Islamic Ruling on Bringing Children to the Mosque

Islamic Ruling on Bringing Children to the Mosque
Excerpted from Shaykh Muhammad Munir Qamar’s book "Ahkam al-Masajid"

❖ Bringing Children to the Mosque​

Based on certain (aforementioned) Hadiths, some scholars have considered it disliked (makruh) to bring children—especially those who cannot distinguish between purity and impurity—into the mosque. However, these Hadiths are weak, and therefore such rulings cannot be reliably derived from them.


Nevertheless, if it becomes necessary to bring a child to the mosque, then:
✔ Dress the child in fully covering clothes.
✔ Take protective measures for urination/defecation (e.g., use diapers, etc.).
✔ These precautions are essential, as previously mentioned under the topic of appropriate clothing for prayer.


The incident of the Prophet ﷺ carrying his granddaughter, Umāmah bint Zaynab, on his shoulder during prayer is proof of the permissibility of bringing children to the mosque. This narration is found in Bukhari, Muslim, Abu Dawud, Nasa’i, Abu Awanah, Ahmad, and Sunan al-Bayhaqi.


References:
Bukhari 516, 5996 | Muslim (with Nawawi’s commentary) 5/3/31-32 | Sahih Abu Dawud 812 | Sahih Nasa’i 687 | Muwatta Imam Malik 1/170, 18 | al-Fath al-Rabbani 4/119-120 | Sharh al-Sunnah 3/263 | al-Irwa 3/106


Similarly, in authentic Hadiths reported in Sahih Bukhari, Abu Dawud, Nasa’i, Ibn Majah, and Musnad Ahmad, Abu Qatadah (RA) narrates that the Prophet ﷺ said:


فَأَسْمَعُ بُكَاءَ الصَّبِيِّ
Then I hear a child crying...
So, I shorten the prayer to prevent hardship for the child’s mother.


References:
Bukhari 2/236, Hadith 707 | Muslim (with Nawawi) 4/2/187 | Sahih Abu Dawud 708 | Sahih Nasa’i 792 | Misyar Ibn Majah 991


This narration is also evidence of permissibility, with the condition of taking precautions to prevent any impurity in the mosque.

❖ Using the Mosque as a School for Children’s Education​

Some scholars, relying on the same weak Hadiths mentioned earlier, have disapproved of using the mosque for children’s education. However, since those Hadiths are weak, as already discussed, there exists a difference of opinion among scholars.


Imam Badr al-Din al-Zarkashi writes in "I‘lam al-Sajid":


Without necessity, it is disliked to bring children—who cannot distinguish between purity and impurity—into the mosque, as there's a risk of them defiling it.


Imam Nawawi, in "Rawdat al-Talibin", wrote that it is strictly prohibited to bring children and mentally unstable individuals into the mosque.
However, in his commentary on Sahih Muslim, he considers it permissible.


References:
I‘lam al-Sajid pp. 312–313 | Sharh al-Nawawi 5/3/31, 187


So, while there is disapproval of unrestricted entry, the permissibility with precautions is the stronger view, based on the Prophet’s ﷺ example of:

• Carrying Umāmah during prayer
• Shortening prayer due to a child crying

❖ Ruling on Converting the Mosque into a Permanent School​

Imam Jamal al-Din Qasimi, in "Islah al-Masajid", writes:


It is permissible only if the mosque is abandoned and no longer used for worship.
In populated mosques, establishing a full-time Quran school for writing, reading, and basic education violates the original purpose of the mosque.


Reference: Islah al-Masajid, pp. 218–219 (Urdu Edition)


Al-Zarkashi, quoting al-Qaffal, reports:


Young children generally cause harm to the mosque; thus, it is permissible to prevent them.


Imam al-Qurtubi states that some scholars equated teaching children in the mosque with buying and selling inside the mosque—prohibited unless the teacher is unpaid. Even then, some scholars disallowed it because children may dirty the mosque, which contradicts the instruction of maintaining mosque cleanliness.


Reference: I‘lam al-Sajid, p. 327


Some other scholars have also noted that teaching children requires raising one's voice and that children often make noise. Based on this, they too considered it impermissible.

❖ Summary of Findings​

① Avoid bringing very young children to the mosque.
② If necessary, bring them with full clothing and essential precautions.
③ If someone wishes to teach Quran without charging a fee, only send children who are:

• Mature enough to understand
• Able to distinguish between purity and impurity

This aligns with current practice, as children enrolled in mosque madrasas are typically of age and understanding.

❖ Misuse of Mosque by Some Women​

Some women, frustrated by the behavior of young children, send them to the mosque—especially in the evening hours—just to get some rest. These children:

• Do not study
• Cause disturbance
• Treat the mosque like a playground

Such mothers must reflect on their behavior. The mosque is not a park or play area, but the house of Allah, deserving of reverence and discipline. Only children of understanding age—especially if the teacher is not being paid—may attend for learning purposes.

❖ Bringing Children to the Mosque – A Legal Fatwa​

Sheikh al-Hadith Maulana Hafiz Thanaullah issued a fatwa published in Weekly Al-I‘tisam regarding children in the mosque:

Question:​

During Ramadan, many small children come to the mosque at iftar. Some are brought by adults. Many of them:

• Are not fasting
• Leave before prayer
• Run, talk, and misbehave during prayer
  Some say that if we stop them now, they won’t come when they grow up. What is the appropriate age for bringing children to the mosque?

Answer:​

Bringing small children to the mosque regardless of age is a valid act, supported by authentic Hadith:


✔ The Prophet ﷺ carried Umāmah bint Zaynab while leading prayer.
✔ During sujood, he would place her down and pick her up again while standing.


Bukhari: Chapter – Carrying a Young Girl on the Neck During Prayer
Ibn Hajar al-‘Asqalani states:


وعلى جواز إدخال الصبيان فى المساجد
This Hadith proves the permissibility of bringing children into the mosque.

Fath al-Bari 1/592


Muslim also reports:


رأيت النبى صلى الله عليه وسلم يوم الناس وأمامة على عاتقه
I saw the Prophet ﷺ leading the people in prayer while Umāmah was on his shoulder.

Sunan Abu Dawud mentions this with reference to Dhuhr or ‘Asr prayers, both of which are obligatory and held in mosques.


Another narration mentions a child named ‘Abdullah ibn Salamah who led his people in prayer at the age of 6 or 7 due to his superior recitation.


Bukhari 2/615–616


Ibn ‘Abbas (RA) also attended congregation in his youth. He once tied his mount in Mina and joined the prayer.


Imam Bukhari deduced from such narrations that:
✔ Children’s ablution, participation in congregation, Eid and funeral prayers, and standing in prayer rows are all proven.
✔ During one delay in ‘Isha prayer, Umar (RA) remarked:


نام النساء والصبيان
The women and children have fallen asleep.
Ibn Hajar explains:
أي الحاضرون في المسجد – meaning they were present in the mosque.


Numerous narrations confirm Hasan (RA) used to enter and leave the mosque regularly.


In another Hadith, the Prophet ﷺ said:


“I shorten my prayer upon hearing a child cry, so as not to burden the mother.”


The Hadith “Command your children to pray at the age of seven…” also implies that children are to be brought to the mosque.


Moreover, Hadith scholars accepted Hadith transmission from children aged 4–5, which implies they were allowed to sit in scholarly gatherings—including the mosque.

➤Mosques are built only for the purpose they are meant to serve:​

إنما بنيت المساجد لما بنيت له
Imam Nawawi explains:


لذكر الله والصلوة والعلم والمذاكرة في الخير ونحوها
"For remembrance of Allah, prayer, knowledge, and discussion of good matters."


Thus, in normal circumstances, no one has the right to stop children from attending the mosque. However, if children misbehave, disciplinary action can be taken—just as Umar (RA) once beat children who played in the mosque.


There is a weak narration:


جنبوا مساجدكم صبيانكم – Keep your children away from the mosques.


Fath al-Bari 1/549
Ibn Kathir explains:


لأنهم يلعبون فيها ولا يناسبهم – Because they play and behave inappropriately.


Therefore:
✔ Well-mannered children may attend without restriction.
✔ Disruptive children should be appropriately corrected to maintain the mosque’s sanctity and cleanliness.


Source: Weekly Al-I‘tisam, Lahore, Vol. 43, Issue 48 – Jumada al-Ula 1412H / 29 Nov 1991