النص المفهرس

Al-Fatāwā al-Hindīyyah:
وفي الفتاوى النسفية سئل عن أهل المحلة باعوا وقف المسجد لأجل عمارة المسجد قال:
2
لا يجوز بأمر القاضي وغيره، كذا في الذخيرة.
Fatāwā Rahīmīyyah:
If any benefit can be derived from a waqf property, then the Shari'ah
does not permit it to be sold.3
Imdād al-Fatāwā:
If an immovable asset is made waqf to a masjid, it is in no way
permissible to sell it. As stated in 'Ālamgīrī. 4
Fatāwā Mahmūdīyyah:
If a property is waqf to a masjid, the permission of the Sunnī Central
Waqf Board is not sufficient for its sale. It does not have the right to
sell the waqf property. The trustee must be questioned as to why he
sold it because it is not even eligible to be sold. The sale must be
cancelled and the property must be classified as waqf once again.
When a property is made waqf, the purpose is for it to remain exactly
as it is and its benefits be spent in Allah's cause. The property is not
given for trade. It is therefore not permissible to sell it and purchase
another property which would bring more income, unless there is no
benefit whatsoever in the present waqf property. Another rule will
then apply to it. It will be permissible to purchase another property in
its place and classify it as waqf.5
It becomes clear from the above juridical texts that the Shari'ah in no
way permits the sale of waqf properties of a masjid irrespective of
whether all the trustees grant permission or not. In the issue under
question, the property has been sold but the buyer has still not
become its owner. It must be returned and made waqf to the masjid. If
it is not legally possible to return it, another property must be
purchased with that money and its income must be spent for the
masjid expenses.
1 رد المحتار: 35114.
2 الفتاوى الهندية: 2\463.
3 Fatāwā Rahīmīyyah, vol. 6, p. 73.
4 Imdād al-Fatāwā, vol. 2, p. 717.
5 Fatāwā Mahmūdīyyah, vol. 15, p. 175.
801

Allāh ta ālā knows best.
Constructing a room above the masjid and a toilet below
Question
Is it permissible to construct a room for the imam and mu'adhdhin
above the masjid, and a toilet below? Will these fall under the ruling of
the masjid?
Answer
If during the first construction of the masjid, the one who instructed
its construction makes the intention that the storey above the masjid
is for rooms for the imam and mu'adhdhin and the storey below is for
toilets for public use, then this can be done. These sections [the rooms
and toilets] will be out of the Shar'ī masjid. However, if the masjid has
already been built and these were not included at the time, the area
above the masjid going up to the heavens, and the area beneath the
masjid going down to the bowels of the earth will remain under the
ruling of a masjid. Now no part of this can be excluded from the
masjid, nor is it permissible to construct rooms, etc. in that place.
Instead, the same respect which is accorded to the masjid will have to
be accorded here.
Ad-Durr al-Mukhtar:
(وإذا جعل تحته سردابا لمصالحه) أي المسجد جاز كمسجد القدس. فرع: لو بنى فوقه بيتا
للامام لا يضرلانه من المصالح، أما لو تمت المسجدية ثم أراد البناء منع (قوله أما لو تمت
المسجدية) أي بالقول على المفتى به أو بالصلاة فيه على قولهما، وعبارة التاتارخانية وإن كان
حین بناه خلی بینه وبین الناس ثم جاء بعد ذلك یبنی لا يترك .1
وفيها أيضا في كتاب الصلاة تحت أحكام المسجد:
وكره تحريماً الوطىء فوق والبول والتغوط لانه مسجد إلى عنان السماء.
(قوله إلى عنان السماء) وكذا إلى تحت الثرى كما فى البيرى عن الاسبيجانى، بقى لو جعل
الواقف تحته بيتاً للخلاء هل يجوز كما فى مسجد محلة الشحم فى دمشق؟ لم اره صريحاً نعم
سيأتى متناً فى كتاب الوقف انه لو جعل تحته سردابا بالمصالحة جاز تأمل. (الدر مع رد
المحتار: ٦٥٦/١).
Taqrīrāt ar-Rāfiī:
1 الدر مع رد المحتار: 4\357، 358.
802

(قوله لم أره صريحاً نعم سيأتى متناً الخ) الظاهر عدم الجواز وما يأتى متناً لا يفيد الجواز
لان بيت الخلاء ليس من مصالح على ان الظاهر عدم صحة جعله مسجداً بجعل بيت
الخلاء تحت كما يأتى انه لو جعل سقاية اسفل لا يكون مسجداً فكذا بيت الخلاء لانهما
ليسا من المصالح تأمل ثم رأيت فى غاية البيان ما يفيد الجواز كما يأتى نقل عبارتها فى
كتاب الوقف من احكام المسجد. (تقريرات الرافعى: ٨٥/١).
قال اورد الفقير ابو الليث سؤالاً وجواباً فقال فان قيل اليس مسجد بيت المقدس تحتم
مجتمع الماء والناس ينتفعون به قيل اذا كان تحتر شئى ينتفع به عامة المسلمين يجوز لانه اذا
انتفع به عامتهم صار ذلك لله تعالى ايضاً. يعلم حكم كثير من مساجد مصر التى تحتها
صهاريج ونحوها. (تقريرات الرافعى: ٨٠/٤، كتاب الوقف، سعيد).
Allāh ta'ālā knows best.
Qualities which a masjid and madrasah trustee ought to possess
Question
What qualities should a masjid and madrasah trustee possess?
Answer
Al-Fatāwā al-Hindīyyah contains the following:
الصالح للنظر من لم يسأل الولاية للوقف وليس فيه فسق يعرف هكذا في فتح القدير وفي
الإسعاف: لا يولى إلا أمين قادر بنفسه أو بنائبه ويستوي فيه الذكر والأنثى، وكذا الأعمى
والبصير وكذا المحدود في قذف إذا تاب، ويشترط في الصحة بلوغه وعقله كذا في البحر
1
الرائق.
Fatāwā Ibn Taymīyyah:
2
ولا يجوز تولية الفاسق مع إمكان تولية البر.
It is not permissible to appoint a flagrant sinner when it is possible to appoint
a righteous person.
Fatāwā Mahmūdīyyah:
1 الفتاوى الهندية: 2\408.
2 فتاوى ابن تيمية: 23\341.
803

Such a person must be appointed as a trustee who is trustworthy (not
treacherous), religious (not irreligious), has the ability to administer
waqf and has an interest in it ... It is a sin to appoint a flagrant sinner
and irreligious person from the very beginning.1
Fatāwā Rahīmīyyah:
The trustee of a masjid must be a practising 'alim. If he is not an 'alim,
he must certainly be religious and trustworthy. It is not permissible to
appoint a non-'ālim flagrant sinner. Allāh ta'ālā says:
انما يعمر مساجد الله من آمن بالله واليوم الآخر
Only he shall inhabit the masajid of Allah who believed in Allah and the Last
Day.2
Maulānā Abul Kalām Azād writes in his commentary to the above
verse: Another point which is clarified here is that the trusteeship of
Allah's House is the prerogative of a righteous Muslim, and people like
him are the ones who inhabit it. We learn from this that a flagrant
sinner and immoral person cannot become a trustee of a masjid. This
is because there is no compatibility between the two. Instead, two
opposites are getting together, viz. masājid are the places for Allah's
worship while the trustee is averse to it.3
To sum up, a trustee must be a practising 'alim. If such a person is not
available, then a person possessing most of the following qualities
must be appointed: he is strict with salah and fasting, he is
trustworthy, he knows the rules related to waqf, is of good character,
is merciful, he has a balanced temperament, he likes Dīnī knowledge
and respects the 'ulama'.
Allāh ta'ālā knows best.
Paying madrasah teachers with funds collected for the masjid
Question
In Venda where we live, an amount of R100 is collected monthly from
every shop for the masjid. Can any amount from this money be used to
pay the madrasah teachers? Kindly guide us by providing a Shar'ī
ruling.
1 Fatāwā Mahmūdīyyah, vol. 12, p. 283.
2 Sūrah at-Taubah, 9: 18.
3
Fatāwā Rahīmīyyah, vol. 3, p. 164-166. Maulānā Abul Kalām Āzād's
commentary is quoted from his Tarjumān al-Qur'ān.
804

Answer
Monies which are collected for the masjid cannot be used to pay the
madrasah teachers. What can be done is to send a note to the donors
stating that the monies which they donated for the masjid will also be
used on the madrasah teachers. They must sign the note.
Alternatively, they can be informed verbally or an announcement
could be made in the masjid. After this is done, the monies collected
can be used for the madrasah. If the money was being spent without
their permission until now, Allah ta'ala will accept that spending if
their permission is obtained.
Allāh ta'ālā knows best.
Changing the masjid name and preconditioning membership with a donation
Question
A few years ago a building was purchased in Cyreledene through the
help and donation of the public. The building was converted into a
jamā at khānah and madrasah. It was named Masjid Imdādīyyah just as
a source of blessings. Since our link is with Khanqah Shaykh Zakarīyyā,
we made the jama at khanah and madrasah to be under the auspices of
Madrasah Ta'lim ad-Din which is under the supervision of Hadrat Hafiz
'Abd ar-Rahman Miya Sahib damat barakātuhum. We then formulated
a constitution for the jama'at khanah and madrasah, and formed a
masjid committee from the musallis and local residents. Reformational
and Tablīghī programmes are held in our jamā'at khanah, and jamā'ats
also come periodically and stay over in the jamā'at khanah. The
number of Muslims began increasing in our locality and the jama'at
khanah was considered small. We decided to construct a new masjid
and madrasah in its place. We started collecting funds to this end.
Some people have certain objections in this regard and we would like
to remove these objections.
1. Some people are of the view that the masjid name be changed
to for example, Cyreledene Muslim Jama'at, and that the
constitution be changed as well. Will it be better to maintain
the previous name and constitution or should they be
changed?
2.
Bearing in mind that we are aligned to Khanqah Shaykh
Zakarīyya, is our masjid and madrasah different from others
because of this, or are the two same?
3. Some people are of the view that when collecting funds, we
must say to the donors that we are aligned to Khanqah Shaykh
805

Zakarīyya or else the donations will not be permissible, and
the public must not give any donations. What is the Shar'ī
ruling in this regard?
4. Some people refuse to make a donation unless they are
included in the masjid committee. What is the ruling of the
Sharī ah in this regard?
5. Bearing in mind that we permit various groups to conduct
their programmes and all are permitted to come to the masjid,
is it permissible for a person to oppose us merely because he
has not been appointed to the masjid committee?
Answer
1.
If all or the majority of the masjid committee members are in
favour of changing the name, then there is nothing wrong in
that. However, the old name is a good name and also has a
good omen. I therefore feel that the old name should be
maintained.
2. All masajid are equal as regards their status of a masjid. Yes, if
a certain masjid has assemblies of dhikr in it, it can be referred
to as a Khanqāhī Masjid or this title can be attached to its
name so that reference could be made to khanqahī activities;
but this is not essential.
3. At the time of accepting donations, it is necessary to state that
a masjid is being constructed in such and such area, but it is
not necessary to state that it is aligned to such and such
khangāh. Yes, it is enough to say that it is aligned to the
Deobandī creed. If someone does ask for additional details,
these must be given without resorting to any incorrect
information.
4. This is dependent on the view of the members of the
committee. If they consider it unwise to appoint a certain
person as a member, they must not appoint him and they must
not accept any donation from him. if they consider a certain
person to be valuable, they must accept his donation and
appoint him; but they must not compel anyone into becoming
a member. The fundamental work is to serve Din; not to
become a member.
5. When programmes of all those who are on the truth are
permitted, it is not correct for any person to oppose this.
Rather, he must come forward to serve the masjid for Allah's
806

pleasure irrespective of whether he is appointed as a member
or not.
Allāh ta ālā knows best.
Dismissing an imam because of a personal dispute
Question
Our imam had been serving the masjid and madrasah for the last two
and half years. All praise is due to Allah ta'ala, there were no
complaints against him. However, a few months ago, a small incident
occurred between the imam and the father of one of the students.
Coincidentally, this student is the son of the masjid chairman.
Subsequent to this incident, the chairman and a few other trustees of
the masjid began opposing the imam and made efforts to dismiss him.
They eventually dismissed him. Not only this, they even closed down
the madrasah and asked the parents to admit their children in any
other madrasah. On observing this treatment which the chairman and
his associates meted out to the imam, other trustees resigned. The
imam is a resident of the same area and leads the people in salah
periodically because the musallīs have no problem with him. However,
the trustees who are present express their disapproval and instruct
the mu'adhdhin to perform the salah. In the light of this prelude, we
have the following questions:
1. Do the trustees have any Shar'i grounds for treating the imam
who is an 'alim in this manner?
2. Will the general residents of the area and the musallīs be
accountable for the actions and character of a few trustees?
3. Can an 'alim be stopped from imamat when he is the most
knowledgeable in the area?
Answer
The following is stated in at-Tanwir:
ولوام قوماً وهم له كارهون، ان الكراهة لفساد فيه او لانّهم احق بالامامة من كره لم ذلك
تحريماً لحديث ابى داود لا يقبل الله صلوة من تقدم قوما وهم له كارهون وان هو احق لا
والكراهة عليهم وهكذا فى الهندية. ٨٧/١.
Ad-Durr al-Mukhtār:
807

الاحق بالامامة تقديماً بل نصبا الاعلم باحكام الصلاة (الى ان قال) والخيار الى القوم فان
اختلفوا اعتبر اكثرهم ولو قدموا غير الاولى اساوأ بلا اثم، وفى رد المحتار: قال فى
التتارخانية ولو ان رجلين فى الفقه والصلاح سواء الا ان احدهما اقرأ فقدم القوم الآخر
فقد اساؤًا وتركوا السنة ولكن لا يأثمون لانهم قدموا رجلاً صالحاً. (التنوير مع الدر
المختار: ٥٥٧/١).
البانى للمسجد اولى من القوم بنصب الامام والمؤذن فى المختار الاّ اذا عيّن القوم اصلح ممن
عيّن البانى لان منفعة ذلك ترجع اليهم. (الدر المختار: ٤٣٠/٤).
Sharh an-Niqãyah
وفى رواية: ان سركم ان تقبل صلوتكم فليؤكم علماءكم فانهم وفدكم فيما بينكم
وبين ربكم، رواه الطبرانى وفى رواية الحاكم فليؤكم خياركم، وفى رواية، اكرموا حملة
القرآن فمن اكرمهم فقد اكرمنى وفى رواية حامل القرآن راية الإسلام ومن اكرم فقد
اكرم الله ومن اهانه فعليه لعنة الله. (الجامع الصغير للإمام الحافظ السيوطي: ١٤٢/١).
(شرح نقاير: ٨٦/١).
The following points are learnt from the above texts:
If the imam is not in error and it is no fault of his for some of the
trustees being unhappy with him, and there is also no shortcoming in
the imam, then there is no consideration to the displeasure of those
trustees. Salah behind this imam will be valid without any
reprehensibility. The sin of this issue will be on those few trustees.
When trustees have any dispute with an imam, the view of the
majority of the musallis is considered. Since the majority of the
musallīs here are happy with the imam, their view will be considered.
Moreover, bearing in mind that the imam is the most eligible for
imamat from this entire locality, it is against the Sunnah to appoint
someone else. In the issue under question, bearing in mind that the
imam is not in the wrong and the musallis are happy with him, it is not
permissible to dismiss the imam because of a few trustees. Those who
dismiss the imam and denigrate him because of personal enmity and
personal disputes are wrongdoers and criminals. They are severely
sinful. They must seek pardon from the imam. It is essential for them
to repent or else they will be classified as flagrant sinners and be
eligible for punishment.
808

Note: This question was posed from one party. We have not heard the
position of those few trustees who oppose the imam. If they
disapprove of the imam on the basis of Shar'i reasons, their opposition
to the imam will be correct.
Allāh ta'ālā knows best.
Converting an old 'īd gah into a masjid and madrasah
Question
There was an old 'id gah which is no longer needed in the least because
there is another 'īd gah. Furthermore, people also perform 'īd salah in
masājid. This plot remained empty and donkeys and horses began
grazing there. The bequeather turned it into a madrasah where
together with madrasah lessons, there is a masjid for jumu'ah and 'īd
salāhs. Is it permissible to do this?
Answer
Al-Fatāwā al-Hindīyyah:
ذكر في المنتقى عن محمد رحمه الله تعالى في الطريق الواسع فيه بنى أهل المحلة مسجدا
وذلك لا يضر بالطريق فمنعهم رجل فلا بأس أن يبنوا، كذا في الحاوي.
قوم بنوا مسجدا واحتاجوا إلى مكان ليتسع المسجد وأخذوا من الطريق وأدخلوه في
المسجد إن كان يضر بأصحاب الطريق لا يجوز وإن كان لا يضر بهم رجوت أن لا يكون
به بأس، كذا في المضمرات وهو المختار، كذا في خزانة المفتين.
Imdād al-Fatāwā:
Question: A graveyard has been lying desolate for the last 25 years and
the dead too are no longer buried there. The Anjuman Islam wants to
construct a building there. Is it permissible?
Answer: The following is stated in 'Umdah al-Qārī Sharh Sahīh al-Bukhārī:
قال ابن القاسم لو أن مقبرة من مقابر المسلمين عفت فبنى قوم عليها مسجدا لم أر بذلك
بأسا وذلك لأن المقابر وقف من أوقاف المسلمين لدفن موتاهم لا يجوز لأحد أن يملكها
فإذا درست واستغنى عن الدفن فيها جاز صرفها إلى المسجد لأن المسجد أيضا وقف من
أوقاف المسلمين لا يجوز تملكه لأحد فمعناهما على هذا واحد.
1 الفتاوى الهندية: 2\456، 457.
809

From the above answer we find a common cause. Thus it is permissible
for the Anjuman to construct a waqf building for public benefit on the
plot where the graveyard is situated. Allah ta'ala knows best.1
It becomes clear from the above texts that the 'īd gah is also set aside
as a waqf property for the general benefit of Muslims. Now that its
benefit no longer seems to be realized, a good alternative to it is
present. It is therefore permissible to construct a madrasah in its
place. Muslims in general will benefit from it, and the objective of the
'īd gah [general benefit to Muslims] will be realized at the same time.
Furthermore, the waqf property which had become desolate will now
become inhabited, and this is from among the major objectives of
waqf. It is therefore permissible and correct to construct a madrasah
here.
Allāh ta'ālā knows best.
Selling unnecessary items of a masjid
Question
A person donated a water-pump for the masjid's wudu' area. The
masjid committee kept it aside because there was no need for it. The
committee then began constructing a house for the masjid with the
intention of renting it out and the rental income could be used for
masjid expenses. Some money is needed for this house, and the masjid
committee wants to sell the water-pump so that the money received
could be used for the house. Is it permissible to do this?
Answer
Radd al-Muhtar contains the following:
ولو خرب ما حوله واستغني عنه يبقى مسجدا عند الإمام والثاني أبدا إلى قيام الساعة وبه
يفتي وعاد إلى ملك الباني أو ورثته عند محمد وعن الثاني ينقل إلى مسجد آخر بإذن
القاضي ومثله في الخلاف المذكور حشيش المسجد وحصره مع الاستغناء عنهما وكذا ولو
خرب المسجد وما حوله وتفرق الناس عنه لا يعود إلى ملك الواقف عند أبي يوسف فيباع
نقضه بإذن القاضي ويصرف ثمنه إلى بعض المساجد.
Fatāwā Mahmūdīyyah:
1 Imdād al-Fatāwā, vol. 2, p. 565.
2 رد المحتار: 4\358.
810

It is not permissible to sell masjid items which are waqf. Items which
have been given by someone or purchased to fulfil certain needs at
certain times can be sold once the need for them has been fulfilled.
The items of a masjid which have been abandoned and left desolate
must be given to the masjid nearest to it. The property of the masjid
must be safeguarded and protected so that its sanctity is not violated.1
To sum up, if there is no need for this water-pump, it can be sold and
its money can be used for the masjid house.
Allāh ta'ālā knows best.
Demolishing a damaged masjid and rebuilding it
Question
I am a trustee of a masjid. We had been meeting for the past one and
half years with a view to extending the masjid. However, due to
certain unforeseen reasons, the architect says that it is necessary to
demolish the present building. The reasons are as follows:
1. The basement of the masjid is damaged because of constant
water leaks and there is no guarantee that this will be fixed if
it was repaired.
2.
In the presence of the present building, harm will be caused to
the new foundations.
3. If we were to build on the present structure, the building will
go beyond the legal height. Anyway, the old structure is itself
quite dilapidated.
4. In the case of rebuilding the entire structure, the costs of
labour and so on will be less, the work will be quicker and will
be able to continue even during salah times.
The matter which concerns the masjid committee is whether it is
correct and permissible to close the masjid in the light of the above
reasons?
Answer
The following is stated in al-Fatawa al-Hindiyyah:
مسجد مبني أراد رجل أن ينقضه ويبنيه ثانيا أحكم من البناء الأول ليس له ذلك، لأنه
لا ولاية له، كذا في المضمرات وفي النوازل إلا أن يخاف أن ينهدم، كذا في التتارخانية
1 Fatāwā Mahmūdīyyah, vol. 6, p. 199.
811

وتأويله إذا لم يكن الباني من أهل تلك المحلة وأما أهل تلك المحلة فلهم أن يهدموا
ويجددوا بناءه ويفرشوا الحصير ويعلقوا القناديل لكن من مال أنفسهم أما من مال
المسجد فليس لهم ذلك إلا بأمر القاضي، كذا في الخلاصة.1
We learn from the above text that if there is fear of the old structure
falling down, then there is no harm in demolishing it and building a
new masjid.
Al-Bahr ar-Rā'iq:
وفي البزازية: أرادوا نقض المسجد وبناءه أحكم من الأول إن لم يكن الباني من أهل
المحلة ليس لهم ذلك، وإن كان من أهل المحلة لهم ذلك.2
To sum up, bearing in mind the above-mentioned reasons, the
committee members can demolish the masjid and construct a new one
in its place. They can also go around collecting funds to this end. Yes, if
they want to suspend a chandelier and other similar things for the
sake of beautification, they must spend their own money for it. They
must not spend monies of donors for beautification without first
obtaining their permission. If they obtain their permission, items of
beautification may also be purchased with masjid money.
Allāh ta'ālā knows best.
Few questions related to masajid
Questions
1. There are several masajid which are close to ours and which
can be reached easily. Is it necessary for us to make
arrangements for another place for salah and other Dīnī
activities such as tabligh?
2. The masjid owns a house which was emptied a few days ago. It
is also close to the masjid. We thought that we should put it to
use. Can all salāhs be performed in it? What about jumu'ah?
3. If we close the present masjid and another place is not used,
what responsibilities does the committee have as regards the
1 الفتاوى الهندية: 2\457.
2 البحر الرائق: 25115.
812

imam and mu'adhdhin? Will they still have to be paid a full
wage?
Answers
1. Bearing in mind that there are other masajid which are close by and
which can be reached easily, it is not necessary for you to make other
arrangements.
2. According to you, you have a building belonging to the masjid and
several people gather there. If it is used for salah and the five salahs
are performed there, then it will be a good thing. However, it is too
small for jumu'ah; and jumu'ah is from among the salient features of
Islam which have to be displayed. This is most suited to a large and
imposing venue. The following is stated in Fatāwa Rahīmīyyah in this
regard:
The masjid under discussion is extremely small. It is just sufficient for
the five daily adhans and salah with congregation. The establishing of
jumu'ah is dependent on inhabiting a masjid. The jumu'ah is from
among the salient features of Islam. Its objective is to make a grand
display of the salient features of Islam. This can only be realized if
jumu'ah is performed with a large congregation. Each area having
small congregations defeats the objective of jumu'ah. This will also
have an effect on other masajid. Thus, it will not be permissible to
establish jumu'ah in this masjid.1
Yes, if jumu'ah has already been performed in this place, the salah will
be valid.
Allāh ta ālā knows best.
3. In such a case, the matter will be treated according to the conditions
of the contract. In other words, the contract which the masjid made
with them will apply. If they are maintained, the wage for that period
will have to be given to them. The following is stated in Sharh al-
‘Ināyah:
ولا فرق بين طويل المدة وقصيرها عندنا إذا كانت بحيث يعيش إليها العاقدان، لأن الحاجة
التي جوزت الإجارة لها قد تمس إلى ذلك، وهي مدة معلومة يعلم بها مقدار المنفعة فكانت
صحیحة کالأجل في البيع.2
1 Fatāwā Rahīmīyyah, vol. 5, p. 80.
2 شرح العنایة: 9\63.
813

If arrangements are made for the congregational salah in the house
and there is a need for the imam and mu'adhdhin, they will have to be
paid for their work.
Allāh ta ālā knows best.
Taking a waqf Qur'an out of the masjid
Question
Someone placed a Qur'an as waqf in the masjid. Is it permissible to
take it out of the masjid to read?
Answer
A Qur'an which is made waqf for the masjid cannot be taken out for
the sake of reading it.
Fatāwā Mahmūdīyyah:
Qur'ans or books which are made waqf for a masjid cannot be taken
out to another place.1
Ahsan al-Fatāwā:
If a book is made waqf for a masjid, it cannot be taken to another
place. It must be used within the boundaries of the masjid.2
Ad-Durr al-Mukhtār:
وقف مصحفا على أهل مسجد للقراءة ان يحصون جاز، وإن وقف على المسجد جاز ويقرأ
فیه.
Radd al-Muhtār:
لو وقف المصحف على المسجد أي بلا تعيين أهله قيل يقرأ فيه أي يختص بأهله المترددين
إليه، وقيل: لا يختص به أي فيجوز نقله إلى غيره، وقد علمت تقوية القول الأول بما مر
عن القنية وبقي ما لو عمم الواقف بأن وقفه على طلبة العلم لكنه شرط أن لا يخرج من
المسجد أو المدرسة كما هو العادة.3
If a person takes a Qur'an from the masjid and then sits down in the
masjid courtyard or outer section, there is no harm in this because
1 Fatāwā Mahmūdīyyah, vol. 12, p. 296.
2 Ahsan al-Fatāwā, vol. 6, p. 450.
3 رد المحتار: 4\365.
814

according to Hanafis although the courtyard of a masjid is not
classified as a masjid, they sometimes include it as a masjid. The jurists
sometimes prohibit the doing of certain actions in the masjid
courtyard which could blight the status of the masjid and violate its
sanctity.
Al-Fatāwā al-Hindīyyah:
قيم المسجد لا يجوز له أن يبني حوانيت في حد المسجد أو في فنائه، لأن المسجد إذا جعل
حانوتا ومسكنا تسقط حرمته وهذا لا يجوز، والفناء تبع المسجد فيكون حكمه حكم
المسجد.1
Allāh ta ālā knows best.
Fruits of a fruit-bearing tree in a graveyard or masjid
Question
Fruit-bearing trees have been planted in the graveyard and masjid. Is
it permissible to eat their fruit?
Answer
If the masjid or graveyard is waqf, no person is permitted to break the
fruit for his personal use. He neither has any right over the fruit nor
its value. Rather, it is wajib to spend it for the expenses of the waqf
property. Yes, we learn from a fatwa of Hadrat Gangohī rahimahullah
that if the trees have been planted in the graveyard or masjid for the
general public, then it will be permissible to take their fruit.
Badā'i' as-Sanā'i':
وأما حكم الوقف الجائز وما يتصل به: فالوقف إذا جاز على اختلاف العلماء في ذلك،
فحكمه أنه يزول الموقوف عن ملك الواقف ولا يدخل في ملك الموقوف علیه، لكنه ينتفع
بغلته بالتصدق عليه، لأن الوقف حبس الأصل وتصدق بالفرع، والحبس لا يوجب ملك
المحبوس كالرهن، والواجب أن يبدأ بصرف الفرع إلى مصالح الوقف من عمارته وإصلاح
ما وهي من بنائه وسائر مؤناته التي لا بد منها، سواء شرط ذلك الواقف أو لم يشرط، لأن
الوقف صدقة جارية في سبيل الله تعالى، ولا تجري إلا بهذا الطريق. 2
1 الفتاوى الهندية: 2\462.
2 بدائع الصنائع: 221،22016.
815

If only the land of the graveyard and masjid is waqf, and not the trees
and other things which are on it, even then no one is permitted to use
or take anything without the permission of the owner.
Ahsan al-Fatāwā:
If the bequeather only bequeathed the land and not the trees and fruit,
the latter belong to him. It is not permissible for anyone to use
anything without his permission. However, he can be compelled to
uproot the trees to make space for the graveyard. If he bequeathed the
trees, etc. with the land, the tree can be used as other waqf things are
used, [i.e. for the maintenance of the waqf property].1
Fatāwā Tātār Khānīyyah:
رجل جعل أرضا مقبرة وفيها أشجار، قال الفقيه أبو جعفر رحمه الله تعالى وقف الأشجار
لا يصح فتكون الأشجار للواقف ولورثته إن مات. 2
Fatāwā Mahmūdīyyah:
If the graveyard is waqf, the fruit from its trees must be sold and the
money used for the graveyard expenses. They cannot be used for
personal purposes; neither the fruit nor the income derived from their
sale.3
The following is stated in Fatawa Mahmudīyyah with regard to a masjid:
If the waqf property of a masjid can be used for agriculture or be
rented out, this must be done and the income must be spent for the
masjid needs. If not, trees must be planted on that land and their fruit
sold for masjid expenses.4 Allāh ta'ālā knows best.
Fatāwā Rashīdīyyah:
Question: A masjid has guava trees on the property. Can the musallīs
eat the guavas?
Answer: If a tree was planted for the benefit of the musallis, they can
eat from it.5
Allāh ta'ālā knows best.
1 Ahsan al-Fatāwā, vol. 6, p. 418.
2 فتاوی قاضي خان: 3133.
3 Fatāwā Mahmūdīyyah, vol. 12, 389.
4 Fatāwā Mahmūdīyyah, vol. 15, p. 176.
5 Fatāwā Rashīdīyyah, p. 578.
816

The method of appointing a trustee
Question
How should trustees be appointed?
Answer
When selecting and appointing trustees for a masjid, the view of the
special people of the masjid must be ascertained. Those whom most of
the seniors agree on must be appointed. Although the majority view of
the masses is not considered in the Shariah, the majority view of
special people and people of wisdom is proven from the Qur'an, Hadith
and statements of the 'ulama'.
Allāh ta'ālā says:
ما يكون من نجوى ثلثة الا هو رابعهم ولا خمسة الا هو سادسهم ولا ادنى من ذلك ولا
اكثر الا هو معهم اين ما كانوا.
There is no meeting between three persons without His being the fourth of
them, nor between five without His being the sixth of them, nor less than that
nor more than that without His being wherever they may be.1
'Allāmah Shabbīr Ahmad 'Uthmanī rahimahullah uses this verse to
prove the validity of considering the majority view. He writes in his
tafsīr:
If there are two people in a meeting and there is difference between
them, it is difficult to give preference to one over the other. It is for
this reason that in important matters, an odd number of people are
appointed. After the number one, three is the first odd number and
then five.2
The same theme can be seen in Tafsir Mazharī (vol. 9, p. 221). Proofs for
giving preference to the majority view are also found in the Ahadith.
Ibn Mājah:
عن أنس بن مالك رضي الله عنه يقول سمعت رسول الله صلى الله عليه وسلم يقول إن
أمتي لا تجتمع على ضلالة، فإذا رأيتم اختلافا فعليكم بالسواد الأعظم.
1 Sūrah al-Mujādalah, 58: 7.
2 Tafsīr 'Uthmānī, p. 720.
817

قوله السواد الأعظم، أي جملة الناس ومعظمهم الذين يجتمعون على طاعة السلطان وسلوك
1
النهج المستقيم.
Anas ibn Mālik radiyallāhu 'anhu narrates: I heard Rasūlullāh sallallahu
'alayhi wa sallam saying: My ummah will not unanimously agree to commit a
misguidance. When you see differences, you must hold on to the view of the
main body of Muslims.
... it refers to the majority of the people who unite to obey the Sultan and follow
the straight way.
Mishkāt al-Masābīh:
وعنه (أي ابن عمر رضي الله عنهما) قال رسول الله صلى الله عليه وسلم: اتبعوا السواد
الأعظم فإنه من شَدّ شُدّ في النار.2
Rasūlullah sallallahu 'alayhi wa sallam said: Follow the main body of Muslims
because the one who separates himself [from the main body of Muslims] will be
kept separate in the Hell-fire.
Mirqāt:
قوله اتبعوا السواد الأعظم يعبر به عن الجماعة الكثيرة والمراد ما عليه أكثر المسلمين. 3
Even in jurisprudence, consideration is given to the majority view.
There is a general rule in this regard:
ولأبي حنيفة أن الأكثر يقوم مقام الكل في كثير من الأحكام. 4
According to Imām Abū Hanīfah rahimahullah, the majority takes the place of
the total number in many rulings.
Allāh ta'ālā knows best.
Appointing a life-trustee
Question
Should a trustee be appointed for life or for a certain period of time?
In the case of the latter, can he offer himself for re-appointment?
1 ابن ماجه مع حاشية إنجاح الحاجة، ص 283.
2.مشکوة المصابیح، ص 30.
3 حاشية مشکوة بحواله مرقاة، ص 30.
4 الهداية: 4\437.
818

Answer
Trustees can be appointed for life and they can remain in that position
until their death as long as they do not commit any treachery or any
act against the Shari'ah. When the Khulafa' Rashidin were appointed
to the Caliphate, it was not for a specified period but for their entire
lives. Even today, members who are appointed to committees of
madāris [dār al-'ulūms], generally hold this post for life and not for a
limited period. If the members stated in the constitution that they are
to be appointed for a certain period, this is also permissible.
Allāh ta ālā knows best.
Informing the public of the trust's decisions
Question
When a committee makes certain decisions, is it necessary for the
trustees to inform the public of the decisions and the reasons behind
making them?
Answer
The public should be informed for the sake of caution and to protect
themselves against suspicion and accusation, and so that there is no
room whatsoever for evil thoughts. Rasūlullah sallallahu 'alayhi wa
sallam emerged with Umm al-Mu'minîn Hadrat Safīyyah radiyallahu
'anhā so he informed a few Sahabah who were approaching by saying:
"This is my wife, Safiyyah." He did this so that they do not have evil
thoughts. From this incident, Muslims are taught precaution and how
to save themselves from evil thoughts. If the people express their
satisfaction and clearly state that there is no need for the trustees to
inform them of anything, there is no harm in this.
Allāh ta ālā knows best.
When the public distrusts the committee
Question
Can the public express its distrust of the committee? Can the public
remove a trustee or the entire lot of trustees?
Answer
When any trustee commits treachery, proves to be inefficient or does
anything against the Shari'ah, then not only is it permissible to
remove him but wajib to do so.
Ad-Durr al-Mukhtār:
819

(وينزع) وجوباً بزازية (لو) الواقف أى لو كان المتولى بو الواقف، فغيره بالاولى قال فى
البحر: استفيد منه ان للقاضى عزل المتولى الخائن غير الواقف بالاولى، (غير مأمون) أو
عاجزاً او ظهر به فسق كشرب خمر ونحوه فتح، او كان يصرف ماله فى الكيمياء نهربحثاً
(وان شرط عدم نزعه) او ان لا ينزعه قاضٍ ولا سلطان لمخالفته لحكم الشرع فيبطل
كالوصى فلو مامونا لم تصح تولية غيره، اشباه. (الدر المختار مع فتاوى الشامى: ٣٨/٤، ٣٨١،
٣٨٢).
We learn from the above that if the bequether is himself the trustee
and he commits an act of treachery, he too will be removed. We learn
from this that others are even more eligible for removable when there
are such complaints against them. If the [Islamic] judge does not
remove the treacherous trustee, he too will be sinful.
Radd al-Muhtār:
مقتضاه اثم القاضى بتركه والاثم بتولية الخائن ولا شك فيه، بحر. وفى الجواهر القيم اذا لم
يراع الوقف يعزل القاضى. (رد المحتار: ٣٨٠/٤).
Nowadays there are no Shar'ī judges, so it becomes the responsibility
of all Muslims to remove such trustees. This is clear from the following
text:
واما عزل الخائن واقامة غيره ممن يحفظ الوقف ويعمره ويحفظ ما بقى على مستحق واقامة
متولٍ على وقف لم يكن له متولّ فلا يتوقف على القاضى فضلاً عن قاضى القضاة وان
عزله واجب على كل مسلم يستطيع فانه من قبيل انكار المنكر فليحفظ هذا فانّه نفيس
جدًّا، وهذا غريب. (تقريرات رافعى: ٨٤/٤)
If a trustee does not commit any treachery or any act against the
Sharī ah, it is not permissible to remove him.
الذى حقق السندى بعبارة طويلة ان الوصى او المتولى المنصوب من الواقف او القاضى لو
لم يتحقق من احدهما خيانة واراد من عدا قاضى القضاة عزله واقامة غير مقامه ممن هو
اصلح منه واورع فليس له ذلك ولا يتولى ذلك الآّ قاض القضاة. (تقريرات الرافعى:
٨٤/٤).
Allāh ta ālā knows best.
820