ARRIVING AT THE MASJID

(All images contained within this document are designed in a manner that is not intended to

recreate the creation of Allah!)

Upon arriving at the masjid one must be considerate when

parking their vehicle. Therefore, one must not block someone by

parking directly behind them.

One must also not park in spaces that are either designated

solely for the handicapped or reserved for specific purposes.

Lastly and most important, one should not park in spaces which

are not the property of the masjid.

BEFORE ENTERING THE MASJID

LOCATE THE CORRECT ENTRANCE:

Before one enters the masjid, it is imperative that they

enter through the correct entrance. Therefore, one should look

for posted signs which specify the male and female entrances,

both inside and outside of the masjid.

TURN OFF CELL PHONES:

UPON ENTERING THE MASJID

ENTER WITH THE RIGHT FOOT:

Upon entering the masjid, it is customary for a Muslim to

invoke the name of Allah, make duah, and step through the door

upon their right foot. The evidence for this ruling is a hadith

collected by Ibn Majah that was narrated by Fatimah, the

daughter of the Messenger of Allah (P.B.U.H.) reads: “When the

Messenger of Allah (P.B.U.H.) entered the mosque, he would say,

„Bismillaah wa‟l-salaam „ala Rasool-illaah. Allaahumma ighfir li

dhunoobi waftah li abwaab rahmatika (In the name of Allah, and

peace be upon the Messenger of Allah. O Allah, forgive me my

sins and open to me the gates of Your Mercy)‟...” Furthermore,

Anas Ibn Malek reportedly said: “It is sunnah to enter the

Masjid with your right foot and exit with your left foot" (Al

Hakem and Ath- Thahaby agreed that this narrative is correct

according to Imam Muslim's narrative).” Lastly, a hadith

collected by Bukhari maintains: “Ibn Omar used to step with his

right foot first when he entered the Masjid, and step out with

his left foot first when he walked out of the Masjid.”

REMOVE SHOES:

After stepping inside of the masjid, one should remove

their shoes and place them neatly on the shoe rack.

If the shelves/racks are completely filled with shoes, one

should then find a space next to the rack to neatly place their

shoes, so that they will not block the aisles or become an

obstacle/tripping hazard. One should also avoid transporting

their wet umbrellas and raincoats into the masjid. If possible,

these items should be neatly placed on the shoe/coat rack.

With regard to removing shoes prior to entering the masjid,

it is important to note that there is no doubt that the early

masajid (mosques) were not furnished with carpeted floors;

rather, the floors were of sand and pebbles. Therefore, it did

not matter if one entered the masjid wearing shoes. However,

since today’s mosques are furnished with carpets, walking upon

them with shoes may lead to dirt/impurities being introduced

into the masjid by people whom are heedless to inspect their

shoes.

PERFORM ABLUTION:

After removing shoes and placing them on the shoe rack, any

worshiper who is not in a state of ritual purity should enter

the wudu station/restroom to perform ablution. Both males and

females should perform ablution in their designated areas.

ENTER THROUGH DESIGNATED SECTIONS OF THE PRAYER HALL:

After performing wudu, both males and females should enter

their designated area of the musalla through the proper doors.

GREET THE WORSHIPERS INSIDE OF THE MUSALLA:

Upon entering the inside of the prayer hall (musalla), the

person entering should greet those worshippers already in

attendance; i.e., males greet other males while the female

members greet other females. One should avoid going out of their

way to enter the prayer hall of the other gender solely to greet

the worshippers assembled there.

The evidence for this practice is the hadith of Abu-Dawud

wherein the Prophet Muhammad (P.B.U.H.) allegedly said, “When

one of you joins a gathering he should greet those present; and

when he leave them he should greet them because the first

salutation is not better than the last one.”

GREET THE MASJID (TAHIYYAT-UL-MASJID):

After greeting the congregation, one should then pray two

rakahs of sunnah prayer for the purpose of greeting the masjid.

Tahiyyatul-Masjid (the prayer of salutation to the mmasjid) is

not an obligation; rather, it is a Sunnah for whoever is in a

state of ablution and enters the masjid for the first time in

order to stay in it. Moreover, in instances wherein a person who

is sitting inside of the masjid decides to walk outside of it,

and then returned to it after a short period of time (which is

considered as a short period according to the customs) they are

not required to perform another Tahiyyatul-Masjid to greet the

masjid. However, in the event that one stays outside the masjid

for a long period of time, then it is desirable for them to

perform another Tahiyyatul-Masjid to greet the masjid. The

evidence for this ruling is the hadith of Bukhari wherein Jabir

bin Abdullah reported: “A person entered the mosque (and sat

down) while the Prophet (saws) was delivering the Khutbah on a

Friday. The Prophet (P.B.U.H.) said to him, „Have you prayed?‟

The man replied in the negative. The Prophet (P.B.U.H.) said,

„Get up and pray two Rakat.’” Secondly, a hadith in the Muwatta

of Imam Malik reports: “Yahya related from Malik, from Amir ibn

Abdullah ibn az-Zubayr, from Amr ibn Sulaymaz-Zuraqi, from Abu

Qatadaal-Ansari, that the Messenger of Allah (P.B.U.H.) said,

„Whenever you enter the masjid, you should pray two rakahs

before you sit down.’” Lastly, when a person enters the Masjid

after the iqamah (call to start the salat) has been pronounced,

at this time it is impermissible for them to perform Tahiyyat-

ul-Masjid. However, if this is not the case, Tahiyyat-ul-Masjid

can be performed, even during the five times in which it is not

permissible to offer supererogatory Prayer. Therefore, the

person who enters the Masjid after either Asr or Fajr is

recommended to perform Tahiyyat-ul-Masjid before sitting down.

ATTEMPT TO SIT IN THE FIRST ROW:

One should make every effort to position themselves on the

front rows closest to the Imam while inside of the musalla. One

should also make every effort to listen attentively and not

fiddle with their clothing, facial hair, fingers, etc.

The evidence for this ruling is the hadith of Imam Muslim

wherein Abu Hurairah reported: “The Messenger of Allah

(P.B.U.H.) said, „The best of the men's rows (in Salat) is the

first row and the worst is the last; but the best of the woman's

row is the last and the worst of their rows is the first.’”

Furthermore, a hadith of Abu Dawud that was narrated by Aws ibn

Aws ath-Thaqafi reports: “I heard the Apostle of Allah

(P.B.U.H.) say: If anyone makes (his wife) wash and he washes

himself on Friday, goes out early (for Friday prayer), attends

the sermon from the beginning, walking, not riding, takes his

seat near the Imam, listens attentively, and does not indulge in

idle talk, he will get the reward of a year's fasting and

praying at night for every step he takes.” However, in the event

that the front rows are filled, anyone who is situated towards

the rear should not try to step over those worshippers

positioned in front of them, in order to reach those rows

closest to the front of the masjid.

The evidence for this ruling is a hadith of Abu Dawud wherein

Abdullah ibn Amr ibn al-'As reported: “The Prophet (P.B.U.H.)

said: Three types of people attend Friday prayer; One is present

in a frivolous way and that is all he gets from it; another

comes with a supplication, Allah may grant or refuse his request

as He wishes; another is present silently and quietly with-out

stepping over a Muslim or annoying anyone, and that is an

atonement for his sins till the next Friday and three days more,

the reason being that Allah, the Exalted, says: "He who does a

good deed will have ten times as much.” Furthermore, a hadith of

Bukhari that was narrated by Ibn Juraij reports: “I heard Nazi'

saying, „Ibn Umar, said, „The Prophet forbade that a man should

make another man to get up to sit in his place. I said to Nafi',

„Is it for Jumua prayer only?‟ He replied, „For Jumua prayer and

any other (prayer).’”

AVOID SITTING IN UNDERSIABLE POSITIONS:

Even if one is able to sit on the first rows of the masjid

near the Imam, they should avoid sitting with their left hand

positioned behind their back, leaning on the palm of the hand.

The evidence for this ruling is the hadith of Abu Dawud wherein

Ash-Shareed bin Suwaid reportedly said: “The Messenger of Allah

(P.B.U.H.) passed by me when I was sitting with my left hand

behind my back and leaning on my palm. On seeing me in this

posture he said, „Do you sit like those upon whom the Wrath of

Allah has descended?’” One should also avoid sitting with their

knees crunched up against their stomach.

The evidence for this ruling is another hadith of Abu Dawud

wherein Maaz Bin Anas reportedly said: “The Messenger of ALLAH

(PBUH) said: „On the day of Jumuah when the Imam delivers the

Sermon, do not sit in such a way that you bring close/join your

knees to your stomach.”

SIT WITH A RESPECTFUL BODY POSTURE:

While sitting during the khutbah, one should honor the

masjid as well as the Imam by positioning their body on the

floor in a respectful manner.

It is reported in a hadith of Tirmidhi that the Prophet

(P.B.U.H.) used to sit on his buttocks with both thighs raised,

and both arms folded around the thighs, in the qarfasaa posture.

The evidence for this report reads as follows: “Abu Sa'eed

Khudari said: „When the Prophet (P.B.U.H.) sat in the masjid, he

sat in the qarfasaa posture.’” Furthermore, due to cultural

taboos, one should avoid sitting with their legs extended or

lying on their side or back.

Nevertheless, if one becomes fatigued, it is permissible to

outstretch either one or both legs momentarily; provided, the

feet are not pointed in the direction of the Imam/qibla. (In

some countries pointing the feet towards the Imam or qibla is

regarded as a sign of disrespect/bad manners)

FILL UNNECESSARY GAPS AND AVOID INTENTIONALLY NOT SITTING NEXT

TO OTHERS:

While seated in the masjid, one should avoid dividing the

congregation by intentionally not sitting next to others. The

evidence for this ruling is Surah Al-Imran (3:103) of the Quran

which reads: “And hold fast, all of you together, to the cable

of Allah, and do not separate. And remember Allah's favor unto

you: how ye were enemies and He made friendship between your

hearts so that ye became as brothers by His grace; and (how) ye

were upon the brink of an abyss of fire, and He did save you

from it. Thus Allah maketh clear His revelations unto you, that

haply ye may be guided.” Furthermore, a hadith collected by Abu

Dawud states: “The Holy Prophet (P.B.U.H.) said: „He who

deviates from the largest group of Muslims, even as much as a

hand span, has himself cut off his connection with Islam.’”

WHEN THE AZAN IS CALLED ALL TALKING AND READING SHOULD CEASE:

When the azan is being pronounced by the muezzin those in

attendance should listen attentively and silently repeat the

words of the azan. Furthermore, when the muezzin says “Hayya

alas-Salah” and “Hayya ala-l-falah,” one should say: “La hawla

wa la quwwata illa (There is no might or power except with

Allah).” Lastly, one should complete the process by asking Allah

to reward the Prophet (P.B.U.H.) with the highest station in

Paradise. The evidence for these ruling is the hadith of Imam

Muslim wherein Amr ibn Al-`As narrated that he heard the Prophet

(P.B.U.H.) say: “When any one of you hears the muezzin, let him

say the like of what he says, then send blessings on me, for

whoever sends blessings on me, Allah will send blessings tenfold

on him. Then ask Allah to grant me Al-Wasilah, for it is a

status in Paradise that only one of Allah‟s slaves will attain,

and I hope that I will be this one. Whoever asks for Al-Wasilah

for me, will be granted my intercession for him.” Furthermore, a

hadith collected by Bukhari that was narrated by Alqamah bin

Waqqas reports: “I was with Mu'awiyah when the Mu'adhdhin called

the Adhan. Muawiyah said what the Mu'adhdhin said, but when he

said: 'Hayya 'alas-salah (come to prayer),' he said: 'La hawla

wa la quwwata illa Billah (There is no power and no strength

except with Allah);' and when he said: 'Hayya 'alal-falah (come

to prosperity),' he said: 'La hawla wa la quwwata illa Billah

(There is no power and no strength except with Allah).' After

that he said what the Mu'adhdhin said, and then he said: 'I

heard the Messenger of Allah (P.B.U.H.) saying exactly like

that.’”

AVOID LEAVING THE MASJID AFTER THE AZAN HAS BEEN CALLED:

The evidence for this ruling is a hadith collected by Imam

Muslim wherein Sayyiduna Abu al-Sha’tha reported: “We were

sitting in the Masjid with Sayyiduna Abu Hurayra and the

Mu‟adhin made the call for prayer (adhan). A man stood up and

started to walk out of the Masjid. Abu Hurayra followed him with

his sight until he left the Masjid. Then, Abu Hurayra said: “As

for this person, he has indeed disobeyed Abul Qasim (the Prophet

Mohammed).”

AFTER THE IQAMAH IS CALLED TO START THE SALAT, THE WORSHIPPERS

SHOULD FORM STRAIGHT ROWS, STANDING ANKLE-TO-ANKLE AND SHOULDER-

TO-SHOULDER:

With regard to beginning the salat, the rows should be

straightened by lining-up one’s shoulders and ankles with the

person to the right of you. This is because the bodies of

different size individuals can only be lined-up at the ankles

(feet differ in regard to the toes, because some feet are long,

and some feet are short). Therefore, it is impossible to ensure

true straightness except by aligning the ankles. With this being

said, one is not deemed sinful if they are unable to establish a

connection with the person standing next to them. Allah judges

one based on their intentions! The evidence for joining one’s

shoulders and ankles with the person standing next to them is a

hadith collected by Bukhari wherein Abul Qaasim Jadli reportedly

said: “I heard Nu‟maan Bin Basheer say: „Rasulullah (P.B.U.H.)

turned towards the people (the musallis) and say three times:

„By Allah! Most certainly, you should straighten your sufoof

otherwise Allah will create discord in your hearts.‟ Thereafter

I saw that a man would attach his shoulder to the shoulder of

his companion (the one standing alongside), his knee to the knee

of his companion and his ankle to the ankle of his companion.’”

Furthermore, another hadith collected by Bukhari reports that

Umar narrated that Rasulullah (P.B.U.H.) said: “Straighten the

sufoof, line up the shoulders, close the gaps and become tender

in the hands of your brothers. Do not leave any gaps for

shaytan. Whoever joins the saff, Allah will join him. And

whoever cuts the saff Allah will cut him.”

SITTING IN A CHAIR IS PERMISSIBLE FOR THOSE WITH A VALID EXCUSE:

Since the masjid is a house of prostration, chairs are not

positioned within the prayer area without a valid reason.

Worshipers require adequate room to perform the salat prayers

which requires prostration. Thus, there are no permanent pews or

chairs positioned inside of the musalla (prayer hall). However,

chairs can be temporarily placed in this area for the benefit of

those members with special needs.

It is also important to note that the pray of the one who

performs salat while sitting produces only half of the reward of

performing it in the proper manner as explained by the Prophet

(P.B.U.H.). The evidence for this ruling is a hadith collected

by Imam Muslim wherein Abd-Allah ibn Umar narrated that he said

to the Messenger of Allah (P.B.U.H.): “I was told, Messenger of

Allah (P.B.U.H.), that you said that the prayer of one who prays

sitting down is equal to half of the prayer of one who prays

standing, but you pray sitting down?‟ He said, „That is right,

but I am not like one of you.’”

SALAT CAN BE PERFORMED WHILE HOLDING A CHILD:

Any person who needs to hold their baby while performing

salat is permitted to do so without invalidating their prayer.

Therefore, doing this act is lawful when there is a necessity to

do so; otherwise, it is disliked. The evidence for this ruling

is a hadith collected by Bukhari wherein Abu Qatadah reportedly

said: “The Prophet (P.B.U.H.) came out towards us while carrying

Umamah, the daughter of Abi Al-As (his granddaughter) over his

shoulder. He prayed, and when he wanted to bow, he put her down,

and when he stood up, he lifted her up.”

STANDING ALONE DURING A CONGREGATIONAL SALAT:

The majority of scholars believe that it is disliked for a

worshipper to stand alone in a row during a congregational

prayer without a valid excuse.

The evidence for this ruling is a hadith collected by Abu

Dawud wherein Jabir bin Samurah narrated: “Allah‟s Messenger

(P.B.U.H.) said, „Do you not (wish to) line up just like the

angels line up in front of their Lord?‟ We asked, „And how do

the angels line up in front of their Lord?‟ He said, „They

complete (& fill-up) the first row, and they line up closely in

the rows.”

Furthermore, according to one opinion narrated from Imam

Ahmad, the four Imams (Al-Shafa’i, Malik, Abu Haneefah, and Imam

Ahmad) maintain that the prayer of a person standing alone

behind a row is valid, whether the row in front of him is

complete or not. However, there is a well-known view in the

madhhab of Imam Ahmad (Hanbali) wherein the prayer of the person

who stands alone behind the row is not valid in any

circumstance; even if the last row is full. The evidence for

this position is a hadith of Tirmidhi wherein Wabisah bin Ma’bad

narrated: “A man prayed alone behind the row, so the Prophet

(P.B.U.H.) ordered him to repeat the Salat.” Nevertheless,

Shaykh al-Islam Ibn Taymiyah maintained a moderate view,

stating: “If the row is full, then the prayer of the one who

stands alone behind the row is valid; because, in this case the

individual is not able to be a part of the row, and Allah does

not burden a person beyond his scope. However, if the row in

front of the individual is not full, no valid excuse exists.

Therefore, it is not right for them to pray standing alone

behind the congregational row.”

It is also important to note that in a situation where

there is only one male other than Imam, the lone male should not

stand alone in a row; rather, he should join the Imam on his

right side so as to constitute a row.

However, the same ruling does not apply to a lone female. A

female can pray alone in congregation and still constitute a row

on her own.

The evidence for this ruling is a hadith collected by Bukhari

wherein Anas bin Malik reported: “One night an orphan and I

offered the prayers behind the Prophet (P.B.U.H.) in my house

and my mother (Umm Sulaim) was standing behind us (by herself

forming a row).”

The Hanbali Madhab is also of the view that the prayer of a

worshipper who performed the ruku (bowing) alone behind the rows

and then joined the last row (the congregational row in front of

him) prior to the Imam entering sajda (prostration) is valid.

They are also of the belief that the prayer of the one who

performs ruku alone behind the rows will be valid provided a

latecomer joins their row prior to the Imam completing his

bowing (raises his head from ruku). The evidence for this ruling

is the hadith of Abu Dawud wherein Abu Hurayrah narrated that

the Prophet (P.B.U.H.) stated: “When you come to Salah while we

are prostrating (after ruku), prostrate yourselves and do not

count it one Rak`ah. He who catches a Rak`ah of the Salah

catches the (congregational) Salah.”

THE LATECOMER TO THE CONGREGATIONAL SALAT:

One is not regarded as having caught the congregational

salat unless they were able to catch at least one rakah. This

ruling is based on a hadith collected by Imam Muslim wherein the

Prophet (P.B.U.H.) reportedly said: “Whoever catches a rakah of

salah has indeed caught the Salah.”

However, anyone who has a Shar`y (Islamically lawful)

excuse that prevents them from attending the congregation will

receive the reward of performing the salat in congregation. This

ruling is based on a hadith collected by Bukhari wherein the

Prophet (P.B.U.H.) reportedly said: “If a servant (of Allah) is

ill or on a journey, they will receive the same reward of

whatever good deeds they used to do while they were healthy or

at home.”

In instances wherein one finds themself standing alone in a

row during a congregational prayer, there is no harm in

remaining there when it is certain that another person will

immediately enter the prayer hall and join the salat. An example

of this scenario would be when one visits the masjid for salat

with a friend, but the friend in question has not joined the

salat because they were performing wudu. Nevertheless, the

friend in question will join the salat before the worshipers

enter the sajdah position of the rakah.

PETITIONING SOMEONE FROM THE ROW IN FRONT TO STEP BACK AND JOIN

THE LONE PERSON IN THEIR ROW:

In instances wherein one is certain that no one else will

join the prayer and stand next to them to form a row, there is a

difference of opinion among the scholars on whether one should

pull a person back from the row in front of them to stand next

to them; i.e., to form a row (Imam An-Nawawi, may Allah have

mercy upon him reported the difference of opinion among scholars

in his book, Al-Majmoo). One view maintains that the latecomer

should pull a person back from the row in front of them if they

could not find a place to stand in the last row. Another opinion

maintains that a worshipper in such a case should not pull a

person back from the row in front of them, and there is no harm

if they prayed alone in a row; provided it was not possible to

join the row ahead of them due to a valid excuse. The evidence

for this ruling is the hadith of Nasa’I wherein Abdullah bin

Umar narrated that Allah’s Messenger (P.B.U.H.) said, “Whoever

completes a row, may Allah be generous to him, and whoever cuts

a row, may Allah cut him off.”

WHEN THE MASJID IS OVERCROWDED AND SOME WORSHIPERS MUST PRAY

OUTSIDE OF THE PRAYER HALL:

When a masjid has a number of followers that is more than

can be accommodated inside of the prayer hall, worshippers are

permitted to form rows on the outside of the masjid. These

worshippers will perform their prayer along with the Imam’s

voice (or the voice of those closest to the Imam if there is no

microphone being used).

These minor barriers do not prevent the rows of those on

the outside from being regarded as part of the congregational

prayer. However, they must be able to hear the takbir. The

evidence for this ruling is the hadith of Bukhari wherein Al-

Hasan reportedly said: “There is no harm in offering salat if

there is a river between a person and the Imam.‟ Abu Mijlaz

said, „One can follow the Imam even if there is a road or a wall

between the Imam and followers, provided the Takbir is

audible.’”

PRAYING WITH OR WITHOUT SHOES ON THE OUTSIDE OF THE MASJID:

When performing salat outside of the masjid, one can either

pray with their shoes on or off. Furthermore, whenever there is

either no designated area for shoes or for the purpose of

convenience, one can position their shoes, handbag, etc., in

front of them as a sutra. However, it is important to note that

the row of persons in front serves as a sutra; i.e., no

additional object is necessary.

TAKE CARE NOT TO WALK IN FRONT OF A PRAYING PERSON:

While entering or exiting the masjid one should take

special care not to walk in front of a praying person. Being

aware of the rights of those praying is very important; because,

during the congregational salat the row in front serves as a

sutra to protect one’s prayer. Nevertheless, in instances

wherein one performs voluntary sunnah prayers, they must

establish their own sutra. The evidence for this ruling is the

hadith of Imam Muslim wherein A'isha reported: “The Messenger of

Allah (P.B.U.H.) was asked about sutra of a worshipper; he said:

Equal to the back of the saddle.” Furthermore, a hadith of Abu

Dawud that was narrated by Abu Hurairah relates that the Prophet

(P.B.U.H.) said: “When one of you prays, he should place

something in front of him (as a sutra). If he cannot find

anything, he should prop up his staff [in front of him]. If he

does not have a staff, he should draw a line [on the ground in

front of him] then nothing that passes in front of him will harm

him.”

The hadith of Abu Hurairah is said to have some weakness in

it; nevertheless, it serves the purposes of emphasizing the

importance of establishing a sutra when praying. Establishing a

sutra can be done by praying behind the chair of those seated,

placing a handbag or a set of keys on the floor in front of the

space where one will prostrate, etc.

However, in an ideal situation this will not be necessary due to

the fact that others should be respectful enough to ensure that

they or their children will not walk in front of someone who is

praying.

The evidence for this ruling is the hadith of Imam Muslim

wherein Busr ibn Sa'id said that Zaid ibn Khalid sent him to Abu

Juhaim to ask him what he had heard from the Prophet (P.B.U.H.)

concerning passing in front of someone who is praying. He said

that the Messenger of Allah (P.B.U.H.) said: “If one knew [the

sin] of passing in front of one who is praying, he would rather

wait forty [...] than to pass in front of him.” Lastly, a hadith

of Bukhari that was narrated by Abu Sa’eed al-Khudri reports:

“The Prophet (SAW) said: „If any one of you is praying, he

should not let anyone pass in front of him. Let him push him

away as much as he can and if he insists then let him fight him,

for he is nothing but a shaytaan (devil).”

LISTEN FOR ANY MASJID ANNOUNCMENTS AFTER THE SALAT IS COMPLETED:

After the Imam performs the tasleem to complete the salat,

the prayer is technically over. Therefore, if one decides to

leave immediately thereafter, they will not be deemed sinful.

However, it is advantageous for one to remain in the masjid

after the salat in order to perform sunnah prayers, fellowship

with the worshipers, listen to any announcements, partake in

eating with the congregation if foodstuff is to be served, etc.

The evidence for being able to leave immediately after the salat

has ended is Surah Al-Jumuah (62:10) of the Quran which reads:

“When you finish the Salah, then disperse through the land and

seek the bounty of Allah (go back to your normal business).

Remember Allah frequently, so that you may prosper.”

MAKE A DONATION OF SADAQA WHENEVER POSSIBLE:

The evidence confirming the benefits of giving charity is Surah

Al-Rum (30:39) of the Quran which reads: “That which you give in

usury for increase through the property of (other) people, will

have no increase with Allah, but that which you give for

charity, seeking the Countenance of Allah, (will increase); it

is those who will get a recompense multiplied.” Furthermore, a

hadith collected by Imam Muslim that was narrated by Abu

Hurairah reports Allah’s Messenger (P.B.U.H.) as saying:

“Charity does not in any way decrease the wealth (of the giver)

and the servant who forgives, Allah adds to his respect; and the

one who shows humility, Allah elevates him in the estimation (of

the people).”

SEND SALAAMS TO THE CONGREGATION BEFORE EXITING:

A Muslim should send salaams to the people before they

leave the Masjid. The evidence for this practice is the hadith

of Abu-Dawud wherein the Prophet Muhammad (P.B.U.H.) allegedly

said, “When one of you joins a gathering he should greet those

present; and when he leave them he should greet them because the

first salutation is not better than the last one.”

PUT ON SHOES:

EXIT WITH THE LEFT FOOT FIRST:

When one wants to leave the mosque they should step through the

door with their left foot first and say: “In the name of Allah!

O Allah, shower blessings upon Muhammad. O Allah, forgive my

sins for me and open for me the doors of your bounty. O Allah,

protect me from the accursed Shaytan (Satan).” However, it is

important to note that exiting the masjid is not an obligation;

nevertheless, it is generally observed as an attempt to preserve

an Islamic tradition. The evidence for this practice is the

hadith of Bukhari which reads: “Ibn Omar used to step with his

right foot first when he entered the Masjid, and step out with

his left foot first when he walked out of the Masjid.”

Furthermore, a hadith collected by Ibn Majah that was narrated

by Fatimah, the daughter of the Messenger of Allah (P.B.U.H.)

reads: “When the Messenger of Allah (P.B.U.H.) entered the

mosque, he would say, „Bismillaah wa‟l-salaam „ala Rasool-

illaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika

(In the name of Allah, and peace be upon the Messenger of Allah.

O Allah, forgive me my sins and open to me the gates of Your

Mercy).‟ And when he exited he would say, Bismillaah wa‟l-salaam

„ala Rasool-illaah. Allaahumma ighfir li dhunoobi waftah li

abwaab fadlika (In the name of Allah, and peace be upon the

Messenger of Allah. O Allaah, forgive me my sins and open to me

the gates of Your Bounty).’” Lastly, a hadith collected by Imam

Muslim that was narrated by Abu Humayd or Abu Usayd reports:

“The Messenger of Allah (P.B.U.H.) said: „When any one of you

enters the mosque, let him say: Allaahumma iftah li abwaab

rahmatika (O Allah, open to me the gates of Your mercy), and

when he leaves let him say, Allaahumma inni as‟aluka min fadlika

(O Allah, I ask You of Your bounty).”

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