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4)           AQSA MOSQUE


5)           Mosques: A mosque over a graveyard








10)       VIDEOS


1.   The Etiquette and Rules of the Masjid!


1. Dress well, Avoid all that has an offensive smell.

The Muslim should avoid everything that has an offensive smell like garlic, onion, or smoking. And the Muslim should wear clean clothes and socks when he comes to the Masjid so that he does not offend any of the angels or Muslims around him with an offensive smell.

It was reported that the ProphetMuhammad(SAW) said: "Whoever eats garlic, onion, then keep away from our Masjid because the angels get offended from what offends the children of Adam."[Bukhari and Muslim] ‘

Umar Ibn Al-Khattab (rau) used to say while he on the Minbar: "I saw the Prophet Muhammad (SAW) when He found their smell (garlic, onion) from a man in the Masjid, he ordered him to be taken out." and ‘Umar Ibn Al-Khattab (rau) said: "If you must eat them, then cook them well." [Muslim]

One should dress well for Salat al-Jumuah. It is a special occasion that requires Muslims to appear in the best manner possible;

The Prophet Muhammad(SAW) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." (Abu Dawud)

2. Women wearing perfume when they attend the mASJID.

As for women entering the Masjid they should not put on perfume, adornment or make-up.

Abu Hurairah (rau) reported that the Prophet Muhammad(SAW) said: “Do not prevent the female servants of Allah  from going to the Masajid of Allah, but let them go out not wearing perfume.” [Narrated by Abu Dawud, 565; classified as sahih by al-Albani in Sahih Abi Dawud, 529]

Zaynab al-Thaqafiyyah (RadiAllah u`anha) reported that the Prophet Muhammad SallAllah u Ãlayhi-e-Wasallam said: “If any one of you (women) goes out to the Masjid, let her not touch any perfume.”


3. Pronounce a Supplication when entering the Masjid.

It is Sunnah for the Muslim, when he leaves his house and heads towards the Masjid, to Recite the Du’a for walking to the Masjid.

 ‘AbdAllah  ibn ‘Abbas (rau) said: “… Then the Muezzin gave the call to prayer, and the Prophet Muhammad(SAW) came out, saying, “Allah umma aj’al fi qalbi nūran wa fi lisāni nuran waj’al fi sam’i nūran waj’al fi basari nūran waj’al min khalfi nūran wa min amāmi nūran waj’al min fawqi nūran wa min tahti nūran, Allah ummah a’tini nūran’” (O Allah , place with my heart light, and upon my tongue light, and within my ears light and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light, O Allah , bestow upon me light). [Narrated by Bukhāri, Muslim, 763.]

4. Enter the Masjid with his right foot first and recite the Salutation.

The Muslim should enter the Masjid with his right foot first, and then say a D’uaa as reported by Abu Humaid (rau) who said: The Prophet Muhammad(SAW) said: “When any one of you enters the Masjid, let him say: “Allah umma iftah li abwaab Rahmatika” (O Allah , open to me the gates of Your mercy), and when he leaves let him say, “Allah umma inni as’aluka min Fadlika” (O Allah , I ask You of Your bounty). [Narrated by Muslim, 713]

The Muhammad(SAW) used to like to start with His right in everything.But Abu Hurairah (rau) narrated that the Muhammad(SAW) said: “When any one of you enters the Masjid, let him send blessings upon the Prophet (SAW) and say, “Allah umma iftah li abwaab rahmatika” (O Allah , open to me the gates of Your mercy).

And when he leaves let him send blessings upon the Prophet (SAW) and say, “Allah umma isimni minas Syaitānir-rajīm” (O Allah , protect me from the accursed Syaitan). [Narrated by Ibn Majah, 773; classified sahih by al-Albani in Sahih al-Jaami’, 515]

It was reported that "Ibn Omar (rau) used to step with his right foot first when he entered the Masjid, and step out with his left foot first when he walked out of the Masjid."

If there is a group of people who want to enter the Masjid at the same time, then the one on the right should go in first to uphold the Sunnah of the Prophet Muhammad (SAW) [Bukhāri]


6. The one who Enters the Masjid should not run to catch up with a Rak'ah.

One should remain quiet because the Prophet Muhammad (SAW) forbade running in such a situation.

It was reported that the Prophet Muhammad(SAW) said: "If the prayer started, then do not join it running, and join it walking and quiet, and pray whatever you caught up with, and make up for what you missed." [Bukhāri and Muslim]


7. The Muslim should not distract other praying Muslims in the Masjid.

 It is because the praying Muslim is in contact with Allah Subhanahoo Wa Ta’aala so he should not be distracted not even with Reciting al-Qur'aan, supplication, or remembrance of Allah Subhanahoo Wa Ta’aala.

Imam Ahmad reported Abdullah ibn ‘Umar (rau) narrated that the Prophet Muhammad (SAW) saw some people praying, and they became loud in their prayer. The Prophet (Muhammad SAW) said: "The praying parson is in contact with his Lord, so let him concentrate on whom he is in contact with, and do not raise your voices over one another with Qur’aan."[Ahmad, Abu Dawud, 1332: sahih]

It is not permissible of raising voices while talking when Muslims are performing Salat. It was reported that As-Sa'ib (rau) said: "I was in the Masjid, and a man called me, I turned to him and there was ‘Umar Ibn Al-Khattab (rau). And he said: "Bring me these two men", then I brought them to him. ‘Umar (rau) asked: "Where are you from? They replied from the people of At-Ta'if. He said: "If you were from the people of Al-Madinah, I would have hurt you because you raised your voices in the Masjid of the Prophet Muhammad (SAW)." [Bukhari]


8. Offer Two Rak'at of Tahiyatul Masjid before sitting.

 When the Muslim enters the Masjid, he should not sit down until he has prayed Two Rak’at to “greet the Masjid”.

Abu Qatadah Al-Sulami (rau) reported that the Prophet Muhammad (SAW) said: “When any one of you enters the Masjid, let him salat two rak’at before he sits down.” [Narrated by Al-Bukhari, 443; Muslim, 714]

Prophet Muhammad(SAW) used to pray Two rak’at in all Prayers except Fajr, as after Fajr Sunnah there is no Prayer except Fardh.)


9. Placing a Sutrah in front.

The Muslim should place something in front of him during prayer as a barrier between him and the passersby in front of him, and that he gets closer to it as the Prophet Muhammad (SAW) used to do.

The Prophet Muhammad (SAW) said: "If you pray, then pray toward sutrah (some barrier) and get closer to it." [Baihaqi]

So, if you enter the Masjid and want to Salat , then get closer to the wall directing the Qiblah so much that there is just enough room between you and the wall to pray. If you prostrate, there should be no room between your prostration spot and the wall more than a sheep could pass.

It was reported that: "Between the place of his prostration (SAW) and the wall there was no room more than sheep pass." [Bukhari and Muslim]

In another Hadith reported “When the Prophet (Muhammad SAW) performed his Salat , he leaves between him and the wall three arm lengths." [Bukhāri]

If you find people already at the wall of the Qiblah, then pray behind one of them because he will be as a sutrah for you like the companions used to do.


10. The Muslim should not pass in front of the praying Muslim.

It was reported that the Prophet Muhammad(SAW) said: "If the passer in front of the praying person knew how much sin he committed, it would have been better for him to wait for forty [years] than to pass in front of him." [Bukhari, Muslim and others]

If the one who is praying has set up a sutrah (object to serve as a screen). In this case it is permissible to pass beyond the sutrah, because the Prophet Muhammad (SAW) said: “If any one of you prays, let him face towards something. If he cannot find anything, then let him set up a stick. If he cannot do that, then let him draw a line, and then it will not matter if anyone passes in front of him.”


11. The Muslim should sit where he finds a place in the Masjid.

The Muslim should not skip people or squeeze himself between two people who are already sitting. Many ahadith conveyed this meaning.


12. Perform zikirullah while sitting (‘iktikaf) in the Masjid.

The Muslim should keep himself busy supplicating and remembering Allah Subhānahu Wata’āla while he is sitting in the Masjid, because he is in the prayer while in waiting for the prayer.


13. The Muslim should keep the Masjid clean and in good shape and smell because it is the house of Allah  ta’aala.

The Prophet Muhammad (SAW) considered spitting in the Masjid to be a sin that could be forgiven only if the Muslim cleans the area. It was reported that the Prophet Muhammad (SAW) said: "Spitting in the Masjid is a sin and its expiation is clean it." [Bukhari and Muslim]

When the Prophet Muhammad (SAW) saw a spit in the Masjid, he used to remove it with a stone. [Bukhari and Muslim]

The Companions of Rasūlullāh (SAW) used to keep the Masjid clean. Abdullah Ibn ‘Umar (rau) used to put perfume inside the Masjid when ‘Umar (rau) sat on the Minbar to deliver Friday Khutbah. [Abu Dawud]

It was narrated that ‘Aishah (RadiAllah u`anha) said: The Prophet Muhammad (SAW) commanded that Masajid should be built in every neighborhood, and that they should be cleaned and perfumed. (Abu Dawud)


14. The Muslims should keep away from the Masjid all selling and buying transactions and crying out about item lost.

It was reported that the Prophet Muhammad (SAW) said: "If you see someone selling or buying inside the Masjid, say to him: May Allah  not make you’re trading profitable. And if you see someone crying out inside the Masjid something he has lost, say to him: May Allah  not restores it to you, for the Masajid was not built for this." [At-Tirmidzi and An-Nisa'i]


15. The Muslim should not walk out of the Masjid after the Adzān before he prays with the Muslims.


This is even if he already prayed that obligatory prayer (which will be considered a Nafilah (extra) when he prays with the other Muslims).

Abu Hurairah (rau) said: “The Prophet Muhammad (SAW) Masjid and the Salah is called for, not to leave the Masjid until we pray."[Imam Ahmad]


16. The Muslim should say Salam to the people before he leaves the Masjid.


It was reported in a good Hadith that the Prophet Muhammad(SAW)  joins a gathering he should greet those present; and when he leave them he should greet them because the first salutation is not better than the last one." [Abu Dawud and At-Tirmidzi]


17. Leave the Masjid start with his left foot first and with supplication.


The Muslim should leave the Masjid start with his left foot first and say what the Prophet Muhammad(SAW) use to say: "Bismillah, O Allah , Grant me with Your Blessings, O Allah  protect me from Syaitan." [Muslim]



Question :

In Islam, forbidden things are called "haram", but the holiest place in Makkah is also called Masjidul Haram. What is the real meaning of the term "haram"?

Answer :

Arabic dictionaries define haram as the opposite of halal; which [i.e. halal] means permissible. Hence, haram means not allowed, prohibited or forbidden. The Holy Mosque in Makkah is called Al-Masjid Al-Haram, because it is forbidden for non-Muslims to enter. It is a sanctuary where people may have refuge. When they are inside it, they enjoy the safety associated with the fact that Allah has forbidden the use of force or violence against anyone in it. Allah states in the Qur'an: "In it are Signs Manifest: (for example), the Station of Abraham: whoever enters it attains SECURITY; Pilgrimage thereto is a duty men owe to Allah, those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures". (Aale-Imran 3:97). The fact that certain restrictions apply in the mosque and its surrounding area makes the name "Al-Haram" or Al-Masjid Al-Haram, most appropriate. It is a place where Allah's authority is inviolable. No one may violate it without being punished.

Our Dialogue ( Source : Arab News - Jeddah )




I have recently received an Email advising me of the status of the Masjid al Aqsa and differentiating it from the doom of the rock.  Can you please clarify the situation and advise, if the Masjid e Aqsa is different from the Doom of the Rock, why do we see its picture representing Masjid e Aqsa at all Islamic places, and I (and many other Muslims) were completely unaware of the difference.

Praise be to Allah.  

Al-Masjid al-Aqsa (in Jerusalem) was the first of the two qiblahs, and is one of the three mosques to which people may travel for the purpose of worship. And it was said that it was built by Sulaymaan (peace be upon him), as stated in Sunan al-Nasaa’i (693) and classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. And it was said that it existed before Sulaymaan (peace be upon him) and that Sulaymaan rebuilt it; this is based on the evidence narrated in al-Saheehayn from Abu Dharr (may Allah be pleased with him) who said: “I said, ‘O Messenger of Allah, which mosque was built on earth first?’ He said, ‘Al-Masjid al-Haraam [in Makkah].’ I said, ‘Then which?’ He said, ‘Al-Masjid al-Aqsa.’ I said, ‘How much time was there between them?’ He said, ‘Forty years. So wherever you are when the time for prayer comes, pray, for that is the best thing to do.’” Narrated by al-Bukhaari, 3366; Muslim, 520. 

The Prophet (peace and blessings of Allah be upon him) was taken on the Night Journey (isra’) to Bayt al-Maqdis (Jerusalem), where he led the Prophets in prayer in this blessed mosque. 

Allah says (interpretation of the meaning): 

“Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him], Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsaa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer” [Al-Isra 17:1] 

The Dome of the Rock was built by the caliph ‘Abd al-Malik ibn Marwaan in 72 AH. 

It says in al-Mawsoo’ah al-Filasteeniyyah (4/203): “The name al-Masjid al-Aqsa was historically applied to the entire sanctuary (al-Haram al-Shareef) and the buildings in it, the most important of which is the Dome of the Rock which was built by ‘Abd al-Malik ibn Marwaan in 72 AH/691 CE, which is regarded as one of the greatest Islamic historical buildings. But today the name is applied to the great mosque which is situated in the southern part of the sanctuary plateau.” 

It also says in al-Mawsoo’ah (3/23): “The Dome of the Rock is situated in the middle of the plateau of al-Masjid al-Aqsa, which is in the southeastern part of the city of al-Quds (Jerusalem). It is a spacious rectangular plateau which measures 480 meters from north to south, and 300 meters from east to west. This plateau occupies approximately one-fifth of the area of the Old City of Jerusalem. 

The mosque which is the place of prayer is not the Dome of the Rock, but because pictures of the Dome are so widespread, many Muslims think when they see it that this is the mosque. This is not in fact the case. The Mosque is situated in the southern portion of the plateau, and the Dome is built on the raised rock that is situated in the middle of the plateau. 

We have already seen above that the name of the mosque was historically applied to the whole plateau. 

This is supported by the words of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) in Majmoo’at al-Rasaa’il al-Kubra, 2/61: “Al-Masjid al-Aqsa is the name for the whole of the place of worship built by Sulaymaan (peace be upon him). Some people started to give the name of al-Aqsa to the prayer-place which was built by ‘Umar ibn al-Khattaab in front of it. Praying in this prayer-place which ‘Umar built for the Muslims is better than praying in the rest of the mosque, because when ‘Umar conquered Jerusalem there was a huge garbage dump on the rock, since the Christians wanted to show their scorn for the place towards which the Jews used to pray. So ‘Umar issued orders that the filth be removed and he said to Ka’b: ‘Where do you think we should build a place of prayer for the Muslims?’ He said, ‘Behind the rock.’ He said, ‘O you son of a Jewish woman! Are influenced by your Jewish ideas! Rather I will build it in front of it.’

Hence when the imams of this ummah entered the mosque, they would go and pray in the prayer-place that was built by ‘Umar. With regard to the Rock, neither ‘Umar nor any of the Sahaabah prayed there, and there was no dome over it during the time of the Rightly-Guided Caliphs. It was open to the sky during the caliphate of ‘Umar, ‘Uthmaan, ‘Ali, Mu’aawiyah, Yazeed and Marwaan… The scholars among the Sahaabah and those who followed them in truth did not venerate the rock because it was an abrogated qiblah… rather it was venerated by the Jews and some of the Christians.” 

‘Umar denounced Ka’b al-Ahbaar and called him the son of a Jewish woman because Ka’b had been a Jewish scholar and rabbi, so when he suggested to ‘Umar that he should build the mosque behind the rock, that was out of respect for the rock so that the Muslims would face it when praying, and veneration of the rock was part of the religion of the Jews, not the religion of the Muslims. 

The Muslims’ fondness for the picture of the Dome may be because of the beauty of this building, but this does not excuse them from the resulting mistake of not distinguishing between the Mosque and the buildings that surround it. 

This may be one of the plots and tricks of the Jews, because of their veneration for the rock and their facing it in prayer. Or is may be in order to give importance to the Rock so that they can fulfil their desire to build the so-called Temple of Solomon on the ruins of al-Masjid al-Aqsa. This is by making the Muslims think that al-Masjid al-Aqsa is the Dome of the Rock, so that if the Jews start to destroy al-Masjid al-Aqsa and the Muslims denounce them for that, they will tell them, “Al-Masjid al-Aqsa is fine,” and will show them a picture of the Dome of the Rock. Thus they will achieve their aims and be safe from the Muslims’ criticism. 

We ask Allah to restore the Muslims’ power and glory, and to cleanse al-Masjid al-Aqsa of the brothers of the monkeys and pigs, for Allah has full power and control over His Affairs, but most of men know not. 

And Allah knows best.




The Qur'an mentions the journey of Allah's Apostle (S.A.W) on the night of Israa and Miraj as being a journey from the Grand Masjid to the Furthest Masjid. This ayah is often said by scholars to be referring to Jerusalem. How could this be a reference to the masjid in Jerusalem if it was not fully completed until 80 years after the death of Muhammad (S.A.W)?


Al-Masjid ul-Aqsa was founded by Ibrahim forty years after the Kaba. The orientation is known and decided. Mosque means a place for worship of Allah, whether there is a regular structure or just symbolic. At the time of the Prophet (SAAWS) ascension, it was not built. It was demolished. The Qur'an talks only about the location of Al-Masjid ul-Aqsa.

During the conquest of Umar, they rebuilt a mosque on that location of wood until the Omayyid Khalifah Abdul-Malik ibn Marwan. He started rebuilding the mosque, but he didn't complete it. His son, Al-Waleed, completed that project. Was-Salaam.

Excerpted, with slight modifications, from:


5. Mosques: A mosque over a graveyard

Question :

When I went to my home country on vacation, I observed that a grand mosque was built on top of a graveyard. There is still a tomb below the mosque. I wonder whether this is appropriate. If not, what should be done about this mosque?

Answer :

The Prophet says that one of the favors which Allah has given to the nation of Islam is that the whole earth has been made a "masjid" for it; [masjid is the Arabic word for "mosque"). This refers to the fact that a Muslim may offer his prayer anywhere on earth, provided of course that the place where he is praying is free from impurity. However, the Prophet has made an exception in the two cases of a graveyard and a bathroom. Prayer may not be offered in these two places. Nor it is permissible for a Muslim to offer his prayer facing a grave or a tomb or any burial place. The Prophet curses the children of Israel for having "turned the graves of their prophets into praying places."

All this makes it clear that places of burial are not proper to build mosques in, nor is it permissible to build a mosque around a grave or a tomb. The reason for this is to prevent any possibility of enshrining the burial place of any person. That is a sure way which leads to entertaining polytheistic beliefs. It is not permissible to build a mosque within a graveyard. If such a mosque is built, then the only proper thing to do with it is to demolish it. If there is one in your locality, then it is preferable for you to pray at home than to pray in that mosque.

Having said that, I wish to take up the different case of a disused graveyard where there are no more dead people buried. Can we use that graveyard to build a mosque there? The answer is that it may be permissible if certain conditions are met. To start with, it should be reasonable to assume that those who were buried have perished altogether. A graveyard is thus demolished and a mosque built in its place. This is acceptable, but we should be careful when we dig the place and when we lay down the foundation. If there are any bones or traces of the dead people, they should be gathered and buried somewhere else.

The Prophet's mosque in Madinah was built in a place where there were some graves. These were dug out and the traces of those who were buried in them were taken away. No one associated the new mosque with the old graveyard. If these conditions are met, then it is permissible to build a mosque in an area which used to be a burial place. Your advice to the people should be on the basis of this answer. If there are graves around the new mosque then the mosque should be disused altogether. It is better demolished.

Our Dialogue ( Source : Arab News - Jeddah )




Is it correct to pray in mosques in which there are graves?

Answer: Praise be to Allah.  

Prayers should not be offered in mosques in which there are graves. The graves should be dug up and the remains transferred to the public graveyards, with each set of remains placed in an individual grave as with all other graves. It is not permissible for graves to be left in mosques, whether that is the grave of a wali (“saint”) or of anyone else, because the Messenger (peace and blessings of Allah be upon him) forbade that and warned against that, and he cursed the Jews and Christians for doing that.

It was narrated that he (peace and blessings of Allah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529.

And when Umm Salamah and Umm Habeebah told him about a church in which there were images, he (peace and blessings of Allah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allah.” (Al-Bukhaari, 427; Muslim, 528)

And he (peace and blessings of Allah be upon him) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allah al-Bajali). 

So the Prophet (peace and blessings of Allah be upon him) forbade taking graves as places of worship and he cursed those who do that, stating that they are the most evil of mankind. So we must beware of that. It is known that everyone who prays at a grave is taking it as a place of worship, and whoever builds a mosque over a grave has taken it as a place of worship. So we must keep graves far away from the mosques and not put graves inside mosques, in obedience to the command of the Prophet (peace and blessings of Allah be upon him) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan may tempt him to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk; and because this is the action of the Jews and Christians and we are obliged to differ from them and to keep away from their ways and their evil actions.

But if the graves are ancient and a mosque was built over them, then it should be knocked down, because this is an innovated thing, as was stated by the scholars, and so as to avoid the means that may lead to shirk. And Allah is the Source of strength. 



Question :

Why are women, not allowed in the Mosque?

Answer :

There is no statement in the Qur’an or the Sahih Hadith, which prevents women from entering the Mosque. Some people quote a particular Hadith, and say that the Prophet said… ‘It is better for the women to pray in the house, than the Mosque - It is better for her to pray in the house, in her inner room, than in her house’.

They are taking hold only of one source, and neglecting all the other sources - You should realize the context of this Hadith. Prophet Mohammed also said that…  ‘When you pray in the Mosque in congregation, you get 27 times, more Sawab’ So a lady questioned Prophet Mohammed… ‘We have got infants, we have got household work… how can we go to the Mosque?’ - So in reply to this, the Prophet said that…‘If a lady prays in the house, it is better than the Mosque - It is preferable for her to pray in the room, than the house’

If she has infants or problems, then she will get the same Sawab. There are several Hadiths which indicate that women were never prevented from entering the Mosque. There is a Hadith which says that...‘Prevent not the servant of Allah, who are females, from entering the Mosque. Another Hadith says... ‘The Prophet ordained the husbands, that if your wives want to go to the Mosques, do not prevent them’.

And several Hadiths are there indicating Islam gives permission for a woman to enter the Mosque - But there must be separate facilities for them. Islam does not believe in intermingling of sexes. If we have intermingling of sexes and specially if women don’t care about their Islamic dress, imagine what will happen in such places. Therefore, Islam does not believe in intermingling of sexes.

However if there are separate entrances for men and women,  separate places of ‘Wuduh’, ablution for man and woman, and men and women are made to stand separately, and  women don’t stand in the front, then it is permissible.  Because if women stands in front, naturally the men behind will be disturbed. In Islam when we pray, we stand shoulder to shoulder - And the medical doctors, they tell us that, ‘The female has 1 degree higher temperature.’  So If you have a lady next to you, you will feel warm and soft.  Instead of concentrating instead on Allah (SWT), you concentrate on the lady. That is why in Islam, the women have to stand behind.

You go to Saudi Arabia… women are allowed in the Mosque, you go to London… women are allowed in the Mosque, you go to America, women are allowed in the Mosque.  You go to the Haram-Sharif in Mecca, in Masjid-e-Nabwi, they are allowed.

So if separation and dignity of women is maintained in mosque than there is no binding of praying in mosque.



Question :

The mosque in our locality is being rebuilt, but much of the money is received as donations from rich people who acquired their wealth through cheating the government and bribery. What is the Islamic point of view in this matter? Can one stay away from such a mosque and pray at home on grounds that it is built with money earned through non-Islamic ways? Can donations from non-Muslims be used in the construction of a mosque?

Answer :

What worries me in your question is the sweeping remark that rich people have acquired their wealth through unlawful means. It is not beyond, a highly God-fearing man who has a good measure of business got rich through perfectly legitimate means. While it is true that some people may not have any scruples about cheating the government or bribing officials in order to get some unlawful advantages, we cannot apply the same standards to everybody in a sweeping statement which condemns everyone that gets rich.

Among the companions of the Prophet, there were people who managed to become very wealthy and none of them can be accused of having used unlawful means. When the mosque is built in your locality, to abstain from offering prayer in it is wrong. By doing so, you deprive yourself of an opportunity to congregational prayers. You will be abandoning a duty. Allah tells us to bow down in worship with others who do likewise. That means that congregational prayer is a duty. The fact that some of the money received for building the mosque may have come from a suspect source is no justification to abstain from attending it.

To start with, donations received from Christians and other non-Muslims can be used in the construction of the mosques. That is certainly permissible. Moreover, the committee collecting donations is not required to verify the source of every donation made. What you have to remember is that giving a donation is a separate transaction. The money itself is not contaminated by the process it is earned. Therefore, if I sell a certain item of merchandise to a person who pays the price with money he had stolen or had received as bribery, my earning is perfectly legitimate because I am not responsible to verify his source of income. The same applies to the fund-raising committee for building the mosque. You may say that these people are known to accept or take bribery or whatever, but Islam does not conduct its dealings with individuals or communities on the basis of hearsay.

Our Dialogue ( Source : Arab News - Jeddah )




If you have money in the bank, you get some interest, but can you give that interest money in constructing a mosque?

There is a verse that is relevant to this issue from surat al-Baqarah:
"Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it." (Al-Baqarah: 275)  
All of us know that bank interest is a kind of Riba which is prohibited in the Shariah. It is also prohibited to give it, receive or take it, write its contracts and be a witness on them. 
No doubt transferring (money) via (such) banks is a general necessity in this time, and likewise depositing (money) in these banks is (also) a necessity without stipulating any (seeking of) benefit, and if they pay you benefits without any conditions and without agreement, then there is no harm in taking it and spending it on charitable causes, such as assisting the poor and those in debt and the like, not so as to own anything or benefit from it, rather this comes under the ruling of money which is harmful to the Muslims if it is left, considering it is received from that which is not permissible (ribaa). So, spending it in that which benefits the Muslims is better than leaving it for the kuffaar to utilize in that which Allah has prohibited.  
Dr. Monzer Kahf, a Scholar in Islamic Economics & Financial Expert, states the following:  

As far as building masjids or Mosques is concerned, it is the obligation of Muslims. This means that they must pay for building masjids from their own money. While it is permissible to give interest to build masjids, this kind of action is not preferable because interest is dirty.  
In fact, it is very often heard in the Shari’ah scholar circles, if you ever use interest in building Mosque facilities, use it for the rest room structure not for the prayer hall structure.  
I am personally of the view that we should give the earned interest to poor and needy Muslims or Muslims who are struggling to gain their political and territorial independence and leave the building of masjids from our own (clean) money. It is better to keep masjids clean of any haram money.



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