Mosques and places of Prayer - Section 1

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Talq b. ‘Ali said; we went out as a deputation to God’s Messenger and swore allegiance to him and prayed along with him. We told him that we had a church in our land, and we asked him for some of the leavings of the water he used for ablution. He called for water, performed ablution, rinsed his mouth, then poured it out for us into a skin vessel, and gave us the following command, “Go away, and when you come to your land break down your church, sprinkle this water on its site, and use it as a mosque." We told him that our land was distant, the heat severe, and that the water would evaporate, to which he replied, “Add some water to it, for it will only bring more good to it.” Nasa'i transmitted it.

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‘A’isha said that God's Messenger ordered that a mosque be built in a residential district and that it be cleaned and perfumed. Abu Dawud, Tirmidhi and Ibn Majah transmitted it.

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Ibn ‘Abbas reported God's Messenger as saying, “I was not commanded to build high mosques." Ibn ‘Abbas said, “You* will certainly ornament them as the Jews and Christians did." * The verb is plural addressed by Ibn ‘Abbas to some hearers. Abu Dawud transmitted it.

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Anas reported God’s Messenger as saying, “One of the signs of the last hour will be that people will vie with one another about mosques. Abu Dawud, Nasa’i Darimi and Ibn Majah transmitted it.

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He also reported God’s Messenger as saying, “The rewards of my people were placed before me, even [for] a speck of dust a man takes out of the mosque] and the sins of my people were placed before me, and I saw no sin greater than that a man should memorise a <i>sura</i> or verse of the Qur’an, then forget it."* * Cf. Al-Qur’an, 20:126. Tirmidhi and Abu Dawud transmitted it.

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Buraida reported God's Messenger as saying, “Announce to those who make a practice of walking to mosques during the times of darkness the good news that they will have complete light on the day of resurrection. Tirmidhi and Abu Dawud transmitted it, and Ibn Majah transmitted it from Sahl b. Sa'd and Anas.

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Abu Sa'id al-Khudri reported God’s Messenger as saying, “When you see a man frequenting the mosque, testify that he has faith, for God says, ‘God’s mosques are visited only by those who believe in God and the last day.”* * Al-Qur'an; 9:18 Tirmidhi, Ibn Majah and Darimi transmitted it.

English translation

‘Uthman b. Mazun said, “Messenger of God, grant us permission to become eunuchs." God’s Messenger replied, “He who makes another a eunuch or becomes one himself does not belong to us; fasting serves that purpose among my people." He then said, "Grant us permission to lead the wandering life of the devotee." He replied, "The wandering life of the devotee among my people is <i>jihad</i> in God’s path." He said, "Grant us permission to adopt monkery.” He replied, "Monkery among my people consists of sitting in mosques waiting for the time of prayer." Baghawi transmitted it in <i>Sharh as-sunna</i>.

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‘Abd ar-Rahman b. ‘A’ish reported God’s Messenger as saying:

I saw my Lord in the most beautiful form, and He said, "What do the angels near My presence dispute about?" I replied," You knowest best.” Then He placed the palm of His hand between my shoulder-blades and I felt the coolness of it between my nipples! Then I knew what was in the heavens and the earth. And he recited, "Thus did We show Abraham the kingdom of the heavens and the earth, and it was so that he might have certainty (Al-Qur’an; 6:75).’’ Darimi transmitted it in mursal form.

English translation

Tirmidhi has something similar from ‘Abd ar-Rahman, and from Ibn ‘Abbas and Mu'adh b. Jabal, in which he had additions:

He asked, "Muhammad, do you know what the angels near My presence dispute about?" I replied, "Yes, about expiations, and they are remaining in the mosques after the prayers are over, walking on foot to the congregational prayers, and performing elaborate ablution in unpleasant circumstances (Cf. p. 151). Whoever does that will live and die righteously, and as far as his sin is concerned, he will be as he was on the day his mother gave birth to him." He said, "Muhammad, when you pray say, ‘O God, I ask You to enable me to do good deeds, abandon objectionable things, and love the poor, and when You intendest to test Your servants, take me to Thyself without being led astray.'" He said, "People are raised in degree by saluting all and sundry, providing food, and praying at night when people are asleep." The wording of this tradition is as it occurs in <i>al-Masabih</i>, but I found it traced to ‘Abd ar-Rahman only in <i>Sharh as-sunna</i>.

English translation

Abu Umama reported God’s Messenger as saying, "Three people are all in God’s safe keeping:

a man who goes out to fight in God’s path, who is in God’s safe keeping till He takes his soul and brings him into paradise, or sends him home with the reward or booty he has obtained; a man who goes out to the mosque, who is in God’s safe keeping; and a man who enters his house in peace,* who is in God’s safe keeping.” * The translation above is given on the analogy of Al-Qur’an; 15:46. The phrase might, however, mean one who gives a salutation when he enters his house. Abu Dawud transmitted it.

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He also reported God’s Messenger as saying, “If one goes out from his house to a stated prayer in a state of purity, his reward will be like that of the pilgrim in the sacred state; if one goes out to devotions in the forenoon, nothing else causing him to go out, his reward will be like that of him who performs the <i>‘umra</i>;1 and a prayer following another with no idle talk between them will be a deed recorded in <i>llliyun</i>,”2 1. The little pilgrimage, consisting of the rites at the Ka'ba and the running between al-Safa and al-Marwa. 2. See Al-Qur’an, 83:18 ff. Ahmad and Abu Dawud transmitted it.

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Abu Huraira reported God’s Messenger as saying, “When you pass one of the gardens of paradise, feed there.” When asked what the gardens of paradise were he replied that they were the mosques, and when asked what the feeding consisted of, he replied, “Glory be to God; Praise be to God; there is no god but God; and God is most great.” Tirmidhi transmitted it.

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He also reported God’s Messenger as saying, “If anyone comes to a mosque for a purpose, he will attain it.” Abu Dawud transmitted it.

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Fatima daughter of al-Husain said on the authority of her grand-mother, Fatima the elder,* that when the Prophet (ﷺ) entered the mosque he would pray for blessings and safety for himself and say, “My Lord, forgive me my sins, and open to me the gates of Your mercy.” And when he went out he would pray for blessings and safety for himself and say, “My Lord, forgive me my sins, and open to me the gates of Your abundance.” *The daughter of the Prophet (ﷺ) who married ‘Ali. Tirmidhi, Ahmad and Ibn Majah transmitted it. In the version of the last two she said that when he entered the mosque, and also when he came out, he said, “In the name of God, and peace be upon God’s Messenger,” instead of “he would pray for blessings and safety for himself.” Tirmidhi said that its <i>isnad</i> is not connected, for Fatima daughter of al-Husain was not born in the lifetime of Fatima the elder.

English translation

‘Amr b. Shu'aib on his father’s authority reported his grandfather as saying that God’s Messenger prohibited the recitation of poems in a mosque, buying and selling in it, and sitting in a circle in a mosque on Friday before the prayer. Abu Dawud and Tirmidhi transmitted it.

English translation

Abu Huraira reported God’s Messenger as saying:

When you see anyone buying or selling in a mosque, say, “May God not make your trading profitable!” And when you see anyone calling out in it about something lost, say, “May God not restore it to you.” Tirmidhi and Darimi transmitted it.

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Hakim b. Hizam said that God's Messenger prohibited retaliation being taken in a mosque, the recitation of poems in it, and the infliction of punishment in it. Abu Dawud in his <i>Sunan</i> and the author of <i>Jami‘ al-usul</i> (<i> Ibn al-Athir</i>) in his work transmitted it from Hakim, but in <i>al-Masabih</i> it is transmitted from Jabir.

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Mu'awiya said on the authority of his father that God’s Messenger forbade these two plants, i e., onions and garlic, and said, “He who eats them must not come near our mosque.” He also said, “If you must eat them, suppress their odour* by cooking.” * Lit. put them to death. Abu Dawud transmitted it.

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Abu Sa'id reported God’s Messenger as saying, “The whole earth is a mosque, with the exception of a graveyard and a bath.” Abu Dawud, Tirmidhi and Darimi transmitted it.

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Ibn ‘Umar said that there were seven places in which God’s Messenger forbade people to pray:

a dunghill, a slaughterhouse, a graveyard, the middle of the road, a bath, places where camels kneel to drink, and on the roof of God’s House. Tirmidhi and Ibn Majah transmitted it.

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Abu Huraira reported God’s Messenger as saying, “Pray in sheep-folds, but not where camels kneel to drink.” Tirmidhi transmitted it.

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Ibn ‘Abbas said that God’s Messenger cursed women who visited graves, people who put mosques there and those who lit lamps there. Abu Dawud, Tirmidhi and Nasa’i transmitted it.

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Abu Umama said that a Jewish doctor asked the Prophet (ﷺ) what places were best, but he did not answer his question, saying, “I shall say nothing till Gabriel comes.” So he remained silent, and when Gabriel came he asked him, but he replied, “The one who is asked knows no more than the one who asks, but I shall ask my Lord.” Later Gabriel said, “Muhammad, I approached my Lord nearer than I have ever come before.” When Muhammad asked about that, he replied, “Between Him and me there were seventy thousand veils of light, and He said that the worst places were their markets and the best their mosques.”* *The source of the tradition is not given in the text. The editor of the Damascus edition says it comes rightly from Ibn Hibban from Ibn ‘Umar.

English translation

Abu Huraira said that he heard God’s Messenger say, “If anyone comes to this mosque of mine, coming only for some good which he will learn or teach, he ranks a <i>mujahid</i> in God’s path; but if anyone comes for some other purpose, he ranks as a man who looks [enviously] at another’s property.” Ibn Majah and Baihaqi, in <i>Shu'ab al-iman</i>, transmitted it.