I gave this presentation close to a decade ago but I think it is still relevant today. Perhaps some benefit can be taken away.
PALESTINE: FROM THE CANAANITES TO THE ENTRANCE OF ISLAM
Monthly Archives: December 2023
CHRISTMAS DOES NOT BELONG TO THE MUSLIMS OR ISLAM BUT TO ANOTHER RELIGION…
عيد الكريسمس فيه خمسة أحكام
The Christmas `Eid[1] explained in Five Quick Rulings
١- يحرم الاحتفال به
Firstly: it is impermissible to celebrate it
٢- تحرم المشاركة فيه
Secondly: It is impermissible to share in it
٣- يحرم شهوده
Thirdly: It is impermissible to act as a witness to or attend its celebrations
٤ – يحرم الييع للكفار فيه
Fourthly: It is impermissible to congratulate unbelievers on that day in celebration of it
٥ – يكره إفراد يومه بالصيام .
Fifthly: it is disliked singling this day out alone for sawm when it is coinciding with their holidays
قال في المنتهى : ( وتحرم تهنئتهم وتعزيتهم وعيادتهم وشهادة أعيادهم ) .
Imam Taqi ud-Din Al-Futuhi,[2] may Allah have mercy upon him, mentioned in The Uttermost Boundary:[3] “It is impermissible to congratulate them, mourn for them, visit them or sit in active participation of their `eids”.
قال في الإقناع: ( وقال الشيخ: ويحرم شهود عيد اليهود والنصارى وغيرهم من الكفاروبيعه لهم فيه ومهاداتهم لعيدهم) لما في ذلك من تعظيمهم، فيشبه بداءتهم بالسلام ) .
Imam Musa Al-Hajjawi,[4] may Allah have mercy upon him, remarked in The Sufficiency:[5] “The Shaikh, Taqi ud-Din Ibn Taymiyyah[6] said: ‘It is impermissible to sit in active participation of the `eids of the Jews, Christians or other kinds of unbelievers, congratulate them for their kufr on that day, do gift giving on that day of their `eid’. This is because in doing those things is respecting and extolling the day in worship, similar to giving them salam or engaging them with salam first”.
قال في الكشاف : ( وَ عَلَى الْأَوَّلِ: يُكْرَهُ إفْرَادُ كُلِّ عِيدٍ لَهُمْ أَيْ: لِلْكُفَّارِ أَوْ يَوْمٍ يُفْرِدُونَهُ بِتَعْظِيمٍ ، ذَكَرَهُ الشَّيْخَانِ وَغَيْرُهُمَا إلَّا أَنْ يُوَافِقَ عَادَةً كَأَنْ يَكُونَ يَوْمَ خَمِيسٍ أَوْ اثْنَيْنِ وَعَادَتُهُ صَوْمُهُمَا فَلَا كَرَاهَةَ) .
Imam Mansur Al-Buhuti,[7] may Allah have mercy upon him, commented: “So in the first instance it is impermissible to single out any day of `eid used by them, meaning the unbelievers, or a day that they single out for respect. This has been mentioned by the two Shaikhs[8] and others besides. The exception to this is if one has a regular habit of sawm on Monday and Thursday and this happens to coincide with one of their `eids. In this case, it is not disliked, and one should continue with the sawm”.
Written by Shaikh `Abdul Ghani Al-Wattasi
[1] Because it is an `eid for these people and contains acts of worship and is known as such.
[2] d.972 (AD1565). He is Taqi ud-Din Muhammad ibn Ahmad ibn `Abdul `Aziz ibn `Ali ibn Ibrahim ibn Rushaid Al-Futuhi Al-Masri. Known as Chief Qadi, Shaikh ul-Islam, Imam Al-Futuhi was one of the greatest Egyptian Hanbali scholars to have ever lived. In his youth, he memorised Al-`Umdah, Al-Muqni`, Al-Kafi and scores of other texts. His first teacher was his father, Imam Shihab ud-Din Ahmad Al-Buhuti Al-Hanbali, and was also in the company of others such as Imams Ahmad Al-Maqdisi, and a host of others. As per the practice of the Egyptian Hanbalis, he then travelled to Sham and studied with the Hanbali scholars for a number of years and then returned and became the most knowledgeable in Egypt of the madhhab, not long after penning his masterpiece Muntaha Al-Iradat, a book that was so lauded, senior judges Mansur ibn Yunus Al-Buhuti and Mar`ii ibn Yusuf Al-Karmi commented on it in their works Daqa’iq Uwl in-Nuha and Sharh ul-Muntaha, respectively. Upon the death of Imam Taqi ud-Din Al-Futuhi, some scholars said that the madhhab in Egypt faded, as there was no one who brought about another legacy as rich as his own and that of his father. Fortunately, others such as Imam Mansur Al-Buhuti came after, and today we have some Subki, Futuhi and Sayyid families teaching the original methods and principles. Students of Imam Al-Futuhi included Shihab ud-Din Ash-Shuwaiki in Madinah and his student, Imam Musa Al-Hajjawi, who would later be the great judge of Sham. As-Suhub ul-Wabilah `Ala Dara’ih il-Hanabilah, vol.2, pp.854-858 (Bakr Abu Zaid interpolations)
[3] Ar.Al-Muntaha
[4] 895-968 (AD1490-1561). He is Abun-Naja Sharaf ud-Din Musa ibn Ahmad ibn Musa ibn Salim ibn Ahmad ibn `Isa ibn Salim Al-Hajjawi Al-Maqdisi As-Salihi. Hailed widely as a mujtahid, theologian, Shaikh ul-Islam, as well as the chief faqih of Sham, he wrote books and made fatawa that caused his fame to grow. Once he reached over the age of thirty, the scholars convened and declared him the source of authority for the school of Imam Ahmad ibn Hanbal in his time. The Imam did not rest at this point, happy with his achievement, but continued on, writing numerous texts, summaries and foundational works. One of these was Zad ul-Mustaqni`, which is a summary of the depended upon book Al-Muqni` by Imam Muwaffaq ud-Din Ibn Qudamah (d.620 (AD1223). A simple yet effective summary, the document is the most widely used and commented summary of the book today. cf.Al-Makki’s As-Suhub ul-Wabilah, vol.3, pp.1134-1136 (Bakr Abu Zaid interpolations)
[5] Ar.Al-Iqna`
[6] 661-728 (AD1263-1328). He is Abul `Abbas Taqi ud-Din Ahmad ibn `Abdul Halim ibn `Abdus-Salam ibn Taymiyyah. Born in Harran to a family of scholars, he learned from his father, Imam Shihab ud-Din Ibn Taymiyyah (d.682 (AD1283) and read the books of his grandfather, Imam Abul Barakat Majd ud-Din Ibn Taymiyyah (d.653 (AD1256), who is the second highest authority in the school and was the chief judge in Iraq. At a young age, Imam Taqi ud-Din Ibn Taymiyyah showed promise and studied with various scholars until he was given the title of Mujtahid Murajjih. A vast pillar of knowledge, he made restricted juridical reasoning in the creed and some areas of Consensus and was opposed by scholars from the schools. A quiet man who was known for his referencing, he was often pardoned due to his retraction of some of his positions that were divergent. Some of his more novel rulings include prophets committing sin, three pronouncements of divorce in one sitting being counted as one, the three categories of Tawhid as well as rulings he passed against scholars of the Ash`aris and Maturidis, two groups within Muslim Orthodoxy. Scholars of the school sifted through his works and corrected the things in them, i.e. in books such as Al-Ikhtiyarat ul-Fiqhiyyah, Kitab ul-Furu`, Tashih ul-Furu` and others. It is in the best interest of the wise man to read these documents first, to know what can be kept or discarded from the works of Imam Taqi ud-Din Ibn Taymiyyah. Please see Ibn Rajab Al-Hanbali’s Adh-Dhail, vol.3, pp.320-335;Al-Makki’s As-Suhub, vol.2, pp.675-680 (Bakr Abu Zaid interpolations)
[7] d.1051 (AD1656). He is Abus-Sa`adat Mansur ibn Yunus ibn Salah ud-Din ibn Hasan ibn Ahmad ibn `Ali Al-Buhuti. Egyptian marja` and one of the depended upon sources in the Hanbali School in the later age, he studied with premier scholars of Sham, such as Imams Yahya Al-Hajjawi and others. He became the leading Hanbali scholar in Egypt, even outranking the senior Subki, Futuhi and Sa`di families in importance. He wrote five large works in fiqh and smaller texts on selected topics. The Imam, Sulaiman ibn `Ali (d.1079 (AD1674), when he learned that Al-Buhuti had penned his fiqh text, Ar-Rawd ul-Murbi`, burned his own text and told all his students in Najd to follow the Imam. Please see Ibn Humaid’s As-Suhub ul-Wabilah, pp.472-474
[8] This references Imams Muwaffaq ud-Din Ibn Qudamah (d.620 (AD1223) and Majd ud-Din Ibn Taymiyyah (d.653 (AD1266)
WHEN IS ONE TO MAKE THE MASNUN RECITATION OF SURAT UL-KAHF
وقت قراءة سورة الكهف يوم الجمعة
The time for recitation of Surat ul-Kahf
on Jumu`ah
وتقرأ سورة الكهف في ليلة الجمعة أو في يومها، وتبدأ ليلة الجمعة من غروب شمس يوم الخميس، وينتهي يوم الجمعة بغروب الشمس، وعليه: فيكون وقت قراءتها من غروب شمس يوم الخميس إلى غروب شمس يوم الجمعة.
Surat ul-Kahf[1] is to be recited on the night or the day of Jumu`ah. Jumu`ah [like all other days] begins at sunset on Thursday and extends up until sunset on the Jumu`ah. So, the time of the recitation of Surat ul-Kahf is from sunset on Thursday up until sunset on Jumu`ah.
قال المناوي: قال الحافظ ابن حجر في ” أماليه “: كذا وقع في روايات ” يوم الجمعة ” وفي روايات ” ليلة الجمعة “، ويجمع بأن المراد اليوم بليلته والليلة بيومها. “فيض القدير” (6 / 199).
Imam Al-Munawi[2] has said, “Al-Hafiz Ibn Hajar Al-`Asqalani[3] in his Dictated Statements remarked: ‘There are narratives in the ahadith that state the recitation is on the day of Jumu`ah while in others it reads the night of Jumu`ah. To join between these texts establishes that the intent is the day or the night of the Jumu`ah’.”[4]
وقال المناوي أيضاً:
Imam Al-Munawi said in the same section:
فيندب قراءتها يوم الجمعة وكذا ليلتها كما نص عليه الشافعي رضي اللّه عنه. ” فيض القدير ” (6 / 198).
“So, it is praiseworthy to recite it on the day of Jumu`ah and likewise its night as has been explicitly mentioned by Imam Ash-Shafi`ii,[5] may Allah be pleased with him”.[6]
وقال في شرح منتهى الإرادات ١ / ٣١٨
Imam Mansur ibn Yunus Al-Buhuti,[7] may Allah be pleased with him, in his Commentary on the Uttermost Boundary,[8] remarked:
( وتسن قراءة سورة الكهف في يومها ) أي الجمعة لحديث أبي سعيد مرفوعا { من قرأ سورة الكهف في يوم الجمعة أضاء له من النور ما بين الجمعتين } رواه البيهقي بإسناد حسن ، وفي خبر آخر { من قرأ سورة الكهف في يوم الجمعة أو ليلتها وقي فتنة الدجال } .
“It is the sunnah to recite Surat ul-Kahf on the day of Jumu`ah, meaning all of the Jumu`ah, whether night or day, as per the hadith from the attributable narrative of Abu Sa`id Al-Khudi, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever recited Surat ul-Kahf on the day of Jumu`ah shall have a light that he possesses that shall shine between that Jumu`ah and the next’. And this is collected by Imam Al-Baihaqi with a hasan chain. There is another narrative in which the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever recited Surat ul-Kahf on the day of Jumu`ah or its night shall be protected from the tribulation of the False Messiah’.” [9]
كتبه الشيخ مصطفى حمدو عليان
As written by the Shaikh, Mustafa Hamdu `Ulayyan
[1] This is the 18th surah
[2] 952-1031 (AD1545-1622). He is Zain ud-Din Muhammad ibn `Abdur-Ra’uf ibn Taj ul-`Arifin ibn `Ali ibn Zain ul-`Abidin Al-Haddadi Al-Munawi. Scholar of hadith and commentator, he wrote more than 30 books in various sciences. He is well known for his text, Faid ul-Qadir, a commentary on Imam as-Suyuti’s Al-Jami` us-Saghir. cf.Az-Zirikli’s Al-A`lam, vol.6, pp.203-204
[3] 773-852 (AD1371-1449). He is Shihab ud-Din Abul Fadl Ahmad ibn `Ali ibn Muhammad ibn Muhammad Al-Kinani Al-`Asqalani. Major Shafi`ii scholar and commentary upon Qur’an, hadith, he was born in Fustat in a house on the banks of the Nile River. Palestinian by roots but Egyptian by birth, he studied with the foremost scholars of his time. Imam Ibn Hajar would travel to Al-Hijaz, Sham, Yemen and places besides to gather knowledge and listen to hadith being read. He left behind more than 30 books on diverse topics. Due to his vast breadth in hadith, he is called “Leader of the Believers in Hadith”. cf.`Abdus-Sattar Ash-Shaikh’s Ibn Hajar Al-`Asqalani, pp.3-5;27-29 and 615-621
[4] Faid ul-Qadir, vol.6, pp.197-198
[5] 150-204 (AD767-820). He Abu `Abdullah Muhammad ibn Idris ibn Al-`Abbas Ash-Shafi`ii Al-Muttalibi. Collector of the principles of the Shafi`ii Legal School, he wrote more than five pioneering works in the Principles of Fiqh and its subdisciplines. Some of his greatest students include Abu Ibrahim Al-Muzani and Az-Za`farani. Please see Al-Hussain’s Tabaqat ul-Hanabilah, vol.1, pp.260-262
[6] Faid ul-Qadir, vol.6, pp.197-198
[7] d.1051 (AD1656). He is Abus-Sa`adat Mansur ibn Yunus ibn Salah ud-Din ibn Hasan ibn Ahmad ibn `Ali Al-Buhuti. Egyptian marja` and one of the depended upon sources in the Hanbali School in the later age, he studied with premier scholars of Sham, such as Imams Yahya Al-Hajjawi and others. He became the leading Hanbali scholar in Egypt, even outranking the senior Subki, Futuhi and Sa`di families in importance. He wrote five large works in fiqh and smaller texts on selected topics. The Imam, Sulaiman ibn `Ali (d.1079 (AD1674), when he learned that Al-Buhuti had penned his fiqh text, Ar-Rawd ul-Murbi`, burned his own text and told all his students in Najd to follow the Imam. Please see Ibn Humaid’s As-Suhub ul-Wabilah, pp.472-474
[8] Sharh Muntaha Al-Iradat
[9] Sharh Muntaha Al-Iradat, vol.1, pp.317-318
RECITING THE LAST TASHAHHUD IN OPTIONAL SALAH IS A SUNNAH
السلام عليكم ورحمة الله، يا شيخنا. هذا أخوك في الإسلام الأخ أبو جعفر حسن الحنبلي.أنا عندي سؤال. أنا قرأت في كتب مذهبنا وما وجدت قولًا صريحًا عن التشهد الأخير في صلاة النافلة.ربما العيب في عيني وتحقيقي.
As-Salaamu `Alaikum wa Rahmatullah, Shaikh. This is your brother in Islam, Br. Abu Ja`far Hasan Al-Hanbali. I have a question on a topic. I have read in the books of our Madhhab and have not found an explicit statement regarding the making of the last tashahhud in the optional salah. This may perhaps be a flaw in my reading over the matter and research.
سؤالي هذا: في صلوات الخمس تشهدان: التشهد الأول إلى قوله (وأشهد أن محمداً عبده ورسوله) والتشهد الأخير إلى قوله “كما باركت على ال ابراهيم إنك حميد مجيد…”
So, my question is this: There are two tashahhud in the five salawat: (1) the first tashahhud which reaches up to the expression (“and I bear witness that Muhammad is His Slave and Messenger”) and the last tashahhud, which reaches up to the expression (“Just as you gave barakah to the Family of Ibrahim. Indeed, You are the Worthy of Praise, the Majestic”).
أنا أعرف التشهدان في الفجر والظهر والعصر والمغرب والعشاء. هل يجب أن يقرأ التشهد الأخير في صلاة التطوع يعني النافلة أم يكفي ان يتشهد بالتشهد الأول. وكذلك ما هو قول الوالد السعيد حفظه الله. جزاكم الله خيرًا، يا شيخ.
I know that there are the two tashahhud in the five salawat of Fajr, Zuhr, Asr, Maghrib and Isha’. So, is it wajib to make the last tashahhud in the optional salah (Ar.tatawwu`)? Or is it sufficient to make the first tashahhud alone? And likewise, what is the ruling observed by the Fortunate Father, may Allah preserve him. May Allah reward you for answering this question, Shaikh.
وعليكم السلام ورحمة الله وبركاته، حياك الله اخي، هذا رد الوالد على سؤالك اخي الكريم
[Shaikh `Abdullah Badran:] Wa `Alaikum us-Salaamu wa Rahmatullahi wa Barakatuhu, may Allah give you long life, my brother. The following is the Fortunate Father’s answer to your question, noble brother:
لا يختلف التشهد في صلاة النافلة عن صلاة الفرض ففي كل ركعتين يقرأ المصلي التشهد بعد الركعة الثانية وذلك لأنّها صلاة كيفيتها نفس الفرائض وبالتالي تُقرأ بالصيغة التي علمنا إياها النبي صلى الله عليه وسلم دليل مشروعيتها
[Imam Isma`il ibn Badran:] The tashahhud does not differ in the optional salah from that which is uttered in the compulsory salah. In every two raka`ah, the worshipper makes the tashahhud after the second rak`ah. And that is so as it is a salah and its form is the same as the compulsory salah. And in answering the affair, the tashahhud is made in the same wording which was taught to us by the Prophet, peace and blessings of Allah be upon him, in the compulsory salah which is evidence of it being mandated in the optional salah.
لا شك أنّ حكم الصلاة النافلة سنة بحيث لم يأمر بها الله تعالى على وجه الإلزام إلّا أنّ فاعلها يثاب على ذلك ولا يعاقب تاركها ولكنّ في صلاة النوافل أهمية فهي تجبر الخلل والنقص التي تحدث في صلاة الفرائض
There is no doubt the ruling on the optional salah is sunnah as Allah, Exalted be He, did not command it in the capacity of being compulsory or mandated. The only thing is that the one who does so is rewarded for that and not punished for leaving it. But the optional salahs bear an importance which cover and compensate the missteps and shortcomings which come to pass in the compulsory salah.
[Fatwa taken: 5 Muharram 1445].
THE IMPERMISSIBILITY OF MAKING SALAH IN A GRAVEYARD
[ التعليل الفقهي لمسألة النهي عن الصلاة في المقبرة ]
The Fiqh Based discussion around the issue of the prohibition
of making salah in the graveyard
دائمًا ما يذكر بعض المعاصرين تعليل مسائل فقهية معينة في المذهب الحنبلي بأصل سد الذرائع ، ثم ينسبونه إلى المذهب ، وهذه النسبة غلط .
It is constantly mentioned by some contemporary people that they are “closing the doors to harm” by forbidding particular matters in fiqh and it is from the Hanbali Madhhab and attributed to it and this attribution is false.
ومن هذه المسائل النهي عن الصلاة في المقبرة وهي ضمن سبع مواضع لما روى ابن عمر، أن رسول الله ﷺ قال: «سبع مواطن لا تجوز فيها الصلاة؛ ظهر بيت الله، والمقبرة، والمزبلة، والمجزرة، والحمام، وعطن الإبل، ومحجة الطريق» رواه ابن ماجه .
And from these issues is the prohibition of salah in the graveyard, which is mentioned as one of the seven places specified in a hadith from the narrative of Ibn `Umar, may Allah be pleased with him and his father, that the Messenger of Allah, peace and blessings of Allah be upon him, said, “There are seven places in which it is not permitted to make salah: (1) on the back of the House of Allah, (2) the graveyard, (3) the garbage heap, (4) the slaughtering place for animals, (5) the bathhouse, (6) the gathering place for camels and (7) the pathways where the people walk”. And this is collected by Imam Ibn Majah.[1]
وعند النظر في التعليل الذي ذكره أصحابنا نجده أنه نوعان :
In mentioning the topic of making salah in the graveyard and the underlying issue mentioned by our Companions in the School, we find the following two points:
الأول . مظنة نجاسة ، فإن المقبرة تنبش ويظهر التراب الذي فيه صديد الموتى ودماؤهم ولحومهم . ذكره الموفق رحمه الله .
Firstly: This prohibition is connected to the fact that there is the possibility of coming into contact with najasah. This is said as the graveyard has dust and dirt rolling around that has in it puss, blood and rotting flesh from the dead. And this was mentioned by Imam Muwaffaq ud-Din Ibn Qudamah,[2] may Allah have mercy upon him.
والثاني . تعبدية غير معقولة المعنى ، وهو المعتمد قاله القاضي وذكره الموفق في المغني ونقله المتأخرون من أصحابنا .
Secondly: Worship like salah being done there is not accounted for,[3] as is the depended upon ruling stated by Al-Qadi Abu Ya`la Al-Baghdadi,[4] mentioned by Muwaffaq ud-Din Ibn Qudamah in the Enricher[5] and narrated from the latter-day scholars from our Companions.
فعلى هذا يتناول النهي كل ما وقع عليه الاسم فلا فرق في المقبرة بين القديمة والحديثة، وما تقلبت أتربتها أو لم تتقلب؛ لتناول الاسم لها، فإن كان في الموضع قبر أو قبران، لم يمنع من الصلاة فيها ، لأنها لا يتناولها اسم المقبرة.
So the prohibition falls to all of what fits the ruling of the name “graveyard”, which would be three or more graves, as this represents the plural in the Arabic language. When three or more of an affair or thing is expressed, the affair or thing can be called that thing. And there is no difference in this regard between whether the graveyard is old or new, the dust has been rotated or not, it still fits the ruling of a graveyard. If the place has merely one or two graves, the salah is not forbidden in that area as the place does not fit the ruling of being referred to as “graveyard”.
والنقل عن مذهب الحنابلة يجب أن يكون بأمانة في الطرح للمسائل وأدلتها وتعاليلها ، لا أن ينقل قول عالمٍ واحد ويطرحه بطريقة الجزم ، فيظهره على أنه القول الفصل في هذه المسألة .
When narrating from the madhhab of the Hanbali scholars, it is wajib that someone holds to the trust of what he is narrating when looking at and declaring matters, their evidence and underlying fiqh principles. It is not for one to merely narrate one scholar and then declare that decisively as the way that the entire school operates. So the clear statement on this matter has to be given so that doubts can be cleared.
والله المستعان .
And Allah is the One that provides assistance when it is sought.
وكتب فارس بن فالح الخزرجي
4 / 6 / 1445
As written by the Shaikh, Faaris ibn Faalih Al-Khazraji
4 Jumada Al-Akhirah 1445
[1] 209-273 (AD823-887). He is Abu `Abdillah Muhammad ibn Yazid ibn Majah Al-Qazwini. Known in general as “Ibn Majah”, this Imam was the Muhaddith of Qazwin (a province and a city in today’s Iran several hundred miles from Tehran). He showed promise in hadith at a very young age and took from a host of famous scholars. Imam Ibn Majah wrote three books, the most famous being his Sunan. The Imam travelled to `Iraq, Makkah, Sham, Egypt, Iran in order to write and learn hadith. He would breathe his last at 64 years of age. cf.Adh-Dhahabi’s Tarajim, pp.157-159
[2] 541-620 (AD1146-1223). He is Muwaffaq ud-Din Abu Muhammad `Abdullah ibn Ahmad ibn Muhammad ibn Qudamah. One of the Revivers of Islam in his time, scholar of fiqh, hadith, ihsan, math and many other disciplines, he is one of the highest voices of authority in the school of Imam Ahmad ibn Hanbal. Please see Ibn Rajab’s Adh-Dhail, vol.4, pp.105-119
[3] This references the five-time daily salah and the optional salah as Salat ul-Janazah is a standing salah that is often made near or at the site and is the salah mandated and there are dispensations in place for those affairs.
[4] d.458 (AD1063). He is Abu Ya`la Muhammad ibn Al-Hussain ibn Muhammad ibn Khalaf ibn Ahmad ibn Al-Farra’ Al-Baghdadi. Grand marja` and spiritual father to 40 other grand maraji`, he was the first to catalogue the rise of the Ash`ari jama`ah. The Imam’s extensive teaching record and written legacy gave us a number of classics. Please see Abul Hussain’s Tabaqat ul-Hanabilah, vol.2, pp.166-198
[5] Ar.Al-Mughni
SALAH IN A MASJID BUILT ON/IN A GRAVEYARD OR ON A GRAVE IS INVALID
[ حكم الصلاة في المسجد المبني بعد المقبرة ]
Ruling on Salah in the Masjid built after it had been a graveyard
المذهب بين حكم الصلاة في المسجد المبني على مقبرة بعد وجودها .
So the Madhhab has made clear the ruling of the salah in the masjid built on a graveyard that had already been present.
قال الحجاوي في الاقناع : «والمسجد في المقبرة إن حدث بعدها كهي أي لا تصح الصلاة فيه »
Imam Musa Al-Hajjawi,[1] may Allah be pleased with him, said, “The masjid built in/on the graveyard – if the masjid was built there after the graveyard was present – salah made there will be no valid”.
فلا تصح الصلاة في المسجد أو المصلى المبني على مقبرة .
So, salah is not valid in the masjid or musalla that was built on a graveyard.[2]
فارس الخزرجي .
As written by the Shaikh, Faaris ibn Faalih Al-Khazraji
[1] 895-968 (AD1490-1561). He is Abun-Naja Sharaf ud-Din Musa ibn Ahmad ibn Musa ibn Salim ibn Ahmad ibn `Isa ibn Salim Al-Hajjawi Al-Maqdisi As-Salihi. Hailed widely as a mujtahid, theologian, Shaikh ul-Islam, as well as the chief faqih of Sham, he wrote books and made fatawa that caused his fame to grow. Once he reached over the age of thirty, the scholars convened and declared him the source of authority for the school of Imam Ahmad ibn Hanbal in his time. The Imam did not rest at this point, happy with his achievement, but continued on, writing numerous texts, summaries and foundational works. One of these was Zad ul-Mustaqni`, which is a summary of the depended upon book Al-Muqni` by Imam Muwaffaq ud-Din Ibn Qudamah (d.620 (AD1223). A simple yet effective summary, the document is the most widely used and commented summary of the book today. cf.Al-Makki’s As-Suhub ul-Wabilah, vol.3, pp.1134-1136 (Bakr Abu Zaid interpolations)
[2] The reader should understand that this is discussing the five-time salah or optional salah and not the Salat ul-Janazah that will often be established in the graveyard or at the site as the deceased is being buried. This has its ruling and is outside of that point. Let the reader recheck the statement above to have the fuller understanding.
30 JUMADA AL-UWLA/1 JUMADA AL-AKHIRAH 1445: A 30 DAY MONTH AND SOMETHING ABOUT THE CURRENT CIRCUMSTANCES
This is my attempt to give the history of the Palestine situation for the past 75 years, the birth of Shaikh Ahmad Yasin, the rise of Hamas, Al-Qassam Brigades, Al-Jihad Al-Islami fi Filastin, PLO, PNLF, Al-Iylul ul-Aswad and much more.
It is my hope that this presentation gives knowledge of all the above and more to every Muslim and non.
Until next time,
Al-Hajj Abu Ja`far Al-Hanbali
Jurjis's Blog 