Happy-Eid* Regarding Virtuous Gatherings and Meelad Shareef
* Regarding Rajabi Shareef
* Regarding Rasoolullah Sallallahu ta’ala alayhi wa sallam going to the Arsh wearing his Naalain Shareef
* Commemorating Virtuous Gatherings on the Wafaat of the Khulafa-e-Raashideen
* What is meant by ‘Lakhi and Hazaari Roza’
* Gatherings during the ten days of Muharram
* Regarding Taazia Daari******

Law: Commemorating the Meelad Shareef, in other words, presenting discourses and narrations (etc) related to the Holy Birth of the Beloved Rasool Sallallahu ta’ala alayhi wa sallam is permissible. Supplementary to this are incidents relating to his Excellence, Miracles, History, Blessed Life, Blessed Childhood and His Blessed Arrival, which are also discussed in this Sacred Assembly (gathering). These issues have been discussed in the Ahadith and in the Qur’an Shareef as well. If the Muslims discuss this in their assemblies (gatherings), and even if they arrange assemblies (Mehfils) specifically to do the above mentioned; there is no reason to deem it impermissible. To invite people towards such gatherings and to have them attend these gatherings is to invite people towards righteousness. Just as lecture programmes and Jalsas (Religious gatherings) are announced, posters are printed and distributed, articles are published in papers with regards to them, and due to this; those Lecture Programmes and Jalsas are not regarded as being impermissible. Likewise, inviting people towards the Zikr-e-Paak (Meelad Shareef) cannot be regarded as being impermissible and bid’at (an innovation).

Similarly, to distribute sweets during the Meelad Shareef is also permissible and to distribute sweetmeats is the same. When this gathering (assembly) is permissible, then to distribute sweets, which was a permissible action, will not cause this assembly to become impermissible. To label it as impermissible because people regard it as necessary, is also incorrect. Nobody regards it as being Waajib or Fard. I have personally witnessed on numerous occasions, that a Meelad Shareef programme took place, and sweetmeats were not distributed; and let us assume that there is someone who does regard it as necessary, then it is something which he refers to as necessary in the sense of it being customary (i.e. expected and routine). He does not regard it as being necessary in the sense of it being an obligation in the Shariah.

In these gatherings, people stand whilst remembering the Blessed Birth (of Rasoolullah Sallallahu ta’ala alayhi wa sallam ). In other words, Durood and Salaam is conveyed upon the Prophet Sallallahu ta’ala alayhi wa sallam whilst standing. The Ulama have mentioned this Qiyaam 1 to be Mustahsan 2. It is (thus) permissible to stand whilst reading Salaat-o-Salaam. Some pious predecessors have even been blessed with the honour of seeing the Beloved Rasool Sallallahu ta’ala alayhi wa sallam in these gatherings. Although it cannot be said that Huzoor Sallallahu ta’ala alayhi wa sallam definitely visits that particular gathering, but if he Sallallahu ta’ala alayhi wa sallam blesses one of his servants with his special affection and Honours the gathering with his Holy Presence, then this is also not something which is unlikely and far-fetched.

Law: In the gatherings of Meelad Shareef, as well as in other such gatherings, only those narrations (and incidents) should be presented, which are proven and authentic. Unauthentic and fabricated accounts Read the rest of this entry »



* Regarding engraving the Musjid doing gold and silver gilding in it
* Regarding the use of cement and plaster on the Musjid Walls
* Regarding teaching (Islamic Studies) in the Musjid  
* Only a Mu’takif should eat and drink in the Musjid
* A Musjid should not be used as a pathway
* Impermissibility of selling Taweez in the Musjid  
* Performing Nikah in the Musjid is Desirable
* Etiquettes of the Musjid  
* Makruh actions in the Musjid

Law: To paint the Musjid with lime (i.e. whitewash) and to use mortar is permissible. It is also permissible to use gold and silver gilding on the engravings or carvings (in the Musjid), as long as this has been done with the wealth of an individual and not with money belonging to the Waqf 1. If the Trustee of the Mosque used the Waqf funds of the Mosque to do such gold and silver carvings (decorations etc.), then he will have to make amends (i.e. pay the penalty for this). However, if the founder of the Musjid (i.e. the one who built the Mosque) had initially done such carvings and they have been damaged, then the Mutawali 2 of the Musjid can use the Musjid’s funds to rebuild this carving (i.e. to have it repaired). Some Masha’ikh 3 have mentioned that it is Makruh to do any decorations or carving etc. on the Qibla wall of the Mosque, as the heart of the Namaazi 4 will be diverted towards it. [Durr-e-Mukhtar, Raddul Muhtar]

Law: It is permissible to use cement and to plaster the walls of the Musjid, as this allows the building to remain intact. When plastering the Musjid, or when doing plating or when using mud plaster, one should not use water that is impure. [Alamgiri]

Law: To teach (Islamic lessons) in the Musjid is permissible, even though the Musal’las 5 and grass mats of the Musjid are used at the time of teaching. To eat, and sleep in the Musjid is only permissible for a Mu’takif 6 . This is Makruh for one who is not in I’tekaaf. If a person needs to eat or sleep in the Musjid, then he should enter the Musjid with the intention  of I’tekaaf, make some Zikr or pray some Namaaz, and after this, he can do that (i.e. eat or sleep). [Alamgiri]

1. Waqf refers to an Endowment for the sake of Allah
2. Mutawali here refers to a trustee of the Musjid
3. Masha’ikh refers to Pious Predecessors
4. Namaazi is the one who is performing his Namaaz
5. Musal’la refers to a prayer mat
6. Mu’takif is a person in I’tekaaf; i.e. one secluded to the Musjid for the remembrance of Allah.  

It is common in almost all parts of India, that during the month of Ramadan people generally break their fast in the Musjid. If there is an area outside the Musjid where Iftar can be made, then Iftar should not be made inside the Musjid. Otherwise, one should make the intention of I’tekaaf on entering.  There is no objection to making Iftar inside. However, one must still be fully cautious not to soil the mats or floors of the Musjid.

Law:  The Musjid should not be made a pathway (road /walkway). For example, if there are two doors in the Musjid and one needs to go somewhere, and it is easier for him to enter from one door and exit (in that direction) through the other door, then one should not do this. If a person went in (i.e. into the Musjid) with the intention that he would enter through this door and then exit through the other door (i.e. he will  use it as a walkway), and after entering he regretted this action of his, then he should not exit through the door from which he had intended to exit, but he should use another door. And some Ulama have stated that such a person should first pray Namaaz and then exit (the Musjid), and others have said that if he does not have wudu, then he should exit from the same door through which he entered. To enter the Musjid whilst wearing shoes is Makruh. [Alamgiri]

Law: Selling of Taweez in the Jaame Musjid is not permissible, like it is done by those who do this as a business  and compel people to pay a stipulated price to get a taweez. [Alamgiri]

Law: To perform a Nikah ceremony in the Musjid is Mustahab (desirable).  [Alamgiri] However one must be cautious not to cause any disturbance or din in the Musjid or do anything therein that is contrary to the sanctity of the Musjid. If one knows that the etiquettes of the sanctity or the Musjid will be violated, then one should not have the Nikah in the Musjid.

Law: One who has any impurity on his clothing or body should not enter the Musjid. [Alamgiri]

Law: One must observe the following Etiquettes of the Musjid: Read the rest of this entry »

%d bloggers like this: