The
Etiquette At The Masjid
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
thanks is due to Allāh, the Lord of al-‘ālameen. There is none worthy of
worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His
Messenger.
The Masjid is a sacred
house, the Symbols of Allāh and the most vital to Muslim society. It
is frequented place of Muslims where they meet one another daily not to perform
the Solāt only but also for other acts of worship and activities that are
beneficial for the Muslim community. As the Masajid are Allāh's Houses, Allāh
Says: “And the masājid are for Allāh (Alone)…” [Al-Jinn, 72:18] and the Prophet
(Sallallāhu ‘alayhi wa sallam) laid the etiquette and rules that should be
learned and upheld by every Muslim. Muslims to uphold these rules so as to
guarantee the respect and order in Masajid that befits its roles as it was
designed for.
1- Undesirability Of
Entering The Masjid with Smelly Mouth
‘Abdullāh Ibn 'Umar
(radiyallāhu’anhum) said: The Prophet (Sallallāhu ‘alayhi wa
sallam) said, "He who has eaten garlic should not come to our
mosque." [Al-Bukhari and Muslim].
The narration in Muslim
is: "He
who has eaten garlic should not come to our mosques."
Anas bin Mālik
(radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wa sallam) said,
"He who has eaten from this plant (i.e., garlic) should not approach us
and should not offer Solāt (prayer) along with us." [Al-Bukhari and Muslim].
Jabir bin ‘Abdullāh (radiyallāhu’anhu)
said: The
Prophet (Sallallāhu ‘alayhi wa sallam) said, "He who has eaten garlic or
onion should keep away from us or our mosques." [Al-Bukhari and Muslim].
Another narration: The
Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whoever eats garlic,
onion, then keeps away from our Masjid because the angels get offended from
what offends the children of Adam.” [Al-Bukhāri and Muslim]
It is not permissible to
eat raw onions, garlic or anything with a strong offending smell before going
to the mosque. It is permissible, however, to eat them after their strong odour
has vanished as a result of cooking or boiling. Since their odour vanishes
after cooking, their use is permissible in cooked form.
It has been narrated
that ‘Umar Ibn Al-Khattab (radiyallāhu’anhu) said in the sermon of Friday
prayer: “O
you people! You eat garlic and onion. I think the odour of these to be very
offensive. I saw that if the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)
happened to find a man with such offensive odour in the mosque, he would order him
to be taken out of the mosque and sent to Al-Baqi'. He, who wants to eat any of
these, should cook them till their odour dies out.” [Muslim].
Khabith generally means
impure, base and wicked, but it is also used in the sense of Haram (unlawful),
that is for eatables which are forbidden or which have an unpleasant and
disgusting smell. Garlic, onion etc., are Khabith in their raw form and Muslims
have been prohibited from going to the mosque after eating them. One can,
however, eat them in their cooked form. One can also use them when the time to
go to mosque for Solāt is not very near. We also learn from this Hadith that
one should not eat any such odorous thing when he has to go to the mosque or
Madrasah or any congregation for some religious purpose because it will be
repulsive for the people present there. Their eating is, however, permissible
even in their raw form, if one is not going to the mosque for Solāt.
We also learn from this Hadith that mosques
should be kept free from every kind of filth and odorous things. There is no
justification for the construction of toilets in the premises of mosque.
Mosques which have toilets within their compounds must be divested of the
toilets to purge them of the unclean environments.
Thus Muslims should
avoid everything that has an offensive smell like garlic, onion, or smoking.
And the Muslim should wear clean clothes and socks when he comes to the Masjid
so that he does not offend any of the angels or Muslims around him with an
offensive smell.
2- Women Entering
Masjid Should Not Put On Perfume, Adornment Or Make-Up
As for women entering
the masjid they should not put on perfume, adornment or make-up. Abu Hurayrah
(radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) said: “Do not prevent the female servants of Allāh from
going to the mosques of Allāh, but let them go out not wearing perfume.” [Narrated by Abu Dawud,
565; classified as sahih]
3 - Dress Well For
Solāh Al-Jumu’ah
Al-Jumu’ah is a special
occasion, thus one should dress well for Solāh Al-Jumu`ah. It requires Muslims
to appear in the best manner possible; therefore one should put on his best
attire for Solāh Al-Jumu`ah.
Allāh Says: “O Children of Adam!
Wear your beautiful apparel at every time and place of prayer: eat and drink:
But waste not by excess, for Allāh loveth not the wasters.” [Al-A'raf, 7:31]
The Prophet Muhammad
(Sallallāhu ‘alayhi wa sallam) said: “If one has the means, he should buy two
pieces of clothing, other than his work clothes or [everyday clothing], to wear
on Friday.” [Abu Dawud]
4 - Pronounce A
Supplication When Entering The Masjid.
It is Sunnah for the
Muslim, when he leaves his house and heads towards the masjid, to recite the
du’a for walking to the masjid. ‘Abdullāh Ibn ‘Abbās (radiyallāhu’anhu) said:
“… Then the mu’azzin gave the call to Solāh (Adzān), and the
Prophet (Sallallāhu ‘alayhi wa sallam) came out, saying, ‘Allāhumma aj
‘al fi qalbi nūran wa fi lisāni nuran waj ‘al fi sam ‘ie nūran waj ‘al fi
basari nūran waj ‘al min khalfi nūran wa min amāmi nūran waj ‘al min fawqi
nūran wa min tahti nūran, Allāhummah a’tini nūran’.” (O Allāh, place
with my heart light, and upon my tongue light, and within my ears light and
within my eyes light, and place behind me light and in front of me light and
above me light and beneath me light, O Allāh, bestow upon me light).
[Narrated by Al-Bukhāri, Muslim, 763.]
5 - Enter the Masjid
with His Right Foot First and Recite the Salutation.
One should enter the
Masjid with his right foot first, and then say a du‘ā as reported
by Abu Humaid (radiyallāhu’anhum) who said: The Messenger of Allāh (Sallallāhu ‘alayhi
wa sallam)said: “When any one of you enters the masjid, let him
say: “Allāhumma iftah li abwa ab rahmatik” (O Allāh,
open to me the gates of Your mercy), and when he leaves let him
say, “Allāhumma inni as ‘aluka min fadlika” (O Allāh, I
ask You of Your bounty). [Narrated by Muslim, 713]
The Prophet (Sallallāhu
‘alayhi wa sallam) used to like to start with his right in everything.
But Abu Hurayrah
(radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) said:
“When any one of you enters the masjid, let him send blessings upon
the Prophet (Sallallāhu ‘alayhi wa sallam) and say, “Allāhumma iftah li
abwāb rahmatika” (O Allāh, open to me the gates of Your mercy).
And when he leaves let him send blessings upon the Prophet
(Sallallāhu ‘alayhi wa sallam) and say, “Allāhumma isimni minas
Syaitānir-rajīm” (O Allāh, protect me from the accursed Syaitān). [Narrated by Ibn
Majah, 773; classified sahih]
It was reported that “Ibn ‘Umar
(radiyallāhu’anhu) used to step with his right foot first when he entered the
Masjid, and step out with his left foot first when he walked out of the
Masjid.”
If there is a group of people
who want to enter the Masjid at the same time, then the one on the right should
go in first to uphold the Sunnah of the Prophet (Sallallāhu ‘alayhi wasallam)
[Al-Bukhāri]
6 - Walking
Solemnly To The Masjid To Perform Solāh
In any circumstances Allāh
considers whosoever honours the Symbols of Allāh, are truly those piety of the
heart. Allāh, the Exalted, says:
"And whosoever
honours the Symbols of Allāh, indeed it is truly from the piety of the
heart." (Al-Hajj,
22:32)
Abu Hurayrah
(radiyallāhu’anhu) reported: I heard the Messenger of Allāh
(Sallallāhu ‘alayhi wa sallam) saying, "When the Iqāmah are pronounced,
does not come to it running, you should walk calmly with tranquility to join
the congregation. Then join in what you catch for and complete what you
missed."
[Al-Bukhari and Muslim]
In Sahih Muslim it is
added: Messenger
of Allāh (Sallallāhu ‘alayhi wa sallam) said, "For when one of you is
walking for Solāt, he is, in fact, engaged in Solāt."
The Hadiths emphasizes
three points:
Firstly, we are
prevented from running or walking hurriedly in order to join a congregational
prayer because this is undignified. One should remain calm and composed
because the Prophet (Sallallāhu ‘alayhi wa sallam) forbade running in such a
situation. Allāh considers whosoever honours the Symbols of Allāh, are
truly those piety of the heart. In fact we are commanded to be
self-composed and dignified with regard to all matters.
Secondly, when a
believer walks up to the mosque after performing ablution at home, he is
considered to be in a state of Solāt.
Thirdly, the first
rak'ah he prays behind the Imām will be counted his first rak’ah, so he must
make up for the rak'ah he may have missed, if any, after the Imām has concluded
his Solāt.
7 - Confer Salām To
The People As He Enters The Masjid, Even If The People Are Praying.
It is because the
companions used to offer Salām to Prophet (Sallallāhu ‘alayhi wa sallam) while
he is in his prayer, and he used to reply with a hand gesture. There are many
Ahādith about that, among which reported that Shu’aib (radiyallāhu’anhu)
said: "I
passed by the Prophet (Sallallāhu ‘alayhi wa sallam) while he was praying and
gave Salām to him, he replied to me with a gesture." Ibn Umar (radiyallāhu’anhu)
asked Bilal bin Rabab (radiyallāhu’anhu): How did you see the Prophet
(Sallallāhu ‘alayhi wa sallam) reply to them (his companions) when they gave
Salām to him while he was engaged in Solāh?" Bilal bin Rabah (radiyallāhu’anhu)
said: "By
spreading his palm." [Narrated Al-Bukhāri and Muslim]
8 - Filling the Front
Rows and the Virtues of Being in the First Row in Solāh
Muslims are urged to
fill the front rows of the Masjid in particular the first row in order to get
great rewards.
The Prophet (Sallallāhu
‘alayhi wa sallam) urged the ummah to fill the front rows of the Masjid. Abu Sa’id
Al-Khudri (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa
sallam) noticed his Companions going to the back rows, and Prophet (Sallallāhu
‘alayhi wa sallam) said, “Come close and follow me and let those behind follow
you. People will continue going to the back until Allāh will put them in the
back” [Muslim,
An-Nasā’ie, Abu Dawud, and Ibn Mājah].
Allāh Almighty would
send down blessings upon the first row. In the narration from Abu Umamah
(radiyallāhu’anhu) the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Allāh and the angels
send down blessings upon the first row.” The people inquired, “O Messenger of
Allāh, and upon the second row?” The Prophet (Sallallāhu ‘alayhi wa sallam)
again said, “Allāh and the angels send down blessings upon the first row.” The
people asked again, “O Messenger of Allāh, and upon the second row?” Finally Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) said, “And upon the second row.” [Ahmad and
At-Tabarāni]
If the people knew what
was in the Adzān and the first row (of the Solāh in virtue), and that they
could not get it save by drawing lots. Abu Hurayrah (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “If the people knew
what was in the Adzān and the first row (of the Solāh in virtue), and that they
could not get it save by drawing lots, they would draw lots. If they knew the
reward for praying the noon Solāh early in its time, they would race to it. And
if they knew the reward for the night and the morning Solāh in congregation,
they would come to them even if they had to crawl.” (Recorded by
Al-Bukhari and others)
Allāh would send down
blessings upon those who perform Solāh on the right side of the rows ‘Aishah
(radiyallāhu’anha) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said:
“Allāh
and His angels send down blessings upon those who perform Solāh on the right
side of the rows” [Abu
Dawud and Ibn Mājah].
9 - Placing a
Sutrah In Front.
The Muslim should place
something in front of him during prayer as a barrier between him and the
passersby in front of him, and that he gets closer to it as the Prophet used to
do. The Prophet (Sallallāhu ‘alayhi wa sallam) said: “If you observe solāh,
then solāh toward sutrah (some barrier) and get closer to it.” [Al-Baihaqi]
So, if you enter the Masjid and want to Solāh, then get closer to the wall
directing the Qiblah so much that there is just enough room between you and the
wall to pray. If you prostrate, there should be no room between your prostration
spot and the wall more than a sheep could pass. It was reported that: “Between the place of
his prostration (Sallallāhu ‘alayhi wa sallam) and the wall there was no room
more than sheep pass.” [Al-Bukhāri and Muslim] In another Hadith
reported “When
the Prophet (Sallallāhu ‘alayhi wa sallam) performed his Solāh, he leaves
between him and the wall three arm lengths.” [Al-Bukhāri]
If you find people
already at the wall of the Qiblāh, then pray behind one of them because he will
be as a sutrah for you like the companions used to do.
10 - Prohibition Of
Passes In Front Of A Person Observing Solāh.
1758. Abul-Juhaim ‘Abdullāh
bin Al-Harith (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) said, "If the person who passes in front of a praying
person, realizes the enormity of the sinfulness of this act, it will have been
better for him to wait forty [years] than to pass in front of him." [Al-Bukhari and Muslim].
[The narrator was not
sure whether the Prophet (Sallallāhu ‘alayhi wa sallam) said forty days, months
or years.]
We learn from this
Hadith that it is a great sin to pass before a person who is offering Solāt.
People should also take care that they do not offer Solāt without placing a
Sutrah in front of them. A Sutrah refers to anything that a person sets up in
front of him; this could be a stick, another person praying in front of him or
even a line which he can draw on the ground. The distance between the person
offering his Solāt and the Sutrah should not be more than approximately one
meter and a half. If the distance is longer than this, then it is not unlawful
to pass before someone offering Solāt.
11 - It Is Prohibited Stepping Over
Others Sitting In The Masjid
The prohibition is
deriving from a hadith of ‘Abdullāh Ibn Busar (radiyallāhu`anhu), who
said: A
man came and started stepping over the people one Friday when the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) was delivering the khutbah, and the
Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to him: “Sit down,
for you have annoyed (people).”
[Abu Dawud (1118) and
Ibn Majah (1115); Classified as sahih by al-Albāni in Sahih Abi Dawud.]
In this hadith there is
a prohibition on stepping over people when coming to Solāh al-Jumu`ah (Friday
Prayer).
There are to views held
by the scholars concerning the matter of Stepping over Others sitting in the
Masjid.
One is makruh and the other is harām.
At-Tirmidzi
(rahimahullāh) said: “This is what is to be followed according to the
scholars. They regarded it as makruh for a man to step over
people on Friday, and they were very strict with regard to that.”
Ibn Hajar Al-‘Asqalani
(rahimahullāh) said: “The majority is of the view that it is makruh in the
sense that it is better not to do it. This is the well-known view of the
Shafi`ies and is the view of the Hanbalis.” [See: Fathul-Bāri,
2/392; Kashshaf Al-Qina’, 2/44; Al-Majmu’, 4/466]
Imām Mālik and Al-Awza’
held it
is makruh stepping over others sitting in the Masjid when the Khatib is on the
minbar. Imām Mālik: “It is makruh
to step over people when the imām has come out and has sat on the minbar. Whoever
steps over people then is the one of whom the hadith speaks. But
before that there is nothing wrong with it if there is a gap in front of him,
but he should be polite in doing it.” [‘Al-Mudawwanah
(1/159
A number of scholars
view on the matter is regarded as more likely to be more correct, such as Ibn
Al-Mundhir, Ibn ‘Abd Al-Barr, An-Nawawi, and Shaikh Al-Islam Ibn Taimiyyah(rahimahullāh),
as stated in ‘Al-Ikhtiyarat Al-Fiqhiyyah, p. 81’, and others.
Ibn Al-Mundhir
(rahimahullāh) said, explaining the reason why he said it is harām:
“It
is because causing
annoyance is harām, whether it is a little or a lot, and this is causing
annoyance, as it says in the sahih hadith in which the
Allāh’s Messenger (Sallallāhu `alayhi wa sallam) said to one whom he saw
stepping over people: ‘Sit down, for you are causing annoyance’.” [Al-Majmu’, 4/467]
Ibn ‘Abd Al-Barr
(rahimahullāh) said: “The words of the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) to the one who was stepping over people on
a Friday, “You are causing
annoyance,” indicate that stepping over people
is an annoyance, and it is not permissible to annoy a Muslim under any
circumstances, on Friday or at any other time.” [Al-Tamhid (1/316)]
Imam An-Nawawi
(rahimahullāh) said: “The favoured view is that stepping over people is
harām, because of the hadith on this issue.” [Rawdat al-Talibin (11/224)]
A contemporary scholar
Ibn ‘Uthaymeen (rahimahullāh) held: “Stepping over people is harām during
the khutbah and at other times, because the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) said to a man whom he saw stepping over people: “Sit down,
for you are causing annoyance.” That is even more forbidden if it happens
during the khutbah, because it is causing annoyance to people and distracting
them from listening to the khutbah, even if he is moving towards a gap.” [Fatāwa Wa Rasā’il
al-Shaikh Ibn ‘Uthaymeen, (16/147)]
12 - Observe Solāh
Tahiyatul Masjid before Sitting.
When one enters the
masjid, he should not sit down until he observed two rak’at solāh to “Greet the Masjid”. Abu Qatadah
Al-Sulami (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) said: “When any one of you enters the masjid,
let him observe Solāh two raka`at before he sits down.” [Narrated by Al-Bukhari,
443; Muslim, 714]
Then one should make the
intention of I’tikaf
13 - Perform
Dzikirullāh While Sitting (I’ktikaf) In the Masjid.
The Muslim should keep
himself busy supplicating and remembering Allāh Subhānahu Wata’āla while he is
sitting in the Masjid, because he is in the prayer while in waiting for the
solāh.
14 - The Muslim Should
Sit Where He Finds A Place In The Masjid.
The Muslim should not skip
people or squeeze himself between two people who are already sitting. This is
tantamount to disturbing and distracting others who are observing the I’tikaf
and worshipping Allāh (such as observing solāh, reciting Al-Qurān or dzikir).
Many Ahādith conveyed this meaning.
15 -Prohibition Of
Offering Nawafil Solāh When Iqāmah Is Called
Abu Hurayrah
(radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wa sallam) said, “When
the Iqāmah is called, no prayer should be performed except the obligatory solāt.” [Muslim].
When
the Iqāmah has been announced (prescribed recitation at the commencement of
Solāt when offered in congregation, after the worshippers have taken up that
position), it is not permissible to offer any other prayer - whether it is Sunnah
or Nafil. If a person has already started any, he should break it to join the
congregation. He should offer the Salāt which he terminated after the
obligatory Solāt offered in congregation. It is against this Hadith to continue
Nafil Salāt or Sunnah when the worshippers have taken the position to offer
Solāt in congregation and Iqāmah has been called. Some scholars are of the
opinion that one can continue the performance of Sunnah Fajr, even after the
congregational Solāt has started. They have taken the plea that if there is no
risk of losing the first Rak’ah, it is permissible to continue the Sunnah of
Fajr prayer. Their plea is against the present Hadith. It is a common feature
to see the worshippers offering Sunnah during the course of Fajr prayer offered
in congregation. Thus in practice, the Sunnah of the Solah Fajr is continued
regardless of this stipulation. In any case, this practice is totally against
the injunctions contained in this Hadith.
16 - One Should Not
Distract Others In The Masjid.
It is because the Muslim
who is performing solāh is in contact with Allāh Subhanahu wata`ala so he
should not be distracted not even with reciting loud Al-Qurān, making
supplication, or remembrance of Allāh(Dzikir). Imām Ahmad (rahimahullāh) reported
‘Abdullāh Ibn ‘Umar (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu
‘alayhi wa sallam) saw some people were observing solāh, and they became loud
in their prayer. The Prophet (Sallallāhu ‘alayhi wa sallam) said: “The person observing
solāh is in contact with his Lord, so let him concentrate on whom he is in
contact with, and do not raise your voices over one another with the
reiteration of Al-Qurān.” [Ahmad, Abu Dawud, 1332: sahih]
Muslims should beware of
doing anything that may offend or disturb those who come to the masjid for
worship. This includes disturbing those who are reading Qur`an, observing solāh
or dzikirullāh in the masjid.
It is an evil deed (sayyi’ah) to disturb the people
in the masjid by talking about worldly affairs, because this is
offensive to them and distracts Muslims from doing acts of worship properly.
Disturbing others is not allowed, even if it takes the form of reading Qurān,
more so if it takes other forms.
Ahmad Ibn Shu’aib
An-Nasā’ie narrated in his ‘Al-Sunan Al-Kubra (5/32)’ under the heading “Dzikir Qawl Al-Nabi
(Sallallāhu `alayhi wasallam), Lāyajhar ba’dukam ‘ala ba’din fi’l-Qurān
(Mentioning the statement of the Prophet (Sallallāhu ‘alayhi wasallam): ‘None
of you should compete with one another in reciting Qurān loudly)’.”
A report from Abu Hazim
Al-Timar from Al-Bayadi, who reported: The Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) was I’tikaf, [draw his curtain of his cube] and found the
people observing solāh and [some] reciting [Al-Qurān] in loud voices.
Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:
“The one who is
performing Solāh is conversing with his Lord, so let him think about what he is
saying to Him. Do not compete with one another in reciting Qur`an loudly.”
Ibn Muhairiz
(radiyallāhu’anhu) was reported to have said: “Speaking in the masjid is idle talk,
except for one who is praying, or remembering his Lord, or asking for help or
giving help.” [Musannaf
`Abd al-Razzaq, part 8, Babb Kalam ‘Ikrimah]
It is not permissible of
raising voices while talking when Muslims are performing Solāh. It was reported
that As-Sa’ib (radiyallāhu’anhu) said: “I was in the Masjid, and a man called
me, I turned to him and there was ‘Umar Ibn Al-Khattab (radiyallāhu’anhu). And
he said: “Bring me these two men”, then I brought them to him. ‘Umar
(radiyallāhu’anhu) asked: “Where are you from? They replied from the people of
At-Ta`if. He said: “If you were from the people of Al-Madinah, I would have
hurt you because you raised your voices in the Masjid of the Messenger of Allāh
(Sallallāhu `alayhi wasallam).” [Bukhari].
17 - Prohibition Of
Raising The Head Before The Imam
Abu Hurayrah
(radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wa sallam) said, "Does
he who raises up his head before the Imam not fear that Allāh will make his
head that of a donkey or make his appearance similar to that of donkey?"[Al-Bukhari and Muslim].
Commentary: This Hadith
has a stern warning for those who take precedence over the Imam in the course
of Solāt. The faces of such will be turned by Allāh into those of donkeys, and
that is least difficult for Him. Ibn Hajar Al-Haithami (rahimallāh) mentioned
in his Al-Mu'jam that some people's
faces have really been turned into those of donkeys. It is, therefore,
essential for everyone who offers Solāt in congregation, to follow the actions
of Imām in Solāt. To do anything before the Imam in the course of Solāt, is a
great sin and some scholars hold that such Solāt is valid but the one who does
so will be deemed sinful. Imām Ahmad Ibn Hanbal, however, regards this Solāt as
invalid.
18 – Regarding
Reserving A Spot In The Masjid
The scholars held that
it is permissible for one who is in the masjid to put his ‘prayer mat’ etc in
his spot, and to sleep at the back of the masjid, or doing something else and
then comes back to his spot, even if it is in the first row, so long as the Iqāmah
for solāh has not been called. If the iqāmah for solāh has been called and he
is not there, then he has no right to the spot and his solāh’s mat should be
taken away. Similarly,
if he goes out of the masjid for some reason, taking wudhu’ and
then comes back, he has more right to the spot. But if the reason is no longer
present, and he is careless and comes back late, then he has no right to it.
The evidence regarding this is the hadith from Abu Hurayrah (radiyallāhu’anhu)
which the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “Whoever gets up from
his place then comes back to it has more right to it.” [Muslim (3179)]
Ibn Qudāmah (rahimullāh)
said: “If
he sits in a place, then he leaves it because he wants to do something
or he needs to do wudhu’, he may leave… If he gets up and leaves his
spot then comes back, he has more right to it, because as
narrated the (Sallallāhu ‘alayhi wa sallam) said: ‘Whoever gets up from his
place then comes back to it, has more right to it.’”(Muslim (3179))
[Al-Mughni (2/101)]
It also says: “The one
who comes back shortly after leaving for a reason such
as wudhū’ he has more right to the place where he was before
than anyone else. If someone else has sat there, he has the right to
make him get up. In ‘Al-Wajeez’ this was limited to
cases where he comes back straightaway and is not distracted by anything
else.” [Matalib
ūli al-Nuha fi Sharh Ghayat al-Muntaha (1/786)]
19- Prohibition of Solat at a Fixed Place
in the Masjid except the Imām.
'Abdurrahman Ibn Shabl
(radiyallāhu’anhu) said: “The Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) prohibited pecking like a crow [i.e., while prostrating],
imitating a lion's manner of sitting and a man to pick a special place in the masjis
[to pray] like a camel has his own place [to sit].” This is recorded
by Ahmad, Ibn Khuzaimah, Ibn Hibban, and by al-Hākim who calls it sahih.
20 - Prohibition of
Sitting With Erecting Leg During The Khutbah in the Masjid
Mu'adz bin Anas
Al-Juhani (radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wa sallam)
forbade (us) from sitting with our legs drawn up to our belly (Ihtiba') during
the Friday Khutbah (religious sermon before the prayer).
[Abu Dawud and
At-Tirmidzi].
Commentary: Habut is the
root word of Ihtiba' which means to sit in such a position that the two knees
are joined by means of the hand or some cloth with one's belly. To sit in this
style during the Friday sermon is not desirable because it causes drowsiness
which in turn interrupts the sermon. It must be remembered that listening to
the Friday sermon is obligatory and drowsiness during the course of the sermon
is likely to disturb it and can also spoil Wudhu' which is a prerequisite for
the validation of Solāt.
21 - Prohibition Of
Spitting In The Masjid
Anas bin Mālik (radiyallāhu’anhu)
said: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, "Spitting in the
mosque is a sin, and its expiation is that the spittle should be buried in
earth." [Al-Bukhari and Muslim].
Commentary: To atone
for spitting in the mosque, one should bury the spittle in earth, but this
applies when the floor of the mosque is covered with earth; as this is not the
case today, one should wipe the spittle off or wash it off with clean water.
‘Aishah
(radiyallāhu’anha) said: The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) saw spittle or snot or sputum, sticking to the wall towards
Qiblah and scratched it off. [Al-Bukhari and Muslim].
Commentary: The
narrator of this Hadith has expressed doubt about the exact nature of the
filth, whether it was spittle, or phlegm or something else. Whatever it was,
apparently it was dry. The Prophet (Sallallāhu ‘alayhi wa sallam) scraped or
rubbed it out and thus gave an important lesson of cleanliness to his Ummah.
Anas bin
Malik(radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) said, "It is not proper to use the mosque for urinating
or easing oneself. They are merely built for the remembrance of Allāh and the
recitation of the Qurān", or as he stated. [Muslim].
Commentary:
1. The Prophet
(Sallallāhu ‘alayhi wa sallam) said this on the urination of a bedouin in the
mosque. He made him understand very politely and prudently that mosques are
meant for worship, remembrance of Allāh, recitation of the Qurān and similar
other acts of piety and one should not do anything that violates their
sanctity.
2. The narrator has
added the words "or as he stated". It was a practice with the
narrators of Ahadith to say these words by way of care to cover the risk of any
change in the Hadith wording.
22 - The Muslim Should
Keep The Masjid Clean And In Good Shape Because It Is The House Of Allāh.
The companions of
Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used keep the Masjid clean. ‘Abdullāh
Ibn ‘Umar (radiyallāhu’anhu) used to put perfume inside the Masjid when
‘Umar Ibn Al-Khattab (radiyallāhu’anhu)
sat on the Minbar to deliver Friday Khutbah. [Abu Dawud]
It was narrated that
‘Aishah (radiyallāhu’anha) said: “The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) commanded that masajid should be built in every
neighborhood, and that they should be cleaned and perfumed.”[Abu Dawud (455);
sahih]
The companions of
Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used keep the Masjid clean. ‘Abdullāh
Ibn ‘Umar (radiyallāhu’anhu) used to put perfume inside the Masjid when ‘Umar
(radhiyallāhu`anhu) sat on the Minbar to deliver Friday Khutbah. [Abu Dawud]
It was narrated that
‘Aishah (radiyallāhu’anha) said: “The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) commanded that masajid should be built in every
neighborhood, and that they should be cleaned and perfumed.”[Abu Dawud (455);
sahih]
23 - Prohibition of
Quarrelling, Raising the Voice All Selling And Buying
Transactions in the Mosque.
Abu Hurayrah
(radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) said, "If anyone hears a man inquiring in the mosque about
something he has lost, he should say: 'La raddaha Allāhu 'alaika (May Allāh not
restore it to you),' for mosques are not built for this purpose." [Muslim]
Abu Hurayrah (radiyallāhu’anhu)
said: The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said, "When you see
someone buying or selling in the masjid, say to him: 'La arbaha-Allāhu
tijarataka (May Allāh not make your bargain profitable)!' When you see someone
announcing something lost in it, say: 'May Allāh not restore it to
you!"' [At-Tirmidzi].
It was reported that the
Prophet (Sallallāhu ‘alayhi wa sallam) said: “If you see someone
selling or buying inside the Masjid, say to him: May Allāh not make you’re
trading profitable. And if you see someone crying out inside the Masjid
something he has lost, say to him: May Allāh not restores it to you, for the
Masājid was not built for this.” [At-Tirmidzi and An-Nasā’ie]
Buraidah Ibn Khusaib
(radiyallāhu’anhu) said: A man announced (the
loss of his camel) in the mosque, uttering these words: "Has any one seen
my red camel?" Upon this the Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) said, "May it not be restored to you! The mosques are built for
what they are meant to be (i.e., prayer, remembrance of Allāh, acquiring
knowledge, etc.)." [Muslim].
'Amr bin Shu'aib on the
authority of his grandfather (radiyallāhu’anhu) said: The Messenger of Allāh
(Sallallāhu ‘alayhi wa sallam) prohibited (us) from buying and selling in the
mosque; (he also prohibited us from) making announcement in it about something
lost and from reciting poems in it. [Abu Dawud and At-Tirmidzi].
Commentary:
1. Some 'Ulama' have
stated that the prohibition in the above stated Ahadith is in the nature of aversion
and disgust if the acts mentioned in the Hadith do not lead to disturbing those
engaged in worship (be it Solat, recitation of the Qur'an or similar good acts)
in the mosque. If they do disturb the worshippers, then the prohibition would
be absolute.
2. Recitation of such
poems is prohibited which relate to love stories and romantic tales. There is
no harm in reciting such poems in mosques which relate to the Oneness of Allāh,
obedience of His Prophet (Sallallāhu alayhi wasallam), and other subjects meant
for the reformation of Muslims.
3. It is permissible
to talk about the problems of Muslims and any other issues which are concerned
with the welfare of community at large.
4. It is prohibited to
hold Qawwali (singing spiritual topics) in mosques because it is accompanied by
music and musical instruments. The verses recited in Qawwali are largely based
on exaggeration and go beyond the limits prescribed by the Shari'ah. Such
things unnecessarily pacify the sentiments of the public and incline them to
inaction. It is a pity that many people regard Qawwali permissible, which is
sheer ignorance.
As-Sa’ib bin Yazid
(radiyallāhu’anhu) said: While I was in the mosque, someone threw a pebble at
me, and when I looked up, I saw that it was ‘Umar bin Al-Khattab, (radiyallāhu’anhu) who said: “Go and call me these two
men.” I brought them and ‘Umar (radiyallāhu’anhu) asked them: “Where
are you from?” On their replying that they belonged to At-Taif, he said: “Had
you been the inhabitants of Al-Madinah, I would have given you a beating for
raising your voices in the mosque of the Messenger of Allāh (Sallallāhu alayhi
wasallam).” [Al-Bukhari].
Commentary:
1. The action of ‘Umar
(radiyallāhu’anhu) mentioned in the Hadith tells us that to speak loudly in the
mosque amounts to desecrating it, which is a punishable offense.
2. If one is able of
it, he must stop people from acts which amount to denial of Divine injunctions
and contravene the Shari'ah.
24- Undesirability Of
Leaving The Mosque Without Solāh After The Adzān Has Been Called
Abu Sha’tha’ said: We were sitting with
Abu Hurayrah (radiyallāhu’anhu) in the mosque when the Mu'azzin proclaimed the
Adzān. A man stood up in the mosque and started walking out. Abu Hurayrah
(radiyallāhu’anhu) stared at him till he went out of the mosque. Upon this Abu
Hurayrah (radiyallāhu’anhu) said: Indeed, this man has disobeyed Abul-Qasim
(Sallallāhu ‘alayhi wa sallam). [Muslim].
Abu Hurayrah
(radiyallāhu’anhu) said: “The Prophet (Sallallāhu ‘alayhi wa
sallam) ordered
us, when we are in the Masjid and the Adzan is called, not to leave the Masjid
until we perform solāh.” [Imām Ahmad]
Commentary: We learn
from this Hadith that after hearing Adhan, one should not leave the mosque
without offering the obligatory Solāt connected with it, unless one has a very
genuine reason for doing so.
This is even if he
already performed obligatory solāh (which will be considered a Nafilah (extra)
when he performs solāh with the other Muslims).
25 - Say Salām To The
People Before He Leaves The Masjid.
It was narrated in a
hassan hadith that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “When one of you joins
a gathering he should greet those present; and when he leave them he should
greet them because the first salutation is not better than the last one.” [Abu Dawud and
At-Tirmidzi]
26 - Leave The Masjid
Start With His Left Foot First And With Supplication.
The Muslim should leave
the Masjid start with his left foot first and say what the Prophet (Sallallāhu
‘alayhi wa sallam) use to say:“Bismillāh, O Allāh, Grant me with Your
Blessings, O Allāh protect me from Syaitān.” [Muslim]
And Allāh Almighty Knows
best.
[Adapted from Friday
speech delivered by Imām Mohamed Baianonie at the Islamic Center of Raleigh, NC
February25, 2000) via IAR, December 18, 2000)]
All About The Solāh
13. Places Where Offering Solāh Is Prohibited ;
14. Placing a Sutrah In front of One Who is Performing Solāh;
14. Placing a Sutrah In front of One Who is Performing Solāh;
17. Disliked Actions during the Solāh;
18. The Solāh in Times of Fear or Danger;
19. The Solāh of a Sick Person ;
19. The Solāh of a Sick Person ;
1. The Introduction; 1.6. Clearing the Misconceptions
2.1. Facing the Ka`abah ; 2.2. Standing in Solāh ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.1. Facing the Ka`abah ; 2.2. Standing in Solāh ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.8. Ruku ; 2.9. Sujud; 2.10. Second Rak’ah ; 2.11. First Tashahhud;
2.12. Standing up for the Third, and then the Fourth Rak’ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
3. Appendixes.; 4. Glossary ; 5. Bibliography.2.12. Standing up for the Third, and then the Fourth Rak’ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
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