Avoid idle talk in the Masjid

Avoid idle talk in the Masjid

Sheikh Muhammed Salih Al-Munajjid

How should one behave, especially in a masjid, when the Adzān is being called? Are we allowed to talk worldly affairs while it is being called? Are we allowed to exchange "Salām" (greetings) while it is being called?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The Masjid is Allah’s House meant for worshipping and remembering Allah not for blameworthy deeds.

Allāh Says: “And the masajid are for Allāh (Alone), so invoke not anyone along with Allāh” [Al-Jinn, 72:18] 

Anās Ibn Mālik (radiallāhu`anhu) said:

“The Messenger of Allah (sallallāhu ‘alaihi wa sallam) said: ‘There will come a time when people will sit in circles in the mosques and they will have no concern except this world. Allah has no need of them so do not sit with them.’

[Al-Hakim in al-Mustadrak (4/359)]

Although it is not narrated in Al-Bukhari and Muslim, but Al-Dhahabi said in Al-Talkhis it is sahīh. It states the blameworthy deed is disliked, because masajid are Allah’s House for Dzikirullah, to conduct solāt and acts of worship and obedience to Him, such as I’tikaf (retreat, seclusion for devotion and worship), and different kinds of dzikirs such as circles for reciting Qur’ān and seeking knowledge.

Indeed there are ahadith that command us to repeat the words of the adzān after the muezzin, as a mustahabb deed, and to set an example of how one should behave when hearing the adzān. Some people neglected it, and missing out great rewards from Allah. What sort of hearts must they have?! The turned away from remembering Allah, and feel compelled to listen to the adzān.  A hadīth narrated from ‘Amr Ibn Al-‘Aas (radiallāhu`anhu), who said that he heard the Prophet (sallallāhu ‘alaihi wa sallam) say:

“When any one of you hears the muezzin, let him say something like he says, then send blessings on me, for whoever sends blessings on me, Allah will send blessings tenfold on him. Then ask Allah to grant me al-wasilah, for it is a status in Paradise that only one of Allah’s slaves will attain, and I hope that I will be the one. Whoever asks for al-wasilah for me, will be granted my intercession for him.”

[Sahih Muslim (384)]

There is nothing wrong with greeting of Salām and shaking hands, for these are acts of obedience to Allāh. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.

We should beware of doing anything that may offend or disturb those who come to the mosque for worship. This includes disturbing those who are reading Qur’ān, praying or remembering Allāh in the masjid.

It is an evil deed (sayi’ah) to disturb the people in the masjid by talking about worldly affairs, because this is offensive to them and distracts Muslims from doing acts of worship properly. Disturbing others is not allowed, even if it takes the form of reading Qur’ān, more so if it takes other forms.

It is narrated by Ibn Shu’aib Al-Nasā’i in Al-Sunan Al-Kubra (5/32) under the heading Dzikir Qawl Al-Nabi (sallallāhu ‘alaihi wa sallam), Lā yajhar ba’dukam ‘ala ba’din fi’l-Qur’ān (Mentioning the statement of the Prophet (sallallāhu ‘alaihi wa sallam), None of you should compete with one another in reciting Qur’an loudly), a report from Abu Hazim Al-Timar from Al-Bayadi, that the Prophet (sallallāhu ‘alaihi wa sallam) came out and found the people praying and reciting in loud voices; and he said:

“The one who is praying is conversing with his Lord, so let him think about what he is saying to Him. Do not compete with one another in reciting Qur’ān loudly.” 

[Al-Nasā’i]

Ibn Muhairiz (radiallāhu`anhu)  said: “Speaking in the masjid is idle talk, except for one who is praying, or remembering his Lord, or asking for help or giving help.”   [Musannaf ‘Abd al-Razzaq, part 8, Babb Kalam ‘Ikrimah]

Ibn Al-Hāj said: “He should intend to avoid idle talk in the mosque or talking about that which does not concern him, for there is a report that says that speaking in the mosque about anything but the deeds of the Hereafter is like fire in dry wood, it eats up hasanāt (good deeds). So he should take care to avoid that, lest he goes out to engage in trade and comes back having lost everything because of his idle talk.”  [Al-Madkhal by Ibn al-Hāj, part 1, al-Sunnah fi’l-Mashiy ila’l-Masjid]

And Allah knows best.

[Via Islam Q&A (5074)]

Stepping over the others in the masjid

Stepping over the others in the masjid

It was annoying to see latecomers stepping over people who are sitting in the masjid on Friday – what is the ruling, is it permissible or haram?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The favoured view on the issue of stepping over people is that  it is haram; evidence from a sahih ahadith that The Prophet (sallallāhu ‘alaihi wa sallam) prohibited stepping over people when coming to Jumu’ah.

It was narrated that ‘Abdallah Ibn Busr (radiallahu’anhu) said: A man came and started stepping over the people one Friday when the Messenger of Allah (sallallāhu ‘alaihi wa sallam) was delivering the khutbah, and the Prophet (sallallāhu ‘alaihi wa sallam) said to him: 

“Sit down, for you have annoyed (people).”

 

[Abu Dawud (1118) and Ibn Majah (1115); Classified as sahih] 

In this hadith there is a prohibition on stepping over people when coming to Jumu’ah (Friday) prayer. The scholars differed concerning this matter and there are two views. 

1. That it is makruh. This was narrated by Ibn Al-Mundhir from the majority. Ibn Hajar said: The majority is of the view that it is makruh in the sense that it is better not to do it. This is the view of the Shafi’e and the Hanbalis. 

[Fath al-Baari, 2/392; Kashshaf al-Qina’, 2/44; al-Majmu’, 4/466] 

Malik and Al-Awza’ie limited its being makruh to when the khatib is on the minbar. Malik said: Rather it is makruh to step over people when the imam has come out and has sat on the minbar. Whoever steps over people then is the one of whom the hadith speaks. But before that there is nothing wrong with it if there is a gap in front of him, but he should be polite in doing that. End quote. [Al-Mudawwanah (1/159)]

2. That stepping over others is haram in all cases, on Fridays and at other times. According to the hadith of ‘Abdallah Ibn Busr (may Allah be pleased with him) in which he said: 

A man came and started stepping over the people one Friday when the Messenger of Allah (sallallāhu ‘alaihi wa sallam) was delivering the khutbah, and the Prophet (sallallāhu ‘alaihi wa sallam) said to him: “Sit down, for you have annoyed (people).” 

[Narrated by Abu Dawud, 1118; Ibn Majah, 1115; classified as sahih] 

Al-Tirmidzi said: This is what is to be followed according to the scholars. They regarded it as makruh for a man to step over people on Friday, and they were very strict with regard to it. 

This is what a number of scholars regarded as more likely to be correct, such as Ibn Al-Mundhir, Ibn ‘Abd al-Barr, al-Nawawi, and Shaikh al-Islam Ibn Taimiyah, as stated in al-Ikhtiyarat al-Fiqhiyyah, p. 81, and others. 

Ibn Al-Mundhir( rahimullah)  said: It is haram because causing annoyance is haram, whether it is a little or a lot, and this is causing annoyance, as it says in the sahih hadith in which the Prophet (sallallāhu ‘alaihi wa sallam) said to one whom he (sallallāhu ‘alaihi wa sallam) stepping over people: “Sit down, for you are causing annoyance.” [Al-Majmu’, 4/467]

Ibn ‘Abd al-Barr ( rahimullah) said : The words of the Messenger of Allah (sallallāhu ‘alaihi wa sallam) to the one who was stepping over people on a Friday, “You are causing annoyance,” indicate that stepping over people is an annoyance, and it is not permissible to annoy a Muslim under any circumstances, on Friday or at any other time. [Al-Tamhid (1/316)] 

Al-Nawawi (rahimullah) said: The favoured view is that stepping over people is haram, because of the ahadith on this topic. [Rawdat Al-Talibin (11/224)]

Stepping over people is haram during the khutbah and at other times, because the Prophet (sallallāhu ‘alaihi wa sallam) said to a man whom he (sallallāhu ‘alaihi wa sallam) stepping over people: “Sit down, for you are causing annoyance.” That is even more forbidden if it happens during the khutbah, because it is causing annoyance to people and distracting them from listening to the khutbah, even if he is moving towards a gap. 

 [Via Islam Q&A with minor modification]

Reserving a Spot in the Masjid

Reserving a Spot in the Masjid

Is it permissible to observe i’tikaf in the Prophet’s Mosque in the first row and to reserve the spot when going to sleep in the back of the mosque, then come back to the spot in the first row? Is it permissible to sleep in the first row when it is not the time for prayer?

In the name of Allāh, Most Gracious, Most Merciful.
All the praise and thanks is due to Allāh. May blessings and Peace be upon His Messenger.

It is permissible for one who is in the mosque to put his prayer mat etc in his spot, and to sleep at the back of the mosque, and then comes back to his spot, even if it is in the first row, so long as the iqamah for prayer has not been called. If the iqamah for prayer has been called and he is not there, then he has no right to the spot and his prayer mat should be taken away. Similarly, if he goes out of the mosque for some reason, such as going to do wudu’ and then comes back, he has more right to the spot. But if the reason is no longer present, and he is careless and comes back late, then he has no right to it.

The evidence regarding this is the hadith from Abu Hurairah (radiallāhu`anhu), according to which the Messenger of Allah (Sallallāhu 'alaihi wa sallam) said:

“Whoever gets up from his place then comes back to it has more right to it.”

[Narrated by Muslim (3179)]

Ibn Qudamah said:

If he sits in a place, then he leaves it because he wants to do something or he needs to do wudu’, he may leave… If he gets up and leaves his spot then comes back, he has more right to it, because as narrated the (Sallallāhu 'alaihi wa sallam) said: “Whoever gets up from his place then comes back to it, has more right to it.” [Narrated by Muslim (3179)]

[Al-Mughni (2/101)]

The one who comes back shortly after leaving for a reason such as wudu’ has more right to the place where he was before than anyone else. If someone else has sat there, he has the right to make him get up… In al-Wajeez this was limited to cases where he comes back straightaway and is not distracted by anything else.

[Matalib ūli al-Nuha fi Sharh Ghayat al-Muntaha (1/786)]

Shaikh Ibn ‘Uthaymeen (rahimullah) said:

“The correct view concerning this matter is that it is not permissible to reserve a spot and leave the mosque, and his prayer mat may be removed, because the basic principle is that whatever he puts down none has the right to remove it. But if negative consequences may arise as a result of picking it up, such as enmity or hatred and so on, then it should not be picked up, because warding off negative consequences takes precedence over bringing benefits. If Allah knows from your intention that were it not for this prayer mat you would be in his place, then Allah will give you the reward of those who sit in the front rows, because you only left this place in the front row for a reason.

The phrase “so long as the time for prayer has not yet come” means that if the time for prayer has come and the iqamah has been made, then we may pick up the prayer mat, because in this case it has no sanctity or protection, and because if we leave it, there will be a gap in the row, and that is contrary to the Sunnah.

An exception is made to the correct view that it is haram to put down the prayer mat. If a man is in the mosque and he puts his prayer mat down in the first row, or anything else to indicate that he is reserving this spot, then he goes to the back of the mosque to sleep, or to read Qur’an or another book, then in this case he is entitled to do that, because he is still in the mosque. But if the rows started to fill, then he has to go back to his spot, so that he will not be stepping over people’s necks.

Another exception is that:

Whoever gets up from his spot for some valid reason, then comes back to it soon afterwards, he has more right to it. If a person has reserved a spot and he goes out of the mosque for a valid reason, then he comes back, he has more right to it. A valid reason is something like needing to do wudu’, or if anything happens to him that makes him go out. If he goes out, when he comes back he has more right to it.

He should come back quickly. The apparent meaning is that if he takes a long time to come back, he does not have more right to it, and anyone else may sit there.

Some of the scholars said that he does have the right to it, even if he comes back after a long time, so long as the excuse was still in effect. This view is more correct, because the continuation of the excuse is like the beginning of it. If it is permissible for him to leave the mosque and to leave the prayer mat there when the excuse first appears, then if the excuse continues it is still permissible. But it is well known that if the iqamah for prayer is given and he is still absent, then his prayer mat should be picked up.

It says in al-Rawd: ‘The majority did not limit it to coming back soon, i.e., the majority of the companions of Imām Ahmad did not limit it to coming back soon, as is the apparent meaning of the hadīth.’

But what we have mentioned is the middle view, i.e., that if he comes back after a long time because of the excuse, then he has more right to it, but if the excuse ceased, but he was careless and took a long time, then he no longer has more right to it.”

[Al-Sharh al-Mumti’, 5/135]

There is nothing wrong with a person who is observing i’tikaf to have a sleep in the first row in between the prayers, so long as that does not cause any annoyance or hardship to anyone else, in which case it is better to keep away from the front rows. It is preferable to avoid sleeping in the front rows out of consideration for other people, because they do not like this action.

And Allah knows best.

[Via Islam Q&A with minor modification]

The Etiquette at the Masjid

The Etiquette and Rules in the Masjid

By Imam Mohamed Baianonie

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The Masjid is a sacred house and the most vital heartbeat of the Muslim society. It is frequented place of Muslims where they meet one another daily not to perform the Solat only but also for other acts of worship and activities that are beneficial for the Muslim community. As the Masajid are Allāh's Houses and the Prophet (Sallallāhu 'alaihi wa sallam) laid the etiquette and rules that should be learned and upheld by every Muslim. We should teach our families and children these rules and remind other Muslims to uphold these rules so as to guarantee the respect and order in Masajid that befits its roles as it was designed for.

The Etiquette and rules in the Masjid

1. Dress well and avoid everything that has an offensive smell.

The Muslim should avoid everything that has an offensive smell like garlic, onion, or smoking. And the Muslim should wear clean clothes and socks when he comes to the Masjid so that he does not offend any of the angels or Muslims around him with an offensive smell. It was reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: "Whoever eats garlic, onion, then keeps away from our Masjid because the angels get offended from what offends the children of Adam." [Bukhāri and Muslim] ‘Umar Ibn Al-Khattab (radiallāhu`anhu) used to say while he on the Minbar: "I saw the Prophet (Sallallāhu 'alaihi wa sallam) when he found their smell (garlic, onion) from a man in the Masjid, he ordered him to be taken out." and ‘Umar Ibn Al-Khattab (radiallāhu`anhu) said: "If you must eat them, then cook them well." [Muslim]

As for women entering the masjid they should not put on perfume, adornment or make-up. Abu Hurairah (radiallāhu`anhu) reported that the Messenger of Allah (sallallāhu ‘alaihi wa sallam) said: “Do not prevent the female servants of Allah from going to the mosques of Allah, but let them go out not wearing perfume.”[Narrated by Abu Dawud, 565; classified as sahih by al-Albani in Sahih Abi Dawud, 529]

One should dress well for Solat al-Jumuah. It is a special occasion that requires Muslims to appear in the best manner possible; therefore one should put on his best attire for Solat al-Jumuah.

Allah Says: "O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters." [Al-A'raf, 7:31]

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

2. Pronounce a Supplication when going to the Masjid.

It is Sunnah for the Muslim, when he leaves his house and heads towards the masjid, to recite the du’a for walking to the mosque.  ‘Abdallah ibn ‘Abbas (radiallāhu`anhu) said: “… Then the muezzin gave the call to prayer, and the Prophet (sallallāhu ‘alaihi wa sallam) came out, saying, ‘Allāhumma aj’al fi qalbi nūran wa fi lisāni nuran waj’al fi sam’i nūran waj’al fi basari nūran waj’al min khalfi nūran wa min amāmi nūran waj’al min fawqi nūran wa min tahti nūran, Allāhummah a’tini nūran’” (O Allah, place with my heart light, and upon my tongue light, and within my ears light and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light, O Allah, bestow upon me light).  [Narrated by Bukhāri, Muslim, 763.]

3. Enter the Masjid with his right foot first and recite the Salutation.

The Muslim should enter the Masjid with his right foot first, and then say  a du’a . The Prophet (Sallallāhu 'alaihi wa sallam) used to like to start with his right in everything.

It was narrated that Fātimah, the daughter of the Messenger of Allāh (Sallallāhu `alayhi wa Sallam) said: “When the Messenger of Allāh (Sallallāhu `alayhi wa Sallam) entered the mosque, he would say, ‘Bismillāh was-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb rahmatika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Mercy).’ And when he exited he would say, Bismillāh wal-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb fadlika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Bounty).’”

[Sahīh Sunan Ibn Mājah, 625] 

 It was reported that "Ibn Omar (radiallāhu`anhu) used to step with his right foot first when he entered the Masjid, and step out with his left foot first when he walked out of the Masjid."

If there is a group of people who want to enter the Masjid at the same time, then the one on the right should go in first to uphold the Sunnah of the Prophet (Sallallāhu 'alaihi wa sallam) [Bukhāri]

4. The Muslim should confer Salām to the people as he enters the Masjid, even if the people are praying.

It is because the companions used to offer Salam to Prophet (Sallallāhu 'alaihi wa sallam) while he is in his prayer, and he used to reply with a hand gesture. There are many Ahadith about that, among which reported that Shu’aib (radiallāhu`anhu) said: "I passed by the Prophet (Sallallāhu 'alaihi wa sallam) while he was praying and gave Salam to him, he replied to me with a gesture." Ibn ‘Umar (radiallāhu`anhu) asked Bilal bin Rabab (radiallāhu`anhu): How did you see the Prophet (Sallallāhu 'alaihi wa sallam) reply to them (his companions) when they gave Salam to him while he was engaged in prayer?" Bilal said: "By spreading his palm." [Bukhāri and Muslim]

5. The one who inters the Masjid should not run to catch up with a Rak'ah.

One should remain quiet because the Prophet (Sallallāhu 'alaihi wa sallam) forbade running in such a situation. It was reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: "If the prayer started, then do not join it running, and join it walking and quiet, and pray whatever you caught up with, and make up for what you missed." [Bukhāri and Muslim]

6. The Muslim should not distract other praying Muslims in the Masjid.

 It is because the praying Muslim is in contact with Allāh Subhanahu wata’ala so he should not be distracted not even with reciting al-Qur'an, supplication, or remembrance of Allāh. Imam Ahmad reported Abdullah ibn ‘Umar (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) saw some people praying, and they became loud in their prayer. The Prophet (Sallallāhu 'alaihi wa sallam) said: "The praying parson is in contact with his Lord, so let him concentrate on whom he is in contact with, and do not raise your voices over one another with Qur’an." [Ahmad, Abu Dawud, 1332: sahih]

It is not permissible of raising voices while talking when Muslims are performing solat. It was reported that As-Sa'ib (radiallāhu`anhu) said: "I was in the Masjid, and a man called me, I turned to him and there was ‘Umar Ibn Al-Khattab (radiallāhu`anhu). And he said: "Bring me these two men", then I brought them to him. ‘Umar (radiallāhu`anhu) asked: "Where are you from? They replied from the people of At-Ta'if. He said: "If you were from the people of Al-Madinah, I would have hurt you because you raised your voices in the Masjid of the Messenger of Allāh (Sallallāhu 'alaihi wa sallam)." [Bukhari]

7. Offer two rak'at of Tahiyatul Masjid before sitting.

When the Muslim enters the masjid, he should not sit down until he has prayed two rak’at to “greet the masjid”.  Abu Qatadah Al-Sulami (radiallāhu`anhu) reported that the Messenger of Allah (Sallallāhu 'alaihi wa sallam) said: “When any one of you enters the mosque, let him solat two rak’at before he sits down.” [Narrated by Al-Bukhari, 443; Muslim, 714]

Then one should make the intention of I’tikaf.

8.  Placing a Sutrah in front.

The Muslim should place something in front of him during prayer as a barrier between him and the passersby in front of him, and that he gets closer to it as the Prophet used to do. The Prophet (Sallallāhu 'alaihi wa sallam) said: "If you pray, then pray toward sutrah (some barrier) and get closer to it." [Baihaqi]  So, if you enter the Masjid and want to Solat, then get closer to the wall directing the Qiblah so much that there is just enough room between you and the wall to pray. If you prostrate, there should be no room between your prostration spot and the wall more than a sheep could pass. It was reported that: "Between the place of his prostration (Sallallāhu 'alaihi wa sallam) and the wall there was no room more than sheep pass." [Bukhari and Muslim] In another Hadith reported “When the Prophet (Sallallāhu 'alaihi wa sallam) performed his Solat, he leaves between him and the wall three arm lengths." [Bukhāri]

If you find people already at the wall of the Qiblah, then pray behind one of them because he will be as a sutrah for you like the companions used to do.

9. The Muslim should not pass in front of the praying Muslim.

It was reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: "If the passer in front of the praying person knew how much sin he committed, it would have been better for him to wait for forty [years] than to pass in front of him." [Bukhari, Muslim and others]

10. The Muslim should sit where he finds a place in the Masjid.

The Muslim should not skip people or squeeze himself between two people who are already sitting. Many Ahadith conveyed this meaning. An evidence from a sahih ahadith prohibits stepping over people when coming to Jumu’ah. It was narrated that ‘Abdallah Ibn Busr (radiallahu’anhu) said: A man came and started stepping over the people one Friday when the Messenger of Allah (sallallāhu ‘alaihi wa sallam) was delivering the khutbah, and the Prophet (sallallāhu ‘alaihi wa sallam) said to him:“Sit down, for you have annoyed (people).” [Abu Dawud (1118) and Ibn Majah (1115); classified as sahih] 

11. To perform o lot of dzikir while sitting (‘iktikaf) in the Masjid.

The Muslim should keep himself busy supplicating and remembering Allāh Subhānahu Wata’āla while he is sitting in the Masjid, because he is in the prayer while in waiting for the prayer.

12. The Muslim should keep the Masjid clean and in good shape and smell because it is the house of Allāh.

The Prophet (Sallallāhu 'alaihi wa sallam) considered spitting in the Masjid to be a sin that could be forgiven only if the Muslim cleans the area. It was reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: "Spitting in the Masjid is a sin and its expiation is clean it." [Bukhari and Muslim] When the Prophet (Sallallāhu 'alaihi wa sallam) saw a spit in the Masjid, he used to remove it with a stone. [Bukhari and Muslim] The companions of Rasūlullāh (Sallallāhu 'alaihi wa sallam) used keep the Masjid clean. Abdullah Ibn ‘Umar (radiallāhu`anhu) used to put perfume inside the Masjid when ‘Umar (radiallāhu`anhu) sat on the Minbar to deliver Friday Khutbah. [Abu Dawud]

It was narrated that ‘Aishah (radiallāhu`anha) said: The Messenger of Allah (sallallāhu ‘alaihi wa sallam) commanded that mosques should be built in every neighborhood, and that they should be cleaned and perfumed.[Abu Dawud (455); sahih]

13. The Muslims should keep away from the Masjid all selling and buying transactions and crying out about item lost.

It was reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: "If you see someone selling or buying inside the Masjid, say to him: May Allāh not make you’re trading profitable. And if you see someone crying out inside the Masjid something he has lost, say to him: May Allāh not restores it to you, for the Masajid was not built for this." [At-Tirmidzi and An-Nisa'i]

14. The Muslim should not walk out of the Masjid after the Adzān before he prays with the Muslims.

This is even if he already prayed that obligatory prayer (which will be considered a Nafilah (extra) when he prays with the other Muslims). Abu Hurairah (radiallāhu`anhu) said: “The Prophet (Sallallāhu 'alaihi wa sallam) ordered us, when we are in the Masjid and the Salah is called for, not to leave the Masjid until we pray." [Imam Ahmad]

15. The Muslim should say Salam to the people before he leaves the Masjid.

It was reported in a good hadith that the Prophet (Sallallāhu 'alaihi wa sallam) said, "When one of you joins a gathering he should greet those present; and when he leave them he should greet them because the first salutation is not better than the last one." [Abu Dawud and At-Tirmidzi]

16. Leave the Masjid start with his left foot first and with supplication.

The Muslim should leave the Masjid start with his left foot first and say what the Prophet (Sallallāhu 'alaihi wa sallam) use to say:Bismillāh wal-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb fadlika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Bounty) [Sahīh Sunan Ibn Mājah, 625]

Wallāhu`alam.

[Via IAR (an excerpt from Friday speech delivered by Imām Mohamed Baianonie at the Islamic Center of Raleigh, NC February25, 2000) published by IAR   December 18, 2000)]

Solah Tahiyyatul Masjid

Solāh Tahiyyatul-Masjid 

Tahiyyatul-Masjid is Permitted At All Times When Prayer is Not Allowed

If a person enters the Masjid during one of the time when making prayer is makrūh (eg. sunrise, sunset, zawāl...), does he still have to pray two rak’at of Tahiyyatul-Masjid?

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Anyone who enters a Masjid is to offer the Solāh Tahiyyatul Masjid before sitting and it is permitted to be done at all times when prayer is generally disallowed. It is because of the general applicability of the sahih hadith.

One should perform two Raka’at (Tahiyyatul-Masjid) before sitting.

Abu Qatadah (radiallāhu`anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) said: 

"Whoever enters a mosque should perform two Raka’at (Tahiyyatul-Masjid) before sitting"

 [Al-Bukhari, Muslim]

Jabir ibn ‘Abdullāh (radiallāhu`anhu) said: "Sulayk Al-Ghatafani came on Friday when the Rasūlullāh (sallallāhu 'alaihi wa sallam) was delivering the Khutbah. When he (Sulayk) sat down, the Prophet (sallallāhu 'alaihi wa sallam) said to him:

"O! Sulayk stand up and pray two Raka’at and do not read much in them". Then he (the Prophet Sallallāhu 'alaihi wa sallam) said: "If any of you comes to the mosque on Friday while the Imām is delivering the Khutbah, he prays two Raka’at without lengthening them".

[Al-Bukhari and Muslim]

This is one of the prayers that are done for a specific reason, like Salāt al-Tawāf (prayer done after circumambulating the Ka’abah) and Salāt al-Kusūf (prayer at the time of an eclipse). It is permissible to be performed at times when prayer is generally disallowed, like making up missed prayers. 

In relation to Salāt al-Tawāf, the Prophet (sallallāhu 'alaihi wa sallam) said:

 “O Banu ‘Abd Manāf, do not prevent anyone from circumambulating this House and praying at any time of night or day.”

[Imām Ahmad with a sahīh isnād]

And in relation to Salāt al-Kusūf, the Prophet (sallallāhu 'alaihi wa sallam) said:

 “The sun and moon are two of the Signs of Allāh; they are not eclipsed because of the death or life of anyone.” 

[Muslim]   

Entering the mosque and the adzān was being given for the prayer    

When you enter the mosque and the adzān was being given for the prayer it is better to respond to the adzān first, then you may pray Tahiyyat al-Masjid, so as to combine two virtuous deeds. But the issue is flexible.

 [Al-Lajnah al-Dā’imah Li’l-Buhūth al-‘Ilmiyyah wa’l-Iftā’, 7/273]

If the Iqāmah is called

In the case of the Iqamah is called for Fajar prayer or any prayer; one may have to forgo the Tahiyyat al-Masjid as doing the fardhu (obligatory) prayer is sufficient at that situation.

The evidence is based from a sahih hadith:

The Prophet (sallallāhu 'alaihi wa sallam) said:

“If Iqāmah is called for the prayer then there is no prayer except the obligatory one”

[Sahih Muslim, 1/493]

If a person enters the mosque and is praying the sunnah while the iqāmah is called, then the opinion in this case is that if he is in his second rak‘ah, he should shorten it, and if he is in the first rak‘ah, he should just break his prayer and enter the congregation with the Imam.

So, if one has performed the ruku ‘for the second rak‘ah, then he should complete the prayer, and if not, then he should discontinue because what is left from his sujud and tashahhud is not needed any more. Moreover, he should break without Salam, and it is enough to have the intention in the heart, contrary to common misconception.

Prayers when entering the mosque just before the Iqāmah

Imām An-Nawawi (rahimullāh) said: 'It is not a condition that when one prays a two raka’at to intend it for the salutation to the mosque (Tahiyyat al-Masjid). If you perform two raka’at, with intention of doing any kind of prayer; or intends two raka’at supererogatory prayer, or any other prayer, or an obligatory prayer which is then due, or making up for a missed obligatory prayer, then this is considered sufficient for him. In such a manner, what one intends by praying a two rak’ahs is achieved and the two rak’at of salutation to the mosque are included in that as well, and there is no difference of opinion about this. Similarly, if one intends the obligatory prayer and the two rak’ahs of salutation to the mosque, or intends the supererogatory prayer and the two raka’at of salutation to the mosque, then one achieves both purposes without any difference of opinion on this.'

Entering the mosque and the adzān was being given for the prayer    

When you enter the mosque and the adzān was being given for the prayer it is better to respond to the adzān first, then you may pray Tahiyyatul-Masjid, so as to combine two virtuous deeds. But the issue is flexible.

Entering the mosque and the imam may order that the Iqāmah 

But in the case the imam may order that the Iqāmah be given for Fajar prayer, after which there is no need for Tahiyyatul-Masjid, because praying the fardu (obligatory) prayer is sufficient and means that there is no longer any need to do Tahiyyatul-Masjid. The member of the congregation may also forego Tahiyyatul-Masjid if he enters the mosque when the Iqāmah is being given.

[Al-Lajnah al-Dā’imah Li’l-Buhūth al-‘Ilmiyyah wa’l-Iftā’, 7/272]

Allāh Almighty knows best.

[Adapted from Islam QA (Fatāwa No: 306; No 5070; No: 5074)]