(F 206) Is a woman sinful if she brings her young children to the mosque, who may cause disturbance therein, while she is certain that they are unruly and aware of the potential chaos her children might create? On the other hand, is a mother sinful if she brings her young children who are well-behaved, but they start imitating others when others begin to shout and play loudly, causing annoyance to other women who express their displeasure? Those women find it difficult to concentrate in prayer in such an environment, and the noise sometimes becomes so loud that the Imām’s voice becomes inaudible. Can a mother’s desire to instill the love of mosques in the hearts of her children be an excuse for her? Is it permissible for them to do that anyways? Or are they be committing a significant sin that they may not realize? Would it be better for such mothers to stay at home if they cannot control their young children? – International Institute of Islamic Studies

(F 206) Is a woman sinful if she brings her young children to the mosque, who may cause disturbance therein, while she is certain that they are unruly and aware of the potential chaos her children might create? On the other hand, is a mother sinful if she brings her young children who are well-behaved, but they start imitating others when others begin to shout and play loudly, causing annoyance to other women who express their displeasure? Those women find it difficult to concentrate in prayer in such an environment, and the noise sometimes becomes so loud that the Imām’s voice becomes inaudible. Can a mother’s desire to instill the love of mosques in the hearts of her children be an excuse for her? Is it permissible for them to do that anyways? Or are they be committing a significant sin that they may not realize? Would it be better for such mothers to stay at home if they cannot control their young children?

Firstly, the principle regarding Tarāwīḥ prayers is that they are recommended, not obligatory from the perspective of jurisprudential principles. However, Tarāwīḥ prayers hold significant value and symbolic importance in Islam, similar to ῾Iīd prayers, the call to prayer (᾽Adhān), and congregational prayers, attaining the status of a communal obligation that must be fulfilled by some not all the Muslim community.

In this context, men are commanded to attend Tarāwīḥ prayers as a presumed continuity of the ruling, and women are encouraged to participate as a juristic preference equity.

Secondly, another principle in Islamic jurisprudence is the prevention of harm to places of worship. This encompasses both physical and moral cleanliness and includes various forms of specific etiquette, such as avoiding disturbing others during their collective worship. In a narration found in the Muṣannaf of ῾Abd ar-Razzāq from Abī Sa῾īd, the Prophet Muḥammad (peace be upon him) said: “Each one of you is conversing with his Lord, so do not harm one another or raise voices over one another in recitation, or, he said, in prayer.”

Imām al-Bājiy, commenting on this, said: “If raising one’s voice in recitation of the Quran is prohibited to prevent disturbing the worshippers, then prohibiting raising the voice in speech or other matters is even more deserving.”

Thirdly, when duties or recommended actions conflict, general obligations should be given precedence over specific ones, and an immediate obligation takes precedence over a deferred obligation.

In this situation, we find ourselves between two matters: maintaining the etiquettes of mosque attendance and avoiding disturbance to the worshippers, and the recommended action of attending the congregation and participating in the manifestation of the ritual of prayer. The first matter takes precedence, as it is a general and immediate obligation.

Therefore, it is not permissible for a woman who knows that her children will disturb the worshippers to bring them to prayer and she is sinful when they raise their voices, even if the they are among a group of other children. She is considered the doer of such disturbance, even if indirectly, and should pray at home until her children understand the etiquettes of the mosque attendance.

This ruling applies to all congregational prayers except for the ῾Iīd prayer, due to the specific exception mentioned in Islamic textual evidence.

After all, Allāh knows best.

Farwa issued by Dr. Khālid Naṣr