Adab in the Masjid

بسم الله الرحمن الرحيم

وصلى الله على سيدنا محمد و آله و سلم

The strictness of the awliya Allah with regards to not staying in the mosque while in the state of minor hadath (let alone major hadath like janabah/ haidh etc.)



Imam Ash-Sha’rani (ra) said that the Divine Presence is of two categories, the hadrah khas (special) and the hadrah ‘aam (general). Being in the mosque is to be in the special Divine Presence while being outside the mosque you are still in His general Presence.


Being in the hadrah khas requires more adab. From picture 1 below, (excerpt from Muhammadan Covenants)

“From them (the adab) is to busy oneself with ‘ibadah and be in the state of taharah continuously and not sit for one moment in the mosque in the state of minor impurity. He should also not think of himself (or occur in his mind that he is) better than any of the muslims, for that was the sin of iblis which took him out from the Presence of Allah and he became cursed and driven out. These are the main adab, and each adab has its branches.”


Excerpt 2.

“My master ‘Ali Al-Khawwas would take wudhu outside of the mosque or at home whenever he wishes to enter the mosque. He would never enter the mosque in the state of hadath nor take wudhu from the wudhu area in the mosque for fear of entering in the state of hadath, whenever he entered the mosque he would tremble out of awe and would quickly perform his solat and exit saying, ‘Praise be to Allah who has made us left the mosque safely’.”


Excerpt 3.

(Regarding staying in the state of taharah or wudhu continuously)

From those who I (Ash-Sha’rani) have witnessed (to persist in the state of wudhu) from the awliya of this age are…(mentioned some of their names) and from them, the waliy, al-haj Ahmad al-Qawas, one day he heard a man fart while asleep in the mosque and he avoided sleeping the mosque from then one out of fear that he would do the same in the mosque…


Principles of Sufism

The Shaykh Ash-Sha’rani may Allah be pleased with him said, “From the affair of the seeker is that he should be totally devoted to the remembrance of Allah in all his time. He does not answer to anyone who turns him from it (DIvine Remembrance) to other than it except if it is something required by the Sacred Law. This is so because the spiritual path does not accept any form of association (shirkah) along with it. 

Each person who does not give his all to the path, will not receive even a part of it. The seeker has to attach himself to the remembrance of Allah  until he achieves continous presence with Allah. At this point witnessing with the heart has sufficed him from remembrance with the tongue. As long as he has not achieved continuous presence, he is commanded to remembrance with the tongue. 

The Noble Lineage of the Prophet ﷺ

بسم الله الرحمن الرحيم 

This is my attempt to fit this poem on the Prophet’s lineage into one of the arabic poetic meter called rajaz. May it help the memorisation of the blessed lineage.​

The translation of the text below,

It has been dictated to me by my Grandfather, (may Allah shower mercy on him) this poem attributed to Shaykh Muhammad Bin Muhammad Bin ‘Abd Ar-Rahmān Ad-Dīsī (rahimahullah) (1854-1921).

And it is incumbent upon every legally obligated                To know the noble lineage

Muhammad the Chosen from the best of Arabs                   His father ‘Abdullah, Abdul Muthalib

And Hāshim, Abdu Manaf and Qusayy                                     Likewise Kilab, Murrah, Ka’ab, Luayy

And Ghālib, Fihr and Mālik, An-Nadhar                                  Kinanah, Khuzaimah, be a possessor of sight (O dear reader!)

Mudrikah, Ilyās, Mudhor and Nizār                                           Ma’ad, and ‘Adnān the one by whom is the glory

And there is no news above ‘Adnan                                           Which is relied upon from the historians/genealogists