فِي بُيُوتٍ أَذِنَ اللَّـهُ أَن تُرْ‌فَعَ وَيُذْكَرَ‌ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

(The guided people worship Allah) in the houses that Allah has permitted to be raised and where His name recounted and His purity is pronounced, in the morning and in the evening, - 36.

In the previous verse Allah Ta’ ala had given a unique example of placing His Nur of guidance in the heart of believers. Toward the end of the verse it was clarified that only those draw benefit from this Nur, whom Allah loves and grants Divine help. In the above verse those places and buildings are referred to where such believers spend most of their time, especially the five times of prayers. These are the buildings for which Allah Ta’ ala has instructed to keep them high in esteem, and where His name be remembered. The splendor of such buildings is that Allah's name is remembered there in the morning and evening. That is He is worshipped there all the time by the people, whose attributes will follow soon.

The above explanation is based on the assumption that فِي بُيُوتٍ (in the houses) has an association with the sentence يَهْدِي اللَّـهُ لِنُورِ‌هِ (Allah guides to this light whomsoever He wills). (Ibn Kathir etc.) Some others are of the opinion that it has a link with the word يُسَبِّحُ (His purity is pronounced), which is used later in the verse. But the first version appears more appropriate in the context of the subject. In that case the meaning of the verse would be that the Nur of guidance referred to in the example of the previous verse can be found in the buildings and houses where He is remembered all the time. There is consensus among commentators that here the word 'houses' is purported for mosques.

Mosques are houses of Allah and their respect is obligatory

Qurtubi has preferred the view that the word 'raised' used in the verse means to respect the mosques and has quoted the following hadith of Sayyidna 'Anas رضی اللہ تعالیٰ عنہ in support of his contention.

من احبّ اللہ عزّوجَلّ ، فلیحبّنی، ومن احبّنی فلیحبّ اصحابی، و من احبّ اصحابی فلیبّ القرآن، ومن احبّ القرآن فلیحبأ المساجد، فانھا افنیۃ اللہ اذن اللہ فی رفعھا وبارک فیھا میمونۃ میمون اھلھا محفوظۃ محفوظ أھلھا، ھم فی صلاتھم واللہ عزّوجَلّ فی حوایٔجھم ھم فی المساجد واللہ من ورایٔھم ۔ (قرطبی)

The Holy Prophet ﷺ said "Whoever wishes to love Allah should love me, and whoever wishes to love me should love my companions, and whoever wishes to love my companions should love the Qur'an, and whoever wishes to love Qur'an should love the mosques, because they are Allah's houses. Allah has enjoined to 'raise' them, and has made them blessed. They are blessed and those who live there are also blessed. They are in the protection of Allah; and those who live there are also in the protection of Allah. Those who are busy there in their prayers, Allah get their works done and fulfill their needs. While they are in the mosques Allah protects their household during their absence". (Qurtubi)

Meaning of raising of mosques

أَذِنَ اللَّـهُ أَن تُرْ‌فَعَ (That Allah has permitted to be raised - 36). The word أَذِنَ ('adhina) is derived from أَذِنَ ('idhn), which means to allow or give permission, and the word تُرْ‌فَعَ (turfa'a) is derived from (raf ), which means to raise, uplift or exalt. So, the meaning of this verse is that Allah has allowed the raising of the mosques. Here 'allowed' means 'enjoined', and 'raising' means 'to venerate'. Sayyidna Ibn ` Abbas ؓ ' has explained that Allah Ta’ ala has prohibited Muslims from talking or doing anything absurd in the mosques. (Ibn Kathir).

` Ikrimah and Mujahid رحمۃ اللہ علیہما the two Imams of Tafsir, are of the opinion that raising of the mosques carries here the sense of building the mosques in the same way as Qur'an says about the building of Ka’ bah وَإِذْ يَرْ‌فَعُ إِبْرَ‌اهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ (And when Ibrahim was raising up the Ka'bah foundations of the House - 2:127). Here the raising of foundation is purported for building (construction) of foundation. Hasan Basri (رح) has given a different view that the word 'raised' is used here for respect and veneration of mosques, and to keep them clean from filthy and impure things, as narrated in a hadtth that, when an impure (najis) thing is brought in the mosque, it contracts itself in a similar manner as the human skin contracts from the fire. Sayyidna Abu Said Khudri ؓ has reported that the Holy Prophet ﷺ has said that whoever takes out dirty, impure and vexatious things from the mosque, Allah Ta’ ala will make a house for him in paradise. (Ibn Majah). Sayyidah ` A'ishah ؓ has narrated that the Holy Prophet ﷺ instructed us to make mosques (special places for offering prayers) in our houses (as well), and keep them clean and pure'. (Qurtubi).

As a matter of fact, the word تُرْ‌فَعَ (to be raised) encompasses both the meanings of building and veneration of the mosques. It also signifies to keep them clean, which means to make them free of all types of filth and dirt. It is also part of cleanliness to keep them free of any foul smell. It is for this reason that the Holy Prophet ﷺ has prohibited to go in the mosques without cleaning the mouth after eating onions or garlic, which is reported in many books of hadtth. Cigarettes, cigars and all other preparations of tobacco also fall under the same instruction. Burning any oil which emits foul odor is also not permitted in the mosque.

Sahih Muslim has recorded a narration from Sayyidna ` Umar ؓ that he said ` I had seen that in case the Holy Prophet ﷺ noticed foul smell from someone's mouth, he used to turn him out from the mosque and send to Baqi`, and would say that if someone has to eat onion and garlic, he should cook it properly, so that its odor is eliminated'. Scholars have drawn the conclusion from this hadtth that if someone is suffering from such a disease that people feel discomfort standing next to him in prayers, then he too can be removed from the mosque. In such an eventuality he should himself restrain from going to mosque and offer his prayers at home until such time that he is recovered from that disease.

Exaltation of Mosques

The majority of companions and tabi` in (the generation next to them) are of the opinion that exaltation of mosques means that mosques be built and be kept free of everything evil. Some people have also included in it the outward appearance and grandeur of the buildings of the mosques, and have argued that Sayyidna Uthman Ghani ؓ had used hard wood in the building of the Prophet's mosque to give it an impressive look. Later, Sayyidna ` Umar Ibn ` Abdul Aziz (رح) had the Prophet's mosque improved further both materially and by decoration. This was done during the lifetime of companions and their pupils, and no one objected to this. Later on, many a kings spent very lavishly on building of mosques. Walid Ibn ` Abdul Malik had spent during his caliphate three times the annual income from the entire Syria on the construction and decoration of the Grand Mosque of Damascus, which is still there even now. Imam Abu Hanifah (رح) has ruled that if there is no element of ostentation and egotism, and the intent is to please Allah and veneration of His house, then there is no objection in the construction and decoration of majestic and grandiose mosques, rather one should expect a good reward for that act.

Some merits of Mosques

Abu Dawud (رح) has reported on the authority of Sayyidna Abu 'Umamah (رح) that the Holy Prophet ﷺ once said that whoever gets out of his house after ablution with the intent of offering obligatory prayer in the mosque, his reward is like the one who has got off from his house wearing ihram for performing Hajj, and whoever gets out of his house after ablution for the prayer of Ishraq in the mosque, his reward is like the one of performing ` Umrah. A prayer after another prayer, provided one does not talk or do any work in between, is written in عِلِّيُّونَ 'illiyyun. Further, it is reported on the authority of Sayyidna Buraidah ؓ that the Holy Prophet ﷺ said that those who go to mosques in darkness, give them the good tiding of complete Nur (light) on the Dooms Day. (Muslim)

Sahih Muslim has reported on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said that a man's offering of prayer in congregation is more than twenty times better than offering in the house or in the shop. It is because if someone sets out for the mosque after ablution with the intention of offering prayers and for no other purpose, then on every single step his status will improve by one degree and one sin will be forgiven until he reaches the mosque. Then as long as he will sit in the mosque waiting for the congregation to start, he will keep getting the reward of the prayers, and the angels will keep praying for him ` Ya Allah, Bestow Your grace on him, and forgive him, until he harms someone or his ablution is wasted'. Sayyidna Hakam Ibn ` Umair (رح) has narrated that the Holy Prophet ﷺ once said ` Live in this world like a guest and make mosques your abode, and make your hearts tender (be kind hearted) and ponder (over Allah's bounties) frequently, and weep (out of His fear) very often. Let not the mundane desires overcome you to make you change from this position, and you get involved in building houses unnecessarily, where you do not ever live, and get anxious to accumulate wealth more than your need, and desire for such things for the future which you cannot get'. Sayyidna Abu Dardah ؓ advised his son "Mosque should be your abode, because I have heard from the Holy Prophet ﷺ that ` Mosques are the abodes of Muttaqui (the God fearing) people. Whoever makes the mosque his abode (through remembering Allah abundantly) Allah Ta’ ala becomes guarantor for his comfort and tranquility, and to make him pass through the bridge of Sirat with ease"'. Abu Sadiq 'Azdi wrote to Shu'aib b. Habhab in a letter ` Get hold of mosques as a necessity, because I have learnt a tradition saying that mosques were the meeting places of messengers'.

In a hadith it is reported that the Holy Prophet ﷺ said ` Towards the end there will be people who will sit in the mosques in circles, and will discuss worldly affairs and their love for mundane benefits. You do not sit with those people who come to the mosques for this, because Allah does not need such people to come to the mosques. ` Sayyidna Said Ibn Musayyab ؓ ، said that the one who sits in the mosque is like he sits in the company of his Lord, so it is incumbent upon him not to say anything but good words (Qurtubi).

Fifteen etiquettes of the mosques

Scholars have named fifteen items as etiquettes of the mosques. They are:

1. On entering the mosque one should greet the people already sitting there, with salam and if there is no one then say السلام علینا و علی عباد اللہ الصالحین (But this is required when those present in the mosque are not offering their extra prayer or reciting Qur'an. If they are busy in any of these acts, then he should not greet them.)

2. After getting in the mosque one should offer two Rak'ats as tahiyyah tul-Masjid. (This is required at a time when offering prayers is not prohibited, that is the time of sun rise, sun set or when sun is directly overhead)

3. Should not carry out any transactions of sale or purchase in the mosque.

4. Should not carry any weapons in the mosque.

5. Should not make an announcement for the search of any of his lost items.

6. Should not raise his voice in the mosque.

7. Should not discuss worldly affairs in the mosque.

8. Should not quarrel with anyone in the mosque.

9. Should not try to force his way into a row where there is no room.

10. Should not cross over in front of someone offering prayer.

11. Should avoid spitting or blowing of nose in the mosque.

12. Should not crackle fingers in the mosque.

13. Should not play with any part of the body.

14. Should keep clean of any filth, and should not take a baby or an insane along in the mosque.

15. Should keep busy in remembrance of Allah abundantly.

After listing these fifteen etiquettes Qurtubi has remarked that whoever has fulfilled these requirements has done justice with the mosque, and it has become a place of charm and security for him.

I have written a booklet on etiquettes and formalities of mosques under the title آداب المساجد (in Urdu). Anyone interested in the subject can consult it.

Houses meant exclusively for remembrance of Allah and for learning Qur'an or religious education also have the status of mosques

Abu Hayyan has explained in Tafsir Bahr ul-Muhit that the word فی بیوت in the houses" used in Qur'an has a general connotation. It includes not only the mosques but also those houses which are exclusive for teaching Qur'an and related religious teachings, such as Madaris (religious schools) or Makatib. They also fall under the same category, and their respect and veneration is also obligatory.

Special wisdom for using the word 'allowed' in the verse

Scholars are all unanimous that the word اَذِنَ 'adhina (allowed) is used here for command or order. But then the question is, what is the reason for using this word (instead or 'ordered' or 'enjoined' )? Ruh ul-Ma’ ani has described a subtle consideration in that the underlying objective is to train and induce the believers and the righteous to be ever ready to perform anything which is meant for pleasing Allah Ta’ ala, so much so that they need not be ordered to perform something for the pleasure of Allah, rather they should be waiting for the permission to perform it, and the moment they receive the go-ahead signal, they should hurry to carry it out.

يُذْكَرَ‌ فِيهَا اسْمُهُ

Where His name is recounted - 36.

Here, the expression is 'recounting the name of Allah' encompasses all types of His remembrance, which include extra prayers, recitation of Qur’ an, learning of Islamic teachings, sermons, lectures on Shari'ah, etc.