Majmu' al-FatawaIbn Taimiya

and the original site became a market for date sellers. Thus, the site became a market after having been a mosque. This is the clearest possible example of replacing an endowment for the sake of a greater benefit. Moreover, it is established that the Prophet, may Allah bless him and grant him peace, permitted replacing what one had vowed to do with something better.

In Ahmad’s Musnad and the Sunan of Abū Dāwūd, Abū Dāwūd said:

Mūsā ibn Ismā‘īl narrated to us: Hammād—meaning Ibn Salamah—narrated to us: Habīb al-Mu‘allim informed us, from ‘Atā ibn Abī Rabāh, from Jābir ibn ‘Abd Allāh:

“A man stood up on the day of the conquest and said, ‘O Messenger of Allah, I vowed that if Allah, Mighty and Majestic, granted you the conquest of Mecca, I would pray in Jerusalem.’ Abū Salamah once specified: ‘Two units of prayer.’ He replied, ‘Pray here.’ The man repeated his request, and he replied, ‘Pray here.’ The man repeated his request again, so he said, ‘Then do as you wish.’”

Abū Dāwūd said: “Something similar was also narrated from ‘Abd al-Rahmān ibn ‘Awf, from the Prophet, may Allah bless him and grant him peace.”

There is a third chain for this report in the Sunan, transmitted by Ahmad and Abū Dāwūd from a group of the Prophet’s Companions, may Allah bless him and grant him peace. Abū Dāwūd said:

(1) ibn Khālid narrated to us: Abū ‘Āsim narrated to us. And ‘Abbās al-‘Anbarī narrated to us: Rawh narrated to us, from Ibn Jurayj: Yūsuf ibn al-Hakam ibn Abī Sufyān informed us that he heard Hafs ibn ‘Umar ibn ‘Abd al-Rahmān ibn ‘Awf narrate this report from men among the Companions of the Prophet, may Allah bless him and grant him peace, adding that the Prophet, may Allah bless him and grant him peace, said:

“By Him who sent Muhammad with the truth, had you prayed here, it would have sufficed you in place of prayer in Jerusalem.”

Abū Dāwūd said: “The Ansār narrated it from Ibn Jurayj.” Hafs ibn ‘Umar ibn Hinnah said; and ‘Umar said: “They both informed him, from ‘Abd al-Rahmān ibn ‘Awf, from men among the Companions of the Prophet, may Allah bless him and grant him peace.”

(1) A blank in the original. Shaykh Nāsir ibn Hamad al-Fahd stated (pp. 229–230): An omission and textual corruption have occurred here. The correct text is as follows (1): (For this report there is a third chain of transmission in the Sunan, transmitted by Ahmad and Abū Dāwūd from a group of the Prophet’s Companions, may Allah bless him and grant him peace. Abū Dāwūd said: Mukhallad ibn Khālid narrated to us: Abū ‘Āsim narrated to us; and (2) ‘Abbās al-‘Anbarī (3) narrated to us: Rawh narrated to us, from Ibn Jurayj: Yūsuf ibn al-Hakam ibn Abī Sufyān informed us that he heard Hafs ibn ‘Umar ibn ‘Abd al-Rahmān ibn ‘Awf [and ‘Amr—‘Abbās said, “ibn Hanna”—who both informed him, from ‘Umar ibn ‘Abd al-Rahmān ibn ‘Awf] (4), narrating this report from men among the Prophet’s Companions, may Allah bless him and grant him peace. He added: The Prophet, may Allah bless him and grant him peace, said: “By Him who sent Muhammad with the truth, if you prayed here, it would suffice you in place of a prayer in Jerusalem.” Abū Dāwūd said: Al-Ansārī (5) transmitted it from Ibn Jurayh, saying: [“Ja‘far ibn ‘Umar”; and he said, “‘Amr ibn Hayya”; and he said:] (6) “They both informed him, from ‘Abd al-Rahmān ibn ‘Awf, from men among the Prophet’s Companions, may Allah bless him and grant him peace.”) (1) The correction is based on al-Musnad, 5:363; Sunan Abī Dāwūd, no. 3306; Tuhfat al-Ashrāf, 11:193; and Atrāf al-Musnad, 8:314. (2) Abū Dāwūd has the chain-switch marker (h), which here functions as a conjunction. (3) Al-Fatāwā reads “al-‘Ambarī,” a textual corruption. Abū Dāwūd adds “the meaning” after this, indicating that the wording of the report is Khālid ibn Mukhallad’s, whereas ‘Abbās al-‘Anbarī’s report conveys the same meaning. (4) The words in square brackets are omitted from al-Fatāwā because the copyist’s eye skipped ahead. (5) Al-Fatāwā reads “al-Ansār,” a textual corruption. (6) The words in square brackets appear in a corrupted form in al-Fatāwā. They concern the transmitters’ differing versions of the names “Hafs ibn ‘Umar” and “‘Amr ibn Hanna.” Allah knows best.
وَصَارَتْ الْعَرْصَةُ الْأُولَى سُوقًا لِلتَّمَارِينِ. فَصَارَتْ الْعَرْصَةُ سُوقًا بَعْدَ أَنْ كَانَتْ مَسْجِدًا. وَهَذَا أَبْلَغُ مَا يَكُونُ فِي إبْدَالِ الْوَقْفِ لِلْمَصْلَحَةِ. وَأَيْضًا فَقَدْ ثَبَتَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ جَوَّزَ إبْدَالَ الْمَنْذُورِ بِخَيْرٍ مِنْهُ. فَفِي الْمُسْنَدِ مُسْنَدِ أَحْمَد وَسُنَنِ أَبِي دَاوُد قَالَ أَبُو دَاوُد: ثَنَا مُوسَى بْنُ إسْمَاعِيلَ ثَنَا حَمَّادٌ يَعْنِي ابْنَ سَلَمَةَ أَنَا حَبِيبُ الْمُعَلِّمِ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ {أَنَّ رَجُلًا قَامَ يَوْمَ الْفَتْحِ فَقَالَ يَا رَسُولَ اللَّهِ: إنِّي نَذَرْت إنْ فَتَحَ اللَّهُ عَزَّ وَجَلَّ عَلَيْك مَكَّةَ أَنْ أُصَلِّيَ فِي بَيْتِ الْمَقْدِسِ قَالَ أَبُو سَلَمَةَ: مَرَّةً رَكْعَتَيْنِ قَالَ: صَلِّ هَاهُنَا ثُمَّ أَعَادَ عَلَيْهِ فَقَالَ: صَلِّ هَاهُنَا ثُمَّ أَعَادَ عَلَيْهِ؛ قَالَ: فَشَأْنُك إذَا} قَالَ أَبُو دَاوُد: وَرُوِيَ نَحْوُهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وَلِهَذَا فِي السُّنَنِ طَرِيقٌ ثَالِثٌ رَوَاهُ أَحْمَد وَأَبُو دَاوُد. عَنْ طَائِفَةٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبُو دَاوُد: ثَنَا (١) بْنُ خَالِدٍ ثَنَا أَبُو عَاصِمٍ وَثَنًا عَبَّاسٌ العنبري ثَنَا رَوْحٌ عَنْ ابْنِ جريج أَنَا يُوسُفُ بْنُ الْحَكَمِ بْنِ أَبِي سُفْيَانَ: أَنَّهُ سَمِعَ حَفْصَ بْنَ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ رِجَالٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهَذَا الْخَبَرِ زَادَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " {وَاَلَّذِي بَعَثَ مُحَمَّدًا بِالْحَقِّ لَوْ صَلَّيْت هَاهُنَا لَأَجْزَأَ عَنْك صَلَاةً فِي بَيْتِ الْمَقْدِسِ} " قَالَ أَبُو دَاوُد رَوَاهُ الْأَنْصَارُ عَنْ ابْنِ جريج. قَالَ حَفْصُ بْنُ عُمَرَ بْنِ حِنَّةَ: وَقَالَ عُمَرُ: أَخْبَرَاهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ رِجَالٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
(١) بياض بالأصل قال الشيخ ناصر بن حمد الفهد (ص ٢٢٩ - ٢٣٠): وقد حصل في هذا الموضع سقط وتصحيف، وصواب ذلك (١): (ولهذا في السنن طريق ثالث رواه أحمد وأبو داود، عن طائفة من أصحاب النبي صلى الله عليه وسلم، قال أبو داود: ثنا مخلد بن خالد. ثنا أبو عاصم، و (٢) ثنا عباس العنبري (٣)، ثنا روح، عن ابن جريج، أنا يوسف بن الحكم بن أبي سفيان، أنه سمع حفص بن عمر بن عبد الرحمن بن عوف، [وعمرو، وقال عباس: بن حنّة، أخبراه عن عمر بن عبد الرحمن بن عوف] (٤) عن رجال من أصحاب النبي صلى الله عليه وسلم بهذا الخبر، زاد فقال النبي صلى الله عليه وسلم: " والذي بعث محمدا بالحق لو صليت ها هنا لأجزأ عنك صلاة في بيت المقدس ". قال أبو دواد: رواه الأنصاري (٥)، عن ابن جريح، فقال: [جعفر بن عمر، وقال: عمرو بن حية، وقال:] (٦): أخبراه عن عبد الرحمن بن عوف، عن رجال من أصحاب النبي صلى الله عليه وسلم). (١) والتصحيح من (المسند): ٥/ ٣٦٣، (سنن أبي داود): ٣٣٠٦، (تحفة الأشراف): ١١/ ١٩٣، (أطراف المسند) ٨/ ٣١٤. (٢) عند أبي داود: علامة التحويل (ح)، وهي بمعنى حرف العطف. (٣) الفتاوى: العمبري: وهو تصحيف، وعند أبي داود بعد هذا (المعنى): يعني لفظ المتن لخالد بن مخلد، وأما حديث عباس العنبري فهو بمعناه. (٤) ما بين المعقوفتين ساقط من الفتاوى بسبب انتقال نظر الناسخ. (٥) الفتاوى: الأنصار، وهو تصحيف (٦) ما بين المعقوفتين ورد مصحفا في الفتاوى، وهو في خلاف الرواة في اسم (حفص بن عمر)، و (عمرو بن حنة)، والله أعلم.

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