Category Archives: The Akhlaaq/Manners Etiquettes

Reasons Why I Spoke Against Al Hujjah Pubs NYC

بسم الله الرحمن الرحيم


Reasons Why I Spoke Against Al Hujjah Pubs NYC

My reasons for not supporting Al Hujjah publications (NYC) and speaking against them can be summarized in the following points:

  • He (Tawheed – the owner of Al Hujjah Pubs) recently mentioned my name and the name of Shaikh ‘Ubaid al Jabiree (حفظه الله) in a video to promote his organization, but he is well aware that I have had no cooperation with the organization for over 6 years. I personally feel the video is misleading because it gives the impression that he is still in contact with me as it relates to da’wah activities, and this is not the case.

I ask the brother: By Allah, have you consulted me or Shaikh ‘Ubaid in any da’wah affair in the past 6 years?

So why would he seek to promote his organization by mentioning my name and the name of our beloved Shaikh ‘Ubaid? This can be considered a form of deception.

In my opinion, from sincerity to the public is that you inform them of your current relationship to students and scholars. It’s not so important how you started, but where are you presently? Which students and scholars do you presently contact for advice, help and direction? This is what is important, sincerity to readers, and this is where I feel the brother deceived the people.

About 6 years ago I advised him by email and by phone to discontinue his lessons with Hamid Atiq, but he refused. I did this after asking some of the scholars about Hamid Atiq and they advised that we do not take from him. I also became very concerned about Hamid Atiq after the first lesson with him in which he mentioned that a ”Muslim female living in the West should stay married to a man who doesn’t pray, and that this is better than being single!”

After this, I advised the brother Tawheed to stop taking from this individual, but he continued and ignored my advice.

  • He knows that some of the scholars have spoken against Shadeed Muhammad, and Tahir Wyatt, but even with him knowing this, he was one of the people who eagerly publicized the appointment of Tahir as a teacher in the Prophet’s Masjid (صلى الله عليه و سلم).
  • In the past, he has spread some of the materials from and he is well aware that this website has been involved in major problems due to their attacks on their Salafi brothers.
  • Al Hujjah Pubs is also one of the supporters of Yahya al Hajoree and they happily spread articles in defense of him and his fitna. The owner of Al Hujjah pubs is well aware that Yahya al Hajoree speaks ill of Shaikh ‘Ubaid, so why would he use his name to promote his organization? It would be more befitting for him to use the name of Yahya al Hajoree seeing that he supports him and defends him.


  • hujjahpub



  • I also stopped cooperating with him 6 years ago after I noticed his unwillingness to accept advice related to his publications. It became apparent to me that he does not seek the advice of students of knowledge as it relates to translation of books, but greater than that, at times he adds inaccurate footnotes to some of his publications without conducting proper research and without consulting with students of knowledge. If I am not mistaken, in 2005 or 2006, I visited him in his home to discuss this issue. While he and I researched the issue, it became clear that he had added footnotes without thoroughly gathering information about the subject, and without seeking advice or help from any student of knowledge.

The above are just a few reasons why I stopped cooperating with Al Hujjah Pubs over 6 years ago.

As for his insults toward me in his response to my clarification:

“…his own ignorance”

“…where he did more harm than good by causing division between the community”

“…how deluded one can become with oneself”

Anyone who reads what has transpired can see that I did not insult him nor attack him. I simply informed that I do not cooperate with his organization for valid reasons. As for him, he clearly shows his unIslamic character and mannerism by insulting me throughout his reply. At any rate, I will not stoop to his level, nor will I respond with the same.

Alhamdulilah, he has made the issue clear in his reply by saying:

“…but we at AHP felt that we should help our brother Mustafa George by letting you know, YES! We are not in cooperation with him in our current activities.”

May Allah guide us to the best of deeds and statements.


Mustafa George DeBerry

Riyadh, K.S.A

19 of Rajab 1435 | May 18, 2014


Imam Ahmad’s Response to Someone Who Asked Him: How Are You This Morning

Imam Ahmad’s Response to Someone Who Asked Him: How Are You This Morning

 Imam al Maruthee (student of Imam Ahmad bin Handal) said:

 One day I said to Imam Ahmad: How are you this morning?

 He replied: How is the morning of the individual whose Lord demands from him that he fulfils the obligations (of the religion), his Prophet sallahu alayhi wasallam demands from him that he adheres to the Sunnah, the two angels (that are assigned to each person) seek from him to correct his intentions, his desires seek from him to obey and submit to them, the Shaytan seeks from him to perform evil deeds, the angle of death is waiting to take his soul, and his family demands from him that he spends on them?

(Sources: Siyar ‘Alaam al Nubela 11/227)

Imam Ahmad said:

I wish I could flee to the mountains of Mecca so that no one would know me! I have been tested with fame!

(Source: Siyar ‘Alaam 7/152 & 11/216)

Imam Ahmad said:

We gained this knowledge in a humble manner so we will not teach it except in a humble manner. (Source: Siyar ‘Alaam 11/231)

Imam Ahmad said:

Beware of writing (seeking ‘elm) from the people of desires. Upon you is to take from the people of the narrations and the Sunnah.

Mustafa George DeBerry

Riyadh, Kingdom of Saudi Arabia,

21st of Rabi uth Thani | Feb. 21, 2014

The Dangers of Rumors

The Dangers of Rumors

By Sheikh Saleh bin Fowzan al Fowzan


Rumors are indeed dangerous, and there are individuals who persistently pursue them and publically spread them by way of social forums, in public gatherings, and on the internet; while having no concern for their actions. Please inform us about the dangers of rumors in light of the Islamic legislation.


In the name of Allah the Merciful, the Bestower of His Mercy. All praise belongs to Allah the Lord of the worlds, and may His peace and blessings be upon our Prophet Muhammad, and upon his family members and companions.

For that which proceeds

Indeed, it is incumbent that a Muslim preserves his tongue from speech that has no benefit within it, and likewise speech that is harmful for the individual or others. From this type of speech is an evil rumor; whether these rumors are related to individuals, or the Muslim ummah. It is indeed upon the Muslim to seek clarification and to only speak if it is necessary. Allah the Sublime and High stated:

يَآأَيُّهَا الَّذِينَ آمَنُوا إِن جَآءكُمۡ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوۡمًا بِجَهَالَةٍ فَتُصۡبِحُوا عَلَىٰ مَا فَعَلۡتُمۡ نَادِمِينَ

{Oh you who believe! If a fasiq (sinner) comes to you with information, then verify it, lest you harm others out of ignorance and as a result of what you have done, you will regret.} Surah al Hujraat: 6

Thus, it is upon a Muslim who hears something sinful about his brother to conceal it and not reveal it, even if it were true. If what has reached the individual (about his brother) is true, and it contains harm upon his brother, it is upon him to conceal his faults and advise him in private. The person should not spread evil about his brother even if he actually performed what was mentioned. This is because doing so is classified as a form of backbiting. Allah the Most High mentioned:

وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًا أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتًا فَكَرِهۡتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

{Do not backbite one another. Would one of you like to eat the flesh of his brother when he is dead? You would detest it. And fear Allah, indeed Allah is accepting of the repentance and merciful.} Surah Hujurat: 12

The Prophet صلى الله عليه و سلم explained the meaning of backbiting as a person speaking about his brother that which he dislikes. (Upon hearing this) the companions asked: What if what we are saying is true? The Prophet صلى الله عليه و سلم replied: If what you are saying is true, then you have backbite him, and if it is not, you have slandered him. Meaning: you have lied upon him.

Hence, the person as (actually) sinned in every instance. Whether the information is true, or it is a lie, the action is either considered backbiting or lying, and both actions are major crimes.

That which has proceeded is related to the rights of and individual. It is also mandatory to observe the same as it relates to the Muslim society and its safety. That which harms the society should also be avoided. It is upon a Muslim to avoid spreading calamities and rumors and he should not create fear amongst the people by spreading this amongst the people. This action is the way of the Munafikoon (hypocrites). They are the ones who pursue rumors and spread them in order to bring about fear amongst the Muslims and make them weak. Allah the Most High mentioned (concerning them):

لَوۡ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمۡ إِلاَّ خَبَالاً ولأَوۡضَعُوا۟ خِلاَلَكُمۡ يَبۡغُونَكُمُ الۡفِتۡنَةَ وَفِيكُمۡ سَمَّاعُونَ لَهُمۡ وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ

{Had they gone forth with you, they would not have increased you except in confusion, and they would have been diligent among you seeking to cause you fitnah (chaos and dissention). And among you are avid listeners to them. Indeed Allah is All Knowing of the wrongdoers.} Surah at Tawbah: 49

Allah The Most High (also) said:

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الفاحشة في الَّذِينَ آمَنُوا لَهُمۡ عَذَابٌ أَلِيمٌ في الدُّنۡيَا وَالۡآخِرَةِ

{Indeed those who like that immorality is spread about the believers, they will have a painful punishment in this life and the hereafter.} Surah al Nur: 19

This is a tremendous warning, and thus, the Muslim should not be an individual who spread rumors and indecent news that bring about fear to the Muslims. If this information and occurrence is something that poses a danger upon the Muslims, and it needs to be rectified, this will not take place by spreading it amongst the people who do not possess the ability to rectify the matter. These types of matters should be referred back to the rulers and those in authority. They are those who rectify the matters and prevent its harm. Allah the Most High stated:

وَإِذَا جَآءهُمۡ أَمۡرٌ مِّنَ الأَمۡنِ أَوِ الۡخَوۡفِ أَذَاعُوا۟ بِهِ وَلَوۡ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوۡلِى الأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ الَّذِينَ يَسۡتَنبِطُونَهُ مِنۡهُمۡ وَلَوۡ لاَ فَضۡلُ اللّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ لاَتَّبَعۡتُمُ الشَّيۡطَانَ إِلاَّ قَلِيلاً

{And when it comes to them an affair of (public) security or fear, they spread it. But if they had referred it back to the Messenger or to those of authority among them, and then the ones who draw correct conclusions from it would have known about it. And if it were not for the favor of Allah upon you and His mercy, you would have followed the Shaytan, except for a few.} Surah al Nisaa: 83

Thus, it is mandatory upon a Muslim to protect his tongue and not to speak about and spread rumors and private matters. Instead, one should observe silence and conceal the faults of others. One should also supplicate for the rectification of Islam and the Muslims. This is that which is befitting for the Muslim.



Mustafa George DeBerry

Riyadh, K.S.A

26 Safar 1435 | Dec. 29, 2013

Verily Knowledge Is Not Learnt Except By Etiquette!

Shaykh Abdullah al Ghadayaan Rahimahullaah would NOT allow recordings of their classes ,because of the lack of concentration from the students.

We should strive to practice good etiquettes whilst seeking knowledge for verily knowledge is not learnt except by etiquette!

Notes on Advising and Condemning

In The Name of Allah, The Most Merciful, The Bestower of Mercy

These are a few very important reminders to our brothers on the affair of advising, condemning and debating, taken from two works of our Salaf- As- Saleh. The first book is entitled: “The Character of the Scholars”, by Imam Al Ajuree (died 360h). The second is entitled: “The Difference Between Advising and Condemning”, by Al Hafith Ibn Rajab Al Hanbali (died 795h) -may Allah have mercy on them both.

It is not for anyone to think that this speech has a hidden meaning or intention. The purpose is merely to remind one another, and to refer the readers back to the full translation of the second work. We hope and pray the reminder benefits the believer.

Muhammed bin Al Husayn (Imam Al Ajuree) said on page 39: (Arabic text)

It was (known) with the people of wisdom that most debates cause a change between the hearts of brothers, create division after unity, and hostility after affability.

Reported on the authority of Abee Umamah, the Messenger –sallallaahu alayhi wa salem- said: People did not deviate after guidance except that they are given to debate and argumentation. (Recorded by At Tirmidhi, Ibn Majah, Ahmed, and others. Declared to be hasan by Sheikh Muqbil in Saheeh al Musnad #470)

He (Imam Al Ajuree) continued to say:

If it is said: What should one do in a matter that is unclear? (How does one debate an issue?)

It is said to him: If this is the case, and the individual wants to derive knowledge that is unclear to him (through debating), it is upon him to approach a scholar that is known for seeking the pleasure of Allah through his knowledge. He is known for sound knowledge, understanding, and intellect. The individual (then) discusses with him the matter in a manner of discussion performed by a person seeking the truth. He informs him (the person he is debating) that my debate with you is one of seeking the truth, and not the debate of a person wishing to defeat. Thereafter, the individual compels himself to be just in his debate. This is because, it is obligatory upon him to love for his opponent to be correct, and (to) dislike for him to be incorrect, just as one would love for himself.

(translators note: The author is referring to the hadeeth: “No one truly believes until he loves for his brother that which he loves for himself”. Recorded by Bukhari and Muslim).

He also informs his challenger: If your intention in debating me, is for me to err, and you to you to be correct, and I have a similar intention, then (know) that this is something forbidden upon us, because this is a characteristic (from us) that does not please Allah. Rather, it is incumbent upon us to repent from this.

If it is said: Then how do we debate?

(Then) it is replied: By advising.

If it is said: How does one advise?

I say to him: “Being that the matter between us is that I hold (an issue) to be permissible, and you say (that the same issue) is impermissible, thus our ruling in this debate is that we (both) speak concerning the matter, the speech of one seeking harmony. My intent is that the truth is manifested to me upon your tongue, in order that I may follow your statement, or that the truth is manifested to you upon my tongue, and consequently, you will follow my statement, based on and in accordance to the Book, the Sunnah, and the consensus of the scholars. If this is our (true) intention, I hope the outcome of this discourse commendable, that we are guided to the truth, and that the shaytaan does not obstruct our matter.

Al Hafith Ibn Rajab mentioned in his very beneficial work, “The Difference between Advising and Condemning”, pg.7 (Arabic print):

These are some summarized/comprehensive notes concerning the difference between advising and condemning. Indeed they are counterparts due to the fact that both of them involve mentioning about people what they dislike being mentioned. However, the distinction between the two (advice/condemning) may be misunderstood by many. Verily Allah is The One that grants correctness.

Know that mentioning about a person that which he dislikes being mentioned is
forbidden, if the purpose of doing so is to merely dispraise him and make his faults and defects apparent. But, if there is a beneficial good (in mentioning his faults) for the general masses of Muslims – especially for some of them – and the purpose of mentioning the person’s faults and defects brings about that benefit, then in this case it is not considered forbidden, but rather recommended.

He mentioned on pg. 8:

Because of this, we find in their (scholars) authored books in several fields of knowledge –such as Tafseer, explanation of Prophetic traditions (Hadeeth), Islamic jurisprudence (Fiqh), differences of the scholars, and other than that, (we find) their books filled with debates and refutations of weaker statements of the salaf and the latter day scholars, such as the Sahabah, the Taabiyeen, and those that followed them.

None of the people of knowledge abandoned this clarification, nor did they claim the refutation and clarification to be dispraise, criticism, or defamation of the one whose statement was being refuted, except if the person being refuted was one to have grave mistakes in his speech and evil manners in his expressions. In this case his grave mistakes and evil manners would be refuted apart from the original refutation and opposition of him. This (refutation) is done so with legislated, sound proofs. The reason for this is that the scholars of the religion are all in agreement with presenting and making apparent the truth that Allah sent His Messenger –sallAllahu alayhi wa salem- with, and so that the religion can be solely for Allah alone, and in order for His word to be the uppermost.

All of them (scholars) are in agreement that completely encompassing knowledge without neglecting any portion of it, is a level that none of them have reached, nor did any one from the early scholars, nor the latter scholars claim to have reached such a level (of knowledge). Because of this, the Imams of the Salaf – those whose knowledge and merits are agreed upon – used to accept the truth from whomever informed them of it, even if this person was young. They would (also) advise their companions and followers to accept the truth, even if it was presented in another person’s statement. (another school of thought, or the likes).

He said on pg.9:

Some famous ones from amongst them (scholars of the Salaf) would add after mentioning their opinion: This is my opinion, if anyone comes with a better opinion, we will accept it from him.

Imam Ash Shaafe’ee would be extreme in doing this. He would strongly advise his followers to follow the truth and accept the Sunnah (even if) it appeared in opposition to their opinions. (He advised them to) throw their opinions on the wall (forsake their opinions and accept the stronger one). He would mention about his (own) books: “Without a doubt you will find in them (his books) what contradicts the Quran and the Sunnah, for verily Allah – The Most High- said: ‘If it (The Quran) was from other than Allah, you would find in it much contradiction’”

Further down, on the same page he (Ibn Rajab) said:

This is a proof that he did not have any other intention except to present the truth, even if it was on the tongue of someone else debating him or opposing him.

Whoever has a similar condition does not mind his statements being rejected and his contradictions to the Sunnah being corrected, whether during his lifetime, or after his death.

This was the way of other scholars (other than Ash Shaafe’ee) of Islam, those who defended and protected it, from amongst the Salaf and those who followed. They did not hate the opposition of those that opposed them based on proofs presented to them, even if those presented proofs were not strong enough for them to leave their original proofs, and replace them with the opposing proofs.

Due to this, Imam Ahmed used to mention Ishaq bin Rahuwayh and praise/commend him and say: “Even though we disagree in certain matters, verily it is the nature of people to constantly disagree”

He (Ibn Rajab) later mentioned on pg. 10:

Imam Ahmed approved of what was mentioned to him from the statement of Haatim Al Asam, when it was said to Haatim: “You are a non-Arab and you do not speak eloquently, but you do not debate anyone except that you defeat him. How do you accomplish this?” Haatim replied: “By way of three elements:

1. I am pleased when my opponent is correct
2. I am saddened when he is incorrect
3. I preserve my tongue from mentioning about him that which he dislikes” (or similar to this statement).

Imam Ahmed commented on this statement saying: “How wise is this man!”

Subsequently, refuting the weak statements and clarifying the mistakes in those opinions that oppose the truth based on legislated evidences, is not what was disliked by those scholars (the likes of Ash Shaafe’ee, Imam Ahmed, etc.). Rather, they loved this and they praised the individual who performed it, and commended him.

So (this form of refutation) is not in any way considered backbiting. Suppose there is someone that detests his mistakes that are in opposition to the truth being exposed, in this case, no concern is given to his dislike, because verily the dislike of presenting and making apparent the truth- if it is in opposition to the statement of a specific man- is not from the praise worthy characteristics. In fact, it is obligatory for the Muslim to love the appearance of the truth and that the Muslims become aware of it, whether the truth is in agreement to one’s opinion or in opposition to it.

This is from sincerity to Allah, His book, His Messenger – sallAllahu alayhi wa salem-, His religion, the rulers of the Muslims, and the common people. This is the religion itself, as the Messenger has informed (in a hadeeth).

We strongly advise the reader to read the full work (The Difference between…). It is filled with tremendous benefit on the subject of advising and condemning.

The full translated text (The Difference between…) can be found on www. under e-books.

To the best of my knowledge, the first work has yet to be translated. We encourage our brothers working in translation to race toward righteous deeds by making that work available to the English speaking communities.

May Allah give us all tawfeeq in following what is pleasing to Him.

Mustafa George  DeBerry.
Ruwais, United Arab Emirates

Etiquettes within the Houses of Allah (Masaajid)

Every Muslim is aware of the sacredness of the Houses of Allah. The Masjid was from the first matters of importance that the Prophet Mohammed (may the peace and blessings of Allah be upon him) attended to upon his arrival in Madinah. It is the place where the Muslims (males) meet on a daily basis to establish the second pillar of the religion of Islam. It is the place where knowledge and wisdom is disbursed and spread from. It is the place where the Muslims receive their weekly reminders (Friday sermons) concerning their obligations to Allah, to themselves, to their families, and to the rest of creation.


The Houses of Allah contain all the above mentioned merits and endless more. With this being the case, we felt the need to remind ourselves and our brothers and sisters in Islam of some of the etiquettes and rulings pertaining to attending the Masjid (Mosque). We should keep in mind, they are the Houses of Allah, and although He -The Mighty and Majestic – is far above dwelling in them, rather, they are built and constructed for the sole purpose of worshipping Him, and therefore they should be treated with due respect and reverence by those attending them.


With this purpose in mind we have compiled this brief, summarized reminder related to some of the etiquettes for attending the Houses of Allah. We pray and hope this humble work benefits the Muslim communities and serves as a reminder for those who have possibly forgotten the sacredness of the Masjid. [1]


Merits and Importance of the Masjid


The Houses of Allah contain merits and blessings that are not present in any other structure upon the face of the earth. These merits and blessings are so numerous, that they are not confined to merely entering the Masjid, but even before one does so, if he has the intention of going to the Masjid, he begins to reap the blessings from the very moment he leaves his own home! The Prophet Muhammad (may the peace and blessings of Allah be upon him) said:


“Whoever goes to the Masjid, Allah will prepare a place for him in Paradise, every time he goes to the Masjid.” (Sahih Bukhari and Sahih Muslim)


He also said:


“Whoever performs wudoo (ablution) in his home, then leaves to the Masjid for the purpose of performing an obligatory prayer, his steps will be a means of expiation for his sins. One step will remove a sin, while the other will gain him an increase in reward.” (Sahih Muslim)


It likewise took place during the time of the Prophet (may the peace and blessings of Allah be upon him), that


An individual lived a far distance, but he was very diligent in performing the congregational prayers in the Masjid. Some people mentioned to him: Why don’t you purchase a donkey, so that you may ride it (to the Masjid), especially during the night and during severe heat? He responded: I do not wish to do so. I hope that my footsteps to the Masjid are recorded (as good deeds), and also my footsteps while returning to my family are likewise recorded. Upon hearing this, the Prophet of Allah (may the peace and blessings of Allah be upon him) said: Allah has recorded both for you. (Sahih Muslim)


With regards to the merits obtained after entering the Masjid, the Prophet (may the peace and blessings of Allah be upon him) said:


“The Angels continue to supplicate for the individual who remains in the Masjid that he has prayed in, as long as he does not pass wind. The Angels say: Oh Allah forgive him!, Oh Allah have mercy on him!” (Sahih Bukhari)


The importance of the masjid is also known by the disbelievers. If one were to read into the history of the battle between the Islamic lands and the Catholics, one would find, even up until this very day, whenever the disbelievers seek to invade or fight a Muslim country; one of the first places intended with destruction is the masjid. This is because the disbelievers are well aware of the importance of the masjid in uniting and teaching the Muslim community.


Before Entering the Masjid


1. The Muslim should keep in mind that the sole purpose of the masjid is the worship of Allah. With this being the case, it is befitting that the person establishes the correct intention before entering this house of worship.


Allah – The Mighty and Majestic – mentioned in His Glorious Book the affair of the masjid, He said:


{In houses which Allah has ordered to be raised, in them His Name is remembered. Those who are present glorify Him in the mornings, afternoons, and evenings.} Surah al Nur:36


The Prophet (may the peace and blessings of Allah be upon him) mentioned concerning the masjid:


“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)


Therefore it is incumbent upon the Muslim to realize that the purpose of the masjid is not for social gatherings and conversation, but rather it is a place designated by our Lord – The Most High – for the establishment of His worship, the mention of His Name, and the recitation of His Book. The person who enters the masjid and then leaves should feel an actual spiritual uplift. After leaving the masjid, his level of eeman (faith) and taqwa (piety) should be on a higher level than when he first entered. Allah – The Mighty and Majestic – mentioned in His Glorious Book:


{Indeed prayer prevents evil and disliked deeds.}

Surah al Ankabut:45


2. It is mandatory for the person who wishes to attend the masjid to make certain that he does not possess an offending odor. This is based on the statement of Allah in the Quran:


{Oh children of Adam! Take your adornment while attending the masjid (prayer)}

Surah al ‘Araaf:31


Also the statement of the Prophet (may the peace and blessings of Allah be upon him):


“Whoever eats garlic or onions should not attend the masjid.”

(Sahih Bukhari and Sahih Muslim)


The above mentioned proofs inform that it is mandatory upon the Muslim to make certain that he does not offend others with bodily odour while attending the masjid, and therefore, one should try his very best to clean himself before attending prayer in the Houses of Allah. The scholars of Islam also inform that the above prohibition applies even more so to smoking, due to the appalling smell which remains for a substantial amount of time on the smoker. This smell undeniably causes harm and affects other worshippers in the masjid, and it likewise harms the Angels. The Prophet (may the peace and blessings of Allah be upon him) said:


“Indeed the Angels are harmed by that which the children of Adam (humans) are harmed by.” (Sahih Muslim)


3. While heading toward the masjid, the person should not rush and run, but rather he should take his time. This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“If you hear the call to prayer you should walk to the masjid in a calm, peaceful manner, and do not rush. Whatever you catch (from the prayer), then pray, and whatever you have missed, you should complete it.” (Sahih Bukhari and Sahih Muslim)


Upon Entering the Masjid


The person entering the masjid should observe the following etiquettes:


1. Entering the masjid with the right foot first


The famous companion of the Prophet Anas bin Malik mentioned:


“From implementation of the Sunnah, is that a person enters the masjid with his right foot first, and leaves the masjid with his left foot first.” (Mustedraq of Hakim)


It is also recorded that ‘Umar ibn al Khattab held a similar view. (Sahih Bukhari)


2. Supplication upon entering


This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“If one of you enters the masjid, he should say: Oh Allah open for me the doors of Your mercy! Allahuma Iftah lee abwaab rahmatika.” (Sahih Muslim)


The Prophet (may the peace and blessings of Allah be upon him) also said:


“If one of you enters the masjid, he should send prayers upon me, and then say: Oh Allah open for me the doors of Your mercy.” (Sunan Abi Dawud)


3. Praying 2 units of prayer before sitting (Tahiyyatul Masjid)


The proof for this is the statement of the Prophet (may the peace and blessings of Allah be upon him):


“If one of you enters the masjid, he should pray two units of prayer before sitting.”

(Sahih Bukhari and Sahih Muslim)


4. Praying behind a sutra


The sutra is a barrier that shields the person who is praying from allowing someone to cross directly in front of him. The Prophet (may the peace and blessings of Allah be upon him) said:


“When one of you prays, he should stand behind a sutra and he should pray close to it. This is in order to prevent the shaytan from disturbing his prayer.” (Sunan Abi Dawud)


5. Trying one’s best to obtain a place in the first row [2]


This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“If the people were aware of the tremendous reward obtained for answering the call to prayer, and praying in the first row, they would draw straws to seek a place in the first row.” (Sahih Bukhari and Sahih Muslim)


He also said:


“The best rows for the men are the first rows.” (Sahih Muslim)


The Prophet Muhammed (may the peace and blessings of Allah be upon him) once observed some of his companions sitting toward the rear of the masjid just before the commencing of prayer. Upon seeing this he said:


“They will cease to delay (approaching the first row) until Allah will delay them (from entering Paradise).[3] (Sahih Muslim)


6. Repeating after the Muathin (caller to prayer)


This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“When you hear the call to prayer, say similar to the Muathin.”

(Sahih Bukhari and Sahih Muslim)


7. Supplication between the athan (the call to prayer) and the iqamah


The Prophet of Allah (may the peace and blessings of Allah be upon him) has informed his nation of various times that supplication is more likely to be answered by Allah. One of those times is between the athan and the iqamah. The Prophet (may the peace and blessings of Allah be upon him) said:


“The supplication made between the athan and the iqamah will not be rejected.”

(Musnad of Imam Ahmed)


8. Recitation of the Quran and remembering Allah


We have already mentioned earlier in this booklet the statement of the Prophet (may the peace and blessings of Allah be upon him):


“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)


9. Trying one’s best to attend gatherings of knowledge


This is based on the statement of the Messenger of Allah (may the peace and blessings of Allah be upon him):


“A group of people do not gather in the House of Allah, reciting His book and studying it amongst themselves, except that tranquility befalls them, the Angels surround them, mercy encloses them, and Allah mentions them to those in His company.” (Sahih Muslim)


Also the general statement of the Prophet (may the peace and blessings of Allah be upon him):


“Whoever treads a path seeking knowledge, Allah will make his path easy for him to Paradise.” (Sahih Muslim)


Based on the above narration, it is safe to say that if a person leaves his home with the intention of praying in congregation and likewise with the intention of seeking knowledge in the masjid, he will – by the permission of Allah – gain great reward due to the fact that he has combined between two tremendous actions which are loved by Allah – The Mighty and Majestic.


10. It is mandatory that the masjids are kept clean, and the worshipper should try his best to assist.

This is based on the statement of the ‘Aaisha who said that the Prophet (may the peace and blessings of Allah be upon him) ordered that the masjid should be cleaned and perfumed. (Musnad of Imam Ahmad)


Matters to Avoid While Visiting the Masjid


The actions of the believer while visiting the Houses of Allah must vary from his normal actions outside of the masjid. This is due to his awareness of the sacredness of this house. He keeps in mind at all times, that he is visiting a place that has been established for the worship of Allah, and therefore, that which takes place in it should be mainly focused on actions which draw one nearer to Allah.


Subsequently, the following actions are forbidden:


1. Buying and selling within the masjid [4]


This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“If you witness a person buying or seeking to purchase within the masjid, say to him: May Allah not bless your trade.” (Sahih Muslim)


2. Speaking loudly or about matters of no real importance [5]


Al Saeeb bin Yazeed mentioned: I was standing in the masjid one day when I felt someone pocking me. When I turned around I saw that it was ‘Umar bin al Khattab. He instructed me to bring him two men who were in the masjid raising their voices. When I brought him the two men ‘Umar asked them: Where are you from? They replied: We are from Taif. ‘Umar said: If you were from this city, I would have beaten you! You were raising your voices in the masjid of the Prophet?! (Sahih Bukhari)


Sa’eed bin al Musayib mentioned:


“When a person sits in a masjid, indeed he is sitting for the worship of his Lord, and therefore he should only speak with that which is good.” (Tafsir al Qurtubi)


It is also befitting to remind those whom bring children to the Houses of Allah that they are responsible for monitoring their children and making sure their behaviour is not a disturbance to fellow worshippers. The Prophet of Allah (may the peace and blessings of Allah be upon him) said:


“All of you are guardians, and everyone will be questioned concerning those under his care.” (Sahih Bukhari and Sahih Muslim)


Although this hadith is general, without a doubt, it applies to those whom accompany their children along with them to the Houses of Allah. The guardian should teach those in his care the correct manners of visiting the house of worship. He should not allow his child to run around and disturb others who are seeking nearness to Allah. If the child is too young and cannot be taught these manners, it is preferable to leave the child at home rather than cause disturbance to others within the masjid.


3. Reciting Quran loudly to the extent that it disturbs other worshipers


Abu Sa’eed al Khudri reported that the Messenger of Allah (may the peace and blessings of Allah be upon him) heard some people reciting the Quran loudly in the masjid, whereupon he said to them:


“All of you intend to call on his Lord, therefore you should not harm one another, nor should you raise your voices in recitation.” (Sunan Abi Dawud)


In the above narration we have a clear prohibition from the Prophet with regards to disturbing others in the masjid, so what is the case with those who disturb others with vain talk, music on their cell phones, laughing and joking, etc?! No Muslim would doubt that recitation of the Quran is one of the most beloved actions to Allah, and even with its great status in Islam, the Prophet (may the peace and blessings of Allah be upon him) has forbidden that a person recites to the extent that he disturbs his fellow worshipers. This informs that those who disturb others with matters less in status than the Quran have indeed committed a grave wrong.[6]


4. Crossing the path of someone praying [7]


The Prophet (may the peace and blessings of Allah be upon him) said:


“If the person walking in front of someone praying knew the extent of his fault, it would be better for him to wait forty before crossing in front of someone praying.” (Sahih Bukhari and Sahih Muslim)


Leaving the Masjid


1. Supplication upon leaving the masjid


This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):


“When one of you leaves the masjid he should send prayers upon me and say: Oh Allah! I ask you for Your blessings – Allahuma inne asaluka min fadlik.” (Sahih Muslim)


2. To remember that one is leaving a House of Allah


We have constantly reiterated in this booklet that the person who attends the masjid should focus on the seeking nearness to his Lord. During his visit he should have prayed, supplicated, remembered Allah and he possibly heard something of Islamic knowledge which would benefit him in this life and the next. Thus, his character upon leaving the House of Allah should be more superior and distinguished. Our pious predecessors (Salaf) have informed that an indication that one’s worship has been accepted by Allah, is that the person’s actions after the performance of worship is better and more noble. If the worshipper does not feel this increase in eeman, it is possible that he is not establishing the prayer in a befitting manner and therefore he should evaluate his actions before and during performance of prayer.


In conclusion


These were just a few etiquettes which we felt the need to remind ourselves and our brothers and sisters as it relates to attending the Houses of Allah.


Allah knows best. May the peace and blessings of Allah be upon His final Prophet and Messenger, and upon his family members and companions.


Mustafa George DeBerry

Riyadh, K.S.A

July 13, 2010


[1] Much of the narrations present in this booklet are taken from the book titled: Riyadh al Saliheen by Imam al Nawawi.


[2] This applies to males and females if there is a barrier between the two sexes. If there is no barrier, the female is encouraged to pray in the latter rows.


[3] This was mentioned as an admonition to those whom constantly delayed approaching the first row.


[4] This includes placing advertisements for the sale of products and services within the masjid.


[5] This ruling does not include raising the voice during sermons and classes.


[6] It indeed saddens us to hear some of what takes place of fighting, arguing, and even threatening with weapons, in some of the Houses of Allah in the West! This is without a doubt a grave crime and those who perform such deeds should immediately repent to their Lord and seek His pardon.


[7] This includes the Imam (the one leading the prayer), or a person praying alone. It does not include the person praying behind the Imam.

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