Part 22

In another hadith, the Prophet #% said,

"I Related by Bukhaaree (615), Muslim (437), Ahmad (7150), At-Tirmidhee (225), An-Nassaaee (540), and Maalik (151).

“Had people known what is in the Nidaa (the ca!'ing 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 virtues are) being early (to the Masjid for prayer), they wottiv have raced to it.”"1)

From these Ahadeeth, we learn that we should arrive early for prayer at the Masjid; so if one places his rug early but arrives late himself, he has violated the rules of the Shariah in two ways: first, he has arrived late whereas he is ordered to arrive early; and second, he wrongfully took the place of others who arrived early and were more deserving of that place. So not only does he prevent people from completing the rows, as is commanded in the above-mentioned hadith, he also ends up disturbing people by stepping over their necks as he makes his way to his reserved spot in the first row. In one narration, it is related that the Prophet #8 said,

“One who passes over the necks of people is taking a bridge to the Hellfire.’

And in another narration, the Prophet #% said to someone who was trying to make his way through the rows in the said manner,

“Sit down, for you have indeed inflicted harm.”?!

"I Related by Bukhaaree (615), Muslim (437), Ahmad (7185), At-Tirmidhee (225), An-Nassaaee (540), and Maalik (151).

"I Related by Ahmad (15182), At-Tirmidhee (513), and Ibn Maajah (1126). And in grading the hadith, Al-Albaanee said, ““Da’eef (weak).”

Chapter - 7 The Etiquettes Of Gatherings 141 Next, the question arises that, if you arrive early at the Masjid and find a rug or something similar in the first row, which indicates that the place is reserved, should you remove it and pray in that spot? One opinion is that it is not permissible to remove the rug, because doing so involves handling other people’s property without their permission, which is definitely forbidden. According to the other view in the matter - the correct view - you may remove the rug and pray in that spot. By arriving to the Masjid early, you are most deserving of praying in the earliest rows; in fact, it is required of you to complete the earlier rows, by sitting as much in the front of the Masjid as is possible. You can only do what is required of you, then, by removing the rug you find (especially if that is the only spot left in the first row); and in the Shariah, the rule states that any intermediary action that is required or needed in order to realize the duty of performing a compulsory action is also compulsory.

Furthermore, by placing a rug and reserving a spot in the first row, one wrongfully takes the place of another (someone who arrives early), which is an evil deed; and the Prophets #8 said,

“Whosoever among you sees some evil, then let him change it with his hand; and if he is not able, then with his tongue; and if

he is not able, then with his heart, and that is the weakest [level of] Eemaan."""1

But avoid removing the rug when you are almost sure that doing so will lead to a greater evil (for example, a fight and uproar will ensue when a person known for his ill-temper arrives to find that you have taken his ‘reserved spot’). And Allah $ knows best.

case, Al-Albaanee ruled that the narrations of Abu Daawood and Ibn Maajah are authentic.

"] Related by Muslim (49), Ahmad (10689), At-Tirmidhee (2172), AnNassaaee (5008), Abu Daawood (1140), and Ibn Maajah (1275).

5) Making Space In Gatherings Allah # said:

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“O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for prayers, Jihad (holy fighting in Allah's cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do” (Qur’an 58:11)

Here, Allah # teaches His slaves one of the etiquettes of attending a gathering: if you are seated in an assembly and you see a person arriving only to find that there is no place for him to sit, make room for him. By making space for him, you help him achieve his end (finding a place to sit) without incurring any loss to yourself; to the contrary, you will achieve profit. How so? Rewards resemble deeds in variety and nature; therefore, if you make room for your brother, Allah 3é will make matters spacious for you.

6) It Is Not Permissible To Separate Two People Without Their Permission

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“Tt is not permissible for a man to separate between two unless he gains their permission.’")

When two people are sitting down beside each other, it is often the case that there is a sense of love, compassion, and

Chapter - 7 The Etiquettes Of Gatherings 143

brotherhood between them. When a third person comes and sits between them, thus separating them, they will feel anguished and annoyed at having been forcefully and rudely parted.

7) Sitting Down At The End Of The Gathering

Jaabir Ibn Samarah . said, ‘When we would go to the Prophet #, one of us would sit where it (the gathering) would end.)

This means that, when the Companions 4 would arrive a gathering, they would not force themselves to the front, nor would they trouble those present by squeezing themselves into a crowded area; instead, they would sit at the end of the gathering, beside the last person who arrived. This is just one among many examples of their noble manners - may Allah 3¢ be pleased with them all.

8) When Three People Are Together, Two Should Not Speak Secretly To The Exclusion Of The Third

In doing that, the two that are speaking privately are, either knowingly or unknowingly, causing sadness to enter the heart of the third among them. Ever eager to bring sadness to the heart of a Muslim, Shaitaan will whisper to him and instill doubts into his heart, so that he will become suspicious of the other two, feeling that if they are not plotting against him they are at the very least backbiting him or excluding him, not considering him worthy enough to share their secret. To prevent the Shaitaan from instilling such doubts in a Muslim, the Prophet #8 said,

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“Two people must not speak secretly to the exclusion of the third (among them), for that will make him sad.”"!

But if you are in a gathering of four people, the reason for the

"1 Related by Abu Daawood (4825), and Al-Albaanee ruled that it is authentic. Ahmad (20423) and At-Tirmidhee (2725) related it as well.

1) Related by Bukhaaree (6288), Muslim (2183), Ahmad (4550), Abu Daawood (4851), Ibn Maajah (3776), and Maalik (1856). The wording mentioned above is from Abu Daawood’s narration.

prohibition is absent, and so two of you may speak in private, if necessary, to the exclusion of the other two that are present. The Prophet #8 said,

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“If you are three, then let not two men (among you) speak to the exclusion of the other, at least not until you mix with people (until you are more than three), so that you do not make him sad,’

‘Abdullah Ibn Deenaar gave an account of how Ibn ‘Umar # applied this hadith. He said, “I was with ‘Abdullah Ibn ‘Umar \ at the home of Khaalid Ibn ‘Uqbah, which was beside the marketplace. A man then came who wanted to speak to him in private, and at the time, only I and the person that wanted to speak to him were with ‘Abdullah . ‘Abdullah invited a fourth man to join us, and when we became four, ‘Abdullah asked the man he had just invited and me to move back a little, saying, ‘Verily, I heard the Messenger of Allah #8 say:

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“Two people should not speak secretly to the exclusion of one (i.e., of the third among them if they are three).’””"!

9) It Is Forbidden To Listen In On Other People’s Conversations, Unless Of Course They Give Their Consent

There is a severe warning about listening in on the conversation of others when they don’t want an outside party to hear them. Tbn ‘Abbaas # reported that the Messenger of Allah #g said,

") Related by Bukhaaree (6290), Muslim (2184), Ahamd (3550), At-Tirmidhee (2825), Abu Daawood (4851), Ibn Maajah (3775), and Ad-Daarimee (2657). And the wording mentioned here is from Muslim's narration.

21 Maalik related it in his Muwatta (1856), and Ahmad related it in truncated form in his Musnad (5477).

Chapter - 7 The Etiquettes Of Gatherings 145

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The prohibition is restricted to cases in which the people having the conversation don’t want anyone, or a specific person, to eavesdrop on them. But if they don’t mind whether someone overhears them or not, it then becomes permissible to listen in on their conversation. Similarly, if they are talking out loud, it is okay to listen in on their conversation; had they wanted privacy, they would have whispered or at least lowered their voices.