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Masjid Hall as basketball court

Fatwaa ID: 1482

Question:
Assalamualaikum.

There is an Islamic center in my city that was recently built. The masjid hall is quite spacious and one of the biggest in the city. For the regular salahs it does not fill up more the 20% of the space, leaving the majority of the hall empty space. Due to this, the community decided to utilize the hall as a basketball court for kids in hours which salah doesn’t happen with the intention to utilize the empty hall. That is why they havent install permanent carpets. The prayer rugs are rolled when kids play basketball. Many members are justifying this by quoting various ahadith in which aisha r.a saw the play that took place in the masjid or when companions would wrestle. Please guide us in the light of proper knowledge.

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

The masjid is the house of Allaah Ta’aala. It is a sanctified place. Its respect and honor must be maintained at all times. Likewise, its purposes must be observed at all times. The purposes of the masjid proper are salaah, dhikr and ‘ibaadah. These may not be restricted to a time nor can anyone be prevented from them. Another purpose of the masjid is for the people to gather and benefit in matters of Deen.

Playing basketball in the masjid proper is against the sanctity and purpose of the masjid. It may prevent or restrict people from focusing in their ‘ibaadah if they were to come at that time. There is no general Deeni benefit in it. Likewise, there is a possibility of the things in the masjid being destroyed or damaged.

As for the hadith you have referred to regarding the people of Habashah playing in the masjid, this does not serve as evidence to play basketball or other similar sports. “Playing” in the hadith refers to practicing archery and/or spear training as expressly mentioned in the hadith. This is part of military training for battles and expeditions. There is a genuine Deeni benefit in this. Likewise, this is a form of ‘ibaadah. Furthermore, the Ahaadith indicate that this was on the day of ‘Eid. This was not a regular practice but something done occasionally. The same goes for wrestling; it served a genuine purpose.

Moreover, many commentators suggest that this did not take place in the masjid proper, but rather in the vicinity of the masjid. In many cases, the entire complex or area owned by the masjid is referred to as masjid. This may have been the case in the hadith in question. It would thus be permissible to play basketball in the courtyard or parking lot of the masjid. That is not from the masjid proper.

It is worth noting as well that some scholars held the position that the permissibility of such “playing” in the masjid is abrogated by verse 36 of Surah an-Noor.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

12/25/1444 AH – 07/13/2023 CE | 416

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


عمدة القاري شرح صحيح البخاري (4/220)
ﻭﻗﺎﻝ اﻟﻤﻬﻠﺐ: اﻟﻤﺴﺠﺪ ﻣﻮﺿﻮﻉ ﻷﻣﺮ ﺟﻤﺎﻋﺔ اﻟﻤﺴﻠﻤﻴﻦ، ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ اﻷﻋﻤﺎﻝ اﻟﺘﻲ ﺗﺠﻤﻊ ﻣﻨﻔﻌﺔ اﻟﺪﻳﻦ ﻭﺃﻫﻠﻪ ﻭاﻟﻠﻌﺐ ﺑﺎﻟﺤﺮاﺏ ﻣﻦ ﺗﺪﺭﻳﺐ اﻟﺠﻮاﺭﺡ ﻋﻠﻰ ﻣﻌﺎﻧﻲ اﻟﺤﺮﻭﺏ ﻓﻬﻮ ﺟﺎﺋﺰ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﻏﻴﺮﻩ، ﻭ: اﻟﺤﺮاﺏ، ﺑﻜﺴﺮ اﻟﺤﺎء: ﺟﻤﻊ ﺣﺮﺑﺔ، ﻛﺎﻟﻘﺼﺎﻉ: ﺟﻤﻊ ﻗﺼﻌﺔ. ﻭاﻟﺤﺮاﺏ، ﺃﻳﻀﺎ ﻣﺼﺪﺭ ﻣﻦ: ﺣﺎﺭﺏ ﻳﺤﺎﺭﺏ ﻣﺤﺎﺭﺑﺔ ﻭﺣﺮاﺑﺎ، ﻭاﻟﻤﺮاﺩ ﻫﻨﺎ اﻷﻭﻝ.

عمدة القاري شرح صحيح البخاري (16/94)
ﻭﻗﺪ ﻣﻀﻰ ﻫﺬا اﻟﻠﻔﻆ ﻓﻲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻓﻲ ﻛﺘﺎﺏ اﻟﻌﻴﺪﻳﻦ ﻓﻲ: ﺑﺎﺏ اﻟﺤﺮاﺏ ﻭاﻟﺪﺭﻕ ﻳﻮﻡ اﻟﻌﻴﺪ، ﻭﻓﻴﻪ: ﻭﻛﺎﻥ ﻳﻮﻡ ﻋﻴﺪ ﻳﻠﻌﺐ ﻓﻴﻪ اﻟﺴﻮﺩاﻥ، ﻓﺈﻣﺎ ﺳﺄﻟﺖ ﻳﻌﻨﻲ: ﻋﺎﺋﺸﺔ ﺭﺳﻮﻝ اﻟﻠﻪ، ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﻭﺇﻣﺎ ﻗﺎﻝ: ﺗﺸﺘﻬﻴﻦ ﺗﻨﻈﺮﻳﻦ؟ ﻓﻘﻠﺖ: ﻧﻌﻢ، ﻓﺄﻗﺎﻣﻨﻲ ﻭﺭاءﻩ ﺧﺪﻱ ﻋﻠﻰ ﺧﺪﻩ، ﻭﻫﻮ ﻳﻘﻮﻝ: ﺩﻭﻧﻜﻢ ﻳﺎ ﺑﻨﻲ ﺃﺭﻓﺪﺓ، ﺣﺘﻰ ﺇﺫا ﻣﻠﻠﺖ، ﻗﺎﻝ: ﺣﺴﺒﻚ! ﻗﻠﺖ: ﻧﻌﻢ، ﻗﺎﻝ: ﻓﺎﺫﻫﺒﻲ.

فتح الباري لابن رجب (3/340)
ﻭاﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻫﺬا اﻟﺤﺪﻳﺚ: ﺟﻮاﺯ اﻟﻠﻌﺐ ﺑﺂﻻﺕ اﻟﺤﺮﺏ ﻓﻲ اﻟﻤﺴﺎﺟﺪ؛ ﻓﺎﻥ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ اﻟﺘﻤﺮﻳﻦ ﻋﻠﻰ اﻟﺠﻬﺎﺩ، ﻓﻲﻛﻮﻥ ﻣﻦ اﻟﻌﺒﺎﺩاﺕ.
ﻭﻳﺆﺧﺬ ﻣﻦ ﻫﺬا: ﺟﻮاﺯ ﺗﻌﻠﻢ اﻟﺮﻣﻲ ﻭﻧﺤﻮﻩ ﻓﻲ اﻟﻤﺴﺎﺟﺪ، ﻣﺎ ﻟﻢ ﻳﺨﺸﻰ اﻷﺫﻯ ﺑﺬﻟﻚ ﻟﻤﻦ ﻓﻲ اﻟﻤﺴﺠﺪ، ﻛﻤﺎ ﺗﻘﺪﻡ ﻓﻲ اﻷﻣﺮ ﺑﺎﻹﻣﺴﺎﻙ ﻋﻠﻰ ﻧﺼﺎﻝ اﻟﺴﻬﻢ ﻓﻲ اﻟﻤﺴﺠﺪ ﻟﺌﻼ ﺗﺼﻴﺐ ﻣﺴﻠﻤﺎ، ﻭﻟﻬﺬا ﻟﻢ ﺗﺠﺮ ﻋﺎﺩﺓ اﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺮﻣﻲ ﻓﻲ اﻟﻤﺴﺎﺟﺪ.
ﻭﻗﺪ ﻗﺎﻝ اﻷﻭﺯاﻋﻲ: ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﻳﻜﺮﻩ اﻟﻨﺼﺎﻝ ﺑﺎﻟﻌﺸﻲ، ﻓﻘﻴﻞ ﻟﻪ: ﻟﻢ؟ ﻗﺎﻝ: ﻟﻌﻤﺎﺭﺓ اﻟﻤﺴﺎﺟﺪ.
ﻭﻟﻜﻦ ﺃﻥ ﻛﺎﻥ ﻣﺴﺠﺪ ﻣﻬﺠﻮﺭ ﻟﻴﺲ ﻓﻲﻫ ﺃﺣﺪ، ﺃﻭ ﻛﺎﻥ اﻟﻤﺴﺠﺪ ﻣﻐﻠﻘﺎ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﻣﻦ ﻳﺘﻌﻠﻢ اﻟﺮﻣﻲ ﻓﻼ ﻳﻤﻨﻊ ﺟﻮاﺯﻩ ﺣﻴﻨﺌﺬ. ﻭاﻟﻠﻪ ﺃﻋﻠﻢ.
ﻭﺣﻜﻰ اﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ، ﻋﻦ ﺑﻌﺾ ﺷﻴﻮﺧﻪ، ﺃﻧﻪ ﻗﺎﻝ: ﺇﻧﻤﺎ ﻳﻤﻨﻊ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻣﻦ ﻋﻤﻞ اﻟﺼﻨﺎﺋﻊ اﻟﺘﻲ ﻳﺨﺘﺺ ﺑﻨﻔﻌﻬﺎ ﺁﺣﺎﺩ اﻟﻨﺎﺱ ﻭﺗﻜﺘﺴﺐ ﺑﻪ، ﻓﺄﻣﺎ اﻟﺼﻨﺎﺋﻊ اﻟﺘﻲ ﻳﺸﻤﻞ ﻧﻔﻌﻬﺎ اﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺩﻳﻨﻬﻢ ﻛﺎﻟﻤﺜﺎﻗﻔﺔ، ﻭﺇﺻﻼﺡ ﺁﻻﺕ اﻟﺠﻬﺎﺩ ﻣﻤﺎ ﻻ اﻣﺘﻬﺎﻥ ﻟﻠﻤﺴﺠﺪ ﻓﻲ ﻋﻤﻠﻪ ﻓﻼ ﺑﺄﺱ ﺑﻪ. ﻭاﻟﻠﻪ ﺃﻋﻠﻢ.

فتح الباري لابن حجر (1/549)
ﻋﻦ ﺻﺎﻟﺢ ﻫﻮ ﺑﻦ ﻛﻴﺴﺎﻥ ﻗﻮﻟﻪ ﻟﻘﺪ ﺭﺃﻳﺖ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻣﺎ ﻓﻲ ﺑﺎﺏ ﺣﺠﺮﺗﻲ ﻭاﻟﺤﺒﺸﺔ ﻳﻠﻌﺒﻮﻥ ﻓﻲ اﻟﻤﺴﺠﺪ ﻓﻴﻪ ﺟﻮاﺯ ﺫﻟﻚ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﺣﻜﻰ ﺑﻦ اﻟﺘﻴﻦ ﻋﻦ ﺃﺑﻲ اﻟﺤﺴﻦ اﻟﻠﺨﻤﻲ ﺃﻥ اﻟﻠﻌﺐ ﺑﺎﻟﺤﺮاﺏ ﻓﻲ اﻟﻤﺴﺠﺪ ﻣﻨﺴﻮﺥ ﺑﺎﻟﻘﺮﺁﻥ ﻭاﻟﺴﻨﺔ ﺃﻣﺎ اﻟﻘﺮﺁﻥ ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺑﻴﻮﺕ ﺃﺫﻥ اﻟﻠﻪ ﺃﻥ ﺗﺮﻓﻊ ﻭﺃﻣﺎ اﻟﺴﻨﺔ ﻓﺤﺪﻳﺚ ﺟﻨﺒﻮا ﻣﺴﺎﺟﺪﻛﻢ ﺻﺒﻴﺎﻧﻜﻢ ﻭﻣﺠﺎﻧﻴﻨﻜﻢ ﻭﺗﻌﻘﺐ ﺑﺄﻥ اﻟﺤﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻟﻴﺲ ﻓﻴﻪ ﻭﻻ ﻓﻲ اﻵﻳﺔ ﺗﺼﺮﻳﺢ ﺑﻤﺎ اﺩﻋﺎﻩ ﻭﻻ ﻋﺮﻑ اﻟﺘﺎﺭﻳﺦ ﻓﻲﺛﺒﺖ اﻟﻨﺴﺦ ﻭﺣﻜﻰ ﺑﻌﺾ اﻟﻤﺎﻟﻜﻴﺔ ﻋﻦ ﻣﺎﻟﻚ ﺃﻥ ﻟﻌﺒﻬﻢ ﻛﺎﻥ ﺧﺎﺭﺝ اﻟﻤﺴﺠﺪ ﻭﻛﺎﻧﺖ ﻋﺎﺋﺸﺔ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﻫﺬا ﻻ ﻳﺜﺒﺖ ﻋﻦ ﻣﺎﻟﻚ ﻓﺈﻧﻪ ﺧﻼﻑ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﻓﻲ ﻃﺮﻕ ﻫﺬا اﻟﺤﺪﻳﺚ ﻭﻓﻲ ﺑﻌﻀﻬﺎ ﺃﻥ ﻋﻤﺮ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﻟﻌﺒﻬﻢ ﻓﻲ اﻟﻤﺴﺠﺪ ﻓﻘﺎﻝ ﻟﻪ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻋﻬﻢ ﻭاﻟﻠﻌﺐ ﺑﺎﻟﺤﺮاﺏ ﻟﻴﺲ ﻟﻌﺒﺎ ﻣﺠﺮﺩا ﺑﻞ ﻓﻴﻪ ﺗﺪﺭﻳﺐ اﻟﺸﺠﻌﺎﻥ ﻋﻠﻰ ﻣﻮاﻗﻊ اﻟﺤﺮﻭﺏ ﻭاﻻﺳﺘﻌﺪاﺩ ﻟﻠﻌﺪﻭ

مرقاة المفاتيح شرح مشكاة المصابيح (5/2120)
(ﻓﻲ اﻟﻤﺴﺠﺪ) : ﺃﻱ: ﻓﻲ ﺭﺣﺒﺔ اﻟﻤﺴﺠﺪ اﻟﻤﺘﺼﻠﺔ ﺑﻪ، ﻭﻛﺎﻧﺖ ﺗﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻣﻦ ﺑﺎﺏ اﻟﺤﺠﺮﺓ ﻭﺫﻟﻚ ﻣﻦ ﺩاﺧﻞ اﻟﻤﺴﺠﺪ، ﻓﻘﺎﻟﺖ: ﻓﻲ اﻟﻤﺴﺠﺪ ﻻﺗﺼﺎﻝ اﻟﺮﺣﺒﺔ ﺃﻭ ﺩﺧﻠﻮا اﻟﻤﺴﺠﺪ ﻟﺘﻀﺎﻳﻖ اﻟﻤﻮﺿﻊ ﺑﻬﻢ ﻭﺇﻧﻤﺎ ﺳﻮﻣﺤﻮا ﻷﻥ ﻟﻌﺒﻬﻢ ﺑﺎﻟﺤﺮاﺏ ﻛﺎﻥ ﻳﻌﺪ ﻣﻦ ﻋﺪﺓ اﻟﺤﺮﺏ ﻣﻊ ﺃﻋﺪاء اﻟﻠﻪ – ﺗﻌﺎﻟﻰ – ﻓﺼﺎﺭ ﻋﺒﺎﺩﺓ ﺑﺎﻟﻘﺼﺪ ﻛﺎﻟﺮﻣﻲ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﺟﻞ ﺟﻼﻟﻪ {ﻭﺃﻋﺪﻭا ﻟﻬﻢ ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮﺓ} [ اﻷﻧﻔﺎﻝ: 60]

حاشية السيوطي على سنن النسائي (3/193)
ﻭﻗﺎﻝ اﻟﺸﻴﺦ ﻋﺰ اﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼﻡ ﻓﻲ ﺗﻤﻜﻴﻨﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ اﻟﺤﺒﺸﺔ ﻣﻦ اﻟﻠﻌﺐ ﻓﻲ اﻟﻤﺴﺠﺪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮاﺯ ﺫﻟﻚ ﻓﻠﻢ ﻛﺮﻩ اﻟﻌﻠﻤﺎء اﻟﻠﻌﺐ ﻓﻲ اﻟﻤﺴﺎﺟﺪ ﻗﺎﻝ ﻭاﻟﺠﻮاﺏ ﺃﻥ ﻟﻌﺐ اﻟﺤﺒﺸﺔ ﻛﺎﻥ ﺑﺎﻟﺴﻼﺡ ﻭاﻟﻠﻌﺐ ﺑﺎﻟﺴﻼﺡ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ ﻟﻠﻘﻮﺓ ﻋﻠﻰ اﻟﺠﻬﺎﺩ ﻓﺼﺎﺭ ﺫﻟﻚ ﻣﻦ اﻟﻘﺮﺏ ﻛﺈﻗﺮاء ﻋﻠﻢ ﻭﺗﺴﺒﻴﺢ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ اﻟﻘﺮﺏ ﻭﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ اﻟﻨﺪﻭﺭ ﻭاﻟﺬﻱ ﻳﻔﻀﻲ ﺇﻟﻰ اﻣﺘﻬﺎﻥ اﻟﻤﺴﺎﺟﺪ ﺇﻧﻤﺎ ﻫﻮ ﺃﻥ ﻳﺘﺨﺬ ﺫﻟﻚ ﻋﺎﺩﺓ ﻣﺴﺘﻤﺮﺓ ﻭﻟﺬﻟﻚ ﻗﺎﻝ اﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻻ ﺃﻛﺮﻩ اﻟﻘﻀﺎء ﻓﻲ اﻟﻤﺴﺠﺪ اﻟﻤﺮﺓ ﻭاﻟﻤﺮﺗﻴﻦ ﻭﺇﻧﻤﺎ ﺃﻛﺮﻫﻪ ﻋﻠﻰ ﻭﺟﻪ اﻟﻌﺎﺩﺓ

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