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إِأَّمَا الْأَعْمَالُ بِالنِيَّاتِ
(Deeds are judged according to the resolve promoting them)
a detailed discourse on intention is included in its commentary.
(٦٩٩) وَعَنْ أَبٍ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْظَمُ النَّاسِ أَجْرًا فِي الصَّلَاةِ آَبْعَدُهُمُ فأبعدهم
مَمْتَّى وَالَّذِى يَنْتَظِرُ الصَّلاَةَ حَتَّى يُصَلِّيْهَا مَعَ الْإِمَامِ آَخْنَهُ أَجْرًا مِنَ الَّذِى يُصَلّى تُؤَّ يَنَامُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .699
said, "He who will receive the greatest reward of all people for the salah is he who
is the farthest of them, so he has to walk more than all of them. And he who waits
for the salah till he offers it with the imam, earns a reward greater than one who
offers it (by himself) and goes to sleep."1
COMMENTARY: The second portion of the hadith assures a greater reward to one who
waits for the imam to begin the salah than one who does not wait and offers the salah by
himself and goes to sleep. The same applies to one who prefers a brief congregational salah
or joins an imam who is not qualified to lead. The other man waits for the congregational
salah or an imam who is qualified. He gets more reward than the first kind, particularly of
this first man does it out of lethargy or haste.
(٧٠٠) وَعَنْ جَابِرٍ قَالَ خَلَتِ الْبِقَاءُ حَوْلَ الْمَسْجِدِ فَآَرَادَ بَنُوسَلِمَةَ أَنْ يَنْتَقِلُوا قُرُبَ الْمَسْجِدِ فَبَلَغِ ذُلِكَ
الَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُمْ بَلَغَنِىْ أَنَّكُمُ تُرِيْدُوْتَ أَنْ تَنْتَقِلُوا قُرُبَ الْمَسْجِدِ قَالُوا نَعَمْ يَا
تَسُولَ اللَّهِ قَدْ أَرَدْنَا ذَلِكَ فَقَالَ يَا بَنِى سَلِمَةَ دِيََّرَ كُمْ تُكُتَبُ آثَارُ كُمْ دِيَارَكُمْ تُكُتَّبُ أَثَارُ كُمُ ـ (رواه مسلم)
700. Sayyiduna Jabir due dil (so) narrated that the piece of land around the mosque
(Masjid Nabawi) Que all >> was unoccupied. So, Banu Salimah decided to shift there
nearer to the mosque. This was conveyed to the Prophet alugadoal to who said to them,
"I have learnt that you intend to move nearer to the mosque." They said, "Yes, O
Messenger of Allah, we did intend that." He said, 'O Messenger of Allah, we did
intend that." He said, "O Banu Salimah, stay in your houses and your footsteps will
be recorded! Stay in your houses and your footsteps will be recorded!"2
COMMENTARY: Banu Salimah were a tribe of the Ansars of Madinah. They resided far
away from the Prophet's صلى الله عليه وسلم mosque. The Prophet صلى اللهعليه وسلم advised them to stay
where they were. The more they walked to the mosque, the more reward they would earn.
(٧٠١) وَعَنْ أَبِيْ هُرَيُرَةَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَبْعَةٌ يُظِلُّهُمُ اللّهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا
◌ِلُّهُ إِمَامٌ عَادِلْ وَشَابٌ تَشَأَفِى عِبَادَةِ اللَّهِ وَرَجَلْ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَكُوْدَ إِلَيْهِ وَرَجُلَانٍ
تَحَاجَافِ اللَّهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ وَرَجُلٌ ذَكَّرَ اللّهَ خَالِيًّا فَفَاضَتُ عَيْنَاهُ وَرَجُلْ دَعَتُهُ إِمُرَأْ ذَاتَ حَسٍَ
وَجَمَالٍ فَقَالَ إِّ أَخَافُ اللّهَ وَرَجُلْ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَى لَا تَعْلَمُ شِمَا لُهُ مَا تُنُفِقُّ يَمِيْنُهُ - (متفق عليه)
1 Bukhari # 651, Muslim # 277-662.
2 Muslim # 280-665.
:

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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .701
Awy said that on the day when there will be no shade except His shade, Allah will
provide seven (kinds of people) with his shade: a just imam, a youth who grew up
in worship of Allah, a man whose heart is attached to the mosque from the time he
emerges from it till he returns to it, two men who love one another for Allah's sake
and they meet on that and disperse on that, one who remembers Allah in solitude
and his eyes become moist (with tears), a man whom a woman of wealth and beauty
invites but he says, "I fear Allah," and a man who gives charity and keeps it a secret
so that his left hand does not know what his right has disbursed.1
COMMENTARY: These seven will be provided Allah's shade on the day of resurrection,
meaning that He will cover them with His mercy and keep them safe from the severity of
the hereafter. Some authorities say that they will have the shade of the Throne covering
them. The seventh will spend in such a way that when he gives to one of his right, anyone
on his left will not perceive it, he thus ensures that he will not show off and deprive himself
of reward. However, some ulama (Scholars) maintain that these words means exactly what
they say Hence, they describe the extreme limit of secrecy.
(٧٠٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاةُ الرَّجُلِ فِي الْجَمَاعَةِ تُضَتَفُ عَلى صَلاتِهِ فِي بَيْتِه
وَفِيْ سُوْقِهٍ خَمْسًا وَعِثْرِيْنَ ضِعْفًا وَذلِكَ أَنَّهُ تَوَضَّأْ فَأَحْسَنَ الوُضُوْءَ ثُوَّ خَرَجَ إِلَى الْمَسْجِدِ لَا يُخْرِجُهُ إِلَّا
القَلْوَةَ لَمْ يَخٌْ خُطُوَةً إِلَّرُفِعَتُ لَّهُ بِهَا دَرَجَةٌ وَحَظّ عَنْهُ بِهَا خَطِيْئَةٌ فَإِذَا صَلَّى لَمْ نَزَلِ المَلَائِكَةُ تُصَلِى عَلَيْهِ
مَادَامَ فِيْ مُصَلَّهُ اَللَّهُوَّ صَلّ عَلَيْهِ اَللَّهُوَّ ارْحَمُهُ وَلَا يَزَالُ أَحَدُكُمْ فِيْ صَلَاةٍ مَا انْتَظَّرَ الصَّلاَةَ وَفِيْ رِوَايَةٍ قَالَ إِذَا
دَخَلَ المَسْجِدَ كَانَتِ الصَّلاَةُ تَخْبِسُهُ وَزَادَ فِي دُعَاءِ المَلَائِكَةِ اللَّهُذَّ اغْفِرْ لَهُ اللَّهُؤَّ تُبُ عَلَيْهِ مَا لَمْ يُؤْذِ فِيْهِمَالَهُ
◌ُحدِثُ فِيهِ-(متفقعليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .702
Aw, said, "The salah of a man with the congregation excels by twenty five times
over his salah at his home and in his market. This is because he performs ablution,
making it a good ablution, then he goes out to the mosque, nothing prompting him
to go out but the salah. Every step he takes, he is raised one degree for it, and a sin
is erased for it. Then, when he offers the salah, the angels continue to invoke
blessing on him till he remains on the prayer mat, saying, 'O Allah bless him. O
Allah have mercy on him. And, none of you ceases to be in salah as long as he waits
for it." In another version, he said, "When he enters the mosque, the salah detains
him (and he is as if in salah)." It adds to the prayer of the angels: 'O Allah forgive
him. O Allah accept his repentance.' This goes on as long as he does not hurt (a
muslim) on it and as long as his ablution is intact in it.2
COMMENTARY: The reward is raised by twenty five times only if he offers the
1 Bukhari # 660, 6806, Muslim # 71-1031 Tirmidhi # 2398, Muwatta Maalik # 51.5-14, Nasa'i # 5380,
Musnad Ahmad 2-438, (Muslims words. The right hand knows not what the left spends in charity are
corrected by Ibn Majah in Fath ul Bari; The left does not know ... )
2 Bukhari # 647, Muslim # 272-649, Abu Dawud # 559, Muwatta 9.17-57, Tirmidhi # 216, Ibn Majah #
774, Musnad Ahmad 2-252, (All have words more or less similar, Some like Tirmidhi are brief).

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congregational salah in the mosque.
The angels pray for the worshipper provided he does not hurt another Muslim by a deed
or word, or his ablution is not nullified.
This means that the prayer of the angel will continue for him as long as he remains seated
on the prayer mat after offering the salah. If he gets up and moves over to another place,
then he will not qualify for that blessing.
Some Shaykhs and saintly people get up after offering the salah and move to a corner or
scheduled place not to be in limelight. There they engage in some form of remembrance of
Allah, their intention being to avoid ostentation. While their action may be laudable and
they will get reward for their pious deed, yet they will lose the excellence and merit of
remaining seated on the prayer rug after offering the salah.
(٧٠٣) وَعَنْ أَبٍ أُسَيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيُقُلُ اَللَّهُوَّ افْتَعُ
لِىُ أَبْوَابَ رَحْمَتِكَ وَإِذَا خَرَجَ فَلْيُقُلُ اللَّهُوَّ إِّ أَسْئَلُكَ مِنْ فَضْلِكَ - (رواه مسلم)
صلى اللهعليه وسلم Narrated that Allah's Messenger 1 رضى الله عنه Sayyiduna Abu Usayd .703
said, "When one of you enters a mosque, he must pray: (ْاللَّهُمَ افْتَخْ لِنْ أَبْوَابٌ رَحْمَتَك) (O Allah,
open the doors of your mercy for me!). and when he goes out, he must pray; (ii
2".(O Allah, I ask you for your favours) (اسْتَلْكَ مِنْ فَضْلِكَ
COMMENTARY: The first supplication beseeches Allah for the blessings of the sacred
place and because of the enablement to offer the salah to open the gates of His mercy. The
word (Juat) (fadl, favours) in the second supplication means lawful sustenance, because one
occupies oneself after the salah in seeking a livelihood.
(٧٠٤) وَعَنْ أَبِيِ قَتَادَةً أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيَرْكَهُ رَكُمَتَيْنِ
قَبْلَ آَ يَجْلِسَ۔ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .704
said, "When any of you enters the mosque, he must offer two raka'at salah before
he sits down."3
COMMENTARY: This hadith is cited by Imam Shafi'I atlar> when he says that it is wajib
(expedient) to offer two raka'at salah as tahiyatul masjid on entering the mosque, because the
command in the hadith suggests on obligation. The hanafis, on the other hand, say that the
command merely means a recommended or mustahab (desirable) action. So, the salah
tahiyatul masjid is mustahab (desirable).
(٧٠٥) وعن كَعُبٍ بُنِ مَالِكٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَقْدِمُ مِنْ سَفَرٍ إِلَّا تَهَارًا فِي الُّخِى فَإِذَا
1 He was Abu Usayd was the son of Maalik ibn Rabi'ah. He was a Sa'idi Ansari. He was a Badri. He
died at the age of 78 in 60 AH, last of all.
2 Muslim # 68-713, Abu Dawud # 465 (expressing doubt about narrator being Abu Humayd or Abu
Usayd), Nasa'i (from both) # 729, Ibn Majah (from Abu Humayd) # 772, Darimi (from either of them)
# 1394, Musnad Ahmad (from both together) 3-497.
3 Bukhari # 444, Muslim # 69-714, Abu Dawud # 467, Tirmidhi # 316, Nasa'i # 730, Ibn Majah # 324,
Darimi # 1393, Musnad Ahmad 5-295.

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قَدِمَ بَدَأَ بِالمَسْجِدِ فَصَلَى فِيْهِ رَكُمَتَيْنِ ثَّوَّ جَلَسَ فِيهِ_ (متفق عليه)
705. Sayyiduna Ka'b ibn Maalik due dil o) narrated that it was the habit of the
Prophet alugarcall to never to return from a journey but by day in the forenoon (time
of the salah of ad-Duha). When he came, he first went to the mosque and offered
there two raka'at salah. Then he sat down in it (for same time before going home).1
COMMENTARY: On returning from a journey, the Prophet alugado al to remained in the
mosque for some time after offering two raka'at salah in order to discuss various affairs
with the sahabah au ail so, who had missed him during his absence. It is mustahab (desirable)
for a traveler returning home to first go to the mosque and offer two raka'at salah, and sit
therefore a while.
(٧٠٦) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَمِعَ رَجُلًا يَتْشُدُ ضَالَّةً فِي الْمُسْجِدِ
فَلْيُقُلُ لَا رَدَّهَا اللَّهُ عَلَيْكَ فَإَِّ الْمَسَاجِدَ لَمُ تُبْنَّ ◌ِهذَا - (رواه مسلم)
706. Sayyiduna Abu Hurayrah 's able) narrated that Allah's Messenger said. "If
anyone hears (or sees) someone call out in the mosque for something he had lost,
then he should say, 'May Allah not return it to you, because the mosques are not
raised for this (looking or announcing for misplaced or lost things)."2
COMMENTARY: It seems proper to merely speak out these words with the tongue as a
warning to this man without really wishing that he may not find his lost property, because
he is a Muslim. However, it also seems somewhat proper that one may wish that he may
not find his property to serve as a lesson to him that he might be careful the next time.
Not only searching lost property but also doing everything that is outside the objectives of
building a mosque is forbidden. Examples are buying and selling, etc. Therefore, our
predecessors did not like even to give charity to a beggar or a supplicant.
(٧٠٧) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَكَلَ مِنْ هُذِهِ الشَّجَرَةِ المُنْتِنَةِ فَلَا يَقْرِبَنَّ
مَسْجِدَنَا فَإِّ الْمَلَائِكَةَ تَتَأَذَّى مِمَّا يَتَاذِى مِنْهُ الْإِنْسُ - (متفق عليه)
1
707. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who eats from this bad-smelling tree (like onions, garlic, etc) must not come
near our mosque. The angels feel repulsive to the what is repulsive to mankind."3
COMMENTARY: This disallowance covers everything that is bad smelling, not only
eatables but also clothing and body odour. The same applies to public gatherings for
worship, sermons, lessons of Qur'an and hadith, and circles of remembrance of Allah, etc.
(٧٠٨) وَعَنْ أَنّسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْبُزَاقُ فِى الْمَسْجِدِ خَطِيْنَةٌ وَكَفَّارُ ◌ُهَا دَفْئُهَا.
(متفق عليه)
1 Bukhari # 3088, Muslim # 74-716, Abu Dawud # 2781, Nasa'i (part of a lengthy hadith mentioning
the mukhalifin) # 733, Darimi # 1520, Musnad Ahmad 6-386 (a lengthy account). The mukhalifin
were those who remained behind from the battle.
2 Muslim # 79-569, Abu DAwud # 473, Ibn Majah # 767, Musnad Ahmad 2-349.
3 Bukhari # 854, Muslim # 72-564, Nasa'i # 707, Musnad Ahmad 3-374, (Nasa'i mentioned onion,
garlic, leek)

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708. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "It
is a sin to spit in the mosque. Its expiation is to bury it."1
COMMENTARY: Spitting in the mosque violates its sanctity. If anyone happens to do it
then he he must dig it into the earth.
(٧٠٩) وَعَنْ أَبِ ذَرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُرِضَتْ عَلَىَّ أَعْمَالُ أُمَّتِى حَسَنُهَا وَسَيِّئُهَا فَوَجَدُتُ فِيْ
مَحَاسِنِ أَعْمَالِهَا الْأَذى يُمَاظُ عَنِ الطّرِيْقِ وَوَجَدْتُ فِيْ مَسَاوِى أَعْمَالِهَا النُّخَاعَةَ تَكُونُ فِى الْمَسْجِدِ لَا تُدُفَنُ۔
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .709
said, "The deeds of my ummah were presented to me, their good deeds and their
bad deeds, Among their good deeds, I found the removal of an obstruction from the
road. And, among their bad deeds, I found mucus lying unburied in the mosque."2
(٧١٠) وَعَنُ أَبٍ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ أَحَدُ كُمْ إِلَى الصَّلَاةِ فَلَا يَبْصُقُّ أَمَامَهُ
فَإِنَّمَا يُتَاجِى اللّهَ مَادَامَ فِيْ مُصَلَّهُ وَلَا عَنْ يَمِيْنِهِ فَإِّ عَنْ يَمِيْنِهِ مَلَكًا وَلْيَبْضُقُ عَنْ يَسَارِهِ آَوْتَُّتَ قَدَ مِهِ
فَيَدُفِئُهَا۔ (متفقعليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .710
said, 'When someone among you stands in salah, he must not spit in front of him
because as long as he is at his prayer mat, he engages in a confidential conversation
with Allah. And, (must not spit) towards his right because there is an angel to his
right. Rather, he mayspit towards his left or under his foot and bury it."3
(٧١١) وَفِيْ رَوَايَةٍ آَلٍ سَمِيْدٍ تَحْتَ قَدَمِهِ الْيُسْزى
711. Sayyiduna Abu Sa'eed &sail se narrated (that he said,) "under his left foot."4
COMMENTARY: The person who offers the salah is compared to one having confidential
conversation with his Lord, so, it is wajib (expedient) on him to respect his Lord and be
mindful of all conditions of the presence before the Mighty, glorious Allah. He must not
spit in front of him, though Allah is every where and not bound by place or direction yet it
is part of etiquettes.
The angel to the right is other than the recording angels. He is the angel appointed to
support and guide the person who offers the salah and to say 'ameen!' when he supplicates.
Hence, the worshiper must honour this angel more than he does not the two recording
angels being hospitable to his guest and not spit towards him. The recording angels are
1 Bukhari # 415, Muslim # 55-552, Abu Dawud # 475, Tirmidhi # 572, Nasa'i # 723, Darimi # 1395,
Musnad Ahmad 3-232.
2 Muslim # 57-553, Ibn Majah # 3683, Musnad Ahmad 5-178.
3 Bukhari # 416, Muslim # 53-550, Ibn Majah # 1022,
4 Bukhari # 414 (Abu Saeed) and (both together) # 408, 409, Muslim # 52-548 (Abu Sa'eed das atil (so)
alone)m Abu Dawud # 480 (Abu Sa'eed due aul so, alone), Nasa'i # 725 (like that), Ibn Majah # 761
(both of them), Darimi # 1398, Musnad Ahmad 3-6.

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always with him.
Or, the angel is one of the two recording angels and he is to the right and more honourable
than the one to a left. Or because he is an angel of mercy he is more honourable than the
angel of punishment.
(٧١٢) وَعَنُ عَائِشَةَ آثَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِيْ مَرَضِهِ الَّذِى لَمْ يَقُعُ مِنْهُ لَعَنَّ اللّهُ التَّهُوُدّ
والنَّصَارِى إِنَّخَذُوا قُبُوْرَ انْبِيَّائِهِمْ مَسَاجِدَ - (متفق عليه)
712. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said
during his (final) illness from which he did not recover, "May Allah curse the Jews
and Christians! They have turned the graves of their prophet into places of
prostration."1
COMMENTARY: When the prophet w, ale vil Jo was dying and he experienced those last
moments he worried for his ummah lest they emulate the previous people. So, he forbade
his ummah to do the evil deed by cursing the Jews and Christians for adopting their
Prophet alugarcall to graves as places of prostration.
This is done in two ways. First, prostrating to worship the dweller of the grave, or the
grave itself in the way idol worshippers do. Secondly, to prostrate to the grave having in
mind worship of Allah. In offering a salah at the grave or prostrating there, one's belief is
that, in reality. One engages in Allah's worship. One hopes to earn Allah's pleasure thereby
and to gain nearness to him.
Both these thing are not authorised and are disliked by Allah and His Messenger le culo
A.,. The first method is clearly a disbelief and is polytheistic. The second, too, is unlawful
because it associates some other with Allah, though it is done indirectly.
Both invite Allah's curse.
Also it is haram (unlawful and forbidden) to face the grave of a Prophet Jale or a saint
and offer the salah out of respect and honour for him. There is no difference of opinion on
this judgement.
(٧١٣) وَعَنْ جُنْتُبٍ قَالَ سَمِعْتُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ أََّوَاكَّ مَنْ كَانَ قَبْلَكُمُ كَانُوا يَتَّخِذُوُجَ
قُوْرَ انْبِيَّائِهِمْ وَصَالِحِيُهِمْ مَسَاجِدَ آَلَّافَلَاتَتَّ خِذُوا الْقُبُوْرَ مَسَاجِدَاً إِى أَتْهَاكُمْ عَنْ ذُلِكَ ـ (رواه مسلم)
713. Sayyiduna Jundub رضى الله عنه narrated that he heard the Prophet صلى اللهعليه وسلم say,
'know! Indeed, those were before you used to take the graves of their prophets and
their righteous men as places to prostrate. So, beware! Do not yourselves turn the
graves into places of prostration. I forbid you from doing that."2
-
(٧١٤) وَعَنِ بُنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اجْعَلُوا فِي بُيُوتِكُمُ مِنْ صَلَائِكُمْ وَلَا
تَتَّخِذُوهَا هُبُورًا - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .714
said, "You must offer some of your salahs in your homes And must not turn
1 Bukhari # 4444, Muslim $ 19-529, Musnad Ahmad 6-121.
2 Muslim # 23-582.

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them into graves."1
COMMENTARY: 'Do not turn your homes into graves means that you should not have
graves in your houses to bury your dead. It also means; 'do not consider graves as houses.
Just as one retires to one's home for some need, so too do not rush to the graves for your
needs beseeching the grave dweller for it. Rather, when beset with a need turn to Allah. Raise
your hands in prayer before him, for, all in need of him, even a saint and a grave dweller.
Or, these words of the hadith could mean; do not make your homes like graves where salah is
never offered. Rather offer some salah at home, too. The blessings of salah and dhikr will fetch
Allah's mercy. The ulama (Scholars) say that except the fard (obligatory), all sunnah (Practice of
Holy Prophet) and supererogatory salah must be offered at home, better than in mosques.
SECTION II
الفَصلُ الثَّانِى
(٧١٥) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا بَيْنَّ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ - (رواه الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .715
Au said, "Between the east and the west lies the qiblah."2
COMMENTARY: This hadith pertains to Madinah because the qiblah is to the south of it. This
hadith pertains also those people whose qiblah synchronizes with the qiblah of Madinah,
towards the south. In this sense, their qiblah is defined as between the east and the west.
(٧١٦) وَعَنُ طَلْقِ بْنِ عَلِيٍّ قَالَ خَرَجُنَا وَقْدًا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَبَا يَعْنَاهُ وَصَلَّيْنَا مَعْهُ وَأَخْبَرْنَاءُ
اَكَّ بِأَرْضِنَا بِيْعَةً لَنَا فَاسْتَوْهَبْنَاهُ مِنْ فَضْلٍ طَهُوْرِهِ فَدَعَا بِمَاءٍ فَتَوَضَّأَ وَتَمَضِّمَضَ ثُمَّ صَبَّهُ لَنَا فِيْ إِدَاوَةٍ وَآَمَرُنَا
فَقَالَ اخْرُجُوْا فَإِذَا آتَيْتُمْ أَرْضَكُمُ فَاكِرُوا بِيُعَتَكُمُ وَانْفَحُوا مَكَانَهَا بِهِذَا المَاءِ وَاتَّخِذُوُهَا مَسْجِدًا قُلْنَا
إِثَّ الْبَلَدَ بَعِيُدْ وَالْحُّ شَدِيْدْ وَالْمَاءُ يُنْشَفُ فَقَالَ مُدُّوْهُ مِنَ المَاءِ فَإِنَّهُ لَا يَزِيْدُهُ إِلَّ طِيْبَّا- (رواه النسائى)
716. Sayyiduna Talq ibn Ali due abi (so) narrated that they came as a deputation to
Allah's Messenger, ale al Jo. They gave the pledge of allegiance to him and
offered the salah with him. They informed him that they had a church in their land.
Then they asked him for some water remaining after his ablution. He asked for
water, made ablution and (after that with the residue) rinsed his mouth putting that
water into a skin vessel for them. Then he said, "Go, when you are in your Jand,
demolish your church, sprinkle this water on that place (that the blessing of Islam
may spread there). Then build a mosque over there." They submitted, "Our land is
far off. The heat is severe, so this water will dry up." He said, "Add more water to it.
That will do nothing but increase its purity and blessing."3
COMMENTARY: The word (12) (in the hadith) means 'a church.' These people had been
Christians but embraced Islam at the hand of the Prophet du, il di Jo. On becoming
Muslims they desired that they should wipe out the remnant of their prev ous religion and
sprinkle there water of the Prophet's alugarcall to ablution poured out of his blessed mouth
1 Bukhari # 432, Muslim # 208-777, Abu Dawud # 1043, Tirmidhi # 451, Nasa'i # 1598, Musnad
Ahmad 2-16.
2 Tirmidhi # 344, Ibn Majah # 1011, Nasa'i # 2239.
3 Nasa'i # 701 (It then reports what they did).

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so that the traces of disbelief and association may be wiped out from there with the
blessings of the water. The goodness and grace of Islam might spread there. This is
expressed tacitly in the word (tu) (do bestow on us).
The last sentence of the hadith means; If the water is likely to a evaporate during the long
journey and the extreme heat, and might dry up totally by the time they are home, they
may add more water to it. They were not to fear that adding fresh water might remove the
blessing of the water that was given to them, or lessen it. Either it would increase blessing
in the fresh water, or Allah would create more blessing in the new water. There would not
be any decrease in blessing.
This hadith is evidence that it is allowed to consider the water of zamzam as good and
source of blessing, and to take it elsewhere for its blessing ..
Moreover, it is deduced from it that it is allowed to regard the leftover food and drink or
the used clothing of the ulama (Scholars), masha'ykh and awliya as a means of blessing
and to use them by way of blessing provided that the limits of Shariah are not violated.
They must not be respected more than the hadith suggests, or venerated.
(٧١٧) وَعَنْ عَائِشَةً قَالَتْ أَمَرَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِيِنَاءِ الْمَسْجِدِ فِىِ الدُّوَرِوَاَنْ يُتَفَّفَ
وَيُطَيَّبَ- (رواه ابوداؤ والترمذى وابن ماجة)
717. Sayyiduna Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم gave
instructions for building the mosque in (every) neighbourhood. And (he also
instructed) that it should be kept clean and perfumed.1
COMMENTARY: It is very necessary to build mosques in neighborhoods. Mosques are
proofs of the unity and wakefulness of the Muslims. They are the means of Allah's mercy
on the residents around it. However, the mere raising of the edifice is not evidence of
faithful activity and religious awakening of the people. Rather, it is necessary to keep the
mosques occupied and well used.
Garbage and impurity must not be thrown there or left accumulated. Mosques should be
perfumed with aloe stick or such other things. Moreover, if these things are done with the
intention to please the angels and the Muslim brothers who visit the mosque then the
reward would multiply.
(٧١٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أُمِرُُ، بِتَفيِيْدِ الْمَسَاجِدِ قَالَ ابْنُ عَبَّاسِ
لَمُزَخْرِ فُتَّهَا كَمَا زَخْرَ فَتِ الْهُوُدُ وَالنَّقاری۔ (رواه ابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .718
said, "I have not been commanded to raise the mosques high and adorned."
Sayyiduna Ibn Abbas de atl (so) said, "You too will certainly adorn and beautify
them just as the Jews and the Christians adorn (their houses of worship)."2
COMMENTARY: The zukhruf is applied to the u lama and perfect ness of something. Ibn
Abbas we also spoke about human nature and said that people would adorn mosque and use
1 Abu Dawud # 455, Tirmidhi # 594, Ibn majah # 758, Musnad Ahmad 5-17
2 Abu Dawud # 448, Bukhari in chapter heading 1/539 Building if mosques.

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gold too in doing that. Their deed would be contrary to sunnah (Practice of Holy Prophet) because
Islam likes simplicity. Besides, adorning mosques would emulate the Jews and Christians.
However, later day scholars gave permission to adorn and beautify the mosques. They did
that because houses were raised high and beautified. They did that also to respect the
sentiments of the people who would have lost esteem for mosques otherwise. In this way,
modern trends were followed.
The Masjid Nabawi ,4l aly was very simple and built of trunks of trees and twigs of
date palms. Later, Umar au ail so, maintained the simplicity when he rebuilt it. But, in his
times, Uthman due dil go) renovated and expanded it, using stones and carved rocks. He
beautified it. The mosque was much more beautiful and was large than the mosque of the
Prophet's صلى اللهعليه وسلم times.
(٧١٩) وَعَنُ اَنَسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُتَبَاهِىَّ النَّاسُ فِى
الْمَسَاجِدِ- (رواه ابوداؤد، والنسائى والدارمى وابن ماجه)
'719. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, among the portents of the (Last) Hour is that people will boast over each
other about mosques."1
COMMENTARY: People will build large mosques and decorate them but they will not be
sincere in their intention. Rather, they will hope to gain acclaim for their great achievement.
The masses will laud them beyond necessity.
(٧٢٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عُرِضَتْ عَلَىَّ أُجُوْرُ أُمَّتِى حَتَّى القَّذَاةُ يُخْرِجُهَا الرَّجُلُ
مِنَ الْمَسْجِدِ وَعُرِضَتْ عَلَىَّ ذُنُوبُ آَمَّتِى فَلَمْ أَرَذَنْبَّا أَعْظَمَ مِنْ سُوْرَةٍ مِنَ القُرْانِ أَوْايَةً أُوتِيْهَا رَجُلْ ثُؤَّ
نَسِیھا۔ (رواه الترمذى وابوداؤد)
720. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The rewards of my ummah were shown to me even for a tiny peck of dust that a
man sweeped out of the mosque. And, so, the sins of my ummah were shown to me
and I did not see a sin greater than someone forgetting a surah of the Quran, or its
verse that he was given (meaning, was enable to memorise).2
COMMENTARY: If someone is able to commit to memory a surah or a verse of the Quran
then it is a mighty blessing of Allah. But, he who forgets it after memorizing it is one who
neglects the blessing and is ungrateful for it. So, he is a grave sinner.
(٧٢١) وَعَنْ بُرَيْدَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَشِّرِ المَشَّائِيْنَ فيِ الظُّلُمِ إِلَى الْمَسَاجِدِ بِالنُّورِ
التَّامِّ يَوْمَ القِيَامَةِ رَوَاهُ التِّرِمِذِىُّ وَابُوْدَاؤدَ وَرَوَاهُ ابْنُ مَاجَةً -
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Buraydah .721
said, "To those who walk to the mosques during darkness, convey the glad tidings
1 Abu Dawud # 449, Nasa'i # 689, Darami # 1408, Ibn Majah # 739.
2 Tirmidhi # 2935, Abu Dawud # 461.

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of perfect light on the day of resurrection."1 And,
(٧٢٢) عَنْ سَهْلٍ بُنِ سَعْدٍ وَآَنَسٍ
722. Sayyiduna Sahl ibn Sa'd رضى الله عنه and Sayyiduna Anas رضى الله عنه narrated it too.2
COMMENTARY: This saying of the Prophet aluga call to refers to the following verse of the Quran:
نُؤْرُهُمْ يَسْمِى بَيْنَ آَيْدِ يْهِمْ وَبِأَيْمَا ◌ِهِمْ يَقُوْلُونَ رَبَّنَا أَتْمِمْ لَنَا نُوْرَنَا- (التحريم ٨:٢٦)
{Their light will run before them and their right hands. They will say, "Our Lord,
perfect our light for us) (at Tahrim: 8)
(٧٢٣) وَعَنْ أَبٍ سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَأَيْتُمُ الرَّجُلَ يَتَعَاهَدُ الْمَسْجِدَ
فَاشْهَدُوا لَهُ بِالْإِيْمَانِ فَإَِّ اللهُ تَعَالِى يَقُولُ إِنَّمَا يَعْمُرُ مَسَاجِدَ اللّهِ مَنْ أمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ - (رواه
الترمذى وابن ماجة والدارمى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .723
Alwyale said, "when you see a man looking after the mosque, give testimony that he
has faith, for, Allah the Exalted, say:
إِنَّمَا يَعْمُرُ مَسْجِدَ اللَّهِ مَنْ أمَنَ بِاللَّهِوَ الْيَوْمِ الآخِرِ
(The mosques of Allah shall be inhabited only by those who believe in Allah} (9:18)3
COMMENTARY: Anyone who looks after the House of Allah, preserves it, repairs it when
necessary and sweeps and keeps it clean, and offers salah in it, He imparts religious
knowledge in it, you must bear witness that he is a believing person. He is obedient t0
Allah and his Messenger.
(٧٢٤) وَعَنْ كُثْمَانَ بْنِ مَظْعُوْنٍ قَالَ يَا رَسُولَ اللّهِالْذَنْ لَنَا فِى الْإِخْتِصَاءِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ لَيْسَ مِنَّ مَنْ خَضِى وَلَّا اخْتَضِى إِنْ خِضَاءَ أُمَّتِى القِّيَّامُ فَقَّلَ اثْنَّكْ لَنَا فِي السِّيَاحَةِ فَقَالَ إِثّ سِيَّاحَةً
أُمَّتِىِ الْجِهَادُ فِي سَبِيْلِ اللَّهِ فَقَالَ اثْذَه ◌ُ لَنَا فِيِ الثََّهُبِ فَقَالَ إِثَّ تَرَقُّبَ أُمَّتِى الْجُلُوُسُ فِي الْمَسَاجِدِ إِنْتِظَارَ
الصَّلَاةِ- (رواه فى شرح السنة)
724. Sayyiduna Uthman 4 ibn Maz'un dall s>> narrated that he said, "O Messenger
of Allah, permit me to become an eunuch." He said, "He who castrates another man
or gets himself castrated does not belong to us. But, for my ummah fasting is like
castrating." He then sought permission to travel. The Prophet صلى الله عليه وسلم "said
1 Tirmidhi # 223, Abu Dawud # 561.
2 Ibn Majah # 180 and 781.
3 Tirmidhi # 2626. Von Majah # 802, Musnad Ahmad # 11651.
4 His kunysh was Abu Sa'ib. He was a very distinguished sahabi, the fourteenth Muslim among men.
He and his son Sa'ib Que 4tl so> were among the emigrants to Ethiopia, and he emigrated to Madinah
afterwards. He was the first of the mughirs to die in 2 AH. The Prophet alugarcall to kissed his dead
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"Surely, the travelling of my ummah is the jihad in Allah's path." Then he sought
permission to live the life of a monk, and the Prophet ,.leadl . said, "The monk's
life for my ummah is to sit in mosques in anticipation of the salahs."1
COMMENTARY: Sayyiduna Uthman ibn Maz'un sai'so) wished to adopt life of seclusion
from the world and abstinence from its delight to seek Allah's pleasure. His first request
was against human nature, so the Prophet صلى الله عليه وسلم suggested fasting instead. The
صلى الله عليه وسلم second request was not acceptable too and not worthy to the Prophet
suggested jihad to achieve that end. He then requested to be allowed a life of mockery,
abstaining from woman too. The Prophet صلى الله عليه وسلم rejected it as against Islamic
teachings. He suggested that he should sit in mosques and worship Allah to achieve the
same end.
(٧٢٥) وَعَنْ عَبْدِ الرَّحُمْنِ بْنِ عَائِشٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَيْتُ رَتٍ عَزَّوَجَلَّ فِيْ آَحْسَنِ
صُوْرَةٍ قَالَ فِيُمَا يَخْتَصِمُ الْمَلَأُ الْأَعْلِى قُلْتُ أَنْتَ أَعْلَمُ قَالَ فَوَضَعَ كَفَّهُ بَيْنَ كَتِفِيَّ فَوَجَدْتُ بَرُدَهَا بَيْنَ ثَدَيَّ
فَعَلِمُتُ مَا فِي السَّمْوَاتِ وَالْأَرْضِ وَتَلَا وَكَذَلِكَ نُرِى إِبْرَاهِيمَ مَلَكُؤْتَ السَّمْوَاتِ وَالْآَرْضِ وَلِگُُتَ
مِنَ الْمُؤْقِيْنِ رَوَاءُ الدَّارِمِيُّ مُرُسَلَّا وَلِلتِّرِ مِذِيّ
725. Sayyiduna Abdur Rahman ibn Aa'sh &call se> narrated that Allah's Messenger
said, "I saw my Lord, Mighty and Glorious, in the best of appearance صلى الله عليه وسلم
(in my dream). He asked me, what do these angels who are near me discuss?' I said,
'you know best (my Lord).' So, He put the palm of His hand between my shoulder
blades and I experienced its coolness between my nipples and became aware of
whatever is in the heavens and the earth." Then the Prophet alugacall to recited:
وَكَذُلِكَ نُرِىّ إِبْرَاهِيمَ مَلَّكُوْتَ السَّمُوْتِ وَالْأَرْضِ وَلِيَّكُوْنَ مِنَ الْمُؤْقِنِيْنَّ
{And thus did we show to Ibrahim the kingdom of the heavens and the earth, that
he might be of those who are convinced.)2
Tirmidhi has the like of it.
(٧٢٦) نَحْوُهُ عَنْهُ وَعَنِ ابْنِ عَبَّاسٍ وَمُعَاذِ بُنِ جَبَلٍ وَزَادَفِيْهِ قَالَ يَا مُحَمَّدُ هَلْ تَدْرِى فِيْمَ يَخْتَصِمُ الْمَلَأُ الْأَعْلى
قُلْتُ نَعَمْ فِى الْكُفَّارَاتِ وَالْكَفَّارَاتُ الْمُكْثُ فِى الْمَسَاجِدِ بَعْدَ القَّلَوَاتِ وَالمَشْىُ عَلَى الْأَقْدَامِ إِلَى الْجَمَاعَاتِ
وَإِبْلَاءُ الُضُوءِ فِي الْمَكَارِهِ وَمَنْ فَعَلَ ذُلِكِ عَاشَ بِخَيٍْ وَمَاتَ بِخَيْرٍ وَكَانَ مِنْ خَطِيْقَتِهِ كَيَوْمِ وَلْدَتْهُ أُمُّهُ وَقَالَ يَا
مُحَتَّدُ إِذَا صَلَّيْتَ فَقُلُ اللَّهُؤَّ إِى أَسْئَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ المُنْكَّرَاتِ وَحُبَّ الْمَسَاكِيْنِ فَإِذَا أَرَدْتَ
بِعِبَادِكَ فِتْنَةٌّ فَاقْبِضْنِ إِلَيْكَ غَيْرَ مَفْتُوُنٍ قَالَ وَالدَّرَجَاتُ إِفْشَاءُ السَّلَامِ وَإِطْعَامُ الَّعَامِ وَالسَّلَاةُ بِالَّيْلِ
والنَّاسُ نِيَّامٌ وَلَغْظُ هُذَا الْحَدِيْثِ كَمَا فِى الْمَصَابِيحِ لَمْ أَجِدُهُ عَنْ عَبْدِ الرَّحْمُنِ إِلَّ فِيْ شَرْحِ السُّنَّةِ-
1 Bayhaqi in Sharah us Sunnah # 484.
2 Darimi # 2149 (from Abdur Rahman in Aa'sh), Tirmidhi form Bukhari supplement to # 3246.

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رضى الله عنه Sayyiduna Ibn Ababs رضى الله عنه Sayyiduna Abdur Rehman ibn Aa'sh .726
and Mu'adh ibn Jabal due dil go> also narrated a similar hadith and added therein.
"Allah asked him (thereafter), O Muhammad are you aware of what these angels
who are near to me dispute?' I said, 'Yes! About expiations (that atone for sins).
Staying on in mosques after the salah (for the next salah, or for dhikr), going to the
congregational salah on foot and making perfect ablution even in difficult
moments (like, illness or severe cold). He who does it will live in good
circumstances and die in that way. He will be purified of sins as he was on the day
his mother gave birth to him.' Allah then said, 'O Muhammad, when you have
finished the salah, pray:
اللَّهُؤَ إِنٌِّ اسْتَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرَكَ الْمُنْكَّرَاتِ وَحُبَّ الْمَسَاكِيْنِ فَإِذَا أَرَدُتَّ بِعِبَادِكَ فِتْنَةً
فَاقِْضْنِى إِلَیْتَ غَیْرَ مَفْتُونٍ
(O Allah! I ask you for (ability to do) good deeds, to shun the disapproved, and for
love of the poor, when you decide to put your slaves to trial, take me away without
a trial to yourself.)
Then Allah said (to teach him, or the Prophet ,4,leil himself said), 'The ranks
are raised) by spreading the salaam, feeding food, offering the salah in the night
when the people are asleep.""1
The words of these hadith are as in the Masabih, but I did not find if from Abdur
Rahman except in Sharah us sunnah (Practice of Holy Prophet).
COMMENTARY: If the Prophet w, ale atl do saw Allah in a dream then this is possible
because faceless things may be seen with face and those with face without face. Buts if it
was not a dream and a state of awakening, then the appearance or form is the attribute and
Allah appeared to him with His attributes of Beauty, grace and kindness. This
interpretation is very near to reality.
It is also possible that the expression in the best of appearance refers to the Prophet ,leablo
· alus, then, it would mean; 'I saw my Lord when was in a good appearance.
The angels could be discussing the merits of the different deeds. Or, they could be lying
with each other to be the first to present someone's deeds to Allah.
As for Allah's placing the palms of His hand between the Prophet's alugarcall to shoulder
blades, this should not to taken in a literal sense. Allah is pure of a physical body. So these
words are figurative expression of Allah singling out the Prophet , de cul de wit
additional favour, mercy, reward and blessing. It is like stroking someone's back or patting
it or express pleasure with him
Similarly, feeling the coolness in the chest between the nipples is a figurative expression for
being enabled to know the many things. Hence, in keeping with this awareness, he
presented as a testimony the verse of the Quran in which Allah confirms to him that just as
He had revealed to him the things of the heavens and earth so too. He had done the same
thing for His gloricus Messenger. His Khalil (friend). Sayyiduna Ibrahim Ja,le so that he
could gain a perfect certitude of Allah's unity and power as the Lord and Creator. The
1 Tirmidhi with the chain: from Abdur Rahman ibn Aa'sh al Hadrami from Maalik ibn Yakharim as
Saksaki from Mu'adh ibn Jabal like it with words of it and were, # 3246, and Sharah us sunnalı.

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verse concludes with the affirmation that he was convinced.
The hadith ends inviting man to be humble and devoted in worship. He must spread mercy
and comfort for mankind.
(٧٢٧) وَعَنْ أَبٍ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةْ كُلُّهُمْ ضَامِنْ عَلَى اللهِ رَجُلْ خَرَجَ
غَازِيًّا فِي سَبِيْلِ اللّهِ فَهُوَ ضًا مِنْ عَلَى اللَّهِ حَتَّى يَتَوَفَّاهُ فَيُدْ خِلَهُ الْجَنَّةَ أَوْيَرُدَّهُ بِمَانَالَ مِنْ آَجْرٍ أَوْغَنِيُّمَةٍ وَرَجُلٌ
رَاحَ إِلَى الْمَسْجِدِ فَهُوَ ضَامِنْ عَلَى اللَّهِ وَرَجُلْ دَخَلَ بَيْتَهُ بِسَلَامٍ فَهُوَ ضًا مِنْ عَلَى اللهِ- (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .727
said, "Three people! All have Allah's Protection. (i) The warrior who goes out in
Allah's Path is in Allah's care till He seizes his soul and admits him to paradise, or
sends him back home with the booty and reward. (ii) The worshipper who goes to
the mosque is also in Allah's care. (iii) He who enters his house with (the greeting
of salaam (saying to his folk, as-salaam u alaykum). He too is in Allah's care.1
COMMENTARY: The first person will receive reward both in the hereafter and in this life.
The responsibility of Allah for the second and third person is obvious, so not mentioned in
the hadith. As for the words: 'enters his house with salaam, they could have one of two
meanings. (a) He greets his folk on entering his home in which case Allah's responsibility is
to bestow good and blessing on him and his family, opening the doors to His mercy and
farours. Or, (b) on entering home, he gets peace and security from the companionship of
these people and binds himself to stay home. In this case Allah's protection is to preserve
him from difficulties and trials.
(٧٢٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ خَرَجَ مِنْ بَيْتِهِ مُتَطَقِّرًا إِلى صَلَاةٍ مَكْتُوْبَةٍ فَأَجُرُهُ
كَأَجْرِ الْحَاءِ الْمُحُرِمِ وَمَنْ خَرَجَ إِلَى تَسْبِيْحِ الشُّخِى لَا يُنُصِبُهُ إِلَّ إِيَّاهُ فَأَجْرُهُ كَأَجْرِ المُعْتَمِرِ وَصَلَاةٌ عَلَى إِثْرٍ
صَلَاةٍ لَّا لَغْوَ بَيْنَهُمَا كِتَابُ فِى عِلِّتِيْنَ- (رواه احمد وابوداؤد)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .728
said, "He, who goes out of his house, having performed ablution, to offer a
prescribed salah at the mosque, will get a reward like the reward of a pilgrim in the
state of ihram to perform hajj. As for him who goes out undergoing hardship to
offer the salah of ad-Duha nothing else driving him out but this purpose then his
reward is like the reward of one performing umrah. And, offering a salah on the
heels of another, no idle talk separating them is a deed recorded in illiyun."2
COMMENTARY: This hadith compares Hajj (Pilgrimage). The pilgrim as he goes out of his
house with intention to perform Hajj having assumed the ihram begins to receive reward
for it. The receipt of reward continues till he returns. In the same way when anyone goes
out to offer the salah with that he begins to receive the reward till he returns after offering
the salah. However, theii reward are not equal, the pilgrim gets much more reward than
the person who offers the salah.
The hadith also discloses that umrah is to Hajj(Pilgrimage) what supererogatory salah is to
1 Abu Dauwd # 2294
2 Musnad Ahmad 5-268, Abu Dawud # 558

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the prescribed salah.
The record in illiyun is a figurative expression lauding as the highest and best deed the
work of one who offers the salah regularly, always, respecting the conditions and manners
for it in such a way that his action and intention are not mixed with anything that deters
from the salah in the least.
The register of the angels who record pious deeds is called illiyun. All pious actions are put
together there.
(٧٢٩) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا مَرَرْ تُمْ بِرِيَاضِ الْجِنَّةَ فَارْتَهُوا قِيْلَ يَا
رَسُولَ اللهِ وَمَا رِيَاضُ الْجَنَّةِ قَالَ الْمَسَاجِدُ قِيْلَ وَمَا الرَّتْهُ يَا رَسُولَ اللَّهِ قَالَ سُبْحَاتَ اللَّهِ وَالْحَمْدُ لِلْهِ
وَلَآ إِلهَ إِلَّ اللّهُ وَاللَّهُ أَكْبَرُ - (رواه الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .729
Alu, said, "When you go to the gardens of paradise, graze there." He was asked, "O
Messenger of Allah, where are the gardens of paradise in this world?" He said,
"The mosques." Again, he was asked, "And what is the grazing (in them), O
Messenger of Allah?" He said:
سُبْحَانَ اللهِوَالْحَمْدُ لِلّهِ وَلَّا إِلهَ إِلَّ اللَّهُ وَاللّهُ آكْبُرُ
(Allah is without blemish. Praise belongs to Allah. There is no god but Allah. And,
Allah is the greatest). [The repetition of these expressions in mosques is like grazing].1
COMMENTARY: When anyone offers salah and worships Allah in the mosques that
becomes a means to gardens of paradise. The word (g)) means to go to the garden and cat
its delicious produce to heart's fill and move round its streams or ponds. The word is used
to mean achieving greatest reward?
The message of the hadith is that when you go to the mosques recite the tasbih
(glorification) mentioned in it. This will fetch immense reward.
(٧٣٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ آَّ الْمَسْجِدَ لِشَمْيْ فَهُوَ حَظُهُ-(رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .730
Aw, said, "If anyone comes to the mosque for a purpose (of the hereafter or this
world), he will get it."2
COMMENTARY: Whatever a person comes to the mosque to achieve, he will get it, if it is
worship, he will get reward. If it is a worldly ambition, he will endure its repercussions.
This hadith, as for as its subject is concerned, is an offshoot of the well known hadith of
intention: (Obil Jucyhai) (Deeds are judged by the intentions that prompt them). 3
(٧٣١) وَعَنْ فَاطِمَةَ بِئْتِ الْحُسَيِّنِ عَنْ جَدَِّهَا فَاطِمَةِ الْكُبْرِى قَالَتْ كَانَ اللَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا
دَخَلَ الْمَسْجِدَ صَلَّى عَلى مُحَتَّدٍ وَسَلَّمَ وَقَالَ رَبِّ اغْفِرُ لِيُ ذُنُوبٍ وَاقْتَهُ لِىْ أَبْوَابَ رَحْمَتِكَ وَإِذَا خَرَجَ صَلَّى عَلى
1 Tirmdhi # 3520
2 Abu Dawud # 472
3 The first hadith of Mishkat

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مُحَقَّدٍ وَسَلَّمَ وَقَالَ رَبِّ اغْفِرُلِيُ ذُنُوبٍ وَاقْتَهُ لِىُ أَنْوَابَ فَضْلِكَ رَوَاهُ التِّرِمِذِىُّ وَأَحْمَدُ وَابْنُ مَاجَةً وَفِيْ
رِوَايَتِهِمَا قَالَتْ إِذَا دَخَلَ المَسْجِدَ وَكَذَا إِذَا خَرَجَ قَالَ بِسْمِ اللَّهِ وَالسَّلَّامُ عَلَى رَسُولِ اللّهِ بَدَلَ صَلَّى عَلى
مُحَتَّدٍ وَسَلَّمَ وَقَالَ القِرِمِذِىُّ لَيْسَ إِسْنَادُهُ بِمُتَّصِلٍ وَفَاطِمَةٌ بِئْتِ الْمُسَيْنِ لَمْ تُدْرِكُ فَاطِمَةَ الُْبْرى.
731. Sayyidah Fatimah aulas, daughter of Sayyiduna Husayn dic al Go, narrated on
the anthority of her grandmother Fatimah & au (so) al-Kubra (the elder) that
whenever the Prophet alugar al o entered the mosque he invoked blessings and
peace on Muhammad (meaning himself saying)and prayed, 'O lord, forgive me my
sins and open for me the doors to. Your mercy.' And when he came out he again
invoked blessing and peace on Muhammad and Prayed, 'O Lord, forgive me my
sins and open for me the doors to your favours.
In the version of Ahmad and Ibn Majah, her words are that whenever he entered
the mosque and so came out of it, he said, instead of invoking blessings and
peace on himself:
بِسْمِ اللَّهِ وَالسّلَّامُ عَلَى رَسُولِ اللّهِ
(In the name of Allah. Peace be on Allah's Messenger).1
Transmission of this hadith is not connected. Fatimah aulas , daughter of Husayn had
not seen the times of Sayyidah Fatimah ducati so).
COMMENTARY: The prophet , lail Jo did not say (O Allah shower blessing on me) or
(O Allah, forgive Muhammad) because the salah or durood (in vocation of blessing) is
compatible with his name. Similarly, seeking forgiveness for himself shows humbleness
and submissiveness.
Or, perhaps, he spoke these words to teach the ummah. They would thus know the words
they should use.
Sayyidah Fatimah Sughrah «lar, the narrator of this hadith was the daughter of Sayyiduna
Imam Husayn &sallyso, she had not seen her grandmother, Sayyidah Fatimah az.zuhra wilusa)
was only رضى الله عنه At that time Imam Husayn. صلى الله عليه وسلم daughter of Allah's Messenger عنه
eight years old. Therefore, the sanad of this hadith is disconnected and one of the
subnarrators is missing or unnamed.
(٧٣٢) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيُهِ عَنْ جَدِّه قَالَ تَّى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَنَاشُدٍ
الْأَشْعَارِ فِيْ المَسْجِدِ وَعَنِ الْبَيْعِ وَالْإِشْتِرَاءِ فِيْهِ وَأَنْ يَتَحَلَّقَّ النَّاسُ يَوْمِّ الْجُمُعَةِ قَبْلَ القَّلَاةِ فِي
الْمَسْجِدِ- (رواه أبوداود والترمذى)
732. Sayyiduna Amr ibn Shu'oyb «il ar, narrated from his father who from his
father who from his grandfather that Allah's Messenger , le atl do disallowed
recital of poetry in mosque, buying and selling therein and sitting in circles in a
mosque before the Friday salah (even for religious discussion).2
1 Tirmidhi # 314, Musnad ahmad 6-282, Ibn Majah # 771. (The remarks are as mentioned with the
text).
2 Tirmidhi # 322, Abu Dawud # 10-79, Nasa'i # 713, Ibn Majah # 749, Musnad Ahmad 2-179, 212 .

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COMMENTARY: Poetry that is disallowed is vulgar, lewd and lies. Such things are
disallowed in mosques always. However, poetry about Allah's unity, prayer, praise of the
Prophet صلى الله عليه وسلم and of members of his ummah and of exhortation to piety and
religiousness and good manners is allowed.
The Prophet alugarcall to used to have the pulpit prepared for the poet of Islam, Hassan (,
صلى الثه and satirized the disbelievers. The Prophet صلى الله عليه وسلم He praised the Prophet . الله عنه
because he contended رضى الله عنه recommended Hassan عليه السلام would say that Jibrl عليه وسلم
صلىاللهعليه وسلم with the disbelievers on behalf of the Prophet
Like buying and selling, all other worldly affairs are forbidden in the mosque.
The ulama (Scholars) explain the prohibition to sit in the mosques in circles on Friday
before the salah. It is contrary to the appearance of the congregational sitting of the
worshippers. Secondly, the assembly in the mosque on Friday is itself a regular and great
deed, and it is not proper to do any other work before finishing with the Friday salah. Then
to sit in circles causes negligence. This is more emphatic when the sermon is delivered.
A third reason is that time is meant to be quiet and attentive to the sermon. If people sit in
circles, their attention is diverted from the imam but in this case, the prohibition will be only
during the sermon. Hence, in the first two cases, it will be nahi tanzihi (not absolutely unlawful,
but nearer lawful) while the third case is nahi tahrimi (prohibition almost unlawful).
(٧٣٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ارَأَيْتُمْ مَنْ يَبِيْعُ أَوْيَبْتَاءُ فِى الْمَسْجِدِ
فَقُوْلُوالَا أَرْبَعَّ اللَّهُ تِجَارَتَّكَ وَإِذَا رَأَيْتُمْ مَنْ يَنْشُدُ فِيْهِضَالَّةً فَقُوْلُوْا لَارَزَّهَا اللَّهُ عَلَيْكَ- (رواه الترمذى والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .733
said, "When you see a man selling something or buying in a mosque, say. 'May Allah
not give you profit in your business.' And, when you see someone announce loudly
(in the mosque) for what he has lost. Say. 'May Allah not let you have it back.'?"1
(٧٣٤) وَعَنْ حَكِيْمِ بْنِ حِزَامٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُسْتَقَّادَ فِي الْمَسْجِدِ وَآَُ
يُنْقَدَ فِيْهِ الْأَشْعَارُ وَأَنْ تُقَامَ فِيْهِ الْحُدُوُدُ رَوَاهُ أَبُوْدَاؤدَ فِيْ سُنُّنِهٍ وَصَاحِبُ جَامِعِ الْأُصُوْلِ فِيْهِ عَنْ
حَکِی۔۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Hakim ibn Hizam .734
Aw forbade that retaliation should be taken in the mosque (which is killing a
murderer), that poetry should be recited in it and that the prescribed punishment
(against adultery, wine, etc). Should be awarded in it.2
This hadith:
(٧٣٥) أوٌ فِي الْمَصَابِيُحِ عَنْ جَاپٍِ
735. Sayyiduna Jabir رضى الله عنه (also) narrated.3
1 Tirmidhi # 1325, Darimi # 1401. (See hadith # 706 for commentary).
2 Abu Dawud # 4490, Musnad Ahmad (Briefly 3-434.
3 Masabih us Sanan # 520.

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(٧٣٦) وَعَنْ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ آَيْهِ آَكَّ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ هَاتَيْنِ الشَّجَرَ تَبْنِ يَعْنِى
اَلْبَصْلَ وَالقُوْمَ وَقَالَ مَنْ أَكَلَهُمَا فَلَا يَقْرَ بَنَّ مَسْجِدَنَا وَقَالَ إِنْ كُنْتُمُ لَّا بُذَّاكِيْهِمَا ذَآَمِيْتُوُهُ مَا طَبُخًا.
(رواه ابوداؤد)
736. Sayyiduna Muawiyah «lar, ibn Qurrah narrated on the authority of his father
(Qurrah رضى الله عنه) that Allah's Messenger صلى الله عليه وسلم forbade them these two plants
namely, onions and garlic. He said, "One who eats them must not approach our
mosques." He added, "If you have to eat them then put down their smell by
cooking them."1
COMMENTARY: The prohibition to enter the mosques after eating onion and garlic is an
overstatement. One who eats these plants must not come near the mosques what to say of
coming inside them.
(٧٣٧) وَعَنْ أَبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْأَرْضُ كُلُّهَا مَسْجِدْ إِلَّ الْمَقْبُرَةَ وَالْحُمَّمَ.
(رواهابوداود والترمذى والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Saeed .737
said, "Except for graves and baths, all the earth is a mosque (for, salah may be
offered everywhere). 2
(٧٣٨) وَعَنِ ابْنِ عُمَرَ قَالَ تَّى تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُصَلّى فِى سَبْعَةٍ مَوَاطِنَ فِي الْمَزْبَلَةِ وَالْمَجْزّرَةِ
وَالْمَقْبَرَةِ وَقَارِ عَةِ الطَّرِيْقِ وَفِى الْحُقَّامِ وَفِى مَعَاطِنِ الْإِبِلِ وَفَوْقَ ظَهْرِ بَيْتِ اللهِ (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .738
forbade them to offer salah at seven places: the garbage dump, the slaughter house,
the graveyards, the middle of the camel sheds and the roof of the Bay t Allah
(House of Allah).3
COMMENTARY: Some ulama (Scholars) go by the literal sense of the hadith and say that it
is makruh (unbecoming) to offer the salah in graveyards, but some say that while it is allowed
to the alama without exception, to offer salah facing a grave. They say that it is unlawful.
It is makruh (unbecoming) to offer the salah in a garbage dump and a camel shed because there
always is impurity in these places. So if salah is offered at these places on a clean spot but
impurity is around or the prayer mat is spread on impurities then it is makruh (unbecoming)
and it disparages religion and salah which must always be offered at a pure place.
If salah is offered on a thoroughfare, one would be distracted continuously and passersby
would be put to inconvenience. Moreover, if they walk in front of one who offers the salah
and then he will get the sin on him. And, if they are not compelled yet they walk ahead of
him then they will be sinning.
1 Abu Dawud # 3727, Musnad ahmad 4-19.
2 Abu Dawud # 492, Tirmidhi # 317, Ibn Majah # 745, Darimi # 1390, Musnad Ahmad # 1288.
3 Tirmidhi # 346, Ibn Majah # 746, (A footnote here says. It is mukruh to climb up the rook of the
ka'bah without need. But it is allowed to go up if there is a need.)

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The bath is where one uncovers oneself and the devil haunts it.
To offer the salah on the roof of the kabah is makruh (unbecoming) because it is disrespectful
to the house of Allah.
The ulama (Scholars) differ on whether salah at any of these seven places is makruh
(unbecoming) tanzihi or makruh (unbecoming) tahrumi.
(٧٣٩) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلُّوا فِيْ مَرَابِضِ الْغَنَّمِ وَلَا تُصَلُّوا فِيْ
أَعْطَانٍ الإبلِ - (رواه الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .739
Awy said, "You may offer the salah in the sheds for sheep but not in camel sheds."1
COMMENTARY: There is risk of being kicked by a camel if it is free to move. With this fear
in mind, the worshipper will not offer his salah in peace. There is no such risk in sheepfolds.
(٧٤٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَائِرَاتِ القُبُوْرِ وَالْمُتَّخِذِيْنَ عَلَيْهَا
الْمَسَاجِدَ وَالشُّرُچ- (رواه ابوداود والترمذى والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .740
cursed those women who visited the graves, those people who raise mosques (or
prostrate) there on and who light lamps there.2
COMMENTARY: In the beginning the Prophet ,aleat had disallowed visits to graves,
but later permitted such visits. Some ulama (Scholars) say that the permission was given to
both men and women, so women too may now visit graves.
However, some ulama (Scholars) restrict the permission to men only. Women may not go
to graves. The reason is that they are weak-hearted and given to wail and cry.
As for the Prophet's alugadall to grave, both men and women are permitted to visit it.
It is disallowed to illuminate the graves because it is an unnecessary wasteful spending.
However, it is allowed to light the paths and facilitate any work being done there because
the intention not to illuminate the graves.
Mawlana Muhammad Ishaq Muhaddith Dahlawi atlar> has concluded from his research
that it is Makruh tahrimi(disapproved to forbiden) for women to visit graves. It is stated in
Mustamla that for men it is mustahab (desirable) to visit graves, but for women it is makruh
(unbecoming). It is stated in the kitab Majalis Wariziyah that it is not lawful for women to go
ان عليه الصلوة والسلام) is quoted رضى الله عنه to the graveyards. The hadith of Sayyiduna Abu Hurayrah
JJ) (The Prophet Aluga lailo) cursed those women who visit graves).
It is stated in Nisab ul-Ihtisab that Qadi Atlar, was asked about it and he said, "Do not ask
about its permissibility or mischief. Rather, ask about the size of curse sent against her.
When a woman decides to go to the grave, she gets into the orbit of Allah's curse and the
curse of the angels. When she sets out to it, the devils embrace her from all sides, and when
she arrives there the souls of the dead curse her, and as she returns she continues to be in
the orbit of Allah's curse."
1 Tirmidhi # 348, Majah # 768 (with additions), Musnad ahmad (like it) # 2-451, Darimi # 1391.
2 Abu Dawud # 3236, Tirmidhi # 320, Nasar # 2043 Ibn Majah # 1575. Musnad Ahmed 1-229.

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According to a hadith, the angels of the seven earths and seven heavens curse a woman
who visits the grave yard. She gets Allah's curse while she walks to the grave. But, the
woman who stays home and prays for the dead, Allah bestows on her reward of a Hajj
(Pilgrimage) and umrah. According to a hadith of Sayyiduna Salman us all (so) and Abu
Hurayrah رضى الله عنه , the Prophet صلى اللهعليه وسلم came out of the mosque and was at the door of
his house when he saw Sayyidah Fatimah usail , coming. He asked her, "From where are
you coming?" she said that she had gone to the house of a woman who had died. He asked
her, "Did you go to her grave, too?" she exclaimed, "I seek refuge in Allah! Can I think of
that ever? I have already heard you disallow this thing." He commended her for not going,
saying, "If you had gone, you would have been deprived of the fragrance of paradise."
Qadi: Thanaullah Panipati «lar, has written in his book Malabudminhu: "Visit to graves is
allowed to men, but not to women."
(٧٤١) وَعَنْ أَبِ أُمَامَةً قَالَ إِثَّ حِبْرًا مِنَ التَّهُوْدِ سَأَلَ النَّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَىُّ البُقَاءِ خَيْرٌ فَسَكَّتَ عَنْهُ
وَقَالَ أَسْكُتُ حَتَّى تَجِىِّ جِبْرِئْلُ فَسَكَتَ وَجَاءَ جِبْرِئُلُ عليه السلام فَسَأَلَ فَقَالَ مَا الْمَسْتُوُلُ عَنْهَا بِأَعْلَمَ مِنَ
السَّائِلِ وَلَكِنْ أَسْأَلُ رَتٍِ تَبَارَكَ وَتَّعَالِى ثُمَّ قَالَ جِبْرِيْلُ يَا مُحَمَّدُ إِّ دَنَوْتُ مِنَّ اللَّهِدَنُوامَا دَنَّوْتُ مِنَّهُ فَقٌ
قَالَ وَكَيْفَ كَانَ يَا جِبْرِئِلُ قَالَ كَانَ بَيْنِى وَبَيْنَهُ سَبْعُوْنَ اَلْفَ حِجَابٍ ◌ِنْ نُوْرٍ فَقَالَ شَرُّ الْبِقَاءِ أَسْوَاقُهَا
وَخَيْرُ الِقَاءِ مَسَاجِدُ هَا رَوَاهُ ابْنُ حَبَّانَ فِى صحِيُحِهٍ عَنْ اِبْنِ عُمَّرَ-
741. Sayyiduna Abu Umamah &e il go, narrated that a learned man of the Jews
asked the Prophet alugarcall to "which places are the best? He remained silent and
said "I shall keep quiet till Jibril AJa,le comes." So, he remained quiet and when
Jibril JIAle arrived, he asked him (what the Jew scholar had enquired). Jibril ole
said, "One who is asked knows not more than one who asked about it, but, I
shall ask my lord, Blessed and Exalted." Later on, he came and said, "O
Muhammad, I drew near Allah, nearer than I have ever been near to Him." The
Prophet alugadail to asked, "How was that, O Jibril?" He said, "There were between
him and me seventy thousand screens of light and he said, the worst of all places
are their markets, and the best are their mosques."1
This hadith is transmitted by ibn Umar ducati se).
COMMENTARY: The screens are what the creatures understand because Allah, the
Blessed, is not behind any screen. The creatures themselves are behind curtains or screens
or veils. These are physical and psychological screens. This may be explained by an
example of the sun for a blind man. The sun is never behind a screen but there is a covering
over the eyes of the blind man and he cannot see the sun. The sun casts its light on him and
thus 'sees him.'
The seeker had asked merely about the best places but the answer converse both the best and
worst places. Thus, the houses of Ar-Rahman (The compassionate) and the devil may be known.
This hadith teaches us that we should not hurry to answer a question if we do not know it but
1 Musnad Ahmad 4/85.

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we must ask one who possesses knowledge about it. There is nothing wrong in asking the more
.عليه السلام and Jibril صلى اللهعليه وسلم earned this is a sunnah (Practice of Holy Prophet) of the Prophet)
In the original manuscript of the Mishkat, there is a blank space after (transmitted it ... )
because the compiler did not know the name of the source book from which the hadith is
reproduced. Later, some scholars put down the name of the book.
SECTION III
اَلْفَضِلُ الثَّالِثُ
(٧٤٢) عَنْ آبي هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ جَاءَ مَسْجِدِىْ هذَا لَمْ يَأْتِ إِلَّ
◌ِخَيْرٍ يَتَعَلَّمُهُ أَوْ يُعَلِّمُهُ فَهُوَ بِمَنْزِلَةِ المُجَاهِدِ فِي سَبِيْلِ اللّهِ وَمَنْ جَاءَ لِغَيْرٍ ذَلِكَ فَهُوَ بِمَنْزِلَةِ الرَّجُلِ يَنْظُرُ إلى
مَتَاعِ غَيْرٍهٍ- (رواه ابن ماجة والبيهقى فى شعب الإيمان)
742. Sayyiduna Abu Hurayrah & all go, narrated that he heard Allah's Messenger
Alu, ale ail to say, "As for one who comes to this, my mosque solely for a good
purpose to teach it or to learn it, he is of the same rank as a warrior in Allah's Path.
But, as for one who comes for some other purpose (like something evil and vain), he
is of the rank of one who look at the properties of others (with an envious design)."1
COMMENTARY: The Prophet ,Aleaile named his mosque meaning the Masjid nabawi
which is greater in rank and excellence than all the mosques. So the same command applies
to all the others as to it. Moreover the teaching and learning of all good things includes
salah, itikaf, reciting the Quran, etc.
The man who will look at the properties of other people with envy will do the same thing
in the hereafter. When he looks at that which pious people earn of reward, he will long for
that, blaming himself of letting go the opportunity. Or, the meaning is that it is disallowed
to go to a mosque without a pious purpose.
(٧٤٣) وَعَنِ الْحُسَنِ مُرْسَلًا قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَاتٍ عَلَى النَّاسِ زَمَارْ يَكُونُ حَدِيْئُهُمُ
فِيْ مَسَاجِدِ هِمْ فِى أَمْرِ دُنْيَا هُمْ فَلَاتُجَالِسُوْهُمْ فَلَيْسَ لِلّهِ فِيْهِمْ حَاجَةٌ رَوَاءُ البَيْهَقِىُّ فِى شُعُبِ الإيمَانِ-
743. Sayyiduna al-Hasan lar> narrated in a Mursal from that Allah's Messenger 4,leil
Au, said, "A time will come to the people when they will discuss their worldly affairs
in their mosques. Do not (even) sit with them because Allah has no need of them."2
COMMENTARY: It is a figurative speech to say that Allah is fed up with such people. They
are deprived of His protection and mercy. It also says that their obedience and worship are
not accepted by Allah.
The hadith says that it is am akruh to speak of worldly affairs in the mosque. There are other
ahadith of the same purport. It only a few words are spoken about worldly affairs, it is condoned.
(٧٤٤) وَعَنِ السَّائِبِ ابْنِ يَزِيْدَ قَالَ كُنْتُ نَائِمًّا فِي المَسْجِدِ فَحَصَبَنِىْ رَجُلْ فَتَظَرْتُ فَإِذَا هُوَ عُمَرُ بُنُ
الْتَطَّابِ فَقَالَ اذْهَبُ فَأْتِنِى بِهِذَيْنِ فَجِثْتُهُ بِهِمَا فَقَالَ مِمَّنُ أَنْتُمَا أَوْ مِنْ أَیْنَ أَنْتُمَا قَالَا مِنْ أَهْلِ الطَّائِفِ قَالَ
1 Ibn Majah # 227, Bayhaqi in Shurabul- Eeman # 1698.
2 Bayhaqi :- Shiab ul-eeman (but not traced).