Mufti Makada Saheb,
There is much confusion amongst people of knowledge regarding the term difference of opinion.Many Students and Scholars alike latch on to the term when it comes to social distance in Salah and closure of Masaajid .
To clarify this dilemma:

  1. Is social distance in Salah and musjid closure a valid difference of opinion?
  2. What are the limits of and what type of valid difference of opinions ought to be respected?


Haamidan wa Musalliyan

Assalamu Alaikum wa Rahmatullahi wa Barakaatuh

A valid difference of opinion (ikhtilaaf) takes place in the case where the differences come within the scope of the textual proofs of the Quraan and the Hadith. These types of differences will be similar to the differences between the four mazhabs who establish their mazhabs from the textual proofs of the Quraan and Hadith. However, if a difference goes against the textual proofs of the Quraan and Hadith, then this is not regarded as a valid difference of opinion (ikhtilaaf) that can be accommodated in Deen. Rather, it is regarded as a violation of Deen (khilaaf).

In regard to the issue of social distancing, then practising this in salaah is impermissible as it opposes the clear and categorical texts of the Hadith. Hence, one will accept the opinion of those people whose view conforms to the command of the Hadith of Rasulullah (sallallahu alaihi wasallam). One will not accept the opinion of those people whose view opposes the command of the Hadith of Rasulullah (sallallahu alaihi wasallam).

When we view the Ahaadith, then we see that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) was greatly displeased with the Ummah not joining the saffs and mentioned that this method of performing salaah is the means of one being cut off from the mercy of Allah Ta‘ala, as well as disunity being created in the hearts.

Below are a few Ahaadith that will shed light on the displeasure of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) for the Ummah performing salaah in this manner.

  1. Being Cut Off from the Mercy of Allah Ta‘ala

In one Hadith, Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who joins the saff (i.e. he does not leave gaps in the saff), Allah will join him (to His special mercy), and the one who cuts the saff (i.e. by leaving gaps), Allah Ta‘ala will cut him off (from His mercy).” (Mustadrak #774).

  1. Creating Disunity in the Hearts

On one occasion, before Hazrat Rasulullah (sallallahu ‘alaihi wasallam) commenced the salaah, he turned his mubaarak face towards the Sahaabah (radhiyallahu ‘anhum) and said thrice, “Straighten your saffs.” Hazrat Rasulullah (sallallahu ‘alaihi wasallam) then said, “By Allah! You will certainly straighten your saffs, or Allah will most definitely create disunity in your hearts!” (Sunan Abi Dawood #662) On hearing this, the Sahaabah (radhiyallahu ‘anhum) immediately ensured that there were no gaps between them.

  1. Shaitaan Entering between the Gaps

Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Join your saffs (i.e. stand joined to one another, with no gaps in between), and keep your saffs close to one another, and ensure that your necks are in line with one another, for I take an oath by that Being in whose control lies my life – I certainly see Shaitaan entering through the gaps in the saff like a small goat.” (Sunan Abi Dawood #776)

From the above mentioned Ahaadith, we understand that through carrying out the salaah in accordance to the sunnah, the mercy of Allah Ta‘ala will be acquired, unity will be created in the hearts of the believers, and they will be saved from the evil effects of Shaitaan.

The Fuqahaa have clearly mentioned that performing salaah with gaps between the musallis is makrooh-e-tahreemi (impermissible) and one will be sinful through performing salaah in this manner. Imagine that salaah is the greatest ibaadat of Deen, and it is a means of acquiring the mercy of Allah Ta‘ala, yet through opposing the sunnah, one receives sin through the salaah instead of reward!

For further details, you may refer to the attached kitaab we have prepared on this topic.

And Allah Ta’ala (الله تعالى) knows best.

Answered by:
Mufti Zakaria Makada
Checked & Approved:
Mufti Ebrahim Salejee


I understand that during salaat, for men – the entire region from above the navel to below the knees, should not only be covered, but its shape should also be concealed, i.e., the clothing should not be skin-tight. Without this, the salaat is not valid. However, there are two issues I am worried about:
(a) The lower garment – I understand that the trousers should be loose and not tight-fitting or hugging closely the thighs and knees. But how loose is good enough? Is it considered sufficiently loose if there is enough free space in each leg of the trousers to fit an arm alongside the leg? This understanding of looseness becomes important when taken together with the below problem about the upper garment. I wish to understand if the validity of the salaat is affected by the situation.
(b) The upper garment – the kurta which covers till below the knee during standing position in salaat, rises up when in the ruku’ position. Although it still covers completely the posterior and most of the thighs, the problem is that the kurta rises up to about a few inches above the knee. During sajda, there is no problem as the back panel (daaman) of the kurta reaches the upper end of the ankles, and the thighs are folded inwards. However, during jalsah, again the kurta slightly rises – partially exposing the knees.
In fact, during Salaat and at all times when in public, the body should be covered appropriately from neck to above the ankles. This applies not only to Salaat. The notion that covering the aurah is sufficient, is baatil. While the validity of Salaat is reliant on covering the Satr/Aurah, it is sinful to perform Salaat with only the Satr covered if one has garments to cover the entire body.
If the trousers is so tight, e.g. jeans, which reveals the shape of the satr area, then it is as if he is naked. His Salaat is therefore not valid with such lewd kuffaar garb. The looseness should be such that the shape of the satr area is not at all visible.
A kurtah which rises a few inches above the knees during Ruku’ is not a proper kurtah. The kurtah should be midway between the knees and the ankles, then it will not rise above the knees during ruku’.
Furthermore, for practical purposes, ‘validity’ of Salaat should be understood in the context of Acceptance (Maqbooliyat) by Allah Ta’ala, not in the technical context appearing in the Kutub of Fiqh. Rasulullah (Sallallahu alayhi wasallam) said that Salaat performed haphazardly is struck into the face of the musalli as if it is an old dirty scrap cloth. This is regardless of the Fiqhi validity of the Salaat.
Therefore, Salaat performed with jeans, T-shirts, tight pants, even loose pants without a kurtah covering the satr area, garb with logos of any kind whatsoever, with elbows exposed, with western garb, and with pants below the ankles is NOT VALID. Such Salaat MUST be repeated with proper attire.


The Imam Facing The Qiblah or Congregation After Salah


Why do some Imam’s turn around after every Salah and do adkhar whilst others don’t? Or some only after Fajr and ‘Asr.

Is there a Sunnah to this?


The ‘Ulama have mentioned that the qiblah (direction) of du’a is the sky. (That’s why the hands face the sky). However, it is among the etiquettes of du’a that the person making du’a should face the Ka’bah. (Silah al-Mumin pg.101, Al-Hisn al-Hasin pg.57)

If one leaves it out, he will not be sinful just like it is etiquette to be in the state of wudu whilst making du’a. If this too left out (as is the case in many a situation), the du’a will still be correct.

Should the Imam remain facing the qiblah or turn to the congregation?

Sayyidatuna Ummu Salamah (radiyallahu’anha) reports that Rasulullah (sallallahu’alayhi wasallam) would remain in his spot [i.e, facing the qiblah] after the Fard Salah for a short while.

(Sahih Bukhari, Hadith: 849)

Sayyidah ‘Aishah (radiyallahu’anha) reported that Rasulullah (sallallahu’alayhi wasallam) would only remain in that spot for the duration it takes to recite: Allahumma Antas Salam, wa minkas Salam, Tabarakta Ya Dhal Jalali wal Ikram.

(Sahih Muslim, Hadith: 1334-1336)

The above is recommended when there are Sunnah Salahs that follow the Fard Salah. The Imam may remain facing the qiblah for a short duration to recite the few masnun dhikrs, and move away from the spot of Imamat, to read his Sunnah Salah.

As for the practice of the Imams of turning away from the direction of the qiblah after the Fajr and Asr Salahs. The Fuqaha (Jurists) have stated that if the Imam intends to remain seated in his place after those Fard Salahs which are not followed by any Sunnah Salah, then he (the Imam) should turn away from the direction of the qiblah. (It is Mustahab to do so). He could turn towards the direction of the people or towards the right or left.

It is Makruh Tanzihi for the Imam to remain seated in the direction of the qiblah. (Rad al-Muhtar vol.1 pg.531)

If he has to perform the Sunnah Salah after the Fard, he should stand up immediately and not perform the Sunnah on the same spot.

(Rad Al-Muhtar vol.1 pg.531. Also see Fathul Bari vol.2 pg.431, Musannaf ibn Abi Shaybah vol.1 pg. 336,337.)

This has been recorded as the practice of Rasulullah and various Sahabah (radiyallahu ‘anhum) as well.

Narrations that support the above

  1. Sayyiduna Samurah ibn Jundub (radiyallahu ‘anhu) is reported to have said: ‘Rasulullah used to turn around after completing the (Fard) salah and He would face us.’

(Sahih Bukhari, Hadith: 845).

This was in the case when Rasulullah wanted to sit for a while (Fathul Bari) and if not then Rasulullah would stand up immediately.

(Musannaf-Abdur- Razzaq vol.2 pg.246).

  1. Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) is reported to have said: ‘When the Imam completes the salam, he should immediately stand up, and if not then he should at least turn away. He was asked as whether it would suffice for the Imam to move from his spot and face the qiblah? He replied; ‘He should face the east or west.’ (i.e. He should face a direction other than the qiblah.)

(Musannaf Abdur-Razzaq vol.2 pg.242,243).

  1. In fact, it is reported about Sayyiduna Abu Bakr (radiyallahu’anhu) that as soon as he would complete the Fard Salah (as an Imam), he would immediately stand up. The narrator states, “He would do it, so quickly as though he was on burning coal.” (Musannaf Abdur-Razzaq vol.2 pg.242,246).

And Allah Ta’ala Knows best,

Answered by: Moulana Muhammad Abasoomar

Checked by: Moulana Haroon Abasoomar


A Brother from the U.S.A. explaining the putrid and disgusting state of Muslims in the U.S.A., writes:
“The condition of the Muslims and the Musaajid is heart wrenching. Some Musjids only open for Maghrib and Isha Salaat. Most are still enforcing masks. Proof of vaccination is required to enter a Musjid. They now observe three feet instead of six feet distancing. The Government has removed all Covid restrictions, but Muslims are frantically adhering to the rules of Shaitaan. The Musaajid are being used to distribute vaccines. It’s more of a clinic than a place of Ibadaat. In the streets the Kuffaar are shedding their masks and enjoying a breath of fresh air. But the Muslims are going mad. They are keeping the mask even in their houses. May Allah Ta’ala save us.
The Muslims in Trinidad, West Indies do not give even Ghusl to the majority of the dead. The fear of the Virus has driven them to madness. They dig the Qabr twelve feet deep. The dead is put into five body bags then in the coffin, and the coffin is nailed all around with a large amount of nails. Those who go to the Cemetery stay hiding in their cars. Then two Muslims come with space suits and dump the Mayyit as if it was waste matter or a dead animal. There’s so much to write. Unto Allah Ta’ala do we complain. In the midst of all this Fitna, only by the Fadhl of Allah Ta’ala, the affairs of our Musjid are going smoothly. All the brothers are well. Do remember us in your duas. May Allah Ta’ala grant you aafiyah. Wassalaam

taken from: AL Haq Bulletin 63


Q. Is it permissible to use loudspeakers for Salaat?
A. Due to the ignorance of the masses and the inaad (enmity), jahaalat (ignorance), and nafsaaniyat (submission to base desire) of even the Ulama, it is best that we present the Fatawa of the Akaabireen whom even the non-entities accept as Seniors.

  • Hadhrat Mufti Mahmudul Hasan Gangohi (rahmatullah alayh) said:
    “Loud speakers should not be used in Salaat. The Imaam Sahib should put a stop to it.” (Fataawa Mahmudiyyah, Vol.2, page 128)
  • In Fataawa Raheemiyyah, Vol. 1, page 209, it is said: “Whether the voice transmitted by the loudspeaker is the original voice or an artificial representation of the original voice (such as an echo), there is difference of opinion among the experts (the technologists). (There is no longer any difference of opinion of the experts on this issue. Besides the consensus of the experts, it is just common sense that the voice which reaches a kilometre away is not the original or actual voice. The voice is ‘rebuilt’ after its ‘capture’, then transmitted. The sound which reaches the ears of the audience, is the sound of the reproduced voice of the speaker. It is never the original voice—The Majlis) If it is the reproduced voice, then the Iqtida will not be valid by following the voice……Even if it is not a reproduction (but is the original voice), then too there is no permission for the utilization of a loudspeaker in Salaat because it is in conflict with the simplicity which is the characteristic of Islamic acts of ibaadat. Hadhrat Shah Waliyullah (rahmatullah alayh) said that encumbrances and pretence in ibaadat are among the factors which alter the Deen. This was the malady in which the priests of the Yahood and Nasaara were involved. In addition, a loudspeaker interferes with the khushoo’ of Salaat. There is more corruption than benefit in using a loudspeaker for Salaat, hence the Shariah does not permit it. Furthermore, there is no need for a loudspeaker in Salaat because the validity and perfection of the Salaat are not dependent on hearing the recitation of the Imaam. An arrangement could be made for relaying the Takbeeraat-e- Intiqaal by means of appointing (human) Mukhabbireen (proclaimers). It is also improper to use a loudspeaker for the khutbah…”
  • In an elaborate Fatwa of a number of pages, Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) stated the impermissibility of using a loudspeaker for Salaat. (Imdaadul Fataawa, Vol.`1, from page 581 to 600)
  • Extract from a lengthy fatwa of Hadhrat Husain Ahmad Madani (rahmatullah alayh): “The Salaat of all those who perform their Salaat on the basis of this instrument is faasid (invalid)….It is therefore necessary to refrain from using it. All the arguments which have been presented for permissibility or preferability of the loudspeaker, from the Fiqhi angle, does not carry the weight of a grain of wheat (in other words, all such arguments are devoid of substance).” Imdaadul Fataawa, Vol.1, page 598 There is consensus of all our senior Ulama on the prohibition of using loudspeakers for Salaat and Khutbah.



Q. What is the ruling regarding musallis sitting on chairs? In our Musjid some musallis sit in the first saff right behind the Imaam. Please comment.

A. If a musalli is able to sit on the floor for Salaat, then sitting on a chair is not permissible nor will the Salaat be valid. However, if he is unable to sit on the floor, then Salaat on the chair is valid.
It is improper for chair-sitting musallis to place their chairs conspicuously right behind the Imaam in the first saff. Rasulullah (sallallahu alayhi wasallam) said that the Ulun Nuha (Ulama, Huffaaz and people who are aware of the masaa-il of Salaat) should be immediately behind the Imaam in case the Imaam’s wudhu breaks, then the mas’alah of Istikhlaaf will apply. People on chairs should sit preferably at the ends of the sufoof (rows). A couple of musallis should come a bit early to the Musjid before the chair-sitting brothers occupy the space behind the Imaam. They should occupy the positions behind the Imaam. The chair-sitting musallis will then have to place their chairs at a distance from the Imaam. The Imaam should also politely offer them naseehat.
If there are several chair-sitting musallis, the chairs should not be placed together in the saff. They should be spread out. If the chairs are in a row, it resembles people in a church sitting on benches.





Jeans are not Islamically respectable. It does not behove a Muslim conscious of Allah Ta’ala, conscious of the Aakhirah, conscious of the Sunnah and who desires the development of taqwa to wear jeans which are garments of low repute and even aligned to hooliganism. It is therefore not permissible to perform salaat with jeans even if a jubba is worn. Although the salaat will be valid, it will be makrooh to wear such offensive garments.



The response to our rebuttal of the zigzag fatwa of Ebrahim Desai, is nothing but a regurgitation of drivel and clutching at straws by the ZigZagger. Here we shall content ourselves to rebut his stupid straw-clutch pertaining to the notice which he has reproduced. Other issues shall, Insha-Allah, be tackled and demolished in future articles.

The purpose of the notice which was written on the board by a brother, not by The Majlis, was not to advocate wearing the mask out of Salaat. Some musallis do come to the Musjid with masks, perhaps three or four among a couple hundred musallis.

Rather than expelling such musallis from the Musjid, the notice advises them to keep their masks in their pockets. Another reason for keeping the masks in pockets at all times, is to be saved from the oppression of the kuffaar authorities when they accost one in the street.

Most certainly, it is a sign of Imaan and Yaqeen to abstain from wearing the mask. The notice does not encourage wearing masks outside Salaat. The notice contends with a practical problem with the people of Imaan are beset with in consequence of the oppressive draconian laws of an oppressive regime, which is supported by munaafiq, maajin, zig zag ‘muftis’ who misinterpret the fatwas of the Aakaabireen.

18 Zul Qa’dh 1442 – 29 June 2021