires on April 1. Don't you think the situation calls for just a bit more seriousness?

Jefferson: I'm just using it ironically to expose the false certainty that we are fed. Will one-third of the world's population get swine flu? Nobody can say for sure right now. For now, at least, I don't really see any fundamental difference, no difference in the definition between this and a normal flu epidemic. Swine flu could have even stayed unnoticed if it had been caused by some unknown virus rather than an influenza virus.

SPIEGEL: Do you think the WHO declared a pandemic prematurely?

Jefferson: Don't you think there's something noteworthy about the fact that the WHO has changed its definition of pandemic? The old definition was a new virus, which went around quickly, for which you didn't have immunity, and which created a high morbidity and mortality rate. Now the last two have been dropped, and that's how swine flu has been categorized as a pandemic.

SPIEGEL: But, year after year, 10,000-30,000 people in Germany alone die from influenza. In the Western world, influenza is the most deadly infectious disease there is.

Jefferson: Hold on! These figures are nothing more than estimates. More than anything, you have to distinguish between an influenza-like illness and a genuine flu, the real influenza. Both of them have the same symptoms: a sudden high fever, a sore throat, coughing, rheumatic pain in the back and legs, possible bronchitis and pneumonia. But real flues, real influenzas are only caused by influenza viruses, while there are more than 200 different viruses that cause influenza-like illness. When it comes to figures related to so-called flu deaths, you always get other causes of death caused by other viruses mixed in. Now, in the case of elderly people who die of pneumonia, nobody would do a postmortem to figure out if it was really an influenza virus that killed them. Approximately 7 percent of influenza-like illness cases are caused by influenza viruses. It's a very small percentage. What I know is that real influenza is systematically overestimated.

SPIEGEL: And what about the 200 other kinds of viruses?

Jefferson: They're not as popular as influenza. Researchers are just not as interested in that. Take rhinovirus, a horse-derived virus. It's the most commonly isolated agent in common colds. There are a hundred different types of these rhinoviruses. They usually only cause a normal runny nose, but they can be deadly, too. Or so-called RSV, the human respiratory syncytial virus, that is highly dangerous to infants and small children.

SPIEGEL: So why aren't researchers interested in it?

Jefferson: It's easy: They can't make money with it. With rhinoviruses, RSV and the majority of the other viruses, it's hard to make a lot of money or a career out of it. Against influenza, though, there are vaccines, and there are drugs you can sell. And that's where the big money from the pharmaceuticals industry is. It makes sure that research on influenza is published in the good journals. And that's why you have more attention being paid there, and the entire research field becomes interesting for ambitious scientists.

SPIEGEL: But is there any scientific reason to be interested in influenza viruses?

Jefferson: The strict focus on influenza is not only misguided; it's also dangerous. Do you remember something called SARS? That was a truly dangerous epidemic. It was like a meteor: It came and it went quickly, and it killed a lot of people. SARS took us by surprise because it was caused by a completely unknown coronavirus. Where did it come from? Where did it go? Or is it still here? We still don't know. There are lots of other strange things like that coming out. Every year, a new agent is identified. For example, there's something called bocavirus, which can cause bronchitis and pneumonia in small children. And there's something called metapneumovirus, which studies say is responsible for more than 5 percent of all flu-related illnesses. So, we should keep our eyes open in all directions!

SPIEGEL: But the great pandemic of 1918/1919 was caused by an influenza virus, and it killed up to 50 million people around the world. Or do scientists contest that?

Jefferson: It's very well possible that it was, but there are many aspects about the 1918/1919 pandemic that still puzzle us. It was only 12 years ago that we learned that the H1N1 virus caused it. But there was also a lot of bacterial activity going on at the time. And it's particularly unclear why the mortality rate for the flu dropped so dramatically after World War II. Today, you only get a fraction of what was standard before the war. When it comes to the later pandemics, such as the "Asian flu" of 1957 or the "Hong Kong flu" of 1968/69, you can barely detect them as exceptional figures when it comes to death statistics as a whole.

Part 2: Contradictions between Scientific Findings and Practice

SPIEGEL: So why should we even speak of pandemics at all?
Jefferson: That's something you should ask the World Health Organization!

SPIEGEL: In your opinion, what do you think it takes to make a virus like the swine flu a global threat?

Jefferson: Unfortunately, we can only say that we don't know. I suspect that the whole issue is much more complex than we are even able to imagine it today. Given all the viruses that produce flu-like symptoms, perhaps Robert Koch's postulate that one particular pathogen causes one particular disease doesn't go far enough. Why, for example, do we not get influenza in the summertime? In the end, the pathogen is there all year long! Already in the 19th century, the German chemist and hygienist Max von Pettenkofer had developed a theory about how the pathogen's contact with the environment can alter the disease. I think that research in this direction would be worthwhile. Perhaps it would allow us to understand the pandemic of 1918/1919 better or to be able to assess the dangers of swine flu.

SPIEGEL: Humans have better defenses today than they did in 1918, and it probably won't be long before we have a swine flu vaccine. Last week, Germany's federal government announced that it wanted to buy enough for 30 percent of the population. How much do you think that will protect us?

Jefferson: When it comes to pandemic vaccination, as we say in English, the proof is in the pudding. The proof is in using it. We'll see. It does generate an antibody response, but will it really guard against the disease?

SPIEGEL: Are you pessimistic about that?

Jefferson: No, I'm just saying I think we're about to find out (laughter). Let's have this conversation again in about a year's time, shall we?

SPIEGEL: For a number of years, as part of the Cochrane Collaboration, you have been systematically evaluating all the studies on immunization against seasonal influenza. How good does it work?

Jefferson: Not particularly good. An influenza vaccine is not working for the majority of influenza-like illnesses because it is only designed to combat influenza viruses. For that reason, the vaccine changes nothing when it comes to the heightened mortality rate during the winter months. And, even in the best of cases, the vaccine only works against influenza viruses to a limited degree. Among other things, there is always the danger that the flu virus in circulation will have changed by the time that the vaccine product is finished with the result that, in the worst case, the vaccine will be totally ineffectual. In the best of cases, the few decent studies that exist show that the vaccine mainly works with healthy young adults. With children and the elderly, it only helps a little, if at all.

SPIEGEL: But aren't those the exact groups that influenza immunization is recommended for?

Jefferson: Indeed. That's one of the contradictions between scientific findings and practice, between evidence and policy.

SPIEGEL: So, what's behind this contradiction?

Jefferson: Of course, that has something to do with the influence of the pharmaceutical industry. But it also has to do with the fact that the importance of influenza is completely overestimated. It has to do with research funds, power, influence and scientific reputations!

SPIEGEL: So, at the moment is it reasonable to keep vaccinating against seasonal influenza?

Jefferson: I can't see any reason for it, but I'm not a decision maker.

SPIEGEL: And what about Tamiflu and Relenza, two of the anti-flu medications that are being deployed against swine flu? How well do they really work?

Jefferson: If taken at the right time, on average, Tamiflu reduces the duration of a real influenza by one day. One study also found that it diminishes the risk of pneumonia.

SPIEGEL: Could these medications lower mortality rates associated with the flu?

Jefferson: That's possible, but it has yet to be scientifically proven.

SPIEGEL: And what about side effects?

Jefferson: Tamiflu can cause nausea. And there are things that point toward psychiatric side effects. There are reports coming out of Japan that young people who have taken Tamiflu have had acute psychotic reactions similar to those found in schizophrenics.

SPIEGEL: So, is it sensible to use such medications at all?

Jefferson: When it comes to severe disease, yes. But under no circumstances should Tamiflu be handed out to whole schools, as is currently sometimes being done. With that being the case, it doesn't surprise me at all that we're already hearing reports about resistant strains of swine flu.

SPIEGEL: In Germany, the government is supposed to stockpile flu medications for 20 percent of the population. Do you see that as being sensible?

Jefferson: Well, at least there are much cheaper ways to accomplish a lot more. For example, school children should be taught to wash their hands regularly -- preferrably after every class! And every airport should install a couple hundred wash basins. Whoever gets off a plane and doesn't wash their hands should be stopped by the border police. You could tell for example by putting an invisible, neutral dye in the water. And wearing masks can be sensible, as well.

SPIEGEL: Has it really been shown that these measures work?

Jefferson: There are several good studies on this that were done during the SARS epidemic. They are so-called case-control studies that examined individuals that had had close contact with the SARS virus. They compared the characteristics of those who had been infected with the virus through this contact with those of people who had not been infected. These studies resulted in very clear results.

SPIEGEL: You sound pretty impressed.

Jefferson: I am. What's great about these measures is not only that they are inexpensive, but also that they can help against more than just influenza viruses. This method can fight against the 200 pathogens that bring about flu symptoms as well as against gastrointestinal viruses and completely unknown germs. One study done in Pakistan has shown that hand washing can even save children's lives. Someone should get a Nobel Prize for that!

SPIEGEL: Mr. Jefferson, we thank you for this interview.source:healthymuslim.com

Who Are the Kibaar Ulama?

Ibn Masuood – radiAllahu anhu- said: ‘The People will not cease to be in good as long as their Knowledge comes from their Elders, for if their Knowedge comes from the young ones, then this the time of there Destruction’

Ibn Qutaiba said: He intends (by this) that the people will not cease to be in good, as long as their Ulama are the Mashaikh (The elder Scholars) and their Ulama are not the Young ones.

This is because the delights of youth have departed the Shaikh (elder scholar) and he is not excitable, hasty or foolish, and he has experience, so no doubt this enters into his knowledge and he is not overcome by desires nor turned by them, and the Shaytan does not cause him to slip like the Young one. As well as, (the Shaikh) having age and eminence, nobility and awe.

And it is possible for the Young one to affected by those things that the Shaikh is saved from, and if they affect him (i.e. the young one) and he then gives a ruling, he is destroyed and destroys others’

And the Prophet – peace be upon him - described the Khawarij who have gone astray as “Hudatha As’naan”: young in age.

And Nawawee -May Allah have mercy upon him - said:
‘The benefit from this, is that strong insight is at the perfection of age and an abundance of experience is gained and strong intellect’


Abdus- Salam al-Burjis –May Allah Protect him- says:

‘Indeed the ones who are worthy to be called (Aalim) are very few. And it wouldn’t be extreme if it was said ‘rare’ this is because an Alim has particular qualities, and most of them are not found amongst those who connect themselves to knowledge today, so an Alim is not one who is eloquent in language, and an Alim is not one who compiles a book or checks a manuscript; And, if an Alim is just understood by these affairs, and unfortunately, this is what is in the minds of many (of the people) who are not acquainted with who an Alim is, and for this reason, many of the General masses have humbled themselves to eloquence in language and the writings of other than the Ulama. So these things become a point of amazement with them. So an Alim in truth is the one who is well versed with the Ilm as-Shara’ee (legislative Knowledge) and is familiar with the general rulings of the Book and the Sunnah, acquainted with the Naasiq and Mansooq the Mutlaq and Muqayid and the Mujmal and Mufasar and also has read the statements of the Salaf in those areas in which they differed’.

Taken from the tape “Who are the Ulama”,

ISLAAM IS COMING:

Sects, The easy way to know them!

Principles Concerning 'Infectious Disease' (al-Adwaa) In Light of the Swine Flu Drama -

- by HealthyMuslim
Key topics: Contagion • Infectious Disease


All praise is due to Allah and prayers and salutations be upon His Prophet. To proceed.
Inshaa'Allaah, this series of articles will cover some broad principles by which, as a Muslim, you can have a clearer perspective of this subject in general and with regard to the current issue of swine flu in particular.

The subject of al-adwaa (contagion, infectious disease) can be confusing when you start looking into it, so what we want to do is to start isolating the various principles and build upon them one by one inshaa'Allaah in this series of articles.

PRINCIPLE: It is from the belief of the people of Jaahiliyyah and the Disbelievers (and secular, atheistic societies) that al-adwaa (contagion, "infectious disease") is infectious by its own inherent and intrinsic nature (bit-tab'), that it infects outside of the domain of Allaah's Will (Mashee'ah), Permission (al-Idhn) and Decree (Qadr).

We first draw upon a quote from Ibn Hajar al-Asqalaanee (rahimahullaah) in his "Badhl ul-Maa'oon Fee Fadl it-Taa'oon" (Dar ul-Kutub al-Athariyyah, 1993CE) which is a book specifically dealing with the plague, as he lived during the time of outbreaks of plague in Egypt and covered the issues relating to contagion in the Sunnah (Prophetic Narrations). On page 212 of this book, after lengthy preceding discussions, he summarises the various viewpoints on contagion (what is referred to as "infectious disease"). He says:

The first: that the disease is infectious by its intrinsic, inherent nature (bi tab'ihi), and this is the saying of the disbelievers.
We will come back to this full quote in a later part in this series, at this point, we just want to document what is held in an atheistic secular society in relation to contagion ("infectious disease").

Next we have a statement from Shaykh al-Albaanee (rahimahullaah), who says in the course of discussing the issue of al-adwaa (contagion) in Silsilah as-Saheeah (no. 971):

...And know that there is no contradiction between these two hadeeths and between the hadeeths, "There is no contagion ("infectious disease")..." that have preceded (nos. 781-789), since what is intended by them is to affirm contagion. And the intent behind these hadeeths is to negate the contagion that the peple of Jaahiliyyah used to believe in, which is its transmission by itself, without looking at the (determination of the) Will of Allaah in that... How today resembles yesterday! For indeed the European doctors are in the most severe heedlessness away from Him, the Most High, due to their shirk (association of partners to Allaah) and their misguidance, and their belief in contagion ("infectious disease") upon the way of Jaahiliyyah...
We should note here that when you look at the speech of the scholars in this regard, you see that in some words they appear to be affirming contagion and in other's they are saying it is false. They are referring to two things. When they affirm, what they are referring to is the spread of disease due to Allaah's permission and will. When they are negating, and declaring contagion to be false, they are referring to what is believed by the people of Jaahiliyyah, the secular and atheistic societies and their likes, that a disease is infectious in its own right, in its inherent intrinsic nature, outside of Allaah's control, will, permission and decree, and that it moves and spreads in a population, outside of Allaah's will, decree and permission.

From Shaykh Ibn Baaz (rahimahullaah) in his treatise "al-Qawaadih fil-Aqeedah wa Wasaa'il as-Salaamah Minhaa":

And whoever claims that there is al-adwaa (contagion, infectious disease), then this is falsehood (baatil), however Allah has made mixing with some of the ill to sometimes be a means (sabab) of the disease being found in the healthy, however it does not infect (spread) by its inherent, intrinsic nature...
And Shaykh Saalih Aal us-Shaykh says in his explanation of Kitaab ut-Tawheed, on this subject:

And the people of Jaahiliyyah believe that the contagion transmits of its own accord (from person to person, or place to place) so Allaah - the Mighty and Majestic - falsified that, He falsified that belief, and he [the Messenger] - may prayers and salutations be upon him - said, "There is no contagion ("infectious disease")", meaning: that which is the effective, influencing element on its own.
Now we can bring more quotes from the Scholars, but here we just want to establish the principle here that the belief on the inherent, intrinsic infectiousness of a disease, that it infects due to its inherent nature (at-tab'), is something held by the people of Jaahiliyyah and the disbelievers.

We can bring in some speech of Shaykh Saalih al-Fawzaan just to give us a slightly wider perspective before closing this article,and so as not to cause any confusion. He says in his "I'aanat ul-Mustafeed" (Vol 2/7-8):

His (sallallaahu alaihi wasallam's) saying, "There is no contagion ("infectious disease")": What is meant by contagion (al-adwaa) is: The spread of a disease from one person to another, or from an animal to another, or from one place to another. And disease can spread from one place to another and it can spread from the ill to the healthy and from the sick animal (scabies) to the healthy. This is something that exists.
But the Messenger (sallallaahu alaihi wasallam) is not negating this, he is negating the contagion ("infectious disease") that the people of Jaahiliyyah used to believe in, that the disease spreads by itself without the decree of Allaah, the Sublime and Exalted.

So al-adwaa (contagion) is: The spread of disease from one place to another because of the nearness of the healthy to the diseased, and the one who decrees it is Allaah, the Most High. For a healthy person can be close to an ill person and nothing will afflict him, and he may sometimes be close and he will be afflicted (with the illness). And so the cause is that it goes back to Allaah, if He wills, the Sublime and Exalted, the illness will spread (to the other person) and if He wills, then it will not spread.

So the mere nearness of the ill person to the healthy person, or going to a place where a disease has broken out, this is a sabab (a means). As for the effect (ta'atthur), then it is in the Hand of Allaah, the Sublime and Exalted. For a person can enter into a land where a disease has broken out, and he will not be afflicted, an ill person may pass by a healthy person and (the latter will) not be affected. An ill person may sleep next to the healthy person and he (the latter) will not be afflicted. Sometimes, he may. But what is the separating matter between the two situations?

That this goes back to Allaah, the Most High's Will (Mashee'ah).

As for the people of Jaahiliyyah, they don't differentiate, rather to them: Everyone who comes close to an illness, or everyone who comes close to an ill person - that he will be afflicted. And they don't ascribe this to Allaah's ordainment (qadaa) and decree (qadar), and nor do they place reliance upon Allaah, the Sublime and Exalted, and they exaggerate in omens (at-tashaa'um and at-tiyarah) and in the spread of contagion ("infectious disease") and they do actions that are laughable.

So what we find here is that the phenomenon of disease spreading is something that is observable and witnessed. So clearly this outwardly observable phenomenon is not being negated, it does take place. However, this is not because of the "infectiousness" of the disease or this being inherent and intrinsic to it (bi tab'ihi). Further, the mixing between people can sometimes be a sabab, a means. The decisive factor in the spread of the disease is actually Allaah's will, His permission, His decree. This is what the affair return's back to. From this understanding a range of other issues branch off which inshaa'Allaah will be covered in later articles.

What we should note here is that there are a number of viewpoints amongst the Salaf

There are those who say that there is no such thing as contagion ("infectious disease") at all, and that any spread of disease is because Allaah creates that disease afresh in each individual. We will be documenting this view later inshaa'Allaah. For now we'll just mention what has been summarised by Ibn Hajar al-Asqalaanee in the aforementioned book (p.213), and which in his view is the most correct view:
The fourth: That disease is not infectious by its inherent nature at all (aslan, fundamentally). Rather, to whichever person a disease occurs, then that is due to Allaah's, the Sublime and Exalted, creating of that in him afresh. For this reason, many who are afflicated with a disease - about which it is said that it is "infectious" - are observed where a healthy person mixes with them often and nothing afflicts him at all, and many who have not mixed at all with the one with the disease are observed, yet the disease (still) afflicts that person (nevertheless). And all of that occurs from the decree (taqdeer) of Allaah...
So here it is explained that because it is often observed that there are many who have never mixed with those with the disease, and who still catch the disease - this shows that the mixing on its own is not the sabab (means), rather it is purely from Allaah's decree and will that other people get the disease, since whether a person mixes with an ill person or not, they still get the disease.

And others from the Salaf say that Allaah has made the mixing between two people to sometimes be a means (sabab), but that the actual effect is under the control of Allaah's will, permission and decree..
These views have arisen out of the necessity to provide an explanation for the apparent contradiction between the hadeeths that negate contagion (such as "there is no contagion") and those that appear to affirm it (such as "flee from the leper"). So you have different ways of reconciling. We will go into that in more detail inshaa'Allaah in future articles.

Summary

The people of Jaahiliyyah, and atheistic, secular societies believe that a disease is "infectious" by its own inherent, intrinsic nature (bi tab'ihi), and that the spread of disease is outside of Allaah's will, permission and decree. When you read much of the language in the scientific documents, in the reporting and in the general coverage of "infectious disease", and in many of the health leaflets on "infectious diseases" and especially when there is an outbreak of some disease (large or small) you come across an abundance of language indicating this.
Here is just one example from the Washington Post from 2nd May 2009:

Mexican Officials Say Flu's Ability to Spread May Be Low. Mexican health officials studying the new influenza virus said Friday they have found that its ability to spread from person to person may be fairly low, raising hopes that the extreme measures taken here -- the shutting down of all nonessential commerce and government -- can contain its spread... In an obscure government building in the south of this city, dozens of experts in public health gathered in a "war room" to monitor on computer screens the spread of swine flu around the country. While it is far too early to answer with any certitude the most pressing questions -- how infectious and lethal is the virus? -- they offered some preliminary assessments
And another example:

...they've determined that the virus is capable of human-to-human transmission...
And another example from the LA Times, 30th April 2009:

The swine virus does appear able to spread easily among humans, which persuaded the WHO to boost its influenza pandemic alert level to phase 5, indicating that a worldwide outbreak of infection is very likely.
The capability, and ability in the transmission, is attributed to the virus in this type of language being used.

So the point being here, that in the language used in atheistic, secular societies (and likewise in the educational and medical establishments), diseases are noun-entities that are "disease-causing" in and of themselves, and they are then spoken of as having inherent and intrinsic properties and abilities, such as "infectiousness", "capability of transmission" and so on. And this language is widespread - and it affects the way people think and perceive of the situation, and its a reminder of what was said by Shaykh al-Albaanee (rahimahullaah):

...How today resembles yesterday! For indeed the European doctors are in the most severe heedlessness away from Him, the Most High, due to their shirk (association of partners to Allaah) and their misguidance, and their belief in contagion ("infectious disease") upon the way of Jaahiliyyah...
The spread of disease, however, is an observable phenomenon. The mixing between people can be a means (sabab), and the control and power over it's effect lies only with Allaah, the Sublime and Exalted. Since Allaah is the Creator of the asbaab (ways and means) and the musabbabaat (the resulting effects). However, as Allaah is the Creator He can prevent the asbaab (means) from being tied to their musabbabaat (effects). Further, some of the ways and means are strongly, or inextricably tied to their effects, so the sabab (say drinking water) always leads to its effect (removing thirst), and other ways and means are loosely tied to their effects (say planting a seed may not always lead to the plant and its fruits, or a man having intercourse with this wife, may not always lead to a child) - since there may be additional asbaab (means) that are required also, as well as the absence of preventative barriers for the musabbabaat (effects) to be seen. So ultimately, Allaah has power over everything.
The above is one explanation, namely the mixing between the people is a sabab (means) that is under the control of Allaah, and it can lead to the transmission of disease from one person to another, but this is purely by Allaah's will and decree.

The other explanation from the Salaf is that there is no such thing as "infectious disease" (al-adwaa), at all, and that Allaah creates the disease in each individual afresh. This will be documented in more detail in a later article inshaa'Allaah.

It is permissible for a person to keep away from a person with a disease or from a land where a disease has broken out, out of the principle of not subjecting oneself to potential harm, and keeping away from the asbaab (ways, means) that can lead to harm. And in this regard there is the hadeeth of Umar not advancing to the place where plague had broken out - this will be covered on its own in more detail in a future article inshaa'Allaah. So not subjecting oneself to harm is a general principle, so it applies to things like a person not climbing down a well that is deep, or climbing up a tree, or a building where there is a danger of falling, because this is subjecting oneself unnecessarily to potential harm, and so keeping away from a person with a disease that can spread (by Allaah's will and decree), or from a land where a disease has broken out, is permissible, since the mixing with such people, or going to such a land is from the asbaab (means) that can lead to potential harm. The Prophet (sallallaahu alayhi wasallam) forbade going to a land where a disease has broken out and from fleeing from a land where a disease has broken out with the intent of fleeing from the disease. And some of the scholars have explained that the one who has strong faith and reliance upon Allaah can go to a land where a disease has broken out, but that those of weak faith should avoid this in case their aqeedah becomes corrupt.
Shaykh Saalih al-Fawzaan said in I'aanat ul-Mustafeed (2/8):
So his saying "There is no contagion", meaning, upon the manner that the people of Jaahiliyyah believed in it. As for contagion (the spread of disease) occurring by the permission of Allaah, then this is an affair that occurs, and for this reason the Prophet (sallallaahu alayhi wasallam) prohibited from mixing with the leper, and he (sallallaahu alayhi wasallam) prohibited from approaching a land where disease has broken out, and he he prohibited whoever was in the land in which the disease broke out from leaving that land, and the one who was outside was not to enter into it, because these are asbaab (ways and means) that lead to the spread of disease, and to prevent them is to adopt the protective ways and means, and proceeding towards (such a land) is throwing oneself to destruction. And Allaah prohibited from that, except for the one whose faith and his reliance upon Allaah, the Most High, is strong, for such a one can proceed to the affected land, and can mix with the diseased and he will not be afflicted, because he is relying upon Allaah, the Sublime and Exalted, however this is only for the people of strong faith. As for the people of weak faith, then they are to remain far from these places in case they are affected and then their aqeedah becomes evil
.
It is also permissible for a person to mix with a person with a disease out of reliance upon Allaah (tawakkul), upon the belief that Allaah is the one who controls everything. These two actions are both validated in the Sunnah, and explained by the Scholars.
On a closing note, in the Time Magazine from 27th April 2009:
How to Deal with Swine Flu: Heeding the Mistakes of 1976. In February 1976, an outbreak of swine flu struck Fort Dix Army base in New Jersey, killing a 19-year-old private and infecting hundreds of soldiers. Concerned that the U.S. was on the verge of a devastating epidemic, President Gerald Ford ordered a nationwide vaccination program at a cost of $135 million (some $500 million in today's money). Within weeks, reports surfaced of people developing Guillain-Barré syndrome, a paralyzing nerve disease that can be caused by the vaccine. By April, more than 30 people had died of the condition. Facing protests, federal officials abruptly canceled the program on Dec. 16. The epidemic failed to materialize.

the four you mustn't take knowledge from:

Author: Ibn Muflih al-Maqdisee

Reference: Al-Adaab ash-Shar'eeyyah: P.146 - more about reference here...
Muhammad ibn Ismaa’eel narrated to us, that Ibraheem ibn al-Mundhir narrated to him, that Ma’een ibn ‘Eesaa said:
Maalik ibn Anas used to say:

Knowledge must not be taken from four types of people, and can be taken from other than them:

A foolish person whose foolishness is known, even if he narrates the most Ahaadeeth amongst people.
A liar who lies about people’s narrations if this is known about him, even if he is not accused of lying upon the Messenger - .
One who follows his desires/an innovator who calls the people to his desires/innovations.
A Shaykh who has virtue and worship if he does not know Hadeeth.

Insist I am A Salafee

Shaikh Al-Albaanee: “I insist I am Salafee”
[A refutation of the false principle of Aa’id Al-Qarnee]
Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee

Translator: abu maryam

Questioner: One of the students of knowledge in the lands of Najd (Saudi Arabia) said: “Whoever says I am Salafi” or “I am Tableeghi” and so on mentioning other groups, then he must be made to repent. And if he doesn’t repent, then he is to be killed, as a hadd (Islamic punishment).

Shaikh: I don’t think he said this.

Questioner: By Allaah, Shaikh, he said it, and here is a cassette recording, which confirms it.

[Then the questioner plays the tape on which Aa’id Al-Qarnee’s voice can be heard saying the following: “And know, may Allaah preserve you, that it is not permissible for anybody to make it obligatory for someone to follow one of the madhaahib. So whoever says to the people or to one amongst the servants (of Allaah: ‘You are obligated to be a Hanbalee, or Maalikee, or Shaafi’ee or Hanafee’, then he must be made to repent. And if he does not repent he is to be killed. And whoever makes it obligatory for one of the people to be Ikhwanee or Salafee or Tableeghi or Suroori – he makes this an obligation – then he must be made to repent and if he doesn’t do so, he is to be killed. This is because Allaah did not name us anything but Muslims.” Then the tape stops and the Shaikh comments.]

Shaikh: I don’t think a scholar would say this. I don’t think a person of knowledge would say something like this! [People laughing in the background] As for someone who is not a scholar, then it is possible that he can say such a thing or even worse than it.

Questioner: So what is your advice O Shaikh?

Answer: My advice to him is that he understands – what is the meaning of (the word) Salafee? And I say to him now: “Are you absolving yourself from the Salaf??” He will say “No” if he is a person of knowledge. But if he is from one of those who doesn’t know anything, he will say: “I just follow the Qur’aan and Sunnah.”

But how do you understand the Qur’aan and how do you understand the Sunnah? Do you interpret the Qur’aan, by means of the Qur’aan first, then the Sunnah second? What do we call this? This is an error. It is not permissible for us to say: “We interpret the Qur’aan by way of the Qur’aan, then the Sunnah.” Rather, we interpret the Qur’aan by way of the Qur’aan and the Sunnah, together. This is since we absolutely cannot manage to understand the Qur’aan without the Sunnah.

This is why I used to mention in some of my books that one of the evidences for rejecting the hadeeth of Mu’aadh Ibn Jabal, in which he said that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) – as the hadeeth alleges – that when he sent Mu’aad Ibn Jabal to Yemen he said: “What will you judge by?” Mu’aadh said: “By the Book of Allaah.” So he said: “And if you don’t find it (i.e. an answer in it)?” He said: “Then by the Sunnah of Allaah’s Messenger.” So he said: ”And if you don’t find (an answer in) it?” So he said: “I will strive to come up with my own opinion.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger towards that which Allaah’s Messenger loves.”

This is a munkar (rejected) hadeeth. Why? Is it correct, with regard to those who graduated from the school of Muhammad (sallAllaahu ‘alayhi wa sallam), as is commonly said nowadays, to differentiate between the Qur’aan and the Sunnah and to place the Sunnah with respect to the Qur’aan in the same position as the opinion with respect to the Sunnah? When does the scholar refer to his opinion (?) – when he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah (?) – when he can’t find an answer in the Qur’aan. This is not correct. It is obligatory to combine both the Qur’aan and the Sunnah together because they both originate from one source.

But this hadeeth gives the Sunnah a position of being under the Qur’aan, equaling it to the position of the opinion under the Sunnah. When does one exert himself to come up with his own opinion (?) – when he doesn’t find any answer in the Sunnah. When does he refer to the Sunnah (?) – when he doesn’t find any answer in the Qur’aan.

This is wrong. The first one was correct. When does he refer to his own opinion (?) – when he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah (?) – when he doesn’t find an answer in the Qur’aan. This is wrong. Why?

Now we will ask a question concerning the dead animals of the sea. Are they Halaal (lawful) or Haraam (unlawful)? Allaah says: “Forbidden for you are dead animals.” [Surah Al-Maa’idah: 6] So then we have found the answer in the Qur’aan, right? No, but we must continue to look, is there anything in the Sunnah that responds to this ayah and which restricts it? Yes, there is. So therefore the scholar actually has no choice but to combine between the Qur’aan and the Sunnah.

So the matter is as Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Do not let any of you sit reclining on his couch, saying: ‘This is the Book of Allaah, so whatever of Halaal we find in it, we declare it to be lawful. And whatever of Haraam we find in it, we declare it to be unlawful (in exclusion of the Sunnah).’ Indeed, I was given the Qur’aan and something similar to it along with it. Indeed, what Allaah’s Messenger has made forbidden is just like what Allaah has made forbidden ”

Therefore, there is no way one can ever divide between the Qur’aan and the Sunnah. So whoever says: “We will interpret the Qur’aan by way of the Qur’aan and then the Sunnah”, this person has come about due to this munkar hadeeth.

Rather, we only interpret the Qur’aan by means of the Qur’aan and the Sunnah, together. Furthermore, if we don’t find a tafseer (interpretation) of an ayah in either the Qur’aan or the Sunnah, we turn back to our righteous predecessors (the Salaf As-Saalih), especially the Companions, who were spoken the words of Allaah directly by the Prophet (sallAllaahu ‘alayhi wa sallam). And also…

In my opinion, the least that can be said (about this person) – and I don’t know the level of his knowledge – the least that can be said is that he is heedless of this fact. And in reality this is a severe negligence on his part, especially since he issued that harsh ruling afterward – that whoever doesn’t repent is to be killed.

So give him the glad tidings that I still insist that I am a Salafee – upon the Book and the Sunnah and upon the methodology of the Salaf as-Saalih. And whoever doesn’t adopt this manhaj (methodology) then there is no difference between him and the Raafidah. And no doubt, so long as he is in the lands of Najd, and there is (no difference) between him and between the Raafidah, this is the same as what Al-Hadaad did.

Questioner: And we are with you O Shaikh!

Shaikh: May Allaah reward you.

The Danger of Mixing with Ahl ul-Bida`

`
By Shaykh Rabee` bin Haadee al-Madkhalee

This is a translation of a transcription of this extremely beneficial talk by the Noble Shaykh and Imaam, Rabee` bin Haadee (hafidhahulLaah).



[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]

The Shaykh said:

Verily, this matter is very important and its affair is dangerous (serious). It is for this reason that the Book and the Sunnah and the Salaf us-Saalih have given it concern in the [various] works of Islaam, and especially in what relates to the `aqaa'id, and more specifically, with what relates to the positions (to be held) towards the people of innovation and misguidance, and the people of tribulations and heresies, and the companions of evil specifically. So in that which they explained is a healing and a sufficiency for the one who desired good for himself, and who desired that he is restored with a life that will please his Lord and bring him closer to Him and distance him from the Fire.

And our Salaf us-Saalih (may Allaah's pleasure be upon them) showed concern to this topic in terms of knowledge, action and implementation (may Allaah's pleasure be upon them).

And if we desire deliverance, then there is nothing upon us except that we follow the path of those true and sincere believers, those who knew the Islamic Sharee`ah, its beliefs, its methodologies, and its goals and objectives. So they presented sincere advice and clarification and warning to whomever Allaah intended to show good towards from this Ummah and for whomever He intended deliverance and [the success in] riding upon the ship of deliverance, practically!

In the Noble Quraan there is a verse that you read, the saying of Allaah, the Blessed and Exalted, "It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord.". (Aali Imran 3:7)

So Allaah explained in this verse, the reality and condition of the people of deviation and desires, and that they reserve evil for the Ummah, and that they reserve tribulations for them. Because their intentions are not sound, their hearts are diseased and they desire that the people are afflicted with their (own) ailments, because (it is) as is said in the similitude, "When it predominates, it will become contemptible", and also in the general similitude, "The tail of the fox was cut, and so it cut the tails of others".

And Allaah, the Blessed and Exalted, has said concerning the Kuffaar, "O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!" (Aali Imran 3:100). The Kuffaar, and the Jews and Christians love that the Muslims apostatise from their religion, and the people of innovation have their great share of this evil intent (as well) [i.e. in desiring that the Salafee abandon Salafiyyah], and of desiring evil for the people of goodness.

Shaykh Ahmed al-Wasaabee warns us of evil callers who make ribaa "halal," evil callers such as Qaradaawe, Siraaj Wahhaaj

Question to Shaykh Ahmed al-Wasaabee: Some youth try to tell us that ribaa (interest) in the west is permissible. And they attribute this to al-Qaradaawee. So what is the ruling on the one who follows these types of rulings? And other people in the west have made similar statements, such as Siraaj Wahhaaj, and others like him. This is a very common thing, as many youth say that ribaa is permissible in the west because of necessity (i.e. you cannot purchase a house without a mortgage, and if you do not purchase a house, the Muslims will be in a state of weakness!, etc.).

Shaykh Ahmed al-Wasaabee: Allaah (subhaana wa ta'laa) has completed our deen for us. Allaah's statement:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Al-Ma'idah 5:3)

So our deen is perfect, and it is perfect in every time and every place. So the one who has given the fatwa that working with ribaa, and eating ribaa is allowable in the lands of the west, then he is from amongst the people who are following the footsteps of shaytaan. And it is waajib upon us and the Muslims to enter into al-Islaam fully. And to accept al-Islaam in its entirety, in all of its forms, all of its orders, and all of its prohibitions. Allaah's statement:

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). (Al-Baqarah 2:208)

So the ones who issued these fataawa, allowing ribaa in the lands of the west, then they are indeed following in the footsteps of shaytaan. And the deen of al-Islaam must be established and performed in all places, in Yemen, and in Makkah, and in Britain, and in America, and other than them; and the deen is not to be established in certain places and to be left off in other places.

And the ruling of ribaa is clear. Allaah (subhaana wa ta'laa) said: O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (usury) (from now onward), if you are (really) believers. (Al-Baqarah 2:278)

And if you do not do it, then take a notice of war from Allaah and His Messenger. (Al-Baqarah 2:279)

And He (taa'ala) said:

Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Ribaa (usury)," whereas Allaah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa (usury) shall not be punished for the past; his case is for Allaah (to judge); but whoever returns [to Ribaa (usury)], such are the dwellers of the Fire - they will abide therein. (Al-Baqarah 2:275)

And the Prophet (salallaahu 'alaihiwasallam) said, "Every time a person increases in ribaa, then the end of his issue is to littleness and nothingness."

And the Prophet (salallaahu 'alaihiwasallam) did not make a distinction in these hadeeths, and Allaah (subhaana wa ta'laa) did not make a distinction in these ayaats, regarding times and places. And this is applicable to every time and to every place.

And the ones who change the deen and make it applicable in certain times and certain places, then they are the ones who follow their desires. Allaah's statement:

Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. (Al-Jathiyah 45:23)

So it is waajib upon the believers to fear Allaah in these issues. Allaah's statement:

Say (O Muhammad (salallaahu 'alaihiwasallam) to these polytheists): "Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad (salallaahu 'alaihiwasallam)): "Has Allaah permitted you (to do so), or do you invent a lie against Allaah?" (Yunus 10:59)

And verily, the people who allow ribaa in the west have made a lie upon Allaah (suhbhaana wa ta'laa). And they have no justification for what they say. And the clear verses and the clear commands of Allaah and His Messenger are present. And there is no room for anyone to twist and modify them according to certain times and places. And these fataawa are false and far astray, and they come from the people who are not cautious in their deen.

And my advise is that we do not ask about our deen except from the Ahlul-'Ilm, the people known to be upon the Kitaab and the Sunnah, the Ahlus Sunnah wal-Jama'ah. And we do not ask about our deen from the Ahlul-Bidaah, such as Yusuf al-Qaradaawee, and others like him. So they are never to be asked about affairs of our deen, and never to be depended upon in their legal opinions. And they are to be warned against.
And Islaam calls the disbelievers to enter into al-Islaam, and calls them to fulfil the orders of Allaah (subhaana wa ta'laa) and to leave off His prohibitions. And from His prohibitions is ar-ribaa.

[And the shaykh warned us about these callers of evil (those who issue rulings making ribaa permissible in the west), and that they should be warned against, and to be stay away from.]

In summary, ribaa is not permissible in the west.

Benefit: It is not permissible to put money in banks that deal with ribaa. However, out of necessity, if a person fears that his money may be stolen, or that it may be robbed, or that it may be taken from him (if he does not place it in a bank); then in this instance, the 'Ullema, like Shaykh 'Abdul 'Azeez ibn Baaz and others have issued fataawa that it is permissible for people to put their money in banks that deal with usury in order to secure their money. This is with the condition that they are not allowed to earn interest on this money. But if this fear is not a reality, then it is not allowed for any Muslim to place his money in banks that deal with ribaa, even if he fulfils the condition that he does not earn interest on his money. For verily, the banks benefit from those who place money in their banks.


Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], in the Q&A at the end of the 20th Chapter (The Danger of Ascribing Shirk with Allaah)

WHO HAS THE RIGHT TO CALL TO THERE RELIGION.MUSLIMS OR CHRISTIANS?

Calling people to Islam and to worship none but Allah (may He be Exalted) is the mission of Allah's Messengers and the Muslims coming after them. The Muslims after the mission of Prophet Muhammad (peace be upon him) undertake this task, as they are those who follow the revelation sent down by Allah (may He be Exalted). That is why they call people to the right path as a way to worship Allah (may He be Exalted) and to follow the footsteps of their Prophet Muhammad (peace be upon him) and the preceding prophets (peace be upon them). Furthermore, the practice of calling people to Islam is a mercy for all creatures and sympathy for them regarding the chastisement set by Allah (may He be Exalted) for the disobedient. Also, calling people to Islam signifies the establishment of the call which is dear to Allah (may He be Exalted) to leave its opponents with no excuse of ignorance.

As for non-Muslims, whatever their religions and beliefs are, it is not permissible for them to call people to their false and corrupt religions. This is because the one who follows the right path is in no need to follow corrupt religions. Moreover, it is not permissible for Muslims to allow the followers of corrupt religions to call people to their false religions. This is because calling people to disbelief means abolishing Islam, denying the Qur'an and the Prophethood of Muhammad (may peace be upon him), and approving of the worship of crosses, idols, fire and others false deities along with Allah, may He be Glorified and Exalted above such falsehoods. It is not acceptable to permit the call to the worship of Allah alone and the worship of other deities at the same time; the call to belief in Allah and His Messenger and the denial of Allah and His Messenger at the same time; or the call to hate the disbelievers and their traditions and the call to love and be loyal to the disbelievers and their traditions at the same time. This is not acceptable at all.

Permanent Committee Fatwa

EFFECTS of SINGING:

Ibn Qayyim Al-Jawzîyah – Allah have mercy on him – said in Madârij Al-Sâlikîn, Vol.1 p487:
These are the words of someone who fully understood singing and its effects, for no one regularly sings or listens to song except that his heart falls into nifâq without him realizing. If such a person understood the reality of nifâq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ân come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ân feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ân of Shaytân comes, lâ ilâha illallâh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifâq then it is certainly the way to it and its foundation.

The Upper Hand is better then the Lower Hand and Imaam Sufyaan ath-Thawree on the Filth of the People

From Saheeh al Bukhaaree, Narrated Hakim bin Hizam:
The Messenger of Allaah (salallaahu alayhi wasallam) said, "The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient." 1346

From Saheeh Muslim
Abu Huraira is reported to have heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) as saying: It is letter for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants. 2267

The Advice of Sufyaan ath-Thawree (d. 161) to 'Alee ibn Hasan

The Filth of the People

Sufyaan ath-Thawree said to 'Alee ibn al-Hasan, while advising him, ýO my brother! You must take to acquiring that which is pure, and that which you yourself have earned, and beware of eating and dressing from the filth of the people [i.e. living from their charity and hand-outs]. Indeed the one who eats from the filth of the people is like a man who owns the upper story of a building, but not the lower story, so he is always afraid that the lower story will fall down causing his upper story to be demolished.

And the one who eats from the filth of the people speaks from whims and desires, agreeing with the people, out of fear of being shunned by them.
O my brother! If you were to receive anything from the people, you would hinder and prevent your tongue [i.e. from speaking the truth to them], and you would honor some people and treat others with contempt, despite the punishment that will befall you on the Day of Resurrection. For indeed the one who gives you something from his wealth, has indeed given you his filth.

And the explanation of why this is his filth is that the wealth he gives purifies his actions from sins [i.e. and hence becomes filthy for us, just like water becomes dirty in the process of cleaning a garment].
And if you were to accept anything from the people, then if they were to call you to do evil, you would accede to their wishes. Indeed the one who eats from the filth of the people is like the man who has some partners, and he feels that he is bound to them, by an oath. My brother! Hunger and starvation, and engaging in few acts of worship, is better than eating oneýs fill via the filth of the people, and [hence being able to do] many acts of worship.

And it has reached us that Allaahýs Messenger (sallallaahu 'alayhi wa sallama) said, ýIf one of you had taken some rope and then gathered some firewood [to sell it to the people], until his back became sore, then that would be better for you than being dependant upon his brother by asking for something or anticipating something.ý [Related by al-Bukhaaree.]

And it has reached us that 'Umar ibn al-Khattaab (radiyallaahu ta'aalaa anhu) said, ýWhoever among you works, then we commend him and whoever does not work, then we have doubts about him.ý And he said, ýO Reciters! Raise your heads! [i.e. Donýt go about with heads bent as if out of humility, for humility is of the heart.] Do not add humility to what is in the heart, while competing with one another for good deeds, and do not be dependent upon the people, for that way has become clear.ý
And cAlee ibn Abee Taalib (radiyallaahu tacaalaa canhu) said, ýIndeed the one who lives completely from the hands of the people, is like the one who plants a tree upon someone elseýs land.ý
So fear Allaah, my brother, being conscious of Him! For no one has acquired something from the people, except that he becomes despised and contemptible with the people, and the Believers are Allaahýs witnesses on the earth.

Be careful not to earn through evil ways and then spend that wealth in obeying Allaah, for indeed avoidance of it has been made an obligation and a duty by Allaah, and indeed He is Pure (Tayyib) and accepts only that which is pure (tayyib).

Do you not see that a man who had a robe upon which some urine dropped, so he wanted to clean itýbut he washed it with some more urine?! Do you think that he has actually cleaned it? Of course not! Indeed dirt and filth cannot be purified except with that which is pure, and likewise the sin can only be wiped out with a good deed. And indeed Allaah is Pure and accepts only that which is pure, and indeed the Haraam is not accepted in any of the actions.
Or can it be that someone commits a sin and then eradicates it with [another] sin?!ý [Related by Aboo Nu'aym in al-Hilyah (8/71-72).]

Taken from Words of Advice From the Salaf, published by Salafipublications

Ruling on nasheeds:

Memorizing the Holy Book at 70

Muhammad Humaidan | Arab News

JEDDAH: The love for the Holy Book and a determination to memorize it enabled a Saudi to overcome age and other barriers to fulfill a life’s ambition. Though he was above 70, Abdullah Muhammad Musa was able to memorize the Holy Qur’an and graduate with honors from the Qur’an Memorization Group for Adults at King Abdul Aziz Mosque here. He scored an average of 91 percent.

“When I was young, I memorized two chapters of the Holy Book but later forgot them completely, carried away by the cares of life,” Musa told Arab News. He, however, made it clear that his love for the Qur’an was always there and it was this love that pushed him to fulfill his dream at such an advanced age.

He joined the special courses being held at mosques during the evenings for old men. “This gave old people like me and employees a chance to learn the Book of Allah,” he said.

Musa said he began memorizing the Qur’an at King Abdul Aziz Mosque where he was able to learn 10 chapters by heart. “At first I faced great difficulty in pronunciation and Tajweed but was later able to overcome these problems,” he recalled.

He later joined the Qur’an memorization circle at Salah Karamah Mosque where he memorized all the 30 chapters of the Holy Book in two and a half years. “I used to memorize two to three pages every day during the day and in the evenings I would go to King Abdul Aziz Mosque to revise about two chapters of the Holy Book,” he said.

Musa said without the encouragement and assistance from his wife and sons his quest to learn the Qur’an would have been unfulfilled. Despite his age, Musa walked daily for about six km from his house to the two mosques where he studied the Qur’an.

punishment in the grave:

Isabella the Catholic Queen of Spain:

Topic: To non-Muslims

Al ‘Allaamah Muhammad Taqee ad Deen al Hilaalee, may Allaah have mercy upon him, comments on the book ‘A Muslim City in Spain’ by Joseph Mckee where he states on P.105:

“Isabella (1451 -1504), the queen of Spain, she assumed power in 1474, she was sly, cunning and obstinate. She exerted all her efforts in torturing the Muslims and Jews and renewing their plight, and made many of errors in the name of religion.

As for personal issues then there is not much to be said, she used to take pride in the fact that she never bathed except twice; the day she was born in the year 1451 and the day she got married in the year 1469. She was also bathed when she died in 1504.”

The reality is that she only bathed once on the night of her wedding, because the bathing that took place during her birth and during her death were not of her own will.”

He comments:

“Just to note, the religion of the Christians was never a religion of cleanliness. The evidence for this is that they used to prohibit the Spanish Muslims from cleaning themselves and bathing, and whoever was caught bathing or was found to have a bath in his home was put to trial and accused of concealing his Islaam. Personal hygiene was an insult that Muslims were insulted with.

As for the state of the Christians today concerning hygiene, then it is from the blessings of living with the Muslims. I would not be exaggerating if I say that hygiene is the greatest thing that the Muslims presented to mankind after monotheism, singling Allaah the Elevated in worship."

An Introduction to Believing in Allaah

Author: Al 'Allaamah Saalih al Fawzaan
Topic: Belief in Allaah

This is the basis of Creed and its source, it means:

The firm belief that Allaah is the Lord and Owner of everything in existence;

He is the sole creator,
the sole Disposer of Affairs,
He is the only one worthy of being worshiped, having no partners and
anything else worshiped besides Him is false and the worship presented to them is false.
Allaah the Elevated said:

That is because Allaah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And indeed Allaah, He is the Most High, the Most Great. [Al hajj: 62]
Allaah is attributed with the most complete and majestic Attributes, He is Exalted from every deficiency and fault, this is Monotheism in its three categories:

Monotheism of Lordship
Monotheism of Worship and
Monotheism of His Names and Attributes.

The Messengers and their People's Sins:

Author: Al Imaam Ibn Qayyim al Jawzeeyah
Topic: To non-Muslims
Reference: Guiding the Puzzled -.
What do the sins of people have to do with the noble Messengers? Does this in any way defame their Prophet-hood in any way, or change anything in their message? Is any person from any of the different nationalities, other than the messengers –may peace be upon all of them, free of sin? Is it in anyway permissible to reject their message because of the sins of some of their followers?

This is not but the most evil of ways. It is like an ill person who is invited by a sincere doctor to take medicine that would cure him, but he says; ‘if you were a doctor there wouldn’t be any sick people.’

Is it binding upon the prophets to cure all sick people, to the point that there is not one sick person left on the face of the earth? Has anyone ever been this stubborn towards any of the prophets?!

Ruling on Reading the Tawrah and the Injil

by Shaykh Ibn Baz rahimahullah


Q - Is it permissible for me as a Muslim to leaf through the Injil (Gospel) and read in it, just to have a look, and not for any other purpose? Does believing in the Divine Books mean believing in their being revealed by Allah or believing in their content? Please enlighten me, may Allah enlighten you!


A: Every Muslim should believe that these books: the Tawrah (Torah), the Injil (Gospel), and the Zabur (Psalms), were revealed by Allah, and that Allah revealed them to His Prophets. Included in these Books were: commands, prohibitions, admonitions, warnings, stories of ancient events, information on Paradise and Hell, and other matters. However, Muslims should not use these books as they have been distorted and altered, and they should not own copies of them, or read in them. They pose a danger in that they may lead Muslims to deny a truth or believe in a falsehood, because they have been distorted, altered, and falsified by the Jews, the Christians and others; whereas Allah has made us stand in no need of them, by the great Book He revealed: the Noble Qurýan.

It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of ýUmar, so he became angry and said: ýAre you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure.ý And he added, ýBy the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me.ý

We just want to advise you, and others, not to take anything from the Tawrah, the Injil, and the Zabur, not to acquire copies of them, and not to read in them.

Rather, if you have any of them, bury or burn it, because the truth that was in them has been given, instead, in the Qurýan; they are now so mixed with changes and distortions, which are all condemned and false. Therefore, the believer must be on his guard against this, and beware of reading these books for they may lead to belief in a falsehood or denial of a truth. To be safe, it is better to just dispose of these books, either by burying or burning them.

Knowledgeable Muslim scholars are permitted to look at these books to refute the allegations of the opponents of Islam from among the Jews and the Christians. This was what the Prophet (peace be upon him) did when the Jews denied that stoning of adulterers was the punishment prescribed in the Tawrah, so he asked for a copy of the Tawrah until they finally acknowledged it.

The reason for this is that the scholars, who are knowledgeable about the Shariýah (Islamic law), may need to read the Tawrah, the Injil, and the Zabur for the sake of Islam, to refute allegations from the opponents of Allah and show the merits of the Qurýan and the truth and guidance it contains. As for ordinary people, they do not need to do this. So, if they have any of these books, they should bury them in a pure place or burn them to avoid misleading anyone through them.

Nur 'Ala Al-Darb Fatwa

5 Traits for Complete Actions:

Author: Ibn Abee ad Dunyaa
Topic: Treasures
Reference: Al Ikhlaas wan Niyyah
Dawood ibn Muhammad narrated to us that he heard an Nabaajee saying:

“There are five traits for accepted deeds:
Having Imaan by knowing Allaah,
knowing the truth,
sincerely performing worship to Allaah,
acting upon the Sunnah and
eating from what is permissible.
If you miss one of these your deeds will not be raised. This is because if you know Allaah but do not know the truth you would not benefit, and if you know the truth but do not know Allaah you would not benefit. If you know Allaah, know the truth but do not sincerely perform worship for Allaah you would not benefit. If you know Allaah, know the truth, sincerely perform worship for Allaah but it is not according to the Sunnah you would not benefit. And if you complete the four but you do not eat from what is permissible you would not benefit.

Why They are more Stray than Animals :

Author: Al Imaam Ibn Qayyim al Jawzeeyah
Topic: Tafseer

Or do you think that most of them hear or understand? They are only like cattle – nay, they are even farther astray from the Path (i.e. even worse than cattle). [Al Furqaan: 44]
The reason behind them being more ignorant than domestic animals is because the domestic animal is guided by its owner, it follows the path he leads it to without swaying either right or left.

However the majority of mankind are called [to guidance] by the messengers, they guide them to the right path [telling them] there in nothing like associating a partner with Allaah, yet they do not respond and do not follow guidance. They do not differentiate between what benefits and what harms them, while domestic animals differentiate between which plants harm them and which paths harm them and avoid them, they recognize what benefits them and pursue it.

Additionally, Allaah the Elevated did not give animals an intellect to think with, or tongues to speak with, He gave that to mankind and yet they do not benefit from what they were given; an intellect, hearts, speech, hearing, eyesight – they are more astray than domestic animals because whoever is not guided to the correct path after the evidence has been made clear to him is more astray and in a worse condition that those who do not find guidance due to the lack of evidence.

The Hamas-Shia Rafidah Connection

EVERY SOUL SHALL TASTE DEATH!

HOROSCOPES:

HOROSCOPES:Not only is the practice of astrology Haraam as mentioned in my other articles also, but also visiting an astrologist and listening to his predictions, buying books on astrology or reading one’s horoscope are also forbidden! Since astrology is mainly used for predicting the future, those who practice it are considered fortune-tellers. Consequently, one who seeks his horoscope comes under the ruling contained in the Prophet’s statement: "The Salaah (daily prayer) of whoever approaches a fortune-teller and asks him about anything will not be accepted for forty days and nights." [Reported by Hafsah and collected by Muslim (Sahih Muslim (English Trans.), vol. 4, p. 1211, no. 5440).]

The punishment in this Hadeeth is simply for approaching and asking the astrologist, even if one is in doubt about the truth of his statements. If one is in doubt about the truth or falsehood of astrological information, he is in doubt about whether or not others know the unseen and the future besides Allaah. This is a form of Shirk because Allaah has clearly stated:

"With Him are the keys to the unseen and none knows it except Him" [Soorah al-An`aa,m 6:59]

"Say: None in the heavens or earth knows the unseen except Allaah." [Soorah an-Naml 27:65]

If, however, one believes in the predictions of their horoscope, whether spoken by an astrologist or written in books of astrology, he falls directly into Kufr (disbelief) as stated by the Prophet (sallallahu `alayhi wa sallam) "Whoever approaches an oracle or fortune-teller and believes in what he says, has disbelieved in what was revealed to Muhammad." [Reported by Abu Hurayrah and collected by Ahmad and Abu Daawood (Sunan Abu Dawud (English Trans.), vol. 3, p. 1095, no. 3895).] "If I knew the unseen, I would surely have only sought the good. But, I am only a warner and a bearer of glad tidings for believers." [Al-Qur'an Soorah al-A`raaf 7:188]

Which Women Attained Perfection

Abu Musa al Ash’aree narrated that the Messenger of Allaah - صلى الله عليه وسلم- said:

“A lot of men have reached a stage of perfection, but none amongst the women reached a stage of perfection except:
Maryam bint ‘Imraan and

Aasiyah the wife of Fir’aun,

and the virtue of ‘Aa-ishah when compared to other women is as the virtue of meat when compared to stew.” [Collected by Bukharee and Muslim]

The Hadeeth established perfection for Aasiyah just as it established it for Maryam, …the meaning of ‘virtue’ in this Hadeeth has been explained clearly in what was narrated by al Bazzaar and at Tabaraanee on the authority of ‘Ammaar ibn Yaasir that the messenger of Allaah - صلى الله عليه وسلم - said:

“Khadeejah has been preferred over the women of this Ummah, just as Maryam has been preferred over all the women of the world.”
A Hadeeth with a sound chain of narration which was used as evidence that Khadeejah is more virtuous than ‘Aa-ishah. [1]

Ibn at Teen stated: “It could be that ‘Aa-ishah was not included here because she was only three years old when Khadeejah passed away, so it could be that what is intended by the Hadeeth are the women who reached puberty.”

However this viewpoint is weak, because the word ‘women’ in the Hadeeth is general and encompasses all women. [2]

An Nawawee states the summary of which is:

This Hadeeth has been used as evidence by those who claim that Maryam and Aasiyah were prophets, the majority of scholars however, are of the opinion that they are not. Rather they are Siddeeqataan, Waliyataan from the Awliyaa of Allaah the Elevated, and a number of scholars have stated there is a consensus concerning this and Allaah knows best.

The term ‘perfection’ is used when something reaches its fullest and most complete state when compared to others like it, and what is meant by it here, is the most complete state in all virtues and all forms of goodness and piety.

The statement of the Messenger of Allaah- صلى الله عليه وسلم- :

“…and the virtue of ‘Aa-ishah when compared to other women is as the virtue of meat when compared to stew.”
The scholars explained; meaning the meat in any dish is more virtuous than its stew…and what is meant by its virtue is its benefit, being satisfied by it, the ease of digesting it, its delicious taste, and the ease a person finds in eating what he needs of it quickly and so on, so it is better than all the stew, and all other types of food. ‘Aa-isha has excess virtue when compared to other women just as meat has excess virtue when compared to stew.
There is no evidence in this Hadeeth that ‘Aa-ishah is more virtuous than Maryam and Aasiyah, because of the possibility that what is meant is her virtue over the women of the Ummah. [3]

[1] The scholars have differed as to which of the two is more virtuous, the preponderant stance being that each one (including Faatimah) has virtues over the other from different angles, and concerning the mention of other women in different time periods, then each one was the most virtuous during her time period and one should not delve into which one is better than the other. A more in depth look a the most virtuous women can be found here. [2] Fat-h al Baaree: Vol. 11 P. 130 [3] Sharh Saheeh MuslimL Vol. 8 P. 180

I worshiped Allaah for Fifty Years

Author: Al Haafidh adh Dhahabee

Reference: Siyar 'Alaam an Nubalaa - more about reference here...
Nasr ibn Mahmood al Balkhee said; Ahmad ibn Harb stated:

“I worshiped Allaah for fifty years, I wasn’t able to find the sweetness of worship until I forsook three things:

1. I forsook seeking the acceptance of people, so I was able to speak the truth.

2. I forsook the companionship of the sinner, so I was able to accompany the righteous.

3. I forsook the sweetness of the life of this world, so I was able to find the sweetness of the afterlife.

We Made Some of you a Fitnah to Others

Author: Al Haafidh al Baghawee
Topic: Tafseer
Reference: Tafseer al Baghawee - more about reference here...
And We have made some of you as a Fitnah for others; will you have patience? And your Lord is Ever All-Seer [Al Furqaan: 20]
Meaning a trial; a wealthy person is a trial for the poor, the poor person would say; why am I not like him? The healthy person is a trial for the sick, the noble a trial for the lowly.

Ibn ‘Abbaas stated: Meaning I made some of you as a trial for others so that you may be patient concerning what you hear from them, see their disputes amongst themselves and follow guidance.

It was also said that it was revealed due the trial of the poor for the wealthy. This is because when the wealthy person wants to embrace Islaam, he looks at the poor person, when he sees that the poor person embraced Islaam before him he disdains him saying to himself; ‘Should I embrace Islaam after him so that he has virtue and priority over me?’ So he remains upon his disbelief and refrains from embracing Islaam. This is how some of them are a trial to others. This is one opinion.

Muqaatil stated: This verse was revealed concerning Abu Jahl, al Waleed ibn ‘Uqbah, al-‘Aas ibn Waa-il and an Nadr ibn al Haarith. When they looked at al Kalbee Abu Dhar, ibn Mas’ood, ‘Aamir, Bilaal, Suhayb, ‘Aamir ibn Faheerah and others, they said: ‘Are we to embrace Islaam and be like them?’

It was also said that it was revealed concerning the slaves who followed Muhammad - صلى الله عليه وسلم -. The poor from amongst the believers were put to trial through those who mocked them from Quraysh, they used to say: ‘Look at them, the lowly from amongst us.’ So Allaah the Elevated told those believers:

…will you be patient.
Meaning with this state of poverty, hardship and harm.

And your Lord is Ever All-Seer
…of those who are patient and those are impatient.

Ahmad ibn ‘Abdillaah as Saalihee narrated to us…on the authority of Abu Hurayrah who said: The Messenger of Allaah - صلى الله عليه وسلم - said:

“If one of you sees someone who is better than him physically or financially, then let him look at who is less than him physically and financially.”

death of Sheikh Al-Jibreen

RIYADH/JEDDAH/BISHA – , one of the Kingdom’s senior Ulema and a former member in the Ifta Permanent Committee, died Monday at King Faisal Specialist Hospital in Riyadh after prolonged illness.



Funeral prayers will be performed Tuesday noon at Imam Turki Bin Abdullah Mosque in Riyadh.



Sheikh Jibreen, 78, was initially treated in Germany upon directives from King Abdullah, Custodian of the Two Holy Mosques. He returned to complete the treatment in the Kingdom.



One of the sheikh’s companions at the hospital said his heart stopped on Sunday but revived after electric shocks. There was no response when the heart stopped again on Monday, he said, noting the sheikh experienced a relapse last week and his condition deteriorated after an artery surgery. He added that the deceased also suffered complications of lung inflammation.



Several Ulema and thinkers expressed sorrow on the death of Sheikh Al-Jibreen and prayed to Allah to bestow His mercy on him and grant patience to his family members, relatives, students and the Muslim Ummah.



Dr. Muhammad Bin Saad Al-Shuwai’er, Adviser to the Kingdom’s Grand Mufti, said the Muslim Ummah owes Sheikh Al-Jibreen a right – that is, to pray that Allah bestow His mercy on him.



Sheikh Ali Abbas Al-Hakami, member of the Board of Senior Ulema, said Sheikh Al-Jibreen contributed greatly in explaining the rules of the Shariah.



“His death is a great loss for Islam,” he said urging all Muslims to pray for his soul.



Dr. Saad Mattar Al-Otaibi, Professor of Shariah Policy at the Higher Institute for the Judiciary and one of the students of Sheikh Al-Jibreen, said the late scholar used to move from place to place to spread his knowledge to others. He added that once he tried to calculate the number of lessons the late sheikh used to give. They reached about 45 lessons in a month. He was known for being ascetic (observing Zuhd) and refraining from worldly appearances. He was one of the authorities of the Shariah sciences, and had vast knowledge.



Dr. Mahmood Zaini, member of the teaching staff of Umm Al-Qura University, said the death of Sheikh Al-Jibreen is a tragedy for the Muslim Ummah and religious scholars in the Shariah. He prayed to Allah to bestow His mercy on him and make paradise his abode.



Sheikh Abdullah Bin Jibreen was born in 1933 in one of the villages of Al-Quwai’iah. He grew up in Ar-Reen town and started his education in 1940. He started memorizing the Holy Qur’an with the help of his father and completed the memorization through Sheikh Abdul Aziz Al-Shithri. He also memorized several religious references. He used to attend lessons by senior Ulema on studying books on the Shariah, literature and history.



He got his secondary school certificate in 1958, a bachelors degree in Shariah in 1961, masters degree in 1970 from the Higher Institute for the Judiciary, and a doctorate with excellent grade and honors in 1987. Several judges, teachers and religious callers were taught by him.



He accompanied the late Sheikh Abdul Aziz Bin Baz in most of his lessons in the Grand Mosque and used to give sermons and lead prayers on his behalf at times. – Okaz/SG

– Na’eem Al-Hakeem, Abdullah Al-Dani and Muhammad Aal Mashout contributed to this report

- Surah Naba'

FILTH OF THE SHIA EXPOSED!! - & YOU WANT UNITY WITH THEM!?

An Important Excerpt from Ibnul Qayyim's Book on Remembrance

(Al Wabilu Sayyib)

Indeed the servant is able to strengthen his concentration in prayer and focus on his Lord (during it) if he is successful in overcoming his desires and cravings. However if his heart has been conquered, his desires have taken him captive, and the Shaytan is able to find a place within it, then how can this individual escape the whispers and thoughts (that disturb him during prayer)!

Verily the hearts are of three types:

1. The heart which is void of Eeman and all types of good, this is the dark heart. The Shaytan no longer needs to confront this heart with whispers because he now dwells in it. He decrees what he wishes in it and has taken complete control of it

2. The heart which has been illuminated with the light of Eeman. Faith has kindled its lanterns within it, but at the same time there is still present some darkness of desires and winds of disobedience. The Shaytan approaches and retreats from this category of hearts, and at times he takes advantage of opportunities. The war (in this heart) is sometimes severe and at other times calm.

The affair of the individuals who fall into this category of hearts varies between many and few. Some possessors of this category are usually victorious over their enemy, while others regularly allow their enemy to get the upper hand. A third group are those who have equal moments of defeat and victory.

3. The heart which is filled with faith. This heart is illuminated with the light of Eeman and the veil of desires and darkness has been lifted from it. The light of Eeman is glowing within the chest and that glow contains flames. If desires attempt to approach the heart they are burned by the flames (of Eeman). This heart is protected similar to the protection of the sky by the stars. If the Shaytan attempts to advance toward the sky to steal (information) he is flogged with a star and he burns. The sky is not more precious than the believer and Allah's protection of the believer is greater than His protection of the sky. The sky is a place of worship for the Angels, it is also the place of revelation (The Quran was brought to the last sky and then revealed to The Prophet (sallallaahu alayhi wasallam) piece by piece), and in it (the sky) are the rays of obedience. But the heart of the believer is the place of Tawheed, love (of Allah, the Prophet ýMay the peace and blessings of Allah be upon him-, Islam, etc...), understanding and faith. In it are the rays of the previously mentioned elements, and therefore it is befitting that it is protected from the plots of the enemy. As a result of this, he (the enemy) can not obtain anything from it (the heart of the believer) except by deceitfully seizing it.

A good example of this has been made with the example of 3 homes:

1. The home of the king: In it are his treasures and precious jewels and belongings.

2. The home of the slave: In it is his wealth and precious jewels and belongings, but indeed his belongings are much less (in value and quantity) than that of the king's.

3. The empty home: There is nothing present in it.

A thief approaches with the intention of stealing from one of the homes, which one would he burglarize?

If you say that he would rob the empty home, this is something impossible because the empty home possess nothing for him to steal. Based on this (reality), it was mentioned to Ibn Abbass (May Allah be pleased with him): Verily the Jews claim that they do not experience whispers (distractions) in prayer. Ibn Abbass thereupon commented: "What would the Shaytan do to a heart that is already destroyed"

If you said that he would steal from the home of the king, this would also be impossible due to the strong presence of guards, consequently the thief can not approach this home. How could he, while the king himself is protecting his own home! How could he come close while this home is surrounded and guarded by an army!

Consequently there is nothing left for the thief except the third home. This is the home the thief attempts to approach.

It is incumbent for the intelligent individual to reflect upon this example with true reflection and contemplation, and apply this example to the hearts for indeed it is applicable