The Ruling on Conducting Nikah in the Mosque
Introduction
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ، وَالصَّلَاةُ وَالسَّلَامُ عَلَىٰ رَسُولِهِ الْأَمِينِ، وَعَلَىٰ آلِهِ وَأَصْحَابِهِ، وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَىٰ يَوْمِ الدِّينِ، أَمَّا بَعْدُ:
Dear readers: All the rulings related to Nikah have been explained by the Prophet Muhammad (peace be upon him) through authentic and good chains of narration, such as: the guardian’s permission, offer and acceptance, dowry, etc. However, regarding the place where the Nikah should be conducted, none of the narrations reported from the Prophet (peace be upon him) explicitly mention the location. Nevertheless, some narrations mention conducting Nikah in the mosque, and also that Nikah was performed in the mosque. While mentioning these narrations, بتوفیق اللہ تعالیٰ will explain them.
Narration Number 1
ان شاء اللہ تعالیٰ
It is attributed to the Prophet Muhammad ﷺ that: ✍🏻
«أَعْلِنُوا هَذَا النِّكَاحَ، وَاجْعَلُوهُ فِي المَسَاجِدِ، وَاضْرِبُوا عَلَيْهِ بِالدُّفُوفِ».
Meaning: ✍🏻 “Announce this marriage, perform it in mosques, and beat the drum on it.”
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Warning⚠: The chain of this narration is weak because one narrator “Isa ibn Maymun” is weak. Therefore, this narration is not reliable for legal proof.
Note📝: Some scholars have considered “performing marriage in the mosque as recommended” based on this narration alone. It is possible that for these scholars this narration is authentic.
واللہ اعلم
Narration Number 2
Trustworthy Tabi’i Salih Mawla Tuamah, may Allah have mercy on him, said:
✍🏻رَأَى رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ جَمَاعَةً فِي الْمَسْجِدِ، فَقَالَ: «مَا هَذَا؟» قَالُوا: نِكَاحٌ قَالَ: «هَذَا النِّكَاحُ لَيْسَ بِالسِّفَاحِ».
Meaning: ✍🏻 “The Messenger of Allah, peace and blessings be upon him, saw some people gathered in the mosque and asked: ‘Why are you gathered?’ The people said: ‘Because of a marriage.’ He, peace be upon him, said: ‘This is marriage, not fornication.'”
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Warning⚠: The chain of this narration is very weak because it is mursal (disconnected), and in its chain Imam Ibn Jurayj, may Allah have mercy on him, is a mudallis (one who conceals a defect in the chain) and he did not explicitly state hearing it directly. However, another narrator followed him, who is “Ibrahim ibn Muhammad ibn Abi Yahya Samaan al-Aslami al-Madani,” and scholars of hadith and researchers have criticized him as “liar and abandoned.” Therefore, it is absolutely not correct to use this narration as evidence.
Narration Number 3
The following narration explicitly mentions marriage taking place in the mosque and that this marriage was conducted by the Prophet himself, peace be upon him. Accordingly:
Imam Abu Bakr Abdullah ibn Muhammad ibn Ziyad al-Nisaburi (d. 324 AH) said:
نا محمد بن أحمد بن الجنيد وعباس، واللفظ لمحمد، نا الأسود بن عامر، قال: نا سفيان، عن أبي حازم، عن سهل بن سعد، قال: ✍🏻«جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ عَلَيْهِ الصَّلاةُ وَالسَّلامُ، وَهُوَ فِي الْمَسْجِدِ، قَالَتْ: يَا رَسُولَ اللّٰهِ، جِئْتُ أَهَبُ نَفْسِي لَكَ، قَالَ: فَصَعَّدَ رَأْسَهُ وَصَوَّبَ، قَالَ: قَامَتْ طَوِيلا، ثُمَّ جَلَسَتْ، فَقَامَ رَجُلٌ عَلَيْهِ إِزَارٌ وَلَيْسَ عَلَيْهِ رِدَاءٌ فَقَالَ: يَا رَسُولَ اللّٰهِ، إِنْ لَمْ يَكُنْ لَكَ إِلَيْهَا حَاجَةٌ، أَوْ فِيهَا حَاجَةٌ، فَزَوِّجْنِيهَا، قَالَ: «هَلْ عِنْدَكَ شَيْءٌ؟». قَالَ: لا، فَقَالَ: «إِنَّهُ لا يَصْلُحُ، ارْجِعْ إِلَى أَهْلِكَ». قَالَ: لَمْ أَجِدْ شَيْئًا، قَالَ: «وَلَوْ خَاتَمًا مِنْ حَدِيدٍ». قَالَ: فَلَمْ يَجِدْ شَيْئًا، قَالَ: وَقَدْ قَالَ قَبْلَ ذَلِكَ: إِزَارِي بَيْنِي وَبَيْنَهَا، فَقَالَ رَسُولُ اللّٰهِ عَلَيْهِ الصَّلاةُ وَالسَّلامُ: «كَيْفَ؟ إِنْ أَخَذَتْهُ مِنْكَ عَرِيتَ، وَإِنْ لَبِسَتْهُ عَرِيتْ»، قَالَ: فَقَامَ طَوِيلا، ثُمَّ وَلَّى، فَقَالَ: «عَلَيَّ بِالرَّجُلِ». قَالَ: «تُحْسِنُ مِنَ الْقُرْآنِ شَيْئًا؟». قَالَ: نَعَمْ؛ مَعِي سُورَةُ كَذَا وَسُورَةُ كَذَا. قَالَ: «عَنْ ظَهْرِ قَلْبِكَ؟». قَالَ: نَعَمْ. قَالَ: «فَإِنِّي قَدْ أَنْكَحْتُهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ».
Meaning: ✍🏻«Sayyiduna Sahl bin Sa’d رضي الله عنه narrates that a woman came to the Prophet Muhammad صلی اللہ علیہ وسلم while he was in the mosque. The woman said, “O Messenger of Allah! I have come to give myself as a gift to you.” The narrator said: The Prophet صلی اللہ علیہ وسلم raised his head and then lowered it. The narrator said: The woman stood for a long time and then sat down. Then a man stood up who was only wearing a waistcloth and no cloak. He said, “O Messenger of Allah! If you do not need her, then marry her to me.” The Prophet صلی اللہ علیہ وسلم asked, “Do you have anything to give as a dowry?” The man said, “No.” The Prophet صلی اللہ علیہ وسلم said, “Indeed, this is not correct. Go to your home.” The man said, “I have nothing.” The Prophet صلی اللہ علیہ وسلم said, “Go and search; if you find even an iron ring, bring it.” The man said, “I found nothing.” The narrator said: And indeed, before this, the man said, “Make my waistcloth between me and this woman.” So the Prophet Muhammad صلی اللہ علیہ وسلم said, “How? If the woman takes the waistcloth from you, then you will be naked, and if you wear it, then the woman will remain naked.” The narrator said: The man stood for a long time and then left. The Prophet صلی اللہ علیہ وسلم said, “Send that man to me.” The Prophet صلی اللہ علیہ وسلم asked him, “Do you remember anything from the Qur’an?” The man said, “Yes, I remember such and such Surahs.” The Prophet صلی اللہ علیہ وسلم asked, “Can you recite them by heart?” The man said, “Yes.” Then the Prophet صلی اللہ علیہ وسلم said, “Indeed, I have married you to her with that Qur’an which you remember.”»
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Note📝: This narration is narrated briefly and extensively in the six major books. See:
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Note📝: However, it is not clear from this narration that the Prophet Muhammad (peace be upon him) deliberately conducted this marriage; rather, this marriage happened incidentally, meaning the Prophet (peace be upon him) was present in the mosque and the companion and female companion were also there. In this context, the Prophet (peace be upon him) conducted the marriage there. It is unlikely that any of the scholars have considered marriage in the mosque to be recommended based on this narration.
واللہ اعلم However, some scholars have cited this hadith as evidence for the permissibility of marriage in the mosque.
Some Statements and Evidences of the Scholars
Benefit➕: Imam Abu Bakr Abdul Razzaq bin Hammam Al-San’ani (d. 211 AH) established a chapter in his book: ✍🏻”
” in the section “Kitab Al-Nikah” with these words: ✍🏻«بَابُ النِّكَاحِ فِي الْمَسْجِدِ». Meaning: «The chapter on conducting marriage in the mosque».
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*➕The following esteemed scholars have declared conducting marriage in the mosque permissible, and they are:
- (1): Imam Ahmad bin Hamdan Al-Harani (d. 695 AH)
- (2): Imam Abu Bakr bin Zaid Al-Jarra’i Al-Salihi (d. 883 AH)
- (3): Sheikh Abdul Razzaq Afifi (d. 1415 AH)
- (4): Sheikh Abdul Aziz bin Abdullah bin Baz (d. 1420 AH)
- (5): Sheikh Muhammad bin Salih Al-Uthaymeen (d. 1421 AH)
- (6): Sheikh Abdullah bin Qa’ud (d. 1426 AH)
- (7): Sheikh Abdullah bin Ghudayan (d. 1431 AH)
- (8): Sheikh Abdul Sattar Hammad, may Allah preserve him.
(1): Imam Abu Bakr bin Zaid Al-Jarra’i Al-Salihi (d. 883 AH) said in ✍🏻”Ahkam Al-Masajid”: ✍🏻«يباح عقد النكاح فيه، ذكره في “الرعاية” وغيرها» Meaning: ✍🏻«Conducting marriage in the mosque is permissible, (Ahmad bin Hamdan (d. 695 AH) mentioned this in his book) “Al-Ra’ayah” and others have also stated this».
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(2): The scholars of the Fatwa Committee of Saudi Arabia were asked: ✍🏻«أرجو من فضيلتكم التكرم بتوضيح حكم الشرع في إقامة عقد القران في المسجد مع العلم أن العقد سوف يكون مقرونا بالالتزام بالتعاليم الإسلامية، وهي عدم الاختلاط بين الرجال والنساء أو اصطحاب المعازف؟». Meaning: ✍🏻«Please clarify the Islamic ruling on conducting marriage ceremonies in the mosque. It should be understood that the marriage contract will be according to Islamic teachings, with no mixing of men and women, and no music or singing.»
The scholars of the committee, namely Sheikh Abdul Razzaq Afifi (d. 1415 AH), Sheikh Abdul Aziz bin Abdullah bin Baz (d. 1420 AH), Sheikh Abdullah bin Qud (d. 1426 AH), and Sheikh Abdullah bin Ghudayan (d. 1431 AH), replied: ✍🏻«إذا كان الواقع ما ذكر فلا بأس بإجراء عقد النكاح في المسجد». Meaning: ✍🏻«If it is truly as described, then there is no harm in conducting the marriage contract in the mosque.»
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(3): The scholars of the Fatwa Committee of Saudi Arabia were asked: ✍🏻«هل المواظبة على عقد عقود الزواج في المساجد يعتبر من السنة المستحبة، أم يعتبر من البدع؟». Meaning: ✍🏻«Is it recommended Sunnah to choose to conduct marriages in mosques, or is it an innovation?»
The scholars of the committee, namely Sheikh Abdul Razzaq Afifi (d. 1415 AH), Abdul Aziz bin Abdullah bin Baz (d. 1420 AH), and Sheikh Abdullah bin Ghudayan (d. 1431 AH), responded by saying: ✍🏻«الأمر في إبرام عقد النكاح في المساجد وغيرها واسع شرعاً، ولم يثبت فيما نعلم دليل يدل على أن إيقاعها في المساجد خاصة سنة، فالتزام إبرامها في المساجد بدعة». Meaning: ✍🏻 “There is a legal allowance for conducting marriage contracts in mosques and elsewhere, and to our knowledge, there is no evidence indicating that specifically conducting marriage contracts in mosques is Sunnah. Therefore, insisting on conducting marriage contracts in mosques is an innovation.”
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(4): Sheikh Abdul Aziz bin Abdullah bin Baz (d. 1420 AH) was asked: ✍🏻«نسمع أن بعض الناس يعقد قرانه أي الزواج بالمسجد الحرام، ويقولون: بأنه مبارك، نرجو أن يكون الزواج كذلك وموفقًا إن شاء الله، فما الحكم الشرعي في ذلك يا شيخ؟». Meaning: ✍🏻 “We hear that some people conduct marriage contracts in the Haram Mosque and say: it is a blessed place, so we hope that the marriage will also be blessed and successful ان شاء اللہ. So Sheikh, what is the legal ruling on this?”
Sheikh Abdul Aziz bin Abdullah bin Baz (d. 1420 AH) replied: ✍🏻«لا أعلم في هذا دليلاً، في أي مكان عقد فلا بأس، في المسجد أو في البيت أو في أي مكان لا بأس، لا أعلم لخصوصية المسجد دليلاً واضحًا، لا أذكر دليلاً واضحًا في عقد النكاح في المسجد». Meaning: ✍🏻«I do not know of any evidence regarding this matter. There is no harm in conducting a marriage contract anywhere, whether in a mosque or at home. I do not know of any clear evidence that marriage should specifically be conducted in a mosque, nor do I recall any clear evidence that the marriage contract should be done in a mosque.»
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(5): Sheikh Muhammad bin Salih al-Uthaymeen (d. 1421 AH) was asked similarly: ✍🏻«بعض الناس يعتقد أن عقد النكاح في المسجد مستحب، فهل ورد دليلٌ على ذلك؟». Meaning: ✍🏻«Some people believe that it is recommended to conduct marriage in a mosque. Is there any evidence for this?»
Sheikh Muhammad bin Salih al-Uthaymeen (d. 1421 AH) said in response: ✍🏻«استحباب عقد النكاح في المسجد لا أعلم له أصلاً، ولا دليلاً عن النبي صلى الله عليه وسلم، لكن إذا صادف أن الزوج والولي موجودان في المسجد وعقد: فلا بأس؛ لأن هذا ليس من جنس البيع والشراء، ومن المعلوم أن البيع والشراء في المسجد حرام، لكن عقد النكاح ليس من البيع والشراء، فإذا عقد في المسجد: فلا بأس، أما استحباب ذلك بحيث نقول: اخرجوا من البيت إلى المسجد، أو تواعدوا في المسجد ليعقد فيه: فهذا يحتاج إلى دليل ، ولا أعلم لذلك دليلاً». Meaning: ✍🏻”We do not have any original source or evidence from the Prophet Muhammad, peace be upon him, regarding the recommendation of conducting marriage contracts in the mosque. However, if the guardian and the husband are present in the mosque, then there is no harm in it, because it is not included in buying and selling, and it is known that buying and selling in the mosque is forbidden. But the marriage contract is not part of buying and selling, so if the marriage contract takes place in the mosque, there is no harm in it. However, to call it recommended in the sense that one should take the bride out of the house and bring her to the mosque, or if there is a promise to conduct the marriage contract in the mosque, this requires evidence, and to my knowledge, there is no such evidence.”
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(6): And Sheikh Muhammad bin Salih al-Uthaymeen (d. 1421 AH) was also asked this type of question: ✍🏻«هل يجوز عقد النكاح في المساجد؟». Meaning: ✍🏻”Is it permissible to conduct marriage contracts in mosques?”
In response, Sheikh, may Allah have mercy on him, said: ✍🏻«نعم يجوز أن تعقد الأنكحة في المساجد إذا لم يكن في هذا ضرر على المسجد أو على أهل المسجد فإن كان عليهم ضرر فإنه لا يجوز وإنما تعقد في أماكن مخصوصة لها إن كان لها أماكن مخصوصة في المحكمة مثلاً وإلا ففي البيوت». Meaning: ✍🏻«It is permissible to conduct a marriage contract in the mosque if it does not cause any harm (damage) to the mosque or its people. If it causes any harm to them, then the marriage contract is not permissible. For example, if there are designated places in the department for marriage contracts, then it should be held there; otherwise, it should be done at home.»
Note📝: From Sheikh’s, may Allah have mercy on him, fatwa, it becomes clear to us that according to the Sheikh, there is no evidence that conducting a marriage contract in the mosque is recommended, but according to the Sheikh, it is permissible and lawful to conduct a marriage contract in the mosque. Therefore, people should act with justice and fairness keeping Sheikh’s fatwas in mind, so that by considering one fatwa, they do not misinterpret the Sheikh’s position, which would be a direct accusation against the Sheikh.
(7): Sheikh Abdul Sattar Hamad, may Allah preserve him, was asked: ✍🏻 “To what extent is it correct to specifically designate mosques for the marriage contract? If there is any narrated hadith regarding this, please also inform us.”
Sheikh Abdul Sattar Hamad, may Allah preserve him, replied: ✍🏻 “The marriage contract is valid and correct both in mosques and other places. However, arranging the marriage in mosques can protect from many evils, whereas in other places like wedding halls, many evils are openly displayed. By conducting the marriage in mosques, one is protected from smoking, photography, or video recording, etc. Therefore, it is better to arrange the marriage contract in mosques. Regarding this, there is a narrated hadith: ‘The Messenger of Allah, peace be upon him, said: Announce the marriage and choose mosques for the marriage contract.'”
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This hadith has been declared weak by Allama Albani, may Allah have mercy on him
. However, some scholars have classified it as good
. Due to this hadith, Allama Shawkani has considered conducting marriage ceremonies in the mosque as recommended. According to our inclination, if mosques are chosen instead of wedding halls for the ceremony, a person remains safe from many improprieties, although arranging the marriage ceremony in a wedding hall is also permissible. (And Allah knows best)
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The Relationship Between Marriage Contract and the Mosque
Note📝: Some esteemed scholars have likened the marriage contract to an act of worship and have considered conducting the marriage ceremony in the mosque as recommended, for example:
Imam Ibn Taymiyyah (d. 728 AH) said: ✍🏻«وَلِأَنَّ النِّكَاحَ فِيهِ شَوْبُ الْعِبَادَاتِ. وَيُسْتَحَبُّ عَقْدُهُ فِي الْمَسَاجِدِ». Meaning: ✍🏻”And indeed, marriage contains an element of worship; therefore, it is recommended to conduct the marriage contract in the mosque.”
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Thus Imam Ibn Qayyim (d. 751 AH) said: ✍🏻«أَنَّ عَقْدَ النِّكَاحِ يُشْبِهُ الْعِبَادَاتِ فِي نَفْسِهِ، بَلْ هُوَ مُقَدَّمٌ عَلَى نَقْلِهَا، وَلِهَذَا يُسْتَحَبُّ عَقْدُهُ فِي الْمَسَاجِدِ، وَيَنْهَى عَنْ الْبَيْعِ فِيهَا». Meaning: ✍🏻 “The marriage contract in itself is similar to worship, indeed it is preferred over voluntary acts of worship, therefore it is recommended to conduct marriages in mosques. It should be noted that trade is prohibited in mosques.”
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Note📝: Besides him, many other scholars have said the same.
Some Misconceptions and Their Clarifications
📌Misconception⚠📌
Some people have declared conducting marriage contracts in mosques absolutely impermissible and an innovation. That is, they say marriage cannot be conducted in mosques under any circumstances. Those holding this view have no evidence; rather, they have elevated some weak objections to the status of proofs, which are as follows:
(1): There is no evidence in the Book and Sunnah for conducting marriage contracts in mosques.🛑
(2): Non-Muslims perform their marriages in their respective places of worship, and if we conduct our marriage in our place of worship, it resembles them.🛑
(3): Mosques were not built for this purpose; rather, mosques are for the remembrance of Allah, prayer, and recitation of the Quran. Holding a marriage ceremony in a mosque is not among the objectives of establishing mosques.🛑
(4): If you inquire from those who conduct marriages in mosques, you will find that the majority of such people consider holding a marriage in a mosque as a virtuous act. Therefore, if you call it permissible, you will also become an accomplice of the innovators.🛑
Review of these objections
Removal➕: These objections are weak and very far-fetched.
ان شاء اللہ تعالیٰ will clarify the reality of these objections while mentioning them.
Objection 1
There is no evidence in the Book and Sunnah for conducting marriage contracts in mosques.
Removal➕: So it is stated that the scholars who have declared the marriage contract in the mosque permissible base their argument on the famous principle of Usul al-Fiqh as follows: ✍🏻«اَلْأَصْلُ فِي الْأَشْيَاءِ الْإِبَاحَةُ». Meaning: ✍🏻«The original ruling of things is permissibility». That is, things for which there is no Shariah evidence of prohibition or restriction are considered permissible. Also, the Quranic commentator Abdullah ibn Abbas (may Allah be pleased with them) said: ✍🏻«كَانَ أَهْلُ الْجَاهِلِيَّةِ يَأْكُلُونَ أَشْيَاءَ وَيَتْرُكُونَ أَشْيَاءَ تَقَذُّرًا، فَبَعَثَ اللّٰهُ تَعَالَى نَبِيَّهُ، صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَأَنْزَلَ كِتَابَهُ، وَأَحَلَّ حَلَالَهُ، وَحَرَّمَ حَرَامَهُ، فَمَا أَحَلَّ فَهُوَ حَلَالٌ، وَمَا حَرَّمَ فَهُوَ حَرَامٌ، وَمَا سَكَتَ عَنْهُ “فَهُوَ عَفْوٌ” وَتَلَا «قُلْ لَا أَجِدُ فِيمَا أُوحِيَ إِلَيَّ مُحَرَّمًا». إِلَى آخِرِ الْآيَةِ». Meaning: ✍🏻«In the time of ignorance, people used to eat some things and considered some things undesirable and avoided them. Then Allah Almighty sent His Noble Prophet ﷺ, revealed His Book, and explained what is lawful and unlawful. So whatever Allah made lawful is lawful, and whatever He made unlawful is unlawful, and what He remained silent about is excused.» Then Ibn Abbas recited the noble verse: «قُلْ لَا أَجِدُ فِيمَا أُوحِيَ إِلَيَّ مُحَرَّمًا». That is: «Say, I do not find in what has been revealed to me anything forbidden.» He read it to the end.»
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Benefit➕: In this hadith, the commentator of the Qur’an, Abdullah ibn Abbas (may Allah be pleased with them), explained that what is halal is halal, and what is haram is haram, and for those things on which the Shariah is silent, that is, there is allowance in Islam. Regarding the words mentioned in this hadith «فَهُوَ عَفْوٌ» meaning: “it is forgiven,” the scholar of the era Abu al-Tayyib Shams al-Haq al-Azim Abadi (d. 1329 AH) said: ✍🏻«أَيْ مُتَجَاوَزٌ عَنْهُ لا تؤاخذون به». Meaning: ✍🏻 “Such things over which there is overlooking and for which no accountability will be taken.”
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Objection 2
Non-Muslim marriages are performed in their respective places of worship, and if we perform our marriage in our place of worship, it resembles them.
Removal➕: So the response to this is that similarity would only occur if we went to the places of worship of the disbelievers and performed our marriage there. Their places of worship are centers of polytheism and disbelief, whereas our mosques are specifically for monotheism. There is a significant difference between the two. Furthermore, their marriage procedures are different, and in our Shariah, the method of the marriage contract is different. And if this act necessarily leads to similarity with the disbelievers, then the Prophet Muhammad ﷺ would never have conducted their marriages in the mosque. (As mentioned above)
Sheikh Muhammad bin Salih al-Uthaymeen (d. 1421 AH) was asked: ✍🏻«بعضهم يشابه في ذلك النصارى حيث يعقدون النكاح في الكنائس؟». Meaning: ✍🏻«Some people liken the marriage conducted in the mosque to the practices that take place in the churches of the Christians.»
Sheikh Muhammad bin Salih al-Uthaymeen (d. 1421 AH) said in response to this question: ✍🏻
«لا، هذا ليس على بالهم إطلاقاً، حتى العلماء الذين استحبوه استحباب علماء من علماء الشريعة ليس لهم دليل، لكن قالوا: إن “أَحَبُّ الْبِلَادِ إِلَى اللّٰهِ مَسَاجِدُهَا”. وهذا بيت اللّٰه وينبغي أن يكون عقد النكاح فيه، لكن هذا التعليل إذا لم يكن فيه سنة خاصة، بحيث إن الرسول يذهب إلى المسجد ويعقد النكاح هناك، فإنه لا ينبغي أن يقال: إنه مستحب».
Meaning: ✍🏻 “No, their condition is absolutely not like that, rather the scholars have declared it recommended, and those scholars who have declared it recommended are well-versed in Shariah. Although they do not have any proof, they say: ‘The most beloved places to Allah are the mosques on earth.’ And this is the house of Allah, and it is permissible to conduct marriage contracts in it. But the reason is that there is no specific Sunnah in this regard, in the sense that the Messenger of Allah, peace be upon him, went to the mosque and conducted a marriage contract there. So it should not be said that: conducting marriage contracts in the mosque is recommended.”
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Objection 3
Mosques were not built for this purpose; rather, mosques are for the remembrance of Allah, prayer, and recitation of the Quran. Conducting marriage contracts in the mosque is not among the objectives for which mosques were established.
Removal➕: So it is stated that these are among the main objectives. We are not saying that conducting a marriage contract in the mosque is Sunnah or recommended, rather we are saying it is permissible to the extent of necessity. Many examples can be given for this. Just as it is permissible to break the fast, eat, lie down, etc. in the mosque, similarly conducting a marriage contract in the mosque is also among the permissible matters.
Objection 4
If you ask those who conduct marriages in the mosque, you will find that the majority of such people consider conducting a marriage in the mosque as a virtuous act, therefore if you call it permissible, you will also become an accomplice of the innovators.
Removal➕: So the question is, are all those scholars who have permitted marriage in the mosque assistants of the innovators? No, absolutely not. Rather, the scholars constantly guide the public in the religion of Islam and refute their self-invented beliefs and ideas with evidence, reforming and purifying their souls, and making every possible effort to train them strictly according to Islam. If someone marries in the mosque with the intention of reward, they will be advised, and our main objective is that correct knowledge reaches the people and they reform themselves. As for the matter of intention, every person will be rewarded according to their intention, as the Messenger of Allah, peace be upon him, said: ✍🏻«إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى». Meaning: ✍🏻«Actions are judged by intentions, and every person will get the result of their actions according to their intention.»
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Misinterpretation of the Fatwa of Sheikh Muhammad Nasiruddin al-Albani (d. 1420 AH)
Some people, based on their misunderstanding, appear to create a commotion regarding the fatwa given by Sheikh Muhammad Nasiruddin al-Albani (d. 1420 AH), claiming that Sheikh al-Albani called the marriage contract (Nikah) in the mosque an innovation (Bid’ah). However, the question posed to Sheikh al-Albani (d. 1420 AH) was about the wedding celebration (Urs), not about the marriage contract (Nikah).
The fatwa is quoted as follows: Sheikh Muhammad Nasiruddin al-Albani (d. 1420 AH) was asked: ✍🏻«ما حكم إقامة العرس في المسجد؟». Meaning: ✍🏻«What is the ruling on holding wedding celebrations (Urs) in mosques?»
Sheikh Muhammad Nasiruddin al-Albani (d. 1420 AH) replied: ✍🏻«بدعة». That is: ✍🏻«Doing so is an innovation (Bid’ah).»
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If one considers the question of the inquirer carefully, the issue becomes clear that Sheikh al-Albani (d. 1420 AH) called holding wedding celebrations (Urs) in the mosque an innovation, not the marriage contract (Nikah).
➕Meaning and Concept of Urs and Nikah:
“📚Al-Qamus Al-Wahid: p.1065” defines “Al-‘Urs” as «wedding, departure, marriage, bridal procession, wedding feast, banquet». All these meanings are included within ‘Urs.
Whereas in Nikah, these meanings are not included; rather “Nikah” «عقد بين رجل وامرأة على وجه مشروع وبشروط مخصوصة». means: «the union of a man and a woman according to Shariah laws».
Conclusion
Summary: Performing Nikah in a mosque is permissible. However, scholars have declared performing Nikah in a mosque with the intention of Sunnah, Mustahabb, and reward as an innovation, and this is correct. If someone does not hold this view, then performing Nikah in a mosque is permissible.
Now, whoever wishes may find guidance… We have ignited the lamp and placed it openly.
And our duty is only to convey.
Seeking your prayers, the team of “Sabeel Al-Mu’mineen Foundation”.
