there. Thus, the fact that the Prophet, may Allah’s blessings and peace be upon him, accorded the Festival prayer-ground the ruling of a mosque with respect to barring menstruating women from it proves that it is a mosque. Our jurists explicitly stated this. The author of al-Muntahā (1) said: “The Festival prayer-ground is a mosque, unlike the funeral prayer-ground.” This work is the mainstay of the later Hanbali jurists.

His statement, “the funeral prayer-ground,” refers to the fact that in the past they would designate a special place for funerals, where the funeral prayers would be performed. Some people have now suggested establishing a designated prayer-place by the cemetery for performing funeral prayers. This requires consideration: should this be approved, or should people remain as they are, offering the funeral prayers in their mosques? This is the established practice, and crowds may be large, so that a prayer-place set up beside the cemetery would not accommodate them.

The point is that the Festival prayer-ground is a mosque and carries the rulings of mosques. Thus, when a person enters it, he should not sit down until he has prayed two units of prayer, and there is unquestionably no prohibition concerning these two units. As for offering voluntary prayers after them, we say that there is no harm in doing so. However, it is better for the imam to begin the Festival prayer promptly once its time has entered, lest he keep the people waiting. As for the follower, after praying the mosque-greeting prayer, it is better for him to devote himself to takbīr and remembrance of Allah.

It is sunnah for the imam to come only when it is time for the prayer, and to leave once it has ended, without offering voluntary prayers either before or after it, following the example of the Messenger, may Allah’s blessings and peace be upon him. As for the follower, it is better for him to arrive early, so that he may attain the virtue of waiting for the prayer.