Should Tahiyyat al-Masjid Be Performed During Prohibited Times? A Scholarly Analysis
Compiled by: Tawheed.com
The mosque is uniquely attributed to Allah ﷻ and serves the purpose of worship, remembrance, Qur’an recitation, and Islamic learning.
The Prophet Muhammad ﷺ emphasized its reverence by commanding that one should perform two units of prayer upon entering the mosque before sitting. These two units are known as Tahiyyat al-Masjid (Greeting the Mosque).
The question arises:
If one enters the mosque during a time when performing voluntary prayers is generally disliked (makrūh or prohibited), should these two units still be performed?
Book of Salāh of the Traveler and Its Shortening – Chapter: The Recommendation of Tahiyyat al-Masjid and the Dislike of Sitting Before It is Performed
Narration (summarized):
Abū Qatādah (RA) said:
“I entered the mosque and saw the Messenger of Allah ﷺ sitting among the people, so I sat down. The Prophet ﷺ said: ‘What prevented you from praying two rakʿahs before sitting?’ I replied: ‘O Messenger of Allah, I saw you and the people sitting, so I sat.’ He ﷺ said: ‘When one of you enters the mosque, let him not sit until he has prayed two rakʿahs.’”
(Ṣaḥīḥ Muslim 714, also in 1655 – Numbering: Fuwād ʿAbd al-Bāqī)
This same instruction is repeated in Ṣaḥīḥ al-Bukhārī (Ḥadīth nos. 444, 1163, 1167) – affirming that one must not sit upon entering the mosque without first praying two rakʿahs.
The same ruling is found in:
All of these affirm the general command of the Prophet ﷺ:
“Whenever one of you enters the mosque, he must not sit until he has prayed two rakʿahs.”
A narration in Ṣaḥīḥ Muslim (Ḥadīth 826) and others shows that there are certain timeframes during which performing prayers is discouraged, such as:
However, the majority of jurists (jumhūr) interpret this prohibition to apply only to unrestricted voluntary prayers — those that lack a specific reason or cause (lā sabab lahā).
Since Tahiyyat al-Masjid is tied to a cause (sabab) — namely entering the mosque — it is excluded from the general prohibition.
❶ The Prophet ﷺ instructed a companion to perform two rakʿahs even during the Friday sermon (Bukhārī 930), despite listening to the sermon being obligatory — showing the priority of Tahiyyat al-Masjid in such cases.
❷ Similar exemptions exist for other cause-based prayers, such as:
These are permitted in the disliked times due to the presence of a valid cause.
✔ The Majority View (Jumhūr):
These scholars maintain that Tahiyyat al-Masjid should be performed at all times, including during prohibited times. They base this on the generality of the Prophet’s ﷺ command:
“Do not sit until you pray two rakʿahs.”
There is no textual restriction on this command.
✔ Ḥanafī and Mālikī Schools (and a narration from Aḥmad):
✔ Another Strong Argument:
If Tahiyyat al-Masjid is permitted during the Friday sermon, a time when listening is obligatory, then performing it during zawāl (midday), sunrise, or sunset — which are less restrictive — is even more justifiable.
Imām al-Nawawī, Ibn Baṭṭāl, and Ḥāfiẓ Ibn Ḥajar all agree:
IslamQA.info (Fatwa 33790):
“Tahiyyat al-Masjid is among cause-based prayers (dhawāt al-asbāb), and it is permissible to perform it even during prohibited times, because the Prophet ﷺ linked it to entering the mosque — not to specific timings.”
IslamWeb.net (Fatwa 12583):
“Tahiyyat al-Masjid is to be prayed at all times, even during times in which voluntary prayers are generally prohibited, because it is a prayer with a reason.”
❶ If someone performs any other prayer upon entering (e.g. Sunnah muʾakkadah or Farḍ), that will suffice for Tahiyyat al-Masjid — as the objective is to begin one’s stay in the mosque with worship.
❷ If one has already sat and remembers afterward, he may still stand and perform it — based on ḥadīth evidence.
❸ Some scholars hold that Tawāf (circumambulation) is the greeting of Masjid al-Ḥarām, especially for outsiders. If Tawāf is not possible, two rakʿahs of Tahiyyat al-Masjid may be prayed instead.
❹ Though general voluntary prayers are prohibited during zawāl, sunrise, and sunset, cause-based prayers are exempt — including Janāzah, Sajdah al-Tilāwah, and Tahiyyat al-Masjid.
The Prophet ﷺ gave a general and emphatic command that one should not sit in the mosque before praying two rakʿahs. This practice reflects the honor and reverence due to the mosque.
According to the majority of scholars, Tahiyyat al-Masjid may be performed even during disliked times, since it is a cause-based prayer (ṣalāh dhāt al-sabab). If one mistakenly sits down, it is still recommended to stand and pray.
If one offers another prayer upon entering (e.g., Sunnah or Farḍ), that suffices for the greeting of the mosque.
This is the consensus of our senior scholars and jurists, and it is the view most faithful to both textual evidence and prophetic practice.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
Compiled by: Tawheed.com
✿ The Sanctity of the Mosque and the Status of Tahiyyat al-Masjid ✿
The mosque is uniquely attributed to Allah ﷻ and serves the purpose of worship, remembrance, Qur’an recitation, and Islamic learning.
The Prophet Muhammad ﷺ emphasized its reverence by commanding that one should perform two units of prayer upon entering the mosque before sitting. These two units are known as Tahiyyat al-Masjid (Greeting the Mosque).
The question arises:
If one enters the mosque during a time when performing voluntary prayers is generally disliked (makrūh or prohibited), should these two units still be performed?
✔ Foundational Aḥādīth and Their Evidences
A) Ṣaḥīḥ Muslim (Ḥadīth No. 1655)
Book of Salāh of the Traveler and Its Shortening – Chapter: The Recommendation of Tahiyyat al-Masjid and the Dislike of Sitting Before It is Performed
Narration (summarized):
Abū Qatādah (RA) said:
“I entered the mosque and saw the Messenger of Allah ﷺ sitting among the people, so I sat down. The Prophet ﷺ said: ‘What prevented you from praying two rakʿahs before sitting?’ I replied: ‘O Messenger of Allah, I saw you and the people sitting, so I sat.’ He ﷺ said: ‘When one of you enters the mosque, let him not sit until he has prayed two rakʿahs.’”
(Ṣaḥīḥ Muslim 714, also in 1655 – Numbering: Fuwād ʿAbd al-Bāqī)
This same instruction is repeated in Ṣaḥīḥ al-Bukhārī (Ḥadīth nos. 444, 1163, 1167) – affirming that one must not sit upon entering the mosque without first praying two rakʿahs.
B) Additional Ḥadīth Collections
The same ruling is found in:
- Sunan Abī Dāwūd (467)
- Sunan al-Nasāʾī (731)
- Sunan Ibn Mājah (1013)
- Muwaṭṭāʾ Mālik (Narration of Ibn al-Qāsim, 148)
- Musnad al-Ḥumaydī (425)
All of these affirm the general command of the Prophet ﷺ:
“Whenever one of you enters the mosque, he must not sit until he has prayed two rakʿahs.”
✿ The Issue of Disliked Times (Awqāt al-Nahī) ✿
A narration in Ṣaḥīḥ Muslim (Ḥadīth 826) and others shows that there are certain timeframes during which performing prayers is discouraged, such as:
- While the sun is rising
- At the exact zenith (zawāl)
- Just before sunset
However, the majority of jurists (jumhūr) interpret this prohibition to apply only to unrestricted voluntary prayers — those that lack a specific reason or cause (lā sabab lahā).
Since Tahiyyat al-Masjid is tied to a cause (sabab) — namely entering the mosque — it is excluded from the general prohibition.
✔ Supporting Evidences for Performing It in Disliked Times
❶ The Prophet ﷺ instructed a companion to perform two rakʿahs even during the Friday sermon (Bukhārī 930), despite listening to the sermon being obligatory — showing the priority of Tahiyyat al-Masjid in such cases.
❷ Similar exemptions exist for other cause-based prayers, such as:
- Funeral prayer (Janāzah)
- Prostration of Recitation (Sajdat al-Tilāwah)
- Making up missed prayers (Qaḍāʾ)
These are permitted in the disliked times due to the presence of a valid cause.
✿ Scholarly Opinions and Summary ✿
✔ The Majority View (Jumhūr):
- Imām al-Shāfiʿī,
- One narration from Imām Aḥmad,
- Most ḥadīth scholars
These scholars maintain that Tahiyyat al-Masjid should be performed at all times, including during prohibited times. They base this on the generality of the Prophet’s ﷺ command:
“Do not sit until you pray two rakʿahs.”
There is no textual restriction on this command.
✔ Ḥanafī and Mālikī Schools (and a narration from Aḥmad):
- They generally prohibit all voluntary prayers during times of prohibition.
- However, exceptions are recognized for certain cause-based acts.
- Some Ḥanafī sources explicitly allow Tahiyyat al-Masjid, Sajdat al-Tilāwah, Janāzah, etc., despite general opposition.
✔ Another Strong Argument:
If Tahiyyat al-Masjid is permitted during the Friday sermon, a time when listening is obligatory, then performing it during zawāl (midday), sunrise, or sunset — which are less restrictive — is even more justifiable.
✿ Notable Scholarly Commentaries ✿
Imām al-Nawawī, Ibn Baṭṭāl, and Ḥāfiẓ Ibn Ḥajar all agree:
- These two rakʿahs are recommended (mustaḥabb), not obligatory.
- If someone sits out of forgetfulness, it is still better to stand and offer them afterward.
- The general command of the Prophet ﷺ applies even after sitting — no exemption is mentioned.
✿ Relevant Fatwas (Contemporary Scholarly Verdicts) ✿
IslamQA.info (Fatwa 33790):
“Tahiyyat al-Masjid is among cause-based prayers (dhawāt al-asbāb), and it is permissible to perform it even during prohibited times, because the Prophet ﷺ linked it to entering the mosque — not to specific timings.”
IslamWeb.net (Fatwa 12583):
“Tahiyyat al-Masjid is to be prayed at all times, even during times in which voluntary prayers are generally prohibited, because it is a prayer with a reason.”
✿ Additional Points and Benefits ✿
❶ If someone performs any other prayer upon entering (e.g. Sunnah muʾakkadah or Farḍ), that will suffice for Tahiyyat al-Masjid — as the objective is to begin one’s stay in the mosque with worship.
❷ If one has already sat and remembers afterward, he may still stand and perform it — based on ḥadīth evidence.
❸ Some scholars hold that Tawāf (circumambulation) is the greeting of Masjid al-Ḥarām, especially for outsiders. If Tawāf is not possible, two rakʿahs of Tahiyyat al-Masjid may be prayed instead.
❹ Though general voluntary prayers are prohibited during zawāl, sunrise, and sunset, cause-based prayers are exempt — including Janāzah, Sajdah al-Tilāwah, and Tahiyyat al-Masjid.
✿ Sources and References ✿
- Ṣaḥīḥ Muslim – Kitāb Ṣalāt al-Musāfirīn, Ḥadīths 714, 1655
- Ṣaḥīḥ al-Bukhārī – Ḥadīths 444, 1163, 1167
- Sunan al-Nasāʾī – Ḥadīth 731
- Sunan Abī Dāwūd – Ḥadīth 467
- Sunan Ibn Mājah – Ḥadīth 1013
- Muwaṭṭāʾ Mālik (Narration of Ibn al-Qāsim) – Ḥadīth 148
- IslamQA.info, Fatwa No. 33790
- IslamWeb.net, Fatwa No. 12583
- Other commentary works – Fatḥ al-Bārī, Sharḥ al-Nawawī ʿalā Ṣaḥīḥ Muslim, Nayl al-Awṭār, Tuḥfat al-Aḥwadhī
❀ Conclusion ❀
The Prophet ﷺ gave a general and emphatic command that one should not sit in the mosque before praying two rakʿahs. This practice reflects the honor and reverence due to the mosque.
According to the majority of scholars, Tahiyyat al-Masjid may be performed even during disliked times, since it is a cause-based prayer (ṣalāh dhāt al-sabab). If one mistakenly sits down, it is still recommended to stand and pray.
If one offers another prayer upon entering (e.g., Sunnah or Farḍ), that suffices for the greeting of the mosque.
This is the consensus of our senior scholars and jurists, and it is the view most faithful to both textual evidence and prophetic practice.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
