𝑸𝑼𝑬𝑺𝑻𝑰𝑶𝑵❓
One time, by mistake, I told some women in a
prayer room, who wanted to pray but were wating for some women to pray so they
could pass in front of them, I told them that it was okay since it was a prayer
room, and we do pass in fornt of others in the masjids. But I have recently
learnt that you can only pass in front of others when the congregation takes
place, and otherwise you cannot and the person praying must stop the person
from passing or else the person passing is a devil. I told a lot of women there
this, and I am sincerly sorry for speaking without knowledge and have asked
Allah (swt) to forgive me, but I feel guilty for spreading wrong information
which they might take to be true, and might even pass on to others! What can I
do, and would the sin of these people come on to me? Can you please also tell
me what should one do in a masjid, where people usually pass by in front of you
when you are just praying normally (not in congregation)? Does this apply to
the masjids at Makkah and Medinah (haram shariff) also?.
𝑨𝑵𝑺𝑾𝑬𝑹❗️
Praise be to Allah
You should note – may Allah forgive you – that you
have committed a great sin, which is speaking about Allah without knowledge.
This is a sin which Allah mentioned in conjunction with shirk. Allah says:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ ٣٣
“Say (O
Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish
(great evil sins and every kind of unlawful sexual intercourse) whether
committed openly or secretly, sins (of all kinds), unrighteous oppression,
joining partners (in worship) with Allah for which He has given no authority,
and saying things about Allah of which you have no knowledge” [Al-A’raaf 7:33]
The Prophet (peace and blessings of Allah be upon
him) said: “Whoever introduces a good way in Islam which is followed after he
dies will have a reward like that of those who did it, without that detracting
from their reward in the slightest. Whoever introduces a bad way in Islam which
is followed after he dies will have a burden of sin like that of those who did
it, without that detracting from their burden in the slightest.” (Narrated by
Muslim, 1017, from Jareer ibn ‘Abd-Allah).
So you have to repent to Allah and seek His
forgiveness for this sin. I ask Allah to bless you with sincere repentance.
You should also strive to put right your mistake
by telling those who heard what you said before without knowledge.
With regard to the question that you mention, if
someone wants to pass in front of a person who is praying, one of the following
scenarios must apply:
1 – If he passes in front of the one who is
praying, i.e., in the area between the spot where he puts his forehead when he
prostrates and where he stands, this is haraam, and indeed it is a major sin as
the Prophet (peace and blessings of Allah be upon him) said: “If the one who
passes in front of a person who is praying knew what (a burden of sin) he
bears, it would be better for him to stand for forty rather than pass in front
of him.” Abu’l-Nadar – one of the narrators – said: I do not know whether he
said forty days or months or years. Narrated by al-Bukhaari, 510; Muslim, 507 –
from Abu Juhaym (may Allah be pleased with him).
In this case it makes no different whether the
person has a sutrah (object to serve as a screen) or not.
2 – If he passes in the area that is beyond the
place where he prostrates. Two scenarios may apply in this case:
(i) If the one who is praying has set up a sutrah
(object to serve as a screen). In this case it is permissible to pass beyond
the sutrah, because the Prophet (peace and blessings of Allah be upon him)
said: “If any one of you prays, let him face towards something. If he cannot
find anything, then let him set up a stick. If he cannot do that, then let him
draw a line, then it will not matter if anyone passes in front of him.”
Narrated by Ahmad, 3/15; Ibn Maajah, 3063; Ibn
Hibbaan, 2361. Ibn Hajar said in al-Buloogh, 249: The one who said that it is
mudtarab (a kind of weak hadith) is not right; rather it is hasan.
And it was narrated that Talhah (may Allah be
pleased with him) said: The Messenger of Allah (peace and blessings of Allah be
upon him) said: “If one of you puts something in front of him that is like the
back of a saddle, then let him pray and not worry about anyone who passes
beyond that.” Narrated by Muslim, 499.
(ii)If the one who is praying has not set up a
sutrah, he has no more than the space in which he prostrates. This is the most
correct scholarly opinion. It is permissible for the one who wants to pass in
front of him to pass in the space beyond where he prostrates. That is because
the prohibition mentioned in the hadith applies to passing in front of the one
who is praying, and what is beyond the place where he prostrates is not counted
as being in front of the one who is praying.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on
him) said, after mentioning the differences of scholarly opinion concerning the
distance within which the worshipper should stop anyone from passing in front
of him:
The most correct opinion is that it is the
distance between his feet and the place where he prostrates. That is because
the one who is praying has no right to anything more than what he needs for his
prayer. So he does not have the right to prevent the people from (using space)
that he does not need.
Al-Sharh al-Mumti’, 3/340.
All of this has to do with one who is praying
alone or is leading others in prayer. If he is a member of a congregation, then
the sutrah of the imam is the sutrah for those who are behind him.
Al-Bukhaari (may Allah have mercy on him) said:
Baab sutrat al-imam sutrah li man khalfahu (the sutrah of the imam is the
sutrah of those who are behind him).
It was narrated that Ibn ‘Abbaas said: Once I came
riding a female donkey and had (just) attained the age of puberty. The
Messenger of Allah (peace and blessings of Allah be upon him) praying at Mina,
and there was no wall in front of him. I passed in front of part of the row
while they were praying. Then I let the donkey loose to graze and joined the
row, and nobody objected to it. (Narrated by al-Bukhaari, 76; Muslim, 504)
See al-Mughni, 2/42, 2/46
The correct scholarly view is that Makkah and
other places are the same because of the general meaning of the evidence. There
is nothing to suggest that Makkah is not included in this general meaning. This
is the view favoured by Shaykh Ibn ‘Uthaymeen. See al-Sharh al-Mumti’, 3/342.
And Allah knows best.
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