MASK IN SALAAT IS HARAAM – A TREACHEROUS ‘FATWA’

COVERING THE MOUTH AND NOSE WITH A MASK IN SALAAT REMAINS HARAAM

      A TREACHEROUS AND DECEITFUL RULING FROM A MISGUIDED ‘DARUL IFTA’

Some of the so-called ulama of our time are literally bringing to fruition the prediction of our beloved Nabi (sallallahu alaihi wasallam), when he said, “The worst of the people under the canopy of the sky will be their ulama. From them (the ulama) will emerge fitnah (corruption), and the fitnah will rebound on them.” We are witnessing the fitnah of these ‘ulama’ first-hand as they grovel at the feet of their disbelieving masters with their baatil ‘fataawa’. They are now so steeped in the filth of their rotten rulings, that they cannot extricate themselves honourably. They have now become hemmed in by their own deviance because of what their very hands have wrought.

 A recent ‘fatwa’ issued by one mufti Ebrahim Desai of Durban, not only demonstrates the hollowness of his Imaan and Yaqeen in the words of Nabi (sallallahu alaihi wasallam), but it classically demonstrates the depths these people would steep to ‘prove’ their obstinance. The fitnah they have created is now rebounding on them. Based on the guile of this man’s fatwa, we have to conclude that either he is simply stupid or purposely misguiding the Ummah. We hope for his sake, the former applies.

 In this traitorous ‘fatwa’, dated 24th Shawwaal 1441 (17th June 2020), this mufti ‘rules’ that there is scope for donning the mask in Salaat, and he deceitfully claims that if there is a “need [zaroorat]” then there is “leeway to do so and one will be excused.

 Whilst his ‘fatwa’ outwardly appears to prove his contention, he is guilty of purposely misquoting texts by wilfully omitting crucial portions of the Kutub relating to the issue at hand. Whilst he gives the impression to unsuspecting readers that the Fuqaha have issued an exemption to the hurmat of covering the mouth in Salaat, he fails to mention that this exception ONLY applies to yawning in Salaat! The exemption which allows covering the mouth in Salaat applies when one is unable to suppress a yawn whilst in Salaat, only then will the covering of the mouth with the back of the hand be allowed. There is absolutely no exception allowed for the wearing of face masks which keep the mouth (and nose) continuously covered during Salaat.

He also fails to mention that the Fuqaha have explicitly prohibited the covering of the mouth (and nose) in Salaat with a cloth (mask) because this is in emulation of the majoos (fire-worshippers) who cover their mouths when carrying out a specific act of fire-worship.

The Shariah does not and will never recognise the supposed fear of infection as a ‘zaroorat’ (need) to oppose a direct command of Nabi (sallallahu alaihi wasallam).

 

ISSUED BY: JAMIATUL ULAMA JOHANNESBURG

 This concept of contagiousness existed from the era of Nabi (sallallahu alaihi wasallam) and even before that. The Ahaadith of Nabi (sallallahu alaihi wasallam) explicitly forbid belief in contagion. In fact, the very act of wearing a mask to avoid infection contradicts the words of Nabi (sallallahu alaihi wasallam). Such a practice NEVER existed during any plague throughout the history of Islam. Why should our era be any different?

For the Fuqaha to even consider the fear of contagion as a reason for covering the mouth during Salaat would be a blight on their Imaan. It is disgusting that this mufti can even suggest this.

 We cite hereunder some of the excerpts deviously mentioned by this mufti in his ‘ruling’ so that readers can get an idea what the Fuqahaa were speaking about and also to put proper perspective on the misleading ‘fatwa’ regurgitated by this conniving man.

 EXPOSING HIS TREACHERY

The portions which we have highlighted in red are the only parts he quotes. Notice how he deceitfully omits the crucial portions from Bahrur Raa`iq:

 قَوْلُهُ وَالتَّثَاؤُبُ) وَهُوَ التَّنَفُّسُ الَّذِي يَنْفَتِحُ مِنْهُ الْفَمُ لِدَفْعِ الْبُخَارَاتِ وَهُوَ يَنْشَأُ مِنْ امْتِلَاءِ الْمَعِدَةِ وَثِقَلِ الْبَدَنِ لِمَا فِي الصَّحِيحَيْنِ عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «التَّثَاؤُبُ مِنْ الشَّيْطَانِ فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَكْظِمْ مَا اسْتَطَاعَ» وَالْأَدَبُ أَنْ يَكْظِمَهُ مَا اسْتَطَاعَ أَيْ يَرُدَّهُ وَيَحْبِسَهُ لِمَا رَوَيْنَا فَإِنْ لَمْ يَقْدِرْ فَلْيَضَعْ يَدَهُ أَوْ كُمَّهُ عَلَى فِيهِ وَوَضْعُ الْيَدِ ثَابِتٌ فِي صَحِيحِ مُسْلِمٍ وَوَضْعُ الْكُمِّ قِيَاسٌ عَلَيْهِ وَصَرَّحَ فِي الْخُلَاصَةِ بِأَنَّهُ إنْ أَمْكَنَهُ عِنْدَ التَّثَاؤُبِ أَنْ يَأْخُذَ شَفَتَيْهِ بِسِنِّهِ فَلَمْ يَفْعَلْ وَغَطَّى فَاهُ بِيَدِهِ أَوْ بِثَوْبِهِ يُكْرَهُ كَذَا رُوِيَ عَنْ أَبِي حَنِيفَةَ اهـ.

وَوَجْهُهُ أَنَّ تَغْطِيَةَ الْفَمِ مَنْهِيٌّ عَنْهَا فِي الصَّلَاةِ لِمَا رَوَاهُ أَبُو دَاوُد وَغَيْرُهُ وَإِنَّمَا أُبِيحَتْ لِلضَّرُورَةِوَلَا ضَرُورَةَ إذَا أَمْكَنَهُ الدَّفْعُ ثُمَّ إذَا وَضَعَ يَدَهُ عَلَى فِيهِ يَضَعُ ظَهْرَ يَدِهِ كَذَا فِي مُخْتَارَاتِ النَّوَازِلِ قَالَ الْعَلَّامَةُ الْحَلَبِيُّ وَهَلْ يَفْعَلُ ذَلِكَ بِيَدِهِ الْيُمْنَى أَوْ الْيُسْرَى لَمْ أَقِفْ عَلَيْهِ مَسْطُورًا لِمَشَايِخِنَا اهـ.

 Continuing with the discussion on the Makroohaat (detestable and Haraam acts) of Salaat, the author mentions:

“And yawning – it is that breath which emanates from the mouth to ward off the steam which emanates from the fullness of the stomach and the heaviness of the body, as mentioned in Sahihain from Abu Hurairah that indeed Rasulullah (sallallahu alaihi wasallam) said, ‘Yawning is from shaitaan. If any one of you yawns, (then) he should suppress it as much as he is able.’ Etiquette dictates that he suppresses it as much as he is able to, that is, he should ward it off and contain it, as reported (in the Hadith). If he is unable (to suppress it) then he should place his hand or sleeve over his mouth. The placing of the hand (over the mouth when yawning) is established in Saheeh Muslim, (whereas) the placing of the sleeve is deduced from this (narration). As explained clearly in Khulasa, if he is able, at the advent of a yawn to bite his lips with his teeth, and does not do so, but (rather) he covers his mouth with his hand or his clothes, it will be Makrooh. This has been reported by Abu Hanifah. The reason for this (karaahat), is that the covering of the mouth is prohibited in Salaat, as reported by Abu Dawood and others. However, this is only allowed out of necessity, BUT there will be no necessity (to cover the mouth), if he is able to prevent it (the yawn). Then if he places his hand over his mouth (when yawning), he should use the back of his hand…” [Vol. 2, page 27]

 From the full excerpt above it is abundantly clear that the Fuqaha ONLY excuse the prohibition of covering the mouth in Salaat when a person cannot contain or control a yawn. This exception does NOT extend to anything else. Least of all – fear of contracting the bogey virus! The deception employed by the mufti has laid bare his treachery to Islam.

 Like the above, the other excerpts used by this mufti, all explain the same issue – that is, covering the mouth when yawning in Salaat.

 Below is another text from Shaami, used deceptively in the bogus ‘fatwa’:

قَوْله وَالتَّثَاؤُبُ) فِي الْمِصْبَاحِ: التَّثَاؤُبُ بِالْمَدِّ وَبِالْوَاوِ عَامِّيٌّ. وَفِي مُخْتَارِ الصِّحَاحِ: تَثَاءَبْت بِالْمَدِّ وَلَا تَقُلْ تَثَاوَبْت، وَهُوَ كَمَا فِي الْحِلْيَةِ وَالْبَحْرِ: التَّنَفُّسُ الَّذِي يَنْفَتِحُ مِنْهُ الْفَمُ لِدَفْعِ الْبُخَارَاتِ الْمُنَفَّخَةِ فِي عَضَلَاتِ الْفَكِّ، وَهُوَ يَنْشَأُ مِنْ امْتِلَاءِ الْمَعِدَةِ وَثِقَلِ الْبَدَنِ. اهـ.

قُلْت: وَلِهَذَا السَّبَبِ كَانَ مِنْ الشَّيْطَانِ كَمَا فِي حَدِيثِ الصَّحِيحَيْنِ أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «التَّثَاؤُبُ مِنْ الشَّيْطَانِ، فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَكْظِمْ مَا اسْتَطَاعَ» وَفِي رِوَايَة لِمُسْلِمٍ «فَلْيُمْسِكْ بِيَدِهِ عَلَى فِيهِ، فَإِنَّ الشَّيْطَانَ يَدْخُلُهُ» وَأُلْحِقَ بِالْيَدِ الْكُمُّ، وَهَذَا إذَا لَمْ يُمْكِنْهُ كَظْمُهُ: أَيْ رَدُّهُ وَحَبْسُهُ، فَقَدْ صَرَّحَ فِي الْخُلَاصَةِ بِأَنَّهُ إنْ أَمْكَنَهُ عِنْدَ التَّثَاؤُبِ أَنْ يَأْخُذَ شَفَتَهُ بِسِنِّهِ فَلَمْ يَفْعَلْ وَغَطَّى فَاهُ بِيَدِهِ أَوْ بِثَوْبِهِ يُكْرَهُ، وَكَذَا رُوِيَ عَنْ أَبِي حَنِيفَة. قَالَ فِي الْبَحْرِ: وَوَجْهُهُ أَنَّ تَغْطِيَةَ الْفَمِ مَنْهِيٌّ عَنْهَا كَمَا رَوَاهُ أَبُو دَاوُد وَغَيْرُهُ، وَإِنَّمَا أُبِيحَتْ لِلضَّرُورَةِ،وَلَا ضَرُورَةَ إذَا أَمْكَنَهُ الدَّفْعُ، ثُمَّ فِي الْمُجْتَبَى: يُغَطِّي فَاهُ بِيَمِينِهِ، وَقِيلَ بِيَمِينِهِ فِي الْقِيَامِ وَفِي غَيْرِهِ بِيَسَارِهِ اهـ.

قُلْت: وَوَجْهُ الْقِيلِ أَظْهَرُ لِأَنَّهُ لِدَفْعِ الشَّيْطَانِ كَمَا مَرَّ، فَهُوَ كَإِزَالَةِ الْخَبَثِ وَهِيَ بِالْيَسَارِ أَوْلَى، لَكِنْ فِي حَالَةِ الْقِيَامِ لَمَّا كَانَ يَلْزَمُ مِنْ دَفْعِهِ بِالْيَسَارِ كَثْرَةُ الْعَمَلِ بِتَحْرِيكِ الْيَدَيْنِ كَانَتْ الْيُمْنَى أَوْلَى وَقَدَّمْنَا فِي آدَابِ الصَّلَاةِ عَنْ الضِّيَاءِ أَنَّهُ بِظَهْرِ الْيُسْرَى. وَفِي الْحِلْيَةِ عَنْ بَعْضِهِمْ أَنَّهُ مُخَيَّرٌ بَيْنَهُمَا وَأَنَّهُ إنْ سَدَّ بِالْيُمْنَى يُخَيَّر فِيهِ بِظَاهِرِهَا أَوْ بَاطِنِهَا، وَإِنْ بِالْيُسْرَى فَبِظَاهِرِهَا. اهـ. وَلَمْ أَرَ مَنْ تَعَرَّضَ لِلْكَرَاهَةِ هُنَا هَلْ هِيَ تَحْرِيمِيَّةٌ أَوْ تَنْزِيهِيَّةٌ إلَّا أَنَّهُ تَقَدَّمَ فِي آدَابِ الصَّلَاةِ أَنَّهُ يُنْدَبُ كَظْمُ فَمِهِ عِنْدَ التَّثَاؤُبِ، وَحِينَئِذٍ فَتَرْكُ الْكَظْمِ مَنْدُوبٌ.

وَأَمَّا التَّثَاؤُبُ نَفْسُهُ فَإِنْ نَشَأَ مِنْ طَبِيعَتِهِ بِلَا صُنْعِهِ فَلَا بَأْسَ، وَإِنْ تَعَمَّدْهُ يَنْبَغِي أَنْ يُكْرَهَ تَحْرِيمًا لِأَنَّهُ عَبَثٌ وَقَدْ مَرَّ أَنَّ الْعَبَثَ مَكْرُوهٌ تَحْرِيمًا فِي الصَّلَاةِ تَنْزِيهًا خَارِجَهَا

Much like the text from Bahrur Raa`iq, the text in Shaami explains the same. We will just translate the portions of the above that appear just before and after the misleading citation used by the mufti.

 It is for this reason (that yawning is prohibited in Salaat) because it is from shaitaan, as mentioned in Sahihain that he (sallallahu alaihi wasallam) said, ‘Yawning is from shaitaan, if any of you yawns, then he should suppress it as far as possible.’ In a narration in Muslim, ‘He should prevent it by placing his hands on his mouth, because indeed shaitaan enters it (the mouth).’ The sleeve is like the hand (hence it can also be used to cover the mouth). This only (applies) if he is unable to suppress it: That is to thwart it or prevent it altogether. As explained clearly in Khulasa, if he is able, at the advent of a yawn to bite his lips with his teeth, and does not do so, but (rather) he covers his mouth with his hands or his clothes, it will be Makrooh. This has been reported by Abu Hanifah. It is stated in Bahr: The reason for this (karaahat), is that the covering of the mouth is prohibited in Salaat, as reported by Abu Dawood and others. However, this is only allowed out of necessity, BUT there will be no necessity (to cover the mouth), if he is able to prevent it (the yawn). It is further stated in Mujtaba: He covers his mouth with his right hand. It has been mentioned (by some) with his right hand in qiyaam and in other postures with his left hand.

I say: The reason for this view is apparent, because it is to thwart shaitaan, as stated earlier. Thus it is like eliminating filth, which is preferably done with the left hand…” [Vol. 1, page 645]

 The text goes on to dilate on the issue of yawning and its prohibition in and out of Salaat. The text also explains that the yawn which permits the covering of the mouth is one that occurs involuntarily. If a person wilfully yawns, then this is Haraam.

Note also that the Fuqaha have ruled that covering the mouth when yawning in Salaat is Haraam, unless one cannot prevent the yawn. Only if the yawn is overpowering will one be excused and allowed to close the mouth. So, even in the ruling which allows overriding the prohibition of covering the mouth, there are stringent conditions. When covering the mouth momentarily in Salaat for a yawn that can be avoided is Haraam (even though the Hadith orders closing the mouth when yawning), how can it ever be permitted to keep the mouth continuously covered with a cloth (mask) out of fear of an imagined infection?

 This sufficiently annihilates the argument of the mufti who is at pains to prove that the use of a mask to cover the mouth and nose in Salaat is valid under the current condition. All his citations demonstrate his stupidity on the issue. He is either too dense to recognise his folly, or simply too dumb to see that he is playing into the hands of the covid19-conspirators.

 THE HURMAT OF USING A MASK IN SALAAT

The strongest proof for the prohibition of using a mask to cover the mouth (and nose) in Salaat is the Hadith reported by Hadhrat Abu Hurairah (radhiallahu anhu):

 عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنِ السَّدْلِ فِي الصَّلَاةِ وَأَنْ يُغَطِّيَ الرَّجُلُ فَاهُ»

Hadhrat Abu Hurairah (radhiallahu anhu) reports that Rasulullah (sallallahu alaihi wasallam) prohibited sadal (leaving clothing loosely hanging from body) in Salaat and that a man covers his mouth. [Abu Dawood]

 Further to this Hadith, take note of the excerpts below which further prove that this act is Haraam (Take note that the word ‘Makrooh’ in the terminology of the Fuqaha means Haraam):

 ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: «نَهَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُغَطِّيَ الرَّجُلُ فَاهُ فِي الصَّلَاةِ»

Hadhrat Abu Hurairah (radhiallahu anhu) reports that Rasulullah (sallallahu alaihi wasallam) prohibited that a man covers his mouth in Salaat. [Ibn Majah]

 – مَالِكٌ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْمُجَبَّرِ ، أَنَّهُ كَانَ يَرَى سَالِمَ بْنَ عَبْدِ اللهِ، إِذَا رَأَى الْإِنْسَانَ يُغَطِّي فَاهُ، وَهُوَ يُصَلِّي، جَبَذَ الثَّوْبَ عَنْ فِيهِ جَبْذاً شَدِيداً، حَتَّى يَنْزِعَهُ عَنْ فِيهِ.

Imaam Maalik (rahmatullahi alaih) reports from Abdur Rahmaan bin Mujabbar, that he used to see Hadhrat Saalim bin Abdillah, who, whenever he saw a man with his mouth covered whilst in Salaat, he would yank the cloth from his mouth with a firm jerk, until he removed it from his mouth. [Muwatta Maalik]

 يُوسُفُ عَنْ أَبِيهِ عَنْ أَبِي حَنِيفَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، أَنَّهُ «كَانَ يَكْرَهُ أَنْ يُغَطِّيَ الرَّجُلُ فَاهُ وَهُوَ فِي الصَّلَاةِ، وَيَكْرَهُ أَنْ تُصَلِّيَ الْمَرْأَةُ وَهِيَ مُتَنَقِّبَةٌ»

Yusuf reports from his father, who reports from Imaam Abu Hanifah, from Hammaad, from Ebrahim that he used to dislike that a man covers his mouth whilst he is performing Salaat, and he disliked that a woman performs Salaat whilst donning a niqab.  [Aathaar Abi Yusuf]

(In the context, “dislike” means Makrooh-e-Tahrimi)

مُحَمَّدٌ، قَالَ: أَخْبَرَنَا أَبُو حَنِيفَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ قَالَ: «لَا بَأْسَ بِأَنْ يُغَطِّيَ الرَّجُلُ رَأْسَهُ فِي الصَّلَاةِ مَا لَمْ يُغَطِّ فَاهُ، وَيُكْرَهُ أَنْ يُغَطِّيَ فَاهُ»  قَالَ مُحَمَّدٌ: وَبِهِ نَأْخُذُ، وَنَكْرَهُ أَيْضًا أَنْ يُغَطِّيَ أَنْفَهُ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ رَضِيَ اللَّهُ عَنْهُ

Imaam Muhammed says, “Abu Hanifah reports from Hammaad who reports from Ebrahim, who said, “There is no harm if a man covers his head in Salaat (i.e. with a sheet or cloth over his topi), as long as he does not cover his mouth. It is Makrooh (Haraam) for a person to cover his mouth (in Salaat).”

Imaam Muhammed 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 (radhiallahu anhu).” [Aathaar Muhammed bin Hasan]

 It is recorded in Mabsoot Sarakhsi:

قَالَ: (وَيُكْرَهُ فِي الصَّلَاةِ تَغْطِيَةُ الْفَمِ) لِحَدِيثِ أَبِي هُرَيْرَةَ – رَضِيَ اللَّهُ عَنْهُ – أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «نَهَى أَنْ يُغَطِّيَ الْمُصَلِّي فَاهُ» ، وَلِأَنَّهُ إنْ غَطَّاهُ بِيَدِهِ فَقَدْ قَالَ كُفُّوا أَيْدِيَكُمْ فِي الصَّلَاةِ، وَإِنْ غَطَّاهُ بِثَوْبٍ فَقَدْ نَهَى عَنْ التَّلَثُّمِ فِي الصَّلَاةِ، وَفِيهِ تَشَبُّهٌ بِالْمَجُوسِ فِي عِبَادَتِهِمْ النَّارَ.

“It is Makrooh (Haraam) in Salaat to cover the mouth, owing to the Hadith of Abu Hurairah (radhiallahu anhu) that indeed Nabi (sallallahu alaihi wasallam) prohibited that a Musalli covers his mouth. This is because if he covers it with his hand, then (he is guilty of contravening a Hadith where)  he (sallallahu alaihi wasallam) said ‘Restrain your hands in Salaat,’ and if he covers it with a cloth, then (he is guilty of contravening another Hadith where) he (sallallahu alaihi wasallam) prohibited (the use of) a veil (mask) in Salaat. In this (covering the mouth with a mask) is emulation of the Majoos when they worship the fire.” [Vol. 1, page 31]

 This reason of emulation of the Majoos when covering the mouth in Salaat is cited in many Kutub of Fiqh.

 It is further corroborated in Badaa`ius Sanaa`i:

 وَيُكْرَهُ أَنْ يُغَطِّيَ فَاهُ فِي الصَّلَاةِ؛ لِأَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – نَهَى عَنْ ذَلِكَ؛ وَلِأَنَّ فِي التَّغْطِيَةِ مَنْعًا مِنْ الْقِرَاءَةِ وَالْأَذْكَارِ الْمَشْرُوعَةِ؛ وَلِأَنَّهُ لَوْ غَطَّى بِيَدِهِ فَقَدْ تَرَكَ سُنَّةَ الْيَدِ، وَقَدْ قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «كُفُّوا أَيْدِيَكُمْ فِي الصَّلَاةِ»

وَلَوْ غَطَّاهُ بِثَوْبٍ فَقَدْ تَشَبَّهَ بِالْمَجُوسِ؛ لِأَنَّهُمْ يَتَلَثَّمُونَ فِي عِبَادَتِهِمْ النَّارَ وَالنَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «نَهَى عَنْ التَّلَثُّمِ فِي الصَّلَاةِ» إلَّا إذَا كَانَتْ التَّغْطِيَةُ لِدَفْعِ التَّثَاؤُبِ فَلَا بَأْسَ بِهِ لِمَا مَرَّ.

 “And it is Makrooh (Haraam) for a man to cover his mouth in Salaat, because Nabi (sallallahu alaihi wasallam) prohibited this. This is because indeed the covering of the mouth prevents the (proper execution of the) prescribed Qiraat and Athkaar. Also, when he covers his mouth with his hands then he is omitting a Sunnah of the hand (which during Salaat has to be in certain postures). Indeed Nabi (sallallahu alaihi wasallam) said, ‘Restrain your hands in Salaat.’

If he covers his mouth with a cloth (mask) then indeed he is emulating the Majoos (fire worshippers), because they veil their faces when they worship the fire. Nabi (sallallahu alaihi wasallam) prohibited veiling (the face) in Salaat, except when the covering (of the mouth) is to prevent a yawn. There is no harm in this, as mentioned earlier.”

 NOTE: This text from Badaa`i clearly clarifies the issue and confirms that it is HARAAM to cover the mouth with a cloth (mask) during Salaat. This text also clearly and unambiguously clarifies what we have been saying all along that the ONLY exception mentioned in all the Fiqh Kutub which allows for covering the mouth is at the time of suppressing a yawn and that too, ONLY with the hand, momentarily. The claim that fear for a virus warrants covering the face in Salaat is BAATIL and spurious. This view is totally in contravention to what the Fiqh Kutub actually state. There is no concession anywhere for the mouth to be continuously covered during Salaat with a cloth (mask)!

 Plagues and the fear for contagion are nothing new to Muslims, and yet nowhere in the history of our beautiful Deen has there been concession to wear a face mask in Salaat.

 It is further confirmed in Muheet Burhaani:

(يكره) أن يغطي فمه في الصلاة لما روى أبو هريرة أن رسول الله عليه السلام «نهى أن يغطي المصلي فاه في الصلاة» ، وهذا الذي ذكرنا في غير حالة العذر بأن

غلبه التثاؤب، فلا بأس (بأن) يضع يده على فمه قال عليه السلام: «إذا تثاءب أحدكم فليغطّ فاه فإن الشيطان يدخل فاه» أو قال فيه أو قال فمه

“It is Makrooh (Haraam) to cover the mouth in Salaat as reported by Abu Hurairah (radhiallahu anhu) that indeed Rasulullah (sallallahu alaihi wasallam) prohibited a Musalli to cover his mouth in Salaat. And this (prohibition), as mentioned earlier, (applies) in the case where there is no excuse – like an overpowering yawn. There is no harm that he places his hand on his mouth because he (sallallahu alaihi wasallam) said, ‘When any one of you yawns, he should cover his mouth because indeed shaitaan enters his mouth.’” [vol. 1, page 375]

 The detailed texts cited above are sufficient for any seeker of the Truth to understand the treachery of the ‘fatwa’ issued by the mufti.

 There is absolutely no doubt that it is HARAAM to cover the mouth and nose during Salaat. This prohibition is based on the following factors:

  1. The explicit Hadith of Nabi (sallallahu alaihi wasallam) prohibiting this vile act.
  2. The covering of the face emulates the fire-worshippers. Tashabbuh bil Kuffaaris Haraam.
  3. The covering of the mouth prevents the proper execution of Qiraat in Salaat.
  4. The donning of a mask for fear of the virus implies disbelief in the Mubaarak words of Nabi (sallallahu alaihi wasallam) that there is No Contagion.
  5. The mask in the presence of Allah Ta`ala in His House displays disrespect.
  6. The mask prevents the nose from properly fulfilling the rights of sujood.

 The Fuqahaa have explained the import of the Hadith prohibiting the covering of the mouth in Salaat, by confirming it to be a Haraam act. The ONLY exception to this rule is to momentarily cover the mouth when yawning, and the reason for this concession is also based on another Hadith that demands suppression of a yawn or if this is not possible then to cover the mouth. This is the ONLY exception which allows covering the mouth in Salaat. This exception as outlined by the Fuqaha does NOT extend to anything else – least of all to the bogey virus.

 This mufti concludes in his baatil ‘fatwa: “If there is a need to cover one’s mouth and nose in Salah to save oneself from being infected, then there will be a leeway to do so.” Whilst this statement of his confirms the kufr that lurks in his heart and confirms his disbelief in the Mubarak words of our beloved Nabi (sallallahu alaihi wasallam) we would really like to know how he reached this conclusion, when all his ‘proofs’ actually prove the contrary, as discussed above? What “leeway” does he refer to? Does he equate the momentary covering of the mouth with the back of the hand to suppress a yawn with wearing a cloth mask throughout the duration of Salaat, in direct contravention to the Hadith?

 ‘FATWA’ OF DEOBAND

The ‘fatwa’ of Deoband alluded to by this mufti which apparently corroborates his ‘fatwa’ is likewise baatil and both these ‘fataawa’ are dismissed with the contempt they deserve. Fear for the disbelievers and bootlicking are the only factors that we see may have spurred these corrupt rulings.

 SEEKING MEDICAL OPINION

At the end of his ‘fatwa’ the mufti desperately tries clutching at straws by averring that some matters be referred to the medical fraternity because they are not directly related to Fiqh. The absurdity of this claim only serves to prove the depths of this mufti’s ignorance. The reference he cites refers to some masaa’il pertaining to fasting. In certain matters the medical knowledge of doctors can be used to formulate masaa’il. For example, to confirm whether the womb is directly connected to the stomach or whether the eyes are directly connected to the brain, etc. Those are pure medical issues based on facts, which may affect a fiqhi ruling.

 The matter at hand regarding the wearing of masks in Salaat has absolutely nothing to do with medical expertise. In fact, even the medical fraternity is divided on this matter. This issue is purely based on conjecture and opinion and has absolutely nothing to do with facts. To ascertain whether the womb is directly connected to the stomach can be factually ascertained. Based on this fact, the Fuqaha can issue a ruling. To ascertain whether a virus is preventable with the use of a mask is based on pure conjecture. Besides, the Hadith Shareef gives us the facts on this ‘dilemma’ as well – There is NO CONTAGION!

The question regarding whether it is permissible to wear a mask in Salaat can NEVER be based on the conjecture of the kufr views of doctors. The suggestion by doctors to wear masks as a prevention against infection can NEVER be compared to the ABSOLUTE ruling of Nabi (sallallahu alaihi wasallam) who forbade this practice!

By pitting the kufr views of doctors which are based on pure conjecture against the Mubaarak words of Nabi (sallallahu alaihi wasallam), which are ABSOLUTE, is nothing other than KUFR!

 It truly boggles the mind how these muftis formulate their rulings. Not only are they totally nonsensical, they contradict simple logic. They insult the intelligence of their readers and raise the spectre of kufr.

ISSUED BY:JAMAITUL ULAMA JOHANNESBURG