Category Archives: Salah

PERFORMING SALAH WITHOUT WUDHU.

Question:

As Salaam Alaikum,

the other day i performed the asr salat and in the night before i went to sleep i realized that i forgot to make wudhu before praying my asr salah will this still be accepted or can i make up for it?

Answer:

Wa Alaikum As Salaam,

You will be required to make up for it since salah without wudhu is not valid.

And Allah Knows best

Mufti Waseem Khan

29/01/0218

WHAT HAPPENS IF A PERSON MISSES THREE JUM’AH CONSECUTIVELY?

Qustion:

Assalamu alaikum,
I’d like to know if a Muslim man does not attend Jummah three times consecutively, is he still in the fold of Islam?

Answer:

Wa Alaikum As Salaam,

A Muslim man who leaves out Jum’ah three times consecutively is still in the fold of Islam. He does not become an unbeliever. However, it is a grave sin to miss the Jum’ah Salah without having a valid excuse which is acceptable in the shariah.

The Prophet (S.A.S) has warned about missing Jum’ah salat three times or more and said, ‘Whoever leaves out Jum’ah three times out of negligence and dislike/disesteem for it, then Allah will seal his heart’. (Al Jami At Tirmidhi Hadith No. 500., Sunnan of Abu Dawood Hadith No. 1052).

The above speaks about one who intentionally leaves out Jum’ah Salat and has no valid excuse and reason for doing so. Valid reasons may include sickness/illness which makes one unable to attend the masjid, finding no transport to reach there, heavy rainfall which does not stop, fear of the enemy or fear for one’s life if he goes out to the masjid or to the area/location of the masjid.

These are some of the valid reasons which can prevent one from going for the Jum’ah salat and will not make the person sinful.

However, if one misses it because he thinks it is not important and it is petty matter, or he shows laziness towards its performance, is negligent towards it and shows total disregard, then in this case he would be a sinner in the sight of Allah and if he misses three Jum’ah salat consecutively in this manner, then Allah will place a seal on his heart, as mentioned by the Prophet (S.A.S).

As mentioned by the scholars, placing a seal on the heart means that Allah will remove from his heart the Tawfeeq (divine aid/assistance) to do good deeds.

One should therefore be conscious of the Jum’ah salat, and avoid missing it to the amount of three times. There are other Ahadith which mentionthe serious consequences of showing negligence to the Jum’ah Salat. In one tradition, the Prophet (S.A.S) is reported to have said, ‘Whoever leaves out the Jum’ah salat three times, Allah will place a seal on his heart and will make his heart like that of a Munafiq (hypocrite). (Tal Khees Al Habeer – Vol. 2 Pg. 131 Dar Al Kutub Al Ilmiyah Beirut 2000). In another tradition, the Prophet (S.A.S) said, ‘Whoever leaves out Jum’ah three times, then he is a Munafiq (hypocrite).’ (Ahmad; Abu Dawood; At Tirmidhi).

Another hadith quotes the Prophet (S.A.S) as saying, ‘Whoever leaves out Jum’ah three times, then he has indeed thrown Islam behind his back’. (Abu yala in is Musnad; AbdurRazzak in his Al Musannaf; Al Haithami in Al Majma – Talkhees Al Habeer Vol. 2 Pg. 132 Darul Kutub Al Ilmiyah Beirut 2000).

These narrations show that it is a very serious matter to neglect the Jum’ah salat. One should therefore be cautious in this regard.

And Allah Knows best

Mufti Waseem Khan.

24/01/2018

JUM’AH SALAT.

Question:

As Salaam Alaikum,

today in jumma salaat the congregation was inform by the shakyh
1 there is only one adhan for jumma salaat not two
2 the adhan was sounded in english not arabic
3 there is no sunnah salaat between the adhan an kuthba [thats the 4 rakaat ]
can you please verify

Answer:

Wa Alaikum As Salaam,

  1. During the time of the Prophet (S.A.S) there was only one Adhan for Jum’ah Salat which used to given in front of the Prophet (S.A.S) while he was on the mimbar to deliver the Khutba. This remained the same during the period of Abu Bakr (R.A) and Umar (R.A). However, during the rule of the 3rd Khalifah, Uthman (R.A), when the Muslim population in Madina increased and the people were living a distant away from the masjid, he decided to add another Adhan so that the people will be alerted of Jum’ah Salat and they will begin to prepare themselves to reach in the Masjid before the Khutbah started. If this was not done, and the people were left to rely upon the one Adhan which was given in front of the Khateeb for the Khutba, then by the time they prepared themselves by leaving their work, taking a bath and reaching the Masjid, the Khutbah and Jum’ah Salat would be finished already. As such, there was great wisdom in what Uthman (R.A) did for the Ummah. He was guided by Allah in his Ijtihad to implement the 2nd The Sahabahs at his time accepted what he did, and followed him in it, and implemented the two Adhan in the different regions. Many of the great Sahabahs were still alive during the rule of Uthman (R.A) when he introduced the 2nd Adhan, however, none of them opposed him. In fact, all agreed with him since it was in the best interest of the Ummah.

Since his time, the two Adhan for Salatul Jumu’ah remained a practice of Muslims throughout the world and throughout the centuries until today, following the precedent which was set by Uthman (R.A). All the great scholars of Fiqh, Hadith, Tafseer, and other Islamic sciences, and all the other Muslims from the 1st century Hijrah and afterwards, accepted what Uthman (R.A) did, and did not show any dislike in implementing it since the Prophet (S.A.S) guided the Ummah and said: ‘Upon you is to follow my way and the way of the Rightly Guided Caliphs (Sunan Ibn Majah – Chapter of following the way of the Rightly Guided caliphs Hadith No.42).

 

Undoubtedly, Uthman (R.A) was from among the Rightly Guided Caliphs. Hence, all the Imams of Ahl Sunnah Wal Jamaah unanimously agreed upon the establishment of the two Adhan for Jum’ah. On account of this, we find that from the time of Uthman (R.A) until our present time, calling the two Adhan for Jum’ah has always been the practice at the Kaaba in Makkah and at the Masjid of the Prophet (S.A.S) in Madina.

 

  1. Adhan is not simply an announcement or notification for the prayer (salah). But, it is a dhikr of Allah (a remembrance of Allah) and also a form of Ibadah (worship) which a person gets rewards for. On account of this, we find that the Prophet (S.A.S) has emphasized upon, and encouraged a person to be in a state of Wudhu when giving the Adhan. In this regard, he said: ‘No one should give the Adhan except that he is in the state of Wudhu. (As Sunan Al Kubra-Baihaqi, Hadith No.1858).

Had it been merely a means of calling people to prayer, he (S.A.S) would not have instructed the Mu’azin to have Wudhu while calling the Adhan. The Ahadith also show that the Prophet (S.A.S) instructed those who listen to the Adhan to repeat the words of the Mu’azin when they hear these. The Prophet (S.A.S) in addition, taught the Ummah a special dua to be recited after the Adhan is called. All these show that the Adhan, while being the official call to prayer in Islam, is connected to the remembrance of Allah and is a form of Ibadah (worship). As such, it must be given with the words that have been narrated from the Prophet (S.A.S) in the same manner as it was transmitted. In this regard, the Fuqaha (Jurists) have stated: ‘According to all scholars, the Adhan must be given in the manner as it was transmitted from the Prophet (S.A.S)’. (Bada’I As Sana’i).

The Adhan therefore, must be given in the Arabic Language with the specific words and phrases which have been directly narrated from the Prophet of Allah (S.A.S).

 

 

 

  1. With respect to the performance of four rakaats of Salah before the Khutba, this is evident from the Prophet (S.A.S) and the Sahabahs.

In this regard, Abdullah bin Abbas (R.A) narrated that the Prophet (S.A.S) used to perform four rakaats before Juma (i.e before Khutba) and will not separate between these rakaats.’ (Sunan Ibn Majah – Chapter of Salah before Jum’ah Pg. 79 – Qadeemi Kutub Khana Karachi).

It is also narrated that Abdullah bin Masood (R.A) used to perform four rakaats of salah before Juma and four after it. (Jami At Tirmidhi – Chapter of Salah before Jum’ah and after Jum’ah).

Imam Tahawi has recorded a narration with a sound sanad from Jabala bin Saheem which states that Abdullah bin Umar (R.A) used to perform four rakaats before Jum’ah (i.e before the Khutbah), and would perform two rakaats and then four rakaats after Jum’ah. ( Tahawi – Sharh Al Ma’ani Al Athar, Vol. 1 Pg. 435 Qadeemi Kutub Karachi; Athar As Sunan Pg. 249 Maktaba Imdadiya Multan Pakistan).

Abdur Razzak has narrated with a sound sanad from Abdur Rahman As Sulami that he said, ‘Abdullah bin Masood (R.A) used to instruct us to perform four rakaats before Jum’ah’. (Al Musannaf of Abdur Razzak Vol. 3 Pg. 131 Dar al Kutub Al Ilmiyah Beirut 2000).

Abdur Razzak has also narrated from Ma’mar from Qatada that Abdullah bin Masood (R.A) used to perform four rakaats before Jum’ah and four rakaats after it. (Al Musannaf of Abdur Razzak Vol.3 Pg. 131 Dar Al Kutub Al Ilmiyah Beirut 2000).

 

The above narrations bear sufficient evidence to show the established practice of performing four rakaats of Salah after the Adhan is called and before the Khutba begins.

 

And Allah Knows best

Mufti Waseem Khan

24/01/2018

THE VALIDITY OF WUDHU.

QUESTION:

Message Body:
Assalamu Alaikum ,

I would like to know if wudu and by extension salah be valid if one goes to the toilet and doesn’t wash with  water afterwards.

ANSWER:

Wa Alaikum As Salaam,

The validity of wudhu is based on whether all the essential parts of the body were washed while performing wudhu. If this was done, then wudhu will be valid.

As for the Salah, if you had cleaned yourself properly, not leaving impurities on your clothes or body, then it (the Salah) will be valid, even though you did not use water after using the toilet.

 

And Allah Knows best

Mufti Waseem Khan

18/01/2018

WHO IS A SAHIBUT TARTEEB

QUESTION:

 

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

 

ANSWER:

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

31/10/2017

How Should A Sahibut Tarteeb Qadha His Salah

QUESTION:

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?

 

ANSWER:

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

25/10/2017

Placing of The Feet In Salah

QUESTION

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)

ANSWER:

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

23/10/2017

Joining the Imam in salah

QUESTION:

Assalaam Walaikum,
If i entered on the imaam during his 2nd rakaah in Maghrib and i joined him. Would i need to repeat my Salaah afyer completeing it with the Imaam?

ANSWER:

Wa Alaikum As Salam

No, you do not have to repeat your Salah. You were supposed to continue your Salah after he made the Salam, by performing the rakaat you missed. If you did not perform your missed rakaat and you ended the Salah with the Imam, you will have to repeat it.

And Allah Knows best

Mufti Waseem Khan

11/09/2017

Denial Salaah or Leaving out Salaah due to laziness

QUESTION:

As salamu alaykum i am a pure ignorant, and i want to have a detail answer about the one who abandon the salah is it  kaafir or not, what is the opinion of islam (the four school) with some proof used by these school.

1.The One Who Denies The Obligation Of Salah

2.THE ONE WHO ABANDONS THE PRAYER OUT OF LAZINESS OR OTHER REASONS

I speak to you because you are a alim , google its not a alim of madhab, jazak Allah khar.

 

ANSWER:

Wa Alaikum As Salaam,

All the scholars including the four Imams of fiqh have unanimously declared that one who denies the obligation of Salah is a kafir (unbeliever) and a murtad (apostate).

This is on account of his denial of an obligatory duty which is evident from the firm sources of the Quran, the Sunnah and Ijma. They have also stated that one who leaves off Salah out of laziness and negligence is a sinner and transgressor. (Al Fiqh Al Islami Wa Adilatihi Vol.1 Pg. 658 Maktaba Rasheediya Queta)

And Allah Knows best

Mufti Waseem Khan

11/09/2017