Prohibition of going to the mosque after eating something smelly in the light of authentic hadiths

Going to the mosque after eating something with a bad odor

Among the etiquettes of the mosque is that one should not enter the mosque immediately after eating something with a bad odor until the smell has completely gone from the mouth. Because it causes discomfort to others. Such as raw onion, garlic, radish, etc. Regarding these, it is authentically narrated in Bukhari and Muslim, Abu Dawood, Abu Awana, Ibn al-Sunni, and Musnad Ahmad from Hazrat Jabir (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:

من أكل ثوما أو بصلا فليعتزلنا أو ليعتزل مسجدنا وليقعد فى بيته

Whoever has eaten garlic or onion should keep away from us or stay away from our mosque. And he should remain in his house.
Similarly, it is narrated authentically in Bukhari and Muslim, Tirmidhi and Nasai, Ibn Hibban, Abu Awana, Bayhaqi, Ibn Khuzaymah, Musannaf Abdul Razzaq, Ibn Abi Shaybah, Baghawi, Tahawi, and Al-Tabarani Al-Saghir from Hazrat Jabir (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:

من أكل هذه البقلة الثوم والبصلة والكراث فلا يقربنا فى مساجدنا فإن الملائكة تتأذى مما يتأذى منه بنو آدم

Whoever has eaten something from garlic, onion, or gundna should not come near our mosques because the angels are also harmed by these things that harm humans.
Similarly, in Abu Dawood and Bayhaqi, Ibn Abi Shaybah, Ibn Hibban, and Ibn Khuzaymah, it is narrated from Hazrat Hudhayfah bin Yaman (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:

من أكل هذه الشجرة الخبيثة فلا يقربن مسجدنا ثلاثا

Whoever has eaten something from this foul plant (meaning garlic) should not come near our mosque. This was repeated three times by the Prophet (peace be upon him).
Imam Ibn Hibban narrated from Ishaq, who is one of the narrators of this hadith’s chain, that this tree refers to garlic. Similarly, in Sahih Muslim and Ibn Majah, Sahih Ibn Hibban, Sunan Kubra, Bayhaqi and Sharh al-Sunnah, Musnad Abi Awana and Musnad Ahmad, Muwatta Imam Malik, it is narrated from Hazrat Abu Hurairah (may Allah be pleased with him):

من أكل من هذه الشجرة فلا يؤذينا فى مجالسنا يعني الثوم

Whoever has eaten something from this foul plant (meaning garlic) should not come to our gatherings and cause us harm or discomfort.
And from Hazrat Abdullah bin Umar (may Allah be pleased with both of them), it is narrated in Bukhari and Muslim that the Prophet Muhammad (peace be upon him) said:

من أكل هذه الشجرة يعني الثوم فلا يقربن مصلانا

Whoever has eaten something from this foul plant, i.e., garlic, should not come near our prayer mat.
While in Sahih Muslim and Abu Dawood, Ibn Majah, Ibn Hibban, Ibn Khuzaymah, and Bayhaqi, it is narrated from Hazrat Ibn Umar (may Allah be pleased with both of them) that the Prophet (peace be upon him) said:

من أكل من هذه الشجرة فلا يقربن المساجد

Whoever has eaten something from this garlic plant should not come near the mosques.
And in Sahih Muslim and Bukhari, Abu Awana, it is narrated from Hazrat Anas (may Allah be pleased with him) that the Prophet (peace be upon him) said:

من أكل من هذه الشجرة فلا يقربن ولا يصلين معنا

Whoever has eaten something from this garlic plant should not come near us, nor pray with us.
And in Sahih Muslim and Abu Dawood, Ibn Khuzaymah and Musnad Ahmad, it is narrated from Hazrat Abu Saeed Khudri (may Allah be pleased with him) that the Prophet (peace be upon him) said:

من أكل من هذه الشجرة الخبيثة شيئا فلا يقربنا فى المسجد. يا أيها الناس إنه ليس لي تحريم ما أحل الله ولكنها شجرة أكره ريحها

Whoever has eaten something from this foul plant should not come near us in the mosque. O people! I do not have the right to declare lawful what Allah has forbidden, but we dislike the smell of this plant.
And in Abu Dawood and Ibn Hibban, Bayhaqi and Musnad Ahmad, it is narrated from Hazrat Mughirah bin Shu’bah (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:

من أكل هذه الشجرة الخبيثة فلا يقربن مصلانا حتى يذهب ريحها

Whoever has eaten something from this foul plant should not come near our prayer mat until its smell has gone away.
Garlic, onion, gundna, and other foul-smelling things should not be eaten before going to the mosque. Rather, if one must eat these things, they should be eaten well in advance so that by the time one goes to the mosque, the bad odor has disappeared. Or one should consume something that removes their bad odor so that the worshippers around in the mosque are not disturbed. If no one else is present, at least the angels of Allah are there. They should not be troubled by this bad odor.

After cooking the mentioned vegetables, their ruling is:

And here it should also be kept in mind that the prohibition of going to the mosque after eating these vegetables applies only when they are eaten raw and their smell emanates from the mouth. If, due to delay or the use of something, their smell disappears, then there will be no prohibition. Because the real reason for the prohibition is the bad odor, not these vegetables themselves. And this has been explicitly mentioned in some narrations of Hadith that this ruling applies only when these vegetables are eaten raw or when their bad odor is present. Accordingly, in the first hadith mentioned in this context, which is cited from Bukhari and Muslim, Abu Dawood, Abu Awana, Bayhaqi, and Musnad Ahmad, at the end of this hadith it is stated:

قلت ما يعني به

I asked what is meant by this (of the Prophet Muhammad, peace be upon him)?
They replied:

ما أراه إلا نيئا

In my opinion, the Prophet’s meaning was raw garlic.
And Hafiz Ibn Hajar, may Allah have mercy on him, wrote in Fath al-Bari that it is not exactly clear from whom the question was asked and who gave the answer, but he thinks the question was asked by Ibn Jurayj and the answer was from Imam Ata. And the author of Abdul Razzaq’s Musannaf also indicates this. However, Karamani, may Allah have mercy on him, said that the question was from Imam Ata and the answer was given by Hazrat Jabir, may Allah be pleased with him. Thus, in this form, the clear meaning is that the Prophet Muhammad’s reference to garlic was to its raw consumption.

And at the end of the same hadith, it is also stated that Mukhlad bin Yazid narrated from Ibn Jurayj that it means its bad odor.
And in the Musannaf of Abdul Razzaq it is stated:

أراه يعني النيئة التى لم تطبخ

I think it means raw garlic, which has not been cooked.
And in the Mustakhraj of Abu Nu’aym, the same words are found:

يريد النيئة التى لم تطبخ

That the meaning of the Prophet, peace be upon him, is raw garlic which has not been cooked.
And by cooking raw garlic, its ruling changes, and then there is no dislike in its use. Because in this way its bad odor is eliminated. Accordingly, in this regard, in Sahih Muslim, Nasai, Ibn Majah, Ibn Khuzaymah, and Musnad Ahmad, it is narrated that Hazrat Umar Farooq, may Allah be pleased with him, said in a sermon:

إنكم أيها الناس تأكلون من شجرتين ما أراهما إلا خبيثتين هذا البصل والثوم ولقد رأيت نبي الله صلى الله عليه وسلم إذا وجد ريحها من الرجل أمر به فأخرج إلى البقيع فمن أكلها فليمتها طبخا

O people! You eat these plants, garlic and onion, while I consider them impure. I saw the Prophet Muhammad, peace be upon him, expel a man towards Baqi because of his smell. And whoever wants to eat these should cook them in a pot to eliminate their odor.
On this hadith, Imam Ibn Khuzaymah, may Allah have mercy on him, titled it as:

باب الدليل على أن النهي عن إتيان المسجد لا يكون إلا لمن أكلها نيئا غير مطبوخ

Explanation of the evidence that the prohibition of coming to mosques is for those who eat it raw without cooking.
And this matter is narrated both as Mauquf and Marfu’ from Hazrat Ali, may Allah be pleased with him.
Accordingly, in Abu Dawood and Tirmidhi, Sharik bin Hanbal narrates that Hazrat Ali, may Allah be pleased with him, said:

نهى عن أكل الثوم إلا مطبوخا

He forbade eating garlic except when it is cooked in a pot.
And in another narration:

لا يصلح أكل الثوم إلا مطبوخا

Eating garlic without cooking is not proper.
Imam Tirmidhi commented on the chain of this hadith. But this hadith is considered authentic by the scholars due to its other supporting and corroborating hadith. Accordingly, in Abu Dawood and Musnad Ahmad, Hazrat Marrah al-Muzani, may Allah be pleased with him, stated:

نهى رسول الله صلى الله عليه وسلم عن هاتين الشجرتين وقال لمن أكلها فلا يقربن مسجدنا وقال إن كنتم لا بد آكليها فأميتوها طبخا قال يعني البصل والثوم

The Prophet Muhammad, peace be upon him, forbade these two plants or vegetables, i.e., garlic and onion, and said that whoever eats any of them should not come near our mosque, and said if you must eat them, then cook them to eliminate their odor.
And the same is narrated from Hazrat Umar Farooq, may Allah be pleased with him, which has just been mentioned, and it also supports and confirms this hadith.
From all this detailed explanation, it is understood that when garlic, onion, etc., are cooked in a curry and eaten, and when the smell has been eliminated by spices or sometimes by roasting, then there is no harm in eating them.

Not Haram:

And here it should also be clarified that these vegetables themselves are not haram nor even disliked. Eating them is permissible. The only condition is that they should be cooked before eating, or if eaten raw, one should not go to the mosque or similar places immediately after eating them. And as evidence of their permissibility, a hadith has already been mentioned. According to Sahih Muslim, Abu Dawood, Ibn Khuzaymah, and Musnad Ahmad, Hazrat Abu Saeed Khudri (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said:

إنه ليس لي تحريم ما أحل الله ولكنها شجرة أكره ريحها

It is not right for me to declare lawful things of Allah as unlawful, but the smell of this plant is unpleasant to me.
Imam Ibn Khuzaymah (may Allah have mercy on him) has titled this hadith as follows:

باب الدليل على أن النهي عن ذلك لتأذي الناس بريحه لا تحريما لأكله

Explanation of the reason for forbidding going to the mosque after eating garlic is due to the discomfort its smell causes to people. Eating it is not forbidden.
Garlic and onions are not haram. The prohibition of going to the mosque after eating them raw is solely because of their smell. After eating cooked garlic, even if one goes immediately to the mosque, there is no prohibition. Because they are halal, not haram. Accordingly, in Sahih Muslim and Musnad Ahmad, it is narrated from Hazrat Jabir bin Samurah (may Allah be pleased with him), and in Ibn Khuzaymah from Sufyan bin Wahb, from Hazrat Abu Ayyub Ansari (may Allah be pleased with him). The same hadith is narrated in Tirmidhi, Ibn Hibban, Musnad Abu Dawood, and Tayalisi directly from Hazrat Jabir bin Samurah (may Allah be pleased with him):

كان رسول الله صلى الله عليه وسلم إذا أتي بطعام أكل منه وبعث بفضله إلى وأنه بعث إلى يوما بفضله لم يأكل منه لأن فيها ثوما فسألته أحرام هو قال: لا ولكني أكرهه من أجل ريحه

When food was sent to the Prophet (peace be upon him), after he had eaten, he would send the leftover food towards me. One day, when he sent the leftover food, I found out that he had not eaten some of it because it contained garlic. I asked if garlic was haram, and he said no, but its smell is unpleasant to me.
And in Ibn Khuzaymah it is stated:

أستحيي من ملائكة الله وليس بمحرم

It is not haram, but I do not eat it out of modesty before the angels of Allah.
Imam Ibn Khuzaymah has titled this hadith as follows:

باب ذكر ما خص الله نبيه صلى الله عليه وسلم من ترك أكل الثوم والبصل والكراث مطبوخا

Explanation that among the characteristics of the Prophet Muhammad (peace be upon him) was that he did not eat cooked garlic, onions, or leeks.
And in Ibn Khuzaymah, in a hadith narrated from Hazrat Umm Ayyub (may Allah be pleased with her), it is stated:

نزل علينا النبى صلى الله عليه وسلم فتكلفنا له طعاما فيه بعض البقول فلما وضع بين يديه قال لأصحابه كلوا فإني لست كأحد منكم إني أخاف أن أوذي صاحبي

The Prophet Muhammad (peace be upon him) honored us with the great privilege of hosting him, so we prepared a sumptuous meal for him which included some vegetables (such as garlic). When the food was presented to the Prophet (peace be upon him), he said to his companions, “You eat, my situation is not like yours. I fear that eating this might cause discomfort to my master (Gabriel).”
Imam Ibn Khuzaymah (may Allah have mercy on him) has titled this hadith as follows:

باب الدليل على أن النبى صلى الله عليه وسلم حص بترك أكلهن لمناجاة الملائكة

Explanation that abstaining from garlic etc. due to the honor of conversing with the angels was a special characteristic of the Prophet Muhammad (peace be upon him).
From these hadiths, it is understood that these vegetables are halal, not haram. Also, the Prophet Muhammad’s (peace be upon him) abstaining from them was due to the honor of conversing with Gabriel, not because they were forbidden. Now, if a person also refrains from cooked garlic, it is his choice and there is nothing disliked about it for the Ummah. As mentioned in the previously cited hadiths, when Hazrat Abu Ayyub Ansari (may Allah be pleased with him) saw that the Prophet (peace be upon him) did not eat it because of its smell and asked the reason, the Prophet (peace be upon him) said it is not haram, but he disliked it because of its smell. The hadith further states that Hazrat Abu Ayyub (may Allah be pleased with him) also refused to eat that food and said:

فإني أكره ما كرهت

I also do not like what is unpleasant to you, O Messenger of Allah.
This was the choice of the host, the Messenger of Allah (peace be upon him), and the companion Hazrat Abu Ayyub Ansari (may Allah be pleased with him), otherwise the Prophet (peace be upon him) did not forbid him from eating it. Therefore, if a person refrains from eating cooked garlic for the sake of cleanliness, purity, and maintaining fresh breath, it is his choice. However, there is no prohibition on eating it.

In the case of an excuse:

And in the presence of that smell, eating it raw is not permissible. And this ruling is specifically for those who consume it merely for the taste. However, if a person uses it due to some excuse, then it is allowed for him.
As in the case of necessity, a companion consumed it, and the Prophet Muhammad ﷺ accepted his excuse. Abu Dawood, Sahih Ibn Hibban, Ibn Khuzaymah, Musnad Ahmad, and Bayhaqi narrate that Hazrat Mughirah bin Shu’bah رضي الله عنه said:

أكلت ثوما، ثم أتيت النبى صلى الله عليه وسلم فوجدته قد سبقني بركعة فلما صلى قمت أقضي فوجد ريح الثوم فقال من أكل هذه البقلة، فلا يقربن مسجدنا حتى يذهب ريحها

One day I ate garlic and came to the Prophet Muhammad ﷺ in the Prophet’s Mosque. By the time I arrived, he had already prayed one rak’ah of the prayer. When the Prophet ﷺ finished praying, I began to pray my remaining rak’ah. The Prophet ﷺ sensed the smell of garlic and said: Whoever eats this vegetable should not come near our mosque until its smell has disappeared.
Hazrat Mughirah bin Shu’bah رضي الله عنه said that when I completed my prayer, I came to the Prophet ﷺ and said:

إن لي عذرا

O Messenger of Allah ﷺ,

فقلت ناولني يدك فوجدته سهلا فناولني يده فأدخلتها من كمي إلى صدري فوجده معصوبا

I ate garlic out of necessity and excuse.

إن لك عذرا

Please hold my blessed hand. I found the Prophet ﷺ very kind. He held his blessed hand, which I placed on my chest through my collar. The Prophet ﷺ found my chest bandaged in that condition.
Then the Prophet ﷺ said:

You are excused.
So, it means that if someone eats it raw or semi-cooked due to illness or other necessity, there is no harm.

A General Ruling for All Mosques:

Regarding the prohibition of going to the mosque after eating raw garlic, onion, and leek without excuse, the hadiths we mentioned include some in which the Prophet said:

أو ليعتزل مسجدنا

Let him stay away from our mosque.

فلا يقربن مسجدنا

Let him not come near our mosque.

فلا يقربنا فى المسجد

Let him not come near us in the mosque.
Considering these words, some have said that the command not to go to the mosque after eating garlic, etc., is specific to the Prophet’s mosque (Masjid an-Nabawi). It is not a ruling for other mosques. But the reality is that this ruling is the same for all mosques. Because in several other hadiths, the Prophet himself issued this command absolutely for general mosques. As mentioned in some hadiths:

فلا يقربنا فى مساجدنا

He should not come near us in our mosques.
Rather, in one hadith, these words are also mentioned:

فلا يؤذينا فى مجالسنا

He should not come to our gatherings and cause us harm.
From these ahadith, it is understood that this ruling is general for all mosques. It is not specific to the Prophet’s Mosque. Moreover, in some of these ahadith, the reason given is that his smell causes us discomfort. And obviously, this causes discomfort to the worshippers of every mosque. Furthermore, it is stated that whatever causes harm to the children of Adam also causes harm to the angels. And it is evident that angels are present in every mosque. Therefore, it becomes clear that considering this ruling as specific to the Prophet’s Mosque is not correct. The classification by the scholars of hadith also indicates this.

and other hadith books similarly

Hafiz Ibn Hajar, may Allah have mercy on him, in Fath al-Bari, quoting Ibn Jurayj, may Allah have mercy on him, from the Musannaf of Abd al-Razzaq, narrated an account in which Ibn Jurayj said that he asked (the well-known Tabi’i and reliable Imam) Ata, may Allah have mercy on him:

هل النهي للمسجد الحرام خاصة أو فى المساجد

Is this prohibition specific to the Sacred Mosque or does it apply to all mosques?
He replied:

لا بل فى المساجد

No, rather its ruling is general for all mosques.
Similarly, the commentator of Bukhari, Ibn Battal, also declared the opinion of specification as weak. Allama Zarqashi, in

, pointed towards this specification and wrote:

والمشهور خلاف ذلك

But the well-known view is the absence of specification.
And Imam Shawkani, in

, also narrated the support of the absence of specification from Imam Nawawi and Ibn Daqiq al-Eid.

Some other places besides mosques:

And here it should also be mentioned that this ruling is not specific only to the Prophet’s Mosque or the Sacred Mosque. Rather, it is general for all mosques. And their courtyards are also included in the mosques. In fact, all the places attached to the mosque where prayers are offered, even if they are used occasionally out of necessity, are also subject to the ruling of the mosque. As Hafiz Ibn Hajar has written, citing this hadith from Sahih Muslim, in which the Prophet Muhammad ﷺ ordered the person with the smell of garlic to be sent out towards Baqi.

And along with this, it is also that eating these vegetables raw and foul-smelling should not only prevent one from going to mosques but also to such gatherings and places where people have assembled to listen to lessons of Quran and Hadith. Because this is against the etiquette of the gathering. Regarding such gatherings, this ruling has also been mentioned by Imam Qurtubi (may Allah have mercy on him) in his Tafsir

, and Imam Zarqani in his explanation of Muwatta

.

And in this matter, the attachment of Eidgah and cemetery to the mosque is quite reasonable. While some scholars have even prohibited going to feasts like Walima and Aqiqah and similar other gatherings after eating raw garlic and onions.

And all this is necessary only so that a person is in the best state of cleanliness and purity when attending all public places, especially places of worship and remembrance of Allah.

Order of the Master:

The ruling regarding garlic, onion, and gundna is established from authentic ahadith. While some scholars, considering the smell as the actual cause or reason for prohibition, have also included radish in the same ruling as garlic, etc. Accordingly, Ibn al-Tasīn has narrated that Imam Malik, may Allah have mercy on him, said:

الفجل إن كان يظهر ريحه فهو كالثوم

If the smell of radish is also apparent, then its ruling is the same as that of garlic.
And Qadi Iyad has conditioned the prohibition of entering the mosque after eating radish on the condition that the person who ate the radish is repeatedly burping; otherwise, it is not prohibited.

In this regard, there is a hadith in Mu’jam al-Tabarani al-Saghir in which radish is explicitly mentioned. Abu al-Zubair, may Allah be pleased with him, narrates from Hazrat Jabir, may Allah be pleased with him, in which radish is included in the text, but the chain of narration of this hadith is weak.

Therefore, it is not correct to use this as evidence, but the reason of the smell is reasonable. Hence, it is better to be cautious.

Some Other Items:

And some people have based the cause of odor to include many other matters as obstacles to entering the mosque. For example, if someone’s mouth or armpits continuously emit an unpleasant odor, or some people have a wound from which a strong odor continuously emanates. And some have also included fishermen, saying that continuously staying among fish causes the fishy smell to remain in them, which is not removed merely by performing ablution. After pointing to such matters, Imam Ibn Daqiq al-‘Id wrote:

It is an exaggeration to include all these matters under the hadiths related to garlic, etc.; this is not correct (meaning he did not approve of this).

Even Al-Badr Ibn al-Munir mentioned in his marginal notes on Bukhari and Imam Qurtubi in his tafsir that:

People with contagious diseases such as leprosy or scabies should not go to mosques until the disease is cured.

But Hafiz Ibn Hajar, may Allah have mercy on him, considering this matter, wrote in Fath al-Bari:

Leprosy is a divine affliction beyond one’s control, whereas the one who eats garlic or onion is responsible for himself in this matter. Therefore, it is not correct to analogize the leper to the one who eats garlic.

A Moment for Reflection:

The arguments of Imam Ibn Daqiq al-Eid and Hafiz Ibn Hajar, may Allah have mercy on them, are very strong. However, here we find it necessary to draw attention to the fact that while Imam Ibn Daqiq al-Eid’s disapproval is justified to some extent, the statements of scholars who equate people with bad breath and armpit odor, patients with foul-smelling wounds, and those working in the fishing industry to those who eat raw garlic should not be completely dismissed. Rather, if there is no explicit textual evidence to classify these people under the ruling for raw garlic eaters, at least this matter provides a moment for reflection for these individuals to adopt various measures and come to the mosque while maintaining such cleanliness and hygiene that no one would even suspect the application of this ruling on them.

Some Measures:

➊ Those who suffer from bad odor coming from their mouth or armpits should, first of all, keep their armpits clean by every possible means. Do not let hair grow there, as it causes dirt and odor. This is in normal circumstances, whereas

➋ when going to the mosque for prayer, they should use a good fragrance.

➌ They should brush their teeth regularly. It is not impossible that this practice five times a day can also prevent this disease. For brushing, it is better to use a miswak made from the Salvadora persica tree (peelu), which was the beloved and preferred miswak of the Prophet Muhammad (peace be upon him) and is also beneficial medically. If peelu miswak is not available, cream or toothpaste can be used, as the main purpose is cleanliness.

➍ As for a person who has a wound or sore that continuously emits bad odor, or from which blood and pus keep flowing causing odor, such a person should not neglect the wound that causes the odor. Rather, they should have it properly dressed and ointment applied so that the odor can be prevented, and the command for those who eat raw garlic should not apply to them. This is also necessary for those who have leprosy or skin diseases.

➎ Now, regarding those engaged in fishing or the profession of catching fish, it is clear that fishing or catching fish is a permissible and lawful profession. There is absolutely no prohibition or dislike in it. But this does not mean that while catching fish and transferring them from one place to another, they should enter the mosque in the same clothes, perform ablution, and enter the mosque hall, disturbing others with the smell of fish.

Fish is undoubtedly pure and lawful, and if it touches clothes, those clothes do not become impure. However, those involved in this profession should, for the sake of their fellow brothers, come to the mosque properly. If they cannot bathe repeatedly, they should at least wash the parts of the body that come into contact with fish.

➏ Similarly, if it is not possible to wash clothes repeatedly, a separate set of clothes can be designated specifically for prayer. When intending to pray, they should wash the necessary parts of the body, wear the prayer clothes, perform ablution, apply fragrance, and then go to the mosque. This way, even if not completely, at least to a considerable extent, the odor will be removed and people will be spared discomfort.

If such minor measures are taken, surely the odor can be prevented. There will be no need for anyone to think about the command for those who eat garlic regarding them. And if negligence is to be done, it should only be in normal circumstances, not when entering the mosque.

Negligence due to sweating:

And these matters are such that to some extent a person has to be considered disabled. For example, leprosy is a natural condition, fishing is a profession that compels one, people suffering from foul-smelling wounds or diseases causing odor in the mouth or armpits are also helpless in this regard. If they just stop being careless and keep taking some care, they can avoid causing discomfort to others. Yet, even then, they can be considered disabled to some extent. Meanwhile, some of our own brothers are not helpless or disabled in any way. They have no religious excuse whatsoever, yet due to carelessness, negligence, or being compelled by their habits, they cause distress to others in mosques.

By our reference to these people, we mean those who do not take any measures to remove the smell of sweat from their bodies. It can be accepted that they are laborers, and sweating is a result of hard work and toil, which is not objectionable. Hard work and movement are a source of blessing. But is it necessary that work clothes should not be changed for eight days and the smell be allowed to settle deeply in them?

Such people should first keep their work clothes separate and immediately after finishing work, change into other clothes with which they pray in the mosque. And at work time, they should take off those clothes and wear the work clothes. Usually, work clothes are separate from everyday clothes. In this way, they can save people from the smell of sweat. And this does not incur a large expense, only a little care is required.

Among these people, another common habit is that they do not wear undershirts or similar inner garments. This is perhaps a habit to some extent. Although it does not have the status of an obligation or duty, it is a way or measure to protect oneself and others from the smell of sweat. And this is by wearing an undershirt made of pure cotton or cotton thread, which has the ability to absorb sweat. This prevents sweat and minimizes odor. But when sweat directly touches clothes, which are usually made from a blend of polyester and nylon, it has very little ability to absorb sweat due to these components. And combined with polyester or nylon, sweat starts to produce odor. Therefore, regardless of fashion or custom, using an undershirt is very appropriate and an excellent measure to avoid the smell of sweat. This helps people remain free from discomfort during prayer in the mosque.

And if such people start following the measures and suggestions we have mentioned, they will certainly avoid the command given to those who eat raw garlic. In this way, they will remain clean and tidy, which is beneficial for their own health and well-being. Neither will people feel disgusted by them, nor will their odor stick to wounds or the back of their shirts, nor will the salts and other substances excreted with sweat cause mental distress and discomfort.

Smoking:

A significant portion of such people consists of those who have another habit and cause distress and discomfort to others in mosques. These are the tobacco smokers.
It is commonly observed that those who smoke cigarettes emit the most unpleasant smell not only from their mouths but also from the pores of their fingers and even from their clothes. The smell coming from clothes or hands is somewhat less intense, which may not be as painful as the distressing and tormenting odor that comes from their mouths. During prayer, the unpleasant smell from a tobacco smoker causes discomfort and disturbance to one or sometimes two or three sensitive worshippers on either side.
Believe me, sometimes it happens that one has to pray in a place in the mosque where a tobacco smoker has just prayed. The place where he prostrated emits such a suffocating smell that it causes extreme discomfort. In those few moments of prostration, one almost feels suffocated due to the kindness of that tobacco smoker. You yourself can imagine how one can achieve humility and concentration in prayer under such circumstances. And when this is not achieved, who will be responsible for its ruin? Certainly, it will be the tobacco smoker. Therefore, he will also be deserving of the possible punishment. So, how much loss and damage this habit entails.
Moreover, if substances like hookah, cigarettes, beedi, cigars, and snuff were somewhat beneficial or only mildly harmful from a material or medical perspective, perhaps there would be less to say. But these substances are extremely harmful in every respect. Not only Muslims but also non-Muslim governments, institutions, and the press have made this a special subject and have clarified its harms.
Here, we are only mentioning the various forms of tobacco because the general interest of worshippers and mosque-goers usually remains limited to this extent. Yes, if someone’s misfortune and misery extend beyond this to hashish, charas, opium, or alcohol, it is their misfortune. Otherwise, this is generally not the case. And who is unaware of the foul smell of charas and ganja? But for now, we are limiting this discussion to tobacco smoking only. Accordingly, non-Muslim organizations have conducted formal anti-tobacco campaigns, and non-Muslim thinkers have issued statements against tobacco and described its harms.
In common sense, this thing is bad. Medical research has also proven its harms and damages that tobacco is extremely harmful to health and causes many dangerous diseases, including cancer. Today, medicine has proven that women who smoke cigarettes often develop breast cancer solely due to smoking. Several survey reports have identified a large number of such women who suffer from breast cancer because of smoking. Despite all these harms and the foul breath, the patience and acceptance of women towards their husbands’ smoking, and especially the silent spectatorship of men towards their wives’ smoking, can be considered commendable. May Allah have mercy on their condition. Ameen.
Its psychological, social, financial, and material harms are in addition to cancer and other diseases. All these harms are not limited to the tobacco smoker alone but also affect his wife, children, and relatives. The Islamic Shariah’s ruling on the prohibition or at least the dislike of tobacco is established. Here, we are merely pointing towards all these matters because we have already presented a long program of 57 episodes over two months about alcohol and other intoxicants. Among these, the last thirteen or fourteen episodes were solely about the history, harms, and Shariah ruling on tobacco smoking. Therefore, one can refer to those for details. Like all other topics broadcast so far, its audio cassettes are available in almost every city of the United Arab Emirates, as well as in Bahrain, Muscat, Oman, Doha, Qatar, and even many places in Pakistan and India.
(These programs have been compiled into book form by our learned friend Maulana Ghulam Mustafa Farooq Sahib (Khatib of Jamia Masjid Tauheed Daska) and have been published.)
Therefore, considering the financial, moral, social, material, and medical harms of tobacco smoking, it should be immediately abandoned. And if someone does not trust medicine and so on and despite long-term smoking has somewhat avoided its bad effects, he should thank Allah and forget the past and repent immediately for the future. Because escape from Shariah is not possible even if science and medicine are ignored. Shariah has prohibited it precisely because of its harms. And regardless of all other matters, the foul odors that come from the mouth of a tobacco smoker and make the rows, carpets, and prayer mats of mosques foul-smelling, making it difficult for others to prostrate in the same place after them, even this alone is enough to invalidate any justification for a praying person to smoke.
All these matters are for those who reflect and ponder. Otherwise, there is no cure for stubbornness and obstinacy. Even if you prove to them from the verses of the Holy Quran and authentic Hadiths that alcohol is forbidden, they will still try to find some way out. May Allah grant tobacco smokers, especially worshippers, the ability to quit it. Ameen, O Lord of the Worlds.