Wasu mutane a yau suna da ra'ayin cewa masallaci an halicce shi ne kawai domin yin sallah, kuma cewa ba a yarda a yi wasu ayyuka a cikin masallaci ba. Duk wanda yake magana game da al'amuran zamani a cikin masallatai, kamar cin hanci da rashawar masu mulki na Musulunci, ko batutuwan da suka shafi tattalin arziki ko tsarin zamantakewa na Musulunci, ana kallonsa da raini kuma ana hana shi. Ana kuma kafa allunan sanarwa da ke hana taruka masu tattaunawa kan harkokin Musulmai a masallatai da dama.

Some people carry the notions nowadays that the mosque only exists for the performance of salah, and no that other activities must be permitted in the mosque. Anyone talking about the contemporary issues in the mosques, such as the political corruption of the Muslim rulers, or issues related to economics or social system of Islam, are looked down upon and stopped. Notice boards prohibiting gatherings which discuss the affairs of the Muslims are placed in many mosques.

Haka kuma wasu Musulmi sun kai ga rubuta kundin tsarin mulki ba kawai don hana tattaunawa a masallatai ba, har ma don hana Musulmi na wasu ƙasashe shiga kwamitocin masallatai. Wannan ya fi faruwa musamman a ƙasashen Yamma, inda masallatai galibi ƙungiyar mutane ce ke tafiyar da su.

Furthermore, some Muslims have even gone as far as writing constitutions not only to prohibit discussions in the mosques, but also to keep Muslims of certain nationalities out of the mosque committees. This especially applies in the Western world where mosques are usually run by a group of individuals.

Duk waɗannan ayyuka an haramta su a Musulunci. Halin masallaci da kansa ya nuna cewa yana tsakiyar al'amuran Musulmi. Haka kuma Shari'ar Musulunci ta ƙayyade cewa masallaci yana da muhimman ayyuka da ake sa ran zai taka a cikin al'ummar Musulmi, kuma malaman fiqhu na zamani sun keɓe sassa masu yawa a cikin littattafan fiqhu suna bayyana waɗannan ayyuka, wanda zai ƙara bayyana idan aka duba ayyukan da ake sa ran masallaci ya zama tsakiyarsu, dalla-dalla a ƙasa.

All these practices are forbidden in Islam. The very nature of the mosque dictates that it is central to the affairs of the Muslims. Furthermore, the Islamic Shari‘ah has determined that the mosque is expected to play important roles in the Muslim community, and the classical learned scholars have devoted considerable sections in the books of Islamic fiqh (jurisprudence) highlighting these roles, which will become clearer when the tasks which the mosque is expected to be central to, are examined below in detail.

Masallaci shi ne hedikwatar shugabancin koli na Daular Musulunci. Haka kuma cibiya ce da ake gudanar da harkokin Daular, domin Manzon Allah ﷺ yana ganawa da wakilai, yana sanya hannu kan yarjejeniyoyi, yana yanke hukunci tsakanin masu jayayya, da sauran ayyuka. Khalifa, wato shugaban Daular Musulunci, yana bayyana manufofinsa da hanyoyinsa, yana magana da jama'arsa kai tsaye tare da muhawara da su a masallaci ba tare da wani tsoro ba. Jawabin Khalifa Abu Bakr da ya gabatar a masallacin Manzon Allah ﷺ bayan an yi masa mubaya'a, watakila ya shiga tarihi a matsayin jawabin siyasa mafi gajarta da wani shugaba ya taba gabatarwa. Abu Bakr ya ce, "Ya ku mutane! An ba ni iko a kanku, amma ni ba mafi alherinku ba ne. In na yi aiki da kyau, ku taimake ni, in kuma na yi ba daidai ba, ku gyara ni. Gaskiya tana cikin amana, karya kuwa cikin cin amana. Mai rauni daga cikinku zai zama mai karfi a wurina har sai na tabbatar masa da hakkinsa, in Allah ya so; mai karfi daga cikinku kuma zai zama mai rauni a wurina har sai na karbe hakki daga gare shi. Duk wata al'umma da ta ki yin jihadi a hanyar Allah, Allah zai saukar mata da wulakanci. Ba a yada mugunta a cikin al'umma sai Allah ya aukar musu da masifa baki daya. Ku bi ni muddin ina biyayya ga Allah da Manzonsa, idan kuma na saba musu, to ba ku da wajibcin yi mini biyayya. Allah ya gafarta mini, ya gafarta muku."

The mosque is the headquarters of the Islamic State’s supreme leadership. It is also a centre where the State’s affairs are run, since the Messenger of Allah (saw) used to meet the envoys, sign agreements, judge between disputing parties and so on. The Khaleefah, i.e. the head of the Islamic State, would outline his policies and methods, address and debate with his subjects directly without any fear in the mosque. The speech of Khaleefah Abu Bakr delivered in the mosque of the Messenger of Allah (saw), once he had been given the bay‘ah, has perhaps gone down in history as being the shortest political speech delivered by a ruler. Abu Bakr said, “O you people! I have been given authority over you but I am not the best of you. If I do well, help me, and if I do wrong, then put me right. Truth consists in loyalty and falsehood in treachery. The weak among you shall be strong in my eyes until I secure his right if Allah wills; and the strong among you should be weak in my eyes until I wrest the right from him. If a people refrain from the fighting in the way of Allah, Allah will smite them with disgrace. Wickedness is never widespread in a people but Allah brings calamity upon them all. Obey me as long as I obey Allah and His Messenger, and if I disobey them you owe me no obedience. May Allah forgive me and forgive you.”

Ana ɗaukar masallaci a matsayin muhimmiyar cibiyar yaɗa labarai ta Musulunci, tun da shi ne wurin rayuwar siyasa, zamantakewa, al'adu da ibada. Ana sanar da dukkan muhimman labarai da suka shafi al'amura masu muhimmanci a masallaci, kuma yana tabbatar da kai tsaye tsakanin mai isar da Saƙon da mai karɓarsa. Ana ɗaukarsa ɗaya daga cikin hanyoyi mafi inganci da nasara na da'wah da yaɗa labarai. Misali, kiran sallah bayani ne game da lokacin sallah, kuma a lokaci guda hanya ce ta yaƙin neman Musulunci da yaɗa shi. Minbari kuma wuri ne na bayani game da yaƙin neman, inda ake bayyana ƙa'idodin yaƙin da sanar da dokokinsa. Sallah kuma wata hanya ce bayyananniya ta yaɗa labari, musamman sallar jam'i, sannan da'irorin karatun Alƙur'ani, fiqhu, tarurruka da taruka ana ɗaukarsu hanyoyi masu nasara na isar da bayani game da Musulunci.

The mosque is regarded as an important Islamic information centre, since it the scene of the political, social, cultural and ritual life. All the important news related to vital issues are announced in the mosque and it also ensures a direct contact between the carrier and the receptor of the Message. It is considered to be one of the most effective and successful means of da‘wah and information. The adhaan, for instance, is an information about the time of prayer and at the same time it is a means of campaigning for Islam and its spreading. The pulpit is also a place for information about the campaign and on it the principles of the campaign are explained and its rules are announced. Prayer is also another tangible method of information especially the group prayer, study circles of Qur’an, fiqh, meetings and conferences are considered to be successful methods of departing information about Islam.

Manzon Allah ﷺ ya yi amfani da masallaci a matsayin wurin ibada, a matsayin cibiyar samun labarai, a matsayin wurin taron Musulmai inda za su gudanar da sallolinsu, don karatu, don shawarwari, da kuma horar da mujahidai. Shirya kayan yaki da tsare-tsaren Jihadi, da kuma dabarun yakin neman nasara, su ma suna gudana a cikin masallaci.

The Messenger of Allah (saw) used the mosque as a place of worship, as an information centre, as a meeting point for the Muslims where they would hold their prayers, for studies, for consultations and for training the mujahideen. Preparation of equipment and plans for Jihad, as well as strategies for the campaigns would also take place in the mosque.

Masallaci ya kasance wuri ne da alkalai ke taruwa don warware sabani da duba korafe-korafe. Akwai hujjoji masu yawa da ke goyon bayan wannan, kuma babu sabani tsakanin mazhabobi daban-daban game da hakan.

The mosque used to be a place where judges would convene to settle disputes and look into complaints. There are many evidences backing this and there are no differences of opinion among the various Schools of Thought concerning this.

Masallaci yana koyar da asasin ‘aqeedah, ayyukan ibada da hukunce-hukuncen Shari‘ah a dukkan nau’ukansu, na siyasa, tattalin arziki, zamantakewa, shari’a da sauransu. Manufarsa ita ce ta gina tare da tarbiyantar da mutanen Musulunci, ta hanyar da’irorin karatu, muhawara da taruka. Irin waɗannan taruka suna cike da jin kai, rahamar Allah (SWT) tana sauka a kansu, kuma mala’iku suna kewaye da su. Masallaci jami’a ce da take maraba da kowa, dare ko rana, bazara ko hunturu, ba tare da buƙatar takardar neman shiga ko izini ba, kuma ba ta korar kowa, ko yaro ne ko tsoho, namiji ko mace, Musulmi ko wanda ba Musulmi ba, baƙi ko fari, Balarabe ko wanda ba Balarabe ba.

The mosque teaches the basics of the ‘aqeedah, the acts of worship and the Shari‘ah rules in all their types, political, economic, social, judiciary and others. Its policy is based on the Book and the Sunnah with the aim of building and educating the Islamic personalities by way of study circles, debates, and conferences. Such meetings would be engulfed by compassion, the mercy of Allah (swt) descends on them, and they would be surrounded by the angels. The mosque is a university that welcomes everyone, day or night, summer or winter, not requiring any application form or a permission, and it does not turn anyone away be they young or old, male or female, Muslim or non- Muslim, black or white and Arab or non-Arab.

Shiga masallaci ba ya buƙatar kuɗi, inshora ko wani izini. Babu wani cikas ko shinge, kuma masallaci ba ya bambanta tsakanin mutum na yau da kullum da malami, ko tsakanin shugaba da talaka.

Entry into the mosque does not require any fee, insurance nor any permission. There are no hinderences, no obstacles, nor does the mosque differentiate between a normal person and a scholar, nor between a ruler and a subject.

Ana sa ran cewa gudanar da masallatai zai kasance ƙarƙashin Darakta na Sashen Watsa Labarai da Al'adu, wanda Khalifa zai naɗa da zarar an rushe abin da ake kira a yau "Ma'aikatar Ilimi da Fasaha" ko "Ma'aikatar Watsa Labarai da Fasaha" a ƙasashen Musulmi, domin ba sa kawo wani abu sai ra'ayoyin rayuwa na boko. Baya ga ayyukansa a matsayin Darakta na Watsa Labarai da Al'adu, mutumin da aka naɗa zai kuma kasance da alhakin samar da ɗakunan karatu na jama'a a masallatai, kwalejoji da kasuwanni.

The management of the mosques would be undertaken by the Director of the Department of Information and Culture, who would be appointed by the Khaleefah once what is known nowadays as the ‘Ministry of Education and Arts’ or the ‘Ministry of Information and Arts’ in the Muslim countries have been dissolved, since they depart nothing but secular viewpoints of life. In addition to his duties as a Director of Information and Culture, he appointed person would be responsible for providing public libraries in the mosques, colleges and markets.

At-Tirmidhi da al-Hakim sun ruwaito wani hadisi daga ‘A’isha, wadda ta ce: “Manzon Allah ﷺ ya kasance yana samar wa Hassan wani mimbari a masallaci, inda zai yi ta yi wa kafirai hobbasa.” An ruwaito daga Hassan ibn Thabit al-Ansari, cewa: “Na tambayi Abu Hurairah: Ina rantsuwa da Allah! Ka fada mini gaskiya ko ka taba jin Annabi ﷺ yana cewa: ‘Ya Hassan! Ka mayar da martani a madadin Manzon Allah ﷺ. Ya Allah! Ka taimake shi da Al-Quds’?” Abu Hurairah ya ce: “Eh.” Imam Ahmad ya ruwaito daga Jabir ibn Samura, wanda ya ce: “Na shaida Manzon Allah ﷺ sau fiye da daya yana zaune a masallaci, sahabbansa suna tuna waka da al’amuran zamanin jahiliyya, sai ya kan yi murmushi tare da su.” At-Tirmidhi ya ruwaito shi ma daga Jabir ibn Samura, wanda ya ce: “Na zauna tare da Manzon Allah ﷺ sau fiye da daya, sahabbansa suna karanta waka suna tuna al’amuran zamanin jahiliyya, shi kuwa ﷺ yana yin shiru, wani lokaci kuma yana yi musu murmushi.”

Al-Tirmidhi and al-Hakim extracted a hadith on the authority of ‘A’isha, who said, “The Messenger of Allah (saw) used to provide Hassan with a pulpit in the mosque from which he would lampoon the disbelievers.” Narrated Hassan ibn Thabit al-Ansari, “I asked Abu Hurayrah: By Allah! Tell me the truth whether you heard the Prophet (saw) saying, ‘O Hassan! Reply on behalf of the Messenger of Allah (saw). O Allah! Help him with al-Quds’. Abu Hurayrah said, ‘Yes’.” Imam Ahmad reported on the authority of Jabir ibn Samra, who said, “I witnessed the Messenger of Allah (saw) more than once sitting in the mosque while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (saw) would sometimes share a smile with them.” Al- Tirmidhi also reported on the authority of Jabir ibn Samra, who said, “I sat with the Messenger of Allah (saw) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (saw) would keep silent, and sometimes he would share a smile with them.”

Bukhari ya ruwaito daga Abu Hurairah cewa ya ce: "Annabi ﷺ ya aika wasu mahayan doki zuwa Najd, sai suka kawo wani mutum mai suna Thumama ɗan Uthal daga Banu Hanifah (a matsayin fursuna a yaƙi). Suka ɗaure shi a ɗaya daga cikin ginshiƙan masallaci. Sai Annabi ﷺ ya zo ya umarce su da su sake shi."

Bukhari reported that Abu Hurayrah said, “The Prophet (saw) sent some horsemen to Najd and they brought a man called Thumama ibn Uthal from Banu Hanifah (as a prisoner of war). They fastened him to one of the pillars of the mosque. The Prophet (saw) came and ordered them to release him.

Ya je wata gonar dabino kusa da masallaci, ya yi wanka, sannan ya sake shiga masallaci ya ce, "Ina shaida cewa babu wanda ya cancanci a bauta masa face Allah, kuma Muhammadu Manzon Allah ne ﷺ" (watau ya karɓi Musulunci).

He (Thamama) went to a (garden of) date-palms near the mosque, took a bath and entered the mosque again and said, ‘I bear witness that there is no one worthy of worship except Allah and Muhammad is the Messenger of Allah (i.e. he embraced Islam)’.”

An tabbata a cikin Sahih Bukhari cewa Manzon Allah ﷺ ya baza kuma ya raba a cikin masallaci kuɗaɗen da suka zo daga Bahrain.

It has been confirmed in Sahih Bukhari that the Messenger of Allah (saw) spread out and divided in the mosque monies which came from Bahrain.

Bukhari ya ruwaito daga Aisha cewa ta ce, "Sa'd ibn Mu'adh ya ji rauni a yakin Khandaq, inda wani mutum daga Quraish mai suna Habban ibn Arqa ya buge shi a jijiyar hannunsa ta tsakiya, sai Manzon Allah ﷺ ya kafa alfarwa a masallaci domin Mu'adh ya kasance kusa da shi kuma ya ziyarce shi. Jinin raunin nasa yana ta zuba sosai, sannan ya mutu bayan ya shafe wata guda a cikin alfarwar." A cikin wannan hadisi akwai alamar cewa ana halatta yin barci a masallaci, kuma a kula da mara lafiya a cikinsa koda kuwa raunin mara lafiyar ya yi tsanani.

Bukhari reported on the authority of ‘A’isha that she said, “Sa‘d ibn Mu‘adh was injured in the battle of the Trench, being hit in the medial arm vein by a man from Quraysh called Habban ibn Arqa, and the Messenger of Allah (saw) pitched a tent in the mosque for Mu‘adh so he could be near him and visit him. His wound was bleeding profusely, he then died after spending a month in the tent.” In this hadith, there is an indication that it is permitted to sleep in the mosque and for the sick to be nursed in there even if the sick was badly wounded.

Bukhari ya ruwaito cewa Manzon Allah ﷺ ya ware wani kusurwa na masallaci a matsayin mafaka ga matalauta wadanda aka sani da mutanen Suffah. Bukhari ya ruwaito cewa 'Abdullahi dan 'Umar yana kwana a masallacin Manzon Allah ﷺ lokacin yana yaro.

Bukhari reported that the Messenger of Allah (saw) reserved a corner of the mosque as a shelter for the poor who were known as the people of al-Suffah. Bukhari reported that ‘Abdullah ibn ‘Umar used to sleep in the mosque of the Messenger of Allah (saw) when he was still young.

Ubad ibn Tamim ya ruwaito daga kawunsa cewa ya ga Manzon Allah ﷺ

Ubad ibn Tamim reported on the authority of his uncle that he saw the Messenger of Allah (saw)

kwanciya a cikin masallaci. (wanda aka yarda da shi). Ahmad da al-Nisa'i da Abu Dawud sun ruwaito daga Abdullahi ɗan Umar cewa ya ce, "A lokacin rayuwar Manzon Allah ﷺ

lying down in the mosque. (agreed upon). Ahmad and al-Nisa‘i and Abu Dawud reported on the authority of ‘Abdullah ibn ‘Umar that he said, “During the lifetime of the Messenger of Allah (saw)

"Mun kasance muna kwana a masallaci kuma muna yin bacci da rana tun muna yara." Al-Bukhari ya kuma ruwaito hadisi da ke cewa Manzon Allah ﷺ ya zo masallaci sai ya tarar da 'Ali yana barci a cikinsa, sai mayafinsa ya zame daga gefensa ya yi datti da turɓaya; Manzon Allah ﷺ ya share turɓayar daga jikinsa ya ce wa 'Ali, "Tashi, ya Abu Turab (uban turɓaya)." Daga waɗannan ruwayoyi muna fahimtar cewa Manzon Allah ﷺ da Sahabbai suna hutawa da yin barci a masallaci.

we used to sleep in the mosque and have siestas when we were young.” Bukhari also extracted a hadith stating that the Messenger of Allah (saw) came to the mosque while ‘Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (saw) wiped the dust off and said to ‘Ali, “Get up Abu Turab (father of dust).” We gather from these texts that the Messenger of Allah (saw) and the Sahabah used to rest and sleep in the mosque.

Bukhari, Ahmad da Muslim sun ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce: "Duk wanda ya yawaita zuwa masallaci, Allah zai shirya masa wani rabo a Aljanna a duk lokacin da ya shiga da kuma lokacin da ya fita." Ahmad, al-Tirmidhi da Ibn Majah sun ruwaito daga Ibn Sa'id cewa Manzon Allah ﷺ ya ce: "Idan ka ga wani mutum yana yawaita zuwa masallatai, to ka shaida cewa shi mumini ne." Muslim ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce: "Duk wanda ya tsarkake kansa a gida, sannan ya yi tafiya zuwa ɗaya daga cikin gidajen Allah don aiwatar da ɗaya daga cikin umarnin Allah, kowane matakin da ya ɗauka zai shafe wani zunubi, ɗayan kuma zai ƙara masa lada."

Bukhari, Ahmad and Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who frequently goes to the mosque, Allah would prepare a quarter for him in Heaven each time he came and went.” Ahmad, al-Tirmidhi and Ibn Maja reported on the authority of Ibn Sa‘id that the Messenger of Allah (saw) said, “If you saw a man going frequently to the mosques, do bear witness that he is a believer.” Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who purified himself at home then walked to one of Allah’s houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards.”

Ibn Majah ya ruwaito cewa ‘Abdullah ibn al-Harith ya ce, "Mun kasance muna cin burodi da nama a cikin masallaci a lokacin Manzon Allah ﷺ." Haka kuma Bukhari ya ruwaito a cikin Sahihinsa cewa mutanen Suffah suna zaune a cikin masallaci, saboda haka dole ne su ci abinci a can ma.

Ibn Majah reported that ‘‘Abdullah ibn al-Harith said, “We used to eat bread and meat in the mosque during the lifetime of the Messenger of Allah (saw).” Bukhari also reported in his Sahih that if the people of al-Suffah lived in the mosque, they therefore had to eat in there as well.

Bukhari da Muslim sun ruwaito cewa ‘A’isha ta ce, “Manzon Allah ﷺ ya taba rufe ni yayin da nake kallon Habasha suna wasa da mashi a cikin masallaci.” ‘A’isha ta kuma bayar da rahoto, “Wata baƙar yarinya wadda take zaune a wani ɗan ƙaramin ɗaki a cikin masallaci tana zuwa tana magana da ni, kuma duk lokacin da ta zauna sai ta karanta ayar waka.” Hadisin yana nuna cewa an halatta barci da hutawa a cikin masallaci. Muslim ya ruwaito cewa Jabir ibn Samura ya ce, “Manzon Allah ﷺ ba ya tashi daga wurin da ya yi sallar asuba har sai rana ta fito, idan ta fito sai ya tashi.” Ya kuma ce, “Suna magana suna ambaton zamanin jahiliyya, suna dariya, shi kuma ﷺ yana murmushi.”

Bukhari and Muslim narrated that ‘A’isha said, “The Messenger of Allah (saw) was once covering me while I was watching the Abyssinians playing with the spears in the mosque.” ‘A’isha also reported, “A black girl who lived in a small room in the mosque used to come to talk to me, and every time she sat she recited verse of poetry.” The hadith carries an indication that it is permitted to sleep and rest in the mosque. Muslim reported that Jabir ibn Samra said, “The Messenger of Allah (saw) would not rise from the spot where he prayed the dawn prayer until the sun rise, when it did, he (saw) would rise.” He also said, “They used to talk and mention the time of jahiliyyah, they would laugh and he (saw) would smile.”

Muslim da al-Nisa'i sun ruwaito daga hadisin Abu Hazim Salman al-Ashja'i cewa Manzon Allah ﷺ ya halatta wa mabukaci ya nemi taimako a masallaci. Abu Dawud ma ya haɗa a cikin littafinsa wani babi na musamman mai taken 'Babin roƙo a cikin masallaci'. 'Abd al-Rahman ibn Abu Bakr ya ruwaito cewa Manzon Allah ﷺ ya ce, "Shin akwai wanda daga cikinku ya ciyar da mabukaci a yau?" Abu Bakr ya ce, "Na shiga masallaci sai na ga wani mutum a cikinsa yana roƙo, sai ga 'Abd al-Rahman yana riƙe da gurasa a hannunsa, sai na karɓe ta na ba shi."

Muslim and al-Nisa‘i extracted from the hadith of Abu Hazim Salman al-Ashja‘i that the Messenger of Allah (saw) has permitted the needy person to seek help in the mosque. Abu Dawud has also included in his works a special chapter entitled ‘The chapter of Mas‘ala (request) in the mosque’. ‘Abd al-Rahman ibn Abu Bakr reported that the Messenger of Allah (saw) said, “Has any of you fed a needy person today?” Abu Bakr said, “I entered the mosque and I saw a man in there begging, ‘Abd al-Rahman had a loaf of bread in his hand so I took it and gave it to him.”

Bukhari da Muslim, da sauransu, sun ruwaito cewa Manzon Allah ﷺ ya tuntubi mutane a masallaci game da lamarin Ifk.

Bukhari and Muslim, among others, reported that the Messenger of Allah (saw) consulted people in the mosque about the Ifk event.

Ana gudanar da sallolin farilla a masallaci, kuma daga cikinsa ne ake fara kiran mutane zuwa ga Allah. Masallaci cibiyar al'adu ce babba, inda malamai masana ke gudanar da da'irorin karatu, muhawara da laccoci kan ilimin Alƙur'ani, hadisi, fiqhu da harshen Larabci. Masallaci ba kamfani mai iyaka ba ne ko kamfanin jama'a mai iyaka, haka kuma ba ƙungiya ba ce ko ƙungiyar agaji, kuma ba wuri ba ne da ake mallake ibada a cikinsa, don duniya gabaɗaya masallaci ce. Saboda haka, ya kamata mu yi aiki bisa wannan tushe, domin addinin Allah (SWT) ya game duniya gabaɗaya, inda ake ambaton sunansa (SWT) kullum, kuma addininsa (SWT) ya zama mafi ɗaukaka.

The prescribed prayers are held in the mosque, and from it the call for Allah is initiated. It is a major cultural centre where the learned scholars hold study circles, debates and talks on the sciences of Qur’an, hadith, fiqh and the Arabic language. The mosque is not a limited company or a public limited company, nor is it an association or a charity organisation, nor is it a land where the rituals are monopolised, for the whole earth is a mosque. Therefore, we ought to work on this basis so that the deen of Allah (swt) engulfs the whole earth, where His (swt) name is ever remembered, and His (swt) deen stands highest.

Masallaci wuri ne na taron jama'a inda ake gudanar da sallar Juma'a, kuma majalisa ce ta jama'a wacce ake gudanar da taruka a cikinta kullum. Su ne sallolin farilla guda biyar, waɗanda ake yi a jama'a, kuma wannan aiki ne mai kyau da ake so, kuma mutane suna haduwa a cikinsa da soyayyar Allah (SWT) da biyayya gare Shi (SWT). Allah (SWT) ya ce: "Waɗanda suke tuba, waɗanda suke bauta Masa, waɗanda suke yabonSa, waɗanda suke yawo domin neman yardar Allah, waɗanda suke ruku'u da sujada, waɗanda suke umurni da kyakkyawa, suke hana mummuna, kuma suke kiyaye iyakokin da Allah ya saita (waɗannan suna murna)." [TMQ 9:112] Haka kuma akwai taro na mako-mako wanda wajibi ne, wanda aka shirya don nazarin al'amuran Musulmi da kuma cika wajibcin sallar Juma'a. Don haka masallaci wuri ne na taro da majalisa wacce ba ta rufewa, ko a ranar hutun jama'a ko a kowace rana. Masallaci yana haɗa mutane na kowane irin matsayi tare.

The mosque is a jami‘a holding the Jum‘ah prayer, and also a popular council conferences are held daily in the mosque. These are in fact the five prescribed prayers, which are held in congregation and this is a desirable action, and people meet in there united by the love of Allah (swt) and His (swt) obedience. Allah (swt) says, “Those that turn (to Allah) in repentence, those that serve Him, and prase Him, those that wander in devotion to the Cause of Allah, those that bow down and prostrate themselves in prayer, those that enjoin good and forbid the evil, and observe the limits set by Allah (these do rejoice).” [TMQ 9:112] There is also a weekly meeting which is compulsory and designed to study the affairs of the Muslims and perform the obligation of Friday prayer. The mosque is therefore a meeting place and a council which never closes, either on a public holiday or on any other day. The mosque holds people of all walks of life together.

Masallaci ne wuri mafi alheri da ya fi dacewa a zauna, kuma shi ne wuri mafi alheri domin i'tikafi. Dalili a kan cewa wanda ke yawan zuwa masallaci yana cikin mafi alherin mutane an fahimce shi daga hadisin Manzon Allah ﷺ, inda ya ƙarfafa mu mu shaida imanin wanda ke yawan zuwa masallatai. Manzon Allah ﷺ ya ce: "Idan kuka ga wani mutum yana yawan zuwa masallaci, to ku shaida cewa mumini ne." Ya ﷺ kuma ya sanya yin i'tikafi a masallatai ya zama mustahabbi a gare mu, kuma wannan an ambata a dukkan littattafan hadisi, babu sabani a kan haka.

The mosque is the best place to be and the best place for i‘tikaf. Evidence about the fact that those who frequently go to the mosque are among the best people is extracted from the hadith of the Messenger of Allah (saw) where he (saw) exhorts us to testify the belief of he who frequently goes to the mosques. The Messenger of Allah (saw) said, “If you see a man going frequently to the mosque, do bear witness that he is a believer.” He (saw) made it mandub for us to perform i‘tikaf in the mosques, and this has been mentioned in all the books of hadith and there is no difference about this.

Malamai masu jagorancin hadisi sun yarda kan abin da aka ruwaito daga Sahl ɗan Sa'd cewa ya shaida Manzon Allah ﷺ yana aiwatar da hukuncin mula'ana ko li'an (rantsuwar la'ana ko rantsuwar zargin zina da ake yi tsakanin miji ko mata), a cikin masallaci, tsakanin Hilal ɗan Umayya wanda ya zargi matarsa da zina ba tare da yana da wata hujja ba. Li'an yana cikin dokokin hukunci, sai dai Makarantar Hanafiyya ta haramta aiwatar da dokokin hukunci a cikin masallatai.

The leading Imams of hadith have consented about what has been reported on the authority of Sahl ibn Sa‘d that he witnessed the Messenger of Allah (saw) carrying out the penalty of mula’ana or li‘an (the oath of condemnation or the sworn allegation of adultery committed by either a husband or a wife), in the mosque between Hilal ibn Umayyah who accused his wife of adultery without having any proof. The li‘an is part of the penal code, however, the Hanafi School have forbidden for the penal codes to be executed in the mosques.

Allah (SWT) ya ce, "Gidan farko da aka kafa domin mutane (don ibada) shi ne wanda ke Bakka (Makka)." [TMQ 3:96] Kuma Ya (SWT) ce, "Ba su gani ba cewa Mun sanya wuri mai tsaro, alhali kuwa ana kwace mutane daga kewayensu?" [TMQ 29:67] Haka kuma Ya (SWT) ce, "Kuma Muka ba Ibrahim wurin Gidan, Muka ce: Kada ka hada komai da Ni (a ibada), kuma ka tsarkake Gidana ga masu yin dawafi a kewayensa, da masu tsayuwa, da masu ruku'u, da masu sujada." [TMQ 22:26]

Allah (swt) says, “The first House (for worship) appointed for mankind was that at Bakkah (Makkah).” [TMQ 3:96] And He (swt) says, “Do they not see that We made a sanctuary secure, and that mankind is being snatched away from all around them?” [TMQ 29:67] He (swt) also says, “And We gave the site to Ibraheem of the (Sacred) House, saying: Associate not anything (in worship) with Me, and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (in prayer).” [TMQ 22:26]