Indexed OCR Text

Badā'i' as-Sanā'i':
وقوله عز شأنه: ويحرم عليهم الخبائث. والضفدع والسرطان والحية ونحوها من الخبائث
وروي عن رسول الله صلى الله عليه وسلم: سئل عن ضفدع يجعل شحمه في الدواء فنهى
عليه الصلاة والسلام عن قتل الضفادع. وذلك نهي عن أكله. وروي أنه لما سئل عنه فقال
عليه الصلاة والسلام: خبيثة من الخبائث.1
... When Rasūlullāh sallallahu 'alayhi wa sallam was asked about a frog, he
said: It is one of the filthy things.
Ad-Durr al-Mukhtār:
وبول غیر مأکول ولو من صغیر لم یطعم ... وروث وخثی أفاد بهما نجاسة خرء کل حیوان غیر
2
الطيور.
وقال ابن عابدين: (قوله أفاد بهما) أراد بالنجاسة المغلظة. 3
Fatāwā Haqqānīyyah:
In the light of juridical principles and rules we learn that the urine of
frogs is impure. This is because the urine of animals whose flesh is not
consumed falls under the category of a heavy impurity.4
Imdād al-Fatāwā:
(The text is in Persian)5 The gist of it is that urine of a frog is impure
because it is a heavy impurity. However, the frog which lives in water
cannot be classified as impure because of necessity.
Allāh ta ālā knows best.
An unbeliever in major impurity entering a masjid
Question
Is it permissible for an unbeliever who is in a state of major impurity
to enter a masjid?
1 بدائع الصنائع: 3515. وكذا في فتاوی قاضي خان: 3\358.
2 الدر المختار: 3181.
3 فتاوى الشامي: 32011. وكذا في الطحطاوي على مراقي الفلاح، ص 83.
4 Fatāwā Haqqānīyyah, vol. 2, p. 584.
5 Imdād al-Fatāwā, vol. 1, p. 75.
781

Answer
It is permissible.
Ad-Durr al-Mukhtār:
وجاز دخول الذمي مسجدا مطلقا .!
Radd al-Muhtār:
ولو جنبا كما في الأشباه.2
Allāh ta'ālā knows best.
Steam which emanates from impure water
Question
If impure water is put to the boil, will the steam which emanates from
it be impure?
Answer
Steam which emanates from boiling impure water is pure.
Radd al-Muhtār:
وما يصيب الثوب من بخارات النجاسة، قيل ينجسه، وقيل لا وهو الصحيح. وفي الحلية:
استنجى بالماء وخرج منه ريح لا ينجس عند عامة المشايخ وهو الأصح، وكذا إذا كان
سراويله مبتلا.
وفي الخانية ماء الطابق نجس قياسا لا استحسانا. وصورته: إذا أحرقت العذرة في بيت
فأصاب ماء الطابق ثوب إنسان لا يفسده استحسانا ما لم يظهر أثر النجاسة فيه، وكذا
الإصطبل إذا كان حارا، وعلى كونه طابق أو كان فيه كوز معلق فيه ماء فترشح، وكذا الحمام
لو فيها نجاسات فعرق حيطانها وكواتها وتقاطر. قال في الحلية: والظاهر العمل
بالاستحسان، ولذا اقتصر عليه في الخلاصة، والطابق: الغطاء العظيم من الزجاج أو اللبن. 3
Bahishtī Zewar:
1 الدر المختار: 6\387.
2 رد المحتار: 38716. وانظر أيضا: حاشية الطحطاوي على الدر المختار: 19414.
3 رد المحتار: 32511. وللإستزادة أنظر: حاشية الطحطاوي على الدر المختار: 16111، والفتاوى الهندية:
47/1، وفتح القدير: 21211.
782

Steam which emanates from impurities is pure.1
Allāh ta'ālā knows best.
1 Bahishtī Zewar, p. 860.
783

Chapter Eight: Masjid Rules
Rules related to a masjid and a jamā'at khanah
Question
Define a masjid and a jamā'at khanah. What is the difference in rules
between the two?
Answer
Certain things are necessary for a Shar'ī masjid: (1) A person
bequeathed the land for the purpose of a masjid. (2) The person
removed it from his or any other person's ownership in such a way
that he or anyone else does not have any claim over it. (3) Salah with
congregation must have been performed in it at least once.
If the land is not bequeathed but in someone's ownership and he
merely permitted salah to be performed there, or it belongs to the
government and it has been taken on rent; then it is not a Shar'ī
masjid. All the rules of a Shar'ī masjid will not apply to it. However, the
reward of performing salah with congregation will be obtained. It is
also permissible to have Jumu'ah in it. According to 'Allamah Shāmī
rahimahullah, it must be protected against disagreeable things just as it
is necessary in a Shar'ī masjid. For example, buying and selling,
conjugal relations, relieving oneself, worldly conversations and so on.
This is what caution demands. However, the rules of a Shar'ī masjid
will not apply to it, e.g. a Shar'ī masjid remains such until the day of
Resurrection, it cannot be sold, etc. These rules will not apply. The
owner of the property can sell it. The upper and lower floors will not
be included as a masjid. Thus, shops and so on can be constructed. A
house for living in may also be constructed. Such a building is known
as a musalla. If the prerequisites of a masjid are found in it, it will not
be a jamā at khanah but a masjid even if people refer to it as a musallā.
The reason for this is that there are clear rules for the two as was
explained.
Radd al-Muhtār:
(ويزول ملكه عن المسجد والمصلى) شمل مصلى الجنازة ومصلى العيد قال بعضهم: يكون
مسجدا حتى إذا مات لا يورث عنه وقال بعضهم: هذا في مصلى الجنازة، أما مصلى العيد لا
يكون مسجدا مطلقا، وإنما يعطى له حكم المسجد في صحة الاقتداء بالإمام، وإن كان
منفصلا عن الصفوف وفيما سوى ذلك فليس له حكم المسجد، وقال بعضهم: يكون
784

مسجدا حال أداء الصلاة لا غير وهو والجبانة سواء، ويجنب هذا المكان عما يجنب عنه
المساجد احتياطا. خانية وإسعاف. والظاهر ترجيح الأول لأنه في الخانية يقدم الأشهر (قوله
بالفعل) أي بالصلاة فيه ففي شرح الملتقى إنه يصير مسجدا بلا خلاف ...
قلت: وفي الذخيرة وبالصلاة بجماعة يقع التسليم بلا خلاف، حتى إنه إذا بنى مسجدا
وأذن للناس بالصلاة فيه جماعة فإنه يصير مسجدا ... قدمناه من أن المسجد لو كان مشاعا
لا يصح إجماعا ... وفي القهستاني ولا بد من إفرازه أي تمييزه عن ملكه من جميع الوجوه فلو
كان العلو مسجدا والسفل حوانيت أو بالعكس لا يزول ملكه لتعلق حق العبد به كما في
الكافي ... وإذا كان السردبان أو العلو لمصالح المسجد أو كانا وقفا عليه صار مسجدا
شرنبلالية ... قال في البحر: وحاصله أن شرط كونه مسجدا أن يكون سفله وعلوه
مسجدا لينقطع حق العبد عنه لقوله تعالى: وأن المساجد لله.1
Fatāwā Qādī Khăn:
دار فيها مسجد إن كانت الدار إذا غلقت كان للمسجد جماعة ممن كان فى الدار فهو في
حكم مسجد جماعة يثبت فيه أحكام المسجد من حرمة البيع وحرمة الدخول للجنب إذا
كانوا لا يمنعون الناس من الصلاة فيه وإن كانت الدار إذا أغلقت لم يكن فيها جماعة إذا
فتح بابها كان لها جماعة فليس هذا مسجد جماعة وإن كانوا لا يمنعون الناس عن الصلاة
فيه. (فتاوى قاضیخان: ٦٨/١).
Kifāyatul Muftī:
There are various rules related to a masjid, and conditions also differ.
For example, one rule is that when a masjid is made into a Shar'ī
masjid just once, it will remain a masjid until the day of Resurrection.
In order for this rule to be applied, it is necessary for the land on
which the masjid was initially constructed or the owner of the land
who bequeathed it for a masjid must have withdrawn all his rights of
ownership over it. This rule cannot apply to a masjid which was
constructed on a non-bequeathed land. Yes, due to necessity, it will be
permissible to construct a masjid on this land, to perform salah in it,
and to establish the Jumu'ah and congregational salahs in it. All this
will elicit reward ... however, the rules [of a masjid] will only apply
when the land is bequeathed for a masjid. In the case where a
1 رد المحتار: 4\355.
785

prerequisite of permission is laid down, the rules of a masjid will not
apply to it.1
Allāh ta'ālā knows best.
Accepting the donation of a non-Muslim for a masjid
Question
Is it permissible for a Muslim to accept donations for a masjid,
madrasah and other Islamic gatherings from a non-Muslim?
Answer
Fatāwā Rahīmīyyah:
If the masjid or madrasah building has been damaged, there is leeway
to accept their help.2
Fatāwā Mahmūdīyyah:
If they consider it an act of worship and rewarding to construct a
masjid, and there is no other obstacle, it is permissible to use their
money in the construction of a masjid. The verse which makes
reference to 'imarah of a masjid means inhabiting the masjid, having
control of it and administering it.3
'Umdah al-Qārī:
ومن فوئد هذا الحديث جواز الإستعانة بأهل الصنعة فيما يشمل المسلمين نفعة ... 4
The gist of the above text is that if a non-Muslim makes a donation for
a masjid, madrasah or any other Dīnī work; and his intention is to
acquire reward and he considers it to be an act of worship, then it is
permissible to accept it and utilize it provided there is no fear of any
tribulation and the person did not give it while considering it to be a
favour from his side.
Allāh ta'ālā knows best.
Announcing a lost item in the masjid
Question
What is the ruling with regard to announcing a lost item in the masjid?
1 Kifāyatul Muftī, vol. 7, p. 47.
2 Fatāwā Rahīmīyyah, vol. 2, p. 157.
3 Fatāwā Mahmūdīyyah, vol. 1, p. 487.
4 عمدة القاري: 47813.
786

Answer
It is not permissible to announce a lost item in the masjid.
Tirmidhī Sharīf:
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: إذا رأيتم من ينشد
ضالة فقولوا: لا ردها الله عليك.1
Abū Hurayrah radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi
wa sallam said: When you see anyone announcing his lost item in the masjid
you must say: "May Allah not return it to you."
Ad-Durr al-Mukhtār:
(ويكره إلى قوله وإنشاد ضالة) هي الشيء الضائع وإنشادها السوال عنها وفي حديث إذا
رأيتم من ينشد ضالة في المسجد فقولوا: لا ردها الله عليك.2
Hāshiyah at-Iahtāwī 'Alā ad-Durr al-Mukhtār:
3
(ويكره إنشاد ضالة) لقوله عليه السلام فذكر الحديث المتقدم.
Āp Ke Masā'il Aur Oen Kā Hull:
It is not permissible to announce a lost item in the masjid with a view
to searching for it. A strict prohibition in this regard is related in the
Hadith. However, it is permissible to announce a lost child bearing in
mind the importance of human life. As for an item which has been
found in the masjid, it is permissible to announce it. Announcing a
janāzah salah is also permissible. Other announcements are not
permissible.4
Al-Fatāwā al-Hindīyyah:
ذكر الفقيه في التنبيه حرمة المسجد خمسة عشر فقال: الخامس أن لا يطلب الضالة فيه.
5
1 رواه الترمذي، رقم 1321، وابن السني، رقم 153، والحاكم، رقم 2339، وقال صحيح على شرط مسلم،
ووافقه الذهبي، والبيهقي، رقم 4142.
2 الدر المختار: 1\660.
3 حاشية الطحطاوي: 1\278.
4 Ap Ke Masa'il Aur Oen Kā Hull, vol. 2, p. 144.
5 الفتاوى الهندية: 32115.
787

We learn from the above texts that it is makruh to announce a lost
item in the masjid. Ap Ke Masa'il Aur Oen Ka Hull contains the view of
impermissibility. It is makrūh according to Shāmī and Tahtāwī. There
is no contradiction between the two because makruh-e-tahrīmī and
impermissible mean the same thing.
Allāh ta ālā knows best.
Utilizing the income from qurbanī skins for a masjid
Question
The skins of qurbanī animals were sold with the intention of charity.
Can this money be used for a masjid?
Answer
To sell qurbanī skins and give the money which was obtained to a
masjid with the intention of charity is not permissible. The reason is
that it falls under the category of zakah for which ownership by a poor
person is essential. The masjid in itself cannot be classified as poor.
Ad-Durr al-Mukhtār:
فإن بيع اللحم أو الجلد به أي بمستهلك أو بدراهم تصدق ثمنه.١
(كتاب الهبة: والصدقة كالهبة لا تصح غير مقبوضة). باب المصرف للزكاة وجازت
التطوعات من الصدقات وغلة الأوقاف لهم. 2
We learn from the above texts that it is wajib to give to charity the
money which is obtained from the sale of qurbanī skins. Furthermore,
the recipient has to take possession of it because it is similar to zakāh.
It is therefore not permissible to give the money which is obtained
from the sale of qurbanī skins to a masjid.
Certain Afghanī 'ulama' say that an amount only becomes wajib at-
tasadduq when it is sold with the intention of profit. In such a case it
will be tainted. However, if it is with the intention of charity, it will not
become tainted. Yes, because of the intention of charity, it is said that
it is wajib at-tamlik (possession has to take place). They also say that
this amount is not like zakah and fitrah. Rather, it is a substitute for
the [qurbanī] meat, and tamlik is not necessary in meat. Rather, a
person can eat the meat himself and feed it to others as well. In past
1 الدر المختار: 6\328.
2 الدر المختار: 2\351.
788

times, when an animal used to be slaughtered in Mina, the person
would keep a little for himself and leave the rest there. Tamlik
certainly does not take place in such a case. This has been the practice
for centuries. Birds and dogs used to come and eat the meat, or it used
to rot there. Why, then, should it unnecessarily be likened to zakah?
Other jurists say that it is wajib at-tamlik so that the door of buying,
selling and trade of qurbanī meat is not opened, and it does not
become a means for profit-making. In short, this amount is not like a
vow and zakāh, it is wajib at-tasadduq li ghayrihi. This is why there is
no harm in using it for a masjid. It can be likened to the following
scenario: If after the fajr and 'asr salah a person performs two rak'ats
of salah which he vowed, or two rak'ats of tawaf, it is makrūh. This
despite the fact that obligatory salahs can be performed after the fajr
and 'asr salāhs. This is because they are wajib li ghayrihi. In other
words, it is an obligation which is dependent on the action of the
person. It falls under the ruling of an optional act, and its obligation is
temporary.1 Or take the case of where a person invalidates an optional
salah, so he re-reads it after the fajr or 'asr salah. This is makrūh. We
learn from this that a temporary obligation falls under the rule of the
original optional ruling.
Even here, the qurbanī meat, skin and so on are not essentially wajib
at-tamlīk. Rather, like optional charities, they can also be given to
wealthy people. Yes, after selling it, the obligation of tamlik applies
temporarily because of his tainted intention. Thus, when there is no
tainted intention, rather, it is sold with the intention of charity, then
based on its original status, it is an optional charity and can therefore
be spent for a masjid.
This view of the Afghanī 'ulama' appears to be intricate and based on
their region, it also falls on the level of istihsan li ad-darūrah - approval
on the basis of necessity. However, bearing in mind that the view of
our elders of Deoband is in line with the obvious statements in the
books of jurisprudence, it is my humble view that if the owner of the
qurbanī skin gives the entire skin to the masjid before selling it, and
the trustees of the masjid sell it, then the money obtained from this
sale can be used for the masjid. The masjid can become an owner of
the skin. This does not fall under the classification of an endowment,
so it can be spent on other needs of the masjid and madrasah.
Al-Fatāwā al-Hindīyyah:
1 As stated in ad-Durr al-Mukhtar and at-Tahtāwī, vol. 1, p. 181.
789

ولو قال: وهبت داري للمسجد أو أعطيتها له، صح ويكون تمليكا فيشترط التسليم، كما
لو قال: وقفت هذه المائة للمسجد يصح بطريق التمليك إذا سلمه للقيم كذا في الفتاوى
العتابية.1
Radd al-Muhtār:
2
لو غرس شجرة للمسجد فثمرتها للمسجد.
The investigation of Hadrat Maulana 'Atīq Ahmad Qasimī Sahib also
comes to the same conclusion, i.e. qurbanī skins fall under a
completely different classification from zakah and other obligatory
charities. This is because the definition of zakah does not apply to it.
The reason is that the qurbanī skin is neither a part of the nisab nor
does it have to be given to the poor. Rather, the owner can himself use
it. He is only prohibited from using the money that is obtained from it
for himself. Furthermore, there is no restriction as regards the
recipient being a Hashimī or non-Hashimī. Also, despite giving it in
charity, his right to benefit from it is not severed. In other words, if he
bequeaths a qurbanī skin to a masjid [and it is placed there as a
musallā], it is permissible for this person to perform salah on it.3
Some 'ulama' also differentiate between a sadaqah wajibah and wajib
at-tasadduq. They say that tamlik is necessary in a wajib charity such
as zakāh and sadaqah al-fitr. However, in wajib at-tasadduq, tamlīk by
a poor person is not necessary. It is enough for the owner to just
remove it from his ownership, and this is found in the case where it is
given to a masjid. This is why 'Allāmah Shāmī rahimahullah says that if
a wealthy person finds an item and picks it up, it is permissible for it to
be used for the burial costs of a deceased person. This is because it is
wajib at-tasadduq and not sadaqah wajibah.4
Furthermore, Hadrat Thanwī rahimahullah says with regard to rocks
which are placed on graves and the owners [of those rocks are
1 الفتاوى الهندية: 2\460.
2 رد المحتار: 66111.
'Abridged from Zakah Aur Mas'alah-e-Tamlīk by Hadrat Maulana 'Atīq Ahmad
Sāhib Qasimī, lecturer at Dār al-'Ulūm Nadwatul 'Ulama' Lucknow. For
additional detailed proofs refer to pp. 151-155.
4 Shāmī, vol. 2, p. 338.
790

unknown] that they are classified as luqtah (an item that has been
found) and can be used in any noble work.1
Since this amount - without any taint - is wajib at-tasadduq, it ought
to be permissible to be used for a masjid.
Allah willing, the above issue will be discussed in more detail with
proofs in volume six, The Book on Sacrifices.
Allāh ta ālā knows best.
Using zakāh for a masjid through a Shar'ī ruse
Question
Can zakāh money be used for a masjid after legalizing it through a
Shar'ī ruse?
Answer
Zakāh money can be used for the construction of a masjid and so on at
the time of extreme necessity after resorting to a Shar'i ruse. However,
generally there is no need to resort to this, so a masjid must be
constructed with Lillah funds. Ruses and stratagems should not be
resorted to unnecessarily.
Al-Fatāwā al-Hindīyyah:
وكذلك من عليه الزكاة لو أراد صرفها إلى بناء المسجد أو القنطرة لا يجوز، فإن أراد الحيلة
فالحيلة أن يتصدق به المتولي على الفقراء، ثم الفقراء يدفعونه إلى المتولي ثم المتولي يصرف
إلى ذلك، كذا في الذخيرة. 2
Ad-Durr al-Mukhtār:
وحيلة التكفين بها التصدق على الفقير ثم هو يكفن فيكون الثواب لهما، وكذا في تعمير
المسجد ... الخ.
Radd al-Muhtār:
(قوله وكذا) الإشارة إلى الحيلة.3
Kifāyatul Muftī:
1 Imdād al-Fatāwā, vol. 2, p. 587, quoted from Fatāwā 'Uthmānī, vol. 3, p. 132.
2 الفتاوى الهندية: 2\473.
3 الدر المختار مع رد المحتار: 2\271.
791

At the time of severe necessity, the following ruse could be adopted
and it will be permissible to use the zakah money for a masjid: The
amount must be given to a person who is eligible for zakah, he must be
made its owner and he must take possession of it. He must then give it
from his side to the masjid or for any other project in which zakāh
cannot be used directly.1
Fatāwā Rahīmīyyah:
If a person is compelled to resort to a ruse and he gives an amount to a
person who is eligible for zakah without saying anything to him,
makes him its owner and gives him free reign over it, and then
encourages him to spend it in a good cause and the latter agrees to it
willingly, the zakah will be fulfilled.2
Allāh ta'ālā knows best.
Bringing rocks of the Ka'bah as a source of blessings
Question
The Ka'bah is under renovation. Is it permissible to bring a rock from
there as a source of blessings, especially when the Saudi government
doesn't seem happy about it? Do its rocks classify as waqf property?
Answer
It is permissible to take rocks and soil of the Haram out of the Haram.
However, it is not permissible to take any rocks of the Ka'bah as a
source of blessings. There is the fear of ignorant people falling upon
the Ka'bah to remove its rocks and carry them away. This could result
in severe damage to the Ka'bah building. Furthermore, it is classified
as an endowment (waqf) and the Shari'ah does not permit taking it
without the permission of the endower (the government in this case).
Since the Ka'bah or the Haram is under renovation at present, and the
rocks and bricks are being thrown out, there is no harm in taking
these. In other words, taking them will not cause any harm to the
building itself. The government stopping people from taking these is
because they are taken as sources of blessings. Thus, there is no harm
in taking them.
Radd al-Muhtār:
1 Kifāyatul Muftī, vol. 4, p. 305.
2 Fatāwā Rahīmīyyah, vol. 2, p. 8.
792

(تنبيه) لا بأس بإخراج التراب والأحجار التي في الحرم، وكذا قيل عن تراب البيت المعظم
إذا كان قدرا يسيرا للتبرك به بحيث لا تفوت به عمارة المكان كذا في الظهيرية. وصوّب ابن
وهبان المنع عن تراب البيت لئلا يتسلط عليه الجهال فيفضي إلى خراب البيت والعياذ
بالله تعالى لأن القليل من الكثير كثير كذا في معين المفتي للمصنف.٦
Al-Fatāwā al-Hindīyyah:
ولا بأس بإخراج حجارة الحرم وترابه إلى الحل عندنا وكذا إدخال تراب الحل إلى
الحرم ... ولا يجوز أخذ شيء من طيب الكعبة لا للتبرك ولا لغيره ومن أخذ شيئا منه لزمه
رده إليها فإن أراد التبرك أتى بطيب من عنده فمسحه بها ثم أخذه، كذا في السراج
2
الوهاج.
Allāh ta'ālā knows best.
Taking masjid or madrasah water to one's house
Question
What is the ruling with regard to taking masjid or madrasah water to
one's house? Ahsan al-Fatawa states that it is impermissible. What is the
status of this ruling?
Answer
Taking masjid or madrasah water to one's house will only be
permissible if the endowers established the water source for public use
and gave permission to the residents of the area to fill water and take.
If the endowers made it specifically for the masjid, it will not be
permissible to take it home. If they are given permission, it will be
permissible. People generally take water from the masjid well and the
endowers also make this intention. Similarly, those who come from
outside are given permission to take according to their needs.
Ahsan al-Fatāwā:
If a bathroom is within the boundaries of a masjid, it is not permissible
for the public to use it. Only the imam, mu'adhdhin and people
connected to the service of the masjid may use it. If before the
endowment of the masjid was complete and it was built for public use,
then every person has permission to take water provided it does not
1 رد المحتار: 62612.
2 الفتاوى الهندية: 26411.
793

cause any damage to the masjid and does not inconvenience the
musallīs in any way.1
Fatāwā Rahīmīyyah:
Tank-water on masjid property is specifically for masjid use. It is not
correct to permit local residents to take water from there. It could also
cause disputes.2
Fatāwā Mahmūdīyyah:
If a well or bore-hole is constructed on masjid property, is it for the
sole use of the musallis performing wudu' or can the local residents
use it for their personal needs?
The water of such a well can be used for salah and other needs but
caution is essential. In other words, if the well is on the masjid ground,
care must be taken that the ground is not soiled by impurities.
Moreover, it is not permissible to use the masjid bucket and rope. If
the donator of the bucket and rope gave open permission, it will be
permissible for the public to use them. The bore-hole must not be used
so often and with such force that it gets damaged. If it was installed
from masjid income, it must not be used for any purpose except for
salāh needs.3
It is permissible for the local residents to draw water from this bore-
hole but they must be cautious when using it. If it is broken, they must
have it repaired. Let it not happen that the local residents draw water
from it but its repair is the responsibility of the masjid.4
Imdād al-Fatāwā:
Question: A masjid trustee specifies that the masjid well may only be
used by the musallis. He does this as a precaution and for the sake of
maintaining cleanliness of the place. The residents of the locality are
not permitted to take water to their houses. The masjid trustee breaks
the utensils which the people bring [to draw water]. What is the Shar'ī
ruling in this regard?
Answer: It is permissible to prohibit them for the sake of maintaining
the cleanliness and purity of the masjid if there is a similar well or
other water source nearby which can fulfil the needs of the people. If
1 Ahsan al-Fatawā, vol. 6, p. 447.
2 Fatāwā Rahīmīyyah, vol. 6, p. 90.
3 Fatāwā Mahmūdīyyah, vol. 6, p. 160.
4 Fatāwā Mahmūdīyyah, vol. 15, p. 178.
794

there is no similar well or other water source, it is haram to stop them.
It is oppressive and harām to break their utensils.1
Al-Fatāwā al-Bazzāzīyyah:
وحمل ماء السقاية إلى أهله إن كان مأذونا للحمل يجوز وإلا فلا.2
Al-Fatāwā al-Hindīyyah:
ويجوز أن يحمل ماء السقاية إلى بيته ليشرب أهله، كذا في قاضي خان. 3
Allāh ta ālā knows best.
Providing heaters or hot water with masjid money
Question
Will it be permissible to provide heaters or hot water with masjid
money if it is severely cold?
Answer
The following is stated in Fatawa Qādī Khan:
مسجد له مستغلات واوقاف اراد المتولى ان يشترى من غلة الوقف للمسجد دبنا او
حصيراً او حشيشاً او اجراً وجصاً لفرش المسجد او حصى قالوا ان وسع الواقف ذلك للقيم
وقال تفعل ما ترى من مصلحة المسجد كان لم ان يشترى للمسجد ما شاء. وان لم يوسع
ذلك ولكنه وقف لبناء المسجد وعمارة المسجد ليس للقيم ان يشترى ما ذكرنا لان هذا
ليس من العمارة ولا من البناء وان لم يعرف شرط الواقف فى ذلك ينظر هذا القيم الى من
كان قبله فان كانوا يشترون من اوقاف المسجد الدين والحصير والحشيش والا جر وما
ذكرنا كان للقيم ان يفعل ذلك والا فلا. (فتاوى قاضيخان ٢٩٧/٣).
Al-Fatāwā al-Hindīyyah:
والأصح ما قال الإما ظهير الدين أن الوقف على عمارة المسجد وعلى مصالح المسجد سواء،
كذا في فتح القدير .*
1 Imdād al-Fatāwā, vol. 2, p. 715.
2 الفتاوى البزازية: 6\372.
3 الفتاوى الهندية: 30613.
4 الفتاوى الهندية: 2\462.
795

Fatāwā Rahīmīyyah:
Question: Coal is purchased with masjid money and water is heated
with it for the fajr salah. How is it to perform wudu' with this water?
Answer: If the masjid money is for the coal and permission to use it is
ascertained from the endowment document, then it will be
permissible. If not, it will not be permissible.1
We learn from the above texts that it is permissible to use masjid funds
for the general good of the masjid. Yes, if at the time of collecting
money from people it was clearly stated that the money is solely for
the construction and building of the masjid, then according to certain
scholars it cannot be used for other expenses. However, the more
correct view is that the ruling for an endowment for the building of
the masjid and an endowment for the general good of the masjid is the
same. In other words, it will be permissible to use the money of one for
the other, as stated in al-Fatawa al-Hindiyyah on the authority of Fath al-
Qadir.
Allāh ta'ālā knows best.
Appointing the imam or madrasah teacher as a trustee
Question
Can the imam or madrasah teacher who is being paid from masjid
funds be appointed as a trustee of the masjid?
Answer
Any such person can be appointed as a trustee of a masjid who is
religious, trustworthy and knows the rules of a waqf property. These
qualities are generally found in totality in the imams of masajid. As for
the issue of the imam being paid from masjid funds, this is not an
obstacle to becoming a trustee of the masjid. This is because he is
being paid for imamat and teaching, and not for being a trustee. If a
person is not prepared to be a trustee for free, it is permissible to pay
him a wage which is in line with his services, even if he is the imam of
the masjid.
Al-Fatāwā al-Hindīyyah:
سئل الفقيه أبو القاسم عن قيم مسجد جعله القاضي قيما على غلاتها وجعل له شيئا
معلوما يأخذ كل سنة، حل له الأخذ إن كان مقدار أجر مثله، كذا في المحيط.1
1 Fatāwā Rahīmīyyah, vol. 2, p. 247.
796

Furthermore, what is the reason for not appointing the imam or
madrasah teacher as a trustee or member when ordinary materialists,
flagrant sinners and immoral persons can be appointed as trustees ?!
The question as to whether an imam or madrasah teacher can be
appointed as a trustee or member therefore appears strange.
Allāh ta'ālā knows best.
Renting out the upper storey and making the lower storey waqf
Question
I own a double story building. I have given the upper storey on rent.
People live in it, it has a toilet and other amenities which are normally
found in a house. The tenant also has a television. Will it be
permissible for me to make the lower storey waqf for a masjid while
the upper storey remains as it is? Will this waqf be valid?
Answer
In the above situation it will not be correct to make the lower storey
waqf. Hadrat Muftī Muhammad Shafi Sahib rahimahullah writes:
If a person constructs a masjid in such a way that it has shops, etc. on
the lower storey while on the roof he has the masjid courtyard or any
building of the masjid, then this will only be permissible if the shops
on the lower storey are waqf like the masjid and the income from the
shops are spent for the maintenance of the masjid. Similarly, it is
permissible to construct something above the masjid for the sake of
obtaining income for the maintenance of the masjid. In both cases, the
status of the masjid as a masjid will not be affected.2
Ad-Durr al-Mukhtar:
وإذا جعل تحته سردابا لمصالحه أي المسجد جاز كمسجد القدس ولو جعل لغيرها أو جعل
فوقه بيتا وجعل باب المسجد إلى طريق وعزله عن ملكه لا يكون مسجدا وله بيعه
ویورث عنه.
وفي رد المحتار:
ظاهره أنه لا فرق بين أن يكون البيت للمسجد أولا إلا أنه يؤخذ من التعليل أن محل
عدم كونه مسجدا فيما إذا لم يكن وقفا على مصالح المسجد وبه صرح في الإسعاف
1 الفتاوى الهندية: 2\461.
2 Jawahir al-Fiqh, vol. 3, p. 123.
797

فقال: وإذا كان السرداب أو العلو لمصالح المسجد أو كانا وقفا عليه صار مسجدا. قال في
البحر: وحاصله أن شرط كونه مسجدا أن يكون سفله وعلوه مسجدا لينقطع حق العبد
عنه لقوله تعالى: وأن المساجد لله.1
Al-Fatāwā al-Hindīyyah:
ومن جعل مسجدا تحته سرداب أو فوقه بيت وجعل باب المسجد إلى الطريق وعزله فله أن
يبيعه وإن مات يورث عنه، ولو كان السرداب لمصالح المسجد جاز كما في مسجد بيت
المقدس كذا في الهداية.2
Fatāwā Mahmūdīyyah:
When a masjid is constructed, its upper and lower storeys fall under
the ruling of a masjid. It is forbidden to do anything there which would
negate the sanctity of the masjid. No person should have any right
over any part of the upper or lower storey. Fatawā Shāmī states:
وكره تحريماً الوضوء فوق والبول والتغوط لانه مسجد إلى عنان السماء. (در مختار). قوله
إلى عنان السماء بفتح العين وكذا الى تحت الثرى ولو جعل تحته سردابا لمصالحه جاز.
(فتاوى الشامى: ٦٥٦/١، سعيد).
Ahsan al-Fatāwā:
قال فى التنوير واذا جعل تحته سردابا لمصالح اى المسجد جاز كمسجد القدس (رد
المحتار) وقال الرافعى: (قول الصنف لمصالح) ليس بقيد بل الحكم كذلك اذا كان ينتفع
به عامة المسلمين على ما افاده فى غاية البيان حيث قال: اورد الفقيه ابو الليث سوالاً وجواباً
فقال: فان قيل: أليس مسجد بيت المقدس تحته مجتمع الماء والناس ينتفعون به قيل: اذا
كان تحته شئى ينتفع به عامة المسلمين يجوز لانه اذا انتفع به عامتهم صار ذالك الله تعالى
أيضاً. (احسن الفتاوى: ٤٤٣/٦).
Allāh ta'ālā knows best.
1 الدر المختار مع رد المحتار: 4\357.
2 الفتاوى الهندية: 2\455.
798

Renting out masjid shoe cubicles
Question
Shoe cubicles are installed in a masjid and these are rented out [for
people to lock their shoes in at salah times]. Is it permissible to rent
these cubicles? If they are waqf, they ought to be equally accessible to
all.
Answer
Fatāwā Mahmūdīyyah contains the following:
If a room was built for the imam to live in or to teach in, then it is not
permissible to give it out on rent. If it was built to be rented out, it is
permissible to rent it out and to collect its rent.1
Al-Fatāwā al-Bazzāzīyyah:
وإذا آجر الموقوف عليه الوقف إن كان كل الأجر له بأن لم يكن له شريك ولم يكن
الوقف محتاجا إلى العمارة جاز في الدور والحوانيت. 2
Ad-Durr al-Mukhtār:
ولم تزد في الاوقاف على ثلاث سنين في الضياع وعلى سنة في غيرها كما مر في بابه والحيلة
أن يعقد عقودا متفرقة كل عقد سنة بكذا، فيلزم العقد الأول لانه ناجز، لا الباقي لانه
مضاف، وللمتولي فسخه. خانية ... 3
Radd al-Muhtār:
قال في الإسعاف: ولو استثنى في كتاب وقفه فقال لا تؤجر أكثر من سنة إلا إذا كان أنفع
للفقراء فحينئذ يجوز إيجارها إذا رأى ذلك خيرا من غير رفع إلى القاضي للإذن له
منه ... والظاهر أنه لو أذن في ذلك للمتولي صح فافهم. 4
(قوله فلم يزد القيم إلخ) يعني إذا شرط الواقف أن لا يؤجر أكثر من سنة ... وإن لم يشترط
الواقف فللقيم ذلك بلا إذن القاضي كما في المنح عن الخانية ... (قوله: الفقير) أي فيما إذا
كان الوقف على الفقراء، ومثله الوقف على المسجد .!
1 Fatāwā Mahmūdīyyah, vol. 11, p. 318.
2 الفتاوى البزازية: 28516.
3 الدر المختار: 616.
4 رد المحتار: 6\7.
799

We learn from the above texts that it is permissible to do this because
the safety boxes were installed with the intention of renting them out
to the musallis. It is permissible to rent out waqf items although
everyone has a right over them. This is because the money obtained
from the rental will be spent on the waqf property.
Allāh ta'ālā knows best.
Selling masjid properties which are waqf
Question
The masjid has a few waqf properties. One of the trustees of the masjid
sold some of the properties without the permission of the other
trustees. What is the ruling of the Shari'ah in this regard?
Answer
No one has the right to sell masjid property which is waqf. The trustee
who sold it has committed an impermissible act which is against the
Sharī ah.
Bukhārī Sharīf:
عن ابن عمر رضى الله عنهما أن عمر تصدق بمال له على عهد رسول الله صلى الله عليه
وسلم وكان يقال له ثمغ، وكان نخلا، فقال عمر يا رسول الله إنى استفدت مالا وهو عندى
نفيس فأردت أن أتصدق به. فقال النبى صلى الله عليه وسلم: تصدق بأصله، لا يباع ولا
یوهب ولا يورث، ولكن ينفق ثمره ... الخ. 2
Al-Hidāyah:
قال وإذا صح الوقف لم يجز بيعه ولا تمليكه ... الخ.3
Radd al-Muhtār:
فإذا تم ولزم لا يملك ولا يملك ولا يعار ولا يرهن. قوله لا يملك، أي لا يكون مملوكا
لصاحبه ولا يملك أي لا يقبل التمليك لغيره بالبيع ونحوه لاستحالة تمليك الخارج عن
ملكه.1
1 رد المحتار: 4\400.
2 رواه البخاري: 1\387\2683.
3 الهداية: 2\640.
800