Eating and Drinking in the Mosque
There are also some matters worth mentioning, about which a person might initially think that they would be contrary to the sanctity and respect of the mosque, and therefore prohibited by Shariah, whereas in reality, this is not the case. Rather, they are permissible according to Shariah, and if certain conditions and etiquettes are observed, then there is no harm in them.
One of these permissible matters is eating and drinking in the mosque, provided that the etiquettes of the mosque are observed and it is kept free from all kinds of filth and food residues.
It is quite possible that if the time comes to eat while sitting in the mosque, one can spread a cloth in a corner, place the food on it, and eat carefully. The mosque should be protected from food particles and gravy so that it does not later attract ants. By observing such precautions, one may eat in the mosque. This is permissible only in cases of necessity.
However, this does not mean that the mosque should be turned into a restaurant. For example, in hot weather, one should not bring parcel food from somewhere, sit in the air-conditioned mosque, spread a cloth, and start eating. Rather, this is only for homeless or traveler-type people and only occasionally. Accordingly, in Sunan Ibn Majah, Sahih Ibn Hibban, Musnad Ahmad, and Zawaid al-Musnad by Ibn al-Imam Ahmad, Abdullah bin Harith bin Jaz’ah (may Allah be pleased with him) narrates:
كنا ناكل على عهد رسول الله صلى الله عليه وسلم فى المسجد الحب واللحم ثم نصلي ولا نتوضأ
We used to sit in the mosque during the blessed time of the Prophet (peace be upon him) and eat meat and bread, and then pray without performing ablution again. (Meaning they prayed with the previous ablution.)
Similarly, in Sunan Ibn Majah, Shama’il Tirmidhi, and Musnad Ahmad, this hadith is narrated through Ibn Lahi’ah, in which the words of Abdullah bin Harith (may Allah be pleased with him) are reported as follows:
أكلنا مع رسول الله صلى الله عليه وسلم فى المسجد لحما قد شوي، فمسحنا أيدينا بالحصباء ثم قمنا نصلي ولم نتوضأ
We ate roasted meat sitting with the Noble Prophet (peace be upon him) in the mosque, wiped our hands with pebbles, and stood up for prayer without performing ablution again.
Allama Busiri said
that due to Ibn Lahi’ah, this chain is weak. However, Sheikh al-Arna’ut wrote in the footnote of
that this chain is weak, but the previous chain strengthens it.
And remember that the permissibility of eating in the mosque in cases of necessity is established not only by these two hadiths but also by many others. The most important hadith is the one found in Sahih Bukhari and other hadith books, which mentions the permanent residence of the Ashab al-Suffah (may Allah be pleased with them) in the Prophet’s Mosque.
It is obvious that they ate and drank there because they had no homes or families; they were poor. Similarly, in Sahih Bukhari and Muslim, Abi Awana, and Tabarani, it is narrated from Anas (may Allah be pleased with him) about seven men from ‘Akl and ‘Arinah coming to Medina and living with the Ashab al-Suffah (may Allah be pleased with them).
These people also stayed with the Ashab al-Suffah in the Prophet’s Mosque and ate and drank there. Likewise, there is a hadith in Sahih Bukhari and Muslim in which Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (peace be upon him) sent a group towards Najd who captured Thumamah bin Uthal, the chief of Banu Hanifah and ruler of Yamamah, and tied him to a pillar in the mosque.
The Prophet (peace be upon him) visited him for three days and spoke to him. He spoke harshly and rudely, but on the third day, the Prophet (peace be upon him) ordered him to be released. As a result of this good character, he embraced Islam. This incident and its details can be seen in Sahih Bukhari and Fath al-Bari.
From this incident, it is argued that since he was tied to a pillar in the mosque for three days by the command of the Prophet (peace be upon him), it is inconceivable that the Prophet (peace be upon him), being the Mercy to the Worlds, did not bring him food. Obviously, he ate while being in the mosque.
Similarly, in Sahih Bukhari and Muslim, there is an incident narrated from Umm al-Mu’minin Aisha Siddiqah (may Allah be pleased with her) that during the Battle of the Trench, Sa’d bin Mu’adh (may Allah be pleased with him) was wounded by an arrow from a Qurayshi polytheist named Hubban bin Arqah. She further narrates:
فضرب عليه رسول الله صلى الله عليه وسلم خيمة فى المسجد ليعوده من قريب
The Prophet (peace be upon him) had a tent set up for him in the Prophet’s Mosque so that people could visit and care for him closely.
Similarly, in Sahih Bukhari and Muslim, Ibn Majah, and Ibn Khuzaymah, there is a narration from Abu Hurairah (may Allah be pleased with him) and from Abu Sa’id Khudri (may Allah be pleased with him) in Ibn Majah and Ibn Khuzaymah about a woman who cleaned the Prophet’s Mosque.
A tent was also set up for this woman in the Prophet’s Mosque, and from these two incidents, the permissibility of eating in the mosque is also argued because living in a tent there necessitates eating in that place.
Similarly, the arrival of the Thaqif delegation is mentioned in Sahih Muslim, Abu Dawood, Nasa’i, Ibn Majah, Darimi, and Musnad Ahmad, in which it is also mentioned that the Prophet (peace be upon him) kept them in the mosque.
The delegation was also fed in the mosque.
In short, there are numerous hadiths indicating the permissibility of eating in the mosque. However, it is necessary to maintain the cleanliness, sanctity, and respect of the mosque. It is narrated from Imam Malik that he allowed eating a bite or two but not more, as Allama Zarkashi mentioned in “A’lam al-Masajid”
. His statement is also out of consideration for sanctity and respect. Otherwise, he could not intend to oppose the permissibility established by the hadiths.
