| What exactly is a masjid
(mosque)? Is there a difference between a masjid
(mosque), musalla, and jamat khana, etc? These
are questions which need detailed discussion. |
| Nowadays, in the west, many
Islamic Centers being managed include, among other things,
a prayer hall, musalla, or jamat khana.
Some communities rent an industrial unit, a store front,
a house, or an apartment in which members of the Muslim
community gather to perform congregational prayer (and
in many cases social activities). Many communities actually
have purchased property which they consider their masjid
(mosque). |
| Which of the above can technically
be considered a masjid (mosque), and what are the
related rulings? |
| There is a difference between
a masjid (mosque) and a musalla (or jamat khana).
A musalla (or jamat khana) literally means
a place where prayer is performed or where congregations
are held, or worded differently, any temporary place in
which worshippers congregate to perform their prayers.
A musalla is also a place that has not been made
an endowment or not yet intended to become a permanent
masjid (mosque) until the Last Day. In many cases,
it is a temporary place from which the community will
transfer once they find a more suitable, convenient, or
permanent location. Though Muslims today commonly refer
to their “musalla” as their “masjid
(mosque),” which the literal meaning of masjid
(mosque) (a place where the prostration is made) allows,
a musalla cannot technically be considered a legal
[shar‘i] masjid (mosque). Likewise
the reward for prayer in a musalla is not the same
as in a proper masjid (mosque). |
The masjid (mosque)
|
| The masjid (mosque)
is a sanctified area, in which the rewards of prayers
in congregation increase 25 to 27 times and where the
mercy of Allah descends. It is considered the best of
places by the Messenger of Allah (upon him be peace).
Ibn Abbas (may Allah be pleased with him) relates: |
|
masjid (mosque)s
are the houses of Allah on the earth. They shine
up to the inhabitants of the heavens just as the stars
in the sky shine down to the inhabitants of the earth
(Tabarani).
|
| A masjid (mosque) is normally
made into a waqf or endowment (sometimes difficult
to establish depending on the legal connotations of endowment
in some countries). However, once a masjid (mosque)
is erected, it will always be a masjid (mosque) and
the property of Allah. It cannot return to being the property
of any person or community even those who may have paid
for establishing it. Allama Haskafi writes: |
|
If the inhabitants
surrounding the masjid (mosque) wither away and
the masjid (mosque) becomes desolate, it will
still remain a masjid (mosque) according to Imam
Abu Hanifa and Imam Abu Yusuf until the Last Day, and
the fatwa is on this opinion (Hawi al-Qudsi)”
(al-Durr al-Mukhtar 3:371).
|
| The Messenger of Allah, Prophet
Muhammad (peace be upon him) said: |
|
All the earth
will disappear on the Day of Judgment with the exception
of the masjid (mosque)s for they will join with
one another (Suyuti, Jami al-Shaghir).
|
Designation of a masjid (mosque)
|
| A masjid (mosque) (to
become a masjid (mosque)) must be formally designated
by the committee or persons in charge. They do this by
defining the area it will occupy and its boundaries. Along
with this they can designate other adjoining areas to
be used as bathrooms, lobby, storage, etc. The latter
however will be considered the auxiliary areas of the
masjid (mosque) and, though part of the endowment,
will not classify as “masjid (mosque)”
area that was previously defined by the committee. Therefore,
it is possible, for example, to designate only the front
half of a large hall (i.e. the first 10 rows) as the "masjid
(mosque)", while the rest of the hall is classified
as a musalla. Once the front half has been designated
as such, then that part, both above and below it, becomes
a shari masjid (mosque). This means that
neither above it nor below it on any floor can be used
for anything but as a masjid (mosque). Hence, all
rulings that apply to a masjid (mosque) will now
apply to the exact same area directly below it on each
of the lower floors (including the basement); and likewise
on all floors above it. Constructing toilets, bathrooms, or
holding any non-suitable activities above or below the
"masjid (mosque)" area will also be impermissible.
However, it is permissible to have toilets or bathrooms
constructed out of the boundary of the designated masjid
(mosque) area on any of the floors, since those areas
will be considered the auxiliary area of the masjid
(mosque) and not technically the masjid (mosque)
itself. Allama Haskafi writes in his well-accepted text
al-Durr al-Mukhtar: |
|
“It is
prohibitively disliked to have sexual intercourse above
the masjid (mosque). Likewise it is disliked
to urinate or defecate above it because it is a masjid
(mosque) to the peaks of the heavens (Ibn Abidin
adds, “Likewise to the recesses of the earth below”)
… it is disliked to enter any impurity into it.… [However]
these are not disliked above a room which has been just
set aside as a masjid (mosque) [in a person's
home] nor in the room itself, since that is not a shar‘i
masjid (mosque)… It is permitted for those
in a seminally defiled state or menstruating women to
enter into it [i.e. a musalla or place especially
prepared for Eid or funeral prayer] just as is permitted
into the extended yard of the masjid (mosque) [i.e.
the overflow area].… (al-Durr al-Mukhtar with
Radd al-Muhtar 1:441-442).
|
| Hence, no area of the actual
masjid (mosque) prayer area can be excluded from
the masjid (mosque) once designated as a masjid
(mosque). However, before the plans are finalized
and the area is designated a masjid (mosque), portions
can be excluded from any of the floors above or below
where the masjid (mosque) will be, to be used for
something else that is related to the masjid (mosque),
for instance, a storage area, office for the imam,
a basement for storing masjid (mosque) amenities,
a shop to bring in income for the masjid (mosque),
etc. Ibn Abidin writes in his Radd al-Muhtar: |
|
If they build
a room above it for the imam then there is nothing
wrong with that, because that is part of the welfare
of the masjid (mosque). However, once the construction
[designation] of the masjid (mosque) is completed
then they want to add a room, it will be prohibited
[to change the designated masjid (mosque) area
and add a room for something else in it]. If the committee
states that we had intended to do such, their statement
will not be upheld [in court] (Radd al-Muhtar
3:371).
|
| Likewise the Egyptian jurist
Ibn Nujaym writes: |
|
It states in
the Mujtaba that it is not permitted for the
guardian of the masjid (mosque) to build shops
in the masjid (mosque) or in its courtyard [i.e.
the courtyard in which salats are performed during
summer in hot countries - also known as the external
masjid (mosque)] (al-Bahr al-Raiq 5:249).
|
Storage Areas and Water Reservoir Above or Below a
masjid (mosque)
|
| A masjid (mosque)
can have a storage area above or below the actual prayer
hall. The storage space below the prayer hall however
must be used solely for the amenities of the masjid
(mosque) and must have been designated as such in
the masjid (mosque)'s design phase. Likewise, it
would be permitted to have constructed a water reservoir
underneath the masjid (mosque) (as in some Muslim
countries). It states in the al-Durr al-Mukhtar: |
|
If they make
a basement beneath the masjid (mosque) for its
welfare [however, Allama Ibn Abidin adds here that this
should be of limited area], it would be permissible
just as is in the masjid (mosque) in Jerusalem (al-Durr
al-Mukhtar ma’a ‘l-Radd al-Muhtar 3:370).
|
A Residence or Bathrooms Above or Below a masjid (mosque)
|
| Although it is permissible
to allocate certain parts of the masjid (mosque) as
a room for the imam and other uses from the original
plan, bathrooms or a complete apartment for the imam
should not be planned directly above the actual masjid
(mosque) area, even during the masjid (mosque)'s
initial design phase, since it is impermissible to have
sexual relations, relieve oneself, etc., above or below
a masjid (mosque). In any case, adding a residence
or office to the existing masjid (mosque) area
will not be permissible after the masjid (mosque)
area is designated. Allama Ibn Abidin writes: |
|
"It remains
[to be ruled], whether it would be permissible if the
person making the endowment designates lavatories [bayt
li ’l-khala’] to be directly beneath
the masjid (mosque), as is the case in masjid
(mosque) Mahallat al-Shahm in Damascus. I have not seen
a specific ruling on this. Yes, it states in the Chapter
of Endowments [of al-Durr al-Mukhtar] 'If they
make a basement beneath the masjid (mosque) for
its welfare it would be permissible' so ponder"
(Radd al-Muhtar 1:441).
|
| Ibn Abidin however only mentions
this analogy between a storage basement and bathrooms
in passing, stating that it is an issue in need of further
deliberation. It is not based on any strong analogy. |
Islamic Centers and Musallas Today
|
| In the case of large Islamic
centers today, which include a prayer hall, the prayer
hall area could be considered the shar'i masjid (mosque),
if it has been intended and designated as such. However,
the adjacent rooms, such as the lobby, dining hall, children's
room, gymnasium, or offices would be considered as supplementary
or extensions of the masjid (mosque) and hence,
not part of the shar'i masjid (mosque) area, even though
they would be part if the endowment [waqf] (i.e.
not returnable to any one's ownership), but the rulings
would be different for the two as we will highlight below. |
Women in Menstruation
|
| A menstruating women or one
who is experiencing post natal bleeding or a person in
a seminally defiled state is prohibited from entering
into a masjid (mosque). The Prophet Muhammad (peace
be upon him) said: |
|
I do not make
the masjid (mosque) lawful for the menstruating
women or the one experiencing post natal bleeding (Abu
Dawad, Ibn Maja, Tabarani, Zayla'i has considered
it sound [hasan] 1:193-194).
|
Young Children in the masjid (mosque)
|
| It is unlawful [haram]
to bring in infants or young children into the masjid
(mosque) if there is a possibility of them polluting
the area of the masjid (mosque). If they are in
diapers and less likely to pollute any part of the masjid
(mosque), it will still be somewhat disliked (makruh
tanzihan) to bring them as they could be carrying
filth in their diapers (Radd al-Muhtar ’ala ‘l-Durr 1:441,
Al-Ashbah wa ‘l-Naza’ir, al-Qawl fi Ahkam
al-masjid (mosque) 407). The Messenger of Allah (peace
be upon him) said: |
|
Keep your infants
and the insane away from your masjid (mosque)s
(Sunan Ibn Maja, babu ma yukrahu fil-masjid (mosque)).
|
Sleeping & Eating in the masjid (mosque)
|
| It is disliked to sleep or
eat in a masjid (mosque) without the intention
of itikaf or unless one is a traveler (al-Ashbah
wal-Nazair 407) |
Congregation for Five Daily Prayers in the masjid
(mosque) is a Communal Obligation
|
| A congregation for the five
daily prayers have to be established in a masjid (mosque)
otherwise the local inhabitants would be sinful for
negligence, since it is a wajib to perform the
congregational prayers for the locals in the masjid
(mosque). Allama Ibn Abidin writes regarding tarawih
prayer which is a confirmed sunna and not wajib: |
|
The apparent
purport of their [jurists] statement is that it is a
communal sunna to perform it [tarawih]
in congregation in the masjid (mosque), to the
extent that if they performed it in congregation in
their homes, and no congregation took place in the masjid
(mosque), they would all be sinful (Radd al-Muhtar
1:473).
|
| Hence, if this is the case
for a confirmed sunna congregation, it would be
more binding to have a congregation for every obligatory
prayers in each locality. The Messenger of Allah (upon
him be peace) said: |
|
There is no
salat for the neighbor of the masjid (mosque)
except in the masjid (mosque) (Daraqutni,
Hakim from Kashf al-Khafa’).
|
Conversation in the masjid (mosque)
|
| It is likewise disliked [makruh]
for one to speak about worldly affairs in the masjid
(mosque), Umar Farooq (may Allah be pleased with him)
had designated a special place outside the masjid (mosque)
where people could go and talk. Ibn Abidin writes: |
|
(It is disliked
to speak in the masjid (mosque)) this is regarding
that talk which is of [a] permissible nature, [and]
not regarding other than that which would warrant much
greater sin (i.e. if one were to speak of it in the
masjid (mosque)) (Radd al- Muhtar 5:269).
|
The Musalla or Temporary Place of Prayer
|
| All the above restrictions
(i.e. that it is disliked to speak of worldly matters
in the masjid (mosque), etc.) do not technically
apply to a musalla since it is a temporary place
for worship. Hence, it can have apartments, bathrooms,
etc., above or below it; or itself even turned into such
(i.e. an apartment), once it is no longer used as a musalla.
However, it is recommended to treat it as a masjid
(mosque), since it is being used for similar purposes. |
| A third floor musalla
within an industrial complex, which has other activities
and businesses operating on the other floors (basement
included), cannot be considered a shar'i masjid (mosque),
but rather comes within the definition of a musalla.
Allama Haskafi writes: |
|
If the basement
was designated for any other use [i.e. not for the masjid
(mosque)] or he [the owner] made a room above it
and faced the door of the masjid (mosque) to
the street [meaning he made it separate], then it cannot
be a masjid (mosque). Hence he may sell it…
[if he wishes, since it does not become an endowment]
the same as if he had made [a portion from] the middle
of his home into a masjid (mosque), and permitted
for the adhan to be called therein - it would
not become a masjid (mosque).
|
| Allama Ibn Abidin comments
on this by saying: |
|
The reason
for the place not being a masjid (mosque) is
because the additional rooms are not designated for
the welfare of the masjid (mosque). This is explicitly
mentioned in the Is'af, where it says, “If
the basement or the floor above it is endowed for the
benefit of the masjid (mosque) or they were properly
endowed for that then it would become a masjid (mosque)
(Shurunbulaliyya). It states in al-Bahr [al-Ra’iq]
that the summary of this [issue] is that it is a condition
for it being considered a masjid (mosque) that
the lower and upper floors need to [also] be a masjid
(mosque), so that the rights [and ownership] of
people is waived from it, as Allah says 'And verily
the masjid (mosque)s are for Allah' (Radd
al-Muhtar 3:370).
|
| Although similar laws should
be observed in a musalla as in a masjid (mosque),
since it is emulating a masjid (mosque), it
is not legally necessary. Therefore: |
- It would be permissible for menstruating women to
enter into a musalla to attend classes or lectures.
- Performing prayer therein would not hold the same
reward as praying in a masjid (mosque) although
it would be more than in the home. A hadith related
by Ibn Hajar al-Asqalani from Abdullah ibn Amr ibn
al-As states that the reward for a congregation with
one’s family members (aside from in a masjid
(mosque)) holds 15 times the reward of praying
alone, whereas praying it in the congregation in the
masjid (mosque) holds twenty five times the
reward. Ibn Hajar al-Asqalani concludes that the 25
times extra reward is confined to performing it in
congregation in the masjid (mosque) and not
in a congregation performed at home. See Fath al-Bari
106, Mirqat al-mafatih 3:145, and al-Bahr
al-raiq (1:346)
- It would be permissible to eat or sleep in a musalla
without having the intention of itikaf, which
is necessary in the masjid (mosque) for one
to eat or sleep.
- One can also perform Tahiyyat al-masjid in
a musalla.
|
| A useful setup for women's
prayer could be that there be two room: one connected
to the back of the men's prayer area, which could be intended
as being included in the shar’i masjid (mosque);
and another room behind the first room, which could be
a musalla or a multi purpose room for menstruating
women or women with children to stay in. |
| Answered by
Shaykh Abdurrahman ibn Yusuf |
