The Etiquette of Walking to Prayer

By Shaykhul Islaam Muhammad Ibn ‘Abdul-Wahhaab -rahimahullaah-
An excellent reminder concerning the way in which one must walk to the place of Prayer.

One should commence to leave for it by being purified with humility [1] and submissiveness because of the statement of the Messenger (sallallaahu ‘alayhi wa sallam) “If one of you makes ablution, then he should perfect his ablution. Then he should not interlace his fingers for verily he is in prayer.”[2] When he leaves his house, even if it is for other than the prayer, he should say:

Bismillaah
[With the name of Allaah.]

Aamantu billaah
[I believe in Allaah.]

Tawakaltu ‘alaa Allaah
[I place my trust upon Allaah.]

Wa laa hawla
[And there is no might.]

Wa laa qoowwata
[And no power]

Illaa billaah
[Except with Allaah.] [3]

Allaahumma innee A’oodhu bika
[O Allaah verily I seek refuge with You]

An Adhillah aw udhAllaah
[lest I should be misguided or led astray]

Aw azzillah aw uzzAllaah
[or lapse or be mistaken]

Aw adhlimah aw udhlamah
[or oppress or be oppressed]

Aw ajhalah aw yujhala ‘alayyah
[or be ignaorant or be treated ignorantly.] [4]

He should walk to it with calmness and dignity because of the statement of the Prophet (sallallaahu ‘alayhi wa sallam): “If you hear the call for establishment of prayer, then walk to it with calmness. So whatever you catch of it, then pray it, and whatever you miss of it, then make it up.”[5]

He should shorten the distance between his steps and he should say: ‘O Allaah, I ask you by the right of those who ask, and by the right of this path, because I did not leave in wickedness, and neither in ungratefulness, and neither in arrogance, and not for the sake of gaining a reputation. I left in fear of your displeasure, and in desire of your pleasure. I ask you to rescue me from the Fire and to forgive me of all my sins. Verily no one can forgive except you.'[6] He should also say:

Allaah humma aj’al fee qalbee nooran.
[O Allaah place light in my heart.]

Wa fee lisaanee nooran.
[And light in my tongue.]

Wa aj’al fee sam’ee nooran.
[And place light in my ears.]

Wa aj’al fee basaree nooran.
[And place light in my eyes.]

Wa aj’al fee khalfee nooran.
[And place light behind me.]

Wa min amaamee nooran.
[And light in front of me.]

Wa aj’al min fawqee nooran.
[And place light above me.]

Wa min tahtee nooran.
And light behind me.]

Allaah humma a’atinee nooran.
[O Allaah, give me light.] [7]

So when he enters the mosque, it is recommended for him to begin with his right foot, and to say:

Bismillaah.
[With the Name of Allaah.]

A’oodhubillaahil Adheem.
[I seek refuge with Allaah.]

Wa bi wajhihil kareem.
[And with His Noble Face.]

Wa sultaanihil qadeem.
[And His eternal Authority.]

minash shaytaanir rajeem.
[From Shaytaan, the accursed.][8]

Bismillaah.
[With the Name of Allaah.]

Wa salaatu was salaamu ‘alaa rasoolihi.
[And may His Prayers [9] and Peace be upon His Messenger.][10]

Allaah humma aftihlee abwaaba rahmatika.
[O Allaah, open the doors of your Mercy for me.][11]

When he leaves, he should begin with his left foot and say:

Allaah humma aftihlee abwaaba fadhluka
[O Allaah open the doors of Your Virtue for me.][12]

When he enters the mosque, then do not let him sit until he has prayed two units of prayer, because of the statement of the Prophet (sallallaahu ‘alayhi wa sallam), “If one of you enters the mosque, then do not let him sit until he has prayed two units of prayer.”[13]

He should then become involved in the remembrance of Allaah or be quiet, and not rush to speak about worldly matters. So whoever stays like that, then he is in prayer and the angels ask forgiveness for him – as long as he does not become troublesome or talk.

Footnotes:

[1] This is a translation of (p. 5-9) of the book Aadaab Mashee illas Salaah by Imaam Muhammad Ibn ‘Abdul Wahhaab.
[2] Translators Note: What is expressed here is the combined meaning of various authentic hadeeths. From them are the following:

Translators Note: What is expressed here is the combined meaning of various authentic hadeeths. From them are the following:
A. The Prophet (sallallaahu ‘alayhi wa sallam) said:

“If one of you makes ablution for prayer, then do not let him interlace between his fingers.”

[Reported by Abu Hurayrah. Related by Tabaraanee in al-Awsat, and as-Sagheer. It was authenticated by Shaykh al-Albaanee in Saheehut Targheeb (no. 293), and Saheehul Jaami’ (no. 446).]

B. The Prophet(sallallaahu ‘alayhi wa sallam) said:

“If one of you makes ablution, then he should perfect his ablution. Then he should leave intentionally for the mosque, and he should not interlace his hands for verily he is in prayer.”

[Reported by Ka’ab Ibn ‘Ujrah. Related by Ahmad, Abu Daawood, and Tirmidthee. It was authenticated by Shaykh al- Albaanee, see: al Mishkaatul Masaabeeh (no. 994), Saheeh Sunan Abee Daawood (no. 571), Irwaa’ul Ghaleel (no. 379), and Saheehul Jaami’ (no. 4422).]

C. The Prophet (sallallaahu ‘alayhi wa sallam) said:

“If one of you were to perform ablution in his house, then proceed to the mosque, he would be in prayer until he returned. So do not let him speak in such a manner, nor interlace his fingers.”

[Reported by Abu Hurayrah. Related by al-Haakim who also authenticated it. See: al-Mishkaatul Masaabeeh (no. 994), Saheehut Targheeb (no. 292), Silsilatul Ahaadeethus Saheehah (no. 1294), and Saheehul Jaami’ (no. 445).]

The basic hadeeth along with it’s various additions can be seen in Ahmad, Abu Daawood, and Ibn Maajah, see: Silsilatul Ahaadeethis Saheehah (no. 1294). And Allaah knows best.

[3] Translators Note: Abu Daawood (4/325), Tirmidthee (5/490). See Saheeh Sunanut Tirmidthee (3/151). This is an authentically reported supplication.
[4] Translators Note: Reported by Abu Daawood, Tirmidthee, Ibn Maajah, and Nisaa`ee. See: Saheeh Sunanut Tirmidthee (3/151), and Saheeh Sunan Ibn Maajah (2/336). [5]

Translators Note: Reported by Abu Daawood, Tirmidthee, Ibn Maajah, and Nisaa`ee. See: Saheeh Sunanut Tirmidthee (3/151), and Saheeh Sunan Ibn Maajah (2/336). [5] This is an agreed upon hadeeth.
[6] His statement, “I ask you by the right of those who ask…” – indeed it was mentioned in a hadeeth, but Taqiyyud Deen Ibn Taymiyyah was not fully convinced of it’s authenticity. Besides that, he also mentioned that in it’s chain of narrators is ‘Atiyyah al-‘Awfee, and he is a Shee’ee mudallis, so its mentioning cannot be relied upon. In the case that it may be authentic, then the scholars have explained that the right of those who ask is the answer, and the right of the path is reward, and similar to that. So the answer is for the supplication, and the reward is for righteous actions, and it is with Allaah the Exalted. So as for the question of asking Allaah from one of his creation, then this is prohibited, and impermissible. [7]

His statement, “I ask you by the right of those who ask…” – indeed it was mentioned in a hadeeth, but Taqiyyud Deen Ibn Taymiyyah was not fully convinced of it’s authenticity. Besides that, he also mentioned that in it’s chain of narrators is ‘Atiyyah al-‘Awfee, and he is a Shee’ee mudallis, so its mentioning cannot be relied upon. In the case that it may be authentic, then the scholars have explained that the right of those who ask is the answer, and the right of the path is reward, and similar to that. So the answer is for the supplication, and the reward is for righteous actions, and it is with Allaah the Exalted. So as for the question of asking Allaah from one of his creation, then this is prohibited, and impermissible. [7] Translators Note: Reported in Fathul Baaree (11/116), and Muslim (1/530).
[8] Translators Note: Reported in Abu Daawood, see Saheehul Jaami’ (no. 459). [9]

Translators Note: Reported in Abu Daawood, see Saheehul Jaami’ (no. 459). [9] Translators Note: Reported by Ibnus Sunnee (no. 88). Shaykh al-Albaanee has declared it good.
[10] Translators Note: Reported in Abu Daawood 1/126. See Saheehul Jaami’ (1/528). [11]

Translators Note: Reported in Abu Daawood 1/126. See Saheehul Jaami’ (1/528). [11] Translators Note: Muslim (1/494). [12] Translators Note: Reported in Ibn Maajah, see Saheeh Sunan Ibn Maajah (1/129).
[13] Translators Note: Reported by Qataadah, and Abee Hurayrah. Related by Ahmad, Bukhaaree, Muslim, Abu Daawood, Tirmidthee, Ibn Maajah, and Nisaa`ee. See, ar-Rawdhah (no. 1008), Irwaa’ul Ghaleel (no. 467), Riyaadhus Saaliheen (no. 1151), and Saheehul Jaami’ (no. 513).

Translators Note: Reported by Qataadah, and Abee Hurayrah. Related by Ahmad, Bukhaaree, Muslim, Abu Daawood, Tirmidthee, Ibn Maajah, and Nisaa`ee. See, ar-Rawdhah (no. 1008), Irwaa’ul Ghaleel (no. 467), Riyaadhus Saaliheen (no. 1151), and Saheehul Jaami’ (no. 513).

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Swearing by Allah

To confirm a statement, many resort to swearing by the name of Allah SWT or one of His attribute. This is a bad habit that should be resisted. The name of Allah should not be used so lightly, and to swear by it is very serious matter. Allah SWT in Surah Al-Nahl says “And do not take your oath to practice deception between yourselves, with the result that someone’s foot may slip after it was firmly planted”. Always remember the hadith of the Prophet Sallalaahu alaihi wa sallam reported by Bukhari and Muslim “Whoever believes in Allah and the Last Day should say something good or remain silent.

{Allah’s Messenger (SAWS) said: “The best of people are those of my generation, then those who follow them, then those who follow them, after which there will come a people whose testimonies will precede their oaths and whose oaths will precede their testimonies. (Narrated by Bukhari and Muslim)

This Hadith discourages frequent swearing. People rush hastily into swearing oaths and bearing witness before they are requested to do so, as if these matters are of little moment. This reduces respect for the name of Allah.}

The Virtues of the Masjids, the Correct Etiquette, and the Virtues of Those who take care of them

[فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ – رِجَالٌ لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَوةِ وَإِيتَآءِ الزَّكَـوةِ يَخَـفُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالاٌّبْصَـرُ – لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُم مِّن فَضْلِهِ وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ ]

(36. In houses which Allah has ordered to be raised, in them His Name is remembered. Therein glorify Him in the mornings and in the evenings,)

(37. Men whom neither trade nor business diverts from the remembrance of Allah nor from performing the Salah nor from giving the Zakah. They fear a Day when hearts and eyes will be overturned.)

(38. That Allah may reward them according to the best of their deeds, and add even more for them out of His grace. And Allah provides without measure to whom He wills.)

Having likened the heart of the believer and what it contains of guidance and knowledge to a lamp lit with good oil shining in a clear glass, Allah then states where it belongs, which is in the Masjids, the places on earth that are most beloved to Allah. The Masjids are His houses where He Alone is worshipped. So Allah says:

[فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ]

(In houses which Allah has ordered to be raised,) meaning, Allah has commanded that they be established and that they be kept clean of any filth, idle talk or words or deeds that are inappropriate. `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah:

[فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ]

(In houses which Allah has ordered to be raised,) he said; “Allah forbade idle talk in them.” This was also the view of `Ikrimah, Abu Salih, Ad-Dahhak, Nafi` bin Jubayr, Abu Bakr bin Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir. Many Hadiths have been narrated concerning the construction of Masjids, honoring them, respecting them, and perfuming them with incense etc. This has been discussed in more detail elsewhere, and I have written a book dealing with this topic on its own, praise and blessings be to Allah. With Allah’s help we will mention here a few of these Hadiths, if Allah wills. In Allah we put our trust and reliance. `Uthman bin `Affan, the Commander of the faithful, may Allah be pleased with him, said; “I heard the Messenger of Allah say:

«مَنْ بَنَى مَسْجِدًا يَبْتَغِي بِهِ وَجْهَ اللهِ بَنَى اللهُ لَهُ مِثْلَهُ فِي الْجَنَّةِ»

(Whoever builds a Masjid seeking the Face of Allah, Allah will build for him something similar to it in Paradise.) It was narrated in the Two Sahihs. Ibn Majah narrated that `Umar bin Al-Khattab, may Allah be pleased with him, said; “The Messenger of Allah said:

«مَنْ بَنَى مَسْجِدًا يُذْكَرُ فِيهِ اسْمُ اللهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ»

(Whoever builds a Masjid in which the Name of Allah is remembered, Allah will build for him a house in Paradise.) An-Nasa’i mentioned something similar. There are very many Hadiths which say this. `A’ishah, may Allah be pleased with her, said: “The Messenger of Allah commanded us to build Masjids among the houses, and to clean them and perfume them.” This was recorded by Ahmad and the Sunan compilers with the exception of An-Nasa’i. Ahmad and Abu Dawud recorded a similar report from Samurah bin Jundub.Al-Bukhari said: “`Umar said: `Build for the people a place to worship Allah, and beware of using red or yellow for adornment and decoration and distracting the people thereby.”’ Abu Dawud narrated that Ibn `Abbas said, “The Messenger of Allah said:

«مَا أُمِرْتُ بِتَشْيِيدِ الْمَسَاجِدِ»

(I was not commanded to Tashyid the Masjids.) Ibn `Abbas said, “Decorating them as the Jews and Christians did.” Anas, may Allah be pleased with him, said, “The Messenger of Allah said:

«لَا تَقُومُ السَّاعَةُ حَتَّى يَتَبَاهَى النَّاسُ فِي الْمَسَاجِدِ»

(The Hour will not come until people show off in building Masjids.) It was recorded by Ahmad and the compilers of the Sunan, with the exception of At-Tirmidhi.Buraydah narrated that a man called out in the Masjid and said, “Has any body said anything about a red camel” The Prophet said:

«لَا، وَجَدْتَ، إِنَّمَا بُنِيَتِ الْمَسَاجِدُ لِمَا بُنِيَتْ لَهُ»

(May you never find it! The Masjids were built only for what they were built for.) This was narrated by Muslim. Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah said:

«إِذَا رَأَيْتُمْ مَنْ يَبِيعُ أَوْ يَبْتَاعُ فِي الْمَسْجِدِ، فَقُولُوا: لَا أَرْبَحَ اللهُ تِجَارَتَكَ، وَإِذَا رَأَيْتُمْ مَنْ يَنْشُدُ ضَالَّةً فِي الْمَسْجِدِ فَقُولُوا: لَا رَدَّهَا اللهُ عَلَيْكَ»

(If you see someone buying or selling in the Masjid, say to him, “May Allah never make your business profitable!” And if you see someone calling out about lost property, say, “May Allah never return it to you!”) This was recorded by At-Tirmidhi, who said: “Hasan Gharib.” Al-Bukhari recorded that As-Sa’ib bin Yazid Al-Kindi said, “I was standing in the Masjid and a man threw pebbles at me, so I looked and saw `Umar bin Al-Khattab who said, `Go and bring me these two men.’ I went and brought them to him, and he said, `Who are you’ Or, `Where do you come from’ They said, `We are from At-Ta’if.’ `Umar said, `If you had been from this town I would have hit you, for you are raising your voices in the Masjid of the Messenger of Allah .”’ An-Nasa’i recorded that Ibrahim bin `Abdur-Rahman bin `Awf said: “`Umar heard the voice of a man in the Masjid and said: `Do you know where you are”’ This is also Sahih. Al-Hafiz Abu Ya`la Al-Musili recorded from Ibn `Umar that `Umar used to burn incense in the Masjid of the Messenger of Allah every Friday. Its chain of narration is Hasan and there is nothing wrong with it, Allah knows best. It is confirmed in the Two Sahihs that the Messenger of Allah said:

«صَلَاةُ الرَّجُلِ فِي الْجَمَاعَةِ تُضَعَّفُ عَلَى صَلَاتِهِ فِي بَيْتِهِ وَفِي سُوقِهِ خَمْسًا وَعِشْرِينَ ضِعْفًاوَذَلِكَ أَنَّهُ إَذَا تَوَضَّأَ فَأَحْسَنَ وُضُوءَهُ ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ لَا يُخْرِجُهُ إِلَّا الصَّلَاةُ لَمْ يَخْطُ خَطْوَةً إِلَّا رُفِعَ لَهُ بِهَا دَرَجَةٌ وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ. فَإِذَا صَلَّى لَمْ تَزَلِ الْمَلَائِكَةُ تُصَلِّي عَلَيْهِ مَا دَامَ فِي مُصَلَّاهُ: اللَّهُمَّ صَلِّ عَلَيْهِ، اللَّهُمَّ ارْحَمْهُ. وَلَا يَزَالُ فِي صَلَاةٍ مَا انْتَظَرَ الصَّلَاةَ»

(A man’s prayer in congregation is twenty-five times better than his prayer in his house or the marketplace. That is because if he performs Wudu’ and does it well, then he goes out to go to the Masjid, and for no other purpose than to pray, he does not take one step but he increases in one level in status and one sin is removed. When he prays, the angels continue sending blessings on him as long as he is in the place where he prays, [they say], “O Allah, send blessings on him, O Allah, have mercy on him.” And he will remain in a state of prayer as long as he is waiting for the prayer.) The following is recorded in the Sunan:

«بَشِّرِ الْمَشَّائِينَ إِلَى الْمَسَاجِدِ فِي الظُّلَمِ بِالنُّورِ التَّامِّ يَوْمَ الْقِيَامَةِ»

(Those who walk to the Masjids when it is dark, give them the glad tidings of complete Light on the Day of Resurrection.) When entering the Masjid, it is recommended to enter with one’s right foot, and to say the supplication recorded in Sahih Al-Bukhari, where it is narrated from `Abdullah bin `Amr that the Messenger of Allah used to say, when he entered the Masjid:

«أَعُوذُ بِاللهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ، وَسُلْطَانِهِ الْقَدِيمِ، مِنَ الشَّيْطَانِ الرَّجِيمِ»

(I seek refuge with Allah Almighty and with His Noble Face, and with His Eternal Domain, from the accursed Shaytan.) [He (one of the narrators) asked, `Is that all’ He answered, `Yes’]. If he says this, the Shaytan says: “He will be protected from me all day long.” Muslim recorded that Abu Humayd or Abu Usayd said: The Messenger of Allah said:

«إِذَا دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيَقُلْ: اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ.وَإِذَا خَرَجَ فَلْيَقُلْ: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ»

(When anyone of you enters the Masjid, let him say: “O Allah, open the gates of Your mercy for me. And when he comes out, let him say: “O Allah, I ask You of Your bounty.”) An-Nasa’i also recorded this from them from the Prophet . Abu Hurayrah, may Allah be pleased with him, said: The Messenger of Allah said:

«إِذَا دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيُسَلِّمْ عَلَى النَّبِيِّ. وَلْيَقُلِ: اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ، وَإِذَا خَرَجَ فَلْيُسَلِّمْ عَلَى النَّبِيِّ وَلْيَقُلِ: اللَّهُمَّ اعْصِمْنِي مِنَ الشَّيْطَانِ الرَّجِيمِ»

(When anyone of you enters the Masjid, let him invoke blessings on the Prophet then let him say: “O Allah, open the gates of Your mercy for me.” When he comes out, let him invoke blessings on the Prophet and say, “O Allah, protect me from the accursed Shaytan.”) This was also recorded by Ibn Majah, as well as Ibn Khuzaymah and Ibn Hibban in their Sahihs.

[وَيُذْكَرَ فِيهَا اسْمُهُ]

(in them His Name is remembered.) meaning, the Name of Allah. This is like the Ayat:

[يَـبَنِى ءَادَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ]

(O Children of Adam! Take your adornment to every Masjid…) [7:31]

[وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ]

(and you should face (Him only) in each and every Masjid, and invoke Him only making your religion sincere to Him) [7:29].

[وَأَنَّ الْمَسَـجِدَ لِلَّهِ]

(And the Masjids are for Allah) [72:18].

[وَيُذْكَرَ فِيهَا اسْمُهُ]

(in them His Name is remembered.) Ibn `Abbas said, “This means that His Book is recited therein.”

[يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ]

(Therein glorify Him in the mornings and in the evenings.)

[رِجَالٌ لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ]

(Men whom neither trade nor business diverts from the remembrance of Allah) This is like the Ayat:

[يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ]

(O you who believe! Let not your properties or your children divert you from the remembrance of Allah.) [63:9]

[يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ وَذَرُواْ الْبَيْعَ]

(O you who believe! When the call is proclaimed for the Salah on Friday, hasten earnestly to the remembrance of Allah and leave off business.) [62:9] Allah says that this world and its adornments, attractions and marketplaces should not distract them from remembering their Lord Who created them and sustains them, those who know that what is with Him is better for them than what they themselves possess, because what they have is transient but that which is with Allah is eternal. Allah says:

[لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَوةِ وَإِيتَآءِ الزَّكَـوةِ]

(Men whom neither trade nor business diverts from the remembrance of Allah nor from performing the Salah nor from giving the Zakah). meaning, they give priority to obeying Allah and doing what He wants and what pleases Him over doing what they want and what pleases them. It was reported from Salim from `Abdullah bin `Umar that he was in the marketplace when the Iqamah for prayer was called, so they closed their stores and entered the Masjid. Ibn `Umar said: “Concerning them the Ayah was revealed:

[رِجَالٌ لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ]

(Men whom neither trade nor business diverts from the remembrance of Allah).” This was recorded by Ibn Abi Hatim and Ibn Jarir.

[لاَّ تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ]

(Men whom neither trade nor business diverts from the remembrance of Allah). `Ali bin Abi Talhah reported that Ibn `Abbas said, “This meant from the prescribed prayers.” This was also the view of Muqatil bin Hayyan and Ar-Rabi` bin Anas. As-Suddi said: “From prayer in congregation.” Muqatil bin Hayyan said, “That does not distract them from attending the prayer and establishing it as Allah commanded them, and from doing the prayers at the prescribed times and doing all that Allah has enjoined upon them in the prayer.”

[يَخَـفُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالاٌّبْصَـرُ]

(They fear a Day when hearts and eyes will be overturned.) means, the Day of Resurrection when people’s hearts and eyes will be overturned, because of the intensity of the fear and terror of that Day. This is like the Ayah:

[وَأَنذِرْهُمْ يَوْمَ الاٌّزِفَةِ]

(And warn them of the Day that is drawing near…) [40:18],

[إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ]

(but He gives them respite up to a Day when the eyes will stare in horror) [14:42].

[وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً – إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً – إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً – فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً – وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً ]

(And they give food, inspite of their love for it, to the poor, the orphan, and the captive, (saying:) “We feed you seeking Allah’s Face only. We wish for no reward, nor thanks from you. Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible.” So Allah saved them from the evil of that Day, and gave them a light of beauty and joy. And their recompense shall be Paradise, and silken garments, because they were patient) [76:8-12]. And Allah says here:

[لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُواْ]

(That Allah may reward them according to the best of their deeds,) meaning, “They are those from whom We shall accept the best of their deeds and overlook their evil deeds.”

[وَيَزِيدَهُم مِّن فَضْلِهِ]

(and add even more for them out of His grace.) means, He will accept their good deeds and multiply them for them, as Allah says:

[إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ]

(Surely, Allah wrongs not even of the weight of a speck of dust.) [4:40]

[مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا]

(Whoever brings a good deed shall have ten times the like thereof to his credit.) [6:160]

[مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا]

(Who is he that will lend to Allah a goodly loan. ) [2:245]

[وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ]

(Allah gives manifold increase to whom He wills.) [2:261] And Allah says here:

[وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ]

(And Allah provides without measure to whom He wills.)

Tafsir Ibn kathir, Surah An Nur

“No woman should describe another woman to her husband…”

Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,

[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ]

(and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…), “The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle.”With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.

[أَوْ نِسَآئِهِنَّ]

(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:

«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»

(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud.

Tafsir Ibn Kathir, Surah An-Nur

Make Your Children Love the Masjid

The Etiquette of Women walking in the Street

[وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ]

(31. And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.)

Allah’s saying:

[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]

(And let them not stamp their feet…) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:

[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]

(And let them not stamp their feet…) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:

«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»

(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) — meaning an adulteress. He said, “And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.” It was also recorded by Abu Dawud and An-Nasa’i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:

«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»

(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.

[وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ]

(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.

Tafsir Ibn Kathir, Surah An Nur

Seeking Permission and the Etiquette of entering Houses

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتًا غَيۡرَ بُيُوتِڪُمۡ حَتَّىٰ تَسۡتَأۡنِسُواْ وَتُسَلِّمُواْ عَلَىٰٓ أَهۡلِهَا‌ۚ ذَٲلِكُمۡ خَيۡرٌ۬ لَّكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ (٢٧) فَإِن لَّمۡ تَجِدُواْ فِيهَآ أَحَدً۬ا فَلَا تَدۡخُلُوهَا حَتَّىٰ يُؤۡذَنَ لَكُمۡ‌ۖ وَإِن قِيلَ لَكُمُ ٱرۡجِعُواْ فَٱرۡجِعُواْ‌ۖ هُوَ أَزۡكَىٰ لَكُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِيمٌ۬ (٢٨) لَّيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَدۡخُلُواْ بُيُوتًا غَيۡرَ مَسۡكُونَةٍ۬ فِيہَا مَتَـٰعٌ۬ لَّكُمۡ‌ۚ وَٱللَّهُ يَعۡلَمُ مَا تُبۡدُونَ وَمَا تَكۡتُمُونَ (٢٩

27. O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those In them: that is best for you, In order that ye may heed (what is seemly).

28. If ye find no one In the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do.

29. It is no fault on your part to enter houses not used for Living in, which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal.

Seeking Permission and the Etiquette of entering Houses

This is the Islamic etiquette. Allah taught these manners (of seeking permission) to His believing servants and commanded them not to enter houses other than their own until they had asked permission, i.e., to ask for permission before entering and to give the greeting of Salam after asking. One should seek permission three times, and if permission is given, (he may enter), otherwise he should go away.It was reported in the Sahih that when Abu Musa asked `Umar three times for permission to enter and he did not give him permission, he went away. Then `Umar said, “Did I not hear the voice of `Abdullah bin Qays asking for permission to enter Let him come in.” So they looked for him, but found that he had gone. When he came later on, `Umar said, “Why did you go away” He said, “I asked for permission to enter three times, but permission was not given to me, and I heard the Prophet say,

«إِذَا اسْتَأْذَنَ أَحَدُكُمْ ثَلَاثًا فَلَمْ يُؤْذَنْ لَهُ فَلْيَنْصَرِفْ»

(If any one of you asks for permission three times and it is not given, then let him go away.)” `Umar said, “You should certainly bring me evidence for this or I shall beat you!” So he went to a group of the Ansar and told them what `Umar said. They said, “No one will give testimony for you but the youngest of us.” So Abu Sa`id Al-Khudri went with him and told `Umar about that. `Umar said, “What kept me from learning that was my being busy in the marketplace.” Imam Ahmad recorded a narration stating that Anas or someone else said that the Messenger of Allah asked for permission to enter upon Sa`d bin `Ubadah. He said:

«السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ»

(As-Salamu `Alayka wa Rahmatullah) Sa`d said, “Wa `Alaykas-Salam Wa Rahmatullah,” but the Prophet did not hear the returned greeting until he had given the greeting three times and Sa`d had returned the greeting three times, but he did not let him hear him [i.e., Sa`d responded in a low voice]. So the Prophet went back, and Sa`d followed him and said,”O Messenger of Allah, may my father and mother be ransomed for you! You did not give any greeting but I responded to you, but I did not let you hear me. I wanted to get more of your Salams and blessings.” Then he admitted him to his house and offered him some raisins. The Prophet ate, and when he finished, he said,

«أَكَلَ طَعَامَكُمُ الْأَبْرَارُ، وَصَلَّتْ عَلَيْكُمُ الْمَلَائِكَةُ، وَأَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ»

(May the righteous eat your food, may the angels send blessings upon you and may those who are fasting break their fast with you.) It should also be known that the one who is seeking permission to enter should not stand directly in front of the door; he should have the door on his right or left, because of the Hadith recorded by Abu Dawud from `Abdullah bin Busr, who said, “When the Messenger of Allah came to someone’s door, he would never stand directly in front of it, but to the right or left, and he would say,

«السَّلَامُ عَلَيْكُمْ، السَّلَامُ عَلَيْكُمْ»

(As-Salamu `Alaykum, As-Salamu `Alaykum.) That was because at that time the houses had no covers or curtains over their doorways.” This report was recorded by Abu Dawud only. In the Two Sahihs, it is recorded that the Messenger of Allah said:

«لَوْ أَنَّ امْرَءًا اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ فَخَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنَهُ، مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ»

(If a person looks into your house without your permission, and you throw a stone at him and it puts his eye out, there will be no blame on you.) The Group recorded that Jabir said, “I came to the Prophet with something that was owed by my father and knocked at the door. He said,

«مَنْ ذَا؟»

(Who is that) I said, “I am!” He said,

«أَنَا أَنَا»

(I I) as if he disliked it.” He did not like it because this word tells you nothing about who is saying it, unless he clearly states his name or the name by which he is known, (nickname) otherwise everyone could call himself “Me”, and it does not fulfill the purpose of asking permission to enter, which is to put people at their ease, as commanded in the Ayah. Al-`Awfi narrated from Ibn `Abbas, “Putting people at ease means seeking permission to enter.” This was also the view of others. Imam Ahmad recorded from Kaladah bin Al-Hanbal that at the time of the Conquest (of Makkah), Safwan bin Umayyah sent him with milk, a small gazelle, and small cucumbers when the Prophet was at the top of the valley. He said, “I entered upon the Prophet and I did not give the greeting of Salam nor ask for permission to enter. The Prophet said,

«ارْجِعْ فَقُلْ: السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟»

(Go back and say: “As-Salamu `Alaykum, may I enter”) This was after Safwan had become Muslim.” This was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa’i. At-Tirmidhi said, “Hasan Gharib.” Ibn Jurayj said that he heard `Ata’ bin Abi Rabah narrating that Ibn `Abbas, may Alah be pleased with him, said, “There are three Ayat whose rulings people neglect. Allah says,

[إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ]

(Verily, the most honorable of you with Allah is the one who has the most Taqwa) [49:13], But (now) they say that the most honorable of them with Allah is the one who has the biggest house. As for seeking permission, the people have forgotten all about it.” I said, “Should I seek permission to enter upon my orphan sisters who are living with me in one house” He said, “Yes.” I asked him to make allowances for me but he refused and said, “Do you want to see them naked” I said, “No.” He said, “Then ask for permission to enter.” I asked him again and he said, “Do you want to obey Allah” I said, “Yes.” He said, “Then ask for permission.” Ibn Jurayj said, “Ibn Tawus told me that his father said, `There are no women whom I hate to see naked more than those who are my Mahrams.’ He was very strict on this point.” Ibn Jurayj narrated that Az-Zuhri said, “I heard Huzayl bin Shurahbil Al-Awdi Al-A`ma (say that) he heard Ibn Mas`ud say, `You have to seek permission to enter upon your mothers.”’ Ibn Jurayj said, “I said to `Ata’: `Does a man have to seek permission to enter upon his wife’ He said, `No, it can be understood that this is not obligatory, but it is better for him to let her know that he is coming in so as not to startle her, because she may be in a state where she does not want him to see her. ”’ Abu Ja`far bin Jarir narrated from the nephew of Zaynab — the wife of `Abdullah bin Mas`ud — that Zaynab, may Allah be pleased with her, said, “When `Abdullah came back from some errand and reached the door, he would clear his throat and spit, because he did not want to come suddenly and find us in a state he disliked.” Its chain of narration is Sahih.

[يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا]

(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them;) Muqatil bin Hayyan said: “During the Jahiliyyah, when a man met his friend, he would not greet him with Salam; rather he would say “Huyyita Sabahan” or “Huyyita Masa’an” [equivalent to “Good morning” or “Good evening”]. This was the greeting among the people at that time. They did not seek permission to enter one another’s houses; a man might walk straight in and say, “I have come in,” and so on. This was difficult for a man to bear, as he might be with his wife. So Allah changed all that by enjoining covering and chastity, making it pure and free of any sin or impropriety. So Allah said:

[يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا]

(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them…) What Muqatil said is good. Allah said:

[ذَلِكُمْ خَيْرٌ لَّكُمْ]

(that is better for you,) meaning, seeking permission to enter in is better for you because it is better for both parties, the one who is seeking permission to enter and the people inside the house.

[لَعَلَّكُمْ تَذَكَّرُونَ]

(in order that you may remember.)

[فَإِن لَّمْ تَجِدُواْ فِيهَآ أَحَداً فَلاَ تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمُ]

(And if you find no one therein, still enter not until permission has been given.) This has to do with the way in which one deals with other people’s property without their permission. If he wants to, he can give permission, and if he wants to he can refrain from giving permission.

[وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ]

(And if you are asked to go back, go back, for it is purer for you.) means, if you are turned away at the door, before or after permission has been given,

[فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ]

(go back, for it is purer for you.) means, going back is purer and better for you.

[وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ]

(And Allah is All-Knower of what you do.) Qatadah said that one of the emigrants said: “All my life I tried to follow this Ayah, but if I asked for permission to enter upon one of my brothers and he asked me to go back, I could not do so happily, although Allah says,

[وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ]

(And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do.)”

[وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ]

(And if you are asked to go back, go back….) Sa`id bin Jubayr said, “This means, do not stand at people’s doors.”

[لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُواْ بُيُوتاً غَيْرَ مَسْكُونَةٍ]

(There is no sin on you that you enter houses uninhabited,) This Ayah is more specific than the one that comes before it, because it states that it is permissible to enter houses where there is nobody, if one has a reason for doing so, such as houses that are prepared for guests — if he has been given permission once, then this is sufficient. Ibn Jurayj said, “Ibn `Abbas said:

[لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ]

(Enter not houses other than your own, ) then this was abrogated and an exception was made, and Allah said:

[لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُواْ بُيُوتاً غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ]

(There is no sin on you that you enter houses uninhabited, (when) you have any interest in them.) This was also narrated from `Ikrimah and Al-Hasan Al-Basri.

Tafsir Ibn Kathir

Buying and Selling before Friday Prayer

Buying and Selling is prohibited from the time of first adhan of friday prayer. One should halt trading and business upon the hearing of first adhan of friday prayer as it is haram to do so.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوۡمِ ٱلۡجُمُعَةِ فَٱسۡعَوۡاْ إِلَىٰ ذِكۡرِ ٱللَّهِ وَذَرُواْ ٱلۡبَيۡعَ‌ۚ ذَٲلِكُمۡ خَيۡرٌ۬ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ

O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know. [Surah al-Jumua]