It may be understood from the author’s words that this recess—the mihrab—is not disliked, and this is indeed the case. Thus, constructing a mihrab is not disliked, although some scholars have considered it recommended because it indicates the direction of the qiblah and the imam’s place.

Others have regarded it as disliked, saying that it was not known in the time of the Messenger of Allah, peace and blessings be upon him, and that the Messenger, peace and blessings be upon him, forbade making mosques into altars like the altars of the Christians, for which they make a recess (1). This would indicate that it is disliked.

The correct view is that it is permissible: we neither prescribe it nor forbid it. The view that it is recommended is closer to what is correct than the view that it is disliked, because what has been forbidden is altars resembling those of the Christians—that is, making prayer niches like the prayer niches of the Christians. But if they differ from theirs, there is no disapproval, because the reason for disliking prayer niches resembling those of the Christians is imitation of them. When there is no imitation, there is no disapproval.

If someone were to say, “If the Messenger, peace and blessings be upon him, did not make them, then why do we make them?”

The answer is that the Prophet, peace and blessings be upon him, may not have made them because there was no need for them, because they may have entailed expense in construction at that time, or for other reasons. So long as they are not made as an act of worship, and they serve a benefit—namely, showing people the direction of the qiblah—then how can we regard them as disliked?!

If a mosque had no mihrab and an unfamiliar man entered it, he would then