The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Masjid (Mosque)

Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool

by

An Explanation By Muhammad bin Umar Bazmool
of the book  ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya

Shaykh Albaani Wrote:

The Imam Saying Ameen Aloud After Reciting Fatiha

When the Messenger of Allaah  had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.

He would command those praying behind him to say Ameen loudly just after the Imam said it.

The Prophet  would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >>  then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’

And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’

In another Hadeeth: ‘Say Ameen and Allah will love you.’

And the Messenger of Allaah  also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam’

______________________

Muhammad bin Umar Bazmool explained:

This chapter of saying Ameen has a few issues, which will be discussed below.

Firstly

The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’

It has also been said it means ‘Subhanaka Ya Allaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.

So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >>  Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’

Secondly

The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>

The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.

I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.

Thirdly

The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.

Another virtue is that Allaah –Subhanahu wa Ta’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’

The third virtue is what the Messenger  mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam.’

This is why it is incumbent upon us, to ensure we say Ameen.

Fourthly

Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.

And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.

Fifthly

I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –Subhanahu wa Ta’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.

[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool  p.187-188]

Children Praying in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

by

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee
SOURCE: Sharh Shuroot as-Salaat (pg. 7)
PRODUCED BY: Al-Ibaanah.com

A child that is below the age of seven does not yet comprehend. This is why we were commanded to order our children to pray when they turn seven since before this age they do not possess the adequate level of comprehension. So the point at which he begins to comprehend things is the age of seven. After reaching this age, a child must be ordered to pray. This is based on the statement of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “Order your children to pray at seven (years of age), and beat them to it (if they fail to comply) at ten. And separate them in their beds.”These are Islamic etiquettes that we are required to follow, and included amongst them is: Commanding the children to pray at the age of seven.

Ordering them to pray doesn’t mean that you just tell your child “Pray” and that’s it. The understanding that we derive from this command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) of ordering our children to pray is that we should teach them how to pray. And if this is not so, then the act of you telling your child who is playing by the door: “Go to the masjid and pray” when you have not taught him how to purify himself or how to perform the prayer, does not remove the responsibility from your shoulders.

You have only fulfilled your responsibility when you have taught him how to purify himself and then you tell him “Go pray.” In this circumstance, you have complied.

Many people are inconsiderate when they bring to the masjid their children – aged seven or less – who are not in a state of purity and have no understanding of how to pray, and then place them in a row of prayer. This row is considered disconnected due to this child standing in it since he is not praying.

The following statement of the Prophet (sallAllaahu ‘alayhi wa sallam) applies to people who this:“Whoever connects the row, then Allaah will connect him, and whoever cuts off the row, then Allaah cut him off.”

You bring a child who does not comprehend the prayer to the masjid and put him to stand in the first row next to you behind the Imaam while the people remain silent out of courtesy. This child is not in prayer. Perhaps he may not even be in a state of purity, i.e. he may have impurities in his body! This is since you took him from the front of the house before teaching him how to purify himself and how to pray. This is incorrect.

So it is mandatory that you teach him at home how to purify himself and how to pray. Then you should teach him where to stand in the masjid. He should not stand in the front row. Rather, he should stand in the row where all the children are lined up. If a group of people congregate for prayer and they consist of two rows, then the children should stand in the second row, i.e. the last row, after the row of men. This is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) instructed us to do. So we must abide by these etiquettes.

Then when the child reaches ten years of age, and non-compliance and rebelliousness (against this order) arises in him, he should be hit for the purpose of disciplining and intimidating him until he prays and safeguards all of his prayers.

Children should be separated in their beds at this age also, i.e. each child must sleep by himself (in his own bed). This is the etiquette of Islaam.

Published on: April 23, 2007

Praying with Shoes in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

by

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Published on: May 6, 2007

Undesirability of Leaving the Mosque without offering Salat (Prayer)after the Adhan has been Proclaimed

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 358
Undesirability of Leaving the Mosque without offering Salat (Prayer) after the
Adhan has been Proclaimed

1785. Abu Sha`tha’ said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu’adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (sallallaahu ’alayhi wa sallam).
[Muslim].

Undesirability of offering optional Prayer after the announcement ofIqamah

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 344
Undesirability of offering optional Prayer after the announcement of Iqamah

1759. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “When the Iqamah is called, no prayer should be performed except the obligatory prayer.”
[Muslim].

Undesirability of Entering the Mosque after Eating raw Onion or Garlic

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 311
Undesirability of Entering the Mosque after Eating raw Onion or Garlic

1701. Ibn `Umar (May Allah be pleased with them) said: The Prophet (sallallaahu ’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.”

1702. Anas (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who has eaten from this plant (i.e., garlic) should not approach us and should not offer Salat (prayer) along with us.”
[Al-Bukhari and Muslim].

1703. Jabir (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who has eaten garlic or onion should keep away from us or our mosques.”
[Al-Bukhari and Muslim].

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.”
[Muslim].

1704. It  has  been  narrated  that `Umar (May Allah be pleased with him) 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 Allah (sallallaahu ’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].

Undesirability of Quarrelling or Raising voices in the Mosque

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 310
Undesirability of Quarrelling or Raising voices in the Mosque

1696. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone hears a man inquiring in the mosque about something he has lost, he should say: `La raddaha Allahu `alaika (May Allah not restore it to you),’ for mosques are not built for this purpose.”
[Muslim]

1697. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah said, “When you see someone buying or selling in the mosque, say to him: `La arbaha-Allahu tijarataka (May Allah not make your bargain profitable)!’ When you see someone announcing something lost in it, say: `May Allah not restore it to you!”’
[At-Tirmidhi].

1698. Buraidah (May Allah be pleased with him) 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 Allah (sallallaahu ’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 Allah, acquiring knowledge, etc.).”
[Muslim].

1699. `Amr bin Shu`aib on the authority of his grandfather (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’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-Tirmidhi].

1700. As-Sa`ib bin Yazid (May Allah be pleased with him) 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, who said: “Go and call me these two men.” I brought them and `Umar (May Allah be pleased with him) 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 Allah (sallallaahu ’alayhi wa sallam).”
[Al-Bukhari].

Prohibition of Spitting in the Mosque

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 309
Prohibition of Spitting in the Mosque

1693. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’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].

1694. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) saw spittle or snot or sputum, sticking to the wall towards Qiblah and scratched it off.
[Al-Bukhari and Muslim].

1695. Anas (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’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 Allah and the recitation of the Qur’an”, or as he stated.
[Muslim].

I’tikaf (Seclusion in the Mosque) in the Month of Ramadan

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 232
I`tikaf (Seclusion in the Mosque) in the Month of Ramadan

1268. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to observe I`tikaf in the last ten days of Ramadan.
[Al-Bukhari and Muslim].

1269. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to engage himself in I`tikaf (seclusion for prayers) in the mosque during the last ten nights of Ramadan till he passed away; thereafter, his wives followed this practice after him.
[Al-Bukhari and Muslim].

1270. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to observe I`tikaf every year (during Ramadan) for ten days; in the year in which he passed away, he observed I`tikaf for twenty days.
[Al-Bukhari].


The Excellence of Standing in the First Row (In Salat)

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 194
The Excellence of Standing in the First Row (In Salat)

1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) came out to us (once) and said, “Why do you not stand in rows as the angels do before their Rubb?” We asked: “O Messenger of Allah! how do the angels stand in rows before their Rubb?” He (sallallaahu ’alayhi wa sallam) replied, “They complete each row beginning with the first and filling all the gaps.”
[Muslim].

1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges.”
[Al-Bukhari and Muslim].

1084.Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The best of the men’s rows (in Salat) is the first row and the worst is the last; but the best of the woman’s row is the last and the worst of their rows is the first.”
[Muslim].

1085. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (sallallaahu ’alayhi wa sallam) perceived a tendency among his Companions to stand in the back rows, he said to them, “Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind.”
[Muslim].

1086. Abu Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.”
[Muslim].

1087. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Keep your rows straight (during Salat in congregation), for keeping the rows straight is part of the perfection of Salat.”
[Al-Bukhari and Muslim].

1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (sallallaahu ’alayhi wa sallam) turned his face towards us and said: “Make your rows straight and stand close together, for I can see you from behind my back.”
[Al-Bukhari].

1089. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Straighten your rows; otherwise, Allah will create dissension among you.”
[Al-Bukhari and Muslim].

The narration in Muslim is: An-Nu`man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is  Greater) when he noticed a man whose chest was projected from the row, so he said, “O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions.”

1090. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to pass between the rows from one end to the other, touching our chest and shoulders (i.e., arranging the rows) in line and saying, “Do not be out of line; otherwise your hearts will be in disagreement”. He would add, “Allah and His angels invoke blessings upon the first rows.”
[Abu Dawud].

1091. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).”
[Abu Dawud].

1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen).”
[Abu Dawud].

1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row.”
[Abu Dawud].

1094.`Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah and His angels invoke blessings upon those who are on the right side of the rows.”
[Abu Dawud].

1095. Al-Bara’ (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (sallallaahu ’alayhi wa sallam), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) supplicating, “O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, `resurrect’) Your slaves.”
[Muslim].

1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps.”
[Abu Dawud].

The Excellence of Performing Salat (Prayers) in Congregation

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 191
The Excellence of Performing Salat (Prayers) in Congregation

1064. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.”
[Al-Bukhari and Muslim].

1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A man’s Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu’ properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu’. They say: `O Allah! Have mercy on him! O Allah! Forgive him.’ He is deemed to be engaged in Salat as long as he waits for it.”
[Al-Bukhari and Muslim].

1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (sallallaahu ’alayhi wa sallam) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (sallallaahu ’alayhi wa sallam) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (sallallaahu ’alayhi wa sallam) then directed him to respond to it.
[Muslim].

1067. `Abdullah bin Umm Maktum, the Mu’adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (sallallaahu ’alayhi wa sallam): “There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.” He (sallallaahu ’alayhi wa sallam) enquired whether he could hear the call: Hayya `alas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (sallallaahu ’alayhi wa sallam) directed him to come (to mosque) for prayer.”
[Abu Dawud].

1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.”
[Al-Bukhari and Muslim].

1069.Ibn Mas`ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of  Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (sallallaahu ’alayhi wa sallam) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (sallallaahu ’alayhi wa sallam), and the departure from the Sunnah of your Prophet (sallallaahu ’alayhi wa sallam) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque).
[Muslim].

1070. Abud-Darda’ (May Allah be pleased with him)reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock.”
[Abu Dawud].

 

The Excellence of waiting for As-Salat (The Prayer)

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 190
The Excellence of waiting for As-Salat (The Prayer)

1061. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Everyone among you will be deemed to be occupied in Salat (prayer) constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents him from returning to his family but Salat.”
[Al-Bukhari and Muslim].

1062. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The angels supplicate in favour of one of you so long as he remains in the place where he has performed Salat (prayer) in a state of Wudu’. They (the angels) say: `O Allah! Forgive him, O Allah! Have mercy on him.”’
[Al-Bukhari].

1063. Anas (May Allah be pleased with him) reported: Once the Messenger of Allah (sallallaahu ’alayhi wa sallam) delayed the night prayer (`Isha’) till midnight. He (sallallaahu ’alayhi wa sallam) turned to us after Salat (prayer) and said, “The people slept after performing their Salat, but you who waited, will be accounted as engaged in Salat throughout the period of your waiting.”
[Al-Bukhari].

Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 208
Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)

1144. Abu Qatadah (May Allah be pleased with him)reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.”
[Al-Bukhari and Muslim].

1145. Jabir (May Allah be pleased with him) reported: I came to the Prophet (sallallaahu ’alayhi wa sallam) when he was in the mosque, and he said to me, “Perform two Rak`ah prayer.”
[Al-Bukhari and Muslim].

The Excellence of Proceeding towards the Mosque Walking

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 189
The Excellence of Proceeding towards the Mosque Walking

1053. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who goes to the mosque in the morning or in the evening, Allah prepares for him a place in Jannah whenever he goes to the mosque in the morning and returns from it in the evening.”
[Al-Bukhari and Muslim].

1054. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who purifies (performs Wudu’) himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).”
[Muslim].

1055. Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: “If you buy a donkey, you may ride upon it in the dark nights and in the hot days.” He said: “I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit.” Upon this the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah has gathered all (rewards) for you.”
[Muslim].

1056. Jabir (May Allah be pleased with him) reported: There were some plots of land lying vacant around the mosque. The people of Banu Salamah decided to move to this land and come nearer to the mosque. The Messenger of Allah (sallallaahu ’alayhi wa sallam) heard about it and said to them, “I have heard that you intend to move near the mosque.” They said: “Yes, O Messenger of Allah! We have decided to do that.” Thereupon the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “O Banu Salamah! Stay in your houses, because your footprints (when you come to the mosque) will be recorded.” He said this twice. They said: “We would not have liked it, had we moved near the mosque.”
[Muslim].

1057. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in congregation) will have a greater reward than the one who observes it alone and then goes to sleep.”
[Al-Bukhari and Muslim].

1058. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light on the Day of Resurrection.”
[At-Tirmidhi and Abu Dawud].

1059. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).” The Companions said: “Yes (please tell us), O Messenger of Allah.” He said, “Performing the Wudu’ properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.”
[Muslim].

1060. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When you see a man frequenting the mosque, testify that he is a believer because Allah says: `Allah’s mosques are visited only by those who believe in Allah and the Last Day.”’
[At-Tirmidhi].

 

Desirability of Entering the Mosque near one’s Home upon returning from aJourney for offering two Rak’ah Prayer

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 178
Desirability of Entering the Mosque near one’s Home upon returning from a
Journey for offering two Rak’ah Prayer

988. Ka`b bin Malik (May Allah be pleased with him) reported: Whenever the Messenger of Allah (sallallaahu ’alayhi wa sallam) returned from a journey, he would proceed straight to the mosque and perform two Rak`ah of (optional) prayer.
[Al-Bukhari and Muslim].

Excellence of Walking Solemnly (Towards the Mosque) to perform As-Salat(The Prayer) and other Religious Duties

by
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 93
Excellence of Walking Solemnly (Towards the Mosque) to perform As-Salat (The
Prayer) and other Religious Duties

Allah, the Exalted, says:

“And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.” (22:32)

704. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “When the Iqamah are pronounced, do not come to it running, you should walk calmly with tranquillity to join the congregation. Then join in what you catch for and complete what you miss.”
[Al-Bukhari and Muslim].

  In Muslim it is added: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “For when one of you is walking for Salat, he is, in fact, engaged in Salat.”

705. Ibn `Abbas (May Allah be pleased with them) reported: I accompanied the Prophet (sallallaahu ’alayhi wa sallam) while we were returning from `Arafat. Messenger of Allah (sallallaahu ’alayhi wa sallam) heard behind him a loud noise of beating and of driving the camels forcibly. He pointed towards it with his whip and said, “O people! Proceed calmly. No virtue lies in rushing.”
[Al-Bukhari and Muslim].

 

Sahih Bukhari : Book 33: Retiring to a Mosque for Remembrance of Allah (I’tikaf)

by

Translation of Sahih Bukhari, Book 33:

Retiring to a Mosque for Remembrance ofAllah (I’tikaf)

Volume 3, Book 33, Number 242:

Narrated Abdullah bin Umar:

Allah’s Apostle used to practise Itikaf in the last ten days of the month of Ramadan.

Volume 3, Book 33, Number 243:

Narrated ‘Aisha:

(the wife of the Prophet) The Prophet used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.

Volume 3, Book 33, Number 244:

Narrated Abu Said Al-Khudri:

Allah’s Apostle used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet said, “Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them.” It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first).

Volume 3, Book 33, Number 245:

Narrated ‘Aisha:

The Prophet used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.

Volume 3, Book 33, Number 246:

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.

Volume 3, Book 33, Number 247:

Narrated ‘Aisha:

The Prophet used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.

Volume 3, Book 33, Number 248:

Narrated Ibn ‘Umar:

Umar asked the Prophet “I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram.” The Prophet said to him, “Fulfill your vow.”

Volume 3, Book 33, Number 249:

Narrated ‘Amra:

Aisha said, “the Prophet used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent.” Hafsa asked the permission of ‘Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, ‘What is this?” He was told of the whole situation. Then the Prophet said, “Do you think that they intended to do righteousness by doing this?” He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal.”

Volume 3, Book 33, Number 250:

Narrated ‘Aisha:

The Prophet intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of ‘Aisha, Hafsa and Zainab. So, he said, “Do you consider that they intended to do righteousness by doing this?” And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.

Volume 3, Book 33, Number 251:

Narrated Ali bin Al-Husain:

Safiya, the wife of the Prophet told me that she went to Allah’s Apostle to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah’s Apostle . He told them: Do not run away! And said, “She is (my wife) Safiya bint Huyai.” Both of them said, “Subhan Allah, (How dare we think of any evil) O Allah’s Apostle!” And they felt it. The Prophet said (to them), “Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one’s body). I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 252:

Narrated Abu Salama bin ‘Abdur-Rahman:

I asked Abu Said Al-Khudri, “Did you hear Allah’s Apostle talking about the Night of Qadr?” He replied in the affirmative and said, “Once we were in Itikaf with Allah’s Apostle in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah’s Apostle- delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah’s Apostle should return for it.’ The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet.

Volume 3, Book 33, Number 253:

Narrated ‘Aisha:

One of the wives of Allah’s Apostle practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.

Volume 3, Book 33, Number 254:

Narrated ‘Ali bin Al-Husain (from Safiya, the Prophet’s wife):

The wives of the Prophet were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet said to Safiya bint Huyai, “Don’t hurry up, for I shall accompany you,” (and her dwelling was in the house of Usama). The Prophet went out and in the meantime two Ansari men met him and they looked at the Prophet and passed by. The Prophet said to them, “Come here. She is (my wife) Safiya bint Huyai.” They replied, “Subhan Allah, (How dare we think of evil) O Allah’s Apostle! (we never expect anything bad from you).” The Prophet replied, “Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 255:

Narrated ‘Ali bin Al-Husain from Safiya:

Safiya went to the Prophet while he was in Itikaf. When she returned, the Prophet accompanied her walking. An Ansari man saw him. When the Prophet noticed him, he called him and said, “Come here. She is Safiya. (Sufyan a sub-narrator perhaps said that the Prophet had said, “This is Safiya”). And Satan circulates in the body of Adam’s offspring as his blood circulates in it.”

(A sub-narrator asked Sufyan, “Did Safiya visit him at night?” He said, “Of course, at night.”)

Volume 3, Book 33, Number 256:

Narrated Abu Said:

We practiced Itikaf with Allah’s Apostle in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah’s Apostle came to us and said, “Whoever was m Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water.” When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet and its tip.

Volume 3, Book 33, Number 257:

Narrated ‘Amra bint ‘Abdur-Rahman from ‘Aisha:

Allah’s Apostle used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. ‘Aisha asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent (for herself), and when Zainab heard of that, she too pitched another tent. When, in the morning, Allah’s Apostle had finished the morning prayer, he saw four tents and asked, “What is this?” He was informed about it. He then said, “What made them do this? Is it righteousness? Remove the tents, for I do not want to see them.” So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.

Volume 3, Book 33, Number 258:

Narrated Abdullah bin Umar:

‘Umar bin Al-Khattab said, “O Allah’s Apostle! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night.” The Prophet said, “Fulfill your vow.” So, he performed Itikaf for one night.

Volume 3, Book 33, Number 259:

Narrated Ibn ‘Umar:

that ‘Umar had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that ‘Umar vowed to perform Itikaf for one night.) Allah’s Apostle said to ‘Umar, “Fulfill your vow.”

Volume 3, Book 33, Number 260:

Narrated Abu Huraira:

The Prophet used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.

Volume 3, Book 33, Number 261:

Narrated ‘Amra bint ‘AbdurRahman from ‘Aisha: Allah’s Apostle mentioned that he would practice Itikaf in the last ten days of Ramadan. ‘Aisha asked his permission to perform Itikaf and he permitted her. Hafsa asked ‘Aisha to take his permission for

Volume 3, Book 33, Number 262:

Narrated ‘Urwa:

Aisha during her menses used to comb and oil the hair of the Prophet while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.

Building a Masjid over the site of the People of the Cave – Fatwas of Ibn Baaz

by

Warning against building Masjids over graves

Fatwas of Ibn Baz :

I was asked: Is it permissible to build a Masjid over the site of the People of the Cave? 

I answered:

In the Name of Allah, all praise be to Allah, and peace and blessings be upon the Messenger of Allah.

I have read the article published in the third edition of the Islamic Sciences League magazine in the “Muslim News in a Month” section.

The Islamic Sciences League, in The Hashemite Kingdom of Jordan, intends to build a Masjid over the site of the cave recently discovered in the village of Al-Rahib, which is said to be the cave where the People of the Cave mentioned in the Qur’an slept. End Quote.

As it is my duty to advise for the sake of Allah and His servants, I thought it would be beneficial to say a word in the same magazine of the Islamic Sciences League published in the Hashemite Kingdom of Jordan. I must admonish the league to give up the intention of building a Masjid over the site of this cave, mainly and solely for the reason that building Masjids over the graves and remains of the Prophets and righteous people is utterly forbidden by the Shari`ah (Islamic law) and that those who do so are cursed. This is because such an act may lead to Shirk (associating others with Allah in His Divinity or worship) and excessive veneration and over praising of the prophets and pious people.

The reality bears witness to the validity of the texts of the Shari`ah and proves that it is revealed from Allah (Glorified and Exalted be He), and provides decisive proof of the truthfulness of the Messenger of Allah (peace be upon him) and the message sent down to him which he conveyed to the Ummah (nation). Whoever is aware of the conditions that exist in the Islamic world and the acts of Shirk, excessive reverence of prophets and the pious that prevail due to establishing Masjids over shrines and glorifying them by means of lavish structures and the presence of custodians to collect money from people unlawfully, will certainly know that they are avenues leading to Shirk. One of the outstanding virtues of Shari`ah is to forbid building of Masjids over graves and to warn sternly against it.

The Two Shaykhs, Al-Bukhari and Muslim (may Allah be merciful to them), narrated some Hadiths to this effect on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: May Allah curse the Jews and the Christians; they have taken the graves of their prophets as places of worship 

`Aishah (may Allah be pleased with her) said: “He warned against what they did and had it not been for this, his grave would have been raised above the ground but he feared that it would be taken as a Masjid.”

It is also related by Al-Bukhari and Muslim that  Um Salamah and Um Habibah (may Allah be pleased with them) mentioned a church they had seen in Abyssinia (Ethiopia) in which there were pictures. When they told the Prophet (peace be upon him) of this, he said, ‘When a pious person among these people died they built a place of worship over his grave and painted these pictures therein. They will be the worst of creation in the Sight of Allah

It is related in Sahih Muslim on the authority of Jundub ibn `Abdullah (may Allah be pleased with him) that he heard the Prophet (peace be upon him) five days before his death, stating: 

There are many Hadiths in this regard. Imams of Muslim scholars from the four Madh-habs (Schools of Jurisprudence) and others have stated the prohibition of building Masjids over graves. They issued the sternest warning against doing so, urging Muslims to observe the Sunnah of the Messenger of Allah (peace be upon him) and advising this Ummah lest it should fall into the same excessiveness and veneration of the prophets and pious people the way its predecessors from the extremist Jews and Christians and their like who deviated from the straight path.

Thus, it is incumbent upon the Islamic Sciences League in Jordan and Muslims to adhere to the Sunnah and the way of the righteous Imams, and to be cautious not to commit what Allah and His Messenger warned against. It is the only way that leads to people’s uprightness and happiness in this world and in the Hereafter. It should be noted that some people formed their opinions based on the misinterpretation of Allah’s Statement in the story of the People of the Cave: (then) those who won their point said (most probably the disbelievers): “We verily shall build a place of worship over them.”

The answer to this is that Allah (Praised and Exalted be He) informed us about the rulers and prominent people who announced this statement. He told their story not by of expressing content and agreement with what they said, but rather as a kind of dispraise and expressing abhorrence of their action. This is even indicated by the Messenger (peace be upon him) to whom this Ayah (Qur’anic verse) was revealed and was the most knowledgeable of its interpretation, for he forbade his Ummah from building Masjids over the graves and cursed and dispraised those who do so.

If this had been permissible, the Messenger of Allah (peace be upon him) would not have strongly affirmed its prohibition to the extent of cursing those who did it, or describing them as the worst creatures in the Sight of Allah (Glorified and Exalted be He). This should be sufficient in pointing out the gravity implied in the matter and providing a convincing answer to those who seek the truth.

Even if we supposed that building Masjids over graves was permissible for those who preceded us, still we are not permitted to follow their example because the Shari`ah (Islamic law) abrogates all previous laws, and our Prophet (peace be upon him) is the Last of the Messengers and the Shari`ah revealed to him is comprehensive. He (peace be upon him) forbade building Masjids over graves, and as such, we are not permitted to disobey him. We must follow his example and adhere to his Sunnah and abandon what contradicts it regarding the previous Shari`ahs (Divine laws) and favorable customs followed by some people, because Allah’s Shari`ah is perfect and comprehensive and no guidance is better than that of the Prophet (peace be upon him).

Allah is the One Whom we invoke to grant all Muslims and us success and to keep us firm on the truth and help us adhere to the Sunnah of His Messenger, Muhammad (peace be upon him) in words and deeds, whether manifested or hidden, and in all our daily affairs until we meet Allah (Glorified and Exalted be He). Allah is the All-Hearer, Ever-Near and Responsive. May peace and blessings be upon our Prophet Muhammad, his family, and Companions and those who follow his guidance until the Day of Resurrection.

Posted from: http://alifta.com  – Fatwas of Ibn Baaz rahimahullaah

If there is a masjid that has a grave in it, is it permissible to pray in this masjid? Beneficial Answer by Shaykh Ubayd al Jabiree

by

Answered by Shaykh Ubayd al Jabiree in Telelink for Sri Lanka:

The original question was if the masjid has a qabr or a grave is it permissible to pray in it. So Shaykh Ubayd (hafidhahullah) he went on after praising Allaah and saying peace and blessings on the Messenger and his family and companions, he went on to say in regards to this question that there are basically two situations.

The first of them is that, if the grave came before the masjid, and the masjid was built because of the grave being there and was built so that the people would worship the person who was in that grave, worshipping besides Allaah.  And the Shaykh goes on to mention that there is a severe threat in regards to this affair. And he went on to mention some of the nusoos, some of the texts in regards to that, like the saying of the Messenger (sallalhualahi wa sallam) that the anger of Allaah is upon the people who take the graves of the Prophets as masaajids.

And in another narration, that the Prophet (sallalhualahi wa sallam) asked for curse of Allaah to be upon the Jews and Christians, because they took the graves of their Prophets as Masaajids.

So the Shaykh went on to say that there are many hadith on this issue. So he  said in regards to this, that it is not allowed to pray in it, because this masjid was built, because of the grave, because it was built, to worship other than Allaah. So the Shaykh said in this situation, then it is not allowed to pray in the masjid.

Then the Shaykh mentioned a second situation and that is, if the masjid is built and the grave is built inside the masjid intentionally.

So the Shaykh went on to mention that there are two things that can be done in this case.

Then one of them, that a wall or separation is built to separate the grave from the masjid; or the second situation that the grave is taken out of the masjid and the person who was in the grave and buried along with the other Muslims.

So then the Shaykh was asked, what is the case if the grave remains inside and not separate from the masjid, then the Shaykh said then it is not allowed to pray in it. It is not allowed to pray in this masjid.

Posted from: http://www.uthmaanlk.org/?page_id=143

Praying in Shoes : One of the acts of the Sunnah that has been abandoned today

by

The Prophet said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees any impurity on them, he should rub them on the ground. Then he may enter with them (i.e, the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. in fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions — Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them -this would be regarded as a crime and considered disrespectful to the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

As a matter of fact, everything found in this command (of the Prophet) Should be observed by an individual. So he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined area – until it is revived in other places similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and Praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not fight against the act of praying in shoes, nor should we go to the extreme of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
%d bloggers like this: