Once Rasulullah (Sallallahu alayhi wasallam) saw a man performing Salaat with his izaar (lower garment) hanging below his ankles. Rasulullah (Sallallahu alayhi wasallam) instructed him to renew Wudhu and repeat the Salaat. When someone asked the reason for renewal of Wudhu, Rasulullah (Sallallahu alayhi wasallam) said that the Salaat was not valid. Allah Ta’ala does not accept a Salaat if the trousers is below the ankles. This is the rule applicable to all haraam acts perpetrated during Salaat. Salaat performed with the clothing of the kuffaar, with jeans, T-shirt, with logos inscribed on the garments, with short sleeves exposing the elbows, with such tight-fitting pants which display the form of the buttocks, etc. is NOT VALID.
Salaat in such a reprehensible manner has to be incumbently repeated. The offensive clothes should be discarded. If deficiency of Imaan does not allow the criminal to completely abandon the haraam western/kuffaar dress style, then at least he should ensure that when performing Salaat he is dressed correctly so that at least his Salaat is not flung back into his face from the heavens like a filthy rag as is mentioned in the Hadith.

Wearing the trousers on or below the ankles is haraam at all times. The sin is aggravated if this haraam style is adopted in Salaat. Rasulullah (Sallallahu alayhi wasallam) had ordered not only the repetition of the Salaat. He had ordered also renewal of Wudhu. The same command will apply to Salaat performed with the devil’s mask (i.e. the corona virus mask). In fact the stricture regarding this mask is more severe in view of the fact that it is accompanied by the kufr belief of disease being contagious, and also because it is in flagrant violation and rejection of Rasulullah’s prohibition of face covering during Salaat.

I usually wear a half burqah and pants when performing Namaaz. The burqah is just above the waistline. An Apa told me that my Namaaz is not valid with this burqah. She said that I should repeat my Namaaz. Is she correct? What happens with the Namaaz which I had performed in the past with such a burqah?
The Apa is 100% correct. With the cloth which in terms of the Shariah is not a burqah, your Namaaz is not valid. For a Muslim female it is shameless for her legs to be exposed. Pants are not sufficient covering for the legs. You should make qadha of your past Namaaz.



Habitual late coming for salaat whereby a raka’t or so is missed, is undoubtedly a major sin. Salaat is the central pillar upholding the structure of the deen. Weakening this pillar is a major sin. If someone occasionally and unintentionally comes late for salaat, obviously it is not sinful. But we have seen that many of the people of knowledge have made it a habitual practice to arrive late for salaat. They have adopted a very careless attitude towards this fundamental junction of Islam. Instead of their ilm inspiring taqwa in them, they become more careless and lethargic towards observance of the ahkaam. They react like the kuffaar scientists. Who become more perverse in their kufr the more they discover of the wonders of Allah’s qudrat.

This sin applies to all—to laymen, students and to a greater degree to the ulama who are supposed to know better and not become so careless as to establish a practice of late-coming for salaat. It is incumbent for a mu’min to make preparations for his jamaat salaat well in advance of the time set for the commencement of the salaat.
The asaatizah are mainly to be blamed for this state of affairs and the students’ neglect of salaat. It is their duty to ensure that the students studying under them are regular and punctual for jamaat. Many ustaadhs continue teaching right until the iqaamah is about to start. Then they all rush to the masjid arriving late. This lackadaisical attitude towards salaat is fraught with grave consequences for one’s imaan. Salaat has become an empty, dry ritual which is regarded as a burden by most performers of salaat. The mashaaikh say: “A Mu’min in the musjid is like a fish in the water and a munaafiq in the musjid is like a wild bird in a cage.”

A habitual late-comer to salaat is undoubtedly a faasiq. He is mardudush shahaadat. The shariah does not grant the ulama exemption from regular and punctual attendance. In fact, the law applies to a greater degree to them. They have to set a better example, then the students will follow. A molwi, he is not an aalim because to qualify as an aalim, the Qur’an stipulates the quality of KHashiyat: “Verilyl, among the servants of Allah, only the ulama fear Him.”—–Qur’aan.

january 2, 2005

If someone has tested positive for the covid disease, should he remain at home, and not go to the Musjid for Salaat?

Q. If someone has tested positive for the covid disease, should he remain at home, and not go to the Musjid for Salaat?

A. As long as he has the strength to go to the Musjid, it will remain Waajib for him to go to the Musjid. Jamaat Salaat is Waajib. The hallucination of contagion is a devilish idea. It is not permissible to entertain this belief of kufr.


Salaatul Khawf Refutes Social-Distancing

Salaatul Khawf Refutes Social-Distancing

Recently, some of the Ulamaa-e-Soo’ – that unfortunate group of loyalists to Shaitaan and his people – have attempted to scratch out proof for the new-fangled form of “prayer” they have introduced around the world – that of having 1.5m gaps between musallis – through a Salaah known as Salaatul Khawf. The irony is that instead of being a proof in their favour, Salaatul Khawf is in fact a proof against them which exposes the Satanism of their claim and their innovated form of “prayer”. We will briefly explain why this is, in a few points, In Shaa Allaah. However, it is necessary to first briefly explain Salaatul Khawf itself.

Allaah Ta`aalaa says in the Qur’aan Kareem:

{“When you (O Rasool of Allaah صلىاللهعليهوسلم) are with them (present with the Muslims on the battlefield) and you lead them in Salaah, a group from them must stand with you (in Salaah while another group faces the enemy) and keep their weapons (with them). Then when they have performed sujood, they should fall behind you (to face the enemy) and the second group, who have not yet performed Salaah (but were until now facing the enemy), should come forward and perform Salaah with you, taking their precautions and (keeping) their weapons (with them). The Kuffaar wish that you would neglect your weapons and equipment (when you perform Salaah on the battlefield) so that they may launch an all-out attack against you (and wipe you out altogether). There is no sin on you if you put your weapons down (during Salaah) because of destructive rains or if you fall ill. Take your precautions (always be on guard against your enemy and be prepared to fight them)! Indeed, Allaah has prepared a humiliating punishment for the Kaafireen.”} [Soorah An-Nisaa’, 4:102]

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Monday, 18th of Jumaadal Aakhirah 1442 – 1st of February, 2021



“New Yorkers are finally rebelling against the illicit Covid regime. About 12,000 New York City students are being prevented from attending in-person learning because parents failed to sign consent forms for weekly random testing”, Bloomberg reported last week. … Meanwhile, high school and middle school students that are part of NYC’s 1 million plus student body are all receiving remote instruction. “Tens of thousands” of elementary school parents have voluntarily opted out of random testing in favour of remote learning as well, Bloomberg concluded.”



“A British journalist has been targeted by an angry online mob after pointing out that only a relatively small amount of healthy people have died from Covid, and suggesting that the complete destruction of our way of life is not an adequate response.

Talkradio host, Julia Hartley-Brewer used the National Health Service’s own statistics to point out that “Just 377 healthy people under 60 have died of Covid.” “That’s not typo. There are no zeros missing,” Hartley noted urging that while it is sad, it shouldn’t justify the shutdown of the economy and the house arrest of the entire country.



Q. A musalli coughs in the Musjid. According to the imam, this is a sign of covid disease. The imam tells the musalli to remain at home and not to visit the Musjid for Salaat. Is the imam’s instruction to the musalli correct? Please comment.

A. The imaam’s instruction is haraam. Preventing the musalli from the Musjid simply on the basis of coughing is tantamount to kufr. It is kufr because the instruction is the effect of a kufr belief. The imaam believes that disease is contagious. This kufr belief of the mushrikeen, and now of the atheists, was refuted by Rasulullah (Sallallahu alayhi wasallam) who said: “Laa adwaa…….” (Disease is not contagious). For a detailed exposition of this issue, refer to our website. At the minimum, the imaam’s instruction is a major sin. While in reality the imaam has committed kufr, he could be spared from the fatwa of kufr on the basis of him being a moron who has been misled by the molvi agents of Iblees.

Q. If someone has tested positive for the covid disease, should he remain at home, and not go to the Musjid for Salaat?

A. As long as he has the strength to go to the Musjid, it will remain Waajib for him to go to the Musjid. Jamaat Salaat is Waajib. The hallucination of contagion is a devilish idea. It is not permissible to entertain this belief of kufr.

Q. I accept that it is not permissible to perform Namaaz with a mask. But why will the Namaaz not be valid?

A. The Namaaz will not be valid because the donning of the mask comes with the kufr adwaa (contagion) belief. This kufr theory of the atheists effaces Imaan. Thus, Namaaz will not be valid. In fact, the one who wears the niqaab of Iblees believing in the kufr theory, should renew his Imaan.

Q. There is no social distancing in our Jamaat Khaanah. However, the imam wears a mask while leading the Salaat. What should I do?

A. If there is no other Musjid or venue where Salaat is performed correctly according to the Sunnah, then perform Salaat at home. Do not follow the jaahil imaam.

Q. Some ulama say that there are two valid views regarding the issue of disease being contagious. Therefore, all the covid protocols are permissible according to the ulama who believe in contagion. Is this correct?

A. It is not correct. There are no two views. There is not a single Authority of the Shariah since the era of the Sahaabah who had ever refuted Rasulullah’s explicit and emphatic refutation of the contagion kufr idea. How is it possible for any true Aalim to deny the validity of a belief stated explicitly by Rasulullah (Sallallahu alayhi wasallam). The morons who are members of Hizbush Shaitaan (The Legion of Iblees), are not Ulama. They are juhala who are agents of shaitaan.

The difference of the Ulama on the contagion issue is of mere technical significance. It is of no practical importance. It has no practical effect. As far as the Shariah is concerned, all the satanic covid protocols which Hizbush Shaitaan struggles to halaalize by misinterpretation of the technical argument, are Haraam.

The opinion of Taqi Uthmaan is not a valid difference. Taqi Uthmaan is the chief of Hizbush Shaitaan. He has satanically opened the floodgates for many acts of fisq and fujoor, and now with the covid Satanism, the door of even kufr. All the hallucinated ‘precautions’ which brutal regimes are enforcing are the effects of shaitaaniyat.

16 Jamaadil Awwal 1442 – 31 December 2020


Islam: A Complete and Comprehensive Way of Life

More than a religion, Islam is a complete and a comprehensive way of life.

It has brought Civilization, Refinement, Contentment, Elegance and Happiness to man. It caters for all the Fields of Human Existence.

In fact, to appreciate the Spirit of Islam is to appreciate the very Spirit of Humanity.

It provides guidance for all walks of life – Individual and Social, Material and Moral, Economic and Political, Legal and Cultural, National and International.

It also has solutions to all our problems provided we obey Allah’s Commands, gain His Proximity by acquiring His Marifat (recognition), as much as we can.

Two Supreme Sources

Allah with His infinite Mercy has provided us two Extraordinarily Supreme and Unmatched Sources from which we can find ways of living such a complete Islamic way of life and solving all our problems in an Islamic way.

These two sources are:

The Kalaam of Allah, the Qur’an Majeed.
The Ahaadith (Hadiths) and the Mubarak Sunnah of His Beloved Nabi Muhammad Sallallahu ‘Alaihi wa Sallam.
Unfortunately, many of today’s Muslim are misusing the divine texts and the contents provided by these two sources. They tend to use them in wrong contexts. This is especially the case in their interpretation of some Ahaadith for their worldly benefits or for the contentment of their nafs.

Tying Your Camel

In the early periods of the Coronavirus disease when the Masajid were closed, quite a few Muslims, instead of getting upset and sad, became relieved and tension-free. They had a misconception that going to the Masjid for Allah’s ‘Ibadah would make them victims of Coronavirus, Nauzubillah.

Even today when most of the Masajid are open, there are many Muslims who prefer to offer their Salah at home. They do not want to come to the Masjid at all, while there are others who come to the Masjid for the Jumu’ah Salah only.

Then there are others who prefer to offer Salah in the Masjid in congregation, but staying away from the main Saffs (rows) and practising social distancing.

When we ask any one of the above-mentioned men the reasons for behaving in that manner then quite often his answer would be: “We have been told in a Hadith to tie our camel.”

This actually is a part of the following Hadith that seems to have gone viral amongst most of today’s Muslims:

Anas ibn Malik RadhiAllahu ‘Anhu reported: A man said, “O Messenger of Allah, should I tie my camel and trust in Allah, or should I leave her untied and trust in Allah?” Nabi Sallallahu ‘Alaihi wa Sallam said, “Tie her and trust in Allah.”

Source: Sunan Tirmidhī 2517

In the above Hadith the precaution that we are asked to take is simply ‘to tie the camel’.

This situation can be compared to a present-day one in which a man parks his car to visit somewhere. Obviously, he has to take precaution before relying on Allah. In simple terms this precaution is to lock his car.

It does not tell him to disobey the Commands of Allah nor act contrary to the Mubarak Sunnah of His Beloved Nabi Sallallahu ‘Alaihi wa Sallam.

However, the precautions that we are asked to take in these Coronavirus Days are grossly and totally un-Islamic. These precautions, instead of letting us gain the proximity of Allah Subhanahu wa Ta’ala, are actually taking us away from Him, Nauzubillah.

Ahaadith about importance of offering Salah in Masjid

There are numerous Ahaadith on the importance of offering Salah in the Masjid. Some of them are given below.

Allah’s Shade
A very significant Hadith is the one narrated by Abu Hurairah RadhiAllahu ‘Anhu, in which Rasulullah Sallallahu ‘Alaihi wa Sallam has defined the seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade. One of these seven will be a man whose heart is attached to the Masjid.

27 times more rewards
Narrated Abdullah ibn Umar RadhiAllahu ‘Anhum: Nabi Sallallahu ‘Alaihi Wa Sallam said: “The reward of the congregational prayer is twenty-seven times greater (than that of the prayer offered by a person alone).” (Sahih al Bukhari and Muslim)

Protection of Allah
Abu Bakrah RadhiAllah ‘Anhu said: The Messenger of Allah Sallallahu ‘Alaihi wa Sallam said: “Whoever prays Fajr in congregation is under the protection of Allah………” (At-Tabraani)

Gaining Allah’s Pleasure
Nabi Sallallahu ‘Alaihi wa Sallam said, “He who purifies (performs Wudu’) himself in his house and then walks to one of the houses of Allah (Masjid) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).” (Muslim).

Reward Equal to Praying the Whole Night
Uthman ibn Affan RadhiAllah ‘Anhu reported: The Messenger of Allah Sallallahu ‘Alaihi wa Sallam said, “Whoever prays the evening prayer in congregation is as if he has stood for prayer half of the night. Whoever prays the dawn prayer in congregation is as if he has stood for prayer the entire night.” (Sahih Muslim)

Wrongs committed in offering Salah at home instead of going to the Masjid.

Hadhrat Mu’az bin Anas RadhiAllahu ‘Anhu narrates that he heard Nabi Sallallahu ‘Alaihi wa Sallam saying, “A person who does not go for Salah after hearing the Adhan is committing a great wrong and is committing an act of kufr and nifaaq.”

Hadhrat Abu Huraira has reported that Nabi Salallahu ‘Alaihi wa Sallam said, “I wish I could ask the boys to collect a huge quantity of firewood for me, and then I would go around and set fire to the dwellings of those who say their Salah at their own house without any excuse.”

Rasulullah Sallallahu ‘Alaihi wa Sallam, who was most kind and merciful towards the Ummah and was greatly pained to see them even in a little trouble, gets offended so much that he is ready to set fire to the houses of those who are content with performing Salah at home.

Shaytan instils weird thoughts in our minds

When you want to go to the shopping mall, to your workplace (office, shop or farm), to the bank, to the playing field to play some games or to a park for a walk, Shaytan offers you the Green Light.

However, when it comes to going to the Masjid, Shayateen at once flashes a bright Red Light in front of you. He drills in your mind the waswasa, “If you go to the Masjid you will be infected with Coronavirus!” (Nauzubillah).

Congregation Salah: Social Distancing v/s Standing Shoulder to Shoulder

It seems to have become a trend, a fashion with many Muslims of today to come to the Masjid and stand with social distancing. In the Masjid social distancing is not recommended at all as the empty space between the two Musallis becomes a gap for the Shaytan to occupy as you can see in the following Hadith:

Ibn ‘Umar RadhiAllahu ‘Anhu reported:

The Messenger of Allah Sallallahu ‘Alaihi wa Sallam said, “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for the Shayateen. Whoever joins up a row, he will be joined to Allah (i.e. to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e. from His Mercy).” [Abu Dawud].

Reference: Riyad as-Salihin 1091, Book Reference: Book8, Hadith 101

While we must take precautions, we have to remember that we should not go against the Commands of our Creator, Allah Subhanahu wa Ta’ala or against the Mubarak Sunnah of His Beloved Nabi Muhammad Sallallahu ‘Alaihi wa Sallam.

May Allah grant us the right understanding…Ameen.

By Haqqseeker

questions on sitting on chairs

  1. What is the hukm on using chairs in the masjid when some people are unable to stand? is it better to sit on the floor?
    If several people do decide to use chairs, should they be sitting together are separated by some distance? Sometimes it looks like a church in my masjid with so many people praying in chairs.
  2. What is the general hukm on chairs? We know we should not eat while sitting in chairs. we notice that whenever guests come to the madrassahs here in pakistan the ulema bring out chairs and they discuss deeni matters while sitting on the chairs on the lawns.
    Did the sahaba use chairs at all? Are there times when it is sunnat to use chairs, or should a muslim strive to sit on the floor as much as possible?
    was salaam
    hassaan sulaiman
    karachi Pakistan


17th Ramadhaan 1428 (29-09-2007)

Hassaan Sulaiman

Karachi, Pakistan

Respected Brother,

Your e-mail dated 29-09-2007 refers.
If the sick person is able to sit on the floor, then it is not permissible to sit on a chair for Salaat. A chair may be used only if the sick person is unable to sit. It is best to scatter the chairs in the Musjid if several persons are sitting on them. If they are placed all in a row, the scene does resemble a church scenario. Such Tashabbuh is not permissible.

The Ulama, especially in Pakistan and India, if they wish to discuss Deeni matters while sitting on the lawn, should spread mats and sit on the ground, not on chairs. There is no need to bring chairs onto the lawn when Deeni matters have to be discussed. We here in South Africa sit on chairs throughout the day while working in our libraries and offices, not while eating. We grew up in this manner. The people who come to us for their Deeni needs all grew up sitting on chairs. They are unable to sit for long periods on the ground. But the Ulama in India and Pakistan were not using chairs since childhood. After they became adults, they emulated the non-Muslims and introduced their ways. Hence it is not permissible for them to use chairs and couches. In so doing they are displacing the simple Muslim style of living into which they were born. This trend is evil and has been introduced in even the Madaaris. In the Korongi Darul Uloom, the Daarul Hadith is modelled like an auditorium. The seating is in steps, leading upwards. Many of the students sit on a higher level than the Ustaadh. They sit higher than the Hadith kitaab. This way has been copied from the kuffaar. It is not a system into which they were born and grew up with. It is plain Tashabbuh bil kuffaar. And even if they have been born into this type of darsgah, it is necessary to dismantle it. Such a style for imparting Deeni lessons is not permissible. Tashabbuh Bil Kuffaar, disrespect for the Ustaadh, disrespect for the Kutub, and displacement of the simple and mubaarak Tareeqah of the Salf-e-Saaliheen from the very age of the Sahaabah, are the factors of prohibition.

When our Shaikh and Ustaadh. Hadhrat Masihullah (rahmatullah alayh), visited Pakistan during the 1970’s, he commented adversely on this trend of modernization by the Pakistani Ulama. He was speaking specifically on the couches on which the Ulama were sitting.


A.S. Desai



Musallis are not permitted entry into Masjid Siraatul Jannah without a mask. Anyone who comes without a mask will be debarred from entering. The trustees of the Masjid have provided masks which they sell to musallis who come without masks. They claim that the money acquired for the masks is donation. Is this permissible? What is the difference now between a Masjid and a church?

Also the one imam who happens to be part of jusa (No Name Brand jamiat of Fordsburg) instructs everyone to observe social distancing in Jumuah Salaat. Is this permissible?


From beginning to end the entire set up is haraam and tantamount to kufr. The money is extravasated by means of usurpation. These trustees suck haraam blood from the musallis. It is not permissible to perform Salaat in this Musjid which has been converted into a weird temple.

Performing Salaat according to the system ordered by the kuffaar is haraam. The Salaat is not valid. These trustees are munaafiqeen, and so is the miserable imam of the NNB jamiat who is instructing social distancing. At the same time the musallis are not free from blame. Why do they inflict disgrace upon themselves by attending the temple?

16 Rabiul Awwal 1442 – 2 November 2020

Coronavirus and the Masajid

Islam Reigns

Assalamu’alaykum wa rahmatullahi wa barakatuh,

We praise Allah Ta’ala and send salutations on Nabi Sallallahu Alayhi Wasallam who perfected the Deen for us until the last day, leaving us with no qualms, indecision, doubt, or reference to others as to how to lead our lives and solve any issues, be they individual or collective.

Allah Ta’ala states: ‘Today I have perfected your religion for you, and have completed my blessing on you, and chosen Islam as Deen for you.’ (Surah Al-Maida, verse 3)

Hadhrat Abdullah bin Abbas Radiallahu Anhu and others explain that perfection of faith refers to the perfection of all limits, obligations, injunctions and refinements in personal and social behaviour as necessary for the true faith. Now there is no need to add to it, nor there remains any probability of a shortfall.

This document will address the following issues:

(1) Virtues of Masajid
(2) Voluntary and premature wide…

View original post 13,379 more words

covering the mouth and nose in salaat

The goal of Salah is to perform it in the manner of Nabi Sallallahu Alayhi Wasallam, i.e. ‘perform Salah as you see me performing Salah.’
(a) Hadhrat Abu Hurairah Radiallahu Anhu reports that Nabi Sallallahu Alayhi Wasallam prohibited sadal (leaving clothing loosely hanging from body) in Salah and that a man covers his mouth (Abu Dawood).
(b) Hadhrat Abu Hurairah Radiallahu Anhu reports that Nabi Sallallahu Alayhi Wasallam prohibited that a man covers his mouth in Salah (Ibn Majah).
(c) Imam Malik Rahmatullahi Alayh reports from Abdur Rahman bin Mujabbar that he used to see Hadhrat Saalim bin Abdillah, who, whenever he saw a man with his mouth covered whilst in Salah, he would yank the cloth from his mouth with a firm jerk, until he removed it from his mouth. (Muwatta Maalik).
(d) Imam Muhammad says: ‘Abu Hanifah reports from Hammaad who reports from Ebrahim, who said: ‘There is no harm if a man covers his head in Salah, i.e. with a sheet or cloth over his topi, as long as he does not cover his mouth. It is makrooh (haraam) to cover his mouth in Salah.’
Imam Muhammad further states: ‘From this we deduce that it is makrooh (haraam) also for a person to cover his nose. This is the view of Abu Hanifah Radiallahu Anhu.’ (Aathaar Muhammad bin Hasan)
(e) Thaqafi Narrates from Muhammad that he used to dislike (i.e. regard it as haraam) that a man covers his mouth whilst performing Salah (Musannaf ibn Abi Shaibah).
In addition to these narrations the fuqaha have explicitly prohibited covering the mouth in Salah with a cloth (mask) because this is emulation of the majoos (fire worshippers). The fear of potential infection does not constitute Shar’i necessity, particularly when the medical fraternity is divided as to the usefulness of masks in combating infection. On the one hand we have the divided conjecture of the scientists and on the other there is the absolute ruling of Nabi Sallallahu Alayhi Wasallam. How can we call ourselves Muslim when we opt for the conjecture of the disbelievers over the explicit command of Nabi Sallallahu Alayhi Wasallam?