Zakat, Fasting, and Hajj in Sharh Muntaha al-Iradat

Al-Buhuti's treatment of the three remaining pillars of Islam in Sharh Muntaha al-Iradat presents the definitive Hanbali positions on zakah, fasting, and hajj with the comprehensiveness and systematic organization that make the work a practical fatwa reference.

The zakah sections of Sharh Muntaha cover the standard categories with attention to conditions and edge cases. On the zakah of livestock, al-Buhuti presents the Hanbali positions on the specific thresholds and rates for camels, cattle, and sheep, and addresses the treatment of mixed herds, animals rented to others, and livestock that are jointly owned by partners. The prophetically established scale for camel zakah — which progresses from sheep as zakah on small numbers to she-camels as zakah on larger numbers — is presented with the Hanbali school's specific interpretation of each threshold.

The recipients of zakah (the eight Quranic categories) are addressed in Sharh Muntaha with Hanbali specificity. The category of 'those whose hearts are to be reconciled' (mu'allafat al-qulub) is discussed with attention to the historical controversy about whether this category remains applicable after Islam's consolidation. The Hanbali school generally follows the position that the category remains applicable when there is a genuine need to strengthen the commitment of recent converts or to win the support of community leaders for Islam.

Fasting in Sharh Muntaha addresses the complete range of Hanbali sawm law. The sections on the sight of the new moon (hilal) as the trigger for Ramadan present the Hanbali positions on moon-sighting: the school requires the testimony of one reliable witness for the beginning of Ramadan (more lenient than requiring two witnesses), following the specific prophetic report that granted this concession for the month of Ramadan's commencement.

The Hanbali school's positions on I'tikaf receive detailed treatment in Sharh Muntaha. Al-Buhuti addresses the conditions for valid i'tikaf: performance in a mosque where congregational prayers are held (the Hanbali requirement for the main mosque where Friday prayers are held, if the i'tikaf extends to Friday), the permissibility of leaving the mosque for necessary purposes (relieving oneself, obtaining food if no one brings it), and the acts that invalidate i'tikaf (sexual intercourse, leaving for non-necessary purposes).

Hajj in Sharh Muntaha covers the complete sequence of pilgrimage rites. Al-Buhuti addresses the Hanbali school's positions on the ihram garments for men: the two unsewn white cloths, the sandals, and the specific restrictions on head covering and sewn clothing. The question of what constitutes 'sewn clothing' (making a specific item of sewn clothing prohibited) versus 'sewn thread' in fabric (which is permitted in the ihram garments themselves) is addressed with the precision that Hanbali scholars brought to prophetically specified restrictions.

The sections on the Day of 'Arafah in Sharh Muntaha address the most important single rite of hajj: the standing (wuquf) at 'Arafah from the decline of the sun on the ninth of Dhul-Hijjah until the setting of the sun. Al-Buhuti presents the Hanbali conditions for valid wuquf, the ruling for one who arrives at 'Arafah after sunset, and the situation of the person who is prevented (muhsar) from reaching 'Arafah.

Sharh Muntaha al-Iradat's comprehensive and authoritative treatment of these three pillars of Islam complements Kashshaf al-Qina to provide Hanbali scholars with the most complete available reference for the school's worship law.