Category Archives: Salaat/Namaaz


By Mujlisul Ulama



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


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

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

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

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

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

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

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

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

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

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

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

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

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



Nabi Sallallahu Alayhi Wasallam said: “He who closes a gap in the Saff, Allah will elevate his rank due to it and build for him a home (i.e. a palace) in Jannat.” [Tabraani]

Besides the great virtues of filling the gaps, take note of the following facts:

  1. Nabi Sallallahu Alayhi Wasallam explicitly commanded the straightening of the Sufoof and the closing of the gaps. [Musnad Ahmed]
  2. Nabi Sallallahu Alayhi Wasallam instructed the Muqtadis to stand shoulder to shoulder. The shoulders should be lined up. [Sunan Abu Dawood]
  3. Nabi Sallallahu Alayhi Wasallam prohibited the Musallis from leaving gaps in the Sufoof (whilst performing Salaat with Jamaat). [Majmauz Zawaaid]
  4. Nabi Sallallahu Alayhi Wasallam unambiguously stated that the gaps are left for the Shaytaan. Shaytaan fills the gaps. [Bayhaqi]
  5. Nabi Sallallahu Alayhi Wasallam warned that the one who ‘breaks’ (cuts) the Saff (leaves gaps), Allah will ‘break’ him. [Kanzul Ummaal]

Leaving a gap in the Saff is not permissible as explained by the Fuqaha. In order to forge a basis for the satanic idea of ‘social distancing in Salaat’, some morons have issued topsy-turvy so-called Fatwas to justify haraam spacing practices which are completely alien to Islam! Others have published stupid guidelines out of fear for a virus. And some Medical Murtads have published laughable articles on this topic. Detailed refutations will Insha Allah be published in due course. For now, just one-two aspects will be dealt with Insha Allah which will explain some indisputable facts!


Without any fear or trepidation whatsoever, it must be stated that the Juhala (ignoramuses),Humaqaa (morons), Mudhilleen (those who mislead), Munaafiqeen (hypocrites) andZindeeqs have totally ignored the practice of Nabi Sallallahu Alayhi Wasallam and the Sahaabah Radhiyallahu Anhum regarding plagues.

What was the practice of the Sahaabah during plagues? Did they close the Masaajid? NO! Did they stand apart from one another? NO! Did Nabi Sallallahu Alayhi Wasallam ever instruct the Sahaabah to stand apart from one another in Salaat for any reason whatsoever? NO! Our Shariah is complete! Why interfere with it?

Despite the fact that the Ulama-e-Haq have drawn this to their attention, they deliberately and intentionally turn a blind eye to Nabi Sallallahu Alayhi Wasallam and his Sahaabah. This attitude is dangerous. It is undoubtedly Kufr.

Further proving their Kufr is the fact that Nabi Sallallahu Alayhi Wasallam categorically rejected illnesses to be contagious. And no one in the world will be able to override this. Now, when a so-called ‘Muslim’ says that we should stand 1,5 metres apart from the next Musalli, then such a person is in fact saying that Corona Virus in contagious. Such a person is in fact rejecting what Nabi Sallallahu Alayhi Wasallam said. Otherwise, why should one stand 1,5m apart from the next Musalli?

They disagree with Nabi Sallallahu Alayhi Wasallam. They don’t believe in Allah Ta’ala. They don’t understand that all illnesses come from Allah Ta’ala. They misinterpret the Ahaadeeth and their Shaytaani interpretation is that one should stay far away from people who have illnesses which are ‘contagious’ according to the Munaafiqeen and the Kuffaar whom they follow. Obviously, they don’t follow Nabi Sallallahu Alayhi Wasallam who said: ‘La adwaa’ –There is no contagion.’

Rasulullah Sallallahu Alayhi Wasallam himself negated their BaatilKufr ideologies of diseases being contagious by eating from one bowl with a leper. Listen further: Nabi-e-Kareem Sallallahu Alayhi Wasallam took hold of the leper’s hand and dipped it into the bowl from which he Sallallahu Alayhi Wasallam also ate.

And that is not the end of it. Emphasizing ‘La adwaa’, Nabi-e-Kareem Sallallahu Alayhi Wasallam commented to the leper: “Eat and have trust on Allah”. That is: whatever happens is by the decree of Allah Azza Wa Jal.  For a genuine Muslim, can there be any better example or even any other way besides the Sunnah of Nabi Sallallahu Alayhi Wasallam?


Fear of contracting a virus from the next person is not a valid reason to interfere with the Sufoof. If a person due to weak Imaan or due to Nifaaq, fears that he will get a disease by standing next to a Musalli, then he should stay at home and also ensure that he does not go near his wife and his children until the ‘lockdown’ ends.

But don’t interfere with the Shariah. Even in war, when Salaatul Khauf is performed, the Sufoof are shoulder to shoulder despite the real danger of one’s life. Here with Covid19, the danger is imaginary. You don’t even know if the next person has the virus or not. And even if he has the virus, then we should do as Nabi Sallallahu Alayhi Wasallam did, i.e. eating from the same utensil with a leper. So, we stand shoulder to shoulder. This is what the Shariah teaches us.

The manner in which the contagious-characters are behaving, is in rejection of the blessed words of Nabi Sallallahu Alayhi Wasallam. The reason why they are advocating spacing in the Sufoof, is because they believe in the theories of the atheists.

So, before we can even discuss about the Salaat being invalid, their Imaan is questionable. Since Muslims are dealing with Munaafiqs whose abode is described in the Qur’aan as Ad-Darkul Asfal minan Naar (the deepest pits in Jahannam), it is stupid to discuss with them the issue of standing in a saff which has gaps filled with devils according to the Mubaarak words of Nabi Sallallahu Alayhi Wasallam. We don’t expect Munaafiqs to understand the invalidity of Salaat performed in the rows of the Shayaateen.



By Mujlisul Ulama

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

“Social distancing”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The action of Hadhrat Amar Bin Aas (Radhiyallahu anhu)

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

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

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

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

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

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

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

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


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

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

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

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

A Pakistani mufti’s fatwa

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

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

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

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

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

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

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

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

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

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

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

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

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



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

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

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

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

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

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

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

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

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

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

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

11) The Masnoon Ramadhaan I’tikaaf is banned.

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

13) Lockdowning the entire country thus devastating the economy.

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

15) Closure of all Darul Ulooms

16) Banning Hajj and Umrah

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

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

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

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

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

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

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

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

The Leper

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

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

Hadhrat Amar (Radhiyallahu anhu)

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

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

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

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

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

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

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

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

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


Bismillahir Rahmanir Raheem


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

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

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

A few concerned Musallı̄s
Rājah Khāli, Chat gam, Bangladesh



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

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

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

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

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

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

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

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

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

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

The summary of the two Tafsı̄rs is presented hereunder:

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

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

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

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

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

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

Allāh Ta’ala says,

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

Tafsı̄r ‘Uthmānı̄ states:

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

29 March 2020
Mufti Muhammad Abdus-Salam Chatgami



Praying Fajr Salat with the Wudhu of ‘Isha Salat

Our pious predecessors were so deeply immersed in worship that they performed Fajr Salat with the same Wudhu which they did for ‘lsha Salat. Even their Wudhu would not break due to intense concentration. This state of them would last for years.

Imam Ash-Shatibi said in wonder, “And how many [great] men prayed Subh with the Wudhu of ‘lsha!” [Al-Muwafaqaat 2/140]

Imam Ibn Hajar al-Haytami said, “It is well-known that many Tabi’een and others prayed Fajr with Wudhu of ‘Isha for forty years, some of them more than that while others less.” [Tuhfat al-Muhtaaj 2/245]

In this brief article, we will cite some examples of scholars during the blessed generations of the Sahaba, Tabi’een and Tabi’ Tabi’een who continuously prayed Fajr with their Wudhu of ‘Isha.

The great Tabi’i, Sa’eed ibn al-Musayyib (rahimahullah) [d. 93 H] performed Fajr with the Wudhu of ‘Isha for fifty years. [Ibn al-Jawzi, Sifa as-Safwa 2/80]
The great Tabi’i, Al-Hasan al-Basri (rahimahullah) [d. 110 H] performed Fajr Salat with Wudhu of ‘Isha for forty years. [Al-Watari, Rawda an-Naadhireen 11]

The great Tabi’i, Wahb ibn Munabbih (rahimahullah) [d. 114 H] prayed Fajr with the Wudhu of ‘Isha for forty years. [Ibn al-Jawzi, Sifa as-Safwa 2/294]

The Tabi’i, Sulayman at-Taymi (rahimahullah) [d. 143 H] lived forty years of his life fasting one day and not the next alternately and prayed Fajr with the Wudhu of ‘Isha. [Ibn al-‘Imaad, Shadharaat adh-Dhahab 1/206]

The Tabi’i, Imam al-‘Adham (the greatest Imam), Abu Hanifa an-Nu’man (rahimahullah) [d. 150 H] prayed for forty years Fajr with the Wudhu of ‘Isha. Imam Ibn Mubaarak (rahimahullah) added, “for forty five years.” [Al-Khawarizmi, Jaami’ al-Masaneed 1/236]

Imam Hushaym ibn Basheer abu Mu’awiyah (rahimahullah) [d. 183 H] performed Fajr with the Wudhu of ‘Isha for twenty years. [Ibn al-Jawzi, Sifa as-Safwa 3/16]

Imam Abu al-Hasan al-Ash’ari (rahimahullah) [d. 324 H] lived twenty years of his life performing Fajr with the Wudhu of ‘Isha. [Ash-Sha’rani, At-Tabaqaat al-Kubra 2/190]

Imam Ibn Mughallis ad-Dawudi (rahimahullah) [d. 324 H] lived forty years of his life without sleeping at night. He prayed Subh with Wudhu of ‘Isha. [Ibn al-‘Imaad, Shadharaat adh-Dhahab 2/299]

For more examples of the great effort put by our pious predecessors in worship, you can refer to the book Iqaamat al-Hujjah ‘ala anna al-Ikthaar fi at-Ta’abbud laysa bi Bid’a by Imam Al-Luknawi (rahimahullah). Some were completing the recitation of the entire Quran daily, others twice, some were praying one hundred Raka’ats of Nafl Salat daily up to one thousand Raka’ats.

Ifran Nauyock
Al-Kawthari Academy


By Jamiatul Ulama Northern Cape


Allah Ta’ala states: “And hasten towards the Forgiveness from your Rabb…” (Qur’aan)

In the above Aayat, ‘Maghfirat’  (Forgiveness) from Allah refers to those actions which will be a means for one to attain the Forgiveness of Allah. Several tafseers of the Qur’aan Majeed have listed these Asbaab-e-Maghfirat (those actions which are a means of attaining forgiveness). Hadhrat Anas Bin Maalik Radhiyallahu Anhu commented that this Aayat refers to Takbeer-e-Ula as explained in the Kutub of Tafseer and in Bayhaqi’s Shu’bul Imaan. The most encompassing Tafseer is A’maal-e-Saalihah (good deeds) which brings Takbeer-e-Ula also within its scope.

We all have many sins and thus one of the ways of attaining Maghfirat is by being on time for the Takbeer-e-Ula (i.e. joining the Jamaat Salaat at the Takbeer-e-Tahreema with the Imaam). The Hadeeth below explains the virtue and value of going early for Salaat:

Nabi Sallallahu Alayhi Wasallam said: “He who performs Salaat with Jamaat purely for the sake of Allah in such a condition that he attains Takbeer-e-Ula (the first Takbeer) for forty days, two freedoms will be recorded for him: (1) Exemption from The Fire of Jahannam, (2) Freedom from Nifaaq (hypocrisy).”        (Mishkaat)

The above Hadeeth mentions two great rewards:

(1) Freedom from the Fire of Jahannam (Baraa-atum minan Naar) – a person will be saved from the Fire of Jahannam owing to this virtuous act. Every man should thus develop the excellent habit of attaining the Jamaat from the very beginning. Since the best Salaat for women is in their homes, we have hope in Allah Ta`ala that He grants women the very same reward when they perform their Salaat at home on its prescribed time. An authentic Hadeeth states that a woman’s Salaat in her home is more virtuous than her performing her Salaat in even Masjid-e-Nabawi Sallallahu Alayhi Wasallam. [Imaam Ahmad / Ibn Hibbaan / Kanzul Ummaal]

The best Masjid for a woman is her home. Hadhrat Umme Salmah (Radhiyallahu Anha) reports from Nabi (Sallallahu Alayhi Wasallam), “The best Musaajid for women are the innermost corners of their homes.” [Imaam Ahmad / Baihaqi / Kanzul Ummaal]

Hadhrat Ibn Mas`ood (Radhiyallahu Anhu) also stated, “No woman performs a Salaat more beloved to Allah Ta`ala than (the Salaat which she performs) in the darkest corner of her home.”Tabraani reports this narration in Kabeer and all the narrators are authentic. [Majmauz Zawaaid]

(2) Freedom from Nifaaq (Baraa-atum minan Nifaaq) – it means a person is pure from any Nifaaq (hypocrisy) because making an effort to commence his Salaat with the Takbeer-e-Tahreema of the Imaam is a sign of a person being free from Nifaaq and this is a sign of a person’s Imaan being intact. The same applies to that woman who performs her Salaat at home, on its prescribed time.

Such a person will be protected from carrying out the actions of the Munaafiqeen and he/she will be given the Tawfeeq to carry out the actions of the People of Ikhlaas. In the Aakhirat, this person will be saved from the Punishment of the Fire which will be meted out to the Munaafiqeen. This act of performing Salaat in Jamaat for forty days Salaat, and also being present for the Takbeer-e-Ula will be evidence for him that he is not a Munaafiq. This is because the Munaafiqeen stand lazily for their Salaat and the one who is early for his Salaat is obviously not behaving like a Munaafiq.

For attaining the above two rewards, there are four conditions mentioned:

1 – Salaat with Jamaat – not performing it individually. A woman who diligently performs her Salaat in her home at its prescribed time, also reaps the same reward as men in the Musjid.

2 – Ikhlaas (sincerity) – doing it only for the Pleasure of Allah.

3 – Must join Jamaat when the Imaam says the first Takbeer. The woman at home performs her Salaat at the prescribed times.

4 – This should be done continuously for 40 days for all five Salaats.


Nabi Sallallahu Alayhi Wasallam said: “For everything there is a beginning and the beginning of Salaat is Takbeer-e-Ula, therefore safeguard it (i.e. be diligent about performing Salaat with Takbeer-e-Ula)” (Musannaf Ibn Abi Shaybah)

It should be remembered that the person who joins from Takbeer-e-Ula will attain greater rewards than the person who joins the Jamaat after its commencement. Performing Salaat with Takbeer-e-Ula is Sunnat-e-Muakkadah – that is, it is a greatly exhorted deed in the Shariah, such that its regular omission is deemed sinful. It is mentioned in some commentaries that many of the Salf-e-Saaliheen would punish themselves for three days if they missed one Takbeer-e-Ula. There are many benefits when a person goes early to the Masjid for Salaat. Our pious predecessors accorded great importance to Takbeer-e-Ula. Below are a few examples.


Hadhrat Wakee’ Bin Jarraah said: “A’mash never missed Takbeer-e-Ula for close to 70 years. He passed away 140 AH at the age of 88.” (Tabaqaatul Huffaaz)

  • Hadhrat Muhammed Bin Samaa’ah – the great Hanafi Faqeeh who was a student of Saahibayn (Imaam Abu Yusuf and Imaam Muhammed– the two illustrious students of Imaam Abu Hanifah Rahimahumullah) and who became the Qaadhi of Baghdad in 192 Hijri, states: I performed Salaat for forty years without missing Takbeer-e-Ula except one day when my mother passed away, (on that day) I missed one Salaat with Jamaat. So, I performed that Salaat 25 times to compensate for the loss. Then, I fell asleep and a person came to me and said, ‘O Muhammed, you have performed the Salaat twenty-five times, however, did you acquire the Aameen of the angels (this is exclusive to Salaat with Jamaat)?” (Taareekh Baghdad)
  • The illustrious and renowned Taabi’ee, Hadhrat Sa’eed Ibn Musayyab Rahimahullah (passed away after 90 Hijri) states: I did not miss Takbeer-e-Ula for the last 50 years.” (Siyarus Salafis Saaliheen)
  • The Mufti of Kufa, Hadhrat Ibraheem Bin Shareek Taymi (passed away 92/93 Hijri) states: “When you see a man is careless/negligent with regards to Takbeer-e-Ula, then wash your hands off him.” (Siyarus Salafis Saaliheen)
  • Usaid Bin Ja’far said: “I never ever saw my uncle Bishr Bin Mansoor missing Takbeer-e-Ula.” (Siyarus Salafis Saaliheen) Bishr Bin Mansoor (Rahmatullahi Alayh) passed away in 180 Hijri. He was amongst the students of Ayyoob Sakhtiyaani and one of the Ustaads of Bishr Haafi. Hadhrat Bishr Bin Mansoor used to perform 500 Rak’aats Salaat daily.

Hadhrat Abu Hurairah Radhiyallahu Anhu said: “He who performs Wudhu and beautifies his Wudhu (i.e. he executes the wudhu excellently), then he departs (from his home) with an intention towards Salaat, then such a person is in ‘Salaat’ as long as he is intentionally going towards Salaat and with one of his footsteps a reward is written and with the next step, a sin is wiped out. So, when any of you hears the Iqaamat, do not run. Those amongst you who will have the greatest rewards are the ones whose homes are the furthest (from the Masjid).” They asked: “Why, O Abu Hurairah?” He replied: “Owing to more steps (which a person will take whilst walking to the Masjid)” [Muwatta Imaam Maalik]

Nabi Sallallahu Alayhi Wasallam said: “Woman is Aurah (i.e. an object of concealment). When she emerges (from her home) shaitaan casts surreptitious glances at her (to ambush her and manipulate her for fitnah). And undoubtedly the closest she is to Allah Ta`ala is when she is at the innermost corner of her house.



[By Jamiatul Ulama Gauteng]

These are the sayings of the companions of Rasulullah sallallahu alayhi wa sallam which illustrate the importance they attached to the offering of salaat with jama’at, and how they regarded the abandoning of jama’at. Why should we not regard it like this? Who can be more cautious in obeying and seeking the pleasure of Rasulullah sallallahu alayhi wa sallam than them?

1. Aswad says that once he was in the company of Hadrat A’ishah radiallahu anha when the discussion turned towards virtues and importance of salaat. In order to substantiate what she was saying, she quoted an incident from the marad ul-maut (the last sickness before death) of Rasulullah sallallahu alayhi wa sallam.

One day, the time of salaat entered and the adhaan was called out. Rasulullah sallallahu alayhi wa sallam said that Abu Bakr radiallahu anhu should be told to perform the salaat. I said to him that Abu Bakr is a very soft-hearted person. When he stands to perform the salaat in your place, he will become incapable and will not be able to perform the salaat. However, Rasulullah sallallahu alayhi wa sallam repeated the same command, so I gave him the same reply. Upon this, Rasulullah sallallahu alayhi wa sallam said: “You are saying the same things which the women of Egypt used to say to Hadrat Yusuf alayhis salaam (Rasulullah Sallallahu Alayhi Wasallam realized that Hadrat A’ishah radiallahu anha was trying to protect her father from the bad opinions of people) Tell Abu Bakr that he should perform the salaat.”

Anyway, Abu Bakr went out to perform the salaat. In the meantime, Rasulullah sallallahu alayhi wa sallam felt some relief from his sickness, so he went towards the Massjid with the assistance of two people. I can still picture the scene when Rasulullah sallallahu alayhi wa sallam was going with his feet dragging on the floor. That is, he did not even have the strength to lift his feet. Abu Bakr had already commenced performing the salaat and wanted to move back. But Rasulullah sallallahu alayhi wa sallam stopped him and made him perform the salaat.

2. Once Hadrat Umar radiallahu anhu noticed that Sulayman bin Abi Haythama was not present for the fajr salaat. So he went to his house and asked his mother as to why he did not see Sulayman for fajr today. She replied that he had been offering salaat throughout the night and fell asleep at the time of fajr. Upon hearing this, Hadrat Umar radiallahu anhu replied: “I prefer offering fajr salaat with jama’at than spending the entire night in ibaadah. (Muwatta Imam Malik)

Shaikh Abdul Haqq Muhaddith Dehlawi rahmatullahi alayhi has written that it is clear from this Hadith that there is more reward in offering fajr salaat with jama’at than tahajjud salaat. It is for this reason that the ulama have written that if spending the night in ibaadah will cause some harm or shortcoming in the fajr salaat, it will be preferable to leave out spending the night in ibaadah. (Ash’atul Lama’aat)

3. Hadrat Ibn Mas’ud radiallahu anhu says: “We witnessed ourselves – the Sahabah – that none would leave out offering salaat with jama’at except an open hypocrite or that person who is sick. But even the sick used to come for jama’at with the assistance of two people. Without doubt, Rasulullah sallallahu alayhi wa sallam showed us the different paths of guidance. And among them is the offering of salaat in those Masjids where the adhaan is called out, i.e. where salaat is offered with jama’at.

Another advice that Rasulullah Sallallahu Alayhi Wasallam gave us is thatwhoever wishes to meet Allah Ta’ala on the day of resurrec­ tion as a Muslim should make a duty of offering his five times salaat regularly in those places where adhaan is called out, i.e. in those places where salaat is offered with jama’at. Without doubt, Allah Ta’ala has shown the different paths of guidance to your Nabi (Sallallahu Alayhi Wasallam). And this salaat is also among these paths. If you offer your salaat in your homes, as is the habit of the hypocrites, you will most certainly be missing out on the Sunnah of your prophet. And if you leave out the Sunnah of your prophet, you will most certainly be led astray. When a person makes a complete wudu and leaves his home for the Masjid, then for every step that he takes he gets one reward, his rank is elevated, and one sin is forgiven. We have noticed that no one except the hypocrite stays away from the jama’at. Our state was such that when we used to fall ill, we used to be taken to attend the jama’at with the assistance of two people and made to stand in the saff” (line in which every one stands to offer salaat).

4. Once a person walked out of the musjid without offering his salaat after the adhaan had been called out. Upon this, Hadrat Abu Hurayrah radiallahu anhu said: “This person has disobeyed Abul Qaasim (Muhammad) sallallahu alayhi wa sallam and disregarded his noble order.” (Sahih Muslim)

Just ponder over what Hadrat Abu Hurayrah radiallahu anhu said in regard to the person who abandoned the jama’at. After hearing this, can any Muslim still have the audacity of leaving the jama’at without any valid excuse? Can any believing person bear disobeying Hadrat Abul Qasim (Muhammad) sallallahu alayhi wa sallam?

5. Hadrat Umme Darda radiallahu anha says: “Once Hadrat Abu Darda radiallahu anhu came to me in an extremely angry state. So I asked him: ‘Why are you so angry today?’ He replied: “I swear by Allah that I do not see anything wrong in the ummah of Muhammad sallallahu alayhi wa sallam except that they should offer their salaat with jama’at.’ In other words, they have even started leaving this out.”

6. Many companions of Rasulullah sallallahu alayhi wa sallam report that he said: “The person who hears the adhaan and yet does not attend the jama’at, his salaat will not be accepted.”

After quoting this Hadith, Imam Tirmidhi says that some ulama have stated that this ruling is for emphasis. The purpose of this is that it is not permissible to leave out the jama’at with­ out any valid excuse.

  1. Once, Mujahid said to Ibn Abbas radiallahu anhu: “What do you have to say in regard to that person who fasts the entire day and offers salaat throu­ ghout the night but does not attend jumu’ah nor the jama’at?” He replied: “He will enter hell.” (Tirmidhi)

In explaining this Hadith, Imam Tirmidhi says that this rule will apply if a person leaves out jumu’ah and jama’at out of total disregard for them. But if we regard the entry into hell for a few days, then the above explanation will not be necessary.

  1. It was the practice of our pious predecessors that if anyone did not come for the jama’at, they used to boycott him for seven days. (Ihya ul-Uloom)


By Mujlisul Ulama

The Sahaabi, Hadhrat Uthmaan Bin Abil Aas (Radhiyallahu anhu) narrated that when Rasulullah (Sallallahu alayhi wasallam) sent him to be the Imaam of Banu Thaqeef, the last naseehat (advice) of Nabi (Sallallahu alayhi wasallam) was:

“O Uthmaan! Shorten the Salaat. Gauge people (the Muqtadis) on the basis of their weak ones because among them are the old, the young,  the weak and those in need.”

In the narration recorded by Imaam Ahmad Bin Hambal (Rahmatullah alayh), the following is also mentioned:

“You are their Imaam. Consider the weak ones among them, and appoint such a Muath-thin who will not accept wages for his Athaan.”

Imaams are supposed to observe this Sunnah. Although there are specific sized Surahs which are Masnoon for the various Salaat, the Imaam should understand which Sunnah to adhere when he leads a jamaa’t consisting of old, weak, sick and such persons who have to make haste to get to their work. It is Sunnah for the Imaam to shorten his Qir’aat.

This shortening advised by Rasulullah (Sallallahu alayhi wasallam) applies to the Qiraa’t. It is not Sunnah to omit any Masnoon acts of the Salaat. On the contrary, it is Makrooh and forbidden to omit the Masnoon acts. The advice which some moron muftis give during Ramadhan for shortening the Salaat is evil and haraam. It is not permissible to omit Thana, the Durood and Dua after At-Tahiyaat in the last raka’t of every two raka’t of Taraaweeh. This practice is abominable and not permissible.


By Jamiatul Ulama Gauteng

While there are many aspects that are related to Mi’raaj, the most important thing that pertains to us daily is the gift that was granted to Rasulullah (sallallahu ‘alaihi wasallam) on the occasion of Mi’raaj. When Rasulullah (sallallahu ‘alaihi wasallam) proceeded to the seven heavens and beyond and met his Rabb, Allah Ta‘ala, he was granted the gift of salaah.

Such was the importance of salaah that its injunction was not revealed while Rasulullah (sallallahu ‘alaihi wasallam) walked on the earth, like the other injunctions of Deen. Rather it was saved for this special occasion beyond the seven heavens.

Parting Advice:

An obedient child attaches great importance to the parting advice that his father gives him. He will try his utmost to fulfil it and strictly adhere to it. One of the last words that emanated from the blessed tongue of Rasulullah (sallallahu ‘alaihi wasallam) before leaving this world was with regard to upholding the injunction of Salaah.

Ummu Salamah (radhiyallahu ‘anha) narrates that Rasulullah (sallallahu ‘alaihi wasallam) used to say during his final illness,

 “Safeguard your salaah and take care of your subordinates.”

He kept on repeating these words until his tongue could no longer speak clearly.

As Ummatis of Rasulullah (sallallahu ‘alaihi wasallam), we should be asking ourselves, “At the time of Fajar do I remember the impassioned plea of Rasulullah (sallallahu ‘alaihi wasallam) as he parted from this world with regard to upholding the injunction of salaah?” The same should be considered with regard to Zuhr and ‘Asr – when the tills are ringing and with regard to Maghrib and ‘Esha when other distractions are in the way.

First Question:

Furthermore, the very first aspect that a person will be questioned about on the day of Qiyaamah will be regarding his salaah.

Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed the first deed which a servant will be accountable for on the Day of Qiyaamah is his salaah. If it is in order, he is successful and saved, but if it is defective, he has failed and lost.”

Rasulullah (sallallahu ‘alaihi wasallam) said, “Salaah is a pillar of Deen.” Thus, if a person’s salaah is in order, his entire Deen will be in order, as salaah is like the electric current that gives him a spiritual charge, assisting him and motivating him towards righteousness. If one’s salaah is lacking in any way, the negative impact will definitely be witnessed in the other aspects of one’s Deen.

People understand that they are dependent on electricity and energy in all areas of their lives, and so they attach great importance to paying the electricity bill, anxious that the municipality should not disconnect them from the grid.

We should realize that the disastrous loss incurred through neglecting just one salaah has been likened to a person losing all his wealth and his entire family! Over and above the sin that one incurs, one is ‘cut off from the grid’ and left with a ‘powerless’ imaan. The result is that he feels no motivation and inclination whatsoever to carry out righteous deeds and abstain from sin. Neglecting salaah is thus a sin that causes a breakdown in the rest of a person’s Deen.

‘Umar (radhiyallahu ‘anhu):

When ‘Umar (radhiyallahu ‘anhu) was stabbed, Miswar bin Makhramah (radhiyallahu ‘anhu) came to see him. On entering, he found ‘Umar (radhiyallahu ‘anhu) covered with a sheet (and unconscious). Miswar (radhiyallahu ‘anhu) asked those present, “How is he?” They replied, “He is as you can see (unconscious).” Miswar (radhiyallahu ‘anhu) thus advised them, “Wake him up by calling him for salaah, as there is nothing that you can awaken him for that is more urgent and important to him than salaah.” Accepting this suggestion, they called out, “Salaah, O Ameerul Mu-mineen!” As soon as they did this, ‘Umar (radhiyallahu ‘anhu) awoke and exclaimed,“Yes! By Allah! There is no share in Islam for the one who neglects salaah!” ‘Umar (radhiyallahu ‘anhu) thereafter performed his salaah while blood flowed from his wound.

‘Umar (radhiyallahu ‘anhu) truly understood the value and importance of salaah in Islam and the life of a Muslim. Hence, even in his final moments, when his wound was flowing with blood, he ensured that he performed salaah. In fact, he even mentioned that a person who neglects salaah has no share in Islam. Furthermore, the fear of missing salaah was so strong in ‘Umar (radhiyallahu ‘anhu) that they used the call for salaah to revive him from unconsciousness. Today, there are people who will wake up in the early hours of the morning to frequent the gym, travel to work or catch a flight. Come what may, they ensure that they wake up on time. However, when it comes to the Fajr Salaah, let alone leaving the home and going to the musjid, they fail to even wake up and perform it at all!

Ibnu ‘Abbaas (radhiyallahu ‘anhuma):

When ‘Abdullah bin ‘Abbaas (radhiyallahu ‘anhuma) began turning blind, he was advised to have it treated. However, the treatment required him to leave out salaah (normally and offering it lying down with signs) for a few days. He refused, saying that Nabi (sallallahu ‘alaihi wasallam) said: “Whoever omits his salaah will meet Allah Ta‘ala in such a condition that Allah Ta‘ala will be angry with him.”

Salaah was so dear to the Sahaabah (radhiyallahu ‘anhum) and meant so much to them that they could bear the challenges of remaining blind for the rest of their lives, but could not tolerate the missing of a few salaah. On the other hand, missing salaah upon salaah for lame excuses is something absolutely normal for us. More tragic than missing the salaah is perhaps the lack of any regret or remorse over missing it, due to having become accustomed to missing salaah often.


The kindness of our Allah Ta‘ala is such, that although salaah is an injunction of Allah Ta’ala and a responsibility and duty upon His servants, he has promised great rewards and many benefits for the one who performs it. Many of these virtues have been recorded by Shaikhul Hadeeth, Moulana Muhammad Zakariyya (rahimahullah) in his renowned and exemplary book, Fazaail e Aa’maal. It is essential that we read this book together with our families regularly in order to understand the importance and value the position of salaah in our lives.

Resistance from Sins:

One of the many benefits of salaah is that a person who is punctual with his salaah, together with all its etiquettes and devotion, develops a spiritual strength within him that makes it easy for him to resist and refrain from sin and temptation.

Allah Ta‘ala says in the Quraan Majeed,

 “Recite what is revealed to you of the Book, and establish salaah. Verily salaah restrains one from shameful and evil acts.”

Furthermore, if a person does commit any minor sin, then salaah becomes a means of the sin being forgiven.

Abu Hurairah (radhiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alaihi wasallam) once asked the Sahaabah (radhiyallahu ‘anhum), “Tell me, if there is a river flowing at the door of one of you and he baths in it five times a day, can any dirt remain on him?” The Sahaabah (radhiyallahu ‘anhum) answered, “No dirt can remain on his body.” Rasulullah (sallallahu ‘alaihi wasallam) said, “So exactly like that is the example of the five daily salaah. Allah Ta‘ala erases the sins of a person through these salaah.”

Means of Sustenance:

The concern of most people is that of sustenance. In the Quraan Majeed, Allah Ta‘ala explains the close link between punctuality on salaah and the receiving of sustenance.

 “Instruct your family to perform salaah and adhere to it yourself. We do not ask you for sustenance, We give provision to you.”

Under the explanation of this verse, the great commentator of the Quraan Majeed, Haafiz Ibnu Katheer (rahimahullah) explains thus: “When you are punctual on your salaah, sustenance will come to you from sources and avenues that you did not even think off.” (Tafseer Ibni Katheer vol. 5, pg. 319)

How unfortunate it is that salaah is often delayed or even totally discarded due to preoccupation in business and seeking sustenance! This is due to having forgotten that we do not sustain ourselves. It is only Allah Ta‘ala who sustains us. Hence to continue to trade at the expense of salaah will most definitely not yield profit in Islamic terminology, since what Allah Ta‘ala declares a loss can never be profit. Hence salaah must be given the first priority even if it means that we have to abandon a hundred customers.

In order for a person to do something, he requires the co-operation of those around him. Hence, instructing one’s family to perform salaah, is a strategy to make one more committed to salaah himself.

Instructing one’s Family :

Together with this, inculcating salaah in the lives one’s family is extremely important. For six months after the revelation of the above aayat, when leaving for Fajr Salaah, Rasulullah (sallallahu ‘alaihi wasallam) would announce outside the home of ‘Ali and Faatimah (radhiyallahu ‘anhuma), “(It is the time of) Salaah O my family.”

Similarly, it was the habit of ‘Umar (radhiyallahu ‘anhu) that after spending a portion of the night in Tahajjud Salaah, when the night would be coming to an end, he would awaken his family for salaah while reciting the above aayat.

Such was the concern for salaah, that one of the du‘aas of Nabi Ebrahim (‘alaihis salaam) was,

“O my Rabb, make me steadfast in salaah, and my offspring as well.”

Furthermore, Allah Ta‘ala says regarding his son, Nabi Ismaa‘eel (‘alaihis salaam),

“And he used to enjoin salaah and zakaah upon his family.”

If our child has to lose a large sum of money or cause a loss to the business, we will immediately reprimand him and adopt measures to ensure that it does not happen again. Does it ever disturb us when our children miss their salaah? The one who is responsible for the upbringing of the child has to ensure that the basics of Deen (salaah etc.) are ingrained into the child.

Solution to the Crisis of the Ummah:

While there are many reasons for the present pitiful condition of the Ummah throughout the world, one of the main reasons is the neglect of this fundamental injunction of Deen. While we try doing various things to assist the Ummah, it is of prior importance that we become punctual on the performance of the five daily salaah (in the correct manner) and make an effort to bring the others onto salaah. Without this it will be wishful thinking to expect the degradation of the Ummah to change for the better. With the proper fulfilment of salaah and all the other injunctions of Deen, the help of Allah Ta’ala will be with us. This was the exactly same solution that Allah Ta‘ala had given to the Banu Israaeel when they were being persecuted by Fir‘aun.

 “And We revealed to Musa (‘alaihis salaam) and his brother that have homes for your people in Egypt and make your homes places of worship and establish salaah.”

The reason for them been instructed to make their homes into places of worship was that Fir‘aun had destroyed the places in which they would be worshipping Allah Ta‘ala. (Ma‘aariful Quraan vol. 4, pg. 560) Haafiz Ibnu Katheer (rahimahullah) explains: “When the persecution of Fir‘aun and his people intensified, and they constricted the Banu Israaeel, they were commanded to offer salaah in abundance, as Allah Ta‘ala says,

“O you who believe, seek assistance through patience and salaah.”

It is mentioned in the hadeeth of Sunan Abi Dawood that when anything worried Rasulullah (sallallahu ‘alaihi wasallam), he would engage in salaah.”(Tafseer Ibni Katheer vol. 4, pg. 417) Thus, salaah is the real solution to the crisis of the Ummah.

Source: Ibnu Masood Institiute

اقامت کا غلط طریقہ چلا ہوا ہے

[مقرر: حضرت اقدس مولانا مفتی سعید احمد صاحب پالن پوری دامت برکاتھم ،شیخ الحدیث و صدر المدرسین دارالعلوم دیوبند]

ناقل: عادل سعیدی پالن پوری

ایک بات یہ بھی عرض کرنی ہے کہ ہمارے یہاں اقامت کا طریقہ غلط چلا ہوا ہے، جب نماز شروع ہونے کا وقت آئے گا، تو سب سے پہلے امام صاحب مصلے پر آئیں گے، لوگ کھڑے ہوجائیں گے، جب صفیں سیدھی ہوجائیں گی، تب تکبیر شروع ہوگی، یہ جو سلسلہ چلا ہوا ہے، یہ غلط ہے، بریلویوں کے یہاں اس کا الٹا ہے، تکبیر کہنے والا کھڑا ہوکر تکبیر شروع کرے گا، باقی سب بیٹھے رہیں گے، جب وہ حی علی الصلاۃ کہے گا، تب لوگ کھڑے ہونگے، اور اب امام صاحب اٹھ کر مصلے پر آئیں گے، ان کے یہاں حی علی الصلاۃ سے پہلے کوئی کھڑا ہوجائے تو اس کو بہت برا سمجھتے ہیں، بریلویوں کا یہ طریقہ بھی غلط ہے، اور ہمارا طریقہ بھی غلط ہے۔

کھڑا کب ہونا چاھئے؟

عربی میں تکبیر کو اقامہ کہتے ہیں، اور اقامہ کے معنیٰ ہیں: کھڑا ہونا، میں نے آپ سے کہا: اٹھ بھائی! یہ کھڑا کرنا ہے، اب اٹھ بھائی کہنے کے بجائے اللہ تعالیٰ کا ذکر رکھ دیا گیا، وہ ذکر سنتے ہی لوگ سمجھ جاتے ہیں کہ یہ ہمیں نماز کےلئے کھڑا کررہا ہے، تو اقامہ کے معنیٰ ہیں کھڑا کرنا، اب میرے بھائیو! سوچو! جب تک اقامہ  (کھڑا کرنا) نہیں پایا گیا، لوگ کیوں کھڑے ہوگئے؟ کس نے ان کو کھڑا کیا؟ شریعت نے کھڑا کرنے کےلئے تکبیر رکھی ہے، یہ کھڑا کرنا (اقامہ) تو ابھی نہیں پایا گیا، پھر آپ کیوں کھڑے ہوگئے؟ ہم تو یوں ہیں، اور بریلوی غلط یوں ہیں کہ جب اقامہ(کھڑا کرنا) شروع ہوچکا، تو اب کیوں بیٹھے ہو؟ تکبیر کا اقامہ نام ہی دلیل ہے کہ ہمارا طریقہ بھی غلط ہے، اور بریلویوں کا طریقہ بھی غلط ہے، صحیح طریقہ یہ ہے کہ جب نماز کا وقت ہو، سب سے پہلے تکبیر کہنے والا کھڑا ہو، اور تکبیر شروع کرے، اقامہ شروع ہوا تو اب لوگ کھڑے ہونا شروع ہونگے، پھر جب اقامہ پورا ہوجائے تو امام صاحب صفوں کو دیکھیں گے، اور کسی کو کوئی ہدایت دینی ہو تو دیں گے، اور جب صفیں سیدھی ہوجائیں تو نماز شروع کردیں، صفیں درست کرنے کا صحیح طریقہ یہ ہے۔

صفیں درست کرنے کا صحیح وقت کب ہے؟

صفیں درست کرنے کا صحیح وقت تکبیر ختم ہوجانے کے بعد، اور نماز شروع کرنے سے پہلے ہے، لیکن اس ملک میں ایک نیا اور عجیب و غریب طریقہ ہے، جب تکبیر شروع ہوتی ہے، تو امام صاحب مصلے پر آکر نمازیوں کی طرف منھ کرکے کھڑے ہوجاتے ہیں، جب تک تکبیر ہوتی رہے گی، امام صاحب نمازیوں کی طرف منھ کرکے کھڑے رہیں گے، تکبیر پوری ہونے کے بعد گھوم کر نماز شروع کریں گے، اللہ جانے امریکہ میں یہ طریقہ کہاں سے آیا، میں دنیا کے کئی ملکوں میں جاچکا ہوں، ہم نے یہ طریقہ یہاں کے علاوہ کہیں نہیں دیکھا۔

اور دیکھو میرے بھائیو! دین وہ ہے، جو دنیا کے تمام مسلمانوں میں ہے؛ کیونکہ دین کا مدار قرآن و حدیث پر ہے، اور قرآن و حدیث ساری دنیا میں ایک ہی ہے، لٰہذا ساری دنیا میں جو طریقہ چل رہا ہے، وہی دین ہے، اور اگر کسی علاقہ میں ایک طریقہ ہے، جس کو دوسرے علاقہ والے نہیں جانتے، تو یہ طریقہ دین میں سے نہیں ہے، بعد میں بڑھا ہے، اگر قرآن و حدیث میں یہ طریقہ ہوتا، تو ساری دنیا میں ہوتا، میں پینتالیس سال سے حدیث پڑھا رہا ہوں، میں نے آج تک کسی حدیث میں یہ طریقہ نہیں دیکھا، حضور اکرم ﷺ تکبیر شروع ہونے کے بعد نماز شروع ہونے تک لوگوں کی طرف متوجہ ہوکر کھڑے رہتے ہوں، ایسا ہم نے کسی حدیث میں نہیں پڑھا۔

ننگے سر نماز پڑھنا سنت نہیں

اسی طرح ایک دوسرا مسئلہ ہے، کچھ لوگوں کا خیال ہے کہ ننگے سر نماز پڑھنا سنت ہے، مگر ہم نے آج تک کوئی حدیث نہیں پڑھی، جس میں یہ ہو کہ نبی پاک ﷺ کے پاس ٹوپی یا عمامہ موجود تھا، اور آپ نے ایک فرض نماز ننگے سر پڑھی ہو، پوری زندگی میں ایک دفعہ بھی ایسا کیا ہو، ایسی کوئی حدیث ہم نے نہیں پڑھی، اور قیامت کی صبح تک مہلت ہے، لاؤ ایسی کوئی حدیث، چاھے ضعیف ہی کیوں نہ ہو، ان بھائیوں سے جب پوچھا جاتا ہے تو فوراﹰ کہتے ہیں: ٹوپی کے بغیر کیا نماز نہیں ہوتی؟ ایک مرتبہ نہیں، سو مرتبہ ہوتی ہے، اور ٹوپی کے بغیر ہی نہیں، کرتے کے بغیر بھی نماز ہوتی ہے، نماز میں مرد کےلئے ناف سے لے کر گھٹنے تک ہی بدن ڈھکنا ضروری ہے، گھٹنے سے نیچے کا حصہ اور ناف سے اوپر کا حصہ اگر سارا کھلا ہو تو بھی نماز ہوجائےگی۔

غرض ننگے سر نماز ہوتی ہے، یا نہیں؟ یہ مسئلہ نہیں ہے، مسئلہ یہ ہے کہ نماز کے وقت اللہ تعالیٰ کا کیا حکم ہے؟ اللہ تعالیٰ حکم ہے: یٰا بَنِیْ آدَمَ خُذُوْا زِیْنَتَکُم عِنْدَ کلِّ مَسْجِدٍ، ائے آدم کی اولاد! جب تم نماز پڑھو، شاندار لباس پہن کر نماز پڑھو، اور اسلامی تہذیب میں ننگے سر ہونا شاندار لباس نہیں، یہ تو فیشن ہے، غیروں کا طریقہ ہے، اسلامی طریقہ نہیں ہے۔

غرض بعض چیزیں بغیر دلیل اور بغیر حدیث کے چلتی ہیں،

امام صاحب کا لوگوں کی طرف متوجہ ہوکر کھڑا ہونا بھی انہی چیزوں میں سے ہے، جس کی کوئی دلیل اور جس کے بارے میں کوئی حدیث نہیں، مگر امریکہ میں یہ سنت بنا ہوا ہے۔

اقامت میں حضور اکرم ﷺ کا طریقہ:

میں عرض یہ کر رہا تھا کہ اقامت میں ہمارا طریقہ بھی غلط ہے، اور بریلویوں کا طریقہ بھی، نبی پاک ﷺ کا طریقہ بخاری شریف میں آیا ہے، حضور اکرم ﷺ نے فرمایا: اِذَا اُقِیمَتِ الصلاۃ فلاتقوموا حتیٰ ترونی، جب نماز کھڑی کی جائے، یعنی تکبیر شروع ہو تو تم کھڑے مت ہوؤ، یہاں تک کہ مجھے دیکھ لو، اذان کے وقت نبی پاک ﷺ اپنے کمرے میں ہوتے تھے، پھر جب وقت ہوتا تھا، تو تکبیر شروع ہوجاتی تھی، حضور اکرم ﷺ تکبیر سن کر گھر سے نکلتے تھے، کبھی ایسا بھی ہوتا تھا کہ تکبیر شروع ہوگئی، اور گھر میں آپ ﷺ کی نیت بندھی ہوئی ہے، اس لئے نماز پوری کرکے حضور اکرم ﷺ آئیں گے، ایسی صورت میں صحابہ تکبیر پوری ہونے کے بعد کھڑے کھڑے حضور ﷺ کا انتظار کرتے تھے، اس لئے حضور ﷺ نے ان کو ہدایت دی کہ تکبیر شروع ہونے پر مت کھڑے ہوؤ، جب مجھے کمرے سے آتا ہوا دیکھو، تب کھڑے ہوؤ، چنانچہ مسئلہ یہی ہے کہ مسجد میں تکبیر شروع ہوئی، اور امام صاحب مسجد میں نہیں ہیں، وہ مسجد سے متصل اپنے کمرہ میں ہیں، اور بالیقین ہیں، کس حالت میں ہیں، یہ معلوم نہیں، تو ایسی صورت میں تکبیر شروع ہونے پر بھی لوگ کھڑے نہیں ہونگے، جب امام صاحب کمرے سے نکلتے نظر آئیں گے، تب لوگ کھڑے ہونگے، معلوم ہوا کہ حضور اکرم ﷺ مصلے پر کھڑے ہوکر لوگوں کی طرف متوجہ ہوجاتے، تب تکبیر شروع ہوتی ایسا نہیں تھا، آپ ؑ تو گھر میں ہوتے، اور تکبیر شروع ہوجاتی تھی۔

گھڑی دیکھ کر کھڑا نہیں ہونا چاھئے:

یہ تکبیر شروع ہونے سے پہلے صف بندی کا رواج کیوں پڑا؟

اب نماز ٹن کی ہوتی ہے، گھڑی میں ٹن ٹن ہوا، اور لوگ کھڑے ہوگئے، حالانکہ نماز کے سلسلہ میں امام کا اختیار ہے، جب امام مناسب سمجھے گا، مؤذن کو اشارہ کرے گا، اور وہ کھڑے ہوکر تکبیر شروع کرے گا، کبھی ایسا ہوتا ہے کہ نماز کا وقت ہوجاتا ہے، مگر اسی وقت بہت سارے آدمی آجاتے ہیں، اور وضو کرنے لگتے ہیں، تو ایسی صورت میں امام نماز شروع کرنے میں دو منٹ تاخیر کرے گا، تاکہ ان نئے آنے والوں کو بھی نماز مل جائے، ایسے ہنگامی حالات میں لوگوں کا لحاظ کرنا امام کی ذمہ داری ہے، بخاری شریف میں حضرت انس رضی اللہ عنہ کی روایت ہے کہ نبی پاک ﷺ عشاء کی نماز معین وقت پر شروع نہیں کرتے تھے، بلکہ اِذا کثر الناس عجل، و اِذا قلوا أخر، اگر لوگ زیادہ آجاتے تو آپ نماز جلدی پڑھادیتے، لوگ تھوڑے ہوتے تو آپ نماز میں تاخیر کرتے، بہرحال حالات پر نظر رکھنا امام کی ذمہ داری ہے، اور اس کا لحاظ کرکے جب امام اشارہ کرے، تب تکبیر شروع ہوگی، اور اس وقت لوگ کھڑے ہوں گے، مگر اب تو لوگوں نے گھڑی کو دیکھ کر ٹن کی نماز کردی ہے، بیچارے امام کا کوئی اختیار نہیں رہا، یہ جو ہم نے امام کو اپنا نوکر بنالیا ہے، میرے بھائیو یہ ٹھیک نہیں ہے، امام کو سردار بناؤگے تو تمہاری نمازوں میں برکت ہوگی، امام کو نوکر سمجھوگے، تو تمہاری نمازیں بغیر دانے کی مونگ پھلی ہونگی، آپ نے کہیں یہ سنا ہوگا کہ کسی عالم کے پیچھے نماز پڑھنا ایسا ہے، جیساکہ کسی نبی کے پیچھے نماز پڑھنا، چونکہ دل میں نبی کا ایک احترام ہوتا ہے، تو اس احترام کے بعد نبی کے پیچھے جو نماز پڑھی جائے گی، اس میں خوبی پیدا ہوگی، اسی طرح عالم کا احترام اگر دل میں ہے، تو اس کے پیچھے نماز پڑھنے میں خوبی پیدا ہوگی، اور اگر عالم کا کوئی احترام نہیں ہے، تو پھر نماز میں کوئی خوبی پیدا نہیں ہوگی۔

یہ مسئلہ میں اس لئے سمجھا رہا ہوں کہ اقامت میں امام اپنے اختیار سے، اور حالات کا لحاظ کرکے تکبیر شروع کرنے کا اشارہ کرے گا، گھڑی دیکھ کر لوگوں کو کھڑا ہونا نہیں چاھئے، اللہ تعالیٰ ان باتوں پر عمل کرنے کی ہم سب کو توفیق نصیب فرمائیں
آمین ثم آمین یارب العالمین۔

وَ آخِرُ دَعْوَانا أنِ الحَمْدُ للہ رَبِّ العَالَمِیْن۔



There are seven stages of Salaah, viz:

1. Salaah of the Body:

Salaah of the body is that all the Arkaan are meticulously conformed to, with relish and Shauq. The Faraa-idh, Wajibaat, Sunan, Mustahbbaat, Aadaab should be executed with the body in absolute humility and without any unnecessary movements. Qiyaam, Ruku, Qaumah, Sujood, Qaidah and even the Salaam should be performed with the body in such a manner that the body is totally in submission to Allah Azza Wajal.

The benefit of Salaah of the body is that the body will be trained to abstain from sin.

2. Salaah of the Nafs:

This stage is when the Salaah is performed in a manner that a person intentionally avoids any worldly thoughts. Just like a person should not scratch his body, so should he not scratch his brain and imagination, etc.

The benefit of Salaah of the nafs is that the nafs will dis-attach itself automatically from the love of the world. This person may be even a millionaire but his heart will be free from the negligible effects of wealth.

3. Salaah of the Heart:

Salaah of the heart means that a person avoids negligence. Hadhrat Rahmatullaahi Alayh said that if a person intentionally brings thoughts to his mind, he should punish his Nafs by repeating the Salaah. A Musalllee has a choice: He is either unmindful of negligence or he takes steps to avoid it.

The benefit of this little Mujaahadah is that the Nafs will avoid wrong worldly thoughts even when it is busy in its worldly affairs. The heart is trained in Salaah to avoid any and all forms of negligence.

4. Salaah of the Rooh:

The Salaah of the Rooh is a Salaah in which one only gazes at Allah Ta’ala. This Salaah prevents one from gazing at anything else.

The benefit of this Salaah is that one is trained NOT to gaze at any human for any benefit or to ward of any harm.

5. Salaah of the Sirr (inner self):

The Salaah of Sirr is that a person not only directs his gaze but he directs his thoughts only to Allah Ta’ala. Throughout the Salaah his Rooh cries out in bliss and yaad (remembrance) of his Rabb. Entertaining even a thought of a makhlooq is more repugnant to him then eating ghinzeer.

The benefit of this Salaah is that one is trained to immediately “connect” to Allah Ta’ala with the thoughts whether one is happy or grieved.

6. Salaah of Khafi (reality):

Salaah-e-Khafi means to perform the Salaah with total inaabat in body and soul. In this Salaah, a person has left the world, his family, his wealth, etc. He has returned to Allah Ta’ala in the condition of that of the day he was born.

The benefit of this Salaah is that a person’s soul is exposed to reality. There is no hindrance in his perception of reality and the realities cemented in him that everything is perishable. This stage propels him to Haqq and expels from him the delusions which spring forth from merely that which is visible. He sees what others see not. He hears what others hear not. He perceives what others perceive not. He feels what others feel not.

7. Salaah of Akhfaa (Spiritual vision):

This is a Salaah wherein a person “sees” Allah Ta’ala (Hadhith of Ihsaan). The person is gone for Me’raaj. This is the highest form and stage of Salaah. He is close to Allah Ta’ala by a span of a bow or two.

The delight of this Salaah is such that it cooled the eyes of Nabl Salallaahu Alayhi Wasallam.

The delight is such that Jannah pales into comparison.

Did Haji Imdaadulllah Saheb Rahmatullahi Alayh not say:

“If Allah Ta’ala asks me on the Day of Qiyaamah what I wish for, I will request a Musallaah to perform Salaah under His Arsh.”

Subhanallah! Not Jannat, not Hoors, not delicious food or exquisite clothing —just a Musallah.

May Allah Ta’ala grant us the taufeeq to make Fikr of Salaah our biggest Fikr in Life. (Aameen)