Laws of
Jurisprudence
Law: To stretch the feet (legs)
towards the direction of Qibla without any valid reason, is Makruh, be this
whilst awake or whilst asleep. Similarly, to face the feet towards the Mushaf
Shareef (Qur’an) and other books of Shariah is also regarded as Makruh. However,
if the Kitaabs (Books) are on a high place, whereby the line of the feet is not
in its direction, then there is no harm in this; or if it is so far away from
the feet, that it will not be really regarded as stretching the feet in its
direction, (then) this too is exempt. [Durr-e-Mukhtar vol.1 pg.613-614]
Law: If one put a Na-Baaligh (child
who has not reached puberty) to lie down with his feet in the direction of
Qibla, then this too is Makruh, and the one who put the child to lie down is
liable for the disapproved action. [Raddul Muhtar vol.1 pg.613]
Law: To close the door of the Masjid
is Makruh. However if there is the risk of the belongings of the Masjid going
missing, then with the exception of the Namaaz times, closing it is permitted. [Durr-e-Mukhtar
vol.1 pg. 612, Alamgiri vol.1 pg. 109]
Law: To be intimate and to pass urine
or stool on the roof of the Masjid, is Haraam. It is also Haraam for a Junub
(one in impure state), or a woman who is menstruating (i.e. in Haidh) or one
who is in Nifaas, to go there, as that (the roof) is also within the ruling of
the Masjid. To unnecessarily climb onto the roof of the Masjid is Makruh. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.614]
Law: To use the Masjid as a pathway;
in other words to walk through the Masjid is impermissible. If one makes a
habit of this, he is regarded as a ‘Faasiq’. If a person entered the Masjid
with this intention (i.e. of using it as a pathway or shortcut), then as he got
into the Masjid, he realised this and decided against it, then he should not
exit from the door through which he intended to exit, but he should exit
through some other door; or he should perform Namaaz there and then exit. If he
has not Wudu, then he should exit from the door through which he entered.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.614]
Law: To take an impurity (or impure
substance) into the Masjid, even though it may not soil the Masjid, is
disallowed. The same applies to one who has impurity on his body. [Raddul
Muhtar vol.1 pg.614]
Law: To burn impure oil or to use
impure mud (or clay) etc in the Masjid is disallowed. [Durr-e-Mukhtar vol.1
pg.614]
Law: To urinate into a utensil (pot
etc) or to draw blood (etc) in the Masjid is also impermissible.
[Durr-e-Mukhtar vol.1 pg. 614]
Law: To take children and insane
people into the Masjid regarding whom there is a fear that they will (cause the
Masjid to be soiled) by impurities, is Haraam, and otherwise it is regarded as
Makruh. Those who take their shoes into the Masjids should take careful heed to
this, so if they is any impurity on it (the shoe) they should first clean it
out, and to walk into the Masjid whilst wearing shoes is impudence (i.e. it is
disrespectful). [Raddul Muhtar vol.1 pg. 615]
Law: The Eid Gah or that place which
has been made for performing Janaazah Namaaz, in the rules of Iqtida
(following) is same as the rules, which apply in the Masjid; (in other words)
no matter how much of Saff space is between the Imam and the Muqtadis, the Namaaz
will be valid. The remaining Rules of the Masjid do not apply to it. This
however does not mean that to pass urine or stool there is permissible, but it
means that for a ‘Junub’, and for a woman in Haidh or Nifaas, to come and go
there is permissible. The rule in regards to the platforms etc. that are built
for the purpose of Namaaz in the ‘Fina-e-Masjid’ and at Madrassas, Khanqahs,
ponds and lakes, are the same as that which apply to the Eid Gah.
[Durr-e-Mukhtar vol.1 pg.615]
Law: To embellish of (i.e. to engrave
and use calligraphy etc) or paint with ‘gold water’ the walls of the Masjid is
not disallowed, as long as this is done with the intention of respect for the
Masjid. However, this kind of engraving etc on the Qibla wall is Haraam. If the
trustee had this done or had it whitewashed, then he should pay the
compensation (i.e. expenses) for it. However, if the Waaqif (i.e. the person
who made it Waqf) himself did this or if he gave the trustee permission to have
this done, then expenditure will be given for this from the Waqf Fund.
[Durr-e-Mukhtar vol.1 pg.616]
Law: If the Masjid has a substantial
amount of funds and there is fear that unjust people will waste it (or squander
it), then in such a situation, one can use it for the embellishment of the
Masjid. [Shaami vol.1 pg.616, Alamgiri vol.1 pg.109]
Law: To write the Holy Qur’an on the
Mehraab or the Walls of the Masjid is not advisable, as there is a risk of it
falling off and then being trampled by the feet. The same applies to the walls
of the house, because there are common grounds (for this). Similarly, to use
bedding or a Musal’la, which has the names of Allah written on it, for any
other (such) use is impermissible. It is also disallowed (i.e. not approved)
for one to remove it from ones belongings, because there is no guarantee that
another person will not use it. Thus, since one already has it in one’s
possession, then one should keep it in such a high place, that nothing else is
kept on it. [Alamgiri vol.1 pg.109/110] Similarly, there are some eating mats
which have poetic stanzas (etc) written on them. To eat on this or spread them
is ‘Mumnoo’ (disallowed)
Law: To make Wudu inside the (actual)
Masjid, gargle (and spit) therein, and to spit on the walls or under the mats
of the Masjid or to clean blow ones nose out, are all ‘disallowed’. To rub this
under the prayer mats is worse than doing so on the prayer mats. If there is need
to blow the nose or spit (whilst in the Masjid), then do so in clothing (i.e.
handkerchief or shawl etc). [Alamgiri vol.1 pg.110]
Law: If the founder of the Masjid built
a Wudu area, in the Masjid from the beginning, before the completion of the
Masjid, wherein Namaaz is not performed; then to make Wudu there, is permitted.
Similarly, one may also make Wudu in a dish (deep tray, bucket etc) or any such
vessel, but the condition is that he should take particular and special care
not to allow a single drop to fall in the Masjid. [Alamgiri vol.1 pg.110]
Actually, it is necessary to safeguard the Masjid from every such thing, which
is nauseating. Today we often see that after Wudu, many people dust off the
water from their hands and face, in the Masjid. This is impermissible.
Law: If the feet are messed with mud
(etc), to rub it on the wall of the Masjid or pillar is not allowed. Similarly,
to wipe it with dust that is spread out (in the Masjid) is also impermissible.
However, if some sweepings are kept gathered together, then to wipe them with
this is permitted. Similarly, if a stick or wood is laying in the Masjid and is
not part of the Masjid building, then even that can be used for this purpose.
One may also use for this purpose, the wasted section of a mat on which Namaaz
is not read, and which is not being used but is merely kept there, but to
abstain from this is ‘Afdal’ (i.e. more virtuous). [Alamgiri vol.1 pg. 110; Sagheeri
vol.1 pg.301]
Law: After sweeping, the sweepings of
the Masjid should not be thrown in a place, which causes disrespect.
[Durr-e-Mukhtar]
Law: A well cannot be dug inside the
Masjid, but if the well was there before the Masjid (was built) and now it has
been included into the Masjid, then in this case, it will remain as is.
[Alamgiri vol.1 pg.110]
Law: To grow a tree inside the Masjid
is not permitted. However, if there is a need for it, such as in the case where
the ground is wet and the pillars do not remain in place, then in order to soak
up that wetness, a tree can be grown. [Alamgiri vol.1 pg.110]
Law: Before the Masjid has been
completed, it is permitted to build a room (etc) therein, to keep the
belongings of the Masjid. [Alamgiri vol.1 pg.110]
Law: To beg inside the Masjid is
Haraam, and to give to such a beggar is also not allowed. To search for a lost
item inside the Masjid is also not allowed. It is mentioned in the Hadith, that
when you see a person searching for some lost thing in the Masjid then say to
him, ‘May Allah not return that item to you’ as Masjids were not built for this
reason. This Hadith has been reported in Muslim on the authority of Abu
Hurairah رضی اﷲ
تعالیٰ عنہ. [Durr-e-Mukhtar vol.1 pg.617]
Law: To read poetry in the Masjid is
not allowed. However, if that poetic stanza is Hamd, Naat, Manqabat or
something pertaining to (Deeni) advice and wisdom, then it is permissible.
[Durr-e-Mukhtar vol.1 pg. 617]
Law: To eat, drink and sleep in the
Masjid is impermissible, except for a Mu’takif (one in I’tekaaf) and for one
from a foreign place. Thus, if you intend to eat, drink or do any such thing,
then first make intention of I’tekaaf and then enter the Masjid. You should
then engross yourself in some Zikr (Remembrance of Allah), perform some Namaaz,
and thereafter you may eat and drink (etc). Some (scholars) have only made
exception for a Mu’takif, and this is the stronger view, so one who is from a
foreign place (i.e. one away from home), should also make the intention of
I’tekaaf, so that he may be safe from that which is contrary. [Durr-e-Mukhtar
vol.1 pg.619; Sagheeri vol.1 pg.302]
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