Part 43

"I Ibn Hajr related this saying in Fathul-Baaree (1/658).

Chapter - 11 The Manners Of Attending Masjids 263

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 %, 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 4 related that the Messenger of Allah #% said,

eG cne pydl pai Set 4s Jen “Is there anyone among you who fed a poor person today?”

Abu Bakr 4 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 4 (his son), and so I took it and handed it over to the man.”""] This hadith 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 # 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 + related that the Prophet #% said,

") Al-Mundharee said, “Muslim related it in his sahih, and An-Nassaaee

related it in a similar way in his Sunan, from the hadith of Abu Haazim Salmaan Al-Ashja’ee .””

“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 hadith in which the Prophet # forgot to pray two units of the ‘Eesha prayer, Abu Hurairah said, “He #% then led us in prayer, performing two units (while ‘Eesha prayer is four units), after which he #% 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 #% 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...”"")

However, another hadith, likewise authentic, indicates that it is forbidden at certain times for one to interlock his fingers. Ka’ab Ibn ‘Ujrah # related that the Messenger of Allah # 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.)

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.

1] Related by Bukhaaree (482), Muslim (573), Ahmad (9609), At-Tirmidhee (399), An-Nassaaee (1224), Abu Daawood (1008), Ibn Maajah (1214), Maalik (210), and Ad-Daarimee (1499). And the above-mentioned wording is from Bukhaaree’s narration of the hadith.

Chapter - 11 The Manners Of Attending Masjids 265

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 #8 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 # said, "The Iqaamah for prayer was made, yet the Prophet # was speaking privately to a man ona side of the Masjid. He #% did not stand up for prayer until the people had fallen asleep.”"")_ In another narration, Sammaak Ibn Harb said, “I asked Jaabir Ibn Samarah 2, ‘Would you sit in the company of the Messenger of Allah?’ He # 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 # would smile.’”!

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 #8 would eat in the Masjid, and his action is a proof of permissibility. ‘Abdullah Ibn Al-Haarith Ibn Juz Az-Zubaidee 4

" Related by Bukhaaree (642), Muslim (376), Ahmad (11576), At-Tirmidhee (518), An-Nassaaee (791), and Abu Daawood (201). And the abovementioned wording is from Bukhaaree’s narration of the hadith.

Pl Related by Muslim (2322), Ahmad (20333), and An-Nassaaee (1358).

said, ‘During the lifetime of the Messenger of Allah #, we would eat bread and meat in the Masjid." 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.

"| Related by Ibn Maajah (3300), and in grading it, Al-Albaanee said, “sahih.”

") This narration appears to be Mursal (a Taabi’ee relating from the Prophet 38 without mentioning the name of the Companion he took it from); however, it is connected with Bukhaaree (453) and others. Sa’eed Ibn AlMusayyib heard the narration from Abu Hurairah 2.

81 The reason why Hassaan 4 said this is because ‘Umar Ibn Al-Khattaab reproached him for reading poetry in the Masjid. This becomes clear from the narration of An-Nassaaee (716): “Umar & passed by Hassaan Ibn Thaabit 4, who was reading [poetry] in the Masjid, and ‘Umar <& looked at him [reproachfully] from the corner of his eye...”

' Related by Bukhaaree (3212), Muslim (2485), Ahmad (21429), and AnNassaaee (716).

Chapter - 11 The Manners Of Attending Masjids 267

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

‘Aaisha 4 said, “One day, I saw the Messenger of Allah #8 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 # covered me with his robe, and I watched them play.” In another narration, she 4 said, “The Messenger of Allah # 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 #8 lied down on the mattress and turn his face [away]. Abu Bakr # entered and reproached me, saying, ‘The singing (or the flute noises) of Shaitaan in the presence of the Prophet ##!’ The Messenger of Allah 2% approached him and said, ‘Leave them [be].’ When he #¢ 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 ‘Eed. The As-Soodaan (i.e., blacks from Ethiopia) were playing with Dir (armor made of leather) and spears. I either asked the Prophet # [to let me watch them] or he #¢ said,

I said, ‘Yes,’ and he made me stand behind him, with my cheek on his cheek, while he said, ‘Begin, O’ children of Arfudah (referring to the people of Habashah, Ethiopia).’ This continued until I became bored, when he # said,

(hteso ‘Is that enough for you.’ I said, ‘Yes,’ and he # then said,

They were playing on ‘Eed, a day of festivity, play, and happiness. And since their play consisted of training for fighting, the Prophet #% 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 ‘Eed prayers