Maintenance of the Masjid

فضل من بنى مسجدًا لله تعالى

أخرج البخاري ومسلم من حديث عثمان بن عفان رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول:” من بنى مسجدًا يبتغي به وجه الله عز وجل [1] بنى الله له بيتًا في الجنة“، وفي رواية: “بنى الله له مثله في الجنة“.

The Virtue of Building a Mosque for Allah’s Sake

Al-Bukhari and Muslim narrated from the hadith of Uthman ibn Affan (may Allah be pleased with him), who said:

“I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Whoever builds a mosque seeking thereby the pleasure of Allah, Allah will build for him a house in Paradise.'”

In another narration: “Allah will build for him its like in Paradise.”

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah for it is expected that those will be of the [rightly] guided

: إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ ۖ فَعَسَىٰ أُولَٰئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ

سورة التوبة – 18 –

(9:18) Only those are worthy of being the guardians and servants of Allah’s houses of worship, who believe in Allah and the Last Day, and establish Salatand pay Zakat dues, and fear none but Allah: for these alone are expected to follow the Right Way.

It is not for the polytheists to maintain the mosques of Allah [while] witnessing against themselves with disbelief [For] those their deeds have become worthless and in the Fire they will abide eternally

: مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَىٰ أَنفُسِهِم بِالْكُفْرِ ۚ أُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ

سورة التوبة – 17 –

(9:17) It does not behove the mushriks to become the guardians and servants of Allah’s houses of worship, the while they themselves bear witness against themselves to their disbelief; 

*19 in fact, all their works have gone to waste *20 and they shall abide in the Fire for ever.

*19) This lays down the general principle for the guardianship of the places of worship that ave been built exclusively for the worship of Allah. Obviously, those people who associate thers with Allah in His essence, His rights and His powers cannot be the proper persons to be the guardians, the servants, the managers etc. of such sacred places. And when they themselves reject the invitations to Tauhid, and openly declare that they are not going to dedicate their worship and obedience exclusively o AIIah, they automatically forfeit any right they ad for the guardianship of such places of worship that had been built for the worship of Allah alone. Though the principle is of a general nature, it has been mentioned here with the particular object of removing the mushriks from the guardianship of the Ka`abah and Masjid-i-Haram and establishing permanently the guardianship of the worshippers of One God over them.

*20) “………all their works have gone to waste…..”, including the little real service they did to the `House of Allah’ because they mixed with it shirk and other practices of ignorance. Their little good was destroyed by their far greater evils.

Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward

: مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ

سورة الحديد – 11 –

(57:11) Who is it that will give Allah a beautiful loan? A loan that Allah will repay after increasing it many times and grant him a generous reward. *16

*16) How Generous and Beneficent is Allah that if a man spends the wealth granted by Himself in His way, He calls it a loan Himself, provided that it is a good loan, that is, a loan which in given with a pure intention, without any selfish motive of winning reputation and renown, or of doing favour to somebody, but only for the sake of Allah’s approval and to win His good-will and rewards. Allah makes two promises in this regard: (1) That He will repay it increasing it manifold; and (2) that He will also give from Himself the best reward for it.

According to a Hadith reported by Hadrat `Abdullah bin Mas’ud, when this verse was revealed and the people heard it from the Holy Prophet (upon whom be Allah’s peace), Hadrat Abud-Dahdah Ansari asked: “O Messenger of Allah, dces Allah want a loan from us? The Holy Prophet replied: Yes, O Abud-Dahdah,. He said Kindly show me your hand. 

The Holy Prophet extended his hand towards him. He took his hand in his own hand and said: I give away my garden in loan to my Lord.” Hadrat ‘Abdullah bin Mas’ud says that the garden had 600 date-palms and his own house also in which his family lived- Saying this to the Holy Prophet (upon whom be Allah’s peace) he went straight back home, and calling out to his wife said: “Come out, O mother of Dahdah, I have loaned this garden to my Lord.” She replied: “Dahdah’s father, you have made a, good bargain !’ and she immediately vacated and left the garden with her effects and children.” (Ibn Abi Hatim). This incident throws light on the conduct of the sincere believers of that time, and from this one can also understand the kind of the “good loan” that Allah has promised to return increasing it manifold with a rich reward in addition.

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over And it is Allah who withholds and grants abundance and to Him you will be returned

: مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ

سورة البقرة – 245 –

(2:245) Who is there among you who will lend to Allah a good loan *267 that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return.

The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains And Allah multiplies [His reward] for whom He wills And Allah is all-Encompassing and Knowing

: مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

سورة البقرة – 261 –

(2:261) The charity *298 of those who expend their wealth in the way of Allah *299 may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise. *300

*298). Here the discourse turns to the subject touched upon in verses 244 ff. above. Believers were urged to sacrifice life and property for the sake of the great cause in which they believed. It is difficult, however, to persuade those whose standard of judgement in respect of economic matters has not completely changed, to rise above either personal or narrow group interests and dispense their wealth wholeheartedly for the sake of a righteous cause. People who have a materialistic outlook and whose life constitutes an uninterrupted pursuit of money, who adore every single penny they have, and who can never stop thinking about their balance sheets can never have the capacity to do anything really effective for the sake of higher ideals. When such people apparently do spend money for the sake of higher moral ideals, it is merely an outward act which is performed after carefully calculating the material benefits which are likely to accrue either to them, to their group or to their nation. With this outlook a person cannot go one step forward along the path of that religion which requires man to become indifferent to cosiderations of worldly profit and loss, and constantly to spend time, energy and money to make the Word of God reign supreme.

To follow such a course requires a moral outlook of an altogether different kind; it requires breadth of vision and magnanimity and, above all, an exclusive devotion to God. At the same time it requires that man’s collective life should be so re-moulded as to become conducive to the growth of the moral qualities mentioned above rather than to the growth of a materialistic outlook and behaviour. Hence the three succeeding sections (i.e. verses 261-81 – Ed.) are devoted to enunciating instructions designed to foster such an outlook.*299).

 A great many expenditures fall under the category of spending ‘in the way of Allah’, as long as this is done according to the laws of God and with the intention of seeking His good pleasure. This includes spending one’s wealth to fulfil one’s legitimate needs, to provide for one’s family, to look after the needs of relatives, to help the needy and to contribute to the general welfare and to spread the true religion and so on.

*300). 

The greater the sincerity and the more intense the feeling with which one spends for the sake of God, the greater will be God’s reward. It is not difficult at all for God, Who blesses a grain so that out of it seven hundred grains grow, to allow one’s charity to grow in like manner so that the unit of money one spends will return seven hundred fold. This statement is followed by a mention of two of God’s attributes. First is His munificence. His Hand is not clenched so as to restrain Him from recompensing man for his deeds to the fullest extent that he deserves. Second, God is All-Knowing. He is not unaware of what one spends and the spirit in which one spends. So there is no reason to fear that one will not receive one’s due reward.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord and there will be no fear concerning them nor will they grieve

: الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنفَقُوا مَنًّا وَلَا أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

سورة البقرة – 262 – (2:262) Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind. *301

*301). They need not fear that they will not be amply rewarded or that they will have any reason to feel remorse for spending in the way of God.

And [He revealed] that the masjids are for Allah so do not invoke with Allah anyone

: وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

سورة الجن – 18 –

(72:18) and that ‘mosques belong to Allah, so do not invoke anyone with Him’; *19

*19) The commentators generally have taken “mosques” to mean the places of worship. Accordingly, the verse means: “None should he associated in the worship of Allah in the places of worship. Hadrat Hasan Basri says: The entire earth is a place of worship, and the verse means to say: polytheism ought not to be committed anywhere on God’s earth,” He has reasoned out this meaning from the Holy Prophet’s Hadith “For me the entire earth has been made a place of worship and a means of obtaining purity:” Hadrat Sa`id bin Jubair has interpreted masajid to imply the parts of the body on which one prostrates oneself, i.e. the hands, the knees, toes and forehead. According to this explanation, the verse means: These limbs have been made by Allah; no one should prostrate oneself on these before anyone other than Allah.

And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction It is not for them to enter them except in fear For them in this world is disgrace and they will have in the Hereafter a great punishment

: وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

سورة البقرة – 114 –

(2:114) And who could be a greater wrongdoer than the one who forbids the mention of Allah’s name in places of worship and strives for their ruin? Such people do not deserve to enter the places of worship, and, if they enter at all, they should do so in fear; *114 for there is ignominy for them in this world and an awful punishment in the Hereafter.

*114). Places of worship should properly remain in the custody of devout and God-fearing people, so that even if bad people did go there they would be deterred from committing misdeeds through fear of punishment. This is a subtle reference to the wrong perpetrated by the unbelievers of Makka, who had barred their own compatriots – the Muslims – from worshipping in the House of God.

Do not stand [for prayer] within it – ever A mosque founded on righteousness from the first day is more worthy for you to stand in Within it are men who love to purify themselves; and Allah loves those who purify themselves

: لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

سورة التوبة – 108 –

(9:108) You should never stand in that building: the Mosque which has been founded on piety from the very first day, is the proper place for you to stand (for prayer). For there are such people in it as would like to keep themselves pure; and Allah likes those people who like to keep themselves pure. *102

*102) ” . . the one in conflict . . . Messenger” was Abu `Amir who belonged to the clan of Aus of AI-Madinah. He had become Christian monk during the period of `ignoranc’ before the migration of the Holy Prophet and was well-known as a scholar of the Scriptures and was held in great reverence as a pious monk. But his scholarship and asceticism, instead of leading him to the Truth, became hindrance in the way. That was why he not only rejected Islam but also became a bitter enemy of the Holy Prophet and his Mission, for he took the Prophet for a rival in the “holy business” of priesthood. At first he ignored the Holy Prophet and his Mission in the hope that the power of the Quraish would suffice to crush him and his Mission. But when the Quraish suffered an utter defeat in the battle of Badr, he could no longer ignore it, so he started a vigorous vicious campaign against the Islamic Movement. 

Accordingly he left Al-Madinah and visited . different clans, in order to incite them against Islam, and was one of those who brought about the battle of Uhd. It is said that he had got some pits dug in the battle-field of Uhd, and that the Holy Prophet fell into one of these and received injuries. 

Then he played an important role in organizing the armies which came to invade Al-Madinah in the battle of Ahzab. Likewise this Christian Monk took a very active part in giving support to the mushriks against Islam in all the subsequent battles up to the battle of Hunain, At last when he realized that no power in Arabia could withstand the onslaught of lslam. he left Arabia and went to the Roman Caesar in order to warn him of the rising “danger” from AI-Madinah. It was because of his efforts that the Caesar began to make preparations for invading Arabia, to counteract which the Holy Prophet went forth on the expedition to Tabuk.

Now let us consider the background of the building of the `mosque’ that was built to harm the Righteous Mission.

A section of the hypocrites of AI-Madinah collaborated wholeheartedly with Abu `Amir in all the above-mentioned hostile activities against Islam. They also fully agreed with him that he should use his “spiritual” influence to obtain military help from the Roman Caesar and the Christian states of northern Arabia. Accordingly, when he was preparing to go to the Roman Caesar to urge him to invade Arabia. they devised a plan of making a `mosque’ of their own to serve as a safe meeting place for organizing themselves into a separate party because none would suspect that they were carrying on evil activities under the garb of religion.

 Moreover. this `mosque’ would serve as an ambush for the agents of Abu `Amir who could stay in it as travellers and mendicants without raising any suspicion that they were spies of the enemy.

As there were already two mosques in Al-Madinah-one at Quba and the other, Masjid-i-Nabavi, in the city obviously there was no need for a third one. The hypocrite’s themselves understood this: therefore they began to invent “reasons” to show that there was really a need for a third mosque. Accordingly, they went to the Holy Prophet and said, “We need another `mosque’ because it is very difficult for the people of this area, especially the old, the sick and the disabled, to offer the five prescribed Prayers in either of the two Mosques, during the winter season and the rainfall. Therefore we intend to build a new `mosque’ only for the convenience of those who live at a distance from the two Mosques but are desirous of saying their prayers in congregation.”

With such professedly pure motives, these mischief makers built the ‘mosque’ and then went to the Holy Prophet with the request, “Sir, please stand in this new ‘mosque’ and lead the congregation in one of the prescribed prayers so as to perform its opening ceremony.” But the Holy Prophet postponed the matter, saying, “At this time I am wholly engaged in making preparations for the expedition to Tabuk. 

I shall consider the matter on my return home. ” After this he went forth to Tabuk, and they started their nefarious activities. They went on organizing themselves and conspiring against Islam in the `mosque’ and decided to crown Abdullah-bin-Ubayy as their king, as soon as the Muslims would meet with reverses and be utterly crushed down by the Romans, as they had expected. But their expectations were all frustrated by what happened at Tabuk. Then on the revelation of these verses during the return journey at a place, Zi Avan, near AI-Madinah, the Holy Prophet despatched some men to demolish the mosque’ before his entry into the city.

But when they saw a transaction or a diversion [O Muhammad] they rushed to it and left you standing Say “What is with Allah is better than diversion and than a transaction and Allah is the best of providers“

: وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ

سورة الجمعة – 11 –

(62:11) Yet no sooner than they saw some trading or amusement, they flocked to it and left you standing by yourself. *19 Tell them: ‘That which is with Allah is far better than amusement and trading. *20 Allah is the Best Provider of sustenance.’ *21

*19) This is the incident because of which the commandments pertaining to the Friday congregational Prayer have been enjoined in the preceding verses. Its narrative as related in the collections of Hadith, on the authority of Hadrat Jabir bin ‘Abdullah, Hadrat ‘Abdullah bin `Abbas, Hadrat Abu Hurairah, Hadrat Abu Malik, and Hasan Basri, lbn Zaid, Qatadah and Muqatil bin Hayyan is as follows: A trade caravan from Syria arrived in Madinah right at the time of the Friday Prayer and its people started playing their drums to announce their arrival. The Holy Prophet (upon whom be Allah’s peace) at that time was delivering the Sermon, Hearing the drum the people in the congregation became impatient and rushed out towards Baqi where the caravan had halted, except for 12 men.

 The most authentic tradition in this narrative is of Hadrat Jabir bin ‘Abdullah, which has been related by Imam Ahmad, Bukhari, Muslim, Tirmidhi, Abu ‘Uwanah, ‘Abd bin Humaid, Abu Ya’la and others through reliable channels. The only diversity is that in some traditions it is stated that the incident took place when the Prayer was in progress; in others that it happened when the Holy Prophet was delivering the Sermon. 

However, what appears to be correct when the tradition of Hadrat Jabir and those of others are read together is that it happened during the Sermon. Where Hadrat Jabir says that it happened during the Friday Prayer, he in fact has used the word Friday Prayer for the combination of the Sermon and the Prayer. According to the tradition of Hadrat ‘Abdullah bin ‘Abbas, seven women had remained behind with 12 men. (Ibn Marduyah). 

Qatadah says that one woman remained with 12 men, (lbn Jarir, Ibn Abi Hatim). According to the tradition of Daraqutni 40 individuals remmained, of `Abd bin Humaid 7 individuals and of Farra 8 individuals. But all these are weak traditions. The tradition of Qatadah that sack a thing happened thrice is also weak. (Ibn Jarir) The authentic tradition in this regard is of Hadrat Jabir, according to which the number of those who remained behind is stated to be 12. Apart from one tradition of Qatadah, all traditions of the other Companions and their followers agree that this happened only once. 

When read together different traditions about those who remained behind show that they included Hadrat Abu Bakr, Hadrat ‘Umar, Hadrat ‘Uthman, Hadrat ‘AIi, Hadrat ‘Abdullah bin Mas’ud, Hadrat ‘Ammar bin Yasir, Hadrat Salim (slave of Hudhaifah) and Hadrat Jabir bin ‘Abdullah. The tradition related by Hafiz Abu Ya`la from Hadrat Jabir bin ‘Abdullah says that when the people rushed out like that and only 12 Companions were left behind, the Holy Prophet addressed them, saying: “By Him in Whose hand is my life, if aII of you had left, and none had remained behind, this valley would have overflowed with fire. ” A theme resembling this has been cited by Ibn Marduyah from Hadrat ‘Abdullah bin ‘Abbas and by Ibn Jarir from Qatadah.

The Shiite scholars have used this incident also for taunting and finding fault with the Companions. They say that abandoning the Sermon and the Prayer by such a large number of the Companions for the sake of worldly gain and amusement is a proof that they preferred the world to the Hereafter. But this is a misplaced objection that can be raised only if one keeps ones eyes closed to realities. As a matter of fact, this incident took place just after the migration. 

At that time, on the one hand, the collective training of the Companions was in the initial stages, and on the other, the disbelievers of Makkah had subjected the people of Madinah to a strict economic blockade because of which necessities of lift had become scarce in the city. Hadrat Hasan Basri says that the people at time were starving and the prices had risen abnormally high. (Ibn Jarir). Under such conditions when a trade caravan arrived, the people rushed out to buy things of daily need lest these were sold out before the Prayer was concluded. This was a weakness and error which became suddenly manifest due to insufficient training and severity of the conditions. But whoever sees the sacrifices made by the Companions for the cause of Islam afterwards and sees what piety and righteousness they displayed in the matter of worship and dedication and dealings can never dare bring against them the allegation that they preferred the world to the Hereafter unless he himself bears malice against the Companions.

However, just as this incident dces not support the critics of the Canpanions of the Holy Prophet, so it also dces not support the ideas of those people who cherish exaggerated notions about them and claim that they never committed any error, or if they committed some, it should not be mentioned, for making mention of their error and’ calling it an error is derogatory and it reduces one’s reverence and respect for them, and its mention goes against the verses of the Qur’an and the Hadith, which state that the Companions arc Allah’s favourite people and have already been forgiven all their errors and mistakes. 

AlI this is exaggeration for which there is no basis in the Qur’an and he ,Hadith. Here, everyone can see for himself that AIlah Himself has mentioned the error that happened to have been committed by a large number of the Companions, in the Book that will be read by the entire Ummah till Resurrection, and in the same Book which speaks of their having been forgiven and being chosen people of AIIah. Then in the books of the Hadith and Commentary also details of this error have been described by aII scholars, from the Companions to the major scholars among the followers of the Sunnah. 

Does it mean that AIIah has made this mention in order to destroy the reverence for the same Companions whose reverence and esteem He wants to instil in alI our hearts? And dces it mean that the Companions and their followers and the traditionists and commentators have mentioned these details of this incident because they were unaware of the religious aspect of the matter which these zealots show and describe? And have the people who read Surah AI-Jumu ‘ah and study its commentary really lost reverence and esteem for the Canpanions from their hearts? If the answer to each of these questions is in the negative, and it is surely in the negative, then all those exaggerated ideas and notions, which some people express and show in regard to the reverence of the Holy Prophet’s Companions, arc erroneous.

The truth is that the Companions of the Holy Prophet were not supernormal beings: they were only human born in this very world. Whatever they attained, they attained through the persistent training imparted by the Holy Prophet `upon whom be Allah’s peace) over many years. The method of this training as ve learn from the Qur’an and the Hadith was; Whenever a weakness appeared in them, Allah and His Messenger turned immediate attention to it, and a programme of education and training was established to overcome and eradicate it. In the matter of this very Friday Prayer we see that when the incident of the trade caravan occurred, Allah sent down this section of the verses of Surah AI-Jumu’ah to administer warning and teach the etiquette of the Friday Service. Along with this the Holy Prophet (upon whom be Allah’s peace) impressed on the people the importance of the obligatory nature of the Service continuously in his Sermons as explained in E.N. 15 above. All these instructions are found in the Hadith in clear words. Hadrat Abu Sa’id Khudri says that the Holy Prophet said: “Every Muslim must have full bath on Friday, should clean his teeth, put on the best available clothes, and use perfume if possible.” (Musnad Ahmad Bukhari, Muslim, Abu Da’ud, Nasa’i).

Hadrat Salman Farsi says that the Holy Prophet said: “The Muslim who has bath on Friday, cleans and purifies himself as far as possible, applies oil to his hair, or uses perfume if available, and comes to the mosque and takes his place without disturbing others, then offers the (voluntary) Prayer that Allah has destined for him, then listens quietly when the Imam speaks, he will have his sins and errors committed since the previous Friday forgiven. ” (Bukhari, Musnad Ahmad). 

Traditions containing almost the same theme have been reported by Hadrat Abu Ayub An’ati, Hadrat Abu Hurairah and Hadrat Nubaishat alHudhali also from the Holy Prophet. (Musnad Ahmad, Bukhari, Muslim, Abu Da’ud, Tirmidhi Tabarani). 

Hadrat ‘Abdullah bin ‘Abbas says that the Holy Prophet said: “The person who speaks when the Imam is delivering the sermon, is like the donkey loaded with books, and the person who tells him to keep quiet has also rendered his own Prayer void. ” (Musnad Ahmad Hadrat Abu Huraira’. says that the Holy Prophet said: “If on Friday during the sermon you said to a person, ‘keep quiet,’ you too behaved wrong.” (Bukhari, Muslim, Nasa’i, Tirmidhi, Abu Da’ud). 

Traditions closely resembling this have been related by Imam Ahmad Abu Da’ud and Tabarani from Hadrat `Ali and Hadrat Abu ad-Darda’. To the person delivering the sermon also the Holy Prophet instructed that he should not deliver a lengthy sermon to try the people’s patience. 

His own practice on Friday was that he gave brief Sermons and Ied short Prayers. Hadrat Jabir bin Samurah says that the Holy Prophet would never give a lengthy Sermon: he was always very brief.” (Abu Da’ud). Hadrat ‘Abdullah bin Abi Aufa says: “The Holy Prophet’s sermon used to be shorter than the Prayer, and the Prayer a little longer than the sermon.” (Nasa’i), According to Hadrat Ammar bin Yasir, the Holy Prophet said: “The prolongation of the Prayer and the brevity of the sermon are a sign that the Imam has deep insight in religion” (Musnad Ahmad, Muslim Almost the same theme has Bazzar related from Hadrat ‘Abdullah bin Mas’ud. AII this shows how the Holy Prophet taught the people the etiquette of the Friday congregational Service till it began w be performed in the unique manner unknown in the congregational worstup of any other people in the world.

*20) This sentence by itself shows what was the nature of the error committed by the Companions. God forbid, if it had been duc to any weakness of the faith, or duc to giving the world preference over the Hereafter, Allah’s wrath and displeasure and reprimand would have been much severer. But since there was no such weakness, and whatever happened was only due to insufficient training, AIIah first taught the people the coquette of the Friday Service, then, after pointing out the error, promised them that the reward they would get with _ AIIah for listening to the Sermon and performing the Prayer would be much greater than worldly gains and amusements.

*21) That is, “Allah is by far the best of aII those providers who become a means of providing sustenance in the world, though only metaphorically.” Sentences such as this have occurred at several places in the Qur’an, At some places AIIah has been called “the best of Creators,” at others “the best of Forgivers”, “the best of Rulers”, “the best of those who show mercy”, or “the best of Helpers”. At aII these places the reference of providing, creating, forgiving, showing mercy and offering help to the creatures is metaphorical, and to AIIah real. It means that Allah is the best Provider, Creator, Forgiver, Helper and Bestower of Mercy of all those who appear to be giving you wages and means of sustenance, or who appear to be making things by their skill and workmanship, or who seem to be pardoning the errors of others, or showing mercy and helping other in this world.

Prof. Dr. Fakhriy Al-Qaisi