Category Archives: Hadith

How is the following hadith explain?


As salamu Alaykum Please what is the principle of this hadith, can you give the adab to act like that :

Sayyiduna ‘Atiyyah As Sa’di (radiyallahu ‘anhu): “A man will not be from the Muttaqin [Those who truly fear Allah Ta’ala] until he abandons permissible acts out of fear that he engage in impermissible acts”

(Sunan Tirmidhi, Hadith: 2451, Sunan Ibn Majah, Hadith: 4215 and Mustadrak Hakim, vol. 4 pg. 319)

Imam Tirmidhi has graded the Hadith as sound (hasan). Imam Hakim has declared the Hadith authentic (sahih) and Hafiz Dhahabi concurs.

Wa Alaikum Assalaam,

الجواب و بالله التوفيق

In the hadith, the Prophet (S.A.S) explained that a person will not be able to reach the level and rank of true piety until he leaves out such things which are deemed to be permissible, in order to safeguard and completely protect himself from falling into anything which is unlawful, abominable or detestable.

Therefore, by abandoning such things/actions which are deemed to be allowed and permissible, the person trains himself to refrain from such things/actions that are impermissible. Indeed, those who can restrain themselves from even such things which are lawful, will be better able to restrain themselves from the unlawful.

Abandoning that which is permissible does not mean that one refrains from that which is halal (lawful) and that which Allah has allowed. The hadith indicates to leaving off things that are known as ‘لا بأس به’. The wording of the hadith is:

قال النبي صلي الله علي و سلم “لا يبلغ العبد ان يكون من المتقين حتي يدع ما لا بأس به حذرا لما به بأس”

Translation: The Prophet (S.A.S) said ‘the servant cannot reach (the State) to be from among the Muttaqeen (the pious ones) until he leaves off that which have no harms in them (لا بأس به), (as a means of) guarding against that which have harms.’

This term ‘لا بأس به’ refers to such things/actions which have no harms in them (in the Shariah), but may not necessarily be the best to do, and that which are preferred and loved by Allah.

When this term is used by the Jurist for anything, it indicates that ‘leaving off that thing is better than doing it.’ So, it means that the thing/action itself may be permissible since there is no evidence to deem it as unlawful or detestable, however, since it may not be the best in line with the spirit and value of piety and righteous, abandoning it is far better than doing it.

It is for this reason while speaking about one who wishes to gain the level of true piety, the Prophet (S.A.S)  instructed him to leave off such things/actions which are not the best, (although permissible). When one develops within himself the strength and will power to refrain from even such permissible things, then he will certainly possess the ability to stay away from the impermissible things.

And Allah Knows Best.

Mufti Waseem Khan.



وعن أبي هريرة أن النبي صلى الله عليه وسلم قال‏:‏ ‏ “‏والكلمة الطيبة صدقة‏” ‏(‏‏(‏متفق عليه‏)‏‏)‏ 

Abu Hurairah (May Allah be pleased with him) reported:
The Prophet (ﷺ) said, “It is also charity to utter a good word.”

[Al- Bukhari and Muslim].


Are these virtues of reciting durud after Asr on the day of Jumu’ah true?

I have Heard about this hadith, about Reciting Durood 80 times after Asr on jummah Allah will forgive 80 years worth of sins is it true?

Assalaam Alaikum Wa Rahmatullah,

الجواب و بالله التوفيق

The hadith in question is one which has been narrated by Abu Hurairah (R.A) in which he said that the Prophet (S.A.S) said, ‘Whoever recites the following durud 80 times after Asr Salaah on the Day of Jumuah before standing from his place, Allah will forgive 80 years of his sins and grant him the reward equivalent to 80 years of Worship:

Allahumma Salli Ala Muhammadin An Nabiyil Ummi Wa Ala Aa lihi Wa Sallim Tasleema.’

The Scholars have stated that this hadith is weak, but not fabricated. Since it is not fabricated, it can be acted upon for virtues. Scholars such as Ibn Salah and Imam An Nawawi have clearly stated that weak ahadith can be quoted and acted upon for virtues.

While writing on this topic, the great Scholar of Hadith, Shaikhul Hadith Shaikh Muhammad Zakariya (رحمة الله عليه) writes:

‘Allamah Sakhawi has mentioned the hadith regarding the virtues of reciting darood on the day of Friday (Jumu’ah) from Sahabahs like Abu Hurairah, Anas, Aws Ibn Aws, Abu Umamah, Abu Darda, Abu Masood, Umar, Abdullah Bin Umar and others. The narration from Abu Hurairah (R.A) states, ‘The messenger of Allah (S.A.S) said, ‘Durud sent upon me will be a light at the time of crossing the bridge (Siraat), and whoever sends durud upon me on the day of Jumu’ah (Friday 80 times) then 80 years of his sins shall be forgiven.’

‘Allamah Sakhawi has mentioned the above tradition in ‘AL Qaul Al Badee’ from a number of narrations (with different words) which are graded as ‘Dha’eef’ (weak).’

‘The Muhaditheen (Traditionalists) have established an Usul (principle/maxim) that a weak tradition, especially when it is transmitted from varying Turuq (paths), is accepted/considered for virtues. It is probably for this reason this narration of Abu Hurairah is classified as ‘Hasan’ (good/accepted) hadith in Jami As Sagheer.’

‘Mulla Ali Qari has mentioned this tradition in the Sharh (commentary) of ‘Ash Shifa’ with the narration of Tibrani and Dar Qutni from the reference of Jami Sagheer. Allama Sakhawi says that this tradition is also narrated from the tradition of Anas (R.A).’

‘In another hadith, narrated by Abu Hurairah (R.A), it is stated, ‘Whoever recites the following durud 80 times after Asr Salaah on the day of Jumu’ah before standing from his place, then 80 years of his sins will be forgiven and the rewards of 80 years of worship will be granted to him. The durud is ‘Allahumma Salli Ala Muhammadin An Nabiyil Ummi Wa Ala Aa lihi Wa Sallim Tasleema.’ (End Quote).


And Allah Knows Best.

Mufti Waseem Khan.


Are these narrations about Istiwaa authentic?

Message: As Salaamu Alaykum dear Mufti,

What is the authenticity of these hadith:

Umm Salama (radiyallahu ‘anha) the wife of the Rasulullah (sallallahu ‘alayhi wa sallam) said: “The istiwa’ is not unknown (ghayr majhul) and its modality is inconceivable in the mind (ghayr ma`qul); one does not ask “kayf” about Him; “kayf” is inapplicable to Him.” [Ibn Hajar,Fath al-Bari 13:406-7 Beirut 1989 ed.]

Umm Salma (R.A) that she said, ‘Establishment on the Throne is not unknown the mode of it is unknown, affirming it is Iman, and denying it is kufr. [Ibn Marwiya and Laalka’i have narrated it in Kitaabus Sunnah – Fathul Bayaan vol.3 pg. 307 – Lughatul Quran vol.1 pg. 86]

Wa Alaikum Assalaam,

الجواب و بالله التوفيق

The ahadith are authentic.

The great Scholar of hadith, Hafiz Ibn Hajar Al Asqalani has mentioned in his book Fathul Baari, ‘Abul Qasim Al laa la kaa’I has mentioned in Kitaab As Sunnah from Um Salmah (R.A) that she said, ‘The Istiwaa is not unknown, and its modality is not understandable (in the mind) and affirming (confessing) it is Iman and denying it is Kufr (disbelief).’

Hafiz Ibn Hajar has also stated that Imam Baihaqi has mentioned with a good sanad from Abdullah Bin Wahab who said, ‘We were with Imam Malik (A.R) and a man came to him and said, ‘O Abu Abdullah! Ar Rahman has made Istiwa on the Arsh, how is the Istiwa? Imam Malik bowed his head in silence and them lifted his head and said, ‘Ar Rahman has made Istiwa on Al Arsh, just as he described it for himself and it shall not be asked how? To ask ‘how’ about Him is inapplicable. I do not see you except as a man of innovation. Take him out from here.’ (Fathul Baari Sharh Sahih Al Bukhari, Vol.13, Pg.406-407. (باب و كان عرشه علي الماء))

The author of Fathul Bayan Shaikh Siddeeq Bin Hasan Bin Husain Al Qanuji (1248-1309 A.H) has also narrated the tradition of Um Salma (R.A) in which she said, ‘Istiwa is not unknown and ‘Kaif’ (its how) is not understandable and affirming it is Iman and denying it is Kufr.’ (Ibn Marwiya has mentioned it). (Fathul Bayan Fi Maqasid Al Quran, Vol.4, Pg.374).

And Allah Knows Best.

Mufti Waseem Khan.


Belief In Allaah’s Decree of Diseases And Sicknesses


Assalamu Alaykum

In a Hadith, it’s mentioned to the nearest effect that, one should not flee from an area where there is a plague.

Initially I thought the reason for this would be that a person should have conviction that he will only be affected if Allah Ta’ala wants him to be affected, hence he should not flee, i.e. the plague does not automatically spread itself. It will spread through the permission of Allah.

However, a friend of mine stated that the correct reason is to prevent the spread of plague to other areas.

There are other Ahadith on this subject, which as a lay person I am finding it difficult to interpret & reconcile.

For example, there is the case of the camel & scabies where Rasulullah Sallallahu Alayhi Wasallam stated to the nearest effect that who made it so that the first one got infected?

Then there is, what I believe to be another Hadith which states that the sick should not be mixed with the healthy.

As a lay person I would appreciate two things. One is confirmation & reference that the aforementioned Hadith that I have come across are authentic according to Hadith scholars & secondly, and more importantly, how can the aforementioned be interpreted & reconciled?

Jazakallah for your assistance.


Wa Alaikum As Salaam,

The hadith regarding not fleeing from the plague is that which is narrated from Usama bin Zaid (R.A). In this tradition, Usama (R.A) states that the Prophet (s.a.w) said, ‘When you hear that there is plague in a land, do not enter that land. And if the plague befalls a land and you are in it, then do not leave it.’ (Saheeh Al Bukhari Hadith # 5728. Book of Medicine – Chapter of what is mentioned about the plague).
This hadith shows that when a plague is present in a land, then a person should not enter that land, since doing so will be putting oneself into destruction, which is prohibited in the Quran. About this, Allah says: “and do not throw [yourselves] with your [own] hands into destruction”. (Surah Al Baqarah (2) verse 195.)
The hadith further states that when a plague occurs in a land and you are in it, then you must not leave that land. This means that one must not leave in an attempt to escape from the plague, trying to run away from it. The reason is that one should not run away to escape from the decree (Qadr) of Allah. No one can escape the Qadr of Allah, and running away will not protect one from being afflicted, if this is the Qadr of Allah. The reason is not to prevent it from spreading to other cities. A plague cannot spread on its own. It can only spread with Allah’s permission.

Regarding the hadith about the camel and scabies, Abu Hurairah (R.A) narrates that the Prophet (s.a.w) said: ‘There is no Adwa (contagious decease/infection), there is no Safar (evil omen in the month of Safar) and there is no Hamah (no bird is issued from a dead person’s skull as widely believed in the pre Islamic era of ignorance).’ Upon this, a desert Arab said, ‘O Messenger of Allah (s.a.w), then what about my camels? They are like deers on the sand, but when a mangy camel comes and mixes with them, it infects them with mange.’ The Prophet (s.a.w) said, ‘Who infected the first one?’ (Sahih Al Bukhari Hadith # 5717. Book on Medicine – Chapter, There is no Safar.)
The hadith explains that the One (Allah) who caused the first camel to be mangy, is the same One who caused the other healthy camels to be in the same manner. This infection with mange was not caused by the mangy camel. It was solely based on Allah’s decree and action. However, the Prophet (s.a.w) explained in another tradition that precaution must be taken to avoid difficulties and sicknesses, and this is not against one’s belief in Allah and His Qadr (decree).
About this, Abu Hurairah (R.A) narrated that the Prophet (s.a.w) said, ‘Do not mix the sick animals (those suffering from a disease) with the healthy ones.’ (Sahih Al Bukhari. Hadith # 5774 – Book on Medicine, Chapter ‘There is no infection/contagious disease). This hadith shows that the mixing of diseased animals with healthy ones can lead to the transmission of disease with Allah’s permission, and so, the Prophet (s.a.w), as a precautionary measure instructed this. It is in this context, the Prophet (s.a.w) also said, ‘Run from the leper as you will run from a lion’. (Sahih Al Bukhari Hadith # 5707. Book of Medicine – Chapter on leprosy). While explaining this hadith, Hafiz Ibn Hajar Al Asqalani writes: ‘This order is based on a recommendation and precaution.’ (Fathul Bari Vol. 10 Pg. 196 Qadeemi Kutub Khana Karachi Pakistan).
This act of running away from the leper must be adopted as a means of precaution to avoid the spread of this disease. However, everything occurs only if Allah wills it.

All the above quoted ahadith are authentic, and they all explain that everything including death, through a plague and being infected with a spreading disease are all based on the Qadr (decree) of Allah. He alone controls everything, and nothing can occur without His will and permission. While this is the belief of every Muslim, the Prophet (s.a.w) has mentioned certain precautionary measures that one should take which serve as the physical means adopted while placing one’s reliance and trust in Allah. It is in this regard, the scholars have written: ‘When the Prophet (s.a.w) said, ‘There is no contagious disease’, he meant that disease on its own cannot spread. The people during the pre-Islamic period believed diseases spread on their own and were not connected to the decree of Allah. Through his statement, the Prophet (s.a.w) nullified their beliefs. It was for this reason that once he sat down and ate with a leper and (while doing so) said, ‘Having confidence in Allah, and placing trust/reliance on him.’
This, he did to explain to them that it is Allah who gives sickness and provides cure. He also prohibited the people from going close to the leper by saying, ‘Run from the leper as you will run from the lion.’ This, he did, to explain to them that this is from among the physical cause that Allah Has established as the norm, so that things can be attributed to their causes. Hence, in prohibiting one to sit with the leper and prohibiting the mixture of the sick and healthy animals, he (s.a.w) established the physical cause, and in his action of sitting with the leper, he showed that the physical cause does not take effect on its own. But it is Allah who, if He wishes, can seize its ability (which He Has placed in it) so that it has no effect. And If He wishes, He can leave its ability and permit it to take effect. (Fathul Baari – Sharh Al Bukhari Vol. 10 Pg. 198 Qadeemi Kutub Khana Karachi Pakistan).

Imam Al Baihaqi has also written, ‘As for what is evident from the prophet (s.a.w) that he said, ‘there is no contagious disease’, this is based on the fact that the People of the pre Islamic period believed that the spread of disease was connected to something other than Allah. They attributed it to the disease itself and not to Allah. But sometimes, Allah, through His will and desire, makes the mixing of the sick with the healthy, to be a cause for the emergence of a sickness. It is for this reason, the Prophet (s.a.w) said, ‘Run from the leper as you will run from a lion.’ He also said, ‘Do not mix the diseased with the healthy.’ He said about the plague, ‘Whoever hears that there is plague in a land, do not go there.’ (Notwithstanding the fact that these may be physical causes), everthing is with the Qadr (decree) of Allah. Ibn Salah as well as many other scholars have also given this explaination.’ (Fathul Baari – Sharh Saheeh Al Bukhari Vol. 10 Pg. 198. Qadeemi Kutub Khana Karachi Pakistan).

And Allah Knows best

Mufti Waseem Khan


Various Questions

Assalaamu Alaikum Mufti,

I have a few questions that I hope Insha Allah you’ll be able to assist me with firstly,

1. Is there a hadeeth on missing 3 jumu’a that makes you a kaafir? I hear Muslims saying this all the time but not 1 can say what is their daleel for such.

2. If a community doesn’t pray in their mosque for a particular salaat and it remained vacant is there a penalty for this? I heard a bro saying that the mosq makes dua and complains to Allah about it.

3. Is it the Imaam’s responsibility only or the executive as well or everybody who goes to that mosque to make sure that the azan is called for every Salaat and that people are there to pray

4. can a woman be a trustee of a mosque

5. what is the role of a trustee of a mosque?

Jazak Allah.

Wa Alaikum As Salaam,

Answer to first question:

1) Based on the narrations recorded on the topic of missing 3 Jumu’ah, there is no Hadeeth that says that a person becomes a Kaafir. It should be noted that regardless of how grave a sin is which a Muslim commits, this does not take him out of Islam. There are however, other hadeeth that give a stern warning to those who miss 3 Jumu’ah.

In this regard, Imam Tirmizi has narrated the tradition in which the Prophet (s.a.w) said, ‘Whoever misses Jumu’ah 3 times neglectfully and showing total disregard for it, Allah will place a seal on his heart.’ (Recorded by Imam Tirmizi who says it is a good hadeeth – Chapter of leaving out Jumu’ah without an excuse). In the hadeeth, placing a seal on the heart means that the heart will lose the ability and divine guidance to accept the truth, or this ability will decrease. (Kitabul Fatawa Vol. 1 Pg. 487 Zam Zam Publishers Karachi 2007). In a hadeeth recorded in the Sahih of Ibn Khuzaima, it states that the Prophet (s.a.w) said, ‘Whoever misses Jumu’ah 3 times without an excuse, then he is a Munafiq (hypocrite)’ (Saheeh Ibn Khuzaima Hadith # 1854). Another hadith states that the Prophet (s.a.w) said, ‘Whoever hears the Azan (for Jumuah) on the day of Jumu’ah and does not come for Jumu’ah, then he hears it again (on another occession) and does not come for Jumu’ah, Allah will place a seal on his heart and will make it the heart of a Munafiq.’(Kanzul Ummal Hadeeth # 21145 from Tabrani who narrated it from Ibn Abi Awfa). Imaam Tabrani has also narrated that the Prophet (s.a.w) said, ‘whoever leaves out 3 Jumu’ah without an exuse, then he will be written from among the hypocrites.’ (Kanzul Ummal Hadith # 21131 from Tabrani who narrated from Usama bin Zaid R.A)).

In these traditions, being called a Munafiq does not mean than one is a Kaafir. It simply means that this act of missing 3 Jumu’ah is from the actions of the hypocrites which is unbecoming of a Muslim.

Answer to second question:

2) The Masjid is the house of Allah and is built for the sake of remembering and worshiping Allah. For this reason, the Prophet (s.a.w) has strongly emphasized upon the Muslim men to attend the masjid in order to perform Salaah in congregation. The Prophet (s.a.w) was very stern and firm in ordering the adult men to attend the Masjid for Salaah. Based on the traditions, it is evident that it will be sinful upon the community (the adult men) who do not pray in the Masjid without a valid reason. (Fatawa Mahmoodiya Vol. 6 Pg. 396. Darul Ifta Jamia Farooqia). With respect to the mosque making dua and complaining to Allah, this is not evident in any hadeeth according to our knowledge.

Answer to the third question:

3) It is the responsibility of the Imaam, the Executive and the adult males of the community to ensure that Azan is called for every Salaah and that people are there to perform Salaah.

Answer to the fourth question:

4) The Fuqaha (Jurists), while discussing the trustee of the masjid, have indicated that a trustee must be a God-fearing person. The trustee must be knowledgeable regarding the affairs of the Masjid and how to manage it. The trustee must not be one who seeks the position of, and requested to be the trustee of the masjid.
With respect to who has the right of trusteeship, the scholars have stated that first of all, it is given to the one who has made the endowment or has given the land for the Masjid. After him, the other person who is given trusteeship is one who has been appointed by the endower or giver of the land for the Masjid. The next person in line for trusteeship of the Masjid is one whom the Muslims of the locality/district choose (This is in the case of a non Islamic state where there is no Hakim (governor) and Qadhi (Islamic Judge).
The Islamic jurists have also written that one who is unable to perform the duties of a trustee must not be a trustee. Similarly, one who makes a claim or a demand for trusteeship will not be made a trustee (when he is not from among those who are deserving of it and has a right for it as mentioned above. (Raddul Mukhtar Ala Ad Durr Al Mukhtar Vol. 4 Pgs. 379, 380 H.M Saeed Company Karachi Pakistan.)
With respect to a woman becoming a trustee of a mosque, the scholars have stated that this is permissible on the condition that she fulfills the duties of a trustee through the media of a male representative. (Kifayatul Mufti Vol. 7 Pg. 173 Darul Ishaat Karachi Pakistan; Shammi Vol. 4 Pg. 380).

Answer to the fifth question:

5) From among the role of the trustee of a Masjid, is that he must:

I. Protect the income and property of the Masjid.

II. Keep an account of the income and expenses of the Masjid.

III. Appoint an Imaam who is fit for the position. That is, one who is a scholar of Islam, if this person cannot be found, then the one who is most knowledgeable in Islam and can recite the Quran properly should be chosen.

IV. Ensure that the Azan is called five times a day.

V. Ensure that the masjid is maintained and looked after.

VI. Ensure that unIslamic and haram (unlawful) activities do not take place in the masjid. This includes open and free mixing of men and women, disputes/arguments, innovated practices and other such activities which are against the teachings of Islam.
It is compulsory upon a trustee to always consult with reliable scholars regarding guidelines for the masjid so that mistakes and errors are not made. Everything done by the trustee regarding the Masjid must be in agreement with the sacred laws of the Shariah.

And Allah Knows best.

Mufti Waseem Khan.


Reciting (Amanar Rasul Surah Baqarah ) At the Head of The Deceased



Assalamu Alaikum,

These are recorded in traditions and have been accepted by the great scholars from among the pious predecessors.

With respect to duas, the Prophet (s.a.w) has encouraged the believers to make dua for their deceased ones after the burial. This can be done at the head, or side feet. In this regard, Uthman Bin Affan (R.A) has stated, ‘When the Prophet (s.a.w) finished from the burial of a deceased, he will stand close to the grave and say to the companions, “Seek forgiveness for your brother, and ask Allah to make his feet firm, for certainly he is being question now.” (Sunan of Abu Dawood Hadith # 3221).

With respect to the act of making dua for the deceased in the graveyard after burial, the great MUhaddith and Hurist, Imaam Shaikhul Islam Abu Bakr Bin Ali Bin Muhammad Al Hadda Al Yamani (died 800 A.H) writes in his famous commentary of Mukhtasar Al Quduri, ‘And it is Mustahab (preferable and recommended) after the burial of the deceased, to sit for a while at the grave to the duration that a camel be slaughtered and its meat distributed. At this time, one should recite Quran and make dua for the deceased.’ (Al Jawhara An Nayarah Vol. 1 Pg. 273 Qadeemi Kutub Khana Karachi Pakistan; Raddul MUkhtar Ala Ad Durr Al Mukhtar Vol. 2 Pg. 237 H.M SAEED Company Karachi).

With respect to reciting ‘Aamana Rasool’ (verses of Surah Baqarah), this is also evident in the narration of Baihaqi (R.A). Here, it is stated that Abdullah bin Umar (R.A) said, ‘I heard the Prophet (s.a.w) saying, ‘When one of you dies, then do not withhold his burial, but take him quick to his grave. Then recite at his head the beginning verses of ‘Surah Baqarah’ and at his feet, recite the end verses of ‘Surah Baqarah’. (Recorded by Imaam Baihaqi in Shu’ab Al Imaan). This tradition speaks of reciting verses of Surah Baqarah at the head and feet of the deceased. Based on this tradition, the jurist have stated, ‘And Ibn Umar used to consider it Mustahab (preferable and recommended) to recite the beginning and ending verses of Surah Baqarah at the grave after the burial.’ (Al Jawhara An Nayarah Vol. 1 Pg. 273 Qadeemi Kutub Khana Karachi; Raddul Muhtar Ala Ad Durr Al Mukhtar Vol. 2 Pg. 237 H.M Saeed Company Karachi).

With respect to the above tradition of Abdullah bin Umar (R.A), some traditions have stated that it is not a Hadith of the Prophet (s.a.w), instead, it is the narration of Abdullah Bin Umar (R.A). However, this being the narration as a companion is a proof and evidence for this act since the Prophet (s.a.w) has considered that path to be correct which he and his companions were upon. It is for this reason, the Fuqaha (jurists) have considered it preferable and recommended to recite the beginning and ending verses of Surah Baqarah after burial. (Kitabul Fatawa Vol. 3 Pg. 196, Zam Zam Publishers Karachi 2008; Fatawa Raheemiya Vol. 7 Pg. 64 Darul Isha’at Karachi 2009).

And Allah Knows Best.

Mufti Waseem Khan.


Proper Understanding of Hadeeth

Question: As Salamu alaikum

I know that Rasool Allah SAW was renowned for his truthfulness but when you read some of his authentic ahadith, they sometimes seem contradictory. I assume that it is because of the language, for instance when he says that the one who abandons prayer is a disbeliever, i understand that can be said for emphasis but how does a person know when something is being said for emphasis and when it is to be taken literally or metaphorically even.


Wa alaikum As salaam,

It is for this reason, it is required for a Muslim to study Islam extensively under authentic and reliable scholars. One needs to have a proper and correct understanding of the Arabic language as per its usage in the Holy Quran, Ahadeeth, statements of the Sahabah (companions) and the classical texts written by the early scholars and jurists of Islam. It is through advance and extensive studies in Islam done under the guidance of authentic and reliable scholars one gains the understanding of the texts used in the Ahadeeth and is able to explain its correct message. As for those who are not able to venture into such Islamic studies, they should refer their questions and queries to the reliable scholars of Islam. They should continue to seek knowledge and explanations from these scholars and should not apply their personal opinion and understanding into the matters of Islam.

Most undoubtedly, the Prophet (s.a.w) was indeed the most truthful and all his words and statements serve as teachings for the entire Ummah. However, one must dedicate himself to the study of Islam to gain the correct knowledge and understanding of the blessed words of the Prophet (s.a.w), just as one must do for the Holy Quran and the classical texts of the early scholars of Islam.

And Allah Knows best.

Mufti Waseem Khan.


Severity of Regularly Missing Salaah

Q: Assalamu Alaykum


1. Are there any narrations which mention the severity or sin of regularly missing the beginning of Salah with Jamat, i.e. missing the first takbeer and/or rakats?

2. Would there be any valid reasons or excuses in Shariah for habitually missing the first takbir and/or rakats?

A: Wa Alaikum As Salaam,

The Prophet (SAW) exhorted the believers to observe their Salaah in the proper manner with all its requirements. In the Holy Quran, Allah Has ordered the believers to ‘protect their Salaah’ and also to ‘establish their Salaah’ (Iqaamah As Salaah), the scholars have mentioned that it means that one should perform it with all the actions that are compulsory, essential and are from the Sunnah actions of the Prophet (SAS) . All the etiquettes and manners of Salaah must also be established. Besides this, the Prophet (S.A.S) has also emphasized upon the males to perform their Salaah in Jamat. While fulfilling this, one is also required to ‘protect’ his complete Salah in Jamat. This means that a person must be mindful of the time of Salah in Jamah, and must make every effort to be on time so that he can begin his Salah with the Imam. Getting the first takbeer (Takbeer Al Oola) with the Imam is very virtuous and the Prophet (S.A.S) has spoken about the virtues of getting this takbeer with the Imaam.

In one tradition Abu Darda (R.A) states that the Prophet (S.A.S) said: “Certainly for everything there is a pride (dignity), and the pride of Salah is the first takbeer. So be punctual upon this (and protect it)”. (Ibn Abi Shaiba; Tabrani in Al Kabeer – Kanzul Umaal Hadith No. 19631 Vol.7 pg. 176 Maktaba Rahmaniya Lahore Pakistan).

In another tradition, Abu Hurairah (R.A) narrates that the Prophet (S.A.S) said: “For everything there is a best part of it and the best part of Imaan is Salah, and the best part of Salah is the first Takbeer”. (Abu Ya’la in his Musnad; Abu Nu’aim in Al Hilya from Abdullaah bin Abu Awfa) – Kanzul Umaal Vol.7 pg 176 Hadith No. 19633 Maktaba Rahmaniya Lahore Pakistan).

In another tradition recorded by Imam Tirmizi, Anas bin Malik narrates that the Prophet (S.A.S) said: “Whoever performs Salah for the sake of Allah for forty days in Jamat (congregation) and he achieves the Takbeerul Oola (first Takbeer), then two exemptions will be written for him. One is that he will be exempted (free) from the fire of Hell and the other is that he will be exempted from hypocrisy”. (Tirmizi- Chapter. The virtues of The first takbeer).

These traditions show that the first takbeer for Salah is very virtuous and one must try his best to get it. Missing this takbeer as well as rakaats (with the Imam) shows a Sign of one’s laziness towards salah in Jamat and this is a trait of the hypocrites as mentioned in the Holy Quran. About them, Allaah says: “and when they stand for Salah, they stand lazily’ (Surah Nisa V-142). This also includes the act of showing laziness in going towards Salah in Jamat.

Performing Salah in Jamat is a very great act of Ibadah and one must go towards this with full attention and goodness of his heart. While there will be no sin for missing the first takbeer or rakaats of Salah in Jamat, it will not be good for one to regularly do this. This practice shows negligence and laziness on one’s part towards the performance of Salah in Jamaah.

There may be valid reasons for missing the first takbeer or rakaats regularly like that of transportation problem, sickness, depending on another one to take you to the masjid etc. However, one should identify the cause for this and try his best to correct himself.

And Allaah Knows Best

Mufti Waseem Khan


Virtues of Surah Dukhaan

Q: Asalaamu alaikum wa rehmatullahi wa barakaatuhu mufti sahab.
Is there any virtue of reciting surah dukhaan on night of jumah (thursday night)? If so please provide hadith shareef in favour of your answer.

JazakAllahu khair.
Waalaikumusalaam wa rehmatullahi wa barakaatuhu.

A: Wa alaikum As Salaam,

The great commentators of the Holy Quran Imam Qurtubi and Hafiz Ibn Katheer have both recorded traditions in their respective commentaries regarding the virtues of reciting Surah Ad Dukhan on the night of Jumuah. In this regard, the following are mentioned:

1. The hadith of Abu Hurairah (R.A) in which the Prophet (s.a.w) is reported to have said: “Whoever recites Surah Dukhan on the night of Jumuah, he will get up in the morning with his sins forgiven” (Tafseer al Qurtubi Vol. 16 pg. 109 – Tirmidhi; Tafseer Ibn Katheer vol. 4 pg. 137)

2. Abu Umamah (R.A) narrates that the Prophet (s.a.w) said: Whoever recites Ha meem Ad Dukhan on the night of Jumuah or on the day of Jumuah, Allah will build a house for him in paradise.” (Tafseer al Qurtubi vol. 16 pg. 109 – Tabrani in Al Kabeer).

And Allah Knows Best.
Mufti Waseem Khan.

Date: 18/11/2013