AL-MASJID

THE NECESSITY OF MASJID

Insaan (man) is composed of both a physical body and a soul. The physical body is visible in a mirror, while the spiritual body (soul) is invisible and intangible. To satisfy his physical needs, man goes to the market or other places of commerce. However, for his spiritual development, he needs another kind of place: the Masjid (Mosque).

While physical development is necessary, spiritual development is even more so. Man exerts great effort to meet his material needs, yet little to no effort is made towards his spiritual development. In fact, he should put much more effort into his spiritual growth.

For those who understand the value of spirituality, the Masjid holds a greater significance than any other place. This is logical, as the benefits of the Masjid are lasting, perpetual, and eternal, while worldly benefits are temporary and fleeting.

During his migration from Makkah to Madinah, Rasulullah (Sallallaahu 'Alaihi Wasallam) made a stopover of four days. In that time, he first built a mosque, known today as Masjid-e-Quba. This historical event underscores the importance Rasulullah (Sallallaahu 'Alaihi Wasallam) placed on the establishment of a Masjid, even when his stay lasted only four days.

When one has limited time and much to do, he prioritises the most important tasks. For Rasulullah (Sallallaahu 'Alaihi Wasallam), the establishment of the Masjid was a top priority, and he undertook this task with great devotion.

THE MOST BELOVED PLACE

Allah Ta'ala is beyond time and space, omnipresent. However, this does not prevent His grace from being particularly bestowed upon certain places, such as the Ka'bah (the first house of Allah Ta'ala), the Bait-ul-Muqaddas, Masjid-e-Nabawi, and all Masaajid in general. It is therefore natural that a place dedicated to spiritual development and the trade for the Aakhirah is preferred over all others.

On the other hand, places that cause man to forget the remembrance of his Creator and where sinful acts take place are hated and cursed. Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) said that the most beloved places to Allah Ta'ala are the Masaajid, and the most hated places are the markets (shops, shopping centres, etc.). The 'Ulama say that anything which reminds us of Allah Ta'ala and the Aakhirah is considered as Deen, while anything that makes us forget Allah Ta'ala and the Aakhirah is part of Dunya.

In a Hadith from Tirmidhi, Rasulullah (Sallallaahu 'Alaihi Wasallam) said, "The world (Dunya) and everything in it are cursed, except for the Zikrullah (the remembrance of Allah Ta'ala)."

MASJID: THE HOUSE OF ALLAH TA'ALA

The Masjid has no owner except Allah Ta'ala. In a Hadith, Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) said:

"The Masaajid are the houses of Allah Ta'ala on earth. It is usually the duty of a host to honour his visitor."

If a host is so attentive towards his visitors that he would never forbid access to his home—even to his adversaries—despite limited resources, then one can only imagine the reception Allah Ta'ala, who lacks nothing and has unlimited means, will reserve for those who visit His house—the Masjid.

The one who frequents the Masjid is akin to someone who illuminates the house of Allah Ta'ala. Indeed, Allah Ta'ala will keep 'aabaad' (alive) the heart and house of the one who keeps His house 'aabaad'. On the other hand, the one who abandons the house of Allah Ta'ala by consistently staying away cannot expect prosperity in this world, let alone the hereafter. Man is prosperous when his heart is illuminated, and visiting the Masjid brings this illumination. Staying away, however, is like demolishing the house of Allah Ta'ala. It hardens the heart, darkens the soul, and makes life bitter. Those who seek prosperity while avoiding the house of Allah Ta'ala are like those who attempt to reach their destination by heading in the opposite direction.

ATTENDING THE MASJID: A SIGN OF IMAAN

Regularly attending the Masjid is a reflection of one's faith. Just as a person who frequently visits a tavern earns the reputation of a "drunkard," a person who frequents the Masjid— the house of the pious— earns the reputation of being "Muttaqi" (pious). In a Hadith, Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) said:

"When you see a person regularly frequenting the Masjid, bear witness to his Imaan."

Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) then recited verse 18 of Surah Taubah, in which Allah Ta'ala says:

"Only those who believe in Allah and the Last Day and establish Salah and pay Zakaat and fear none except Allah will attend (make Aabaad) the mosques of Allah." (9:18)

Both the Hadith and the verse of the Qur'an are clear and affirm that it is a sign of Imaan to attend the Masjid. Adhering to the Masjid is the most reliable and effective way to preserve and strengthen one’s Imaan. A person who regularly attends the Masjid is like someone holding tightly to a lifeline that shields them from being submerged, misguided, or misled by the waves of Shaytaan. Each visit to the Masjid serves to cleanse them of the doubts and confusions that might otherwise affect them.

According to a Hadith reported in Musannaf Ibn Abu Shaybah, Hadhrat 'Abdur Rahmaan bin Ma'qil said that they used to say among themselves that the Masjid was a strong fortress against the attacks of Shaytaan.

In a Hadith, Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) described walking towards the Masjid and waiting in the Masjid between one Salah and another as guarding the boundary. For the scholars, the boundary refers to a person's Deen and Imaan, which they protect from Shaytaan by going back and forth between their home and the Masjid, and waiting between one Salah and another.

According to a Hadith, a person whose heart remains attached to the Masjid will be sheltered under the shade of Allah Ta'ala's Throne on the Day when there will be no shade except that of His Throne. Every step taken to the Masjid raises a person's rank, erases sins, and brings rewards (sawaab). Convinced of the truth of this saying of Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam), the Sahaabah (Radiyallaahu Anhum) were so eager for rewards that they would live some distance from the Masjid to gain maximum sawaab. There were companions (Radiyallaahu Anhum‎) who would intentionally take small steps to increase their reward while heading to the Masjid. These actions of the Sahaabah (Radiyallaahu Anhum) should be praised for their unwavering conviction, while today we may mistakenly see them as trivial.

MASJID AND ZIKRULLAH

In verse 36 of Surah Nur, Allah Ta'ala says:

"(Those whom Allah has guided to His light remain)... in the houses that Allah has allowed to be raised, where His Name is invoked, where His praises are made." (24:36)

This verse highlights that the Masjid is the premier place for the remembrance of Allah Ta'ala, i.e., for Zikrullah. Zikrullah encompasses Salah, Du'a, Tasbihaat, Tilaawat-ul-Quran, and the teaching of Deen.

In a Hadith of Muslim Sharif, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"These Masjids were built only for performing Zikrullah, Salah, and reciting the Qur'an-e-Kareem."

Thus, any activity in the Masjid that contradicts the spirit of Zikrullah is prohibited. It is precisely in this light that Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) forbade the entry of young children and the insane (mad) into the Masjid as they may disrupt those absorbed in Zikrullah. Likewise, decorations or displays that distract the attention of the Musallis during Salah or Zikrullah are also forbidden.

In another Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) prohibited commercial transactions and the announcement of lost objects in the Masjid, as the Masjid is dedicated to the pursuit of the Aakhirah. This Hadith implies the prohibition of conversations relating to trade, work and other worldly activities due to these being anti-Aakhirah. A person should focus on Zikrullah alone when in the Masjid.

According to a Hadith, a person who remains seated in the Masjid waiting for Salah is considered to be engaged in Salah, and an angel prays for them as long as they remain in a state of Wuzu.

CLEANLINESS OF THE MASJID

Shariah emphasises the need to observe cleanliness and perfuming the Masjid. The house of Allah—where Zikrullah is performed—deserves our full consideration and special attention. Zikrullah should be performed with a peaceful mind, and the cleanliness of the environment greatly enhances the moral spirit. It is for this very purpose that Nabi-e-Kareem (Sallallaahu 'Alaihi Wasallam) forbade entering the Masjid after consuming onion or garlic without removing the smell, as it could disturb others. This prohibition extends to anything with an odour that might disturb the Musallis. This shows the importance of cleanliness and not using strong perfume that may disturb the Musallis. It is on the basis of this same principle that the 'Ulama have declared that it is Makruh‎‎ Tahrimi to enter a Masjid with the smell of cigarettes. Similarly, entering the Masjid in a state of janaabat (impurity) is also prohibited.

EXTRAVAGANCE AND THE MASJID

In verse 7 of Surah Taubah, Allah Ta'ala reminds us that only those who believe in Allah Ta'ala and the Last Day, perform Salah, pay Zakaat, and fear none but Allah, can make the Masjids "aabaad."

According to the Mufassireen, "Imaarat-ul-Masjid" includes not only the building and maintenance of Masjids but also the performance of Ibaadaat, especially the five daily Salahs in Jama'ah. Although Rasulullah (Sallallaahu 'Alaihi Wasallam) personally built a Masjid and encouraged building Masjids, same by saying that whoever builds a Masjid for the sake of Allah Ta'ala, Allah will build a castle for him in Paradise. However, Rasulullah (Sallallaahu 'Alaihi Wasallam) also interpreted "Imaarat-ul-Masjid" as being the regular attendance of Masjid. 'Imaarat-ul-Masjid' is therefore found in the regular observance of Salah in the Masjid. Extravagance in the construction or decoration of Masjids, without performing Salah there, is a misstep, as it focuses on the means while forgetting the purpose.

Maintaining a Masjid in good condition with the intention of facilitating ease and comfort for the Musallis is highly commendable. However, indulging in extravagance and spending excessive amounts on unnecessary decorations is undoubtedly one of the signs of Qiyaamah—a warning that Nabi-e-Kareem (Sallallaahu ‘Alaihi Wasallam) gave to his Ummah. Indeed, Nabi-e-Kareem (Sallallaahu ‘Alaihi Wasallam) said: "When the actions of a people deteriorate, they begin to decorate their Masjids." (Ibn Majah).

Hadhrat 'Ali (Radiyallaahu Anhu) remarked:

"When a people beautify their Masjids, the actions of that people deteriorate." (Musannaf Abdur Razzaaq)

Indeed, when a people devote their efforts, intelligence, and energy to beautifying the Masjids‎ instead of beautifying them with Ibaadaat‎, they are a people who have strayed from the spirit of Islam. They are a disoriented people. What disorientation can be more serious than forgetting the goal and spirit of an a'mal and confusing the means with the goal? This degradation occurs when a community neglects the basics. This negative attitude, this indifference, is the expression of a degradation that this people undergo. This degeneration leads us to commit despicable actions in complete peace, without remorse, while, on the other hand, it gives us surges of conscience over trifles.

This is the same as a person who spends half the night discussing whether Rasulullah (Sallallaahu 'Alaihi Wasallam) physically saw Allah Ta'ala during his ascension (Mi'raaj) or not, and yet remains asleep long after sunrise, to the point of missing the Salah of Ishraq. It is precisely this same imbalance that led the Khawaarij to assassinate the grandson of Rasulullah (Sallallaahu 'Alaihi Wasallam), Hadhrat Hussein (Radiyallahu anhu‎), without mercy, yet raised an outcry about the fine that must, according to the Shariah, be imposed on a person who kills a mosquito in a state of Ihraam. It is this kind of moral imbalance that leads to turpitude. This is how the decoration of the Masjids is one of the many effects of the deterioration of our Aa'maal (actions). The exaggerated illumination of the Masjids expresses the same imbalance and extravagance that honour neither Islam nor the leaders of these places of prayer.

THE MANAGEMENT OF MASJID

In the light of verse 17 of Surah Taubah, the Fuqaha have concluded that the management of the Masjids should be entrusted to the pious people who practice Salah, pay Zakaat, and who prioritises the advancement of the Deen above all. This is both normal and quite logical because the Masjid plays a preeminent role in Islam and will continue to do so as long as the leadership is in the hands of the practitioners (Deendaar) and those who fear Allah Ta'ala only in matters of Deen. Otherwise, under external pressure, the Masjids will soon become mouthpieces for anti-Islamic tendencies. The proposals and ideas of Iblis will be tabled, discussed, voted on, and approved in the parliament of Allah Ta'ala—the Masjid! What an irony!

The knowledge of Deen among our leaders is, to say the least, pitiful. The criteria used for selecting those who can be entrusted with leadership have changed. Nowadays, piety does not count; economic strength prevails over piety. The Imam, who logically should be the head of the locality, is under the control and dictate of people who do not even possess the basic knowledge of Islam. There are other leaders who do not practise Salah, and their families and lifestyles are not in accordance with the precepts of Islam. This is how ignorance prevails over knowledge. The aforementioned verse is quite explicit and disqualifies "ipso facto" these people as leaders of the house of Allah.

MASJID AND THE WOMEN

The era of Rasulullah (Sallallaahu 'Alaihi Wasallam) was the best of eras. It was the time when Taqwa and piety had reached their peak. At that time, Rasulullah (Sallallaahu 'Alaihi Wasallam) had allowed women to go to the Masjid. He says in a Hadith not to forbid the access of the houses of Allah Ta'ala to the female servants of Allah Ta'ala.

According to this Hadith and other similar Ahaadith, it seems that the permission for women to frequent the Masjid applies in general to all Salahs. However, when we study other Ahaadith, we see that the permission was granted only for Salahs performed in the dark. According to a Hadith of Bukhari Sharif, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Permit the ladies to go to the Masjid in the evening."

After reporting a Hadith in Musannaf Abdur Razzaaq, which makes it clear that the permission for women to go to the Masjid is of a general nature and applies to all Salahs without distinction, Hadhrat Nafi, one of the narrators who reported this Hadith from Hadhrat 'Abdullah Bin 'Umar (Radiyallahu anhu), points out that the permission applies only to the Salahs of the evening.

Mentioning the reason why women were allowed to go to the Masjid in the evening, Al Hidaayah, an authentic work of Fiqh, points out that at the time of 'Isha and Fajr, the "Fussaaq" (wrongdoers) were sleeping, while at the time of Maghrib, they were eating and drinking. Therefore, during these three times, there was no fear of fitnah, so the ladies were allowed to go to the Masjid. The explanation given by Al Hidaayah becomes more plausible when we look at the Hadith of Musnad Imam Abu Hanifah (Rahimahullah) narrated by Hadhrat 'Abdullah Bin 'Umar (Radiyallahu anhuma), where it is said that Rasulullah (Sallallaahu 'Alaihi Wasallam) made a concession by allowing women to go to the Masjid at the time of Fajr and 'Isha.

All these explanations clearly show that the permission was limited only to Salahs performed in the dark and did not extend to the other Salahs performed during the day (Zuhr and 'Asr). Rasulullah (Sallallaahu 'Alaihi Wasallam) imposed, in addition to this, conditions such as not using perfumes, attractive clothes, and Hijaabs.

Now, when we study the other Ahaadith in detail, we find that the permission to go to the Masjid—while respecting the conditions mentioned above—does not even benefit from a degree of mustahabb (desirable), since Rasulullah (Sallallaahu 'Alaihi Wasallam) preferred that women perform Salah at home.

In a Hadith of Abu Dawud reported by Hadhrat 'Abdullah Bin 'Umar (Radiyallahu anhuma), Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Do not prohibit the mosques for your women, but their houses are better for them."

In Musnad Imam Ahmad and Sahih Bin Khuzaimah, there is a Hadith reported by Ummul Mu’mineen, Hadhrat Umm-e-Salmah (Radiyallaahu Anha), where Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"The best place for women to perform Salah is the innermost depths of their houses."

In a Hadith of Abu Dawud, reported by Hadhrat 'Abdullah Bin Mas'ud (Radiyallaahu Anhuma), Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"The Salah that a woman performs in her room is better than the one she performs in her courtyard, and the Salah that she performs in a small corner (godon in the Mauritian context) is better than the one she performs in a large room."

Hadhrat 'Abdullah bin Mas'ud (Radiyallahu anhuma) and Hadhrat Abu Hurairah (Radiyallahu anhu) said:

"The Salah (of a woman) that Allah loves the most is that which she performs in the darkest corner of her room." (Sahih Ibn Khuzaimah)

After studying all these Ahaadith, it is superfluous to say that at the time of Rasulullah (Sallallaahu 'Alaihi Wasallam), it was better for women to perform their Salah in seclusion than to go to the Masjid, despite the fact that at that time there was no fitnah. In other words, although Rasulullah (Sallallaahu 'Alaihi Wasallam) did not prevent women from going to the Masjid because there was no fear of fitnah, he showed his preference by saying that it was better for them to perform Salah at home.

After the wafaat (passing) of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam), when the Sahaabah-e-Kiraam (Radiyallahu Anhum) saw that the morals were beginning to change and, with clairvoyance, understood that with time it would get worse and the security that prevailed at the time of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) was no longer there, they advised women not to go to the Masjid. According to Hujjatullah-al-Baalighah of Shah Waliyullah (Rahimahullah), the decision to prohibit women from going to the Masjid was taken by the majority of Sahaabah-e-Kiraam (Radiyallahu Anhum). According to the Grand Mufti of Pakistan, Mufti Muhammad Shaafi'i (Rahimahullah), this decision was taken unanimously by the Sahaabah-e-Kiraam (Radiyallahu Anhum) (Ma'aariful Qur'an). Justifying the decision and the measure taken by the Sahaabah-e-Kiraam (Radiyallahu Anhum), the Muhaddith Shah Waliyullah Dehlavi (Rahimahullah) is of the opinion that they did not act against the Hadith which says:

"Do not forbid your ladies from going to the Masjid," because their decision was motivated by the fear of fitnah, which is obviously in accordance with the spirit of the Hadith. The prohibition of preventing women from going to the Masjid is applied in cases of ghairat (jealousy) and not when there is danger of fitnah.

SAHAABAH-E-KIRAAM (RADIYALLAHU ANHUM) AND THE SPIRIT OF DEEN

The Sahaabah-e-Kiraam (Radiyallahu Anhum) were the first concerned with the revelation of the Qur'an-e-Kareem and the Ahaadith of Rasulullah (Sallallaahu 'Alaihi Wasallam). They lived through the period of revelation and understood the atmosphere and circumstances in which each verse was revealed, the Ahaadith that were pronounced, and the laws that were promulgated. They are the ones who have best understood the spirit of Deen and the correct application of the laws of the Qur'an-e-Kareem and Hadith. Consequently, the decision of the Sahaabah-e-Kiraam (Radiyallahu Anhum) to forbid women from going to the Masjid must be respected and applied rigorously.

Hadhrat 'Aisha (Radiyallahu Anha), a witness to the circumstances in which women were allowed to go to the Masjid, makes the following observation about her time:

"If Rasulullah (Sallallaahu'Alaihi Wasallam) had been in the presence of what the women of today have introduced, no doubt he would have forbidden women, just as the women of Bani Isra'il were struck by prohibitions."

To better understand the ruling of the Sahaabah-e-Kiraam (Radiyallahu Anhum), we must examine some technical details of the Shari'ah. Normally, all laws and regulations are attached to one or more conditions, which in technical language is known as "Manaat." Here, the Manaat (condition) attached to the permission granted to women to go to the Masjid is the absence of danger, i.e., the non-existence of fitnah.

The permission holds as long as there is no danger of fitnah. From the moment there is danger of fitnah, the permission is automatically revoked. Additionally, since the 'Manaat' (absence of fitnah) only existed during the lifetime of Rasulullah (Sallallaahu 'Alaihi Wasallam)—because after his wafaat fitnah appeared—the permission granted to women to go to the Masjid was logically removed. This is precisely the point that Imam Abu Bakr Bin Khuzaimah (Rahimahullah) sought to highlight by titling a chapter of his Sahih (book of Hadith) as follows: "Chapter on the proof that the prohibition of women from going to the Masjid existed when there was no danger of corruption (fitnah) awaiting them when they went to the Masjid." (Sahih Bin Khuzaimah)

MASJID-E-NABAWI AND THE WOMEN

The Masjid-e-Nabawi (the Masjid of the Prophet [Sallallaahu 'Alaihi Wasallam]) contains many blessings. It is no secret that one Salah performed in this blessed Masjid is better than 1,000 Salahs performed in any other Masjid, except Masjid-e-Haraam (Baitullah). It is stated in another Hadith that one Salah in this Masjid is better than even 50,000 Salahs performed in any other Masjid. Despite all of this, the Salah that a woman performs at home is better for her than the one she performs in the Masjid-e-Nabawi.

Once, the wife of Hadhrat Abu Humaid (Radiyallahu anhu) came to Rasulullah (Sallallaahu 'Alaihi Wasallam) and complained:

"O Prophet of Allah! Our husbands forbid us from reading our Salahs together with you."

In this regard, Rasulullah (Sallallaahu 'Alaihi Wasallam) replied, "I know that you like to perform Salah in my company, but know that the Salah performed in a corner of your house is superior to the Salah performed in my Masjid." (Musnad Ahmad, Musannaf Ibn Abu Shaibah, Sahih Bin Khuzaimah)

It should be noted that at that time, there was no fitnah, and despite this fact, Rasulullah (Sallallaahu 'Alaihi Wasallam) said to this Sahaabiyyah (Radiyallahu Anha) that the Salah performed at home is much better than the one performed in the Masjid-e-Nabawi.

Considering the atmosphere of fitnah that reigns in our societies nowadays, it has become more than imperative for our ladies to stay at home. It is precisely for this reason that the Sahaabah-e-Kiraam (Radiyallahu Anhum) and the "Fuqaha" have taken the decision to prohibit women from going to the Masjid.

PROHIBITION MEANS BLOCKING THE ROAD TO FITNAH

The era of the Sahaabah-e-Kiraam (Radiyallahu Anhum), the Taabi'in (Rahimahumullah), and the Fuqaha was a glorious era, known as Khairul Qurun (the best of eras). At that time, the atmosphere of Deen was more or less at its peak, just as nowadays "Be-Deen" and fitnah are almost at their peak. If, at that time, a ban was necessary, then one can imagine how much more imperative it is nowadays to impose such a restriction.

In short, it is not the time to campaign to encourage women to go to the Masjid to perform Salah, even just one, especially when we know that this authorization, at the time of Rasulullah (Sallallaahu 'Alaihi Wasallam), did not even benefit from a degree of mustahabb. It is therefore unwise to campaign for its reintroduction. Also, with the superficial pardah (veils) of today that our sisters wear, it would be opening wide the doors of fitnah and multiple damages. This is an inevitable consequence. Rasulullah (Sallallaahu 'Alaihi Wasallam) has already warned us that his Ummah will imitate the People of the Book (Jews and Christians) span by span, cubit by cubit, to the point that if someone were to commit fornication with his mother in public, there would be an unfortunate person in that Ummah who would do the same. At the beginning, the women of Bani Isra'il were allowed to frequent the places of prayer just like the men. Gradually, they wore sandals and high clogs to be able to see the men better. Finally, it was necessary to prohibit them from accessing the places of prayer. Can we have the guarantee that we will not have to face such an eventuality if our ladies go to the Masjid? Would they not do the same?

Perhaps some consider the time in which we live to be very good. The Sahaabah-e-Kiraam (Radiyallahu Anhum), the Taabi'in (Rahimahumullah), and the Fuqaha considered their respective eras as very unfavourable for allowing women to go to the Masjid, and this, as already mentioned, despite the fact that they lived in the era of Khairul Qurun. If this is the case, how can we describe the current era? In fact, in the light of the Ahaadith, we can deduce that today is better than tomorrow, and tomorrow will be worse than today.

There is no doubt that our era is even worse, even degrading. However, one must have the 'Basweerah' (light of the heart) to see this.

THE 4 AIMMAH MUJTAHIDEEN (RAHIMAHUMULLAH) AND WOMEN IN THE MASJID

The 4 Aimmah (Rahimahumullah), whose opinions are divided in some cases, are unanimous on the fact that women, especially young ones, should be prohibited from going to the Masjid if there is a danger of fitnah.

Imam Malik (Rahimahullah) is of the opinion that the Hadith of Hadhrat 'Abdullah Bin 'Umar (Radiyallahu Anhuma), which says that women should not be prohibited from going to the Masjid and other similar Ahaadith, refers to older women. Imam Shafi'i (Rahimahullah) and Imam Ahmad Bin Hambal (Rahimahullah) both issued a similar verdict. As for Imam Abu Hanifah (Rahimahullah), due to the fitnah that had already appeared, he issued a verdict that young and old ladies should not go to the Masjid. He is of the opinion that every commodity has its customer.

The verdicts that these 4 illustrious Aimmah Mujtahideen (Rahimahumullah) issued are in strict accordance with the spirit of the Qur'an-e-Kareem and the Hadith. Anyone nowadays who dares to issue a verdict to the contrary is comparing a dim lamp to the midday sun!

IMAAN AND CLEANLINESS

Imaan, we never cease to repeat, is the most precious treasure that man can possess. It is the fundamental basis of Islam, the only religion accepted by Allah. Without it, the edifice of Islam could not stand at all.

The consolidation and development of Imaan can only be done by putting into practice the various aspects of Deen-e-Islam in our daily lives. This consists of obeying the commandments of Allah Ta'ala and putting into practice the teachings of the Prophet Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam); two things indispensable for developing and adorning our Imaan. This obedience will bring eternal salvation and success in the Hereafter.

Imaan (faith) is pure. Impurity is the antithesis of faith. Impurity has a great affinity with Kufr (disbelief). This means that the shayaateen (demons) and the saahireen (magicians) remain in a perpetual state of impurity. Kufr destroys and annihilates faith, bringing damnation and loss.

A believer is therefore called upon to remain in a permanent state of cleanliness. Impurities are repulsive to faith. It is for this reason that the Prophet of Islam (Sallallaahu 'Alaihi Wasallam) said,

"Purity is half of faith."

Allah Ta'ala also advised His Prophet (Sallallaahu 'Alaihi Wasallam) in this regard during the early days of his mission:

"Keep your clothing clean!" (74:4)

When a person makes no effort to avoid impurity, the wrath of Allah descends upon him, and he becomes subject to severe punishment. It is for this reason that Islam places great emphasis on cleanliness. Undoubtedly, by keeping one's body clean, one holds the surest means of purifying one's soul. External cleanliness cleanses the heart and mind of unwholesome thoughts, leading to internal purification and expiation of sins.

Ibn 'Abbaas (Radiyallahu anhuma) narrated:

The Messenger of Allah (Sallallaahu 'Alaihi Wasallam) passed by two graves and said:
"They (the corpses) are being tormented, but they do not suffer because of a serious matter (which is difficult to avoid). One used to carry tales, and the other did not protect himself from the impurity of urine."

He then asked for a green stalk, divided it into two, and placed them on each grave, saying:
"Perhaps their punishments will be lessened as long as the stalks remain green." (Muslim)

The above Hadith clearly shows us the punishment reserved for those who are heedless when they urinate. This is why we are forbidden from urinating while standing. Unfortunately, nowadays, due to our indifference towards Islamic etiquettes, most of us have chosen the above-mentioned way of urinating. In addition to this, we do not take the trouble to clean our private parts with our left hand and water.

Reflections on the following Hadith:

Imaam Ahmad (Rahimahullah) narrates that the Prophet (Sallallaahu 'Alaihi Wasallam) attended the funeral of Hadhrat Sa'd Bin Ma'z (Radiyallahu anhu) and stood for a long time praying at his grave. When his Sahaabah (Radiyallahu anhu) asked him about this act, he replied:
"The grave of this virtuous and pious man had shrunk, but he was forgiven!"

According to a narration from 'Abdullah Ibn 'Umar (Radiyallahu anhuma), the Prophet (Sallallaahu 'Alaihi Wasallam) said that the universe shook, the gates of heaven were opened, and 70,000 angels attended the funeral and burial of Hadhrat Sa'ad (Radiyallahu anhu).

It is worth noting that the Prophet (Sallallaahu 'Alaihi Wasallam) mentioned that Hadhrat Sa'ad (Radiyallahu anhu) was punished because he sometimes did not wash himself properly after urinating. If such a person was not spared the punishment of the narrowing of the grave, what will happen to us?

Rasulullah (Sallallaahu 'Alaihi Wasallam) has warned us against the defilement/stain/filth of urine because the punishment of the grave is often a consequence of this negligence. The words of Rasulullah (Sallallaahu 'Alaihi Wasallam) are true and remain unchanged despite the passage of time. If we are not careful, it is we who must be blamed and will bear the consequences of our actions.

The grave is the first of the stages of the hereafter, and its punishment is very severe. It is for this reason that the Prophet (Sallallaahu 'Alaihi Wasallam) used to seek protection from the punishment of the grave after each Salah, saying:

أَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ وَعَذَابِ الْقَبْرِ

Allaahumma Innii A'uzu bika minal kufri wal faqri wa 'a-zaabil qabri.

O Allah! I seek protection in You from disbelief, poverty and the punishment of the grave. (An-Nasai)

Just as some bad deeds (backbiting, neglecting prayer, not washing after urinating, etc.) bring punishment in the grave, similarly, some good deeds provide us with special protections from this punishment. These include:

1. Punctuality in prayer,
2. Behaving well towards one's parents,
3. Reciting Surah Tabarakallazi (Surah Mulk) every night, and
4. Zikrullah (remembrance of Allah).

May Allah Ta'ala grant us Taufiq so that we may keep away from both external and internal impurity for:

"Indeed, Allah loves those who purify themselves."

[English version of "Al-Masjid" – Al Haadi – Vol. 1 No. 10]