Category: Misc. Fiqh
Fatwa#: 15667
Asked Country: United States

Answered Date: Sep 17,2007

Title: Is swimmming allowed in the same pool where non-muslims swim even if no-one is in the pool?...I do jamaat in house with my cousin.Will I be sinful if i dont go to the mosque for praying although i pray in my house 5times a day...

Question

1.Is swimmming allowed in the same pool where non-muslims swim even if no-one is in the pool?As they do not do istinjaa,would
 the water be najs?


2.In my locality there is a mosque in 10min. drive,so i am not able to make it everyday as I come late from jobs sometime.I do jamaat in house with my  cousin.Will I be sinful if i dont go to the mosque for praying although i pray in my house 5times a day.What is diff. between Musalee and mosque.?

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatoh

If the size of the public pool is more than 225 sq ft (20.9 m2) then it is considered a large body of water and will not become impure by non-Muslims swimming in it. 

If the pool is less then 225 sq ft (20.9 m2), then if the non-Muslim had taken a bath before swimming, the water will be pure since there is no impurity on him.  If he did not take a bath before swimming and it is certain that there was impurity on him before he swam, then the pool is impure and all the water must be removed and refilled with clean water.  If the non-Muslim did not take a bath before swimming and one is unsure whether there was impurity on him or not, then it is better to abstain from such a pool until it is purified.

One should try to refrain from public swimming pools since there are usually occupied with women in immodest outfits.  Even the men usually wear outfits in which their satr is visible.

- (الثاني الماء الراكد) الماء الراكد إذا كان كثيرا فهو بمنزلة الجاري لا يتنجس جميعه بوقوع النجاسة في طرف منه إلا أن يتغير لونه أو طعمه أو ريحه وعلى هذا اتفق العلماء وبه أخذ عامة المشايخ رحمهم الله كذا في المحيط...(الفتاوى الهندية)

- وأن التقدير بعشر في عشر لا يرجع إلى أصل يعتمد عليه ، ورد ما أجاب به صدر الشريعة ، لكن في النهر : وأنت خبير بأن اعتبار العشر أضبط ولا سيما في حق من لا رأي له من العوام ، فلذا أفتى به المتأخرون الأعلام : أي في المربع بأربعين ، وفي المدور بستة وثلاثين ، وفي المثلث من كل جانب خمسة عشر وربعا وخمسا بذراع الكرباس ، ولو له طول لا عرض لكنه يبلغ عشرا في عشر جاز تيسيرا ، ولو أعلاه عشرا وأسفله أقل جاز حتى يبلغ الأقل ، ولو بعكسه فوقع فيه نجس لم يجز حتى يبلغ العشر (رد المحتار)

- (ولا) ينجس الماء (بوقوع آدمي و) لا بوقوع (ما يؤكل لحمه) كالإبل والبقر والغنم (إذا خرج حيا ولم يكن على بدنه نجاسة) متيقنة ولا ينظر إلى ظاهر اشتمال أبوالها على أفخاذها – مراقى الفلاح

2 a.

Praying salah with congregation has been greatly emphasized in Shariah.  Consider the following hadith:

عن أبى هريرة قال قال رسول الله صلى الله عليه وسلم لقد هممت أن آمر فتيتى فيجمعوا حزما من حطب ثم آتى قوما يصلون فى بيوتهم ليست بهم علة فأحرقها عليهم (ابو داود)

Abu Hurairah (Radhiyallahu Anhu) narrates that the Prophet (Sallalahu Alaihi Wasallam) said, “I intend to instruct some youngsters to collect firewood then I go to those who perform prayer at their homes without a valid reason and set their houses on fire” (Abdu Dawood)

If one prays his salah at home without a sound excuse, his salah will be valid, but it is very much disliked.  The place for fard salah is the masjid.  In the time of Rasulullah (Sallalahu Alaihi Wasallam) and in the time Sahaba, only an open hypocrite would miss the congregational prayer without a valid excuse.

The Jurists have explained in detail the reasons and excuses for which the congregation can be missed.  In summary, if a person undergoes great difficulty and inconvenience by attending the congregation, then he is excused from it and will not be at fault.

It is mentioned in the chapter of tayammum that if one does not have any water with him and knows that water is one mile’s distance away, it is not compulsory for him to acquire the water and it will be permissible for him to make tayyumum.  From this we understand that the distance of one mile is considered to be inconvenience.  Therefore, if a masjid is more than a mile away, it will be permissible to pray the salah at home. 

Nevertheless, if one does not find it to be a great inconvenience and can easily go to the masjid for prayers, then he should do so.  Especially when on does not find it to be an inconvenience to travel the distance of 10 min drive for other unimportant tasks.  One should contemplate on the importance of the congregation prayers and its position in Islam and try his utmost to attend the masjid congregational prayers.

You have mentioned that the masjid is at a distance away from your house and it is difficult to travel so far for prayers.   The further a person is from the masjid, the greater the reward he will get for coming.  It is narrated in a hadith:

عن جابر بن عبد الله قال خلت البقاع حول المسجد فأراد بنو سلمة أن ينتقلوا إلى قرب المسجد فبلغ ذلك رسول الله صلى الله عليه وسلم فقال لهم إنه بلغنى أنكم تريدون أن تنتقلوا قرب المسجد قالوا نعم يا رسول الله قد أردنا ذلك. فقال يا بنى سلمة دياركم تكتب آثاركم دياركم تكتب آثاركم (صحيح مسلم)

Jabir ibn Abdullah (Radhiyallahu Anhu) narrates that there were some plots nearby the masjid.  The tribe of Salma wanted to shift nearby the masjid.  It came to the notice of Rasulullah (Sallalahu Alaihi Wasallam).  He said to them, “It is brought to my notice that you want to shift nearby the masjid.”  They replied, “Yes, O Rasulullah.  We have intended to do so.”  He said, “O tribe of Salma, stay where you are, your steps are recorded.  Stay where you are, your steps are recorded.”  (Sahih Muslim)

However, since it is permissible to pray at home, one should try to pray with congregation with his family members.  If your cousin also lives a far distance from the masjid, then it is permissible for him to join you in congregation.  If he lives close to the masjid and can easily attend the congregational prayer, then he must attend the masjid congregation.

2 b.

A masjid is when the owner of a property makes the property waqf and assigns it as a masjid.  Masjid property cannot be sold or exchanged.  It will remain a masjid until the Day of Judgment.  A musallah is not in the same ruling as a masjid.  It is only a place where people come together and pray salah.  It can be sold in the future if the owner desires to sell it.

 

( والجماعة سنة مؤكدة للرجال ) قال الزاهدي : أرادوا بالتأكيد الوجوب إلا في جمعة وعيد فشرط...( وأقلها اثنان ) واحد مع الإمام ولو مميزا أو ملكا أو جنيا في مسجد أو غيره . وتصح إمامة الجني أشباه ( وقيل واجبة وعليه العامة ) أي عامة مشايخنا وبه جزم في التحفة وغيرها . قال في البحر : وهو الراجح عند أهل المذهب ( فتسن أو تجب ) ثمرته تظهر في الإثم بتركها مرة ( على الرجال العقلاء البالغين الأحرار القادرين على الصلاة بالجماعة من غير حرج )

And Allah knows best

Wassalam

Ml. Ehzaz Ajmeri,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

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