Monday, February 24, 2014

Sharh of Bulugh Al Maram: {Noted} {Masjid & Role of The Masjid} {FEBRUARY 06 &07 2013}



بسم الله الرحمن الرحيم

THE SHARH BULUGH AL MARAAM: THE MASJID

Book 2, Chapter 6 (Masaajid), Page 95-99, Hadith 263-278

BY SHAIKH ABDULLAH AL-FAISAL

06 February 2013 / 25 Rabi Al-Awal 1434 A.H.

Notes typed by AT3
 
Edited and Formatted by AT6 & Abu Hafiza 

THE ROLE OF A MASJID) {Audio Mp3 Click Me}



  
باب المساجد

Chapter 6: The Masjid

 عن عائشة - رضي الله عنها - قالت: أمر رسول الله - صلى الله عليه وسلم - ببناء المساجد في الدور، وأن تنظف، وتطيب. رواه أحمد، وأبو داود، والترمذي، وصحح إرساله

263. Narrated 'A'ishah (RAA): 'The Messenger of Allah (Sallallahu alayhi wa sallam) ordered that mosques be built in residential areas and that they should be kept clean and be perfumed.'

[Related by Ahmad and Abu Dawud and At-Tirmidhi]
  
 - This hadith is telling you to spot a strategic area to build the masjid.

 - You should build it in a residential area so people can come.

 - It should be by the roadside, so someone can arrive easily.

 - It is not strategic to build a masjid in the jungle.

 - The purpose of the masjid is to serve the community.

 - Don't build a masjid where it is hard to access.

 - The road to the masjid should be good with no potholes.

 - The masjid should be cleaned and perfumed.
  
 وعن أبي هريرة - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «قاتل الله اليهود: اتخذوا قبور أنبيائهم مساجد». متفق عليه. وزاد مسلم: «والنصارى».

264. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Allah cursed the Jews (because) they took the graves of their Prophets as mosques"

[Agreed upon In the narration of Muslim, "and the Christians"]
  
 - The caliphs burned incense to sweeten the smell of the masjid.

 - The angels like sweet smells.
  
 ولهما: من حديث عائشة - رضي الله عنها: «كانوا إذا مات فيهم الرجل الصالح بنوا على قبره مسجدا». وفيه: «أولئك شرار الخلق».

265. Al-Bukhari and Muslim narrated on the authority of 'A'ishah (RAA): "If any pious (religious) man dies among them, they would build a mosque (place or worship) over his grave." Also in this narration, "They are the worst of creatures (people)."
  
 وعن أبي هريرة - رضي الله عنه - قال: بعث النبي - صلى الله عليه وسلم - خيلا، فجاءت برجل، فربطوه بسارية من سواري المسجد. الحديث. متفق عليه

266. Narrated Abu Huraira (RAA): 'The Prophet (Sallallahu alayhi wa sallam) sent some horses (i.e. horsemen), who brought back a man (they had captured) They tied him to one of the pillars of the Mosque.'

[Agreed upon]
  
 - You become the worst of creatures when you build a masjid over a grave.
  
 - The scholars use this hadith to say that a kafir is allowed to enter a masjid.

 - They use this to say that a menstruating woman can enter the masjid.

 - If an unclean kafir can be in the masjid then a Muslim woman is cleaner than a kafir.
  
 وعنه - رضي الله عنه: أن عمر - رضي الله عنه - مر بحسان ينشد في المسجد، فلحظ إليه، فقال: قد كنت أنشد، وفيه من هو خير منك. متفق عليه

267. Narrated Abu Huraira (RAA): ''Umar (RAA) passed by Hassan when he was reciting poetry in the mosque, so he looked at him (in a disapproving manner). Thereupon Hassan said, 'I used to recite (poetry) in this mosque, in the presence of someone better than you (i.e. the Prophet (Sallallahu alayhi wa sallam)."

[Agreed upon]
  
 - The scholars use this to say that the masjid can be a place of entertainment and amusement.

 - They say Hassan (r.a) was brave because he stood up to Umar (r.a).

 - This Hassan is the poet of the prophet (saws) not the grandson.

 - Poetry was used to sway people as films are used today.
  
 وعنه قال: قال رسول الله - صلى الله عليه وسلم: «من سمع رجلا ينشد ضالة في المسجد فليقل: لا ردها الله عليك، فإن المساجد لم تبن لهذا». رواه مسلم

268. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "If you hear a man announcing in the mosque, about something which he has lost, he should say to him: 'May Allah not return it to you, for mosques are not built for that reason"

[Related by Muslim]
  
 - The Prophet used the poet to entertain the people.
     
 - What the man did was makrooh not haram.
  
 - The mosque is not for shouting out and looking for help with lost property.

 - This red camel in those days is like a Mercedes Benz today.
  
 وعنه: أن رسول الله - صلى الله عليه وسلم: «إذا رأيتم من يبيع، أو يبتاع في المسجد، فقولوا: لا أربح الله تجارتك». رواه النسائي، والترمذي وحسنه

269. Narrated Abu Huraira (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "If you see someone buying or selling in the mosque, say to him: 'May Allah not give you any profit in your trading."

[Related by an-Nasa'i and At-Tirmidhi who graded it as Hasan]
  
 وعن حكيم بن حزام قال: قال رسول الله - صلى الله عليه وسلم: «لا تقام الحدود في المساجد، ولا يستقاد فيها». رواه أحمد، وأبو داود بسند ضعيف

270. Narrated Hakim bin Hizam (RAA): The Prophet (Sallallahu alayhi wa sallam) said, "Prescribed legal punishment (Hudud) are not to be carried out in mosques, nor should retaliation be taken in them."

[Related by Ahmad and Abu Dawud with a weak chain of narrators]
  
 - The reason for this hadith is because it is dealing with the rules of the masjid.

 - It can be done in the masjid yard (the punishment).
 - You can pray over a dead person in the masjid.

 - The masjid has many roles.

 - The Malikis don't allow janaazah in the masjid.

 Offering Funeral Prayer in a Mosque: There is no harm in offering funeral prayer in a mosque, if there is no danger of it becoming unclean This is based on a narration of Muslim from 'Aisha who said: "The Prophet, peace be upon him, offered a funeral prayer for Suhail ibn Baida in the mosque, and the Companions likewise offered funeral prayer for Abu Bakr and 'Umar in the mosque, and no one objected to it, because the funeral prayer is similar to other (formal) prayer. ' Abu Hanifah and Malik do not approve of it, citing a hadith of the Prophet, peace be upon him, to the effect that whoever offers a funeral prayer in the mosque would have nothing (i.e. no reward). This statement not only contradicts the practice of the Prophet, peace be upon him, and his Companions, but is also a weak hadith due to other reasons. Ahmad ibn Hanbal said: "This is a weak hadith, and is reported through a single transmitter, Salih, the freed slave of Al-Tawamah, and he is an unreliable narrator. Some scholars, however, hold that this hadith of the Prophet, peace be upon him, is sound, and the words, reported by Abu Daw'ud, "Whoever offers a funeral prayer in a mosque would have nothing," mean such a person would not incur any burden (of sin). 

Ibn Al Qayyim said: 'It was not the usual practice of the Prophet, Sallallahu alayhi wa sallam, to offer a funeral prayer in the mosque. Rather he would usually offer funeral prayers outside the mosque except when for some reason he had to offer it in the mosque. In certain cases he did offer funeral prayer in the mosque, as in the case of Ibn Baida, which shows that funeral prayer may be offered either inside or outside the mosque, but to do so outside the mosque is preferable."

[Fiqh-us-Sunnah, Vol 4, Book 62, 4.053]
    
 وعن عائشة - رضي الله عنها - قالت: أصيب سعد يوم الخندق، فضرب عليه رسول الله - صلى الله عليه وسلم - خيمة في المسجد، ليعوده من قريب. متفق عليه

271. Narrated 'A'ishah (RAA): 'Sa'd bin Mu'adh was injured on the Day (battle) of al-Khandaq (Battle of the Trench) and the Messenger of Allah (Sallallahu alayhi wa sallam) pitched a tent in the mosque to be able to visit him (easily).

[Agreed upon]

 - This hadith says the masjid can be used as a hospital.
  
 وعنها قالت: رأيت رسول الله - صلى الله عليه وسلم - يسترني، وأنا أنظر إلى الحبشة يلعبون في المسجد ... الحديث. متفق عليه

272. Narrated 'A'ishah (RAA): 'I saw the Messenger of Allah (Sallallahu alayhi wa sallam) screening me while I was looking at the Abyssinians playing in the mosque (with their spears)..." (part of a Hadith)

[Agreed upon]
    
 - Masjid can be used as a place of amusement as per the hadith above.

 - You can use the masjid for a concert on Eid day etc.
  
 وعنها: أن وليدة سوداء كان لها خباء في المسجد، فكانت تأتيني، فتحدث عندي ... الحديث. متفق عليه

273. Narrated 'A'ishah (RAA): 'A black slave girl had a tent in the mosque (she used to sleep in the mosque), and she used to come to me, and we would talk.'

[Agreed upon]
  
 وعن أنس - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «البزاق في المسجد خطيئة وكفارتها دفنها». متفق عليه

274. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "Spitting in the mosque is considered a sin, which is expiated by burying it (the spit)." [Agreed upon]
  
- Spitting in the masjid is haram.
  
 وعنه قال: قال رسول الله - صلى الله عليه وسلم: «لا تقوم الساعة حتى يتباهى الناس في المساجد». أخرجه الخمسة إلا الترمذي، وصححه ابن خزيمة

275. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "The Hour will not be established before people vie with one another about (building) mosques."

[Related by the five Imams except for At-Tirmidhi Ibn Khuzaimah graded it as Sahih]
  
 وعن ابن عباس - رضي الله عنهما- قال: قال رسول الله - صلى الله عليه وسلم: «ما أمرت بتشييد المساجد». أخرجه أبو داود، وصححه ابن حبان

276. Narrated Ibn 'Abbas (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "I was not commanded to build high and lofty mosques."

[Related by Abu Dawud, and it was rendered authentic by Ibn Hibban]
  
 وعن أنس - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «عرضت علي أجور أمتي، حتى القذاة يخرجها الرجل من المسجد». رواه أبو داود، والترمذي واستغربه، وصححه ابن خزيمة

277. Narrated Anas Ibn Malik (RAA): Allah's Messenger (Sallallahu alayhi wa sallam) said, "The rewards of my followers were presented to me, so much so that even the reward for removing a speck of dust by a person from the mosque (was presented to me)"

[Related by Abu Dawud, At-Tirmidhi, and it was graded as authentic by Ibn Khuzaimah]
  
 وعن أبي قتادة - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين». متفق عليه

278. Narrated Abu Qatadah (RAA): The Messenger of Allah (Sallallahu alayhi wa sallam) said, "When one of you enters the mosque, he should pray two Rak'at before he sits down"

[Agreed upon]
  
 - You can pray this (greeting of the masjid) at any time even after Asr.
  
 THE DEFINITION OF THE WORD MASJID

- This word (masjid) is taken from the root word sajada which means to prostrate.

- Allah (swt)’s house is where prostration takes place.

- The plural is masaajid.

- The English equivalent is mosque.

- Some Muslims are offended when you use the word mosque.

- Mosque is a Spanish word for mosquito.

- The Spanish said they were going to kill the Muslims like mosquitoes.

- Some think it is haraam to say *God*.

- It can easily be corrupted in to goddess, etc.
  
THE VIRTUES OF THE MASJID

1. WHOEVER BUILDS A MASJID FOR ALLAH, ALLAH WILL BUILD A PALACE FOR YOU IN PARADISE
  
Narrated By 'Ubdaidullah Al-Khaulani: I heard 'Uthman bin 'Affan saying, when people argued too much about his intention to reconstruct the mosque of Allah's Apostle, "You have talked too much. I heard the Prophet saying, 'Whoever built a mosque, (Bukair thought that 'Asim, another sub narrator, added, "Intending Allah's Pleasure"), Allah would build for him a similar place in Paradise.'"

[Sahih Bukhari, Vol 1, Book 8, Hadith #441]
    
2. ALLAH FORBADE IDLE SPEECH IN THE MASJID
  
'Ali bin Abi Talhah reported from Ibn 'Abbas concerning this Ayah: [في بيوت أذن الله أن ترفع] (In houses which Allah has ordered to be raised... (An-Nur 24:36)) he said; "Allah forbade idle talk in them."

[This was also the view of 'Ikrimah, Abu Salih, Ad-Dahhak, Nafi' bin Jubayr, Abu Bakr bin Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir. [Tafsir Ibn Kathir (6/62)]
  
- Based upon surah noor  

- You cannot buy and sell in the masjid.

- That is how sacred the masjid is.

- You cannot announce lost and stolen property in the masjid.

3. SALAH IN THE MASJID IS 27 TIMES BETTER THAN THE SALAH YOU PRAY AT HOME
  
'Abdullah ibn 'Umar narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said:
"Salah in congregation is twenty-seven times better than Salah prayed individually."

[Al-Bukhari (645) and Muslim (650)]
    
It was narrated from Jabir that the Messenger of Allah (Sallallahu alayhi wa sallam) said: "One prayer in my mosque is better than one thousand prayers elsewhere, except the Sacred Mosque, and one prayer in the Sacred Mosque is better than one hundred thousand prayers elsewhere"

[Musnad Ahmad (3/397) No. 15306 and Sunan Ibn Majah (2/412) No. 1406]    
Abu Hurayra reported that Allah’s Messenger (Sallallahu alayhi wa sallam said, “A salah in this, my mosque is better than a thousand in any other except the Masjid Haram.”

[Al-Bukhari (1190) and Muslim (1394)]
  
 Abu Huraira (RA) narrated that Allah’s Messenger (Sallallahu alayhi wa sallam) said, “Journeys may not be made (for visit) to any mosque but three: Masjid Haram (Bayt Allah), my mosque (Masjid Nabawi) and Masjid Aqsa.

[Al-Bukhari (1189) and Muslim (1397)]
  
4. YOU ARE NOT ALLOWED TO RAISE YOUR VOICE IN THE MASJID
  
Narrated as-Sa'ib bin Yazid: I was standing in the mosque and somebody threw a pebble at me. I looked and found that he was 'Umar bin al-Khattab. He said to me, "Fetch those two men to me." When I did, he said to them, "Who are you? (Or) where do you come from?" They replied, "We are from Ta'if." 'Umar said, "Were you from this city (Medina) I would have punished you for raising your voices in the masjid of the Messenger of Allah (Sallallahu alayhi wa sallam)."

[Sahih Bukhari (1/101) No. 470]
  
- Umar was saying that the people of Medina are supposed to have better adaab.
    
Buraidah al-Aslami (RA) reported the Prophet (Sallallahu alayhi wa sallam) as saying, "Give glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of Resurrection."

[Sunan Tirmidhi (1/435) No. 223, Sunan Abu Dawud (1/154) No. 561, Sunan Ibn Majah (1/499) No. 781]
   
5. WALKING TO THE MASJID
  
Buraidah al-Aslami (RA) reported the Prophet (Sallallahu alayhi wa sallam) as saying, "Give glad tidings to those, who walk towards mosques in the dark, of perfect light on the day of Resurrection."

[Sunan Tirmidhi (1/435) No. 223, Sunan Abu Dawud (1/154) No. 561, Sunan Ibn Majah (1/499) No. 781]
  
- Walking to the masjid when it is dark increases your barakah.

6. YOU SHOULD WEAR YOUR BEST CLOTHING TO THE MASJID
  
O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [] and going round (the Tawaf of) the Ka'bah, and eat and drink but waste not by extravagance, certainly He (Allah) likes not Al-Musrifun (those who waste by extravagance).

(Al-A'raf 7:31)

7. THE WHOLE WORLD WAS MADE A MASJID FOR THE PROPHET AND HIS FOLLOWERS
  

Abu Huraira reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.

[Sahih Muslim, Book 4, Hadith 1062]
  
Ibn 'Umar said: "Allah's Messenger prohibited prayer from being performed in seven places: The garbage dump, the slaughtering area, the graveyard, the commonly used road, the bathroom, in the area that camels rest at, and above the Ka'bah."

[Sunan Tirmidhi (2/177) No. 346 and Sunan Ibn Majah (1/479) No. 746]
  
8. TO LOVE THE MASJID SECURES ALLAHS LOVE
  
Abu Huraira narrated the Prophet (Sallallahu alayhi wa sallam) said: “There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah's sake, meeting for that and parting upon that a man who is called by a woman of beauty and position [for illegal intercourse], but he says: 'I fear Allah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.'

[Al-Bukhari (660) and Muslim (1031)]
  
9. REAL MEN DO NOT ALLOW BUSINESS TO TAKE THEM AWAY FROM THE MASJID

Men whom neither trade nor sale diverts them from the Remembrance of Allah (with heart and tongue), nor from performing As ­Salat (Iqamat-as-Salat), nor from giving the Zakat. They fear a Day when hearts and eyes will be overturned (from the horror of the torment of the Day of Resurrection).

(An-Nur 24:37)
    
- Tafsir: you didn’t allow business to take you away from the masjid
  
10. THE SINCERE BELIEVERS ARE THE MAINTAINERS OF THE MASJID

It is not for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah), to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to look after their cleanliness and their building, etc.), while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide.

(At-Tawbah 9:17)
    
- If you open a brothel in an area the house prices drop.

- If you open a masjid in an area, the house prices go up.

- This is where kaffirs are concerned.

- They rub their hands in glee.

- The masjid is a candle in the dark.
 
Narrated Abu Dhar: I said, "O Messenger of Allah! Which mosque was first built on the surface of the earth?" He said, "Al- Masjid-ul-Haram (in Makkah)." I said, "Which was built next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of construction between the two?" He said, "Forty years." He added, "Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time).

[Al-Bukhari (3366) and Muslim (520)]
    
11. WALKING TO THE MASJID GIVES YOU GREAT BARAKAH
  
It was narrated that Abu Hurayra (RA) said: The Messenger of Allah (Sallallahu alayhi wa sallam) said: "Whoever purifies himself in his house then walks to one of the houses of Allah in order to perform one of the duties enjoined by Allah, for every two steps he takes, one will erase a sin and the other will raise him one degree in status."

[Sahih Muslim (1/462) No. 666]
            
12. THE MASID IS THE BEST PLACE ON EARTH
    
The Prophet (Sallallahu alayhi wa sallam) said: “The most beloved of places to Allah is the mosque, and the most detested of places to Allah is the marketplace.”

[Sahîh Muslim]
    
- The marketplace is where people lie and cheat.

- They will sell you a fake mobile from China and say it is from Japan.

It was narrated from ‘Abdur Rahman ibn Shibl (RA) that the Messenger of Allah (Sallallahu alayhi wa sallam) said: “Merchants are the evildoers.” It was said: O Messenger of Allah, has Allah not permitted buying and selling? He said: “Yes, but they speak and tell lies, and they swear oaths and sin (as a result).”

[Musnad Ahmad (3/428) No. 15569, Mustadrak al-Haakim (2/8) No. 2145, Shu'ab al-Eman al-Bayhaqi (6/483) No. 4505; al-Haakim said this hadith has Sahih isnaad but they (Two Shaikhs) did not narrate it; adh-Dhahabi graded this Sahih]
    
It was narrated from Rifaa’ah ibn Raafi’ (RA) that the Messenger of Allah (Sallallahu alayhi wa sallam) said: “The merchants will be raised on the Day of Resurrection as evildoers, apart from those who fear Allah and are honest.”

[Sunan al-Tirmidhi (3/507) No. 1210, Sunan al-Darime (2/322) No. 2538, Sunan Ibn Majah (3/277) No. 2146, Ibn Hibban (11/276-277) No. 4910, Mustadrak al-Haakim (2/8) No. 2144; Abu Esa said: It is hasan saheeh. al-Haakim said this hadith has Sahih isnaad but they (Two Shaikhs) did not narrate it; adh-Dhahabi graded this Sahih]
    
THE ROLE OF THE MASJID
  
The roles of the masjid are many and diverse
  
 1) A PLACE TO WORSHIP ALLAH
  
    
Ibn Umar narrated: "One of Umar's wives used to pray fajr and `isha' in congregation in 

- To pray the five daily prayers and to establish Jumuah.


 - For males and females over 7 years.

  - Young ones also if they can behave themselves.

 - For all races and tribes.


the mosque. She was asked, `Why do you go out (to the mosque) when you know that `Umar dislikes this and is a jealous man?' She said, `What is stopping him from forbidding me (to do so)?' He said, `The words of the Messenger of Allah (Sallallahu alayhi wa sallam): 'Do not prevent the female servants of Allah from attending the mosques of Allah.'"

[Musannaf Ibn Abi Shaybah (2/156) No. 7608 and al-Sunan al-Kubra al-Bayhaqi (3/189) No. 5370]
  
Narrated By Salim bin 'Abdullah: My father said, "The Prophet said, 'If the wife of any one of you asks permission (to go to the mosque) do not forbid her."

[Al-Bukhari (5238) and Muslim (442)]

Ibn Umar narrated the Messenger of Allah (Sallallahu alayhi wa sallam) said: “Do not prevent your women from going to the mosques, although their houses are better for them."

[Sunan Abu Dawud (1/155) No. 567 and Musnad Ahmad (2/76) No. 5468]
  
 - Some Muslims forbid their wives from going to the masjid.

 - There are no facilities for women.

 - These men are insecure.
  
 2) THE MASJID IS A PLACE FOR SOCIALISING
  
 3) THE MASJID IS A PLACE FOR DAWAAH TO NON-MUSLIMS
  
- You should have a daee to invite people to Islam.

- In Swaziland, every day you would have school buses of kids.

- Come to the masjid to ask questions about Islam.

- The king makes it compulsory in school to study Islam.
  
- The masjid is a center for dawaah.

- It should be an active masjid with a paid daee.
  
4) THE MASJID IS A PLACE OF CELEBRATION

- For walima, aqiqa and Eid if the weather is bad.

- You may have to pray 3 or 4 salahs to accommodate the crowd if it is Eid.

- The sunnah is not to pray Eid in the masjid.

- You pray it in the park.

- If the weather is bad you pray it in the masjid.
  
5) THE MASJID IS A PLACE FOR PLAY AND AMUSEMENT

وعنها قالت: رأيت رسول الله - صلى الله عليه وسلم - يسترني، وأنا أنظر إلى الحبشة يلعبون في المسجد ... الحديث. متفق عليه

272. Narrated 'A'ishah (RAA): 'I saw the Messenger of Allah (Sallallahu alayhi wa sallam) screening me while I was looking at the Abyssinians playing in the mosque (with their spears)..." (part of a Hadith)

[Agreed upon]
   
6) THE MASJID IS A PLACE TO HOLD SHURA MEETINGS

- To discuss the affairs of the Ummah and sign treaties.
  
Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Sad bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Sad (bin Muadh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin 'Ubada "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Allah's Apostle was standing on the pulpit.

[Sahih Bukhari, Vol 6, Book 60, Hadith #274]
  
7) THE MASJID IS A COURTHOUSE TO ARBITRATE BETWEEN PARTIES
  
The Masjid used to be a place where judges would convene to settle disputes and look into complaints. Imam Bukhari mentioned in his sahih (authentic collection of ahadith) chapter of "Asking a debtor to repay what he owes, and catching the debtor in the Masjid." and there are many other evidences backing this and there are no differences of opinion among the various Islamic mathaheb concerning this.

-legal rulings were delivered in the masjid
    
8) THE MASJID IS A PLACE TO TREAT CASUALTIES AFTER A BATTLE
  
وعن عائشة - رضي الله عنها - قالت: أصيب سعد يوم الخندق، فضرب عليه رسول الله - صلى الله عليه وسلم - خيمة في المسجد، ليعوده من قريب. متفق عليه

271. Narrated 'A'ishah (RAA): 'Sa'd bin Mu'adh was injured on the Day (battle) of al-Khandaq (Battle of the Trench) and the Messenger of Allah (Sallallahu alayhi wa sallam) pitched a tent in the mosque to be able to visit him (easily).

[Agreed upon]
  
- Some masjids have a swimming pool and table tennis.
  
9) THE MASJID IS A PLACE TO EDUCATE THE UMMAH WITH REGARDS TO THE DEEN
  
10) THE MASJID IS USED TO RECIEVE FOREIGN DELEGATIONS
  
11) THE PLACE WHERE SPOILS OF WAR ARE DISTRUBUTED
  
12) IT CAN BE USED AS A TEMPORARY DETENTION CENTER  

'Amr b. 'Auf, who was an ally of Banu 'Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (Sallallahu alayhi wa sallam) reported that, Allah's Messenger (Sallallahu alayhi wa sallam) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah's Messenger (Sallallahu alayhi wa sallam) had made a truce with the people of Bahrain and had appointed 'Ala' b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (Sallallahu alayhi wa sallam), and when Allah's Messenger (Sallallahu alayhi wa sallam) had finished the prayer they (the Ansar) came before him and Allah's Messenger (Sallallahu alayhi wa sallam) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger, yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them and these may destroy you as these destroyed them.

[Sahih Muslim, Book 42, Hadith #7065 & Sahih Bukhari, Vol 4, Book 53, Hadith 385]

 وعن أبي هريرة - رضي الله عنه - قال: بعث النبي - صلى الله عليه وسلم - خيلا، فجاءت برجل، فربطوه بسارية من سواري المسجد. الحديث. متفق عليه

266. Narrated Abu Huraira (RAA): 'The Prophet (Sallallahu alayhi wa sallam) sent some horses (i.e. horsemen), who brought back a man (they had captured). They tied him to one of the pillars of the Mosque.'

[Agreed upon]
  
 13) THE MASJID IS A HOME FOR THE HOMELESS AND THE WAYFARER
  
Imam Bukhari reported that the Messenger of Allah (Sallallahu alayhi wa sallam) reserved a corner of the Masjid as a shelter for the poor who were known as the people of As-Suffah. Imam Bukhari reported that "Abdullah Ibn-Umar used to sleep in the Masjid of the Messenger of Allah (Sallallahu alayhi wa sallam) when he was still young.
  
 وعنها: أن وليدة سوداء كان لها خباء في المسجد، فكانت تأتيني، فتحدث عندي ... الحديث. متفق عليه

273. Narrated 'A'ishah (RAA): 'A black slave girl had a tent in the mosque (she used to sleep in the mosque), and she used to come to me, and we would talk.'

[Agreed upon]
  
- You should sleep in the masjid in a sleeping bag.

- You cannot have bodily fluids dripping on the masjid floor.
  
14) THE MASJID IS A PLACE WHERE THE POOR AND DESTITUTE CAN COME FOR ASSISTANCE
  
- The Imam should distribute this.
  
Imam Muslim and Imam An-Nisa’i extracted from the hadith of Abu Hazim Salman Al-Ashja’i that the Messenger of Allah (Sallallahu alayhi wa sallam) has permitted the needy person to seek help in the Masjid. Imam Abu Dawud has also included in his works a special chapter entitled "The chapter of Mas’ala (request) in the Masjid. Reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "Has any of you fed a needy person today?" Abu Bakr said, "I entered the Masjid and I saw a man in there begging, Abd Al-Rahman had a loaf of bread in his hand so I took it and gave it to him."
  
- The rich should give.

- The Imam should be fair.

15) A PLACE FOR POETRY AND PUBLIC SPEAKING
  
Imam At-Tirmidhi and Imam Al-Hakem related a hadith on the authority of A’isha, who said, "The Messenger of Allah (Sallallahu alayhi wa sallam) used to provide Hassan with a pulpit in the Masjid from which he would lampoon the disbelievers."

Narrated Hassan ibn Thabit Al-Ansari, "I asked Abu Hurayra: By Allah! Tell me the truth whether you heard the Prophet (Sallallahu alayhi wa sallam) saying, "O Hassan! Reply on behalf of the Messenger of Allah (Sallallahu alayhi wa sallam). O Allah! Help him with Al-Quds."

Abu Hurayra said, "Yes". Imam Ahmad reported on the authority of Jabir ibn Samra, who said, "I witnessed the Messenger of Allah (Sallallahu alayhi wa sallam) more than once sitting in the Masjid while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (Sallallahu alayhi wa sallam) would sometimes share a smile with them."

Imam At-Tirmidhi also reported on the authority of Jabir ibn Samra, who said, "I sat with the Messenger of Allah (Sallallahu alayhi wa sallam) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (Sallallahu alayhi wa sallam) would keep silent, and sometimes he would share a smile with them."
    
 وعنه - رضي الله عنه: أن عمر - رضي الله عنه - مر بحسان ينشد في المسجد، فلحظ إليه، فقال: قد كنت أنشد، وفيه من هو خير منك. متفق عليه

267. Narrated Abu Huraira (RAA): ''Umar (RAA) passed by Hassan when he was reciting poetry in the mosque, so he looked at him (in a disapproving manner). Thereupon Hassan said, 'I used to recite (poetry) in this mosque, in the presence of someone better than you (i.e. the Prophet (Sallallahu alayhi wa sallam)."

[Agreed upon]
  
 16) A PLACE FOR SIESTA AND RELAXATION
  
 Imam Bukhari and Imam Muslim reported that Ubad ibn Tamim narrated on the authority of his uncle that he saw the Messenger of Allah (Sallallahu alayhi wa sallam) lying down in the Masjid. Imam Ahmad, An-Nisa’i and Abu Dawud reported on the authority of Abdullah Ibn - Umar that he said, "During the lifetime of the Messenger of Allah (Sallallahu alayhi wa sallam) we used to sleep in the Masjid and have siestas when we were young."

Imam Bukhari also related a hadith stating that the Messenger of Allah (Sallallahu alayhi wa sallam) came to the Masjid while Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (Sallallahu alayhi wa sallam) wiped the dust off and said to Ali, "Get up Abu Turab (father of dust)." We gather from these texts that the Messenger of Allah (Sallallahu alayhi wa sallam) and the Sahabah used to rest and sleep in the Masjid in deferent octagons.

And Imam Bukhari also mentioned in his sahih chapter of "Sleeping of a woman in the Masjid."
  
 17) A MEANS TO SEEK ALLAH’S LOVE
  
 Imam Bukhari, Imam Muslim and Imam Ahmad reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "He who frequently goes to the Masjid, Allah would prepare a quarter for him in Heaven each time he came and went.

"Imam Bukhari, Imam Muslim reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said,

"Seven categories of people will be in the shade of Allah on the day where there will be no shade except His: (One of them) A man his heart attached to the Masjid." Imam Muslim reported that the Messenger of Allah (Sallallahu alayhi wa sallam) said, "He who purified himself at home then walked to one of Allah’s Houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards."
  
 - By going to the masjid, Allah loves you.
  
 18) A PLACE TO HOLD EMERGENCY MEETINGS WHEN THE UMMAH IS FACED WITH A CRISIS
  
 Sad bin Muadh Al-Ansari got up and said, "O Allah's Apostle! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it.

"On that, Sad bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Sad (bin Muadh),
"By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Sad (bin Muadh) got up and said to Sad bin 'Ubada "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!"

So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Allah's Apostle was standing on the pulpit.

[Sahih Bukhari, Vol 6, Book 60, Hadith 274]
  
- E.g., when the hypocrites accused Aisha of having an affair.

- Even though the sahabah were pious, tribalism came betweem them and they were going to fight over this issue.
  
 Verily! Those who brought forth the slander (against 'Aishah the wife of the Prophet Sallallahu alayhi wa sallam) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment.

(An-Nur 24:11)
  
- Another crisis dealt with was the makhzoomia woman issue.
  
 'A'isha reported that Quraysh were concerned with the case of a Makhzumi woman who had stolen something and they said, "Who will speak to the Messenger of Allah (Sallallahu alayhi wa sallam) about her?" They said, "Who is bold enough to do it except Usama ibn Zayd, the beloved of the Messenger of Allah?" Usama spoke to him and the Messenger of Allah (Sallallahu alayhi wa sallam) said, "How can you intercede when it is a case of one of the legal punishments of Allah Almighty?" Then he stood up and spoke and said, "Those before you were destroyed because when a noble among them stole, they let him be, but when the weak among them stole, they carried out the legal punishment on them. By Allah, if Fatima the daughter of Muhammad were to steal, I would cut off her hand."

[Al-Bukhari (3475) and Muslim (1688)]
  
- When you build a masjid it should be for the sake of Allah.

- Don't build the masjid and turn it into masjid diraar.

- Make sure the masjid is built with the right intention.

 - A lot of masjids allow MPs, etc. to come to the masjid and preach democracy.

 And as for those who put up a mosque by way of harming and disbelief, and to disunite the believers, and as an outpost for those who warned against Allah and His Messenger (Muhammad Sallallahu alayhi wa sallam) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars.

(At-Tawbah 9:107)
  
- You will get no blessings for a masjid built and used for purposes other than the pleasure of Allah.

- They swear their intention is to spread Islam.

- Make sure it doesn't turn out to be masjid diraar.
  
 Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure (i.e. who clean their private parts with dust [i.e. to be considered as soap) and water from urine and stools, after answering the call of nature].

(At-Tawbah 9:108)
  
- Do not stand up in masjids built for diraar.

- You cannot go to the janazah of these people.

- You can only go to the janaza of true Muslims.

- Most of the masjids in the West are masjid diraar.

- They dance to the tune of the FBI and the MI5.

- They cooperate in spying on the ummah.




THE SHARH BULUGH AL MARAAM: THE ROLE OF THE MASJID

Book 2, Chapter 6 (Masaajid) Part 2


7 February 2013 / 26 Rabi Al-Awal 1434 A.H.

Edited by: Abu Hafiza & AT6

WHAT IS MUSTAHAB (RECOMMENDED) IN THE MASJID?

1) TO SAY A DUA WHEN ENTERING

It was narrated that Fatimah the daughter of the Messenger of Allah said: "Whenever the Messenger of Allah entered the mosque he would say:

 بِسْمِ اللهِ ، وَالسَّلاَمُ عَلَى رَسُولِ اللهِ ، اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي , وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba rahmatika.

(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my sins and open to me the gates of Your Mercy).

When he left he would say:

 بِسْمِ اللهِ ، وَالسَّلاَمُ عَلَى رَسُولِ اللهِ ، اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي ، وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba fadlika.

(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my sins and open to me the gates of Your Bounty).'"

[Sunan Ibn Majah (1/493) No. 771, Musnad Ahmad (6/282) No. 26459 and Sunan Tirmidhi (2/127) No. 314]

2) TO ENTER THE MASJID WITH THE RIGHT FOOT

- It is Makroo to enter the Masjid with the left foot.

3) TO MAKE TWO RAKAH AFTER ENTERING

Abu Qatadah (RA) reported: The Messenger of Allah (SAW) said, "When anyone of you enters the mosque, he should perform two Rak'ah (of voluntary prayer) before sitting."

[Al-Bukhari (444) and Muslim (714)]

- There is no sunnah before Salatul Jumu’ah.

- The purpose of the two rakah is to GREET THE MASJID.

4) TO ARRIVE EARLY FOR SALATUL JUMU’AH, AND SIT AND WAIT FOR THE IMAAM TO START

5) TO HAVE WUDU WHEN YOU ENTER THE MASJID

6) READ SURAH KAHF WHEN WAITING FOR THE IMAAM (for Friday Kutbah)

- Surah Kahf is Surah 18.

Abu Darda' reported Allah's Apostle (SAW) as saying: If anyone learns by heart the first ten verses of the Surah Al-Kahf, he will be protected from the Dajjal.

[Sahih Muslim, Book 4, Hadith #1766]

- Surah Kahf saves you from the Dajjal.

- Surah Waaqia saves you from poverty.

Abdullah ibn Mas’ud reported that the Prophet (SAW) said, ‘Whoever recites surah al Waqiah at night would never encounter poverty’

[Ibn as-Sunni 620, Bayhaqi]  

- Surah Mulk saves you from the punishment of the grave.

Ibn Abbas (RA) reported that one of the companions of the Prophet (SAW) pitched a tent on a grave. He did not know that there was grave. It was the grave of human beings, who recited surah al-Mulk (#67) to the end of it. He came to the Prophet (SAW) and said, “O Messenger of Allah (SAW), I pitched my tent over a grave without knowing that it was a grave. The man inside recited surah al-Mulk to its end.” The Prophet (SAW) said, “It is the rescuer. It rescues from punishment of the grave.”

(Tirmidhi 2899)

7) MOVE DIRT OUT OF THE WAY

8) SPEAK WITH A SOFT VOICE

9) LEAVE WITH THE LEFT FOOT AND SAY THE DUA

...When he left he would say:
 بِسْمِ اللهِ ، وَالسَّلاَمُ عَلَى رَسُولِ اللهِ ، اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي ، وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ

'Bismillah, was-salamu 'ala Rasulillah, Allahummagh-firli dhunubi waftah li abwaba fadlika.
(In the Name of Allah, and peace be upon the Messenger of Allah. O Allah, forgive me my sins and open to me the gates of Your Bounty).'"

[Sunan Ibn Majah (1/493) No. 771, Musnad Ahmad (6/282) No. 26459 and Sunan Tirmidhi (2/127) No. 314]

THE HARAAM THINGS OF THE MASJID

1) IT IS HARAAM TO SPIT IN THE MASJID

- NO FORM of spitting is permitted in the masjid.
  
وعن أنس - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «إذا كان أحدكم في الصلاة فإنه يناجي ربه، فلا يبزقن بين يديه ولا عن يمينه، ولكن عن شماله تحت قدمه». متفق عليه. وفي رواية: «أو تحت قدمه».

257. Narrated Anas (RAA): Allah's Messenger (SAW) said, "Whenever any of you is engaged in prayer, he must realize that he is having an intimate conversation with His Lord. So, he should not spit in front of him nor toward his right side. But (he may spit, if needs) to his left, and under his foot."

Agreed upon. In a different version.

2.  IT IS HARAAM TO PREVENT STUDY CIRCLES IN THE MASJID

- The only time you're allowed to stop the study circle is if the person is of a stray sect, e.g., a barelvi, Sufi, Shia, Saudi salafi, etc.

- Saudi salafis conspired with the USA to kill Anwar Awlaki and his 16 year old son.

- I personally wasn't shocked because I exposed the saudi salafis a decade ago.

- As far as they were concerned, Anwar Awlaki was from the 'khawaarij’.

- I often get links about the Saudi salafis and all they do is VALIDATE what I used to say about them long ago!

- You can't pray behind Sufis, Saudi Salafis, Barelvis, and Shiites.

- Nobody hates Muslims like these four sects!

3.  TO HAVE INTERCOURSE IN A MASJID

And do not have sexual relations with them (your wives) while you are in I'tikāf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques.......

(Al-Baqarah 2:187)

وعنه قال: قال رسول الله - صلى الله عليه وسلم: «من سمع رجلا ينشد ضالة في المسجد فليقل: لا ردها الله عليك، فإن المساجد لم تبن لهذا». رواه مسلم

268. Narrated Abu Hurairah (RAA): The Prophet (SAW) said, "If you hear a man announcing in the mosque, about something which he has lost, he should say to him: 'May Allah not return it to you, for mosques are not built for that reason."

[Related by Muslim.]

- Masjid was not built for intimacy with your wife

4.  TO SIT IN THE MASJID WHEN YOU ARE IN A STATE OF JANABAH

5.  TO LITTER THE MASJID

عن عائشة - رضي الله عنها - قالت: أمر رسول الله - صلى الله عليه وسلم - ببناء المساجد في الدور، وأن تنظف، وتطيب. رواه أحمد، وأبو داود، والترمذي، وصحح إرساله.

263. Narrated 'A'ishah (RAA): 'The Messenger of Allah (SAW) ordered that mosques be built in residential areas and that they should be kept clean and be perfumed.'

[Related by Ahmad and Abu Dawud and At-Tirmidhi]

6.  TO TAKE BAD SMELLS TO THE MASJIDS

Jabir (RA) said: The Prophet (SAW) said, "He who has eaten garlic or onion should keep away from us or our mosques."

[Al-Bukhari (855) and Muslim (564)]

The narration in Muslim is: "He who has eaten onion or garlic or leek should not approach our mosque, because the angels are also offended by the strong smells) that offend the children of Adam."

- Angels are offended by bad smells, e.g., the after affects of eating onion, garlic, curry, etc.

- Some people naturally can't help giving off more odor than others so Ibn Taymiyyah addressed this problem.

Shaykh al-Islam Ibn Taymiyah in al-Fataawa al-Kubra (5/307):

It is obligatory to do ghusl on Fridays for one who is sweaty or has an odor that may offend others. End quote.

7.  TO RAISE YOUR VOICE AND INTERRUPT PEOPLE WHO ARE PRAYING

- By doing so, you'll take away people's Khushu.

8.  BUYING AND SELLING IN THE MASJID

It is not permissible to buy or sell in the mosque, whether that involves books or anything else, even if the proceeds are to benefit orphans etc. But there is nothing wrong with putting them in a special box and writing the prices on them, and putting a money-box with it so that whoever wants a copy can put the money in the money-box and take a copy, without any bargaining, haggling, offering or acceptance. And Allaah knows best.

Al-Fataawa al-Jibreeniyyah fi’l-A’maal al-Da’wiyyah li Fadeelat al-Shaykh ‘Abd-Allaah ibn Jibreen, p. 32

- I studied Fiqh under this Shaikh (i.e. Shaykh ‘Abd-Allaah ibn Jibreen).

9.  TO PREVENT WOMEN FROM THE MASJID

Narrated By Salim bin 'Abdullah: My father said, "The Prophet said, 'If the wife of any one of you asks permission (to go to the mosque) do not forbid her."

[Al-Bukhari (5238) and Muslim (442)]

- The only time you CAN do so, is if she does not observe proper hijaab

10.  TO PREVENT KIDS FROM THE MASJID

Should children be stopped from coming to the mosque with their mothers for Taraaweeh, because they cause too much trouble and disruption?
I asked Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) this question, and he replied:

They should be allowed to come as it says in the ahaadeeth: “What is good for the earlier generation is good for the later generation.” And Allaah knows best.

- When the Prophet (saws) used to go down in Sajda, Hassan & Hussein used to crawl on his back.

- Good memories of the masjid will facilitate kids to grow up LOVING the Deen.

- Unlike many masjids nowadays where you get eyeballed by miserable, depressed looking men.

- The first SEVEN years in a life of the child is VERY important.

11) IT IS HARAAM TO FIGHT IN THE MASJID

- E.g., there was an Eid gathering in Philadelphia and two women married to the SAME man engaged in a FIST FIGHT!

- Although this incident took place in an outdoor park, it is still haram.

12.  IT IS HARAAM TO PRACTICE HUDUD IN THE MASJID

- Hudud is punishment by lashing.

وعن حكيم بن حزام قال: قال رسول الله - صلى الله عليه وسلم: «لا تقام الحدود في المساجد، ولا يستقاد فيها». رواه أحمد، وأبو داود بسند ضعيف

270. Narrated Hakim bin Hizam (RAA): The Prophet (SAW) said, "Prescribed legal punishment (Hudud) are not to be carried out in a mosques, nor should retaliation be taken in them."

[Related by Ahmad and Abu Dawud with a weak chain of narrators.]

MISCELLANEOUS RULINGS WITH REGARDS TO THE MASJID

Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colorful curtain which she used to cover the side of her house. The Prophet (peace and blessings of Allaah be upon him) said to her, ‘Take it away from me, because its decorations keep distracting me when I pray.’”

Reported by al-Bukhaari, Fath al-Baari, 10/391).

Another indication of this is the fact that when the Prophet (peace and blessings of Allaah be upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be anything in the House to distract the worshipper.”

(Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).

1.  IT IS MAKROO TO DECORATE THE MASJID WITH BEAUTIFUL INTERIOR THAT TAKES AWAY THE KUSHOO OF THE BELIEVERS

Anas (may Allaah be pleased with him) said: “ ‘Aa’ishah had a decorated, colorful curtain which she used to cover the side of her house. The Prophet (peace and blessings of Allaah be upon him) said to her, ‘Take it away from me, because its decorations keep distracting me when I pray.’”

(Reported by al-Bukhaari, Fath al-Baari, 10/391).

Another indication of this is the fact that when the Prophet (peace and blessings of Allaah be upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be anything in the House to distract the worshipper.”

(Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).

2.  IT IS PERMISSIBLE TO DRAW LINES ON THE MASJID FLOOR TO HELP PEOPLE   
     STRAIGTEN THEIR ROWS

3.  IT IS PERMISSIBLE FOR WOMEN TO WEAR PERFUME, SO LONG AS THERE'S A
     SPECIAL QUARTER FOR THE SISTERS

- Ensuring that there's no interaction with men.

4.  PRAYING IN CHURCHES:

Al-Bukhaari included a chapter in his Saheeh which he entitled: Chapter on praying in a “chapel”. ‘Umar (may Allah be pleased with him) said: We will not enter your churches because of the images in them. Ibn ‘Abbaas would pray in a “chapel” except a “chapel” in which there were statues.

[Sahih Bukhari (1/94)]

Ibn Hajar (rh) said: Chapter on praying in “chapels”; a “chapel” is a place of worship for Christians. The author of al-Muhkam said: The “chapel” is the cell of the monk, or, it was said, the church of the Christians, and the latter is the reliable view. The ruling on “chapels” also applies to churches, synagogues, hermits’ cells, temples in which there are idols, fire temples and so on.

[Fath al-Baari (1/531)]

If there are images or statues in it, the fuqaha’ differed concerning the ruling on praying there in that case. Some of them are of the view that it is haraam, but the majorities are of the view that it is makrooh. The reason given by those who regard it as haraam is the general meaning of the evidence which indicates that statues and keeping them are haraam, because the presence of these images prevents the angels from entering that place.

Al-Bukhaari (3225) and Muslim (2106)
Narrated from Abu Talhah that the Prophet (blessings and peace of Allah be upon him) said: “The angels do not enter a house in which there is a dog or an image.”

Al-Tirmidhi (2806) and Abu Dawood (4158)

Narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me and said: ‘I was going to come to you yesterday and nothing prevented me from entering upon you in the house where you were except that at the door of the house there was a statue of a man, and in the house there was a curtain on which there were images, and in the house there was a dog. So give instructions that the head of the statue at the door should be cut off, so that it will look like a tree. And give instructions that the curtain should be cut up and made into two pillows that will be placed on the ground and stepped on. And issue instructions that the dog be put outside.’” So the Messenger of Allah (blessings and peace of Allah be upon him) did that. And the dog was a puppy belonging to al-Hasan or al-Husayn that was under a bed, and he gave instructions that it should be taken outside.

Ibn Qudaamah (may Allah have mercy on him) said: There is nothing wrong with praying in a church that is clean. That was allowed by al-Hasan, ‘Umar ibn ‘Abd al-‘Azeez, al-Sha‘bi, al-Awzaa‘i, and Sa‘eed ibn ‘Abd al-‘Azeez.

It was also narrated from ‘Umar and Abu Moosa. Ibn ‘Abbaas and Maalik regarded churches as makrooh because of the images. But we know that the Prophet (blessings and peace of Allah be upon him) prayed at the Ka‘bah when there were images in it. It is also included in the words of the Prophet (blessings and peace of Allah be upon him): “Wherever you are when the time for prayer comes, pray, for it [the earth] is a place of prayer.”

End quote from al-Mughni, 1/407

- Hence it is OK if there are no idols.

- The Jamhoor state it's OK if there ARE idols.

- But some scholars state it is HARAAM

Among those who were of the view that it is haraam to pray in a church if there are images in it was Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).

See: al-Fataawa al-Kubra, 2/59

The prohibition on praying in churches does not mean that such a prayer is invalid; rather the prayer is valid although it involves sin, because the reason why praying in churches is not allowed does not have to do with the prayer; rather it is because of the images in those places, as stated above. So the reason for the prohibition is different from the prayer and other matters pertaining to it.

- The presence of IMAGES (of living things) and DOGS, PREVENT the Angels from entering a home.

- Ibn Qudamah's book, Al Mugni has the following to say regarding praying in
  Churches: It's ok to pray in a church so long as it's clean.

- Ibn Abas & Malik regarded praying in churches as Makroo, because of the IMAGES.

- However, The Rasool (saws) Prayed at the Kabah WHEN THERE WERE 360 IDOLS.

- Hence why it's been classified as Makroo.

- He also references the Earth being a spacious place to pray.

- Ibn Taymiyyah was of the opinion that it is Haraam to pray in a church.

THE PROHIBITION DOES NOT MEAN THE SALAH IS INVALID.

- THE SALAH IS STILL VALID but it involves Sin.

- So your Salah will not be nullified.

- So in a nutshell: THE SIN IS ON YOU, BUT YOUR SALAH STANDS

5.  IT IS HARAAM TO LEAVE THE MASJID WHEN THE ADHAAN HAS BEEN CALLED

- i.e. you have to stay & pray with the Jamaah

Abu’l-Sha’tha’ said: We were sitting in the mosque with Abu Hurayrah when the muezzin gave the adhaan. A man stood up and walked out of the mosque, and Abu Hurayrah followed him with his gaze until he exited the mosque. Abu Hurayrah said: This man has disobeyed Abu’l-Qaasim (SAW).

[Sahih Muslim (1/453) No. 655]

It was also narrated by al-Tirmidhi, who commented: Based on this, according to the scholars among the companions of the Prophet (peace and blessings of Allaah be upon him) and those who came after them, one should not leave the mosque after the adhaan, except for one who has an excuse, such as not having wudoo or something that cannot be avoided.

[Sunan Tirmidhi (1/398) No. 204]

Ahmad narrated it with the addition: Then he said: The Messenger of Allah (SAW) commanded us: “If you are in the mosque and the call to prayer is given, none of you should leave until he prays.”

Classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad. [Musnad Ahmad (2/537) No. 10946]

- It is worthy of mentioning that when the Fuqaha say it is haraam to leave upon hearing the Adhaan, THIS RULING IS APPLICABLE TO MEN ONLY, NOT WOMEN, BECAUSE IT IS NOT COMPULSORY ON WOMEN TO PRAY IN JAMAAH.

6.  BUILDING THE MASJID WITH A LOAN FROM THE BANK (I.E. RIBA)

- It is haraam to borrow a Riba Loan from the Bank to build a Masjid

On the authority of Abu Huraira (RA) the Messenger of Allah (SAW) said: "If anyone amasses wealth through haram means and then gives charity from it, there is no regard for him and the burden of sin remains."

[Sahih Ibn Khuzaymah (4/110) No. 2471, Sahih Ibn Hibban (8/11) No. 3216 and Mustadrak al-Haakim (1/548) No. 1440]

Al-Nawawi (rh) said: Al-Ghazaali said: If he has any haraam wealth and he wants to repent and get rid of it – if it has a particular owner then he must give it to him or to his representative. If he is dead then he must give it to his heir. If it belongs to someone who he does not know and he has no hope of finding him, then he should spend it on the public interests of the Muslims, such as bridges, border posts and mosques, and other things which the Muslims share. Otherwise he may give it in charity to poor people. This is what al-Ghazaali said and what others of our companions mentioned, and it is as they said, because it is not permissible to destroy this wealth or throw it into the sea. There is no other option but to spend it on the Muslims’ interests. And Allaah, may He be glorified and exalted, knows best.

[Al-Majmoo’ (9/351)]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Siyaasah al-Shar’iyyah (p. 35):

If the wealth was taken unlawfully and he is unable to return it to its owners, like much of the government wealth (which has been stolen by the ruler), then helping to spend this wealth in things that serve the interests of the Muslims, such as guarding the borders, covering the expenses of the troops and so on is a kind of helping in righteousness and piety, because what the ruler should do with this money – if he cannot find its owners and return it to them or to their heirs – is to spend it on the interests of the Muslims, as well as repenting if he is the one who did wrong. This is the view of the majority of scholars such as Maalik, Abu Haneefah, and Ahmad. It was also narrated from more than one of the Sahaabah and this is what is indicated by the shar’i evidence.

-So if you have stolen money, but you can’t return the money to the rightful
  owner, OR a thimg to the rightful owner, THEN you can contribute to a Masjid.

 Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque that was built with haraam money. He replied:

It is permissible to pray in it and there is no sin in that, because the one who built it from haraam wealth may have intended by building it to rid himself of the haraam wealth that he had acquired, in which case it was permissible for him to build this mosque, if his intention was to get rid of haraam wealth. But getting rid of haraam wealth is not only done by building mosques, rather if a person spends that on any charitable project, he has achieved the same aim.
End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 12/question no. 304. See also al-Sharh al-Mumti’, 4/344.

- Shaykh Ibn Uthaymeen's Fatwah is important owing to the majority of Masjids in the West being built on Riba money.

- Some people take their money out of the (Riba) bank and BURN it!!

- Who gave them the fatwah ??!?

- Such people were advised by people without knowledge.

- If you're living in Darul Harb and the Government gives you a Grant, much of that money will be sourced from casinos, brothels, banks, etc.

- It is PERMISSIBLE to accept the money because you don't have the ability to discern which parts of that money is halaal and haram.

7.  PEOPLE PRAYING IN FRONT OF THE IMAAM

- Owing to large numbers, masjid extensions result to the infrastructure such that
  you can end up being in front of the imam.

The correct view is that it is obligatory for the imam to stand in front, and it is not permissible for a member of the congregation to stand in front of the imam, because the imaam is supposed to be an example and his place is in front of the members of the congregation, so it is not permissible for a person to pray in front of the imam. The Prophet (peace and blessings of Allaah be upon him) used to pray in front of the Sahaabah (may Allaah be pleased with them), and based on that, the prayer of those who pray in front of the imam does not count, and they have to repeat their prayer. But some scholars made an exception in cases of necessity, such as if the mosque is small and there is not enough room for everyone; in that case they may pray to the right and the left of the imam, and in front of him and behind him, because of necessity. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/44

- Hence it is PERMISSIBLE owing to NECESSITY

- i.e. if the masjid is small and there's not enough room for everyone.

- So the salah is accepted.

8.  BUILDING MINARETS

- Some scholars believe it's a bid’ah.

- That's incorrect.

- It is Permissible, and it can also be MUSTAHAB.

- Owing to Public Interest (i.e. Maslaha).

- Because the people who are visiting the city, can identify it as a Masjid.

9.  PRAYING IN A MASJID BUILT ON TOP OF GRAVES

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.
He replied:

Praying in a mosque in which there is a grave falls into two categories:

(i)  Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.

(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).

As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade praying in the direction of graves.

With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and blessings of Allaah be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not buried in the mosque; rather he was buried in his house which was separate from the mosque.

At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them.
That caused them distress, and they said:

“Leave it as it is, that is better.”

And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.

Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice.  So you see that the grave of the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.

It is proven that the Prophet (peace and blessings of Allaah be upon him) said:
“May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave.

They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.”

[Narrated by Imam Ahmad with a jayyid isnaad.]

The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292

- Barelvis do this on the false basis of Masjid Nabawi having the Prophet (saws) & the
  Sahaba.

- However the Prophet(saw)'s Masjid was built BEFORE His death.
(see above hujjah - Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292)

- Secondly, when you pray at Masjd Nabawi, YOU ARE NOT FACING THE PROPHET (SAWS)

10.  RENTING A PLACE FOR SALATUL JUM'UAH

- It is permissible to rent a hall for Salatul Jumu’ah and this is known as a 'Musallah'.

11.  STRETCHING YOUR FEET TOWARDS THE QIBLAH IN THE MASJID

- It is considered bad adaab (manners).

- But there is no hadith to say it is haram.

12.  STRETCHING YOUR FEET TOWARDS THE QURAN

- This is makroo.

The scholars are unanimously agreed that it is obligatory to protect and respect the Mus-haf. Al-Majmoo’ by al-Nawawi, 2/84.

Stretching out one's legs towards the Mus-haf is a kind of bad manners.
Hence a number of scholars were of the view that this action is makrooh, and some said that it is haraam.

It says in al-Bahr al-Raa’iq (2/36) – which is one of the books of the Hanafi madhhab
  
It is makrooh for a person to stretch out his legs when sleeping or at any other time towards the Mus-haf or books of fiqh, unless the books are on a higher level than him. End quote.

It says in al-Iqnaa’ (1/62)

– which is one of the books of the Hanbali madhhab  

It is makrooh to stretch out the legs in that direction (the direction of the Mus-haf); similarly it is makrooh to turn one’s back to it or step over it. End quote.

Ibn Muflih said in al-Adaab al-Shar’iyyah (2/285):

It is makrooh to lay one’s head on the Mus-haf… Ibn Hamdaan was of the view that it is haraam and that is stated definitively in al-Mughni. That applies also to all books of knowledge in which Qur’aan is quoted, otherwise it is merely makrooh. Similarly it is makrooh to stretch out the legs towards any of those books. The Hanafis said that it is makrooh, because they contain the names of Allaah, and it is bad manners. End quote.

- If your intention in doing this was to INSULT the Quran theN you BECOME A KAAFIR!

Some of the Shaafa’is was also of the view that it is haraam, as stated in Tuhfat al-Muhtaaj, 1/155

13.  WHAT DISTANCE FROM THE MASJID MAKES IT COMPULSORY ON US TO PRAY 5 TIMES A DAY IN THE MASJID?

Shaykh Ibn Baaz said:

The one who can hear the call to prayer given in a regular voice without amplification is obliged to respond and to come and pray in congregation in the mosque in which the call is given…

But for those who live far away from the mosque and cannot hear the call to prayer except with amplification do not have to come to the mosque. They and those who are with them may pray in a separate congregation. If they take the trouble to attend the prayer with the congregation in the mosque whose call to prayer they cannot hear except with amplification because they are too far away, that will bring them a greater reward. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), 12/58.

- If the man uses his NATURAL voice for the Adhaan and you can hear, then you HAVE to go the masjid.

14.  CAN A MENSTRUATING WOMAN GO TO THE MASJID AND LISTEN TO A KHUTBAH?

- The four great imams said it was Haraam.

- The Dhaahiriyah is of the opinion that it is Halaal.

Sheikh Salman al-Oadah

There are two opinions on this issue of a menstruating woman staying within the mosque.

The first is the one adopted by the four Imams who ruled it as impermissible. They argued that the Prophet (peace be upon him) ordered women in menses to stand apart at the prayer area during the `Id prayer.

[Sahîh al-Bukhârî (351) and Sahîh Muslim (890)]

The answer to this argument is that the order is meant for them to stand apart from the prayer itself as is clearly stated in the narration in Sahîh Muslim “Let them stand away from the prayer.”

As for the hadîth related by Abû Dâwûd (232): “I do not permit a woman in her menses or a person in a state of major ritual impurity into the mosque” It is a weak hadîth. Its line of transmission contains a narrator who is unknown.

They also cite as evidence the ruling that a women is prohibited from tawâf around the Ka`bah. It is mentioned in the hadîth where the Prophet (peace be upon him) addressed `Aishah by saying: “Do as the pilgrims do but do not perform tawâf around the House until you become pure.”

[Sahîh al-Bukhârî (305) and Sahîh Muslim (1211)]

However, it appears that this is a prohibition from tawâf itself and is not referring to entering the mosque. Indeed, it could well be argued that this hadîth provides us with good evidence that it is permitted for a menstruating woman to enter the mosque, because it does not say that she could not enter it.

The second saying is that it is permissible for the woman to stay in the mosque while she is in her menses. This is according to the school of thought of al-Zâhiriyyah as well as the opinion of the Shâfi`î jurist al-Muzanî. This view was also adopted by some later researchers and scholars.

They argue that since the basic ruling is that it is permissible for women to enter the mosque, therefore any claim that they are prevented from doing so needs to be substantiated by evidence.

They also argue that when Abû Hurayrah avoided the Prophet’s company because he was in a state of major ritual impurity, the Prophet (peace be upon him) said to him: “Glory to Allah, the Believer would not become impure”

[Sahîh al-Bukhârî (283) and Sahîh Muslim (371)]

They also argue that it is allowed for unbelievers to enter the mosque and stay in it.
This is clear from the story of Thumâmah b. Athâl when he was tied to a column in the mosque.

[Sahîh al-Bukhârî (469)]

Therefore, if it is argued that the menstruating woman is prohibited from entering the mosque because of abstract impurity, then it is countered by the fact that an unbeliever is permitted to enter the mosque.

If, on the other hand, it is argued that the prohibition of a menstruating woman from staying within the mosque is because of the problem of physical impurity, then this is countered by the fact that it is permissible for a woman who is suffering from continuous vaginal bleeding to enter the mosque.

This is according to the hadîth of `Aishah where she said: “One of the Prophets’s wives joined him in i`tikâf and she used to see blood and yellow spots. She had a bowl under here and would pray.”

[Sahîh al-Bukhârî (310)]