Analysis and evaluation of narrations regarding the foods that should not be eaten while going to the Mosque in terms of ‘ilm al-Hadith Camiye Giderken Yenilmemesi Gereken Yiyeceklerle İlgili Rivayetlerin Hadis İlmi Açısından Tahlili ve Değerlendirilmesi

Mosques are located in the center of Islamic civilization. These places, where a Muslim is present five times a day, have an important place in his life. There are some points to be considered when entering and exiting mosques where people gather. It is possible to find some of them in the hadiths transmitted from the Prophet. The subject of this study is the analysis of the narrations about the foods that a person should not eat while going to the mosque and their evaluation in terms of today. The research aims to determine the foods that will disturb each other in mosques in the light of narrations, to reveal why the Prophet forbade coming to the mosque by eating these foods, and to determine how to understand the narrations in this manner within the framework of current conditions and possibilities, based on the reason behind the prohibition. Despite the narrations conveyed from the Prophet on this subject, the fact that the same situation is experienced today, albeit in different ways, reveals the importance of the study. For this, the narrations related to the subject in the main hadith sources, which were compiled in the first five centuries of Hijrī, were examined and scrutinized in terms of their contents using document analysis, one of the qualitative research methods. At the end of the research, the following conclusions were reached: There is a chapter in many hadith books that narrates the narrations about the foods that should not be eaten while going to the mosque. In these narrations, the Prophet sometimes mentioned one or more or all of the foods together with their names, which are as follows: Garlic, onion and leek. Sometimes, the Messenger of Allah stated them without names such as “plant/s, green/s”. The narration from Tabiūn ‘Atā’ Ibn Abū Rabāh (d. 114/732) explains that the foods meant here are “garlic, onion, leek, and radish”. According to the narration, the Prophet said, "Whoever eats this filthy plant should not approach the mosque until its smell is gone." When he said that, people understood that it was forbidden to eat garlic, but he said that he could not make something that Allah made halal haram and that he did not like the smell of garlic, it is reported that he was afraid to eat garlic in normal times because he meets with Gabriel. This situation was understood differently in later periods, and although Ibn Hazm (d. 456/1064) argued that it is haram to come to the mosque by eating these foods, the majority agreed that it was makruh. Therefore, it is forbidden to go to the mosque by eating these foods because the smell that comes out after eating, as stated in the hadiths, causes discomfort to people. So much so that in some narrations, it is said they can be consumed after removing its odors by cooking. However, it is possible to say that the prohibition is not only limited to the foods in the hadiths but also covers other things that have the same characteristics; the title of a chapter in some hadith books is “Garlic, onion, leek and the like...”. Therefore, things that will disturb people due to their smell can be evaluated in this context nowadays. For example, cigarettes and cigars that are smoked just before entering the mosque, fenugreek, bacon, and other such foods that smell on one’s body after a while, a perfume that is applied too much to disturb when someone smells it, excessive sweat, foot and mouth odor, etc. matters can be counted. In addition, although some scholars such as Mālik Ibn Anas (d. 179/795) have the view that a person cannot eat these foods only while coming to the mosque, a similar approach should be taken in other situations (meetings, school, public transportation, weddings, etc.) required. For, it is reported that the Prophet said at the end of some hadiths that the person who eats should stay at home until the smell of the thing is gone. Thus, a behavior that disrupts communal living is determined by the hadiths. The study results can be seen as a correlation and explanation that other things with the same reason are also included in this scope, based on the purpose of the Prophet's prohibition on this subject, although the period and conditions have changed.