Source: Ahkam wa Masail – Masajid ka Bayan, vol. 1, p. 100
Many scholars say that ‘Isa (AS) will descend on the minaret of a mosque in Damascus. They mention that he will request a ladder, descend, and then lead the people in prayer.
Based on this, some argue that building tall minarets for mosques is permissible.
However, the questioner read the following hadith in Sahih Muslim:
«إِذْ بَعَثَ اللهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيِّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ»
(Sahih Muslim – Kitab al-Fitan wa Ashrat al-Sa‘ah, Bab Dhikr al-Dajjal)
Translation:
"When Allah sends down al-Masih, son of Maryam, he will descend near the white minaret in the eastern part of Damascus, wearing two yellow garments, placing his hands on the wings of two angels."
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ‘alā Rasūlillāh. Ammā ba‘d:
This hadith is a prophecy of the Messenger of Allah ﷺ describing that near the end of times, ‘Isa (AS) will descend near a white minaret located to the east of Damascus.
Using this hadith to claim that building mosque minarets is mustahabb (recommended) or that their permissibility is established from the Sunnah is incorrect reasoning, because:
❀ The hadith mentions “al-manarah al-bayda” (the white minaret) as a landmark to identify the place of descent.
❀ The intent is not to prescribe minaret construction as a religious ruling or Sunnah.
❀ This is merely the specification of a location where a future event will occur, not legislation for building tall mosque minarets.
It is not correct to use this hadith as evidence for the recommendation or legitimacy of constructing large minarets in mosques. The narration is about a sign of a future event, not an instruction for mosque architecture.
هٰذَا مَا عِندِي وَالله أَعْلَمُ بِالصَّوَاب
Question Summary
Many scholars say that ‘Isa (AS) will descend on the minaret of a mosque in Damascus. They mention that he will request a ladder, descend, and then lead the people in prayer.
Based on this, some argue that building tall minarets for mosques is permissible.
However, the questioner read the following hadith in Sahih Muslim:
«إِذْ بَعَثَ اللهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيِّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ»
(Sahih Muslim – Kitab al-Fitan wa Ashrat al-Sa‘ah, Bab Dhikr al-Dajjal)
Translation:
"When Allah sends down al-Masih, son of Maryam, he will descend near the white minaret in the eastern part of Damascus, wearing two yellow garments, placing his hands on the wings of two angels."
Answer
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ‘alā Rasūlillāh. Ammā ba‘d:
This hadith is a prophecy of the Messenger of Allah ﷺ describing that near the end of times, ‘Isa (AS) will descend near a white minaret located to the east of Damascus.
Using this hadith to claim that building mosque minarets is mustahabb (recommended) or that their permissibility is established from the Sunnah is incorrect reasoning, because:
❀ The hadith mentions “al-manarah al-bayda” (the white minaret) as a landmark to identify the place of descent.
❀ The intent is not to prescribe minaret construction as a religious ruling or Sunnah.
❀ This is merely the specification of a location where a future event will occur, not legislation for building tall mosque minarets.
Conclusion
It is not correct to use this hadith as evidence for the recommendation or legitimacy of constructing large minarets in mosques. The narration is about a sign of a future event, not an instruction for mosque architecture.
هٰذَا مَا عِندِي وَالله أَعْلَمُ بِالصَّوَاب
