The exception is where a person remains in the mosque: he may place a prayer mat in the first row, or anything else indicating that the spot is reserved, and then go to another part of the mosque to sleep, recite the Quran, or review a book. In that case, he has the right to it, because he is still in the mosque. However, once the rows join together, he must return to his place, lest he step over people’s shoulders.

Another exception is what the author mentions:

“Whoever leaves his place due to an intervening circumstance, then returns to it shortly afterward, has the greater right to it …”

In his words, “Whoever leaves his place due to an intervening circumstance, then returns to it shortly afterward, has the greater right to it,” [he means that] if a person reserves a place and leaves the mosque because of an intervening circumstance, then returns to it, he has the greater right to it. Such an intervening circumstance includes needing to perform ablution, or being afflicted by something that compels him to leave. He may therefore leave, and when he returns, he has the greater right to it.

However, the author stipulated, “then returns to it shortly afterward,” without defining what counts as a short time. Whatever is mentioned without being defined is referred back to customary practice, as the poet said:

Whatever is mentioned without being defined
by the Sacred Law—such as a secure place—define by customary practice. (1)

The apparent meaning of the author’s words is that if he delays for a long time, he no longer has the greater right to it, and someone else may sit there.

Some scholars said instead that he retains the greater right to it, even if he returns after a long period, so long as the excuse remains. This view is more correct, because the continuation of the excuse