Source: “Ahkam wa Masail in the Light of the Qur’an and Hadith”, Volume 02
Referenced from various authentic Hadith and juristic opinions
As-Salāmu ʿAlaikum wa Rahmatullāhi wa Barakātuh
A mosque was originally constructed by a prostitute (فاحشہ عورت) using her income from fornication. Later, a Muslim individual purchased this mosque and endowed it (waqf) in the path of Allah (fi sabilillah).
The question is:
Based on the clear and explicit teachings of the Qur’an and Sunnah, and in light of multiple authentic Hadith, the answer is as follows:
The Prophet ﷺ said:
«إِنَّ اللّٰهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا»
“Indeed, Allah is pure and He accepts only that which is pure.”
— (Ṣaḥīḥ Muslim)
Another Hadith states regarding a person whose food, drink, clothing, and nourishment are all from haram, and he raises his hands in supplication:
“How then can his supplication be accepted?”
— (Ṣaḥīḥ Muslim)
Sayyidunā ʿAbdullah ibn ʿUmar (رضي الله عنه) said:
“Whoever purchases a garment for ten dirhams, and one dirham is from haram, then as long as he wears it, Allah will not accept his prayer.”
He then placed his fingers in his ears and said:
“If I did not hear this from the Prophet ﷺ, may both my ears become deaf.”
— (Narrated by Imām Aḥmad)
Just as prayer is not valid in clothing bought with haram, it follows that prayer is not valid in a mosque built with haram wealth, such as the income of a prostitute.
It is not sufficient to purchase a mosque originally built with haram money and assume it is purified by change of ownership.
Allah ﷻ says:
﴿وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ﴾
“And do not exchange the impure for the pure.”
— (Surah al-Baqarah: 267)
The Prophet ﷺ cursed those who manipulate haram wealth through legal trickery:
“May Allah destroy the Jews: when Allah prohibited fat for them, they melted it, sold it, and consumed its price.”
— (Ṣaḥīḥ al-Bukhārī & Muslim)
This proves that haram remains haram, even if it is sold or transferred, and cannot become pure by outward changes.
According to Imām Abū Ḥanīfah (رحمه الله):
This view is documented in Zakhīrah al-ʿUqbā, Muḥīṭ, and Fatāwā Qunyah.
However, this is not supported by direct evidence from the Qur’an or authentic Sunnah, and thus is not relied upon in matters of strict taqwa (piety).
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
And Allah, the Exalted, knows best what is correct.
Answered by: Mawlānā Abdul Qādir Ḥiṣārwī
Published in: Al-Iʿtiṣām, Lahore, Volume 15, Issue 7
Referenced from various authentic Hadith and juristic opinions❖ Question:
As-Salāmu ʿAlaikum wa Rahmatullāhi wa Barakātuh
A mosque was originally constructed by a prostitute (فاحشہ عورت) using her income from fornication. Later, a Muslim individual purchased this mosque and endowed it (waqf) in the path of Allah (fi sabilillah).
The question is:
- Is it permissible to perform Salah in such a mosque after it has been purchased and endowed with pure intention and ownership transfer?
- Does this mosque now carry the valid legal status of a proper mosque (حکم مسجد)?
❖ Answer:
Based on the clear and explicit teachings of the Qur’an and Sunnah, and in light of multiple authentic Hadith, the answer is as follows:
The Prophet ﷺ said:
«إِنَّ اللّٰهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا»
“Indeed, Allah is pure and He accepts only that which is pure.”
— (Ṣaḥīḥ Muslim)
Another Hadith states regarding a person whose food, drink, clothing, and nourishment are all from haram, and he raises his hands in supplication:
“How then can his supplication be accepted?”
— (Ṣaḥīḥ Muslim)
Sayyidunā ʿAbdullah ibn ʿUmar (رضي الله عنه) said:
“Whoever purchases a garment for ten dirhams, and one dirham is from haram, then as long as he wears it, Allah will not accept his prayer.”
He then placed his fingers in his ears and said:
“If I did not hear this from the Prophet ﷺ, may both my ears become deaf.”
— (Narrated by Imām Aḥmad)
Just as prayer is not valid in clothing bought with haram, it follows that prayer is not valid in a mosque built with haram wealth, such as the income of a prostitute.
It is not sufficient to purchase a mosque originally built with haram money and assume it is purified by change of ownership.
Allah ﷻ says:
﴿وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ﴾
“And do not exchange the impure for the pure.”
— (Surah al-Baqarah: 267)
The Prophet ﷺ cursed those who manipulate haram wealth through legal trickery:
“May Allah destroy the Jews: when Allah prohibited fat for them, they melted it, sold it, and consumed its price.”
— (Ṣaḥīḥ al-Bukhārī & Muslim)
This proves that haram remains haram, even if it is sold or transferred, and cannot become pure by outward changes.
- “Prayer in usurped homes, stolen garments, and impermissible places is invalid.”
- “Prayer in stolen homes and garments is not valid for obligatory Salah.”
- Even if later purchased with halal money, the impurity and illegitimacy remain.
- Such a mosque does not attain the status of a true masjid, nor is Salah valid in it without serious objection.
According to Imām Abū Ḥanīfah (رحمه الله):
- If a prostitute receives payment prior to committing the act, that money is considered halal for her.
- If she receives it afterward, then it is haram by consensus.
- Later purchasers of items or property funded by such wealth may own them lawfully, provided they acquire it through a valid sale.
This view is documented in Zakhīrah al-ʿUqbā, Muḥīṭ, and Fatāwā Qunyah.
However, this is not supported by direct evidence from the Qur’an or authentic Sunnah, and thus is not relied upon in matters of strict taqwa (piety).
❖ Conclusion:
- A mosque built with the haram wealth of a prostitute does not carry the ruling of a masjid, regardless of its later sale and endowment.
- Salah in such a mosque is not valid according to strong and authentic evidences.
- The mosque should be demolished, and if the location is to be reused, it should be rebuilt with entirely pure and halal wealth.
- The act of purchasing such a mosque does not remove its impurity, nor can it be compared to valid waqf by righteous individuals.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
And Allah, the Exalted, knows best what is correct.
Answered by: Mawlānā Abdul Qādir Ḥiṣārwī
Published in: Al-Iʿtiṣām, Lahore, Volume 15, Issue 7