—all of which can undo one’s deeds the very moment he takes note of it or grows fond of it; we seek Allah’s protection. Even supposing that this habitual occupant does not intend such display, he still forfeits the sweetness of worship through over-familiarity with and attachment to that spot, so that nothing summons him to the mosque but his place—something the texts expressly forbid.

I add: After citing the ḥadith he continues:

“In Sharḥ al-Iqnaʿ it is stated: ‘It is disliked for anyone other than the imam to keep to a particular place and refuse to pray anywhere else.’”

Then he says:

“In most large mosques there is a group that stations itself directly behind the imam, in front of the mihrab. They arrive before the prayer and take up their rows and allotted places, for each of them has a specific spot in that area from which he rarely departs. It may happen that someone comes along, imagining there is a gap there or hoping they will make room. If the newcomer enjoys distinction in knowledge or office, they excuse him; but if he belongs to another class, some of them glue themselves to their spots and will not shift even though the space could accommodate them. Others, when they sense his approach, sit cross-legged to occupy the presumed vacancy and squeeze him out. When the iqāmah is called and someone tries to enter the row, if there is ample room after the commencement of the prayer they will tolerate his advance; but if the space is still tight—though they could scoot over—then do not ask about the oddities that occur! One person may abandon his place and retreat to the second row in a sulk, seething with anger; another will motion to the newcomer to step back, saying, “There is no room”; yet another will raise his voice, sigh, mutter lā ḥawla wa-lā quwwata illā billāh, and argue in whispers. The commotion may even continue after the prayer, for during the prayer he has been rehearsing in his mind the rebuke with which he will upbraid and scold