Musjid

Q: I want to ask about playing football outside the mosque and hitting the football on mosque walls, is this allowed and can you relate me an authentic hadeeth or Quranic verse?

Q: The en-dowers of a waqf property in situated in South Africa are all deceased. Their original intention was that the rental proceeds from the waqf property should be given to a specific madrassa in India. The current trustees have no contact with the responsible individuals in India and as a result the funds are collecting in a bank account in South Africa. A local SA musjid trust has approached these trustees to purchase that waqf property for the purposes of establishing a much needed madarassa.

1)Can the trustees sell this property to the local musjid trust.

2)Can they grant the local musjid trust the use of the property at no charge.

Q: Your answer below refers:

A Musjid-e-kabeer is a Musjid which is 334,451 square metres or more.

Question : Will the musjid still be considered Musjid -e-Kabeer if the total musjid area is example 400 square meters, however spread out over four floors of 100 square meters each floor.

Q: Isipingo Beach Jaami' Musjid has the following measurements. Please advise if it is a Musjid-ul-Kabir or Musjid-us-Saghir.

1. 369,93 square metres. This includes the Musjid and the Sahen area. It excludes the gallery upstairs and it excludes the wudhu khana which is designated as Musjid area.

2. 295,14 square metres. This is the musjid area only. It excludes the sahen, the gallery upstairs and the wudhu khana designated as musjid area.

Q:

1. Is the Madrasah Musjid a large Musjid? How many square meters is it?

2. Are the two rooms at the sides of the front saff part of the Musjid itself?

3. Are the classrooms and corridors on the first and second floor part of the Musjid?

Q: I am disabled in a wheelchair and I am paralyzed. I recently read a answer that a person that has a urine bag or permanent catheter cannot lead a Salaah. My question is am I allowed to go to the Musjid in my wheelchair, and I have a permanent catheter with a urine bag on my leg. Is it permissible for me to perform my Salaah in a Musjid?

Q: A Muslim Association is hoping to purchasing a building for dawah; with a view to run a madrasah, a welfare centre and also a salaah room (musjid) therein. The property is intended to be an endowment (waqf), eventually. However, we have no funds to pay for this building, as yet. A couple of brothers have offered to buy the building (using their own money) and give it to the Association on favourable rent, until the Association is able to collect the necessary funds and pay for the building, outright. In order to save on the property registry costs, the financiers have agreed that the building can be registered in the Association's name at the first purchase while they will retain the ownership through a private agreement that if the Association failed to raise the funds and buy it within a ten years period, the Association will have to sell the property and the proceeds will go to the brothers who paid for it. But hopefully the Association will be able to raise charity funds and pay for the building, the private agreement will come to an end and the Association will declare the property a charitable endowment. They also agree to sell half the building ownership to the Association on half the payment and proportional ownership for proportional capital in the building at anytime during the ten years. However, some brothers are disputing this arrangement and feel that the official registration will make the Association the owner, despite the price being paid by two private individuals. They say that any rent paid by the Association will in fact be 'interest' on the 'loan'. They are asking the brothers to give their money as a goodly loan with no return for the ten years but the financiers are unable to do this. Please clarify the following points in the light of shariah;

1. Is a partnership between a charity Association and private individuals impermissible in shariah?

2. Does the registry document make the ownership in shariah or it belongs to whoever has paid for the property?

3. Does a building become a charity endowment (waqf) on the basis of a 'future' intention, even before it has been bought or while it is in private ownership or shared private ownership?

4. Will any rent or partial rent paid to the private individuals (for their share in ownership) be 'halal' rent or 'haram' interest?

5. Is it permissible to setup a masjid room in a rented or in a shared ownership premises?

6. Is it excusable to embarrass someone with a request for goodly loan after they have made an investment proposal (seeking a modest return, almost half the income their capital is currently providing)?

Please clarify these points in detail as any remaining confusion will cause us difficulty. Kindly suggest any ways to overcome any mistakes commonly made in such partnerships. If it is permissible to raise finance through private partnership, as described above, we will be able to buy this property and receive the future goodness, inshaAllah. However, if it is not permissible, through your help, Allah Subhanahu will protect us from being sinful. Jazakumullaho Khaira.

Q: A man who built a musjid threatens a mussallee never to return there again to read his Salaah. What is the status of the musjid and the person who built the musjid after this act?

Q: Is it permissible to donate money to 'Barelwi' or in SA terms 'Sunni' Masaajid?

Q: The following appears in an article on the Website of the Jamiat. Is all of this correct?

Tolerating Natural Toddler Antics

Babies grow older to become active and energetic toddlers (known nowadays as ‘preschoolers’), who love climbing on to the laps and backs of adults and playing “rough house”. It is well known that the Prophet not just allowed children in this age-range inside his masjid during obligatory congregational prayers, but also patiently tolerated their antics during prayers, even if these antics caused noise or disturbance.

Reported by Abdullah ibn Shaddad from his father: “The Messenger of Allah (peace be upon him) came out to lead us in either maghrib or ‘isha’ one night, and he was carrying Hassan or Husain. The Messenger of Allah came forward and put (the child) down, then he said takbir and started to pray. During the prayer, he prostrated and made his prostration long. My father said: “I raised my head and I saw the child on the back of the Messenger of Allah whilst he was prostrating, so I returned to my prostration.”  When the Messenger of Allah finished praying, the people said: “O Messenger of Allah, during your prayer you prostrated for so long that we thought something had happened or that you were receiving Revelation.” He said: Nothing at all happened, but my son was riding on my back and I did not want to disturb him until he had had enough. (An-Nisa’i)

This hadith is another great example of how tolerant the Prophet was regarding children’s naughtiness. Imagine a small child in the age-range 2-4 (who can be carried easily) climbing on to the back of a masjid’s imam during prostration nowadays. What do you think his reaction would be? Yet, Prophet Muhammad lengthened his prostration just to let the child continue his enjoyment and innocent play, hereby causing some concern and undoubtedly a bit of chagrin to the worshippers praying behind him in the congregation.