The Etiquettes Of Attending The Masjid
1) The Prohibition Of Going To The Masjid After Eating [Raw] Garlic, Onion, Or Anything Else That Emits A Foul Smell
2) It Is Recommended To Go To The Masjid Early
3) Walking To The Masjid With Calmness And Serenity
4) What Supplication You Should Say While You Are Walking To The Masjid For prayer
5) The Supplication For Entering And Leaving The Masjid
6) It Is Recommended To Lead With Your Right Foot Upon Entering The Masjid, And To Lead With Your Left Foot Upon Leaving
7) It is Recommended To Perform Tahiyyatul-Masjid When You Enter The Masjid
8) The Virtues Of Sitting In The Masjid
9) The Permissibility Of Lying Down In The Masjid
10) The Permissibility Of Sleeping In The Masjid
11) The Prohibition Of Buying And Selling In Masjids
12) The Prohibition Of Asking Or Making An Announcement In The Masjid About A Lost Possession
13) Speaking Loudly In The Masjid
14) The Prohibition Of Interlocking One’s Fingers When One Goes Out To The Masjid
15) The Permissibility Of Speaking About Lawful, Worldly Matters In The Masjid
16) The Permissibility Of Eating And Drinking In The Masjid
17) The Permissibility Of Speaking Poetry In The Masjid
18) The Permissibility Of Playing With Spears Or Anything Similar In The Masjid
19) It Is Recommended To Adorn Oneself For The Jumu’ah prayer And For The Two Eed prayers
20) The Prohibition Of Leaving The Masjid After The Call To prayer Is Made
21) It is Sunnah To Wear Shoes Inside of Masjids
22) The Manners Of Attending The Masjid For Women

The Manners Of Attending Masjids

Allah (Swt) said: “0 Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of) the Ka’bah.” (Qur’an 7:31)

The Prophet (Pbuh) said, “Whoever performs ablution (Wudoo) for prayer, performs it well, then walks to the prescribed prayer, and then prays it with the people, or with the congregation, or in the Masjid – Allah forgives for him his sins.” [Muslim, 232]

The Etiquettes Of Attending The Masjid

1) The Prohibition Of Going To The Masjid After Eating [Raw] Garlic, Onion, Or Anything Else That Emits A Foul Smell

When a person eats raw onion or garlic, he should abstain from going to the Masjid, so as to avoid inflicting harm upon other worshippers with his foul smell; and whosoever harms worshippers harms the angels as well. Jaabir (R.A) reported that the Prophet (Pbuh) said, “Whoever eats garlic or onion, then let him withdraw from us,” or he (Pbuh) said, “Then let him stay away from our Masjid, and let him sit in his home.” [Bukhaaree, 855]

In another Hadeeth, Jaabir (R.A) said, “The Messenger of Allah (Pbuh) forbade us from eating onion and leek, but we became overcome by need, and so we ate from them. Then he (Pbuh) said, “Whoever eats from this foul-smelling tree, then let him not come near our Masjid, for whatever man is harmed by, angels are harmed by as well.” [Muslim, 564]

Even though these Ahadeeth expressly prohibit Muslims from going to the Masjid after eating garlic and onion, and even though they are absolved of sin for not attending congregational prayer, some people still violate the prohibition. Allah (Swt) said in His Book: “And let those who oppose the Messenger’s (Muhammad,) commandment (i.e., his Sunnah – legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” (Qur’an 24:63)

True, some of them do not intentionally oppose the Messenger’s commandment; they simply don’t want to miss the congregational prayer, yet that is not an acceptable excuse. Some Muslims from among the masses know about the prohibition but pay no heed to it, an act of negligence that stems from weak Eemaan in their hearts.

Related Issue: The ruling for garlic, onion, and leek applies to anything that has a foul odor and that will inflict harm upon worshippers – such as cigarette smoke or foul odors that emanate from a person’s body or clothes. A worshipper should consider his situation before he goes to the Masjid, so that he doesn’t end up sinning as a result of inflicting harm on Muslims.

Another Related Issue: If you eat garlic and onion and then use something to suppress their foul odor, you may go to the Masjid, but you must first be sure that the smell is completely suppressed and that the smell coming from your mouth will not bother other worshipers. Some people make the mistake of using toothpaste to get rid of the smell of garlic and onion, but they are wrong, for the smell of garlic and onion originates from the stomach and not from the mouth.

2) It Is Recommended To Go To The Masjid Early

The Prophet (Pbuh) exhorted Muslims to go to the Masjid early. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Had people known what is in the Nidaa (the calling to the prayer, i.e., the Adhaan) and the first row, and had they found no way (to be in the first row and to perform the call to prayer) except by casting lots, they would have cast lots (so determined would they be). And had people known what is in (i.e., what the virtues are) being early (to the Masjid for prayer), they would have raced to it. And had they known what is in the [congregational] ‘Eesha and Morning (Fajr) prayers, they would have come to them, even if they had to crawl in order to get there.” [Muslim, 437]

Muslim narrated it thus: “Had you known or had they known what is in the front row, [seeing who would be in that row] would have had to be settled by casting lots (because everyone would race to be in that row).”[Muslim, 437] These narrations clearly show the virtue and superiority and great reward of going early to the Masjid. That the Prophet, did not specify the reward for going to the Masjid early, but instead informed us what lengths we would go to had we known the exact reward, proves that it is indeed a great reward.

3) Walking To The Masjid With Calmness And Serenity

When you walk to the Masjid for prayer, you should not walk as if you are rushed or agitated; instead, you should walk with a sense of calmness and peace. As a result, you are more likely to feel peaceful and concentrated in your prayer. But if you come to prayer in a hurry, by the time you enter into its state, your mind is likely to be distracted and unfocused. The Prophet (Pbuh) forbade the people of his Nation from running and rushing to the prayer, even if the prayer is in progress. Abu Qataadah (R.A) said, “While we were praying with the Prophet (Pbuh) he (Pbuh) heard the clamor of men. When he finished praying, he (Pbuh) said, ‘What is the matter with you?’

They said, ‘We hurried to [join the] prayer.’ He (Pbuh) said, “Do not do so. When you come to prayer, adhere to As-Sakeenah (calmness and quietness). Whatever [part of the prayer] you get, then pray [it], and whatever you miss, complete it (after the Imam makes Tasleem).” [Muslim, 603]

And Abu Hurairah (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “When the prayer Uqeemat (when the Iqaamah is made and the prayer commences), then do not come racing (running or jogging) to it, but instead come to it, walking, with a sense of As-Sakeenah (peace and quite) about you. Whatever you get, then pray it; and whatever you miss, then complete it (after the Imam makes Tasleem).” [Muslim, 602]

One who reflects on both Ahadeeth might notice a difference between them: Abu Qataadah’s narration has the wording, “When you come to prayer,” while Abu Hurairah’s narration has the wording, “When the prayer Uqeemat (when the Iqaamah is made and the prayer commences).” Is there a difference in meaning between the two wordings? According to Abu Qataadah’s narration, when a worshipper goes to the Masjid, he must go with a sense of calm and quiet about him, regardless of whether the prayer has commenced or not. Abu Hurairah’s narration, on the other hand, points to the main reason why people run to the Masjid: the prayer is in progress, and they don’t want to miss any of it. That is the combined meaning of both wordings, and Allah (Swt) knows best.

4) What Supplication You Should Say While You Are Walking To The Masjid For prayer

When you walk to the Masjid, it is recommended for you to say what the Prophet (Pbuh) said when he would go out for prayer. Ibn ‘Abbaas (R.A) related that the Prophet (Pbuh) “Then went out for prayer, and he (Pbuh) was saying, “0 Allah, place within my heart light, and upon my tongue, light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. 0 Allah, increase for me light.”‘

And the following wording is related by Muslim: “0 Allah, place within my heart light, and within my eyes light, and within my ears light, and to my right light, and to my left light, and place above me light and beneath me light, and place in front of me light and behind me light. 0 Allah, increase for me light…” [Muslim, 763]

5) The Supplication For Entering And Leaving The Masjid

When you enter the Masjid, it is recommended for you to say, “0 Allah, send prayers and salutations upon Muhammad and upon the followers of Muhammad. 0 Allah, open the gates of Your Mercy for me.” And when you leave the Masjid, you should say, “0 Allah, send prayers and salutations upon Muhammad and upon the followers of Muhammad. I ask You from Your favor.” Abu Humaid (R.A) and Abu Usaid (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you enters the Masjid, let him say, ‘0 Allah, open the gates of Your Mercy for me.’ And when he leaves, let him say, ‘0 Allah, I ask You from Your favor.”

Abu Daawood narrated it thus: “When one of you enters the Masjid, let him send salutations to the Prophet (Pbuh) and then let him say, “0 Allah, open the gates of Your Mercy for me.’ And when he leaves, let him say, ‘0 Allah, I ask You from Your favor.”‘ [Muslim, 713]

When you enter the Masjid, it is also recommended for you to say, “I take refuge with Allah, the Supreme, and with His Noble Face, and His eternal authority from the accursed devil.”

‘Abdullah Ibn ‘Amr Ibn Al-‘Aas (R.A) reported that when the Prophet would enter the Masjid, he (Pbuh) would say, “I take refuge with Allah, the Supreme, and with His Noble Face, and His eternal authority from the accursed devil.”

And the narration ends thus: “And when he says that (i.e., that supplication upon entering the Masjid), the Shaitaan says, ‘He is protected from me for the rest of the day.'”[Abu Daawood, 466]

6) It Is Recommended To Lead With Your Right Foot Upon Entering The Masjid, And To Lead With Your Left Foot Upon Leaving

When you enter the Masjid, you should lead with your right foot, primarily because doing so is the Sunnah of the Messenger (Pbuh) and also because the Masjid is the most honorable of places; hence you should lead with your more honorable side, the right side, when entering it. When you leave the Masjid, exit with your left foot first, mainly because doing so is the Sunnah of the Messenger of Allah (Pbuh) and also because all places outside of the Masjid are lower than it in honor, so in going from the more honorable to the less honorable place, you should lead with your less honorable side, the left side. The general principle in this issue is taken from the Hadeeth of `Aaisha (R.A) in which she (R.A) said, “The Prophet (Pbuh) liked At-Tayammun (using the right side or beginning something with the right side) in putting on his sandals, in combing his hair, in purifying himself, and in all of his affairs.” [Muslim, 268]

More specific to the issue in question is this saying of Anas (R.A) “It is from the Sunnah when you enter the Masjid to begin with your right foot, and when you leave [the Masjid] to begin with your left foot. It is a well-known principle among the people of Hadeeth that a saying of a Companion about the Sunnah takes the same ruling and has the same legislative force as a saying of the Prophet (Pbuh). When Bukhaaree titled a chapter of his compilation after the above-mentioned narration of ‘Aaisha (R.A) he related a narration in which it is mentioned that Ibn ‘Umar (R.A) would begin with his right foot [upon entering the Masjid], and his left foot upon exiting from the Masjid. And Ibn ‘Umar (R.A) surely took that practice from the Prophet (Pbuh) for he is well-known for his strict adherence to the Sunnah of the Prophet (Pbuh).

7) It is Recommended To Perform Tahiyyatul-Masjid When You Enter The Masjid

When you enter the Masjid, you should first perform two units of prayer, which are called Tahiyyatul-Masjid (which literally means, greeting the Masjid). Although Tahiyyatul-Masjid is not compulsory to perform, it is nonetheless a stressed Sunnah. Abu Qataadah As-Salamee (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you enters the Masjid, then let him perform two Rak’ahs (units of prayer) before he sits down.” [Muslim, 714]

The Prophet’s command indicates that Tahiyyatul-Masjid is obligatory, but when this Hadeeth is combined with the meaning of other narrations, Tahiyyatul-Masjid is reduced from the level of obligatory to the level of recommended. One of those narration is related by Talhah Ibn ‘Ubaidullah (R.A). He (R.A) said, “A man came to the Messenger of Allah (Pbuh) from the people of Najd; his hair was ruffled, his voice roared, and what he said was unintelligible. Then he came near and asked about Islam. The Messenger of Allah (Pbuh) said, “Five prayers in the day and night (i.e., five prayers a day).’

The man said, ‘Is there anything else upon me?’ He (Pbuh) said, ‘No, unless you do something else voluntarily.”‘

Then at the end of the Hadeeth, Talhah (R.A) said, “As the man turned to leave, he said, ‘By Allah, I will neither do more nor less than this.’ The Messenger of Allah (Pbuh) said, ‘He will achieve success if he is true to his word.”‘ [Muslim, 11]

Although the two units of Tahiyyatul-Masjid are not compulsory, the people of Eemaan should always perform them, for there is much good and virtue in them.

8) The Virtues Of Sitting In The Masjid

The Prophet (Pbuh) said, “…Then when he enters the Masjid, he is in [the state of] prayer as long as it is the only thing keeping him from leaving (i.e., the only reason why he is staying in the Masjid is to wait for the next prayer). And the Angels send prayers upon one of you as long as he is in the seat (spot) that he prayed in; they say, ‘0 Allah, have mercy on him; 0 Allah, forgive him; 0 Allah, accept his repentance,’ as long as he does not harm anyone (with speech or deed) while he is in it, and as long as he does not nullify his state of purity (i.e., by passing wind, etc.).” [Muslim, 649]

From Allah’s vast mercy to His slaves, He gives them a reward similar to the person who is praying, just for sitting in the Masjid and waiting for the next congregational prayer; furthermore, He makes His angels supplicate for them.

We must keep in mind that, as the Hadeeth informs us, certain conditions must be fulfilled if you are to achieve the aforesaid reward and honor. First, nothing other than the prayer should be preventing you from going back to your home or work or elsewhere. Second, for the angels to supplicate for you, you must remain seated in the spot you prayed in. However, another view is that their supplication encompasses both those who wait for the prayer anywhere in the Masjid and those who remain seated in the spot they prayed in. The phrasing of the Hadeeth points to the first view being correct. Third, if you harm angels or fellow Muslim worshipers with speech or deed, or if you do something to nullify your state of purity (i.e., pass wind, etc.), you will not gain the reward of a person who waits for prayer, and the angels will not make the aforementioned supplication for you.

Related Issue: Many people fail to take advantage of a blessed time – the time between the Adhaan (the call to prayer) and the Iqaamah. You will find some people who spend that time looking around at worshippers who are praying or reciting the Qur’an; others who stare idly at the carvings in the Masjid; and yet others who daydream. They would all do much better were they to use that time by reciting the Qur’an, remembering Allah (Swt) and supplicating to Allah (Swt) especially considering the fact that it is a time wherein one is likely to have his supplications answered.

Another Related Issue: To Lead the prayer as Imam is a form of leadership or authority. It is compulsory upon the Imam to be considerate and kind with his followers, those who pray behind him. He should not burden them with any kind of difficulty or hardship whatsoever. ‘Aaisha (R.A) reported that she heard the Messenger of Allah (Pbuh) say, “O Allah, as for he who is entrusted with an affair of my Nation and who is hard upon them, then be hard upon him; and as for he who is entrusted with an affair of my Nation and who is then kind and gentle with them, then be kind and gentle with him.”[Muslim, 1828]

An-Nawawee said, “This is from the severest of warnings about being hard upon people; yet at the same, it is from the strongest of encouragements about being gentle and kind with them. And there are many other Ahadeeth that convey a similar meaning.”

Whether they realize it or not, some Imams – may Allah guide them to what is right – are hard upon the people. They might delay the Iqaamah, which holds people back from work and from other duties they must fulfill. Made to wait longer than necessary, a worshipper might face the difficult question of whether he may pray alone or whether he should wait for the Imam. All of this hardship is unnecessary and reflects poorly on the Imam. The wise Imam is one who sets a specific, known time for each prayer, so that if he is late for some unexpected reason, those present can begin the prayer. This is just one of the ways that an Imam shows kindness and consideration to the congregation of his Masjid. And it is Allah (Swt) who grants success.

9) The Permissibility Of Lying Down In The Masjid

As is indicated by the Prophet’s practice, it is permissible to lie down in the Masjid. ‘Abdullah Ibn Zaid Ibn ‘Aasim (R.A) reported that he once saw the Messenger of Allah (Pbuh) lying down in the Masjid, with one of his legs placed over the other. Ibn Shihaab related that Sa’eed Ibn Al-Musayyib said, “Umar and ‘Uthmaan (R.A) would do that as well.” [Muslim, 2100] If you do lie down in the Masjid, you must be sure that no private area of your body will become exposed as a result, for depending on what kind of clothes you are wearing, you may expose a private area of your body if you place one leg over the other.

Related Issue: In an attempt to stay away from any act of irreverence in the Masjid, some people avoid stretching out their legs in the direct of the Qiblah. Yet there is no irreverence in doing so; therefore, whether he is inside of the Masjid or not, a person who stretches out his legs in the direction of the Qiblah is not sinning.

Another Related Issue: When you are in the Masjid, if you do stretch your legs out in the direction of the Qiblah, your legs must not be pointing towards copies of the Qur’an. You must show good manners and reverence to Allah’s Speech. In gatherings, it is common for people to reproach someone for stretching his legs out towards them; imagine, then, the greater disrespect shown when one points his legs towards the Qur’an.

10) The Permissibility Of Sleeping In The Masjid

If you feel the need to do so, you may sleep in the Masjid. The People of Suffah would sleep in the Masjid, and, as Naafai’ related, before getting married, Ibn ‘Umar (R.A) would also sleep in the Masjid. [Bukhaaree, 442]

Related Issue: If one sleeps in the Masjid and has a wet dream, he should hurry to leave as soon as he wakes up in order to take a shower and enter into a state of purity.

11) The Prohibition Of Buying And Selling In Masjids

It is forbidden to buy and sell in the Masjid. A Masjid is not built to be a store or marketplace; instead it is built for the remembrance of Allah, for establishing prayer, for educating Muslims about their religious affairs, and so on. In fact, if you see a man buying or selling anything in the Masjid, you should make a supplication against him, saying, “May Allah not make your trade profitable.” Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “If you see someone buy or sell in the Masjid, then say, ‘May Allah not make your trade profitable.’…” [At-Tirmidhee, 1321]

Related Issue: Regarding the ruling for buying and selling in rooms or halls that are connected to the Masjid, or halls that are used for prayer, the Permanent Council (of Scholars in Saudi Arabia) issued this ruling: “If a room is specifically used for prayer, and if it is connected to the Masjid, it is not permissible to buy or sell in it, nor is it permissible to advertise products inside of it. The Prophet (Pbuh) indeed said, ‘If you see someone buy or sell in the Masjid, then say: May Allah not make your trade profitable….”‘

As for rooms, then we need to elaborate. If a room is within the enclosure of a Masjid, then it takes the ruling of a Masjid, and what we said about halls applies to that room. But if the room is outside the Masjid’s enclosure, it does not take the ruling of the Masjid, even if there is a door that connects it to the Masjid. This ruling is based on the fact that the Prophet’s house, in which ‘Aaisha (R.A) lived, had a door that was connected to the Masjid, yet his house did not take the same ruling as the Masjid.”

Question: In saying, “May Allah not make your trade profit-able,” should we distinguish between a person who knows the ruling for trading in the Masjid and a person who doesn’t know the ruling?

Answer: The plain meaning of the Hadeeth’s wording indicates that we should say the phrase both to a person who knows the ruling for trading in the Masjid and to a person who doesn’t know the ruling.

12) The Prohibition Of Asking Or Making An Announcement In The Masjid About A Lost Possession

Allah’s Masjids are built for His remembrance, His glorification, the recitation of the Qur’an, and prayer; they are not built as places where people go to ask about their lost possessions. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Whoever hears a person ask or make an announcement in the Masjid about a lost possession, should say, ‘May Allah not return it to you,’ for Masjids were not built for this.” [At-Tirmidhee, 1321]

Therefore, upon seeing a person who is asking about a lost possession, you should say to him, “May Allah not return it to you.”

13) Speaking Loudly In The Masjid

While he was in the Masjid, Ka’ab Ibn Maalik (R.A) asked Ibn Abee Hadrad (R.A) to pay him back for a loan. In the ensuing discussion, they raised their voices, to the degree that the Messenger of Allah (Pbuh) heard them, even though he was in his home. He (Pbuh) went out to them, uncovering the barrier from his apartment. He (Pbuh) then called out, “O Ka’ab.” Ka’ab (R.A) said, “Here I am, answering your call, O Messenger of Allah (Pbuh).” He (Pbuh) said, “Remove (forgive) a part of this debt of yours,” after which he signaled that Ka’ab (R.A) should forgive Ibn Abee Hadrad (R.A) for half of the debt. Ka’ab (R.A) said, “I have indeed done so, O Messenger of Allah.” The Prophet (Pbuh) then said to Ibn Abee Hadrad (R.A), “Stand and pay him back.” [Muslim, 1558]

In another narration, As-Saaib Ibn Yazeed said, “I was standing in the Masjid when a man pelted me with a small pebble. When I looked around, [I saw that] it was ‘Umar Ibn Al-Khattaab (R.A). He (R.A) said, ‘Go and bring me these two [men].’ I brought them to him, and he (R.A) said, ‘Who are you two?’ Or he said, ‘Where are you two from?’ They said, ‘From the people of Taaif.’ He (R.A) said, ‘Had you been from the people of this land, I would have made you feel pain: You raise your voices in the Masjid of the Messenger of Allah (Pbuh)”‘ [Bukhaaree, 470]

Upon contemplating the two above-mentioned Ahadeeth, one might conclude that they are in apparent contradiction with one another. The Messenger of Allah (Pbuh) did not reproach those who raised their voices in the Masjid; instead, he simply told Ka’ab (R.A) one of the two who raised their voices, to reduce the debt by one half. The Prophet (Pbuh) never delayed issuing a ruling after its necessary time; here the Prophet (Pbuh) had the opportunity to reproach them for raising their voices, yet he didn’t do so, which indicates that raising one’s voice in the Masjid is not forbidden. ‘Umar’s narration, on the other hand, indicates that it is Makrooh (disliked) to raise one’s voice in the Masjid. Possessing a noble character, ‘Umar (R.A) would not have reproached them had he not known some proof from the Prophet (Pbuh) hence his reproach holds the same weight as a Hadeeth that is ascribed to the Prophet (Pbuh). Perhaps the combined understanding of the two narrations can be explained by a saying of Maalik (in one of his two narrations): “A distinction must be made between one raising his voice for [imparting] knowledge, for [some] good [purpose], or for something that is necessary – which is all permissible – and between one raising his voice with clamor, [nonsense], and whatever is similar – which is all forbidden.”[Fathul-Baaree, 1/658]

Related Issue: The Permanent Council (of Scholars in Saudi Arabia) issued this ruling about begging for money: Unless one needs to do so, it is forbidden to beg for money, a ruling that applies to inside of the Masjid and to all other places. If a person asks for money because he really needs it to remove the hardship of poverty, if he does not lie when he gives others an account of his situation, and if he doesn’t harm other worshippers in the Masjid – by stepping over their necks while they are seated, by disturbing them while they are remembering Allah (Swt) by begging while the Imam is delivering a sermon, by begging them while they are learning beneficial knowledge, etc. – then what he is doing is permissible. ‘Abdur-Rahmaan Ibn Abu Bakr As-Siddeeq (R.A) related that the Messenger of Allah (Pbuh) said, “Is there anyone among you who fed a poor person today?”

Abu Bakr (R.A) said, “As I entered the Masjid, I came across a man who was asking (for financial help or for food). I found a piece of bread in the hands of ‘Abdur-Rahmaan (R.A) (his son), and so I took it and handed it over to the man.” This Hadeeth proves that it is permissible to give charity in the Masjid and that when there is need, it is permissible to solicit people for financial help. But if a person doesn’t really need help, if he lies about his situation, or if he harms others in the way he solicits their help, then asking in his case is forbidden.

14) The Prohibition Of Interlocking One’s Fingers When One Goes Out To The Masjid

It is established that on more than one occasion, both in the Masjid and elsewhere, the Prophet (Pbuh) interlocked his fingers; this suggests that it is categorically permissible for one to interlock his fingers. We will support this practice with two narrations. First, Abu Moosa (R.A) related that the Prophet (Pbuh) said, “Verily, a believer and another believer are like a single building – each part of it strengthens other parts of it,” and the Prophet, then interlocked his fingers.

Second, in a part of a longer Hadeeth in which the Prophet (Pbuh) forgot to pray two units of the ‘Eesha prayer, Abu Hurairah (R.A) said, “He (Pbuh) then led us in prayer, performing two units (while ‘Eesha prayer is four units), after which he (Pbuh) Sallam (i.e., said, ‘As-Salaamu ‘Alaikum Warahmatullah,’ signaling the end of the prayer). He then stood up to an erected piece of wood in the Masjid, and he (Pbuh) leaned on it, as if he was angry. He placed his right hand on his left [hand], and he interlocked his fingers. And he placed his right cheek on the back of his left hand…” [Muslim, 573]

However, another Hadeeth, likewise authentic, indicates that it is forbidden at certain times for one to interlock his fingers. Ka’ab Ibn ‘Ujrah (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you performs ablution (Wudoo) and performs it well, and then leaves, setting out toward the Masjid, then let him not interlock his fingers, for he is in prayer.” [Abu-Daawood, 562]

The combined meaning of the different narrations is this: As one is going out to the Masjid for prayer, he takes on the same ruling as a person who is praying – during prayer, it is forbidden for one to interlock his fingers – so it is forbidden for him to interlock his fingers during that period. But after the prayer is over, when one is no longer in the inviolable state of prayer, he may then interlock his fingers.

15) The Permissibility Of Speaking About Lawful, Worldly Matters In The Masjid

There is no sin upon you if you speak to your brother about lawful, worldly matters in the Masjid. The Messenger of Allah (Pbuh) did so, and while he was with his companions, they would speak in the Masjid, for which he gave them his [silent] approval.

There are a number narrations related concerning this issue. In one of them, Anas Ibn Maalik (R.A) said, “The Iqaamah for prayer was made, yet the Prophet (Pbuh) was speaking privately to a man on a side of the Masjid. He (Pbuh) did not stand up for prayer until the people had fallen asleep.’ [Muslim, 376] In another narration, Sammaak Ibn Harb said, “I asked Jaabir Ibn Samarah (R.A) ‘Would you sit in the company of the Messenger of Allah?’ He (R.A) said, ‘Yes, very often he wouldn’t stand from the spot on which he prayed the morning prayer (Fajr prayer) until the rising of the sun. Then when it rose, he would stand up. They would speak, discuss matters about Jaahiliyyah (times of ignorance, i.e., pre-Islamic times), and laugh. And he (Pbuh) would srnile.'”[Ahmad, 20333]

When you talk in the Masjid about worldly matters, you need to keep a few things in consideration. First, you should not disturb others or draw the attention of people around you who are praying, reciting the Qur’an, or learning knowledge. Second, it should not become a habit for you, whereby you always talk in the Masjid about worldly matters. Third, strictly avoid all prohibited sayings and deeds. Fourth, keep your discussion short and not too long.

16) The Permissibility Of Eating And Drinking In The Masjid

It is permissible to eat or drink in the Masjid. The Messenger of Allah (Pbuh) would eat in the Masjid, and his action is a proof of permissibility. ‘Abdullah Ibn Al-Haarith Ibn Juz Az-Zubaidee (R.A) said, “During the lifetime of the Messenger of Allah (Pbuh) we would eat bread and meat in the Masjid.” [Ibn Maajah, 3300] However, if you eat or drink in the Masjid, you should be careful not to dirty the Masjid with crumbs, and you should clean up afterwards.

17) The Permissibility Of Speaking Poetry In The Masjid

It is permissible to read poetry in the Masjid, but only if the verses read are of the lawful kind. When one reads poetry, the rules of common speech apply, meaning that he should avoid saying anything that is false or evil.

While in the Masjid and in the company of the Messenger of Allah (Pbuh) Hassaan Ibn Thaabit (R.A) would read poetry – verses of praise for the Messenger of Allah (Pbuh) and the believers, and verses in which he satirized the disbelievers and refuted their claims. In fact, the Prophet (Pbuh), encouraged Hassaan (R.A) to continue. Sa’eed Ibn Al¬Musayyib [Bukhaaree, 453] said, “‘Umar (R.A) was passing through the Masjid while Hassaan was reading [poetry]. Hassaan (R.A) then said [addressing ‘Umar (R.A)], ‘I would read poetry in the Masjid, and in it was he (i.e., the Prophet(Pbuh)) who is better than you. [An-Nassaaee, 716] Hassaan (R.A) then turned to Abu Hurairah (R.A) and said, ‘I ask you, by Allah, did you hear the Messenger of Allah (Pbuh) say: Defend me (with verses in which you refute the disbelievers). O Allah, help him (help Hassaan) with Ar-Roohul Qudus (Jibreel (A.S)).’ Abu Hurairah (R.A) answered, ‘Yes [, I did hear the Prophet (Pbuh) say that to you].'”[Muslim, 2485]

18) The Permissibility Of Playing With Spears Or Anything Similar In The Masjid

‘Aaisha (R.A) said, “One day, I saw the Messenger of Allah (Pbuh) at the door of my apartment, and people from Habashah (Ethiopia) were meanwhile playing in the Masjid (the door to her apartment was connected to the Masjid). The Messenger of Allah (Pbuh) covered me with his robe, and I watched them play.” In another narration, she (R.A) said, “The Messenger of Allah (Pbuh) entered upon me, and with me were two young girls who were singing a song of Bi’aath (i.e., of Bedouins, who would sing such a song on the day of battle; its theme would generally revolve around bravery and the feats of battle). He (Pbuh) lied down on the mattress and turn his face [away]. Abu Bakr (R.A) entered and reproached me, saying, ‘The singing (or the flute noises) of Shaitaan in the presence of the Prophet (Pbuh) The Messenger of Allah (Pbuh) approached him and said, ‘Leave them [be].’ When He (Pbuh) became inattentive [to what was happening around him], I signaled for them (the two girls) to leave, and they then left. It was a day of ‘Eid. The As-Soodaan (i.e., blacks from Ethiopia) were playing with (armor made of leather) and spears. I either asked the Prophet (Pbuh) [to let me watch them] or he (Pbuh) said, “Do you desire to watch?’

I said, ‘Yes,’ and he made me stand behind him, with my cheek on his cheek, while he said, ‘Begin, 0′ children of Arfudah (referring to the people of Habashah, Ethiopia).’ This continued until I became bored, when he (Pbuh) said, ‘Is that enough for you.’ I said, ‘Yes,’ and he (Pbuh) then said, “Then go.” [Muslim, 892]

They were playing on ‘Eid, a day of festivity, play, and happiness. And since their play consisted of training for fighting, the Prophet (Pbuh) did not forbid them from playing; to the contrary, he ordered them to play. They were not simply playing a game; they were also training and practicing to fight.

19) It Is Recommended To Adorn Oneself For The Jumu’ah prayer And For The Two Eid prayers

You should, based on what is encouraged in the Shariah, wear beautiful clothes to adorn yourself with for the Jumu’ah prayer and for the two ‘Eed prayers. ‘Abdullah Ibn `Umar (R.A) said, “Umar Ibn Al-Khattaab (R.A) saw at the door of the Masjid a two-piece garment that was striped with silk. He said, ‘0 Messenger of Allah (Pbuh) would that you bought this and wore it on the day of Jumu’ah and for delegation (Pbuh) when they come to you [from abroad]. The Messenger of Allah (Pbuh) said, “Verily, only he wears this who has no share for himself in the Hereafter… “‘ [Muslim, 2068]

The Prophet (Pbuh) did not reproach ‘Umar (R.A) because he wanted him to wear a beautiful garment for Jumu’ah and for the approach of delegations; he (Pbuh) reproached ‘Umar (R.A) for wanting him to wear a garment that was partially made of silk. Hence, we can correctly conclude that it is recommended for one to adorn himself on three occasions – the day of Jumu’ah (Friday), the two ‘Eeds, and the occasion of welcoming a delegation.

To fully adorn yourself for the Jumu’ah prayer, you should anoint yourself with some perfume or oils. Salmaan Al-Faarisee (R.A) related that the Prophet (Pbuh) said, “No man takes a shower on the day of Jumu’ah, purifies himself as best as he is able to, anoints himself with some of his oils, or applies to himself some of the perfume of his home, then goes out without parting two people (who are sitting together), then prays what is written for him, then listens when the Imam speaks -except that he is forgiven for what transpired between that time and the last Jumu’ah.” [Ahmad, 23198]

20) The Prohibition Of Leaving The Masjid After The Call To prayer Is Made

When the call to prayer is made and you are inside of the Masjid, it is Makrooh (disliked) for you to leave, unless you have an excuse, such as the need to renew your ablution (Wudoo). Abu Ash-Sha’thaa said, “We were sitting in the Masjid with Abu Hurairah (R.A) when the Mu’adhin performed the call to prayer. A man stood up and left the Masjid, walking. Meanwhile, Abu Hurairah (R.A) followed him with his gaze until he exited from the Masjid. Abu Hurairah then said, “As for him, he has indeed disobeyed Abul-Qaasim (the Prophet) (Pbuh) [Muslim, 655] This narration holds the same weight as a narration from the Prophet (Pbuh) because Abu Hurairah (R.A) would not rule based on his opinion in such a matter, so he surely based it on what he learned from the Prophet (Pbuh). Therefore, if you are inside of the Masjid when the call to prayer is made, it is forbidden for you to leave it until you perform the obligatory prayer, unless you have a valid excuse. When a person leaves after Adhaan (call to prayer) without an excuse, he might become preoccupied in something, so that he is not able to return and pray with the congregation; hence his leaving becomes the cause of him missing the congregational prayer.

21) It is Sunnah To Wear Shoes Inside of Masjids

It is related in various narrations that the Prophet (Pbuh) would pray in his shoes; it is even related that he (Pbuh), ordered others to perform prayer with their shoes on. Anas Ibn Maalik (R.A) was once asked, “Did the Prophet (Pbuh)  pray with his shoes on?” He answered, “Yes.”[Muslim, 255] Abu Sa’eed Al-Khudree (R.A) gave this account: “While the Messenger of Allah (Pbuh) was leading his Companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes, so when the Messenger of Allah (Pbuh) completed his prayer, he (Pbuh) said, “What caused you to remove your shoes?’

They said, ‘We saw you cast off your shoes, so we cast off our – shoes.’ The Messenger of Allah (Pbuh) said, “Verily, Jibreel (A.S) had come to me and informed me that there was filth on them (or he (Pbuh) said, ‘impurity on them’).”‘

And he (Pbuh) said, “When one of you comes to the Masjid, let him look [at his shoes]. If he sees filth or impurity on his shoes, then let him wipe them [clean] and then pray in them.”

Ahmad’s narration of the Hadeeth is worded thus: “When one of you comes to the Masjid, then let him turn over his shoes and look at them. If he sees any impurity on them, then let him wipe them on the earth and then pray in them.” [Abu Daawood, 650]

Shaikhul-Islam Ibn Taymiyyah said, “Praying in shoes is Sunnah; the Prophet (Pbuh) ordered [Muslims] to apply [that Sunnah] and he ordered them to rub their shoes on the earth when they find any impurities on them, because the earth is [sufficient] purification for them. This is the correct of the two scholarly views in this issue. That the Prophet (Pbuh) and his Companions (R.A) prayed in their shoes along with the fact that they prostrated on earth that was trodden by their shoes – all goes to prove that the bottom of shoes are pure, even though they would go with their shoes to Al-Hash (a place that is specifically meant for people to go to in order to relieve themselves) in order to pass stool. Then, if they saw any trace of impurity on their shoes, they would rub them on the earth, and as a result their shoes became purified.”

Related Issue: Nowadays, Masjids have become carpeted, and it has become customary for people to avoid entering the Masjid with their shoes or sandals. Therefore, even if people are keen to preserve and apply the Prophet’s Sunnah, they should not enter Masjids with their shoes or sandals on; otherwise, in trying to do a good deed, they may unintentionally cause harm. Most of the masses are ignorant of this Sunnah, and if they see someone enter the Masjid with his shoes on, they will probably become angry, reproach him, raise their voices, and perhaps even utter obscenities. Furthermore, one must consider how his shoes or sandals will track dirt onto carpets that people take great care to keep clean.

If you want to apply the Prophet’s Sunnah of praying in shoes, pray with them on in your house, when you go out for a picnic, when you are on a journey, or when you go to a Masjid wherein people customarily pray in their shoes and sandals.

22) The Manners Of Attending The Masjid For Women

As long as a woman perpetrates no sin in the process, she should not be prevented from going to the Masjid. This ruling is clearly expressed in the Hadeeth of Ibn `Umar (R.A) in which the Prophet (Pbuh) said, “When a woman asks one of you for permission to go to the Masjid, then do not prevent her (from goingr).” [Muslim, 442]

The Permanent Council (of Scholars in Saudi Arabia) issued this ruling: “It is permissible for women to pray in Masjid. If a woman asks, her husband permission to go to the Masjid, he has no right to prevent her, so long as she is properly dressed – meaning, no part of her body that is Haram for others to see is uncover¬ed…(The council listed some proofs from the Qur’an and Sunnah, after which they continue.) These texts clearly prove that, as long as a woman adheres to Islamic manners in her attire, avoiding any adornment that will incite attraction and tempt people who have weak Eemaan (faith), she should not be prevented from praying in the Masjid. And if she is upon a condition in which she tempts the people of evil and people who have doubts in their hearts, she should be prevented from entering the Masjid; before that even, she should be prevented from leaving her home and from going to public places…”

In regard to going to the Masjid, a woman differs from a man in various ways:

a) She Must Not Wear Perfume Or Adorn Herself In Such A Way As To Cause Temptation

For example, she should not wear enticing clothes or an anklet or . anything similar. If she does any of the above, she should be prevented from going to the Masjid. As for perfume, there is a Hadeeth that mentions its ruling. Zainab (R.A) the wife of ‘Abdullah ibn Mas’ood (R.A) said, “The Messenger of Allah (Pbuh) said to us (to women), “When one of you [female Muslims] goes to the Masjid, then do not touch any perfume. ” [Muslim, 443]

Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Whatever woman has used Bakhoor (a kind of perfume that is absorbed through pleasant-smelling smoke), then let her not attend with us the last ‘Eesha jprayed.” [Muslim, 444]

The guiding principle in this matter is that whenever a woman beautifies or adorns herself in such a way as to incite temptation and lust, she should be prevented from going to the Masjid, so as to block off all doors to evil.

b) Menstruating Women And Women Experiencing Post-Natal Bleeding Must Not Stay In The Masjid

A menstruating woman, a woman experiencing post-natal bleeding, and a person who is Junub (i.e., in a state of major impurity, which usually occurs after one engages in sexual intercourse but before one takes a shower) – they are all prohibited from entering the Masjid, unless they are just passing through. Allah (Swt) said: “Nor when you are in a state of Janaba (i.e., in a state of sexual impurity and have not yet taken a bath) except when traveling on the road (without enough water, or just passing through a mosque).” (Qur’an 4:43)

‘Aaisha (R.A) said, “The Messenger of Allah (Pbuh) said to me, ‘Hand me the Khumrah (what a person prays on, for instance, a mat) from the Masjid.’

I said, ‘Verily, I am menstruating.’ He (Pbuh) said, ‘Indeed your menstruation is not in your hand (hence she was required not to sit or remain in the Masjid, but simply to pick up a Khumrah).” [Ahmad, 23664]

‘Aaisha’s saying, “Verily, I am menstruating,” proves that a menstruating woman – and, by analogy, a woman experiencing post-natal bleeding – neither enters the Masjid nor remains therein, unless her situation falls under the above-mentioned exception. By entering the Masjid, a menstruating woman – and, by analogy – a woman experiencing post-natal bleeding – can sully a part of the Masjid with the impurity of her blood.

Related Issue: A Mustahaadah woman, a woman who continues to bleed after her normal period for menstruation is over (so if a woman normally bleeds for seven days, and if she is still bleeding ten days after her first day of menstruation, she is called, ‘Mustahaadah’), may enter the Masjid; in fact, she may even perform ‘Aitikaaf (staying in the Masjid for worship) therein. Nevertheless, she must be careful not to dirty the Masjid with the impurity of her blood. ‘Aaisha (R.A) related that, “Some of the Mothers of the Believers performed ‘Aitikaaf while they were Mustahaadah.” [Bukhaaree, 311]

c) Praying Behind The Men Of The Congregation And Not Mixing With Them

The rows of women in a Masjid are behind the rows of men, and the further a woman is from men, the better it is for her. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “The best of rows for men is the first one, and worst of them is the last one. The best of rows for women is the last one, and the worst of them is the first one.” [Muslim, 440]

When men are in close proximity to women, their minds might become distracted through temptation and desire, and they will not pray with concentration and a presence of mind and heart. And that is why the Shariah encourages men to be at a distance from women in the Masjid.

Even after he finished leading the people in prayer, the Prophet (Pbuh) made sure that men and women remained separated. When he finished his prayer, he would remain in the spot he prayed in for a short while, so as to allow the women to leave before the men, and to set out to their homes before the men reached them at the entrance of the Masjid. Umm Salamah (R.A) the wife of the Prophet (Pbuh) related that, “During the lifetime of the Messenger of Allah (Pbuh) as soon as women would make Tasleem (say ‘Assalaamu ‘Alaikum Wa-Rahmatullah,’ signaling the end of prayer) from a prescribed prayer, they would stand [to leave]; meanwhile, the Messenger of Allah (Pbuh) and those men who prayed with him would remain for a period that Allah it willed (i.e., for a short while). Then, when the Prophets stood up [to leave], the men stood up [as well].” [Ahmad, 26001] Today too, then, men should remain for a short while after the prayer, so as to allow women to leave; and women should not delay but should instead return quickly to their homes. But if the women’s exit is at a distance from the exit of men (as is common in many of today’s Masjids), and no mixing occurs by everyone leaving at once, then men may leave immediately and women may wait a while in their place of prayer. Since the reason behind the ruling in this issue – mixing between the sexes – is not present, the ruling no longer applies. And Allah (Swt) knows best.

Related Issue: If the prayer-hall of women is separate from the main prayer-hall for men, then the best of rows for women becomes the first row, and the worst of them becomes the last row. The reason why the Prophet (Pbuh) stated the opposite is no longer applicable when men and women pray in different rooms; the front row, therefore, returns to its status of superiority.