As Salam Alaikum,
I have  questions regarding Zakat calculations:
Question 1: From the annual calculations of zakat , do we need to deduct the following amount as deductible liabilities from my Assets in order to find the net value on which zakat ( 2.5% ) will be applicable ? :

The Liabilities as follows:

– Car Lease Payment ( Next 12 months )

– Apartment Rent Charges ( 12 months )

– Children School Fee ( 12 months )

– Tax Payable to Govt. ( Annual )

– Utilities Bills ( 12 Months )

– Other Liabilities ( Purchasing food commodities for oneself and his family – next 12 months )

Question 2 : I have booked the property for Investment in 2002 and paid its value through installments to next 10 years. In 2012 , I got possession of this property.
So zakat would be applicable on market value right after 2002 when i booked that property or starting from  2012 ( when i got the actual possessions of that property )

Please assist me. Thanks


As Salaam Alaikum,

  1. Zakat is payable on your savings and not on monies which you have for your daily and monthly expenses.

With respect to depts or loans which must be paid, only such depts and loans will be deducted which are payable at the time you are paying Zakaat. You will not look ahead over the next twelve months and deduct the expenses which are yet to come about (over the period) if you are paying Zakaat at the present time.

People in general, normally pay their daily/monthly expenses from their monthly salaries/income, and would rarely dip into their savings which they have set aside.

Therefore, you will find that a person who receives a monthly salary will pay his car lease payment, apartment rental, school fees, utility bills, groceries and other daily requirements from his salary. These are monthly expenses which a person has to take out on an ongoing basis and will normally be taken out from one’s monthly salary. As for Government taxe, whenever this becomes due, a person pays it from his income which he receives on a regular basis.

As such, if you are going to pay Zakaat at this time, then you will pay on your savings that you have, and not on the monies you may have at home or in the bank from which you are using for your day-to-day and ongoing expenses like that which have been mentioned above.

Therefore, when paying 2 ½ % on your savings (as Zakaat), you will not deduct the expenses for the next 12 months for car lease payment, apartment rent  charges, children school fees, taxes to Government, utility bills, food, groceries etc.

If however, any, or all of the above expenses are taken out from your savings or monies from which you are paying Zakaat, then only those expenses that are due at that time ( of that month) can be deducted, not of the other upcoming months.

  1. Zakaat will be applicable when you become the owner of the property and got possession of it in 2012. If the property is for sale, then from that time, you will pay Zakaat on its market value. If it is not for sale, then no Zakaat will be payable on it. If the property is rented to others, then you will pay Zakaat on the rent received and not on the property.


And Allah Knows best

Mufti Waseem Khan





As Salaam Alaikum Mufti Sab,

Does this means a Sahibut Tarteeb is one who has not miss more that 5 Salaah from the time Salaah becomes accountable on him or does it mean not missing 5 Salaah with in a day because most people would not be a Sahibut Tarteeb since thay would have miss many salaah during school, collage, work, etc, so does this mean that dont have to pray the miss salaah in Sequence?

Please clerify



Wa Alaikum As Salaam,

A  Sahibut Tarteeb is one who has not missed more than 5 Salaah consecutively from the time Salaah became compulsory upon him. Therefore, if everyday a person perform some salaah and missed some, then he remains a Sahibut Tarteeb since he did not allow 6 Salaah to be missed consecutively. In this case, he was supposed to have performed the missed Salaah before performing the Salaah which he read on its time.

As for those who have missed more than 5 Salaah consecutively (i.e they missed six), then they are not people of Tarteeb (Sahibut Tarteeb), but when making up their Qadha, they should try to do it in sequence, although it is not essential upon them, due to the fact that the Tarteeb has been broken.

Those who had many Qadha Salaah to make up and their tarteeb was broken due to missing 6 Salaah consecutively, if they perform all the missed salaah, then they will return as being Sahibut Tarteeb. (Raddul Muktar Vol.2 pg.70 H.M (Saeed com. Karachi Pakistan).


And Allah Knows best

Mufti Waseem Khan




Assalaamu Alaikum,
I wanted to know what was the islamic ruling/rights when it comes to husband and wife sharing with one another (legally transferring of names to have shared ownership) their inheritance from their parents?  Both from a man to his wife or a wife to her husband……


Wa Alaikum As Salaam,

It is permissible for a husband and wife to share their properties with each other, They can also legally transfer names to have shared ownership. This however, can only be done in things that are legally owned and possessed by a person. Therefore, if the husband is the owner of a house and the land on which it stands, and he wants to put his wife’s name on the deed, then it can be done. However, this alone does not bring about part ownership for the wife. For the wife to become a part owner or a full owner, the husband must actually give her the amount he wants her to be the owner of. He must say this in words or write in on a paper.

The same is the case when the wife is the owner of a property. She can put her husband’s name on the deed or on any legal document. However, for him to become a part owner or full owner of her property, she must actually give it to him by uttering a statement or writing it on a paper. The mere placing of a name on any legal document does not bring about ownership.

It is also important to note that in situations like this where there is shared ownership of a property or wealth, when one party dies, then the amount owned by that person will go to all the legal heirs in inheritance. It will not be automatically transferred to the person whose name may be on the deed. This person may also get part of the inheritance, if he/she is a legal heir. However, the entire amount will not go to him/her.

And Allah Knows best

Mufti Waseem Khan


How Should A Sahibut Tarteeb Qadha His Salah


If a person did not perform the Salaat of a part of the day, e.g. he did not perform Fajar, Zuhr and Asar, how should he go about performing the Qazaa of these prayers just before Maghrib?



As Salaam Alaikum,

If a person is Sahibut Tarteeb (one who has not missed 5 Salah), then he will do Qadha of the missed Salah first and then perform the Salah of that time. As such, in the example you have given, a person will perform the Qadha of Fajr, Dhuhr and Asr before he performs the Magrib Salah.

However, if a person is not Sahibut Tarteeb, he will perform the Magrib Salah first and then do the Qadha of the other Salah which he missed.

And Allah Knows best

Mufti Waseem Khan


Placing of The Feet In Salah


According to these two following narrations what is the position of the feets during the salah (qiyam) in Islam:

1. Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) said: “When any one of you performs Salah then he should not place his shoes on his right hand side nor on his left hand side. This is because his left hand side is the right hand side of another person, unless there is no person on his left hand side. He should place them in between his legs.” (Sunan Abi Dawud, Hadith: 654)

(Sahih Ibn Khuzaymah, Hadith; 1016 -with slight variation in the wording- and Sahih Ibn Hibban; Al Ihsan, Hadith: 2188)

2. The narration of Mamar contains the following wording, ‘Anas bin Maalik said, “If I was to try and carry out this practice i.e. The joining of the ankles with the ankles of the next person, the people would run away like restive mules.” (Fathul Bari Pg.247 Vol.2) (sahih narration)

Hafiz Ibn Hajar (rahimahullah) has referenced this version to: Mustakhraj of Imam Isma’ily (rahimahullah)

Moulana Muhammad Abasoomar also managed to locate it in Musannaf Ibn Abi Shaybah.

(Fathul Bari, Hadith: 725 & Musannaf Ibn Abi Shaybah, Hadith: 3544)


Wa Alaikum As Salaam,

The first tradition mentions that the Prophet (s.a.s) said, ‘When one of you performs salah, he should not place his shoes on his right side and must not place them on his left side, since this will be the right side of a person except that there is no one on his left. Let him place it between his feet’ (Sunan of Abu Dawood Hadith No.652).

While explaining this hadith, the great scholar Allama Khaleel Ahmad (A.R) writes that what is meant by placing the shoes between the feet is that there should be a space between the feet in which one can place his shoes. This is done so that one may not cause harm to another person who stands to his right or left or one who may stand behind him(Bazhul Majhood Sharh of Sunan Abu Dawood Vol.3 pgs 600,601 Darul Bashaa’ir Al Islamiya Beirut 2006).

The above tradition does not does not indicate to any special position of the feet or distance between the feet in salah. It simply speaks about  not causing harm to others by putting your shoes on your right and left side while in Salah.

The other tradition containing the narration of Mamar mentions the statement of Anas (R.A) in which he said, ‘If I was to try and carry out this practice, the people would run away like restive mules’. This is an addition which Mamar has given in his narration, as being a statement of Anas (R.A) after narrating the hadith which was narrated by Imam Bukhari –(Fathul Bari Vol.2 pg.269 Qadimi Kutub Khana).

In the narration, the practice which Anas (R.A) referred to was that of joining the ankles with the ankles of the next person in Salah. It is about this, Anas (R.A) said that if he was to do that practice at the time he was living in,(with the people), they will run away like restive mules, since it will be strange to them.

From this narration, some may derive the understanding that while in Salah, one needs to touch the ankles of the other person in Salah to straighten the lines. This however, is not the case. The tradition which was recorded before this statement was that of the Prophet (S.A.W) in which he said “Straighten your lines, For certainly I see you from behind my back.” Anas (R.A) recorded this and he then said, “And one of us used to touch his shoulder to the shoulder of his companion and touch his feet to his feet.”(Bukhari,Hadith No.725,pg.142, Darussalam)

After recording this, Hafiz Ibn Hajar states that this was the statement of Anas (R.A) which simply showed the emphasis they placed upon straightening the lines and closing the gaps in the lines for salah.(Fathul Baari-Commentary of Sahih Al Bukhari,pg.268, Vol.2, Qadimi Kutub Khana). A similar explanation has been given by Hafiz Badrudeen Aini in his commentary of Sahih Al Bukhari  (Umdatul Qaari, pg.259, Maktaba Rashidiya, Queta, Pakistan).

Another tradition by Imam Bukhari states that the act of placing one’s shoulder and feet close to another was in reality the practice of some Sahabahs in order to straighten their lines and fill the gaps, and was not a directive from the prophet (S.A)

In the ‘Chapter of touching of the shoulder’, the statement of the companion Numaan bin Basheer (R.A) is recorded where he states, “I saw a person from amongst us touching his ankle to the ankle of his companion.”

After recording this, the Commentators of Sahih Al Bukhari, namely Ibn Hajar and Aini have stated, “Some are of the opinion that this statement is upon its real meaning, but it is not so. Instead, it was an exaggeration on the part of the narrator to describe the straight lines as well as the closeness of the Musalis in the lines. (Fathul Baari – Commentary of Sahih Al Bukhari, Pg.268, Vol.2, Qadimi Kutub Khana /Umdatul  Qaari, Pg.259, Vol.5. Maktaba Rashidiya, Queta, Pakistan).

While commenting on this act, the great Muhadith – Allama Yusuf Al Binori, author of Ma’rifus Sunan (Commentary of Tirmirzi) states in his book, “The explanation of these scholars refute the action adopted by some who lay great emphasis on touching  their ankles and feet to each other in forming the lines while attributing it to a ‘Sunnah’ practice. Those who adopt this practice, wrongfully link it back to a directive from the Prophet (S.A.). Due to their exaggeration in this habit, they are forced to adopt unusual forms in their Salaat which are contradictory to the standing posture in Salaat. It is often seen that their legs are kept wide apart and a large gap and space is created between their feet, bringing about an unnatural manner of the standing posture. This action is mainly due to one’s ignorance in understanding the real purpose of the statement of the Sahabahs, and therefore, adopts only the literal meaning, one which the followers of the Dhaahiri Mazhab have done”.

“As for the space which must exist between the both feet of the Musali while in Salaat, there is no fixed limit established from the traditions. It has been entrusted to the Musali to keep his feet apart in a comfortable position which enables him/her to have full concentration, humility, sincerity and devotion in Salaat”. (Ma’rifus Sunan, Pg.297, Vol.2, H.M. Saeed Company, Karachi 1983).

It is also recorded that according to the majority of the former scholars along with four Imams of Fiqh, ‘touching of the shoulders and feet in Salaat’ simply indicated to the rule that there should be no gaps between the Musalis in Salaat.

No one from amongst them adopted the literal meaning of any of those traditions. (Faidhul Baari –  Commentary of Sahih Al Bukhari by the great Muhadith and Faqih, Allama Shah Anwaar Al-Kashmiri, Pg.236, Vol.2, Maktaba Rasheediya, Queta).

In summary, what is required from the Musalis is that they should ensure that the lines are straight and that there is no gap and space between the lines. These are the guidelines which are narrated from the Prophet (S.A.) and are recorded in many books of Ahadith. Statements such as: ‘Fill the gaps’, ‘do not leave any space for Satan’, ‘stand straight and be close to each other’ are mentioned, and there is no statement or directive from the Prophet (S.A.) which requires a person to touch his ankles and feet in Salaat.

And Allah Knows best

Mufti Waseem Khan


Marrying The People Of The Book & Consumption Of Animals Slaughtered By Them.


As Salaam Alaikum,

Dear Mufti,

I will like to get some clarification regarding the people of the book. Are we, as Muslim, allowed to consume their meats? Also, is it permissible for Muslim men to Marry women from the people of the book’.



As Salaam Alaikum,

The meats slaughtered by the People of the Book would only be permissible if they uttered the name of Allah (God) at the time of slaughtering. If this did not take place, then it would not be permissible to eat.

With respect to the verse of the Quran which states:

“And the food of the People of the Book is lawful for you” (Surah Al M’aidah Verse 5), the scholars have stated that the reason for this allowance is that the People of the Book were also ordered to slaughter in the name of Allah (God). Although, many of their teachings were changed, they continued to practise upon this teaching at the time of the Prophet (S.A.S.). As such, since they conformed to the law, which also came in the Holy Quran, the Muslims were allowed to partake of their slaughtered animals. (Tafseer Ibn Katheer Volume 2 Page 436 Dar Al Kitab Al Arabi Beirut 2013)

While writing on this, the great scholar Shaikh Muhammad Idris Al Kandhlawi writes, “The slaughtered meats of the People of the Book (Jews and Christians) are Halal (permissible) for the Muslims when three conditions are fulfilled.The first condition is that the animal is not from among those which have been made Haram for Muslims in the Quran and the Sunnah, like that of the swine etc. The second condition is that at the time of slaughter, the name of Allah (God) must be said. Any other name besides this, must not be uttered. This is in conformity to the original belief of the People of the Book, that it is not permissible to slaughter an animal calling a name besides the name of Allah (God). On account of this original belief, Allah granted permission to the Muslims to eat from the slaughtered meats of the People of the Book on the condition that they call the name of Allah (God), and must not intend to honour and glorify another being.

Ali (R.A.), Abdullah Bin Umar (R.A.), Aisha (R.A.) and other Sahabahs (companions of the Prophet (S.A.S) and Tabi’een have stated that the animals of the People of the Book which are Halal for Muslims are those on which the name of Allah (God) has been recited at the time of slaughter. If the name of the Messiah, Jesus, Isa or Ezra have been uttered, the animals will not be Halal.

Allah has prohibited the Muslims from eating such animals and said, “And do not eat from that which the name of Allah (God) has not been mentioned upon it. Certainly this is transgression.”

‘Allah also stated “Forbidden unto you (for food) are carrion and blood and swine, and that which has been dedicated unto any being other than Allah” (Surah Ma’idah Verse 3).’

‘As such, animals on which the name of Jesus or Ezra have been mentioned while slaughtering will fall into the category of that which has been dedicated unto another being other than Allah and this is Haram.’

‘Thus, only such slaughtered animals (meats) of the People of the Book will be considered as Halal which conforms to the teachings of their original and true religious laws (as given in their Shariah). As for that which they do in accordance to the new beliefs and practices which have been changed from the original laws, these shall not be considered as Halal.’

‘This is the position and the Madhab of Imam Abu Hanifa, Imam Abu Yusuf, Imam Muhammad and Imam Zufar (Ahkam Al Quran – Al Jasas). This is the most correct and preferred ruling in this matter.’

‘The third condition for the meat of the People of the Book to be Halal for Muslims is that a Christian or Jew must not be an apostate. That is, the Christian or Jew must not be a person who was once a Muslim and then left Islam to accept Christianity or Judaism. Such a person is considered to be an apostate and not one from the People of the Book. Therefore, if the People of the Book do not mention the name of Allah (God), or they mention the name of Jesus or the Holy Ghost, or they mention the name of ‘the son of God’ while slaughtering, then these animals (meats) will not be permissible for Muslims to consume.’ (Ma’ariful Quran by Shaikh Hafiz Allama Muhammad Idrees Kandhlawi – Maktab Al Maa’rif Sindh Pakistan 1433 AH.)

With respect to the modern day Christians, it is observed that most of them are not aware of their own law which states that they must mention the name of God while slaughtering their animals. Hence, they do not do it. As such, Muslims cannot eat from their meats. Besides this, it is seen that most of them purchase over-the-  counter meats which are slaughtered by all different types of people. They are not normally concerned about who slaughters the animals / poultry or where it comes from. Once it is healthy / okay to consume, they purchase these meats. They are normally not bothered about fulfilling any law whatsoever, which has been given in their scriptures. Therefore, most of them do not follow / adhere to the dictates of their revealed laws of Christianity regarding Halal and Haram. As such, Muslims must not become negligent in this matter and go about consuming the meats of the People of the Book thinking that the name of Allah (God) was mentioned at the time of slaughter.

Indicating to this prohibition, the great scholar Qadhi Muhammad Thana’ullah (A.R.) writes, “And the most sound and preferred view is that animals slaughtered by the People of the Book on which the recitation of the name of Allah (God) has been left out intentionally, or they have been slaughtered in a name other than that of Allah (God), are not lawful – when it is certain that the name of Allah (God) was not recited upon them, or a name other than that of Allah was taken, or this becomes the common habit of the People of the Book.” (Tafseer Mazhari Volume 3 page 253 Darul Ishaat Karachi Pakistan 2010).

With respect to marrying a woman from the people of the book (Jew or Christian), the Holy Quran has given an allowance for this and stated “This day (all) good foods have been made lawful, and the food of those who were given the scripture is lawful for you and your foods is lawful for them. And (lawful in marriage are) chaste woman from among the believers and chaste woman from among those who were given the scripture before you, when you have given them their due compensation desiring chastity, not lawful sexual intercourse or taking (secret) lovers. And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.” (Surah Ma’idah verse 5).

While explaining the above, scholars have mentioned that an allowance has been given to marry women of the People of the Book since their religion is based on the concept of the Oneness of Allah and the other beliefs which are given in Islam. Of all the religious paths that are followed, the People of the Book are closest to Islam on account of their fundamental beliefs of Tawheed (Oneness to Allah), Prophethood and the Day of Judgement. Their only difference with Islam is with respect to their non-acceptance of the prophethood of  Prophet Muhammad (S.A.S.). It is thus expected that if a Muslim man gets married to a woman of the ‘people of the Book’, then he will teach her the true and beautiful teachings of Islam which will then bring her to the fold of Islam.

The purpose of this allowance is not to encourage such marriages where Muslim men will forsake Muslim women and go after Christian or Jewish women for marriage. It is only an allowance which has been granted in order to remove difficulties or hardships which may arise at different times and places. A situation may arise where Muslim men (born Muslim or new converts) may find themselves living in a city, country or territory where it is difficult to find Muslim women (living there) to marry. In cases like these, by being allowed to marry Christian / Jewish women, they can save themselves from falling into sin, and still continue to live as Muslims with their families. Thus, in giving such allowances, Allah has made Islam a religion of ease which can be practised at all times and all places.

It must be understood however, that ‘People of the Book’ mentioned in the verse refers to Christians and Jewish women who are chaste and follow their religious teachings of their scriptures. Their beliefs and practices must conform to the laws of their religion and they must not be Christians or Jews in name only, as seen today. Many Christian / Jewish women today do not follow their religious teachings as given in their revealed scriptures and taught by their respective Prophets, Jesus / Moses. In matters of beliefs, they are liberal and at times secular. As for their practices, these are simply based on the culture of the day which lack the moral values expounded in the Gospel and Torah. As stated by Islamic scholars, women of such background are not lawful for Muslim men to marry.

It is an account of such drastic changes which have come about in the teachings and practices of the people of the book, that Companions like Abdullah bin Umar (R.A.) and others held the position that it was not permissible to marry their Christian or Jewish women. When asked about this opinion, Abdullah bin Umar (R.A.) said, ‘Certainly Allah has made the polytheists women Haram for Muslims, and I do not know of any shirk more grave than a woman should say that her Lord and God is Jesus the son of Mary.’ (Ahkam Al Quran by Abu Bakr Al Jasas. Suhail academy Lahore Pakistan.)

Not with standing this view of Abdullah bin Umar (R.A.), the view of the majority of Sahabahs and Tabi’een is that marriage with Christian or Jewish women is lawful as it is mentioned in the Holy Quran. However, one must be careful in entering such marriages since it may be a cause of disruption and disorder in one’s religion, children and family life.

It was on account of the problems which could come about in such marriages that the Khalifah, Umar bin Khatab (R.A.) detested such marriages with the women of the People of the Book, and asked Muslims not to enter such marriages. In fact, it is narrated that when Umar (R.A.) found out that the companion Huzaifah (R.A.) got married to a Jewish woman, he wrote a letter to him asking him to divorce her. Huzaifah wrote to him saying, ‘O Commander of the faithful! Is she unlawful for me?’ Umar (R.A.) responded by saying, ‘I am not saying that she in unlawful, but women from these people do not generally have chastity. Therefore, I fear lest immodesty finds entry into your homes through this channel.’ (Ahkam Al Quran – Jasas – Maariful Quran Volume 3, page 81 Farid Book Depot).

It is also narrated that Umar (R.A.) wrote another letter to Huzaifah (R.A.) saying, ‘I hereby put you on oath that you would, before you put down this letter from your hands, divorce and release her, because I fear other Muslims start following you and begin choosing women from amongst the People of the Book because of their beauty (bypassing Muslim women in the process). What greater trial there could be for Muslim women.’ (Kitabul  Athaar – Ma’ariful Quran Volume 3 page 81 – Farid book depot).

A similar event also occurred with two other companions who got married to women from the People of the Book. When Umar (R.A.) heard about this, he became very angry and displeased with them for what they did. Upon this, the companions divorced these women. (Fathul  Qadeer – Ibn Al Humam – Tafseer Mazhari Volume 3 Page 255 Darul Ishaat Karachi 2010).

The action of Umar (R.A.) was on account of the harms and problems which could possibly come about in such marriages. It is for this reason that although scholars have stated that such marriages are lawful, they have unanimously agreed that it is Makrooh (reprehensible). (Tafseer Mazhari Volume 3 page 255.)

Scholars have further explained this matter and stated that the allowance to marry a Christian woman is only given when she does not say that Jesus is God. If she has the belief in the divinity of Jesus, marriage with her will not be permissible. (Mustasfa). It is further written by the scholars that if Christians say that Jesus is God, then it will not be permissible to eat their slaughtered meats, and it will not be Halal to marry their women, since they will be considered polytheists (Musrik). Scholars have held this as their official verdict (Fatawa). (Tafseer Mazhari Volume 3 page 256.)

Having given varying opinions on this issue (of marriage with Christian / Jewish women), the great Mufasir, Qadhi Muhammad Thana’ullah (A.R) writes. ‘It is abundantly clear from the verse of Quran that the phrase ‘People of the Book’, refers to those who are believers in Tawheed (Oneness of Allah) and not those who associate partners with Allah (Mushrik). The reason for this is that Allah has clearly prohibited marriage with polytheist women by saying ‘do not marry the polytheist women until they believe’, and there is no difference between the shirk committed by an idolater and the shirk committed by a Christian (who joins partners with Allah and says that Jesus is God / Lord or the son of God and then worships Jesus instead of Allah.) (Tafseer Mazhari Volume 3 page 256, Darul Ishaat 2010).

The above statement makes it clear that marriage with Christian women will only be allowed when they believe in Allah (God) as the only One God, and do not associate partners with Him. Those who believe in Trinity and believe that Jesus is the son of Allah or a reincarnation of Allah, are not from among those who believe in Tawheed (Oneness of Allah), and as such, marriage will not be permissible with them.

Besides the above explanation, it is important for Muslims of today to recognise the great harms and dangers that come about on account of contracting a marriage with a modern Christian woman who holds on to the beliefs of Trinity and divinity of Jesus.

When a Muslim man marries a Christian woman, then he has no choice except to compromise in his religion and beliefs. As a Muslim who firmly believes in One God, Allah, he must now allow his wife to commit shirk with Allah. When he worships the True One God, he must allow his wife to worship a human being, Jesus.

His entire life will be filled with compromising his true beliefs and practises as a follower of the only true religion. Besides this, when it comes to children, then he, as a Muslim father, has to compromise further, in order to maintain peace and goodness with his Christian wife. He has to allow his children to go to church and learn the beliefs and practices of Christianity. It is to be noted that children are normally closer to their mother and are attached to her. Without being influenced, the children will naturally adopt the ways and practices of the Christian mother. This mean, that the children of a Muslim man may grow up to be Christians, instead of Muslims.

These, and many other harms are witnessed in many mixed marriages of this type. As such, while some Muslim men may be inclined to go in this direction, They must give careful thought and consideration to who are truly ‘the people of the book’. As mentioned by the Islamic scholars, a Christian woman who believes in the Trinity, and worships Jesus as a god, is a Mushrik who is committing shirk with Allah.

And Allah Knows best

Mufti Waseem Khan


Entering the Masjid with out wudhu/Vaccination in Islam.





  1. Is it wajib, or furdh to be in the state of Wudhu before one can even enter the Masjid?
  2. Is it permissible to be vaccinated when the ingredients are halal?
  3. And, what if the vaccination have haram ingredients, and the doctor prescribing is not a Muslim one? Is it still permissible?



Wa Alaikum Salaam,

  1. It is not Wajib or Fardh to be in the state of Wudhu to enter the Masjid. However, it is Fardh to be in the state of Taharah (where you are not in need of taking a Ghusl) before you enter.
  2. Yes, where the ingredients/substances of a vaccine are halal, then it is permissible to use such vaccines.
  3. If there are haram ingredients in a vaccine and taking it is regarded to be essential to prevent one from a destructive disease and its alternative cannot be found, then it will be permissible to use that vaccine. A Muslim doctor however, should be consulted in this matter for his expert opinion on alternatives that may be used.


And Allah Knows best

Mufti Waseem Khan


Brief Biography of Ibn Hazm


Who is the famous ‘alim Ibn Hazam, I read several contradictory opinions concerning him, young people it is the confusion with his readings that we advise you, Is it advisable for non scholar (layman,non qualified person) to read Ibn hazam’s book?


As Salaam Alaikum,

Ibn Hazm was great scholar of Cordoba (Spain) during the period (384 AH – 756 AH). His name is Abu Muhammad Ali ibn Ahmad ibn Saeed ibn Hazm and was of Persian origin. According to the great scholar, Adh-Dahabi, ‘ Ibn Hazm was the sea of knowledge; a man learnt in many sciences and skills and had great insight. He was well versed in literature, history, poetry, dialectics and philosophy. He was prominent in the Islamic Sciences and had great knowledge of hadith. In fact in this, he had no equals. He was however, extremely literalist in minor issues.’ The scholars have further written that Ibn Hazm first studied the Madhab of Imam Shafie, but then adopted his own views later on based on his research. In proving his opinions, he debated with many great scholars and Imams, and was known to be disrespectful in his words and statements to them. He used rough words, impugning and slandering them. On account of this, many leading scholars turned away from his books and ignored them.

They even warned others against his books. It is mentioned that in Jurisprudence he followed the Dhahiri school(literalist school of thought). While writing about Ibn Hazm, Hafiz Ibn Katheer states, ‘He used to criticize the scholars a great deal, verbally and in writing, which led to the generation of resentment, in the hearts of his contemporaries.’

‘He was a confused literalist with regard to minor issues, and he did not believe in analogy (qiyas), whether it was clear or otherwise. This caused the scholars to lose respect for him, and it caused him to make serious mistakes in his views and conduct. Yet, despite that, he was the one who tried to find interpretations other than the apparent meaning when dealing with basic issues and the verses and hadith that speaks of the divine attributes’ (Al Bidaya wan Nihaya – Ibn Katheer).

In conclusion, it can be said, based on the writings of the most reliable scholars that Ibn Hazm was indeed a great scholar. However, on account of his opinions which he adopted based on his personal research, he disagreed with the majority of scholars of the Ahlus Sunnah Wal Jamaat in many issues, in which he was mistaken. As mentioned by the scholars, he followed the Dhahiri (literalist) school of thought in Jurisprudence, and in his creed he differed in many fundamentals issues from the Ahlus Sunnah Wal Jamaat. Owing to this, the great scholars of the past have warned against reading his books.


And Allah Knows best

Mufti Waseem Khan


Can a Person Perform Salaat After Fajr And Asr?


I know that after the salaat of fajr and asr one cannot pray nafl salaat but can one pray qada salaat at these times.


As Salaam Alaikum.

It is permissible to perform Qadha Salaat at these times. However, you will need to stop its performance when the sun is rising and when it is setting.                                                                                                                   ( Kitabul Fatawa Vol.2 Pg.1128 Zam Zam publisher Karachi 2007).

And Allah Knows best

Mufti Waseem Khan.


Can a Muslim Have a Bank Account


As Salaam Alaikum,
I am in need of an advice with regards to saving money at a Banking Institution without having to pay interest? I will be grateful if you can sincerely give me an advice.



Wa Alaikum As Salaam,


Saving your money at a bank does not require you to pay interest. The bank may charge you a monthly or yearly service charge (fee), but this is not interest.

Based on the account you open, if interest accrues on your savings, you must take it out and give it to the poor and needy.


And Allah Knows best

Mufti Waseem Khan


Institute of Higher Islamic Studies & Secondary Education