learning who are versed in genealogy, as well as others, know that their claimed descent is not genuine. Groups of scholars specializing in jurisprudence, hadith, speculative theology, and genealogy have testified to this, and formal judicial records have established it. It is mentioned in major Muslim works; indeed, it is established among scholars through mass transmission.

The same applies when someone establishes an endowment for the “ashrāf,” since customary usage includes under this designation only those whose descent from the household of the Prophet, may Allah bless him and grant him peace, is genuine. If, however, someone establishes an endowment for the descendants or relatives of a particular person, or the like, and nothing in its terms indicates that it is intended for the Prophet’s household, and the endowed property belongs to the founder and may validly be endowed for that particular person’s descendants, then the descendants of Hāshim are not included in this endowment.

He was also asked—may Allah sanctify his soul—about a man who holds a mosque appointment under written authorizations to revive a practice prescribed by Islamic law, following the previous holder’s relinquishment of the appointment through a written instrument validated by the judges. The son of the man who originally held the appointment then challenged its present holder and demanded to share it with him. He had no basis in Islamic law other than the fact that his father had held it. May the present holder be compelled to share the appointment without his consent?