Today as the religion of Islam, its teachings and followers are being attacked from every direction, the symbols of Islam are also being destroyed. One such symbol - the Masjid, a respected and sacred place is slowly coming out of the hands of the Muslims. It is a time when the heart of a true believer should melt with sorrow and a time when the eyes of the lover of truth should shed tears of grief.

It is possible that Allah may forgive the believers if this disrespect and degradation are done by powerful enemies (against Islam) and it is not within the control and ability of the Muslims to prevent it. But my dear Muslims! What then would be the answer to Allah when the disrespect and destruction of the symbols of Islam are done by the Muslims themselves.

It is true that there are great places of respect and sanctity in many lands in Makka, Madina, Jerusalem and other places, however, together with this it cannot be denied that in every land there are respected and sacred places and symbols of Islam known as the “Houses of Allah” or the Masaajid. Every believer should think and ponder about the Masjid that is under his care, about how much respect, love and attention is given to it.

How many Masaajid are visited by animals rather than humans? How many Masaajid are filled with dust and cobwebs? How many Masaajid are locked and are only opened on the day of Juma? And how many Masaajid are visited, but empty of true believers? As the Messenger of Allah himself said that from among the signs of the Hour of Judgement is that the Masjid will be filled, but in reality it would be empty of Imaan (true faith).

It is indeed a sad state of affairs that today Masaajid are built with all the comforts and necessities for the believers, special places are built for functions, and even for taking rest. However with all these amenities the objective of the establishment of a Masjid (which is to be filled with believers for all the Salaah) remains unfulfilled.

Today many Masaajid, instead of being filled with the remembrance of Allah, are filled with quarrels, disputes, arguments, loud voices, worldly talks, all of which are mentioned as the signs of the Hour of Judgement.

In the traditions the Masaajid are known as the houses of Allah, as such respect to them is in reality showing respect to Allah. A tradition mentioned in Al Mujam al Kabeer by Tibarani states that the Messenger of Allah (SA) said, “The houses of Allah on the earth are the Masaajid”. In another tradition narrated by Al Hakim in his Mustadrak, he mentions that Abu Darda (RA) quotes the Prophet of Allah (SA) as saying, “The Masaajid are market places of the Hereafter. Whoever enters them is a guest of Allah, his stay is filled with forgiveness and his gifts are honour and respect”.

In another tradition mentioned by Imam Tirmizi, Abu Huraira (RA) states that the Prophet (SA) said, “Whenever you pass by the gardens of Paradise eat from its fruits”. It was asked, “ O Messenger of Allah what are the gardens of Paradise”? The Prophet of Allah (RA) replied, “the Masaajid”. It is because of the great respect, honour and sanctity of the Masaajid that so many virtues are mentioned regarding building them.

In a tradition mentioned by Imam Bukhari and Muslim, the Messenger of Allah (SA) is reported to have said, “Whosoever builds a Masjid for Allah, then Allah will build a house for him in Jannah (Paradise)”. Along with this virtue, the building and constructing of a Masjid is also a form of Sadaqah Jaariyah (continuous rewards). However with all the virtues attached to building Masaajid, one should be very careful in not building Masaajid when there is no need to do so.

The Prophet of Allah (SA) has also emphasized upon the believers to reserve a place in their houses especially for Salaah. In a tradition reported by Imaam Abu Dawood and Tirmizi, Aisha (RA) narrates that the Prophet (SA) has ordered that Masaajid (places for Salaat) should be built in the houses and should be kept clean and scented.

The Masaajid are therefore the houses of Allah and must be respected and honoured as things which belong to the Supreme Being. They must be kept in the best possible condition and must be cleaned and maintained as sacred places of worship. In a tradition reported by Imam Tirmizi and Imam Abu Dawood (RA), the Prophet (SA) is reported to have said, “Keep the Masjid clean and keep it scented”.

As in other things Muslims are guilty of both falling short and extremism with respect to the upkeep of the houses of Allah. On one hand there are some Masaajid which are beautified and decorated in a manner which is disallowed in Islam. In this regard the Prophet (SA) said (as reported by Umar (RA) that whenever the affairs of some people begin to become misguided then they begin to decorate and beautify their Masjid”. (Ibn Majah) Similarly Abu Hurairah has narrated that the Prophet (SA) has said, “When you begin to decorate and beautify your Masjid and you begin to decorate your Quraan then understand that this is the time for your destruction.” (Kanzul Umaal)

This is one extreme practice found among some Muslims today. The other extreme is that some Masaajid remain dirty and are not even swept or cleaned. This is indeed a woeful plight and Muslims should not allow their Masaajid to reach such a state. The Messenger of Allah (SA) himself used to sometimes clean the Masjid. It is reported by Yaquub bin Zaid (RA) that the Prophet (SA) used to sweep the Masjid with a branch of the date palm. (Musannaf ibn Abi Shaiba)

Based on this blessed practice, the Sahabahs themselves took pride in sweeping and cleaning the Masjid. An example of this can be clearly seen from the narration which states that Mutalib bin Abdullah bin Khatab (RA) said that Umar (RA) came riding on a horse to the Quba Masjid. He dismounted, performed Salaat and then called out to someone, saying, “O Yarqaa! Bring a branch of date palm for me”. Upon receiving it, he tied his waist with a piece of cloth and then swept the entire Masjid. (Mussanaf ibn Abi Shiba)

The act of cleaning and maintaining the cleanliness of the Masjid is a rewarding one, which should be adopted by Muslims. In a tradition reported by Anas (RA), he narrates that the Prophet (SA) said, “The actions of my Ummah were once placed before me. From them I saw that the reward of a person who had removed even a small piece of broomstick from the Masjid was not left out. The sins of my Ummah were also placed before me. From them I saw that there was no bigger sin than the one who had learnt a Surah (Chapter) of the Holy Quraan and then forget it.” (Tirmizi, Abu Dawood)

The Masjid being the house of the greatest being, Allah Ta’alaa has many etiquettes and rules attached to it. These rules, etiquettes and Adabs are to ensure that the respect, sanctity and purity of the Masaajid be maintained in the highest standard. In a long tradition mentioned by Ibn Majah, the Messenger of Allah (SA) is reported to have said, “Keep away children and insane people from your Masaajid. Avoid buying and selling and loud noises in your Masaajid. Refrain from drawing your weapons and punishing someone in your Masaajid. Do not build your place of performing Wuzu at the doors of your Masjid and scent your Masjid with sweet scents on the day of Jum’ah.”

Based on these guidelines it was the custom of Umar (RA) to scent the Masjid with sweet scents on a Friday during the period of his Khilaafat. (Reported by Abdullah Ibn Umar in Musannaf ibn Abi Shaiba).

From among the Adab (etiquettes) of the Masjid is that all bad or foul scented things must be avoided from entering into the Masjid. It is evident in the Hadith reported by Imam Bukhari that the Messenger of Allah (SA) said that anyone who eats raw onions or garlic should not enter the Masjid, since the odour of these causes harm to the Angels. This means that as long as the scent remains in the mouth, one should avoid going to the Masjid.

Based on this Hadith the Jurists of Islam have deduced that the same law will be applicable for every other bad scented thing like cigars etc. A person whose perspiration gives off a bad scent or is wearing such clothing which gives off a bad scent, would be treated under the same law. Similarly items which have a bad scent like that of kerosene etc. should not be brought to the Masjid.

From among the (Adab) etiquettes of the Masjid there are certain things which are prohibited and considered to be Haram to be present in the Masjid. Some of them are:

1. It is Haram (unlawful) for a person who is in the state of janabat (major ritual impurities) to enter the Masjid. Similar will be the law pertaining to a woman who is in her menses or in nifaas (bleeding after child birth).
   
   
2. It is not permissible to carry/bring any impurity into the Masjid
   
   
3. It is Haram for children and insane people to enter the Masjid when it is certain that they may disrespect the Masjid, disturb the peace in the Masjid, affect the Musallis (those performing Salaah) in the Masjid or may dirty the Masjid with impurity (due to lack of knowledge about it). If the above mentioned acts are not certain then the jurists of Islam have considered it Makruuh (disliked) for children or insane people to enter the Masjid because of the possibility of the above actions.
   
   This law is based on the Hadith mentioned by Ibn Majah where the Prophet (SAW) has prohibited children and insane people from entering the Masjid. ‘Children’ as mentioned in the above hadith refers to those who have not reached the age of understanding and are still innocent of many of their actions. Due to their age they do not understand the difference between what is good and bad, noise and quietness and what it means to sit quietly and not run about.
   
   Therefore due to lack of understanding (of the seriousness of the affairs of Salaah etc.) they sometimes run about in front of the Musallis (those performing Salaah) thus putting them to great difficulties. Sometimes they may interfere with a loud speaker thereby putting the entire gathering to a great trial. In this manner there are many other actions of theirs which are all due to their immaturity. As such children, as described above should not be brought to the Masjid. If however they are brought then it is the guardian’s responsibility to ensure that they behave in a manner which conforms to the respect of the Masjid.
   
   With respect to those traditions which speak about the Prophet’s (S.A) grandsons playing with him while he was in Salaah, it should be understood that those acts did not happen in the fard (obligatory) Salaah, nor were they done in the Masjid. Similarly the incident regarding the crying of a child who caused the Prophet (SA) to shorten his Salaah on one occasion, did not occur in the Masjid. The tradition informs us that the child was in a nearby house close to the Masjid while the mother had attended the Masjid for Salaah. The Prophet (S.A) shortened the Salaah in his Quraanic recitation, so that the mother could go back to the child.
   
   
4. It is not permissible to enter a bier (Janazah) into the Masjid. As such it will be Makruuh to perform Salaatul Janazah in the Masjid. There will be no harm if it is done in the yard or hall of the Masjid.
   
   
5. The Masjid is the House of Allah, as such whatever belongs to the Masjid is the property of Allah. It is therefore not permissible to remove or take anything which belongs to the Masjid.
   
   
6. The prime purpose of the Masjid is ‘the remembrance of Allah’, as such, it is not permissible for anyone to do any personal or private work in the Masjid.
   
   
7. It is not permissible to do trade or transactions in the Masjid.
   
   
8. It is not permissible to bring musical instruments or any Haraam (unlawful) items in the Masjid.
   
   
9. Worldly talks and matters relating to one’s private, personal or other business are not allowed in the Masjid.
   
   
10. Un-Islaamic and Haram (unlawful) practices are all forbidden in the Masjid.
    
    
11. Quarrels, disputes, arguments, raising one’s voice (except for Deeni matters) are all forbidden in the Masjid.
    
    
12. It is not permissible to lock the doors of the Masjid. If there is a fear of items being stolen then someone should be appointed to protect the Masjid. If there are no other means to safeguard the Masjid except to lock its doors then responsible people of the Masjid should ensure that the Masjid is open at all the times of Salaah.
    

There are many other laws regarding the Masjid besides those mentioned which are all based upon the principle that, ‘the Masjid is the house of Allah and must be respected and maintained to the highest standard’.

Along with encouraging the believers to upkeep the Masjid, Allah has also warned them about another type of Masjid which is known in the Quraan as ‘Masjid Dharrar’, a Masjid which causes harm. This name was given to a Masjid which was built during the time of the Prophet Muhammad (SA) by some people who professed to follow Islam but were not true believers in reality. The purpose of the construction of this Masjid was to create disunity among the Muslims from the Quba Masjid (the first one which was built by the Prophet (SA) on the outskirts of Medina). The hypocrites used to gather in this newly built Masjid to ill speak and make plans against the true believers. They built it on the same path leading to the Quba Masjid so that they may divert the Prophet’s (SA) attention towards it. However the law was revealed to the Prophet and believers prohibiting them from entering such a Masjid.

Allah says in Surah Taubah

107. “And (there are) those (hypocrites) who took for themselves a Masjid for causing harm, disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, “we intended only the best.” And Allah testifies that indeed they are liars.

108. Do not stand (for pray) within it ever. A Masjid founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves.

109. Then is one who laid the foundation of his building on righteousness (with fear) from Allah and (seeking) His approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And Allah does not guide the wrong doing people.

110. Their building which they built will not cease to be a (cause of) skepticism in their hearts until their hearts are cut (i.e. stopped). And Allah is Knowing and Wise.”
(Surah Taubah, Verses 107 – 110)

The law given to the Prophet was that he must never perform Salaah in such a Masjid. Muslims should therefore be very careful that building of a Masjid should not be for reasons mentioned in the above verses. In other words, Masaajid should not be built for disuniting the Muslims, dividing Jamaats, competing with each other or decreasing the number of Musallis (followers) going to a certain Masjid. If any of these be the cause of building a Masjid, then such a place will be void of blessings and those who initiated the project and supported it knowingly will all be guilty of committing a sin, and the Masjid will be likened to ‘Masjid Dharrar’, a Masjid which causes harm. In such a situation, the Quraan orders the believers to attend the first (former) Masjid since it was founded on piety and righteousness and refrain from the other one since its foundation is based on disunity, show and competition.

Muslims are reminded that the Masaajid are the houses of Allah and He has informed us of how our treatment, attitude and conduct towards them should be. As such, ones respect or disrespect towards them and ones acceptance or non-acceptance of Allah’s law towards them are an expression of the extent of his Imaan and faith as a Muslim.


Speaking without Knowledge

The faculty of speech is indeed one of the many favours of Allah, which He has bestowed on man. This ability coupled with ‘Aql’ (intellect) can be used as a means of benefit that brings about rewards and success or it can be used as a means of harm that causes sins and failure. The harms which are brought about by improper speech, are numerous, among which are – lying, backbiting, slander, falsehood, false testimony, immoral jokes, etc.

One type of such dangerous speech is speaking of religious matters without knowledge. The religion of Islam is not man-made but it is divine. Therefore to venture into deeni (religious) matters in our speech, writings or other means of disseminating Islam, without being equipped with knowledge is like plunging over a dangerous cliff without any safety equipment. The recording angels of Allah will record whatever is uttered and a person can be held accountable for it. The Quraan warns: “ Not a word does he (or she) utter but there is a waiter by him ready (to record it)”. (50:18)

Therefore, when one utters words ascribing it to Islam, or to the Prophet (SA), or even to Allah he may be doing an act which can qualify him as a sinner, a transgressor, a liar, a hypocrite, an innovator, or even to the extent of becoming a kaafir (disbeliever). Even if he guesses correctly, he has still made a mistake. The Prophet (SA) said: “He who speaks about the Quraan on the basis of his personal opinion, he committed an error, even if he is right.” (Tirmidhi & Abu Dawood)

When someone wrongfully says something of the deen for which there is no basis he has instead obeyed his enemy, Shaitaan. Allah makes known the plot of Shaitaan in the Quraan: “He only commands you with sin and immorality and that you say about Allah that which you do not know.” (2: 169)

Instead, Allah commands the believers to do the opposite. He informs us in the Quraan: “Say (O Muhammad), (But) the things that my Lord has indeed forbidden are immodesty whether committed openly or secretly, evil (of all kinds), oppression, joining partners (in worship to Allah) for which He has given no authority, and saying things about Allah which you have no knowledge.” (7:33)

Even more specifically the Quraan warns of the danger of speaking without knowledge: “And say not concerning that which your tongues put forth falsely, ‘This is lawful and this is forbidden’, so as to invent lies against Allah. Verily those who invent lies against Allah will never prosper. A passing brief enjoyment (will be theirs) but they will have a painful torment.” (16: 116-117)

Regarding false testimony in our speech, Allah reprimands: “…and you consider it insignificant (in your eyes) but indeed a great offense in the eyes of Allah”. (24:15)

Dear Muslims, to give religious verdicts without knowledge is to commit sins and the burden of such sins will be on the one who gives it. In a Hadith narrated by Abu Hurairah, the Messenger of Allah (SA) said : “He who has been given a religious verdict without sound knowledge, its sin would fall on the one who gave it and he who gave a guidance/counsel to his brother about a matter knowing that the right course is otherwise, he in fact, committed treachery with him.” (Abu Dawuud)

In another narration reported by Imam Abu Dawuud, once a person at the time of the Prophet (SA) became wounded and the need for bath arose. His companions told him that he must perform bath and not Tayammum. He performed bath as a result of which he died. When the Prophet (SA) was informed of it, he said: “The people killed him may Allah kill them. Isn’t asking the remedy for those who do not know? They should have asked. It was sufficient for him to make Tayammum or apply a bandage on his wound and wash his body but wipe on the bandage.” From this narration it is seen how angry the Prophet (SA) became as those who were not knowledgeable or well versed in matters of deen attempted to issue fatwa (religious verdict).

The Prophet (SA) again sternly warned us in a Hadith. Ibn Abbas narrated that the Prophet (SA) said: “He who speaks about the Quraan without sound knowledge of it would find his abode in the Hell-fire.” (Tirmidhi)

About himself, the Prophet (SA) has also said: “ Be mindful in transmitting a Hadith from me. Transmit only that which you know. For he who intentionally lies about me will find his abode in the Hell-fire.” (Tirmidhi)

All the above Aayaats and Ahaadith show the dangers and punishment of speaking without knowledge. When we utter speech relating to the Deen of Allah it should be fortified with proper knowledge. Therefore, it is incorrect to deem a lawful (Halaal) act as unlawful (Haraam), or an unlawful (Haraam) act as lawful (Halaal), or a commendable (Sunnah) act as dislike (Makruuh), or a desirable (Mustahab) act as incumbent or compulsory (Wajib / Fard), etc. Similar will be the case of one who says that the Prophet (SA) say “…”, or Allah says “…”, or Islam says “…”, or Quraan says “…”, etc. when, infact it is not like that. When such actions are done one will be guilty of committing sin and the sin of those who follow him in these matters will fall upon him.

Therefore, if a question is asked, or if counsel is sought, and one is unable to answer correctly, or is doubtful, then it is better to say “I don’t know”. The Prophet (SA) has said: “That you say, ‘I don’t know is Half of Knowledge”.

Sometimes out of pride and vanity a person is compelled by his nafs (lowly desires) to give an answer which causes harm to himself and to others. It would be better to adhere to humility and say “I don’t know” than to venture into unknown matters. This would create an urge in his heart to find out the correct answer and response and he would then pursue the proper course of seeking knowledge to quench this thirst for right guidance. Such a path is surely loved and rewarded by Allah.

In fact, Allah has ordered us to abstain from speech if we do not have knowledge and that we should consider the accountability on the Day of Judgement for such favours which He has given to us. He says in the Quraan: “And say not (or witness not) that of which you have no knowledge. Verily the hearing, sight, and heart of each of those (who do like that) will be questioned (by Allah).” (17:36)

Dear readers, adherence to silence is much better than opening our mouths uttering despicable and disliked speech. The prophet (SA) advised: “He who adheres to silence is successful.” (Ahmad & Tirmidhi) This means that when it is not benefiting for us to speak; or when such speech is not deemed as good according to the Shariah; or when one is unsure or unqualified about a matter, then it will be better to remain silent and to ask those who know about it.

Allah, Himself, directs us to this course of action in such circumstances. The Quraan informs: “Ask the people of knowledge if you do not know.” (21:7 / 16:43)

This process of ‘asking the people of knowledge if you don’t know’, has been adopted from the very beginning of Islam. The learned companions of the prophet (SA) were asked about matters relating to the faith and practice of their religion by other companions, even at the time of the Prophet (SA). In a narration reported by Imam Bukhari and Abu Dawood, Muaz ibn Jabal (RA) was asked about a man who died and left a daughter and a sister. Muaz ibn Jabal (RA) then divided the inheritance among the heirs and the people of Yemen accepted it because of the trust and confidence they had in his ability and knowledge.

This process of ‘asking the people of knowledge if you don’t know’ was practised at the time of the Prophet (SA), amongst the Sahaabah (RA), the Taabi’ee, the Taabi’ Taabi’ee, the time of the Imams of Fiqh, the Muhadditheen, the Mufassireen, etc, and even in our times and will continue in the future.

This guidance is also mentioned from the Sunnah. Amr bin Shuaib who reported from his grandfather, said: “The prophet (SA) heard a group of people falling into dispute about the Quraan. Thereupon he said, ‘It was because of this that those gone before had perished. They set parts of the book against the others (whereas the fact is) that the Book of Allah has been revealed, one part confirming the others. Therefore, do not falsify some parts with others and speak only that which you know and what you do not know refer it to the one who know it well.” (Ahmad and Ibn Majah)

We should therefore recognize the favours of speech, intellect and knowledge and be grateful to Allah for having granted them to us. Gratefulness entails obedience and adherence to the laws and guidelines of the Shariah. We should beware of the dangers of the tongue and specifically, speaking without knowledge in matters of religion. We should also take advantage of the opportunity of using the Ulamaa (scholars of religion) as well as institutions whose objectives are to disseminate the knowledge of Islam.

May Allah save us from the tricks of Shaitaan and may He guide us in Islam to the light of Knowledge. Aameen.