‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ‬

‫ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫)ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ(‬

‫ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ‪ /‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺻﺎﱀ ﺍﳋﻀﲑﻱ‬

‫ﺍﻟﻘﺎﺿﻲ ﺑﺎﶈﻜﻤﺔ ﺍﻟﻜﱪﻯ ﺑﺎﻟﺮﻳﺎﺽ‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‬
‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ‬
‫ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‬
‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ‬
‫ﳌﺎ ﲢـﺪﺛـﺖ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ ﻋﻦ ﺃﺣـﻜﺎﻡ ﺍﳌﺴـﺎﺟـﺪ ﺍﳋـﺎﺻـﺔ ﻭﻣـﺎ‬
‫ﺍﺧﺘﺼﻬﺎ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻛﺎﻥ ﺍﳊﺪﻳـﺚ ﻋـﻦ ﺃﺣﻜﺎﻡ ﺑﻘﻴﺔ ﺍﳌﺴﺎﺟﺪ ﻣﻨﺎﺳـﺒﺎ‬
‫ﻫﻨـﺎ‪ ،‬ﻭﺃﻭﻝ ﻣﺎ ﺳـﺄﲢﺪﺙ ﺑﻪ ﻫﻮ‪ :‬ﻋـﻤـﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﰒ ﺃﺗﺒﻌﻪ ﺑﻌﻤﺎﺭﻬﺗﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ‪،‬‬
‫ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﺑﻨﻴﺖ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻭﻣﻜـﺎﻥ ﺍﳌﺼﻠﻲ ﺍﳌﺴﻠﻢ ﻫﻮ‬
‫ﺍﻷﺭﺽ ﻛـﻠﻬﺎ‪ ،‬ﻓﻬﻲ ﻟﻪ ﻣﺴﺠـﺪ‪ ،‬ﻟﻜﻦ ﺍﳌﺴﺠﺪ ﺍﳌﺨﺼﺺ ﻟﻠﺼﻼﺓ ﻟﻪ ﺃﺣﻜﺎﻡ ﲣﺼـﻪ‪،‬‬
‫ﻭﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺄﰐ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺒﻨﺎﺀ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ‪.‬‬

‫‪٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺒﻨﺎﺀ‬

‫‪٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺒﻨﺎﺀ‬
‫ﻛـﻤـﺎ ﳛـﺘـﺎﺝ ﺍﻟﻨﺎﺱ ﻟﺒﻨﺎﺀ ﺍﻟـﺒـﻴﻮﺕ ﺍﻟﱵ ﻳﺴﺘـﻈﻠﻮﻥ ﺑـﻬـﺎ ﻣﻦ ﺣـﺮ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻣﻦ ﺍﳌﻄﺮ‪ ،‬ﻭﻳﺘﻘﻮﻥ ﻬﺑﺎ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﱪﺩ‪ ،‬ﻓﺈﻬﻧﻢ ﳛﺘﺎﺟﻮﻥ ﻟﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﳍﺬﻩ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﻭﻟﻴﺘـﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺆﺩﻭﻫﺎ ﰲ ﺍﳉـﻤﺎﻋﺔ‪ ،‬ﻭﻷﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺃﺳﺎﺱ‬
‫ﳌﻌﺮﻓﺘﻬﺎ ﻭﻋﻼﻣﺔ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻛﺎﻥ ﻻ ﺑـﺪ ﻣﻦ ﲢـﺪﻳﺪ ﻣﻮﻗـﻊ ﻣﻨﺎﺳﺐ ﻟﻠـﻤﺴﺠـﺪ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻗـﺪ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﺟﺰﺍﺀ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻋﻼﻣﺔ ﻟﻪ ﲤﻴﺰﻩ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻛـﺎﳌﻨﺎﺭﺓ‬
‫ﻭﺍﶈﺮﺍﺏ‪ ،‬ﻓﺈﺫﺍ ﺑﲏ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻈﻤﺎ ﺗﻨﻈﻴﻤﺎ ﻣﻔﻴﺪﺍ‪ ،‬ﻭﻣﺘﺤﺮﺭﺍ ﻋﻦ ﻣﻠﻜﻴﺔ ﺍﻟﺒـﺸﺮ‪،‬‬
‫ﻟﻴﺸﺘﺮﻙ ﻓـﻲ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻛﻞ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓـﻬﺬﻩ ﺇﺷﺎﺭﺓ ﳉـﻤﻠﺔ ﻣﺒﺎﺣـﺚ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪،‬‬
‫ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ‪- :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻗـﻊ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺍﻟﻘﱪ ﺃﻭ ﺇﻟﻴﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺟﺰﺍﺀ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻣﻠﻜﻴﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺗﻨﻈﻴﻢ ﺍﳌﺴﺠﺪ‪.‬‬

‫‪٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻮﻗـﻊ ﺍﳌﺴﺠﺪ‬

‫ﻻ ﺑﺪ ﻣﻦ ﺃﺭﺽ ﻳﻘﺎﻡ ﻋﻠﻴﻬﺎ ﻣﺴﺠﺪ ﻳﺼﻠﻲ ﻓـﻴـﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺽ ﻫﻲ ﻣﻮﻗﻊ‬
‫ﺍﻟﺒﻨﺎﺀ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ‪:‬‬
‫‪ -‬ﺗﻜﻮﻥ ﰲ ﻭﺳﻂ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻃﺮﻕ ﻣﺄﻣﻮﻧﺔ ﻣﻴﺴﻮﺭﺓ‪.‬‬
‫ﻭﺃﻥ ﺗﻜﻮﻥ ﲟﻜﺎﻥ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬
‫‪ -‬ﻭﻻ ﺑﺪ ﺃﻥ ﺗﺘﺤﺮﺭ ﻣﻦ ﻣﻠﻚ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺴﺘﻤﺮ ﺍﳌﺴﺠﺪ ﻣﺄﻭﻯ ﻟﻠﻤﺘﻘﲔ ﺍﻟﻌﺎﺑﺪﻳﻦ ﷲ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪.-‬‬
‫ﻭﺳﺄﺑﲔ ‪ -‬ﺑﺈﺫﻥ ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ ‪ -‬ﰲ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻣﺎ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﻣﻔﺼﻼ‪ ،‬ﻭﻣﺴﺎﺋﻞ‬
‫ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻛﺎﻟﺘﺎﱄ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ‪:‬‬
‫ﻫﺬﻩ ﺍﳌﺴـﺄﻟﺔ ﺳﻴﺄﰐ ﳍﺎ ﺫﻛـﺮ ﰲ ﺍﳌﺒﺤـﺚ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﻟـﻠﻪ ‪ ،-‬ﻭﺇﳕﺎ ﺃﺭﺩﺕ ﺫﻛـﺮﻫﺎ ﻫﻨﺎ ﻷﻫـﻤﻴـﺘﻬﺎ‪ ،‬ﻭﻻﺭﺗﺒﺎﻃﻬﺎ ﲟﻮﻗﻊ ﺍﳌﺴﺠﺪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬
‫ﺍﻷﺭﺽ ﰲ ﺍﻷﺻﻞ ﻃﺎﻫﺮﺓ ﻭﺻﺎﳊﺔ ﻟﺘﻜﻮﻥ ﻣﺴﺠﺪﺍ‪ ،‬ﺇﺫﺍ ﺧﻠﺖ ﻣﻦ ﺍﳌﻮﺍﻧﻊ )‪.(١‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﺭﺽ ﻣﻠﻜﻴﺘﻬـﺎ ﷲ ﺗﻌﺎﱃ ﻗﺪ ﳝﻠﻜﻬـﺎ ﺑﻘﺪﺭﺗﻪ ﻣﻦ ﻳﺸـﺎﺀ‪ ،‬ﻭﻗﺪ ﺗﺒﻘﻰ‬
‫ﺣﺮﺓ ﻣﻦ ﺍﻟﺘﻤﻠﻚ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﻗﺪ ﺗﺘﺤﺮﺭ ﺑﻌـﺪ ﺍﻟﺘﻤـﻠﻚ ﺑﺎﻟﻮﻗـﻒ‪ ،‬ﺛـﻢ ﻫﻲ ﻃﺎﻫﺮﺓ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﳍـﻮﺍﺀ ﻭﺍﳌﻄﺮ ﻣﻄﻬﺮﺍﺕ )‪.(٢‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻵﰐ‪- :‬‬
‫ﻋﻦ ﺟـﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﺃﻋﻄﻴﺖ ﺧـﻤﺴـﺎ ﱂ ﻳﻌﻄﻬﻦ ﻧﱯ‬
‫ﻗﺒﻠﻲ‪ ،‬ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ‪ ،‬ﻭﺟـﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣـﺴﺠـﺪﺍ ﻭﻃﻬﻮﺭﺍ‪ ،‬ﻓـﺄﳝﺎ‬
‫ﺭﺟﻞ ﻣﻦ ﺃﻣﱵ ﺃﺩﺭﻛـﺘﻪ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﺃﺣﻠﺖ ﱄ ﺍﻟﻐﻨﺎﺋﻢ ﻭﱂ ﲢﻞ ﻷﺣﺪ ﻗﺒﻠﻲ‪ ،‬ﻭﺃﻋﻄﻴﺖ‬

‫)‪ (١‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٢٣٣ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٣٤٧ / ٢١‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٤ / ١‬‬

‫‪٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻛـﺎﻥ ﺍﻟﻨﱯ ﻳﺒﻌﺚ ﺇﱃ ﻗﻮﻣﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺑﻌﺜﺖ ﺇﱃ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ { )‪ .(١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﺛـﻢ ﺍﻷﺭﺽ ﺑﻌﺪ ﺫﻟﻚ ﻟﻚ ﻣﺴـﺠـﺪﺍ {‪ .‬ﻭﰲ ﺃﺧـﺮﻯ‪:‬‬

‫} ﻭﺟﻌﻠﺖ ﻟﻨﺎ ﺍﻷﺭﺽ ﻛﻠﻬـﺎ ﻣﺴﺠﺪﺍ { )‪ .(٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ .(٤‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﺟﻌﻠﺖ‬

‫ﱄ ﺍﻷﺭﺽ ﻣﺴـﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ﺃﻳﻨﻤﺎ ﺃﺩﺭﻛﺘﲏ ﺍﻟﺼﻼﺓ‪ ،‬ﲤﺴﺤﺖ ﻭﺻﻠﻴﺖ { )‪ .(٥‬ﻭﰲ ﺭﻭﺍﻳﺔ‪:‬‬

‫} ﻭﺟﻌﻠـﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ { )‪ .(٦‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻭﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ‬

‫ﻃﻴﺒﺔ ﻃﻬﻮﺭﺍ ﻭﻣﺴﺠﺪﺍ { )‪.(٨) (٧‬‬

‫ﻭﻷﲪـﺪ‪ } :‬ﻓﻌﻨﺪﻩ ﻃﻬﻮﺭﻩ ﻭﻣﺴﺠﺪﻩ { )‪ .(١٠) (٩‬ﻭﻻﺑﻦ ﺧﺰﳝﺔ ﳓﻮﻩ )‪.(١١‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﳓﻮﻩ )‪ .(١٢‬ﻭﻷﰊ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﺫﺭ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻴﻤﻢ )‪ ،(٣٢٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ )‪ ،(٤٣٢‬ﺃﲪﺪ )‪/٣‬‬
‫‪ ،(٣٠٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٨٩‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﻫـ ‪ ٥٦‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ﺭﻗﻢ ‪ ،٤٣٨‬ﻭﻣﺴﻠﻢ )‪ (٣٧٠ / ١‬ﺭﻗـﻢ ‪٥٢١‬‬
‫ﻁ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻋﺎﻡ ‪١٣٩٨‬ﻫـ‪.‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢٢‬ﺃﲪﺪ )‪.(٣٨٣/٥‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ )‪ (٣٧١ / ١‬ﺭﻗﻢ ‪.٥٢٢‬‬
‫)‪ (٥‬ﺃﲪﺪ )‪.(٢٢٢/٢‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻴﻤﻢ )‪ ،(٣٢٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ )‪ ،(٤٣٢‬ﺃﲪﺪ )‪/٣‬‬
‫‪ ،(٣٠٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٨٩‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻴﻤﻢ )‪ ،(٣٢٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻐﺴﻞ ﻭﺍﻟﺘﻴﻤﻢ )‪ ،(٤٣٢‬ﺃﲪﺪ )‪/٣‬‬
‫‪ ،(٣٠٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٨٩‬‬
‫)‪ (٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٧١ - ٣٧٠ / ١‬ﺭﻗﻢ‪.٥٢٣ - ٥٢٢ - ٥٢١‬‬
‫)‪ (٩‬ﺃﲪﺪ )‪.(٢٤٨/٥‬‬
‫)‪ (١٠‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(٩٦ - ٨٢ / ٢‬‬
‫)‪ (١١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٣٢ / ١‬‬
‫)‪ (١٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٢٠ - ١١٧ / ٥‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٤ / ١‬‬

‫‪٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪ .(٢‬ﻭﻟﻠﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ‬ ‫)‪(١‬‬

‫ﺍﷲ ‪ } ‬ﺟﻌﻠﺖ ﻟـﻲ ﺍﻷﺭﺽ ﻃﻬﻮﺭﺍ ﻭﻣﺴﺠﺪﺍ {‬

‫ﺳـﻌـﻴـﺪ‪ } :‬ﺍﻷﺭﺽ ﻛﻠﻬـﺎ ﻣﺴﺠـﺪ ﺇﻻ ﺍﳌـﻘـﺒـﺮﺓ ﻭﺍﳊﻤﺎﻡ { )‪.(٤) (٣‬‬

‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺮﻭﺍﻳﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺭﺽ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺣﱴ ﺗﻌﻠﻢ ﳒﺎﺳﺘﻬﺎ ﺑﻴﻘﲔ )‪ .(٥‬ﻭﺃﻥ ﻛﻞ ﺃﺭﺽ‬
‫ﻃﺎﻫﺮﺓ ﻃﻴﺒﺔ ﺗﺼﻠﺢ ﻟﻠﺼﻼﺓ ﻭﻟﻠﺘﻴﻤﻢ ﻣﻦ ﺻﻌﻴﺪﻫﺎ ﺑﺪﻻ ﻋﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺣﺎﻝ ﻣﺸﺮﻭﻋﻴﺘﻪ )‪ (٦‬ﻋﻠﻰ‬
‫ﺃﻥ ﻫﻨﺎﻙ ﺃﺣﺎﺩﻳﺚ ﲣﺼﺺ ﻋﻤﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﲤﻨﻊ ﺍﻟﺼﻼﺓ ﰲ ﻣﻮﺍﻗﻊ ﻣﻌﻴﻨﺔ ﻟﻌﻠﻞ ﳐـﺘﻠﻔﺔ‪،‬‬
‫ﻳﺄﰐ ﺑﻴﺎﻬﻧﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪.-‬‬
‫ﺛﺎﻧﻴـﺎ‪ :‬ﺃﻥ ﻛـﻮﻥ ﺍﻷﺭﺽ ﻛـﻠﻬـﺎ ﻣﺴـﺠـﺪﺍ ﻭﻃﻬﻮﺭﺍ ﺻـﺎﳊـﺔ ﻟﻠﺼـﻼﺓ‬
‫ﻭﻟﻠﺘﻴـﻤﻢ ﺇﺫﺍ ﺳﻠﻤﺖ ﻣﻦ ﺍﳌﻮﺍﻧـﻊ ﺧﺼﻮﺻـﻴﺔ ﻣﻦ ﺍﳋﺼﻮﺻـﻴﺎﺕ ﺍﻟﱵ ﺍﺧﺘﺺ ﺍﷲ ﻬﺑﺎ ﺃﻣﺔ‬
‫ﳏﻤﺪ ‪.(٧) ‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻛﻞ ﻓﺮﺍﺵ ﻃﺎﻫﺮ ﺃﻭ ﻣﻜـﺎﻥ ﻣﻦ ﺍﻷﺭﺽ ﻃﺎﻫﺮ ﻭﺇﻥ ﻛـﺎﻥ ﻣﺰﺭﻭﻋﺎ ﺑﻨﺒﺎﺕ ﻭﳓﻮﻩ‪،‬‬
‫ﻛﺎﳉﺰﺭ ﻭﺍﻟﺒﺼﻞ ﻭﺍﻟﻜﺮﺍﺙ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻫﻜﺬﺍ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺛﻠـﺞ ﺃﻭ ﻗﻄﻦ ﻭﻫﻮ ﻣﺴﺘﻘﺮ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻣﻦ ﺍﻷﺭﺽ ﺻﺎﱀ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ )‪ .(٨‬ﻟﻌﺪﻡ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﻹﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﺪﻭﺭ‪:‬‬
‫ﻣﺎ ﺯﺍﻟﺖ ﺍﻟﻌﺮﺏ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﲡﺘﻤﻊ ﰲ ﺍﻟﺴﻜـﻦ ﻛﻞ ﻗـﺒﻴﻠﺔ ﻋﻠﻰ ﺣـﺪﺓ‬
‫ﰲ ﻣﻜـﺎﻥ ﻣـﻌﲔ‪ ،‬ﻭﳌﺎ ﺻـﺎﺭﺕ ﺍﳌﺪﻥ‪ ،‬ﺑﺪﺃ ﺍﻟﻨﺎﺱ ﳚﺘﻤﻌﻮﻥ ﰲ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٨٩‬ﺃﲪﺪ )‪.(١٤٨/٥‬‬

‫)‪ (٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١٥٤ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢٦٠ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٤ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪١٥٠ / ١‬ـ ‪ ،(١٥٧‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٤٧٩ / ٢١‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (٥٣٣ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪ ،(١١٨ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٣٤٧ /٢ / ١‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(٩٠ / ١‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٣٩ / ١‬‬

‫‪٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﺴﻤﻮﻥ ﺍﳊﻲ ﺩﻳﺎﺭ ﺑﲏ ﻓﻼﻥ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ ﺣﻴﺎ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻛﺎﻥ ﳊﻲ ﻣﻦ ﺍﻟﻌﺮﺏ‬
‫ﻛـﺬﺍ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﳊﺎﺟـﺔ ﺍﻷﺣﻴﺎﺀ ﺇﱃ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺒﻨﺎﺋـﻬﺎ‪ ،‬ﻭﻭﺭﺩ ﺃﻣﺮﻩ ‪ ‬ﻓﻴﻤﺎ‬
‫ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﻋﺎﺋﺸـﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟـﺖ‪ } :‬ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑـﺒﻨﺎﺀ‬
‫)‪(٣‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪(٢‬‬
‫ﺍﳌﺴﺎﺟﺪ ﻓـﻲ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﺃﻥ ﺗـﻨﻈﻒ ﻭﺗﻄﻴـﺐ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ .(٤‬ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬
‫‪ - ٢‬ﻭﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ )‪ - (٥‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ‪ -‬ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺑﻨﻴﻪ‪ } :‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓـﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛـﺎﻥ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ﺍﳌﺴﺎﺟﺪ ﰲ ﺩﻳﺎﺭﻧﺎ‪ ،‬ﻭﻧﺼﻠﺢ ﺻﻨﻌﺘﻬﺎ‪،‬‬
‫ﻭﻧﻄﻬﺮﻫﺎ { )‪ .(٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ‪ ،‬ﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﻣﺎ ﻗﺒﻠﻪ )‪.(٧‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‪ " :‬ﺍﻟﺪﻭﺭ ﻳﺮﻳﺪ ﺍﶈـﺎﻝ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺪﻭﺭ " )‪ .(٨‬ﻗﻠﺖ‪ :‬ﻭﺍﻟﺪﺍﺭ ﳍﺎ ﰲ ﺍﻟﻠﻐﺔ‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٩٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٥٩‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼـﻼﺓ ﺭﻗﻢ ‪ ٤٥٦‬ﺏ ﻣـﺎ ﺟـﺎﺀ ﰲ ﺑﻨـﺎﺀ ﺍﳌﺴـﺎﺟـﺪ ﰲ ﺍﻟﺪﻭﺭ ﻭﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪/ ٢‬‬
‫‪.(١٢٥‬‬
‫)‪ (٣‬ﺍﻟﺘﺮﻣﺬﻱ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٥٩٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٢٠٨ / ١١‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢٧٠ / ٢‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ ﻙ ﺍﳌﺴﺎﺟﺪ ﺭﻗﻢ ‪.٧٥٨‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﺑﻦ ﻫﻼﻝ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻧﺰﻝ ﺍﻟﺒﺼﺮﺓ‪ .‬ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﺻﺎﳊﺔ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﺑﻨﻪ‬
‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﺎﺕ ﺳﻨﺔ ‪ ٥٨‬ﻫـ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺳﻘﻂ ﰲ ﻗﺪﺭ ﳑﻠﻮﺀﺓ ﻣﺎﺀ ﺣﺎﺭﺍ‬
‫ﻛﺎﻥ ﻳﺘﻌﺎﰿ ﺑﻪ ﻣﻦ ﺍﻟﺒﺎﺭﺩ ﻓﻤﺎﺕ ﻓﻴﻬﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٨٣ / ٣‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪،(٣٤ / ٦‬‬
‫ﻭﲨﻬﺮﺓ ﺃﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ )ﺹ‪.(٢٥٩‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٦‬ﺃﲪﺪ )‪.(١٧/٥‬‬
‫)‪ (٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺏ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺪﻭﺭ ﺭﻗﻢ ‪ ،٤٥٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ،(٢٩٣ / ٣‬ﻭﺍﳌﻨﺘﻘﻰ ﻣﻊ ﻧﻴﻞ‬
‫ﺍﻷﻭﻃﺎﺭ )‪.(٢٦٤ / ٢‬‬
‫)‪ (٨‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٣٩٩ / ٢‬‬

‫‪٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﻌﺎﻥ ﻋﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻐﻮﻱ )‪.(١‬‬

‫ﻭﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ } :‬ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺪﻭﺭ ‪ -‬ﻛﺎﻥ‬

‫ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ﺍﳌﺴﺎﺟﺪ ﰲ ﺩﻳﺎﺭﻧﺎ { )‪.(٢‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﺃﻣﺮﻩ ﻳﻘﺘﻀﻲ ﺍﻟﻮﺟـﻮﺏ‪ ،‬ﻓﻴﺠـﺐ‬
‫ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺴﻜﻨﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳـﺠﻮﺯ ﺑﻨﺎﺅﻫﺎ ﰲ ﺍﻟﻘﺼﻮﺭ ﺍﻟﻀﺨﻤﺔ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﻫﺬﺍ‪:‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﺻﻼﺓ ﺍﳉﻤﻴﻊ ﺗﺰﻳﺪ ﻋﻠﻰ ﺻﻼﺗﻪ ﰲ ﺑﻴﺘﻪ ﻭﺻﻼﺗﻪ‬

‫ﰲ ﺳﻮﻗﻪ ﲬﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ { )‪ .(٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﰲ ﺳﻮﻗﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﳌﺎ ﺻﺤﺖ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﺟﺎﺀ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻴﻪ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﳏـﺠﻮﺭﺍ " ﻷﻥ‬
‫ﺃﺳـﻮﺍﻕ ﺍﳌﺘﻘـﺪﻣﲔ ﻛـﺎﻧﺖ ﲢﺠـﺮ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒـﺨـﺎﺭﻱ ‪ -‬ﺭﺣـﻤـﻪ ﺍﷲ ‪" :-‬‬
‫ﻭﺻﻠﻰ ﺍﺑﻦ ﻋﻮﻥ ﰲ ﻣﺴﺠـﺪ ﰲ ﺩﺍﺭ ﻳﻐﻠﻖ ﻋﻠﻴﻬـﻢ ﺍﻟﺒﺎﺏ " )‪.(٥‬‬
‫ﻭﻫﺬﺍ ﺍﻷﺛﺮ ﻳﺆﻳﺪ ﺩﻻﻟﺔ ﺍﳊـﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﰲ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﺍﶈـﺠـﺮﺓ ﺍﻟﻀﺨﻤﺔ‬
‫ﻛﺎﻟﺪﻭﺭ‪ ،‬ﳚﻮﺯ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻓﻴﻬﺎ )‪.(٦‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ )‪.(١٤٥٠ / ٢‬‬

‫)‪ (٢‬ﺃﲪﺪ )‪.(٣٧١/٥‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٦٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢١٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ‬
‫)‪ ،(٧٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٥٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٨٦‬ﺃﲪﺪ )‪ ،(٢٥٢/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ‬
‫ﻟﻠﺼﻼﺓ )‪ ،(٣٨٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٧٦‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٨٧‬ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﺍﻟﺴﻮﻕ ﺭﻗﻢ ‪.٤٧٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٨٧‬ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٦٤ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪.(٩٥ / ٣‬‬

‫‪١٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺃﺭﻯ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﺃﺑﻮﺍﻬﺑﺎ ﺍﻟﺮﺋﻴﺴﺔ‪ ،‬ﺣﱴ ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﻛﻞ ﻣﻦ ﺣﻮﳍﺎ‪ ،‬ﻛـﻤﺎ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﺗﺒﲎ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻷﺣﻴﺎﺀ ﰲ ﺍﳌﻮﺍﻗﻊ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﺍﻟﱵ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﲨﻴﻊ ﺳﻜﺎﻥ ﺍﳊﻲ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺪﻭﺍﺋﺮ ﻭﺍﻟﻌﻤﺎﺭﺍﺕ ﺍﻟﺸﺎﻫﻘﺔ‪:‬‬
‫ﳌﺎ ﲢـﺪﺛﺖ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴـﺎﺟـﺪ ﻓـﻲ ﺍﻷﺣـﻴﺎﺀ‪ ،‬ﻧﺎﺳﺐ ﺃﻥ ﺃﲢـﺪﺙ ﻋﻦ ﺑﻨﺎﺀ‬
‫ﺍﳌﺴﺎﺟﺪ ﰲ ﺑﻨﺎﻳﺎﺕ ﺗﻀﻢ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻗﺪ ﻳﻔﻮﻕ ﺗﻌﺪﺍﺩ ﺳﻜﺎﻥ ﺍﳊﻲ ﺍﻟﻮﺍﺣـﺪ‪،‬‬
‫ﻛـﻤﻮﻇﻔﻲ ﺍﻟﺪﻭﺍﺋﺮ ﺍﳊﻜﻮﻣﻴﺔ ﻭﺍﻷﻫﻠﻴﺔ‪ ،‬ﻭﺳﻜﺎﻥ ﺍﻟﻌﻤﺎﺭﺍﺕ ﺍﻟﺸﺎﻫﻘﺔ ﻭﺍﻟﻀﺨﻤﺔ‪ ،‬ﻓﻤﺎ ﺣﻜﻢ‬
‫ﲣﺼﻴﺺ ﻣﻜﺎﻥ ﻣﻌﲔ ﻣﻨﻬﺎ ﻟﻴﻜﻮﻥ ﻣﺴﺠﺪﺍ؟‪.‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻣﺴﺄﻟﺔ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻮﻗﻪ ﺃﻭ ﲢﺘﻪ‪ ،‬ﺃﻭ ﻓﻮﻗﻪ‬
‫ﻭﲢﺘﻪ ﻣﻌﺎ ﺑﻨﺎﺀ‪ .‬ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺃﻥ ﻳﺒﲎ ﺍﳌﺴﺠﺪ ﻭﻓﻮﻗﻪ ﺃﻭ ﲢﺘﻪ ﺑﻨﺎﺀ‪ ،‬ﺃﻭ ﻓـﻮﻗـﻪ ﻭﲢﺘﻪ ﻣﻌﺎ ﺑﻨﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺑﻪ ﺃﺑﻮ ﻳﻮﺳﻒ )‪.(١‬‬
‫ﺻﺎﺣﺐ ﺃﺑـﻲ ﺣﻨﻴﻔﺔ )‪ (٢‬ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺻﺎﺣﺐ ﺍﳌﻐﲏ )‪.(٣‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻳـﺠﻮﺯ ﺃﻥ ﻳﺒﲎ ﻓﻮﻕ ﺍﳌﺴﺠـﺪ ﺑﻨﺎﺀ‪ ،‬ﻭﻻ ﻳﻜـﻮﻥ ﲢـﺘﻪ ﺑﻨﺎﺀ‪ .‬ﻭﺭﻭﻱ‬
‫ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ )‪ .(٤‬ﻭﻫﻲ ﺭﻭﺍﻳـﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (٥‬ﻗﺎﻝ ﺃﲪﺪ‪ " :‬ﻛﺎﻥ ﺍﺑﻦ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺃﺑﻮ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺧﻨﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﲜﲑ ﺑﻦ ﺣﺴﻨﺔ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ﰲ ﺑﻐﺪﺍﺩ ﻟﻠﻤﻬﺪﻱ ﻭﺍﳍﺎﺩﻱ‬
‫ﻭﺍﻟﺮﺷﻴﺪ‪ ،‬ﻛﺎﻥ ﺻﺪﻭﻗﺎ‪ ،‬ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ‪،‬‬
‫ﻭﻟﻪ ﺁﺭﺍﺀ ﺍﺳﺘﻘﻞ ﻬﺑﺎ ﻋﻦ ﺻﺎﺣﺒﻪ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪١١٣‬ﻫـ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪ ١٨٢‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ )‪ ١٠٠ / ٢‬ـ‬
‫‪ ،(١٠٧‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ ،(٣٩٧ / ٤‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪.(٣٣٤ / ٣‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٤ / ٥‬‬
‫)‪ (٣‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٠٧ / ٥‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(٤٤٥ / ٥‬‬
‫)‪ (٥‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٦٣٧ / ٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(١٠٢ / ٧‬‬

‫‪١١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﺴﻌﻮﺩ ﻳﻜﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﲏ ﻋﻠﻰ ﻗﻨﻄﺮﺓ )‪ ." (١‬ﺍ‪ .‬ﻫـ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻨﺎﺀ ﲢﺖ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﻟﻴﺲ ﻓﻮﻗﻪ ﺑﻨﺎﺀ ﺻﺢ ﺫﻟﻚ‪ .‬ﺭﻭﻱ‬
‫ﻋﻦ ﺃﰊ ﺣﻨﻴﻔـﺔ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﺫﻫﺐ ﺇﻟﻴـﻬﺎ ﺑـﻌﺾ ﺃﺻﺤﺎﺑﻪ )‪ .(٣‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ )‪.(٤‬‬
‫ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻻ ﻳﺼﺢ ﺃﻥ ﻳﺒﲎ ﻣﺴﺠﺪ ﻓﻮﻗﻪ ﺑﻨﺎﺀ ﺃﻭ ﲢـﺘﻪ ﺑﻨﺎﺀ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ ﺑﻌﺾ‬
‫ﺍﻷﺣﻨﺎﻑ )‪ (٦‬ﻭﺍﺑﻦ ﺣﺰﻡ )‪.(٧‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤـﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺑﺄﻧﻪ ﳚﻮﺯ ﺑﻴﻊ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﲢﺘﻪ ﺑﻨﺎﺀ ﺃﻭ ﻓﻮﻗـﻪ ﺑﻨﺎﺀ‪،‬‬
‫ﻛﺎﻟﺸﻘﻖ ﰲ ﺍﻟﻌﻤﺎﺭﺍﺕ‪ ،‬ﻭﻷﻥ ﻭﻗﻔﻪ ﺗﺼﺮﻑ ﻳﺰﻳﻞ ﺍﳌﻠﻚ ﺇﱃ ﻣﻦ ﻳﺜﺒـﺖ ﻟﻪ ﺣﻖ ﺍﻻﺳﺘﻘﺮﺍﺭ‬
‫ﺑﺎﻟﺸﺮﺍﺀ‪ ،‬ﻭﳚﻮﺯ ﲤﻠﻴﻚ ﻣﻨﻔﻌﺘـﻪ ﺑﺎﻷﺟﺮﺓ ﻭﳓﻮﻫﺎ )‪.(٨‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺑﺄﻥ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﻛـﺎﻥ ﰲ ﻗﺮﺍﺭ ﺍﻷﺭﺽ ﻳﺘﺄﺑﺪ‪ ،‬ﻓﻼ ﻳﺘﻐﲑ‪،‬‬
‫ﲞﻼﻑ ﺍﻟﻌﻠﻮ )‪.(٩‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻـﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺑﺄﻥ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻮﻗـﻪ ﺑﻨﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﻬـﺎﻥ‪ ،‬ﻗﺎﻝ‬
‫ﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﻭﺳﺄﻟﺖ ﻣﺎﻟﻜـﺎ ﻋﻦ ﺍﳌﺴﺠﺪ ﻳﺒﻨﻴﻪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻳﺒﲏ ﻓﻮﻗﻪ ﺑﻴﺘﺎ ﻳﺮﺗﻔﻖ ﺑﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﻳﻌﺠـﺒﲏ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﻣﺎﻡ ﻫﺪﻯ‪ ،‬ﻭﻗﺪ ﻛـﺎﻥ ﻳﺒﻴﺖ ﻓﻮﻕ ﻇﻬﺮ‬

‫)‪ (١‬ﺍﻟﻘﻨﻄﺮﺓ‪ :‬ﻫﻲ ﺟﺴﺮ ﻳﺒﲎ ﺑﺎﻵﺟﺮ ﺃﻭ ﺑﺎﳊﺠﺎﺭﺓ ﻋﻠﻰ ﺍﳌﺎﺀ ﻳﻌﱪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻨﻄﺮﺓ‪ :‬ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻟﺒﻨﻴﺎﻥ‪ :‬ﻗﻠﺖ‪:‬‬
‫ﻭﻳﺸﺒﻬﻬﺎ ﺍﻟﺴﺎﺑﺎﻁ‪ .‬ﻭﻫﻮ‪ :‬ﺳﻘﻴﻔﺔ ﺑﻦ ﺣﺎﺋﻄﲔ ﲢﺘﻬﺎ ﻃﺮﻳﻖ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٧٥٢ / ٥‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‬
‫)ﺹ‪ ،(٤١٩‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٨٣‬‬
‫)‪ (٢‬ﺍﻟﻮﺭﻉ ﻷﲪﺪ )ﺹ‪.(٢٦‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٥٨ / ٤‬‬
‫)‪ (٤‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪.(١٠٨ / ١‬‬
‫)‪ (٥‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٣٧ / ٤‬‬
‫)‪ (٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٧ / ١) ،(٣٥٨ / ٤‬‬
‫)‪ (٧‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٤٨ / ٤‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٦٠٧ / ٥‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ـ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ ﺭﲪﻪ ﺍﷲ ـ )‪.(٢٢٢ / ١٤‬‬
‫)‪ (٩‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٥ / ٥‬‬

‫‪١٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺠﺪ ‪ -‬ﻣﺴﺠـﺪ ﺍﻟﻨﱯ ‪ ‬ﻓﻼ ﺗﻘﺮﺑﻪ ﻓﻴـﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﺑﲎ ﻓﻮﻗـﻪ ﺻﺎﺭ ﻣﺴﻜﻨﺎ‪،‬‬
‫ﳚﺎﻣﻊ ﻓﻴﻪ ﻭﻳﺄﻛﻞ ﻓﻴﻪ " )‪.(١‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ ﺑﺄﻥ ﺍﳍﻮﺍﺀ ﻻ ﻳﺘﻤﻠﻚ " ﻷﻧﻪ ﻻ ﻳﻀﺒـﻂ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﺮ‪،‬‬
‫‪y‰Éf≈|¡yϑø9$# ¨βr&uρ‬‬ ‫ﻭﻻ ﻳﻜـﻮﻥ ﻣﻨﻔﻜـﺎ ﻋﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺣﻖ ﷲ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬‬

‫!¬ ‪ (٢) { ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsù‬ﻭﺃﻥ ﻟﻪ ﺃﻥ ﻳﻬﺪﻣﻪ؟ ﺇﺫ ﻻ ﳛﻞ ﻣﻨﻌﻪ ﻣﻦ ﻣﻠﻜـﻪ‪ ،‬ﻭﻫﺪﻡ‬
‫ﺍﳌﺴﺠﺪ ﻻ ﳚﻮﺯ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺴﺠﺪﺍ )‪.(٣‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻻ ﺃﻋﻠﻢ ﺩﻟﻴﻼ ﻗـﻄﻌﻴﺎ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻻ ﻇﻨﻴﺎ ﳝﻨﻊ ﻣﻦ ﺑﻨﺎﺀ ﺍﳌﺴـﺠـﺪ ﻭﲢﺘـﻪ ﺃﻭ ﻓﻮﻗﻪ‬
‫ﺑـﻨﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺇﳕﺎ ﻫﻲ ﺗﻌﻠﻴﻼﺕ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻧﻔﻜﺎﻛﻪ ﻋﻦ ﺍﻻﺧﺘﺼﺎﺹ ﻓـﻬﻮ ﺭﺍﺟﻊ ﻟﻠﻌﺮﻑ‪ ،‬ﻭﻫﺬﺍ ﳜـﺘﻠﻒ ﺑﺎﺧـﺘﻼﻑ ﺍﻷﺯﻣﻨﺔ‬
‫ﻭﺍﻷﻣﻜﻨﺔ‪ .‬ﻭﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ ﺇﻗﺎﻣﺔ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﻤﺎﺋﺮ ﺍﻟﻀﺨـﻤﺔ ﺃﻣﺮ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻫﻜﺬﺍ‬
‫ﰲ ﺍﳌﺼﺎﻧـﻊ ﻭﺍﻟﺪﻭﺍﺋﺮ ﺍﳊﻜـﻮﻣﻴﺔ ﺍﻟﱵ ﻓـﻲ ﺍﻟﻌﻤﺎﺋﺮ ﺍﻟﻜـﺒﲑﺓ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻣﻜﻦ ﺍﻻﺳﺘﻘﻼﻝ‬
‫ﺑﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻬﻮ ﺃﻭﱃ ﻭﺃﻓﻀﻞ‪ ،‬ﻭﺇﻥ ﱂ ﳝﻜﻦ ﻓﻴﺠﻮﺯ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻭﻓﻮﻗﻪ ﺃﻭ ﲢﺘﻪ ﺑﻨﺎﺀ‪.‬‬
‫ﻭﺃﻗﺘﺮﺡ‪ :‬ﺗﻜﻠﻴﻒ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻤﺎﺋﺮ ﺍﻟﻀﺨـﻤﺔ ﺑﺘﺨﺼﻴﺺ ﺟﺰﺀ ﰲ ﺃﺳﻔﻞ ﺍﻟﻌﻤﺎﺭﺓ ﻳﻜﻮﻥ‬
‫ﻣﺴﺠﺪﺍ ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﺣﱴ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﻛﻞ ﻣﻦ ﺣـﻮﻝ ﺍﻟـﻌـﻤﺎﺭﺓ ﻣﻦ‬
‫ﺃﺻﺤـﺎﺏ ﺍﳊﻮﺍﻧﻴﺖ ﺃﻭ ﺍﳌﺸـﺎﺓ ﺃﻭ ﳓـﻮﻫﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺟﻬﺔ ﺑﺎﺭﺯﺓ ﻟﻴﻌﺮﻓﻪ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ‪:‬‬
‫ﳌﺎ ﲢـﺪﺛﺖ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌـﺴﺠـﺪ ﻓـﻲ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﰲ ﺍﻟﺒﻨﺎﻳﺎﺕ ﺫﺍﺕ ﺍﻷﺩﻭﺍﺭ ﺍﳌﺘﻌﺪﺩﺓ‬
‫ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻧﺎﺳﺐ ﺃﻥ ﺃﲢﺪﺙ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﺍﻟﻄﺮﻕ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻣﻦ ﺟـﻬﺔ ﺍﳋﻄﻮﺭﺓ ﺍﻟﻨﺎﲡـﺔ ﻋﻦ ﺍﻟﺴﲑ ﻓﻴـﻬﺎ ﻧﻮﻋﺎﻥ‪- :‬‬

‫)‪ (١‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ )‪.(١٠٨ / ١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳉﻦ‪ :‬ﺍﻵﻳﺔ ‪.١٨‬‬
‫)‪ (٣‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ٢٤٨ / ٤‬ـ ‪.(٢٤٩‬‬

‫‪١٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻃﺮﻕ ﺳﺮﻳﻌـﺔ ﺧﺎﺻﺔ ﺑﺎﻟﺴﻴﺎﺭﺍﺕ‪ ،‬ﻻ ﻳﺴﻤﺢ ﻟﻠﻤﺸﺎﺓ ﲡﺎﻭﺯﻫﺎ‪ ،‬ﻟﺸﺪﺓ‬
‫ﺳﺮﻋﺔ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻓـﻴﻬﺎ‪ ،‬ﻓـﻬﺬﻩ ‪ -‬ﻭﺇﻥ ﻛﺎﻧـﺖ ﻓﺴﻴﺤـﺔ ‪ -‬ﺇﻻ ﺃﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻓﻴﻬﺎ‬
‫ﻭﰲ ﺍﳉﺰﺭ ﺍﻟﱵ ﰲ ﻭﺳﻄﻬﺎ‪ ،‬ﻻ ﻳﻨﺒﻐﻲ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻄﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﲡـﺎﻭﺯ ﺍﳌﺼﻠﲔ‬
‫ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﳌﺎ ﻓـﻴﻪ ﻣﻦ ﺍﻹﺯﻋﺎﺝ ﺑﺴﺒﺐ ﺃﺻﻮﺍﺕ ﺍﻟﺴﻴﺎﺭﺍﺕ؛ ﻭﺭﲟﺎ ﺃﻭﻗﻒ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬
‫ﺳﻴﺎﺭﺍﻬﺗﻢ ﻟﻠﺼﻼﺓ ﻓـﻲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻴﺤﺼﻞ ﺑﺴﺒﺐ ﻭﻗﻮﻓﻬﻢ ﺧﻄﺮ‪ ،‬ﻟﻜـﻦ ﻟﻮ ﺑﲏ ﺍﳌﺴﺠﺪ ﰲ‬
‫ﻓﺴﺤﺔ ﻋﻠﻰ ﺃﺣﺪ ﺟﺎﻧﱯ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻤﻞ ﻧﻔﻖ ﻳﻮﺻﻞ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ ﺇﻟﻴﻪ ﺑﺄﻣﺎﻥ ﻭﻃﻤﺄﻧﻴﻨﺔ‪،‬‬
‫ﻓﻬﺬﺍ ﺃﻣﺮ ﻃﻴﺐ ﻭﻣﺮﻏﻮﺏ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺮﻕ ﻟﻠﺴﻴﺎﺭﺍﺕ ﺃﻭ ﻟﻠﻤﺸﺎﺓ ﺩﺍﺧﻠﻴﺔ‪ ،‬ﳛﺼﻞ ﺍﳋﻄﺮ ﻓﻴﻬﺎ ﺑﺴﺒﺐ ﻣﻦ ﻳﺘﻼﻋﺐ‬
‫ﺑﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺃﻭ ﺍﻟﺪﺭﺍﺟﺎﺕ‪ ،‬ﻭﳛـﺼﻞ ﺃﺫﻯ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﺑﺴﺒﺐ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻫﻮ‬
‫ﺿﻴﻖ‪ .‬ﻓﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻴﻪ ﻻ ﳚﻮﺯ؟ ﻷﻧﻪ ﺣﻖ ﻣﺸﺎﻉ ﻟﻼﺳﺘﻄﺮﺍﻕ‪ ،‬ﻓﻼ ﻳﻮﺿﻊ ﻓﻴﻪ ﻣﺎ ﻳﻌﺮﻗﻠﻪ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﻫﺬﺍ‪ :‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﺇﻳﺎﻛـﻢ ﻭﺍﳉﻠﻮﺱ‬
‫ﺑﺎﻟﻄﺮﻗﺎﺕ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻣﺎ ﻟﻨﺎ ﺑﺪ ﻣﻦ ﳎﺎﻟﺴـﻨﺎ ﻧﺘﺤـﺪﺙ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ " ‬ﺇﺫﺍ ﺃﺑﻴﺘﻢ ﺇﻻ ﺍﺠﻤﻟﻠﺲ ﻓﺄﻋﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺣﻘﻪ "‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﺣﻘﻪ؟ ﻗﺎﻝ‪ " :‬ﻏﺾ ﺍﻟﺒﺼﺮ‪،‬‬
‫ﻭﻛـﻒ ﺍﻷﺫﻯ‪ ،‬ﻭﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ { )‪ .(١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺇﻳﺎﻛـﻢ ﻭﺍﳉـﻠﻮﺱ ﻓـﻲ ﺍﻟﻄﺮﻗـﺎﺕ ‪ -‬ﺇﺫﺍ ﺃﺑﻴـﺘـﻢ ﺇﻻ‬

‫ﺍﺠﻤﻟﻠﺲ ﻓﺄﻋﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺣﻘﻪ ‪ -‬ﻏﺾ ﺍﻟﺒﺼﺮ ﻭﻛﻒ ﺍﻷﺫﻯ { )‪ ...(٣‬ﺇﱁ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻬﻧﻰ ﻋﻦ ﺍﳉﻠﻮﺱ ﺑﺎﻟـﻄﺮﻗﺎﺕ‪ ،‬ﻭﺃﻣﺮ ﻣﻦ ﻛـﺎﻥ ﻻ ﺑﺪ ﺟﺎﻟﺴﺎ ﺃﻥ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ )‪ ،(٢٣٣٣‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٢١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ،(٤٨١٥‬ﺃﲪﺪ )‪.(٣٦/٣‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٧٠٤ / ٤‬ﺭﻗﻢ ‪ ،٢١٢١‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٨٣٢ / ٤‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻐﺼﺐ )‪ ،(٢٣٣٣‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ،(٢١٢١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ،(٤٨١٥‬ﺃﲪﺪ )‪٣٦/٣‬‬
‫‪.(٦١/٣ ،٤٧/٣ ،‬‬

‫‪١٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﻜﻒ ﺃﺫﺍﻩ‪ ،‬ﻭﺑـﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻀﻴﻖ ﺃﺫﻯ؛ ﻷﻥ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﻳـﺘﻀﺮﺭﻭﻥ‪ ،‬ﻓﻼ ﳛﻞ‬
‫ﺃﺫﺍﻫﻢ ﺑﻨﺺ ﺍﳊﺪﻳﺚ؛ ﻭﻷﻥ ﺍﻟﻄﺮﻳﻖ ﺣﻖ ﻣﺸﺎﻉ ﳉـﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻼ ﳛﻞ ﺃﺫﺍﻫﻢ ﺑﺎﻗﺘﻄﺎﻉ‬
‫ﺟﺰﺀ ﻣﻨﻪ ﻭﻫﻢ ﻛﺎﺭﻫﻮﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﲦﺔ ﺃﺫﻯ‪ ،‬ﺑﺄﻥ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﻻ ﻳﺘﻀﺮﺭﻭﻥ ﻣﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻴـﻪ‪،‬‬
‫ﺑﻞ ﺭﲟﺎ ﺍﺳﺘﻔـﺎﺩﻭﺍ ﻣﻨﻪ‪ ،‬ﻓـﺤﻴﻨﺌﺬ ﺑﻨﺎﺀ ﺍﳌﺴـﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺟﺎﺋﺰ‪ .‬ﻭﺩﻟﻴﻞ ﻫﺬﺍ‪- :‬‬
‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ " :-‬ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻏﲑ ﺿﺮﺭ‬
‫ﺑﺎﻟﻨﺎﺱ "‪ .‬ﰒ ﺳﺎﻕ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪ } :‬ﱂ ﺃﻋﻘﻞ ﺃﺑﻮﻱ ﺇﻻ‬
‫ﻭﳘﺎ ﻳﺪﻳﻨﺎﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟـﻢ ﳝﺮ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺇﻻ ﻳﺄﺗﻴﻨﺎ ﻓـﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﺑﻜﺮﺓ‬
‫ﻭﻋﺸﻴﺔ‪ ،‬ﺛـﻢ ﺑﺪﺍ ﻷﰊ ﺑﻜﺮ ﻓـﺎﺑﺘﲎ ﻣﺴﺠﺪﺍ ﺑﻔﻨﺎﺀ ﺩﺍﺭﻩ ﻓﻜﺎﻥ ﻳﺼﻠﻲ ﻓﻴﻪ ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻓـﻴـﻘﻒ ﻋﻠﻴﻪ ﻧﺴﺎﺀ ﺍﳌﺸﺮﻛﲔ ﻭﺃﺑﻨﺎﺅﻫﻢ ﻳﻌﺠﺒﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻛـﺎﻥ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺭﺟﻼ ﺑﻜﺎﺀ ﻻ ﳝﻠﻚ ﻋـﻴﻨﻴﻪ ﺇﺫﺍ ﻗـﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓـﺄﻓـﺰﻉ ﺫﻟﻚ ﺃﺷﺮﺍﻑ ﻗﺮﻳﺶ ﻣﻦ‬
‫ﺍﳌﺸﺮﻛـﲔ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﻭﱂ ﳝﺮ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺇﻻ ﻳﺄﺗﻴﻨﺎ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺔ ‪-‬‬

‫ﻓﺎﺑﺘﲎ ﻣﺴﺠﺪﺍ ﺑﻔﻨﺎﺀ ﺩﺍﺭﻩ { )‪.(٣‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺑﲎ ﻣﺴﺠـﺪﺍ ﰲ ﺟـﺎﻧـﺐ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻻ ﻳﻀﺮ ﺑﺄﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ‬ﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻴﻪ ﻭﺃﻗﺮﻩ؛ ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯﻩ؛ ﺇﺫ ﻻ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻨﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ‬
‫ﳚﻮﺯ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺑﻨﺎﻩ ﻟﻨﻔﺴﻪ ﻓﻼ ﳚﻮﺯ‪ ،‬ﻭﺇﻥ ﺑﻨﺎﻩ ﻟﻠﻨﺎﺱ ﺟﺎﺯ )‪.(٤‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪.(٤٦٤‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٨٦‬ﺍﳌﺴﺠﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﺭﻗﻢ ‪ ،٤٧٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٦٣ / ١‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪.(٤٦٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ ـ ﺭﲪﻪ ﺍﷲ ـ )‪ ،(٣٨٤ / ١٧‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻟﻠﺒﻬﻮﰐ )‪/ ٢‬‬
‫‪.(٣٦٨‬‬

‫‪١٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﻠﺖ‪ :‬ﺇﻥ ﺑﻨﺎﻩ ﻟﻨﻔﺴـﻪ ﻟﺼﻼﺓ ﺍﻟﻨﻮﺍﻓﻞ ﺃﻭ ﻟﻠﻨﺎﺱ ﻭﻻ ﺿﺮﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻪ ﺟﺎﺯ؛ ﻷﻧﻪ ﻻ ﻳﺒﻨﻴﻪ‬
‫ﻟﻠﺘﻤﻠﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﺒﻨﻴﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺟﺎﺋﺰﺓ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻋﻦ ﺇﺑﺮﺍﻫﻴـﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺘﻴﻤﻲ )‪ (١‬ﻗﺎﻝ‪ } :‬ﻛﻨﺖ ﺃﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ‬
‫)‪(٢‬‬
‫ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﺍﻟﺴﺠﺪﺓ ﺳﺠﺪ‪ ،‬ﻓـﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺖ‪ :‬ﺃﺗﺴﺠـﺪ ﰲ ﺍﻟﻄﺮﻳﻖ؟‬ ‫ﺃﰊ ﰲ ﺍﻟﺴﺪﺓ‬
‫ﻗﺎﻝ‪ :‬ﺇﱐ ﲰﻌﺖ ﺃﺑﺎ ﺫﺭ ﻳﻘـﻮﻝ‪ :‬ﺳﺄﻟـﺖ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺃﻭﻝ ﻣﺴﺠـﺪ ﻭﺿﻊ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ‪ " :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ "‪ .‬ﻗﻠﺖ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪ " :‬ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﰒ ﺍﻷﺭﺽ ﻟﻚ‬
‫ﻣﺴﺠﺪﺍ‪ ،‬ﻓﺤﻴﺜﻤﺎ ﺃﺩﺭﻛﺘﻚ ﺍﻟﺼﻼﺓ ﻓﺼﻞ {‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٣‬‬
‫)‪(٤‬‬
‫ﻓـﻘﺪ ﻛﺮﻩ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻗﺎﻝ‪" :‬‬ ‫ﻭﺃﻣﺎ ﺟﻌﻞ ﺍﻟﻄﺮﻳﻖ ﳝﺮ ﻣﻦ ﲢﺖ ﺍﳌﺴﺠـﺪ‬
‫ﻛـﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻜﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﲏ ﻋﻠﻰ ﻗﻨﻄﺮﺓ "‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﳌﺴﺎﺟﺪ‬
‫ﺍﻟﱵ ﻋﻠﻰ ﺍﻟـﻄﺮﻗﺎﺕ‪ :‬ﺇﻥ ﺣﻜﻤﻬﺎ ﺃﻥ ﻬﺗﺪﻡ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺍﳌﺴﺎﺟﺪ ﺃﻋﻈﻢ ﺣﺮﻣﺔ " )‪.(٥‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺗﻌﺪﺩ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ‪:‬‬
‫ﲣﺘﻠﻒ ﺍﻟﺒﻠﺪﺍﻥ ﻣﻦ ﺯﻣﻦ ﺇﱃ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧـﺮ‪ ،‬ﻓﺮﲟﺎ ﻛﺎﻥ ﺍﻟﺒﻠﺪ‬
‫ﺑﺎﻷﻣﺲ ﻗﺮﻳﺔ ﺻـﻐﲑﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﻣﺪﻳﻨﺔ ﻛﺒﲑﺓ ﲢﺘﻮﻱ ﻋﻠﻰ ﻋـﺪﺓ ﺃﺣـﻴـﺎﺀ‪ ،‬ﻛﻞ ﺣـﻲ‬
‫ﻳـﻌـﺎﺩﻝ ﺍﻟﻘﺮﻳـﺔ ﺃﻭ ﻳﺰﻳﺪ‪ .‬ﻭﺍﻟﻜـﻼﻡ ﰲ ﺗـﻌـﺪﺩ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﻭﺟﻬﲔ‪- :‬‬

‫)‪ (١‬ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺘﻴﻤﻲ‪ :‬ﺗﻴﻢ ﺍﻟﺮﺑﺎﺏ ﺃﺑﻮ ﺃﲰﺎﺀ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺃﺑﻴﻪ ﻳﺰﻳﺪ ﺑﻦ ﺷﺮﻳﻚ‪ ،‬ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﻤﺮﻭ‬
‫ﺑﻦ ﻣﻴﻤﻮﻥ‪ ،‬ﻭﲨﺎﻋﺔ‪ ،‬ﻭﺃﺭﺳﻞ ﻋﻦ ﻋﺎﺋﺸﺔ‪ .‬ﻭﺣﺪﺙ ﻋﻨﻪ ﺍﻷﻋﻤﺶ‪ ،‬ﻭﺑﻴﺎﻥ ﺑﻦ ﺑﺸﺮ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﺷﺎﺑﺎ ﺻﺎﳊﺎ‬
‫ﻗﺎﻧﺘﺎ ﷲ‪ ،‬ﻓﻘﻴﻬﺎ ﻛﺒﲑ ﺍﻟﻘﺪﺭ ﻭﺍﻋﻈﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺘﻠﻪ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻣﺎﺕ ﰲ ﺣﺒﺴﻪ ﺳﻨﺔ ‪ ٩٢‬ﻭﱂ ﻳﺒﻠﻎ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٦٠ / ٥‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٢٨٥ / ٦‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(١٧٦ / ١‬‬
‫)‪ (٢‬ﺍﻟﺴﺪﺓ ﺑﺎﻟﻀﻢ‪ :‬ﺑﺎﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻣﺎﻡ ﺑﺎﺏ ﺍﻟﺪﺍﺭ‪ .‬ﻭﺍﻟﺴﺪﺓ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻟﺼﻔﺔ ﺗﻜﻮﻥ ﺑﲔ‬
‫ﻳﺪﻱ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﻟﻈﻠﺔ ﺗﻜﻮﻥ ﺑﺒﺎﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺳﺪﺓ ﺍﳌﺴﺠﺪ ﺍﻷﻋﻈﻢ ﻣﺎ ﺣﻮﻟﻪ ﻣﻦ ﺍﻟﺮﻭﺍﻕ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪/ ٣‬‬
‫‪ ،(١٩٧٠‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٢٩١‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٦٦ / ٣‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٣٧٠ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(١٥٤ / ٢‬‬
‫)‪ (٤‬ﻭﻫﻜﺬﺍ ﻟﻮ ﺑﲏ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺷﻜﻞ ﺳﺎﺑﺎﻁ ـ ﺑﺒﻨﺎﺀ ﺑﲔ ﺣﺎﺋﻄﲔ ﲢﺘﻪ ﻃﺮﻳﻖ ـ ﺍﻧﻈﺮ‪ :‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪،(٤١٩‬‬
‫ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٨٣‬‬
‫)‪ (٥‬ﺍﻟﻮﺭﻉ ﻷﲪﺪ )ﺹ‪ ،(٢٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٤٠١ / ٢‬‬

‫‪١٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺪﺩ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﺼﻠﻮﺍﺕ ﻏﲑ ﺍﳉﻤﻌﺔ‪.‬‬

‫ﻧﺺ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﲢﺮﱘ ﺑﻨﺎﺀ ﻣﺴﺠـﺪ ﲜـﻮﺍﺭ ﻣﺴﺠﺪ‪ ،‬ﺃﻭ‬
‫ﺑﻘﺮﺑـﻪ‪ ،‬ﻟﻘﺼﺪ ﺍﻹﺿﺮﺍﺭ ﻭﺍﳌﻨﺎﻓﺴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻗﺴﻤﺔ ﺍﳌﺴﺠﺪ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﻣﺴﺠﺪﻳﻦ‪.‬‬
‫ﻓـﺄﻣﺎ ﻟﻠﻀﺮﻭﺭﺓ ﻭﺍﳊﺎﺟﺔ ﻓﻴﺠﻮﺯ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﻗﺮﺏ ﻣﺴﺠـﺪ ﺁﺧﺮ ﺃﻭ ﺟﻨﺒﻪ‪ ،‬ﻭﻻ‬
‫ﲢـﻞ ﻗـﺴـﻤﺔ ﺍﳌﺴﺠﺪ ﺇﱃ ﻣﺴﺠﺪﻳﻦ؛ ﻷﻧﻪ ﻻ ﺿﺮﻭﺭﺓ ﺗﺪﻋﻮ ﻟﺬﻟﻚ‪ .‬ﻭﺍﻷﻓﻀﻞ‬
‫ﺗﻮﺳﻌﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﺒﲎ ﲜﻮﺍﺭﻩ ﻣﺴﺠﺪ )‪.(١‬‬
‫‪$K)ƒÌøs?uρ #\øà2uρ #Y‘#uÅÑ #Y‰Éfó¡tΒ (#ρä‹sƒªB$# šÏ%©!$#uρ‬‬ ‫ﻭﺩﻟﻴﻞ ﻣﺎ ﺗﻘﺪﻡ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪( 4o_ó¡ßsø9$# ωÎ) !$tΡ÷Šu‘r& ÷βÎ) £àÎ=ósuŠs9uρ 4 ã≅ö6s% ÏΒ …ã&s!θß™u‘uρ ©!$# šUu‘%tn ôyϑÏj9 #YŠ$|¹ö‘Î)uρ šÏΖÏΒ÷σßϑø9$# š÷t/‬‬

‫‪‘,ymr& BΘöθtƒ ÉΑ¨ρr& ôÏΒ 3“uθø)−G9$# ’n?tã }§Åc™é& î‰Éfó¡yϑ©9 4 #Y‰t/r& ϵ‹Ïù óΟà)s? Ÿω ∩⊇⊃∠∪ šχθç/É‹≈s3s9 öΝåκ¨ΞÎ) ߉pκô¶tƒ ª!$#uρ‬‬

‫)‪(٢‬‬
‫&‪{ ∩⊇⊃∇∪ šÌÎdγ©Üßϑø9$# =Ïtä† ª!$#uρ 4 (#ρã£γsÜtGtƒ βr& šχθ™7Ïtä† ×Α%y`Í‘ ϵ‹Ïù 4 ϵ‹Ïù tΠθà)s? βr‬‬

‫‪$K ) ƒÌ  ø  s ? u ρ #\  ø  à2 u ρ #Y ‘ #u  ÅÑ #Y ‰ É f ó ¡ tΒ ( # ρä ‹ s ƒ ª B$ # š  Ï % © ! $ # uρ‬‬ ‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪Ÿω‬‬ ‫{ )‪} ....(٣‬‬ ‫‪4 ã ≅ ö6 s % Ï Β …ã & s! θß ™ u ‘ u ρ © ! $ # š U u ‘ %t n ô  y ϑ Ï j 9 #Y Š$| ¹ ö ‘ Î ) u ρ š  Ï Ζ Ï Β ÷ σ ß ϑ ø 9 $ # š  ÷  t/‬‬

‫?‪....(٤) { 4 #Y‰t/r& ϵ‹Ïù óΟà)s‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗـﻌﺎﱃ ﺑـﲔ ﻗﺼﺪ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺑﻨﺎﺀ ﻣﺴﺠـﺪﻫﻢ‪ ،‬ﻭﺃﻬﻧﻢ ﺇﳕﺎ ﺑﻨﻮﻩ‬
‫ﻟﻘﺼﺪ ﺍﻟﻀﺮﺭ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻓﻠﺬﻟﻚ ﻬﻧﻰ ﻧﺒﻴﻪ ‪ ‬ﺃﻥ ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻓﻬﺪﻣﻪ ﺍﻟﻨﱯ ‪ ‬ﻋﻘﺎﺑﺎ ﳍﻢ )‪.(٥‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(١٤٠ /١ / ١‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪ ،(٢٥٤ /٨ / ٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٣٨ / ٢‬ﻭﺍﶈﻠﻰ‬
‫ﻻﺑﻦ ﺣﺰﻡ )‪.(٤٣ / ٤‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪.(١٠٨ - ١٠٧‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٧ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٨ :‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪:‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١٠١٢ / ٣‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ١٤٨ / ٤‬ـ ‪ ،(١٥٠‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‬
‫ﻟﻠﺸﻮﻛﺎﱐ )‪.(٤٠٣ / ٢‬‬

‫‪١٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺪﺩ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﳉﻤﻌﺔ‪.‬‬

‫ﻣﻦ ﺍﳌﻌـﺮﻭﻑ ﺃﻥ ﺍﳌﺴـﺎﺟـﺪ ﺍﳉـﺎﻣﻌـﺔ ﺗﺘﺨـﺬ ﺷﻜـﻼ ﺧـﺎﺻـﺎ ﺑـﻬﺎ؛‬
‫ﺣـﻴﺚ ﲢـﺘـﻮﻱ ﻋﻠﻰ ﻣﻨﺒـﺮ‪ ،‬ﻭﺗﻜـﻮﻥ ﻛـﺒـﻴـﺮﺓ‪ .‬ﻭﻗـﺪ ﺍﺷـﺘﺮﻁ ﺑـﻌﺾ‬
‫‪ª!$# tβÏŒr& BNθã‹ç/ ’Îû‬‬ ‫ﺍﳌﺎﻟﻜﻴﺔ )‪ (١‬ﻟﺼﻼﺓ ﺍﳉـﻤﻌﺔ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳌﺴﻘﻒ‪ ،‬ﻣﺴﺘﺪﻟﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫)‪(٣‬‬
‫&‪ (٢) { …çµßϑó™$# $pκÏù tŸ2õ‹ãƒuρ yìsùöè? βr‬ﺍﻵﻳﺔ‪ .‬ﻭﻗﻮﻟﻪ‪(...{ šÏÍ←!$©Ü=Ï9 zÉL÷t/ öÎdγsÛuρ } ...) :‬‬
‫ﺍﻵﻳﺔ‪ .‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺒﻴﺘﻴﺔ ﺃﻥ ﻳﻜـﻮﻥ ﺫﺍ ﺣﻴﻄﺎﻥ ﺗﺮﻓﻊ )‪ .(٤‬ﻗﻠـﺖ‪ :‬ﻭﻏﺎﻟﺐ ﺍﻟﺒﻴﻮﺕ ﺍﻟﱵ ﻳﺴﻜﻨﻬﺎ‬
‫ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﳌﺴﺎﺟﺪ ﺫﺍﺕ ﺣﻴﻄﺎﻥ ﻭﺳﻘﻒ )‪.(٥‬‬
‫ﻭﺟـﻤـﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻋﻠﻰ ﺃﻧـﻪ ﻻ ﻳﺸﺘـﺮﻁ ﻟﺼﻼﺓ ﺍﳉـﻤﻌﺔ ﺍﳌﺴـﺠـﺪ ﺍﳌﺴﻘﻒ؛‬
‫ﺑﻞ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﻓـﻲ ﺃﻱ ﻣﻜﺎﻥ ﻟﻌﻤﻮﻡ ﺍﻷﺩﻟﺔ‪ } :‬ﺟـﻌﻠـﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠـﺪﺍ‬

‫ﻭﻃﻬﻮﺭﺍ { )‪ ،(٦‬ﻭﻷﻧﻪ ﱂ ﻳﺜـﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻭﻻ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ‬

‫ﺍﳌﺴﺠﺪ ﻟﻠﺠﻤﻌﺔ )‪ .(٧‬ﻭﳍﺬﺍ ﻛـﻠﻪ‪ :‬ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺎﺳـﺐ ﺃﻥ ﺃﺗﻌﺮﺽ ﳊﻜـﻢ ﺗﻌـﺪﺩ‬
‫ﺍﳉـﻤﻌﺔ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣـﺪ‪ ،‬ﻷﻧﻪ ﲟﻌﺮﻓﺔ ﻣﻜﺎﻥ ﺇﻗﺎﻣﺔ ﺍﳉـﻤـﻌﺔ ﻧﻌﺮﻑ ﺃﻧﻪ ﳚﻮﺯ ﺑﻨﺎﺀ‬
‫ﺍﳌﺴﺠـﺪ ﺍﳉﺎﻣـﻊ ﻓﻴـﻪ ﻷﺟﻞ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﳉـﻤﻌﺔ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣـﺪ‪ ،‬ﻋـﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚـﻮﺯ ﺗﻌـﺪﺩ ﺍﳉـﻤـﻌـﺔ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣـﺪ ﻟﻠﻀـﺮﻭﺭﺓ ﻭﺍﳊـﺎﺟﺔ‬

‫)‪ (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(١١٣ / ١٨ / ٩‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ :‬ﺍﻵﻳﺔ ‪.٣٦‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ :‬ﺍﻵﻳﺔ ‪.٢٦‬‬
‫)‪ (٤‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(١١٣ / ١٨ / ٩‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٩٢ / ١‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٧٠‬‬
‫)‪ (٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﻤﻌﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺪﻳﻦ ﻻﺑﻦ ﺣﺠﺮ ﺁﻝ ﺑﻦ ﻋﻠﻲ ﺁﻝ ﺑﻮﻃﺎﻣﻲ )ﺹ‪ ،(٥٦‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪٣٣٢ / ٣‬‬
‫(‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ ﻻﺑﻦ ﺭﺷﺪ )‪.(١٦٠ / ١‬‬

‫‪١٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺮﺍﺟﺢ ﰲ ﻣﺬﻫـﺐ ﺃﰊ ﺣﻨﻴﻔﺔ )‪ (١‬ﻭﺃﲪﺪ )‪.(٢‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺗـﻌﺪﺩ ﺍﳉﻤﻌﺔ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣـﺪ‪ .‬ﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ )‪.(٣‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ )‪ (٤‬ﻭﺍﻟﺸﺎﻓﻌﻲ )‪ (٥‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(٦‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃ ‪ -‬ﺛﺒﺖ ﺃﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﺳـﺘـﺨﻠﻒ ﺍﺑﻦ ﻣﺴـﻌﻮﺩ ﻳﺼﻠﻲ ﺑﺎﻟﻀﻌﻔﺔ ﺻﻼﺓ‬
‫ﺍﻟﻌﻴﺪ‪ .‬ﻭﺍﳉﻤﻌﺔ ﻣﺜﻠﻬﺎ )‪.(٧‬‬
‫‪ - ٢‬ﻭﻷﻥ ﰲ ﲢـﺪﻳﺪ ﺇﻗـﺎﻣﺔ ﺍﳉـﻤـﻌـﺔ ﲟﻮﻃﻦ ﻭﺍﺣﺪ ﺣـﺮﺟﺎ ﻋـﻈﻴـﻤﺎ‪،‬‬
‫ﻭﻣﺸﻘﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻳﺴﺮ‪ ،‬ﻓﺘﻌﺪﺩﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﳊﺎﺟﺔ ﻭﺑﺈﺫﻥ ﻭﱄ ﺍﻷﻣﺮ ‪ -‬ﻓﻴﻪ ﺭﻓﻊ‬
‫ﻟﻠﺤﺮﺝ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ ﺷﺮﻋﺎ )‪.(٨‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺛﺒـﺖ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﱂ ﻳـﻘـﻢ ﺍﳉـﻤـﻌـﺔ ﻭﻫﻮ ﻓـﻲ ﺍﳌﺪﻳـﻨﺔ ﺇﻻ ﰲ‬
‫ﻣﺴـﺠﺪ ﻭﺍﺣﺪ ﺑﺎﻟﺒﻠﺪ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪﻩ ‪ ‬ﻭﻛـﺬﻟﻚ ﻓـﻌﻞ ﺧﻠﻔﺎﺅﻩ ﺍﻷﺭﺑﻌﺔ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﱂ‬
‫ﻳﻈﻬﺮ ﳍﻢ ﳐﺎﻟﻒ )‪.(٩‬‬
‫)‪(١٠‬‬
‫‪ - ٢‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪) :‬ﻻ ﺗﻘﺎﻡ ﺍﳉـﻤﻌﺔ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻓـﻴﻪ ﺍﻹﻣﺎﻡ "‬

‫)‪ (١‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(١٢٠ / ٢‬‬

‫)‪ (٢‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٠٢ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ١٦٧ / ٢٤‬ـ ‪ ١٤٩‬ـ ‪.(٢٠٩‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٤٥ / ٢‬‬
‫)‪ (٤‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(١٥١ / ١‬‬
‫)‪ (٥‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٩٢ / ١‬‬
‫)‪ (٦‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪ ،(٣٧٨ / ٢‬ﻭﺍﻹﻓﺼﺎﺡ )‪.(١٦٤ / ١‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٤٩٩ / ٢‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(١٢٠ /١ / ١‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪ (٧٦‬ﻁ‪ :‬ﺍﻷﻭﱃ‪ ،‬ﺳﻨﺔ ‪١٣٩٩‬‬
‫ﻫـ‪.‬‬
‫)‪ (٩‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )‪ ،(٤٠٦ / ٤‬ﻭﺍﳉﻤﻌﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺪﻳﻦ )ﺹ‪.(٧٨‬‬
‫)‪ (١٠‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٣٣٤ / ٢‬‬

‫‪١٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻣﺮﺍﺩﻩ ‪ ‬ﺑﻘﻮﻟﻪ " ﺍﻹﻣﺎﻡ "‪ :‬ﺃﻱ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻣﻔﺎﺩ ﻛﻼﻣﻪ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺗﻌﺪﺩ ﺇﻗﺎﻣﺔ‬
‫ﺍﳉﻤﻌﺔ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺗﻌﺪﺩ ﺍﳉﻤﻌﺔ ﺑﻼ ﺣﺎﺟﺔ ﻻ ﳚـﻮﺯ‪ .‬ﻗﺎﻝ ﰲ‬
‫)‪(١‬‬
‫ﻭﳍـﺬﺍ ﺇﺫﺍ ﺣﺼﻞ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺜﻼﺙ ﱂ ﲡﺰﺉ‬ ‫ﺍﳌﻐﲏ‪ " :‬ﻻ ﻧـﻌﻠﻢ ﰲ ﻫﺬﺍ ﳐـﺎﻟﻔﺎ "‬
‫ﺍﻟﺮﺍﺑـﻌﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺴـﺎﺑﻌـﺔ ﺍﻟﻼﰐ ﻻ ﳛﺘـﺎﺝ ﺇﻟﻴـﻬﻦ‪ ،‬ﻭﺗﻌﺘﱪ‬
‫ﺣﻴﻨﺌﺬ ﺻـﺤـﺔ ﺍﻟﺼﻼﺓ ﺑﺄﺳﺒﻘﻬﺎ‪ ،‬ﻓﺎﻟﺜﻼﺙ ﺍﻟﺴﺎﺑﻘﺎﺕ ﻫﻦ ﺍﻟﺼﺤﻴﺤﺎﺕ‪ ،‬ﻭﻗـﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ‬
‫ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﺴﺠﺪ ﺍﻟﻌﺘﻴﻖ )‪.(٢‬‬
‫ﻭﺃﻣﺎ ﻟﻠﻀﺮﻭﺭﺓ ﻭﺍﳊﺎﺟـﺔ‪ :‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻳﺴﺮ‪ ،‬ﻭﻻ ﻣﺸـﻘﺔ ﻓﻴﻪ‪ ،‬ﻭﺟـﻤﻊ ﺍﳋﻼﺋﻖ‬
‫)‪(٣‬‬
‫ﲟﻜـﺎﻥ ﻭﺍﺣﺪ ‪ -‬ﻣﻊ ﻛﺜﺮﻬﺗﻢ ﺍﻟﺸﺪﻳﺪﺓ ﻭﺿﻴﻖ ﺍﻷﻣﻜـﻨﺔ ‪ -‬ﻓﻴﻪ ﻣﺸـﻘﺔ ﺷﺪﻳﺪﺓ ﻋﻠﻴﻬﻢ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺳﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟـﻴﻮﻡ‪ ،‬ﺇﺫ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺍﳌﻨﻊ ﻣﻦ ﺇﻗﺎﻣﺘﻬﺎ‪ .‬ﻭﻗﻮﻝ ﺍﺑﻦ‬
‫ﻋـﻤﺮ ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ ﰲ ﺍﻟﻘﺮﻯ ﻭﻟﻴﺲ ﻓﻴـﻬﺎ‬
‫ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ‪ ،‬ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ )‪.(٤‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳌﺘﻨﻘﻞ‪:‬‬
‫ﳌﺎ ﲢﺪﺛـﺖ ﻋﻦ ﻣﻮﻗـﻊ ﺍﳌﺴﺠﺪ ﺍﻟﺜﺎﺑﺖ ﻭﺍﻧﺘﻬﻴﺖ ﻣﻨﻪ‪ ،‬ﻧﺎﺳﺐ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺴﺠـﺪ‬
‫ﺍﳌﺘﻨﻘﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺍﳌﺘﻨﻘﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣـﺴﺘـﻘﻼ ﺑﻨﻔﺴـﻪ‪ ،‬ﲝﻴﺚ ﳛﻤﻠﻪ ﺍﻹﻧﺴﺎﻥ‬
‫ﺣﻴﺚ ﻳﺸﺎﺀ ﻭﻳﻀﻌﻪ ﺣﻴﺚ ﻳـﺸﺎﺀ‪ .‬ﻗﺎﻝ ﰲ ﺣﺎﺷـﻴﺔ ﻗﻠﻴﻮﺑـﻲ ﻭﻋﻤﲑﺓ ﻣﺎ ﻧﺼـﻪ‪ " :‬ﻗﻮﻟﻪ‪:‬‬
‫)ﻭﻣﻨـﻘﻮﻝ( ﺃﻱ‪ :‬ﻏﲑ ﻣﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺛﺒﺘـﻪ ﺑﻨﺤﻮ ﺗﺴﻤﲑ ﺻﺢ ﺇﻥ ﻛﺎﻥ ﳏـﻠﻪ ﳚﻮﺯ ﺍﻻﻧﺘﻔﺎﻉ‬
‫ﺑﻪ‪ ،‬ﻭﻻ ﻳﻀﺮ ﻧﻘﻠﻪ ‪ -‬ﺃﻱ ﺍﳌﺴﺠﺪ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺣﻴﻨﺌﺬ ﻳﺼﺢ ﺍﻻﻋﺘﻜﺎﻑ ﻋﻠﻴﻪ ﻭﻟﻮ ﰲ ﻫﻮﺍﺋﻪ‪،‬‬

‫)‪ (١‬ﺍﳌﻐﲏ )‪ ،(٣٣٥ / ٢‬ﻭﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪.(١٦٤ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﻡ )‪ ،(١٩٣ / ١‬ﻭﺍﳌﻐﲏ )‪.(٣٣٦ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(١٤٥ / ٢‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪.(٧٦‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(١٥٨ / ٤‬‬

‫‪٢٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻻ ﲢﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﳛﺮﻡ ﺍﳌﻜـﺚ ﻣﻦ ﺍﳉﻨﺐ ﻓﻮﻗـﻪ ﻻ ﲢﺘﻪ‪ ،‬ﻭﻻ ﳛﺮﻡ ﻋﻠﻴﻪ ‪ -‬ﺃﻱ ﺍﳉـﻨﺐ ‪-‬‬
‫ﺣـﻤﻠﻪ‪ ،‬ﻛـﺬﺍ ﻗﺎﻟﻪ ﺑﻌﺾ ﻣﺸﺎﳜﻨﺎ‪ ،‬ﻭﺍﻷﻗﺮﺏ ﺻﺤﺔ ﺍﻻﻋﺘﻜﺎﻑ ﲢﺘﻪ‪ ،‬ﻭﻟﻮ ﳊﺎﻣﻠﻪ؛ ﺣـﻴﺚ‬
‫ﻛﺎﻥ ﺩﺍﺧﻼ ﰲ ﻫﻮﺍﺋﻪ‪ ،‬ﻭﻻ ﻳﻀﺮ ﲡﺪﺩ ﻫﻮﺍﺋﻪ ﻭﺯﻭﺍﻟﻪ " )‪.(١‬‬
‫ﻫﺬﺍ ﻣـﺎ ﺫﻛـﺮﻩ ﺑﻌﺾ ﺍﻟﻔـﻘﻬـﺎﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺎﺻﺮﻭﺍ ﺍﻟـﻄﺎﺋﺮﺍﺕ‪ ،‬ﻭﻻ ﺍﻟﻘﻄﺎﺭﺍﺕ‪،‬‬
‫ﻭﻻ ﺍﳌﺮﺍﻛﺐ ﺍﳊـﺪﻳﺜـﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻧﺎ ﺳﺄﲢـﺪﺙ ﻋﻦ ﺍﳌﺴﺠـﺪ ﺍﳌﺘﻨﻘﻞ ﰲ ﻫﺬﻩ ﺍﳌﺮﺍﻛـﺐ‪،‬‬
‫ﻭﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ .‬ﻭﳌﺎ ﻛـﺎﻧﺖ ﺍﻟﺴـﻔﻴﻨﺔ ﻫﻲ ﺍﳌﺮﻛـﺐ ﺍﳌﺸﺎﺑﻪ ﳍﺬﻩ ﺍﳌﺮﺍﻛـﺐ ﻭﺍﳌﻮﺟﻮﺩﺓ ﰲ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ‪ ،‬ﻓـﻘﺪ ﲢﺪﺙ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻓﺬﻛﺮﻭﺍ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﺃﻥ‬
‫ﺍﻟﺼﻼﺓ ﺗﺼﺢ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻓﻴﻬﺎ ﺍﻟﱰﻭﻝ ﺇﱃ ﺍﻟﺸـﺎﻃﺊ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺍﻟﻮﻗﻮﻑ‬
‫ﺇﻥ ﻗـﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﳚـﻮﺯ ﺇﻗـﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺟـﻤﺎﻋـﺔ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻻ ﳛﻨﻮﻥ ﺭﺅﻭﺳﻬﻢ‬
‫ﻟﻴﺼﻠﻮﺍ ﲨﺎﻋﺔ‪ ،‬ﺑﻞ ﻳﺼﻠﻮﻥ ﻓﺮﺍﺩﻯ ﰲ ﺳﻄﺤـﻬﺎ ﻗﻴﺎﻣﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ‬
‫ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺸﺎﻃﺊ ﲨﺎﻋﺔ ﺃﻓﻀﻞ‪ ،‬ﻭﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻳﺪﻭﺭ ﺇﱃ‬
‫ﺍﻟﻘﺒﻠﺔ ﻛﻠﻤﺎ ﺩﺍﺭﺕ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﺎﻃﺊ ﻭﺻﻠﻰ ﻣﺴﺘﻘﺒﻼ ﺍﻟﻘﺒﻠﺔ ﺑﻄﻤﺄﻧﻴﻨﺔ ﻓـﻬﻮ‬
‫ﺃﻭﱃ‪ ،‬ﻭﺭﲟﺎ ﻗـﻴﻞ ﺑﻮﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻟﺼﻼﺓ ﺍﻟﻔﺮﻳـﻀﺔ ﺇﻥ ﱂ ﻳﺴﺘﻄﻊ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﰲ‬
‫ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﱂ ﳜﺶ ﻓﻮﺍﺕ ﺍﻟﺼﻼﺓ )‪.(٢‬‬
‫ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ } :‬ﺳـﺌﻞ ﺍﻟﻨﱯ ‪ ‬ﻛﻴﻒ ﺃﺻﻠﻲ ﰲ‬

‫ﺍﻟﺴﺴﻔـﻴﻨﺔ؟ ﻗـﺎﻝ‪ " :‬ﺻﻞ ﻓـﻴـﻬﺎ ﻗﺎﺋﻤﺎ ﺇﻻ ﺃﻥ ﲣـﺎﻑ ﺍﻟﻐﺮﻕ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٣‬‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٩٨ /٣ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٤٣٦ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٣١١ / ٢‬ﻭﺍﳌﺒﺴﻮﻁ )‪ ،(٣ /٢ / ١‬ﻭﺍﶈﻠﻰ )‪،(١٨٥ / ٤‬‬
‫ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(١٢٣ / ١‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ،(١٠٧ / ٤‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪/ ١‬‬
‫‪.(٥٤١‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ (٣٩٤ / ١‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﲔ ﺑﻦ ﻋﻠﻮﺍﻥ ﻣﺘﺮﻭﻙ‪ .‬ﻗﻠﺖ‪ :‬ﻫﻮ ﺃﺣﺪ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺪ‪ .‬ﻓﺎﳊﺪﻳﺚ ﺿﻌﻴﻒ‬
‫ﻋﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ .‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﻐﲏ ﻋﻠﻰ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ :(٣٩٥ / ١‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ‪ .‬ﻗﺎﻝ ﰲ‬
‫ﺍﳌﻨﺘﻘﻰ‪ :‬ﻫﻮ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻴﻪ ﺳﲑﻳﻦ ﺑﻦ ﻓﺎﻓﺎ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ .‬ﺍ‪ .‬ﻫـ‪.‬‬

‫‪٢١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺻﻞ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺎ {‪.‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻳﺼﻠﻲ ﻗﺎﺋﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳـﺨﺎﻑ ﻣﻦ ﺳﻘﻮﻁ ﻭﳓﻮﻩ‪.‬‬
‫‪ - ٢‬ﻭﺭﻭﻱ ﻋﻦ ﺟـﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ " :‬ﺃﻬﻧﻢ ﺻﻠﻮﺍ‬
‫)‪(١‬‬
‫ﲨـﺎﻋﺔ ﰲ ﺳـﻔﻴﻨﺔ‪ ،‬ﺃﻣﻬﻢ ﺃﺣﺪﻫﻢ‪ ،‬ﻭﻫﻢ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﳌﺴﺠﺪ "‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫ﻭﻋﻦ ﺍﻟﺸﻌﱯ )‪ (٢‬ﻭﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ‪ " :‬ﺻﻞ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻗﺎﺋﻤﺎ " ﺭﻭﺍﻩ ﻣﺎﻟﻚ )‪.(٣‬‬
‫ﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﻭﳎﺎﻫﺪ‪ :‬ﺃﻬﻧﻢ ﺻﻠﻮﺍ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻗﻌﻮﺩﺍ‪ ،‬ﻭﻟﻮ ﺷﺎﺅﻭﺍ ﻟﻘﺎﻣﻮﺍ )‪ (٤‬ﻓﺈﻧﻪ‬
‫ﳏـﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻟﻮ ﲪﻞ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ﻟﻜـﺎﻧﺖ ﺻﻼﺗـﻬﻢ ﺑﺎﻃﻠﺔ‪،‬ﻷﻥ ﺍﻟﻘﻴﺎﻡ ﻣﻊ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﺭﻛﻦ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻹﲨﺎﻉ )‪.(٥‬‬
‫‪ - ٣‬ﻭﻋﻦ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻗـﺎﻻ‪ :‬ﻳﺼﻠﻮﻥ ﻓﻴﻬﺎ ﻗﻴﺎﻣﺎ ﺟـﻤﺎﻋﺔ‪ ،‬ﻭﻳﺪﻭﺭﻭﻥ ﻣﻊ‬
‫ﺍﻟﻘﺒﻠﺔ ﺣﻴﺚ ﺩﺍﺭﺕ )‪ .(٦‬ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺗﺪﻝ ﻋﻠﻰ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺻﺤﺔ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬
‫‪ - ٤‬ﻭﻗﺪ ﻧـﺺ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬـﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻨﺎﻓﻠﺔ ﻓﻮﻕ ﺍﻟﺮﺍﺣـﻠﺔ‪،‬‬
‫ﻭﻳﺼﻠﻲ ﻣﺘﻨﻔﻼ ﺣﻴﺚ ﺍﲡـﻬـﺖ‪ ،‬ﻟﻜﻦ ﻳﺒﺪﺃ ﺑﺘﻜﺒﲑﺓ ﺍﻹﺣـﺮﺍﻡ ﻭﻫﻮ ﻣﺘﺠﻪ ﺇﱃ ﺍﻟﻘﺒﻠﺔ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﻔﺮﻳﻀـﺔ‪ :‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﱰﻝ ﻋﻨﻬﺎ ﻭﻳﺼﻠﻲ ﰲ ﺍﻷﺭﺽ ﻟﻘﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﱰﻭﻝ‪ ،‬ﻭﻟﻌﺪﻡ ﺛﺒﻮﺕ‬

‫)‪ (١‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢٦٦ / ٢‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﺷﺮﺍﺣﻴﻞ ﺑﻦ ﺫﻱ ﻛﺒﺎﺭ‪ ،‬ﻭﺫﻭ ﻛﺒﺎﺭ ﻗﻴﻞ ﻣﻦ ﺃﻗﻴﺎﻝ ﺍﻟﻴﻤﲔ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳍﻤﺪﺍﱐ‪ .‬ﻭﻟﺪ ﰲ ﺇﻣﺮﺓ ﻋﻤﺮ‬
‫ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﺭﺃﻯ ﻋﻠﻴﺎ ﻭﺻﻠﻰ ﺧﻠﻔﻪ‪ ،‬ﻭﲰﻊ ﻣﻦ ﻋﺪﺓ ﻣﻦ ﻛﱪﺍﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﲨﻊ ﻛﺜﲑ‪،‬‬
‫ﻭﻟﺪ ﻫﻮ ﻟﻪ ﺗﻮﺃﻣﺎ‪ ،‬ﻭﻛﺎﻥ ﺿﺌﻼ ﳓﻴﻔﺎ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺩﺭﻛﺖ ﲬﺴﻤﺎﺋﺔ ﺻﺤﺎﰊ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١٠٤‬ﻫـ ـ ﻭﻗﺪ ﺑﻠﻎ ‪٨٢‬‬
‫ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٢٩٤ / ٤‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٢٤٦ / ٦‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ )‬
‫‪ ،(٤١٣ / ٢‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(٦٥ / ٥‬‬
‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(١٢٣ / ١‬‬
‫)‪ (٤‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٣ /٢ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪.(١٢١ / ١‬‬
‫)‪ (٦‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ٢٦٧ / ٢‬ـ ‪.(٢٦٨‬‬

‫‪٢٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺮﺍﺣﻠﺔ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ )‪.(١‬‬

‫ﻓﺎﻟﺴﻴﺎﺭﺓ ﻛﺎﻟﺮﺍﺣﻠﺔ ﳝﻜﻦ ﻟﺴﺎﺋﻘﻬﺎ ﺍﻟﻮﻗﻮﻑ ﺑﺴﻬﻮﻟﺔ‪ ،‬ﻭﻟﻮ ﺻﻠﻰ ﻓـﻴﻬﺎ ﻣﺘﺠـﻬﺎ ﻟﻠﻘﺒﻠﺔ‬
‫ﰲ ﻛﺎﻣﻞ ﺍﻟﻔﺮﻳﻀﺔ؛ ﺻﺤﺖ ﺻﻼﺗﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻳﺴﲑ ﲞﻂ ﺗﺜﺒﺖ ﻣﻌﻪ ﺍﻟﺴﻴﺎﺭﺓ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﰲ‬
‫ﺍﻟﺴﻴﺎﺭﺓ ﰲ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﻣﻬﻤﺎ ﺍﲡﻬﺖ ﻛﺎﻟﺪﺍﺑﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﺎﺋﺮﺓ ﻓـﺄﻗﺮﺏ ﺷﺒﻪ ﳍـﺎ ﰲ ﺍﻟﻘـﺪﱘ ﺍﻟﺴﻔﻴﻨﺔ؛ ﻷﻥ ﺍﻟﺮﺍﻛﺐ ﻻ ﻳﺘﺤﻜـﻢ ﰲ‬
‫ﺍﲡﺎﻫﻬﺎ‪ ،‬ﻭﻻ ﺗﻘﻒ ﻣﱴ ﺷﺎﺀ؛ ﺑﻞ ﳍﺎ ﻣﺴﺎﺭﺍﺕ ﳏﺪﺩﺓ‪ ،‬ﻭﺍﻟﻘﻄﺎﺭﺍﺕ ﳍﺎ ﻣﺴﺎﺭﺍﺕ ﳏﺪﺩﺓ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺮﺍﻛﺐ ﺍﻟﺘﺤﻜـﻢ ﻓﻴﻬﺎ‪ .‬ﺃﻣﺎ ﰲ ﺍﳉﻮ‪ ،‬ﻭﻓـﻲ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻘﻄﺎﺭ ﻓﺈﻬﻧﻢ ﻻ ﻳﺘﻮﻗﻔﻮﻥ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟـﻄﺎﺋﺮﺓ ﻓـﻠﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻄﺎﺭ ﻓـﻼﺭﺗﺒـﺎﻃﻪ ﺑﺰﻣﻦ ﻣـﻌﲔ ﻓـﻲ ﺷﻐﻞ ﺍﻟﻄﺮﻳﻖ‪،‬‬
‫ﻷﻧـﻪ ﺳﻴﺸﻐﻞ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻣﻦ ﻗﻄﺎﺭ ﺁﺧﺮ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﳌﺮﺍﻛـﺐ‪ ،‬ﺃﺭﻯ‪ :‬ﲢﺪﻳﺪ ﻏﺮﻑ ﻣﻌﻴﻨﺔ ﻟﻠﻤﺼﻠﲔ ﳍﺎ ﻗﺎﻋﺪﺓ ﺗﺘﺤﺮﻙ ﲜﻬﺎﺯ‬
‫ﻣﻐﻨﺎﻃﻴﺴﻲ ﻋﻦ ﻃﺮﻳﻖ ﻏﺮﻓـﺔ ﺍﻟﻘﻴﺎﺩﺓ ﺑﺄﻣﺎﻥ ﻭﺳﻬﻮﻟﺔ‪ ،‬ﻭﳝﻜﻦ ﺿـﺒﻄﻬﺎ ﺇﱃ ﺟـﻬـﺔ‬
‫ﺍﻟﻘـﺒﻠﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻋﻼﻣﺎﺕ ﻟﻠﻘﺒﻠﺔ‪ ،‬ﻭﺃﺟﻬﺰﺓ ﲢﺪﺩ ﺍﲡﺎﻩ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺰﻣﻦ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻟﻴﻌﺮﻓﻬﺎ‬
‫ﺍﳌﺼﻠﻮﻥ‪.‬‬
‫ﻭﳍﻢ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺟـﻤﺎﻋﺔ ﰲ ﺍﻟﻄﺎﺋﺮﺓ ﻭﰲ ﺍﻟـﻘﻄﺎﺭ‪ ،‬ﻭﻳﺪﻭﺭﻭﻥ ﻣﻊ ﺍﻟﻘﺒﻠﺔ ﺣﻴﺚ‬
‫ﺩﺍﺭﺕ‪ ،‬ﺇﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﺃﻭ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺫﻛﺮﻬﺗﺎ ﺁﻧﻔﺎ‪ .‬ﻭﻫﺬﺍ ﳑﻜﻦ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪ ،(١٨٨ / ٤‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪٦ / ٢٤‬ـ‪ ،(٣٧‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪،(٣٧٣ / ١‬‬
‫ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ (٣٨ / ٢‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٦٠٠ / ٢‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪ ،(٥٧٦ / ٢‬ﻭﺟﺎﻣﻊ‬
‫ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪ ،(٤٧٨ / ٥‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪. (٢٨٩ / ٢‬‬

‫‪٢٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺍﻟﻘﱪ ﺃﻭ ﺇﻟﻴﻪ‬

‫ﺍﻷﺻﻞ ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺗﺎﺑﻊ ﳌﺴﺎﺋﻞ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ ،‬ﻟﻜﻮﻧﻪ ﻣﻦ ﺿﻤﻦ ﻣﻮﻗﻊ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻟﻜـﻦ ﻷﳘﻴﺘﻪ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﺴﺎﺋﻞ ﻣﺘﺮﺍﺑﻄﺔ‪ ،‬ﻓﻘﺪ ﺟﻌﻠﺘﻪ ﻣﺒﺤﺜﺎ ﻣﺴﺘﻘﻼ ﺫﺍ ﺛﻼﺙ ﻣﺴﺎﺋﻞ‪،‬‬
‫ﻫﻲ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺣﻜﻢ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ " :‬ﺍﺗﻔﻖ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﻻ ﻳﺒﲎ ﻣﺴﺠـﺪ ﻋﻠﻰ ﻗـﱪ " )‪.(١‬‬
‫)‪(٢‬‬
‫ﻓﺈﻥ‬ ‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻘﱪ ﻭﺍﺣﺪﺍ ﺃﻭ ﻗﺒﻮﺭﺍ ﻣﺘﻌﺪﺩﺓ؛ ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻗﱪ ﻣﺴﻠﻢ ﺃﻡ ﻣﺸﺮﻙ‬
‫ﺍﲣﺎﺫﻩ ﻣﺴﺠﺪﺍ ﺣﺮﺍﻡ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﻳﻠﻲ‪ - ١ - :‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ‬ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﺍﻷﺭﺽ ﻛﻠﻬـﺎ ﻣـﺴـﺠـﺪ ﺇﻻ ﺍﳌـﻘـﺒـﺮﺓ ﻭﺍﳊـﻤـﺎﻡ { )‪.(٣‬‬
‫)‪(٥‬‬
‫" ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﺍﺧـﺘﻠﻒ ﰲ‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ .(٤‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﻭﺻﻠﻪ ﻭﺇﺭﺳﺎﻟﻪ‪ ،‬ﻭﺣﻜـﻢ ﻣﻊ ﺫﻟﻚ ﺑﺼﺤﺘﻪ ﺍﳊﺎﻛـﻢ ﻭﺍﺑﻦ ﺣﺒﺎﻥ " )‪.(٦‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺇﻻ ﺍﳌﻘﱪﺓ { )‪.(٧‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺣﺮﻡ ‪ ‬ﺍﻟﺼﻼﺓ ﻏﲑ ﺍﳉﻨﺎﺯﺓ ﺑﺎﳌﻘﱪﺓ‪ ،‬ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻬﺑﺎ ﺣﺮﺍﻡ‪ ،‬ﻷﻬﻧﺎ‬
‫ﻟﻴﺴﺖ ﳏﻼ ﻟﻠﺼﻼﺓ‪.‬‬

‫)‪ (١‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪١٤٠ / ٢٧‬ـ ‪ ٣٨٢‬ـ ‪ ٣٨٧‬ـ ‪.(٥٠٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٢٧ / ٤‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٤١٥ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﺍﻟﻌﺴﻘﻼﱐ ﺍﳌﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ .٧٧٣‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻹﺻﺎﺑﺔ‪ ،‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﻭﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ‪ ،‬ﻭﻏﲑﻫﺎ‪ .‬ﺗﻮﰲ ـ ﺭﲪﻪ ﺍﷲ ـ ﺳﻨﺔ ‪٨٥٢‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ‬
‫ﺍﳊﻔﺎﻅ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪ ٥٤٧‬ـ ‪.(٥٤٨‬‬
‫)‪ (٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٥٢٨ / ١‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬

‫‪٢٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻻ‪ } :‬ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻃﻔﻖ ﻳﻄﺮﺡ ﺧـﻤﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻏﺘﻢ ﻬﺑﺎ ﻛﺸـﻔﻬﺎ ﻋﻦ ﻭﺟـﻬﻪ‪ ،‬ﻓـﻘﺎﻝ ﻭﻫﻮ‬
‫ﻛـﺬﻟﻚ‪ " :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴـﻬﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ "‪ .‬ﳛﺬﺭ ﻣﺎ‬
‫ﺻﻨﻌﻮﺍ‪ (١) { .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻔﻈﻪ ﻟﻠﺒﺨﺎﺭﻱ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣـﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ‬

‫ﻣﺴﺎﺟﺪ { )‪.(٣‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣـﻴﺚ ﺑﲔ ﺍﻟﺮﺳـﻮﻝ ‪ ‬ﻭﻫﻮ ﰲ ﺳﻜـﺮﺍﺕ ﺍﳌﻮﺕ‪ :‬ﺃﻥ ﺍﻟﻴـﻬـﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻟﻌﻨﻮﺍ‬
‫ﻻﲣﺎﺫﻫﻢ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ﻛـﻤﺎ ﻟﻌﻨﻮﺍ ﺑﺄﺳﺒﺎﺏ ﺃﺧـﺮﻯ‪ ،‬ﻭﺇﳕﺎ ﺑﲔ ‪ ‬ﺃﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﺃﺳـﺒـﺎﺏ ﻟﻌﻨـﻬـﻢ‪ ،‬ﻟﻴـﺤـﺬﺭ ﻣﻦ ﺻﻨﻴـﻌـﻬﻢ‪ ،‬ﺧـﺸـﻴـﺔ ﺃﻥ ﻳﻠﻌﻦ ﻣﻦ‬
‫ﺍﺭﺗﻜـﺐ ﺍﻟﺴـﺒـﺐ ﺍﻟﺬﻱ ﺑﻪ ﻭﺑﻐـﻴـﺮﻩ ﻟﻌﻨﻮﺍ )‪.(٤‬‬
‫‪ - ٣‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ‬

‫ﻗـﺒﻮﺭ ﺃﻧﺒﻴﺎﺋـﻬﻢ ﻣﺴﺎﺟﺪ { )‪ .(٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٣‬ﺃﲪﺪ )‪١٤٦/٦‬‬
‫(‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٣‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٥٥‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ٤٣٥‬ـ ‪ ،٤٣٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٥٣٢ / ١‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪١‬‬
‫‪ (٣٧٦ /‬ﺭﻗﻢ ‪ ،(٥٢٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(١٦٢ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٣‬ﺃﲪﺪ )‪١٤٦/٦‬‬
‫(‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪ ١٣‬ـ ‪ ،٧٨‬ﻭﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١١١‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ‬
‫)‪ ،(٣٢٢٧‬ﺃﲪﺪ )‪.(٢٤٦/٢‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٥‬ﺭﻗﻢ ‪ ،٤٣٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٢‬‬

‫‪٢٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻬﺬﺍ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ ﰲ ﺍﻟﺪﻻﻟﺔ‬ ‫)‪(٢) (١‬‬

‫ﻭﳌﺴﻠﻢ ﺑﻠﻔﻆ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ {‬
‫ﻋﻠﻰ ﲢﺮﱘ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪.‬‬
‫‪ - ٤‬ﻋﻦ ﺟﻨﺪﺏ )‪ (٣‬ﻗﺎﻝ‪ } :‬ﲰـﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ ﻳﻘﻮﻝ‪" :‬‬
‫ﺃﻻ ﻭﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜـﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ ﻓﻼ‬
‫ﺗﺘﺨـﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻓﺈﱐ ﺃﻬﻧﺎﻛـﻢ ﻋﻦ ﺫﻟﻚ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟـﻘﺒﻮﺭ ﻣـﺴﺎﺟـﺪ‪ ،‬ﻓـﺈﱐ ﺃﻧـﻬﺎﻛـﻢ ﻋﻦ‬

‫ﺫﻟﻚ { )‪.(٦‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣـﻴﺚ ﺻـﺮﺡ ‪ ‬ﺑﺎﻟﻨﻬﻲ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺘـﺤـﺮﱘ‪ ،‬ﻭﺑﲔ ﺃﻥ ﺍﲣـﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‬
‫ﻛـﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻜـﻔﺎﺭ ﺍﳌﺘﻘﺪﻣﲔ‪ :‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻭﺑﻴـﺎﻧﻪ ﻟﻠﻌﻠﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻬﻲ‬
‫ﺇﳕﺎ ﻛﺎﻥ ﳌﺸﺎﻬﺑـﺔ ﺍﳌﺸﺮﻛـﲔ‪ ،‬ﻭﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ؛ ﻟﺌﻼ ﻳﻌﺒﺪ ﻣﻊ ﺍﷲ ﻏﲑﻩ‪.‬‬
‫‪ - ٥‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٣‬ﺃﲪﺪ )‪١٢١/٦‬‬
‫(‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٣‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٧٦ / ١‬ﺭﻗﻢ ‪ ،٥٢٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(١٦٢ / ٢‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‬
‫‪.(٤١٥ / ٢‬‬
‫)‪ (٣‬ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻔﻴﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ‪ ،‬ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﳊﺴﻦ‬
‫ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﲨﺎﻋﺔ‪ ،‬ﺑﻘﻲ ﺣﻴﺎ ﺇﱃ ﺳﻨﺔ ‪ ٧٠‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(١١٧ / ٢‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪/ ٦‬‬
‫‪ ،(٣٥‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٧٤ / ٣‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪.(٥٣٢‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٧٧ / ١‬ﺭﻗﻢ ‪ ،٥٣٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٢٧ / ٤‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫)‪.(١٦٢ / ٢‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪.(٥٣٢‬‬

‫‪٢٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ )‪.(٢‬‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‬
‫‪ ،(١٥٧٥‬ﺃﲪﺪ )‪.(٣٣٧/١‬‬
‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(٢٦٧ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٤١٧ / ٢‬‬

‫‪٢٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ { )‪.(١‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫‪ß,ÏÜΖtƒ $tΒuρ‬‬ ‫ﺣﻴﺚ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻻ ﻳﻠﻌﻦ ﺃﺣﺪﺍ ﺇﻻ ﲟﻮﺟﺐ ﺍﻟﻮﺣﻲ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ .(٣) (٢) { ∩⊂∪ #“uθoλù;$# Çtã‬ﻓﻼ ﻳﻠﻌﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﻻ ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ‪ .‬ﻭﺍﻟﻠﻌﻦ ﻫﻮ ﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ‬
‫ﻋﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻦ ﺇﳕﺎ ﺍﺳﺘﺤﻘﻪ ﻟﻔﻌﻞ ﳏﺮﻡ‪.‬‬
‫‪ - ٦‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴـﺎﺭ )‪ (٤‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗـﺎﻝ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ‬

‫ﻳﻌﺒـﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﺗـﺨﺬﻭﺍ ﻗـﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ .(٥‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ )‪.(٦‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ " :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻨﺪ ﻣﻦ ﻗـﺎﻝ ﲟﺮﺍﺳﻴﻞ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻋﻨﺪ ﻣﻦ ﻗﺎﻝ‬
‫ﺑﺎﳌﺴﻨﺪ ﻹﺳﻨﺎﺩ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﻟﻪ‪ ،‬ﻭﻫﻮ ﳑﻦ ﺗﻘﺒﻞ ﺯﻳﺎﺩﺗﻪ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ " )‪.(٧‬‬
‫ﻭﻗـﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳـﺚ ﻛـﺜﲑﺓ ﲟﻌﲎ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﱵ ﺫﻛـﺮﺕ‪ ،‬ﻭﻫﻲ ﲜﻤﻠﺘﻬﺎ‬
‫ﻧﺺ ﻗﺎﻃﻊ ﻋﻠﻰ ﲢﺮﱘ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ )‪.(٨‬‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‬
‫‪ ،(١٥٧٥‬ﺃﲪﺪ )‪.(٣٣٧/١‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺁﻳﺔ‪.٣ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ :‬ﺍﻵﻳﺔ ‪.٣‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﺃﺥ ﻟﺴﻠﻴﻤﺎﻥ ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ‪ .‬ﺭﻭﻯ‪ :‬ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﲰﻊ ﻋﻄﺎﺀ ﻣﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ‪ ١٠٣‬ﻫـ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ ﺍﳌﺎﺋﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١٧٣ / ٥‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٧‬‬
‫‪ ،(٢١٧ /‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٤٤٨ / ٤‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ‬
‫)‪ ،(٣٢٢٧‬ﺃﲪﺪ )‪.(٢٤٦/٢‬‬
‫)‪ (٦‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺷﺮﺡ ﺍﳌﻮﻃﺄ )‪.(٤٢ / ٥‬‬
‫)‪ (٧‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٤٢ / ٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ ،(٢٢٠ / ٣‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪.(١٣١ / ٣‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٣٨٢ / ٢٧‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(١٦٨ / ١‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪،(٢٠٨ / ٣‬‬
‫ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٤١٥ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪ ،(١٠٦ / ٥‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪/ ٥‬‬
‫‪.(٤٧٢‬‬

‫‪٢٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺣﻜﻤﺔ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻣﻨﻊ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪:‬‬

‫ﺭﲟﺎ ﺗﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻥ ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﻫﻲ ﳐﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻛـﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﺑﻌﺾ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﻧﺺ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺑﺄﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﺔ ﻣﻦ ﻋﻠﻞ‬
‫ﺍﳊﻜـﻢ " ﻟﻜﻮﻥ ﺍﳌﻘﱪﺓ ﺍﺧﺘﻠﻄﺖ ﺑﻠﺤﻢ ﻭﻋﻈﺎﻡ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﺼﺎﺭﺕ ﳒﺴﺔ )‪.(١‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ ﰲ ﻫﺬﺍ ﻭﺍﺭﺩﺓ‪ ،‬ﻟﻜﻮﻥ ﻋﻤﻠﻬﻢ ﻫﺬﺍ ﺫﺭﻳﻌﺔ ﻣﻮﺻﻠﺔ ﺇﱃ‬
‫ﺍﻟﺸـﺮﻙ‪ .‬ﻗـﺎﻝ ﻓـﻲ ﺍﳌﻐﲏ‪ " :‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﺃﻥ ﺍﺑﺘـﺪﺍﺀ ﻋـﺒـﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﺗﻌﻈﻴﻢ‬
‫ﺍﻷﻣﻮﺍﺕ؛ ﺑﺎﲣﺎﺫ ﺻﻮﺭﻫﻢ‪ ،‬ﻭﻣﺴﺤﻬﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﺍﻟﻨﺎﺱ ﺑﻘﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ "‪.‬‬
‫ﺍ‪ .‬ﻫـ ﳐﺘﺼﺮﺍ )‪.(٢‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ " :‬ﺃﻛﺮﻩ ﺃﻥ ﻳﻌﻈﻢ ﳐﻠﻮﻕ ﺣﱴ ﳚﻌﻞ ﻗﱪﻩ ﻣﺴﺠﺪﺍ ﳐﺎﻓﺔ ﺍﻟﻔﺘﻨﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺱ " )‪.(٣‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﺇﳕﺎ ﻬﻧﻰ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﺍﲣﺎﺫ ﻗﱪﻩ ﻭﻗﱪ ﻏـﲑﻩ ﻣﺴﺠﺪﺍ ﺧﻮﻓﺎ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﰲ‬
‫ﺗﻌﻈﻴﻤﻪ ﻭﺍﻻﻓﺘﺘﺎﻥ ﺑﻪ‪ ،‬ﻓﺮﲟﺎ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﻟﻜﻔﺮ‪ ،‬ﻛـﻤﺎ ﺟﺮﻯ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ " )‪.(٤‬‬
‫ﻭﻗـﺪ ﻧـﺺ ﻋﻠﻰ ﻣﺎ ﺫﻛـﺮﻩ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤـﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪،‬‬
‫ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺻﺎﺣـﺐ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻨﻴﺔ ﰲ ﳒﺪ ﳏـﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻭﻏﲑﻫﻢ ﺭﲪﻬﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ )‪.(٥‬‬
‫ﻭﻛﻼﻡ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﺤﺪ ﺍﳌﻌﲎ‪ ،‬ﳐﺘﻠﻒ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﳕﺎ ﺃﻭﺭﺩﺗﻪ ﻣﺜﺎﻻ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬‬
‫ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ .-‬ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺑﺎﺯ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ ‪ -‬ﰲ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ‪:-‬‬
‫" ﻭﻗﺪ ﻳﻘﻮﻝ ﺑﺎﳌﻨﻊ ‪ -‬ﺃﻱ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ‪ -‬ﻣﻄﻠﻘﺎ ﻣﻦ ﻳﺮﻯ ﺳﺪ ﺍﻟﺬﺭﻳﻌـﺔ‪ ،‬ﻭﻫﻮ‬

‫)‪ (١‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(٩٢ / ١‬‬

‫)‪ (٢‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٥٠٨ / ٢‬‬
‫)‪ (٣‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٢٦٩ / ٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻷﻡ )‪٩٢ / ١‬ـ ‪.(٩٣‬‬
‫)‪ (٤‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(١٦٢ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٥٠٢ / ٢٧‬ﻭﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ،(٣٦٢ / ١‬ﻭﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﺑﺸﺮﺡ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ )ﺹ‪.(٧٠٤‬‬

‫‪٢٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣـﺘﺠـﻪ ﻗﻮﻱ "‪ .‬ﻗﺎﻝ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ ‪ " :-‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻟﻌﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺎﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟـﺪ‪ ،‬ﻭﻟﻌﻦ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ؛ ﻭﻷﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻣﻦ ﺃﻋﻈﻢ‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﺑﺎﳌﻘﺒﻮﺭ ﻓﻴﻬﺎ " )‪.(١‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﻟﻨﺠﺎﺳﺔ ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﻋﻠﻰ ﻗﱪ‬
‫‪ -‬ﺻﻼﺓ ﺟﻨﺎﺯﺓ ‪ -‬ﻭﻫﻲ ﺻﻼﺓ ﻳﺸﺘﺮﻁ ﳍﺎ ﺍﻟﻄﻬﺎﺭﺓ )‪ .(٢‬ﺑﻞ ﺫﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺇﱃ ﺻﺤﺔ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﻭﺗﺒﻌﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ )‪ .(٣‬ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﰲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺣﻜﻢ ﺍﳌﺴﺠﺪ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﻘﱪ ﺃﻭ ﺇﺩﺧﺎﻝ ﺍﻟﻘﱪ ﻓﻴﻪ‪:‬‬
‫ﺗﻘﺪﻡ ﺃﻧﻪ ﳛﺮﻡ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ؛ ﻭﺣﻴﻨﺌﺬ ﻓﺈﺩﺧﺎﻝ ﺍﻟﻘﱪ ﺑﺎﳌﺴﺠﺪ ﺣﺮﺍﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﻘﱪ ﻭﺍﳌﺴﺠﺪ ﻓﻠﻬﻤﺎ ﺣﺎﻟﺘﺎﻥ‪- :‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﺒﲎ ﺍﳌﺴﺠﺪ ﺃﻭﻻ ﰒ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻘﱪ‪ ،‬ﻓﻼ ﳜﻠﻮ ﻫﺬﺍ ﺍﻟﻘﱪ ﻣﻦ ﺃﻣﺮﻳﻦ‪- :‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺟﺪﻳﺪﺍ‪ ،‬ﻓـﻴﺠﺐ ﻧﺒﺸﻪ ﻭﺇﺯﺍﻟﺘـﻪ ﻋﻦ ﺍﳌﺴﺠﺪ ﲤﺎﻣﺎ‪ ،‬ﻭﺗﺴﻘﻂ ﺣﺮﻣﺘﻪ‬
‫ﺇﻥ ﻛـﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﺑﺎﻋﺘﺪﺍﺋﻪ ﺃﻭ ﺍﻋﺘﺪﺍﺀ ﻣﻦ ﺃﺩﺧﻠﻪ ﺍﳌﺴـﺠﺪ‪ .‬ﻟﻘﻮﻟﻪ ‪ } ‬ﻟﻴﺲ ﻟﻌﺮﻕ ﻇﺎﱂ‬

‫ﺣﻖ { )‪ .(٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٦‬‬

‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﱪ ﻗﺪﳝﺎ‪ ،‬ﻟﻜـﻨﻪ ﺑﻌﺪ ﺍﳌﺴﺠـﺪ‪ .‬ﻓﺬﻛﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﱪ‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺍﳍﺎﻣﺶ( )‪.(٣٠٨ / ٣‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٢٨ / ٤‬ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٧٩ / ٢‬ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪/ ٢‬‬
‫‪ ،(٣٦٥‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٥٣١ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ )‪ ،(٣٧١ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(٢٣٨ / ١‬‬
‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(٩٠ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٣٤ / ٥‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٧١ / ٢‬‬
‫)‪ (٤‬ﺃﲪﺪ )‪.(٣٢٧/٥‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻹﻣﺎﺭﺓ ﺏ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺕ‪ .‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٣٢٦ / ٨‬‬
‫)‪ (٦‬ﺍﻟﺘﺮﻣﺬﻱ ـ ﺃﺑﻮﺍﺏ ﺍﻷﺣﻜﺎﻡ ﺏ ﻣﺎ ﺫﻛﺮ ﰲ ﺇﺣﻴﺎﺀ ﺃﺭﺽ ﺍﳌﻮﺍﺕ‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﺍﻹﻣﺎﻡ ﺍﺑﻦ‬
‫ﺍﻟﻌﺮﰊ )‪ (١٤٦ / ٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪ .‬ﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪ :(١٧١ / ٢‬ﰲ ﺳﻨﺪﻩ‬
‫ﺯﻣﻌﺔ ﺑﻦ ﺻﺎﱀ ﺿﻌﻴﻒ‪.‬‬

‫‪٣٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﺴﻮﻯ )‪.(١‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ‪ :‬ﺃﻧﻪ ﳚﺐ ﻧﺒﺸﻪ‪ ،‬ﻭﺇﺧـﺮﺍﺝ ﻋﻈﺎﻣﻪ ﻭﳊـﻤـﻪ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻄﻬﺎ ﻣﻦ‬
‫ﺗﺮﺍﺏ‪ ،‬ﻭﺍﺳﺘﺒﺪﺍﻝ ﺗﺮﺍﺏ ﻃﺎﻫﺮ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﺍﳌﻴﺖ ﻣﺴﻠﻤﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻓـﻤﻦ ﺑﺎﺏ ﺃﻭﱃ‪،‬‬
‫)‪(٢‬‬
‫ﻭﻷﻥ ﲪﺎﻳﺔ‬ ‫ﳌﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﺁﻧﻔﺎ‪ ،‬ﻭﻻﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲢﺮﱘ ﺩﻓﻦ ﺍﳌﻴﺖ ﺑﺎﳌﺴﺠﺪ‬
‫ﺍﳌﺴﺠﺪ ﻭﺍﺟﺒﺔ؛ ﺇﺫ ﻫﻮ ﺣﻖ ﻣﺸﺎﻉ ﻟﻸﺣﻴﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﻟﻸﻣﻮﺍﺕ ﻓﻴﻪ ﻣﺸﺎﺭﻛﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ‬
‫ﺇﺧﺮﺍﺟﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻓﺼﺤﻴﺤﺔ‪ ،‬ﻟﻜﻮﻧﻪ ﺑﲏ ﺧﺎﻟﺼﺎ ﷲ ﺗﻌﺎﱃ ﰲ ﺃﺭﺽ ﲡﻮﺯ ﺍﻟﺼﻼﺓ‬
‫ﻓﻴﻬﺎ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺼﻠﻲ ﺃﻥ ﳚﺘﻨﺐ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﱪ ﻣﺎ ﻭﺳﻌﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻘﺒﻠﻪ ﰲ ﺻﻼﺗﻪ‬
‫ﻣﻌﻈﻤﺎ ﻟﻪ ﻓـﻬﻮ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ )‪.(٣‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﱪ ﻗﺪ ﻭﺿﻊ ﺃﻭﻻ‪ ،‬ﰒ ﺑﲏ ﻋﻠﻴﻪ ﻣﺴﺠﺪ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﻫﻲ ﺍﻟﱵ ﻧﺺ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻋﻠﻰ ﻟﻌﻦ ﻣﻦ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﺣﺪﺛـﺖ ﺇﻗﺎﻣﺔ‬
‫ﺍﳌﺸﺎﻫﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﰲ ﻭﺳﻂ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺣﺼﻞ ﻓﻴﻬﺎ ﺑﻼﺀ ﻭﻛـﻔﺮ ﺑﺎﷲ‪ ،‬ﻭﻣﺎ ﺗﺰﺍﻝ ﰲ ﺑﻌﺾ‬
‫ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺃﻏﻠﺒﻬﺎ ﻷﻧﺎﺱ ﻳﺰﻋﻢ ﺍﻟﻘﺎﺋـﻤـﻮﻥ ﻋﻠﻴـﻬـﺎ ﺃﻧـﻬﻢ ﻣﻦ‬
‫)‪(٤‬‬
‫ﺑﻦ ﻋﻠﻲ ﻭﺯﻳﻨﺐ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻫﻲ ﰲ‬ ‫ﺍﻟﺼـﺤـﺎﺑﺔ ﺃﻭ ﺍﻟﺘـﺎﺑـﻌﲔ‪ ،‬ﻛـﺎﳊﺴﲔ‬
‫ﺍﳊـﻘﻴﻘﺔ ﻟﻴﺴﺖ ﳍﻢ )‪.(٥‬‬
‫ﻭﻗـﺪ ﺃﻧﻜـﺮ ﺍﶈـﻘـﻘﻮﻥ ﻟﻠﺘﻮﺣـﻴﺪ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺑﻴﻨﻮﺍ ﺣـﻜـﻤـﻬـﺎ‬
‫ﻟﻠﻨﺎﺱ )‪.(٦‬‬

‫)‪ (١‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٥ / ٢٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٨٢ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٥ / ٢٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٧٣ / ٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٤ / ١‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ﻭﺭﳛﺎﻧﺘﻪ‪ ،‬ﺃﻣﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﺮﺳﻮﻝ ﺳﻴﺪ ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﻟﺪ ﻋﺎﻡ ‪٤‬ﻫـ‪ ،‬ﻭﻗﺘﻞ ﻋﺎﻡ ‪ ٦١‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ،(٧٦ / ٢‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )ﺹ‪.(١٤٩‬‬
‫)‪ (٥‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٤٨٨ / ٢٧‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪ ،(١٣١ / ٣‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٥ / ٢٢‬‬

‫‪٣١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﳏﺮﻣﺔ ﻋﻨﺪ ﲨﻊ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻥ ﺍﳌﺴﺠﺪ ﺫﺍﺗﻪ ﳏﺮﻡ‪،‬‬
‫ﻭﳚﺐ ﻫﺪﻣﻪ‪ ،‬ﳌﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻦ ﻣﺸﺎﻬﺑﺔ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻷﻧﻪ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻙ )‪.(١‬‬
‫ﻭﺗﺼﺢ ﻓـﻲ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻟﺼﺤﺘﻬﺎ ﺑﺎﳌﻘﱪﺓ‪ ،‬ﻭﺗﺼﺢ ﺻﻼﺓ ﻣﻦ ﺳﺠﻦ‬
‫ﲟﺴﺠﺪ ﻓﻴﻪ ﻗﱪ‪ ،‬ﻟﻜﻮﻧﻪ ﻻ ﳚﺪ ﳏﻼ ﻏﲑﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﱪ ﻣﺎ ﺃﻣﻜﻨﻪ )‪.(٢‬‬
‫ﻭﺇﻥ ﻛـﺎﻧﺖ ﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﺑﺎﳌﺴﺠﺪ ﳌﺸﺮﻛﲔ‪ ،‬ﻓﺘﻨﺒﺶ ﻭﻳﻄﻬﺮ ﺍﳌﺴﺠـﺪ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻋﻨﺪ ﺑﻨﺎﺋﻪ ﳌﺴﺠﺪﻩ )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻘﱪ ﻭﺍﳌﺴﺠﺪ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻓﻬﺬﺍ ﻧﺎﺩﺭ ﺟﺪﺍ ﻭﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﳌﺴﺠﺪ ﻣﻦ ﻣﺎﺩﺓ ﳝﻜﻦ ﺻﻨﻌﻬﺎ ﺑﺴﺮﻋﺔ‪ ،‬ﻛﻌﺮﻳﺶ ﺍﻟﺴﻌﻒ ﻭﳓﻮﻩ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭﻟﻮ ﻭﺿﻊ‬
‫)‪(٤‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺗﻐﻠﻴﺐ ﺍﳊﻈﺮ‬ ‫ﺍﳌﺴﺠﺪ ﻭﺍﻟﻘﱪ ﻣﻌﺎ ﱂ ﳚﺰ ﻭﱂ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﻭﻻ ﺍﻟﺼﻼﺓ‬
‫ﻭﻷﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺸﻤﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻛﻐﲑﻫﺎ ﳑﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ )‪ .(٦‬ﻭﻟﻮ ﺃﻥ‬ ‫)‪(٥‬‬
‫ﻋﻠﻰ ﺍﻹﺑﺎﺣﺔ‬
‫ﺇﻧﺴﺎﻧﺎ ﺃﻭﻗﻒ ﻣﺴﺠﺪﺍ ﻭﺷﺮﻁ ﺃﻥ ﻳﺪﻓﻦ ﰲ ﺟﺎﻧﺐ ﻣﻨﻪ‪ ،‬ﻟﺒﻄﻞ ﺷﺮﻃﻪ ﳌﺨﺎﻟﻔﺘﻪ ﺍﳌﺸﺮﻭﻉ )‪.(٧‬‬
‫ﻭﻟﺮﲟﺎ ﻗﻴﻞ ﲝﺒﻮﻁ ﻋﻤﻠﻪ ﻟﺴﻮﺀ ﻧﻴﺘﻪ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٦٧ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ )‪ ،(٤٨٩ / ٢٧‬ﻭﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )ﺹ‪.(٧٠٤‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ )‪ ،(٢٧ / ٤‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٤ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ‪.‬‬
‫)‪ (٤‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺎﺳﻢ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪ (١٣١ / ٣‬ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪ ،(١١٢ / ٥‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪ ،(١٠٥‬ﻭﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‬
‫)ﺹ‪ (٢٧‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﻴﺪ‪ .‬ﻁ‪ :‬ﺍﻷﻭﱃ‪.‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪ ،(١٣١ / ٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٤ / ١‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٥٦‬‬

‫‪٣٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‬

‫ﳌﺎ ﲢـﺪﺛﺖ ﰲ ﺍﳌﺒـﺤـﺜﲔ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻋﻦ ﻣﻮﻗﻊ ﺍﳌﺴﺠـﺪ‪ ،‬ﺑﺪﺃﺕ ﺑﺎﳊـﺪﻳـﺚ‬
‫ﻫﻨﺎ ﻋﻦ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺑﺎﻟﺒﻨﺎﺀ ﺑﻌﺪ ﲢﺪﻳﺪ ﻣﻮﻗﻌﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ‬
‫ﻭﻃﺮﻳﻘﺘـﻪ‪ ،‬ﻭﻣﺎ ﺃﻋـﺪ ﺍﷲ ‪ -‬ﺳﺒﺤـﺎﻧﻪ ﻭﺗﻌـﺎﱃ ‪ -‬ﳌﻦ ﺑﲎ ﺍﳌﺴﺎﺟـﺪ ﳐـﻠﺼﺎ ﷲ‬
‫ﺗﻌـﺎﱃ ﻣﻦ ﺛﻮﺍﺏ ﻋﻈﻴـﻢ‪ .‬ﻭﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺣﻜﻢ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻭﻓﻀﻠﻪ‪:‬‬
‫ﺗﻘﺪﻡ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ } :-‬ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺪﻭﺭ‪،‬‬

‫)‪ .(٢‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﳓﻮﻩ ﰲ ﻇﺎﻫﺮﻩ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺑﻨﺎﺀ‬ ‫)‪(١‬‬
‫ﻭﺃﻥ ﺗﻨﻈﻒ ﻭﺗﻄﻴﺐ {‬
‫ﺍﳌﺴﺎﺟـﺪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟـﻮﺏ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﻳﻮﺟﺒﻮﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﳍﺬﺍ‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻷﻥ ﺍﳌﺴﺠﺪ ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻖ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﻔﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﺣﲔ ﺑﲎ ﻣﺴﺠﺪﻩ‪ ،‬ﻭﻓﻌﻞ‬
‫ﺃﺻﺤﺎﺑﻪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،-‬ﻭﺍﳌﺆﻣﻨﻮﻥ ‪ -‬ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺑﻨﺎﺀ‬
‫ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ )‪.(٣‬‬
‫ﻭﻟﻘﺪ ﺭﺗﺐ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻓﻀﻼ ﻋﻈﻴﻤﺎ ﳌﻦ ﺑﲎ ﺍﳌﺴﺠﺪ ﺃﻭ ﺷﺎﺭﻙ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫)‪’tA#uuρ nο4θn=¢Á9$# tΠ$s%r&uρ ÌÅzFψ$# ÏΘöθu‹ø9$#uρ «!$$Î/ š∅tΒ#u ôtΒ «!$# y‰Éf≈|¡tΒ ãßϑ÷ètƒ $yϑ¯ΡÎ‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬‬

‫‪.(٤) { ∩⊇∇∪ šωtFôγßϑø9$# zÏΒ (#θçΡθä3tƒ βr& y7Íׯ≈s9'ρé& #†|¤yèsù ( ©!$# ωÎ) |·øƒs† óΟs9uρ nο4θŸ2¨“9$#‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪.(٥) { «!$$Î/ š∅tΒ#u ôtΒ «!$# y‰Éf≈|¡tΒ ãßϑ÷ètƒ $yϑ¯ΡÎ) } :‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٩٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٥٩‬‬
‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٨٣ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٢٥٧ / ٢‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺍﻵﻳﺔ ‪.١٨‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٨ :‬‬

‫‪٣٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﻗﻮﻟﻪ )ﻳﻌﻤﺮ(‪ :‬ﺩﺍﻝ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺭﺓ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺭﺓ ﺑﺎﻟﻌﺒﺎﺩﺓ؛ ﻷﻥ ﺑﺎﱐ‬
‫ﺍﳌﺴﺠﺪ ﻳﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺒﻨﺎﺋﻪ‪ ،‬ﻓﻬﻮ ﻳـﻌﻤﺮ ﺍﳌﺴﺠﺪ ﻃﺎﻋﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )‪.(١‬‬
‫‪4tëy™uρ …çµßϑó™$# $pκÏù tx.õ‹ãƒ βr& «!$# y‰Éf≈|¡tΒ yìoΨ¨Β £ϑÏΒ ãΝn=øßr& ôtΒuρ‬‬ ‫ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫‪ÍοtÅzFψ$# ’Îû óΟßγs9uρ Ó“÷“Åz $uŠ÷Ρ‘$!$# ’Îû öΝßγs9 4 šÏÍ←!%s{ ωÎ) !$yδθè=äzô‰tƒ βr& öΝßγs9 tβ%x. $tΒ šÍׯ≈s9'ρé& 4 !$yγÎ/#tyz ’Îû‬‬

‫‪.(٢) { ∩⊇⊇⊆∪ ×ΛÏàtã ë>#x‹tã‬‬

‫ﻓﻴﺴﺘﻔﺎﺩ ﻣﻦ ﻣﻔﻬﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﺃﻥ ﻣﻦ ﻳـﻌﻤﺮ ﺍﳌﺴـﺎﺟﺪ ﻭﻳﺴﻌﻰ ﰲ ﺇﺻﻼﺣﻬﺎ‬
‫ﻣﺄﺟﻮﺭ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻗﺪ ﻋﻤﻞ ﻋﻤﻼ ﺻﺎﳊﺎ‪ ،‬ﳛﻤﺪ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ )‪.(٣‬‬
‫ﻗﺪ ﺛﺒﺘﺖ ﺃﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻣﻨﻬﺎ‪- :‬‬
‫ﺃ ‪ -‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪ } :‬ﻣﻦ ﺑﲎ ﷲ‬

‫ﻣﺴﺠﺪﺍ ﻳﺒﺘﻐﻲ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘـﺎ ﻓـﻲ ﺍﳉﻨﺔ { )‪ .(٤‬ﻭﻓـﻲ ﺭﻭﺍﻳﺔ‪ } :‬ﺑﲎ ﺍﷲ‬

‫ﻟﻪ ﰲ ﺍﳉﻨﺔ ﻣﺜﻠﻪ { )‪ .(٥‬ﻣﺘـﻔﻖ ﻋﻠﻴﻪ )‪.(٦‬‬

‫‪ - ٢‬ﻋﻦ ﺃﻧﺲ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ ﺻﻐﲑﺍ ﻛـﺎﻥ ﺃﻭ‬

‫ﻛـﺒﲑﺍ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ { )‪ .(٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ )‪.(٨‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪٦١ / ٤‬ـ ‪ ،(٦٣‬ﻭﺣﺎﺷﻴﺔ ﺍﳉﻤﻞ ﻋﻠﻰ ﺍﳉﻼﻟﲔ )‪.(٢٧١ / ٢‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١١٤‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ (٢٦٤ / ٢‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﻴﺪ‪.‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٩‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٨‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٣٦‬ﺃﲪﺪ )‪ ،(٦١/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٩٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٩‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٣٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٨‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٣٦‬ﺃﲪﺪ )‪ ،(٦١/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٩٢‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥٣ / ١‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ ،٥٣٣‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ،٣١٨‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪٢٦٩ / ٢‬‬
‫(‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٣٤٧ / ٢‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(١٨٦ / ١١‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪.(٣١٩‬‬
‫)‪ (٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ،٣١٩‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(٢٦٦ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩ / ٢٩‬‬

‫‪٣٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٣‬ﻋﻦ ﺃﰊ ﺫﺭ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ ﻭﻟﻮ ﻣﻔﺤﺺ )‪ (١‬ﻗﻄﺎﺓ‬

‫ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ { )‪ .(٢‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻭﻟﻮ ﻛـﻤـﻔﺤﺺ ﻗﻄﺎﺓ { )‪ .(٣‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋـﺒﺎﺱ ﻭﻋـﺎﺋﺸـﺔ ﻣﺜﻠﻪ )‪.(٤‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺘﻘﺎﺭﺑﺔ ﰲ ﻟﻔﻈﻬﺎ‪ ،‬ﻣﺘﺤﺪﺓ ﰲ ﺩﻻﻟﺘﻬﺎ‪ ،‬ﺇﺫ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﺰﺍﺀ ﺃﻭﰱ ﻣﻦ‬
‫ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺒﺎﱐ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﺒﲏ ﺍﷲ ﻟﻪ ﺑﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻻ ﳜﺮﺏ‪ ،‬ﻭﻻ‬
‫ﻳﻔﲎ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﰲ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻟﻠﻌﻠﻤﺎﺀ ﻣﻘﺎﻝ‪ ،‬ﻟﻜﻨﻬﺎ ﰲ ﲨﻠﺘﻬﺎ ﺗﺘﺤﺪ ﻣﻊ ﺩﻻﻟﺔ ﻫﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺑﻴﺎﻥ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﳌﻦ ﺑﲎ ﺍﳌﺴﺠﺪ ﺧﺎﻟﺼﺎ ﷲ ﺗﻌﺎﱃ ﺑﻨﻴﺔ‬
‫ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ‪.(٥)  -‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ } ﻭﻟﻮ ﻛﻤﻔﺤﺺ ﻗﻄﺎﺓ { )‪ (٦‬ﻓﻘﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ؛‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳚﺰﻱ ﻣﻦ ﺳﺎﻫﻢ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻘﺪﺍﺭ ﺳﻬﻤﻪ ﻗﻠﻴﻼ‬
‫ﻛﻤﻔﺤـﺺ ﻗﻄﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻀﻴﻊ ﺃﺟﺮﻩ )‪.(٧‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺼﻮﺍﺏ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،-‬ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻣﻦ ﺍﷲ ﺇﻻ ﻟﻌﻈﻤﺔ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺟﺪ ﻭﺃﳘﻴﺔ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻷﺭﺽ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﻃﱯ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺃﻥ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪﺍ ﻭﺍﳊﺴﻦ ﻗﺎﻟﻮﺍ‪ " :‬ﺇﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﺗﻀﻲﺀ ﻷﻫﻞ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻛﻤﺎ ﺗﻀﻲﺀ ﺍﻟﻨﺠﻮﻡ‬

‫)‪ (١‬ﻣﻔﺤﺺ ﺍﻟﻘﻄﺎﺓ‪ :‬ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﻔﺤﺺ ﺍﻟﺘﺮﺍﺏ ﻋﻨﻪ‪ :‬ﺃﻱ ﺗﻜﺸﻔﻪ ﻭﺗﻨﺤﻴﻪ ﻟﺘﺒﻴﺾ ﻓﻴﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﺹ‬
‫‪ ،٤٩٢‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ﺹ‪.٧٠١‬‬
‫)‪ (٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٣٨‬‬
‫)‪ (٣‬ﺃﲪﺪ )‪.(٢٤١/١‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣١٠ / ١‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪ .‬ﻗﺎﻟﻪ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪/ ٢‬‬
‫‪ (٢٣٨‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﻭﺍﳌﺒﺘﺪﻋﺎﺕ ﶈﻤﺪ ﺧﻀﺮ )ﺹ‪.(٣٩‬‬
‫)‪ (٦‬ﺃﲪﺪ )‪.(٢٤١/١‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٢٥٦ / ٢‬‬

‫‪٣٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻷﻫﻞ ﺍﻷﺭﺽ " )‪.(١‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺑﻼﺩﺍ ﺑﻨﻮﺍ ﻓﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ‪،‬‬
‫ﻭﺗﺮﻛﻮﺍ ﻓﻴﻬﺎ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺍﳋﲑ‪ ،‬ﻭﻳﺆﺩﻱ ﺭﺳﺎﻟﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺮﻛﺰﺍ ﺇﺳﻼﻣﻴﺎ‬
‫ﻟﺘﻔﻘﻴﻪ ﺍﳌﺴﻠﻤﲔ ﰲ ﺷﺆﻭﻥ ﺩﻧﻴﺎﻫﻢ ﻭﺃﺧﺮﻬﺗﻢ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﱃ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺑﺎﻟﺒﻨﺎﺀ ﻣﻦ ﺍﻟﻌﻤﺎﻝ ﻭﳓﻮﻫﻢ ﺇﻻ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺎ ﺩﺍﻣﻮﺍ‬
‫ﻣﻮﺟﻮﺩﻳﻦ ﻭﻗﺎﺩﺭﻳﻦ ﺑﺈﺫﻥ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻫﻢ ﺃﺣﻖ ﻭﺃﺷﺮﻑ ﻭﺃﻭﱃ ﻣﻦ ﻏﲑﻫﻢ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﲣﻄﻴﻂ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﺄﻳﺪ ﻣﺴﻠﻤﺔ ﻣﺆﻣﻨﺔ‪ ،‬ﻭﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬
‫ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻭﻗﺪ ﺃﺻﺪﺭﺕ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻗﺮﺍﺭﺍ ﺑﺮﻗﻢ ‪ ٢٨‬ﰲ ‪١٠ /٢١‬‬
‫‪ ١٤٠٠ /‬ﻫـ‪ ،‬ﻧﺸﺮ ﰲ ﳎﻠﺔ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﺪﺩ ‪ ٢١‬ﰲ ﻋﺎﻡ ‪٤٠٨‬ﺍ ﻫـ‪ ،‬ﻭﺟﺎﺀ ﻓﻴﻪ ﻣﺎ‬
‫ﻧﺼﻪ‪ " :‬ﻭﳌﺎ ﺍﻃﻠﻊ ﺍﺠﻤﻟﻠﺲ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺃﻋﺪﺗﻪ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﺍﻹﻓـﺘﺎﺀ ﰲ ﺍﳌﻮﺿﻮﻉ ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﺭﺃﻯ ﺑﺎﻹﲨﺎﻉ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺘﻮﱃ ﺍﻟﻜﻔﺎﺭ ﺗـﻌﻤﲑ ﺍﳌﺴﺎﺟﺪ ﺣﻴﺚ ﻳﻮﺟﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﺬﻟﻚ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻻ ﻳﺴﺘﻘﺪﻣﻮﺍ‬
‫ﳍﺬﺍ ﺍﻟﻐﺮﺽ ﺃﻭ ﻏﲑﻩ ﺗﻨﻔﻴﺬﺍ ﻟﻮﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﺃﻥ ﻻ ﳚﺘﻤﻊ ﰲ ﺍﳉﺰﻳﺮﺓ ﺩﻳﻨﺎﻥ‪ ،‬ﻭﻋﻤﻼ ﲟﺎ‬
‫ﳛﻔﻆ ﳍﺬﻩ ﺍﻟﺒﻼﺩ ﺩﻳﻨﻬﺎ ﻭﺃﻣﻨﻬﺎ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪ ،‬ﻭﺇﺑﻌﺎﺩﺍ ﳍﺎ ﻋﻦ ﺍﳋـﻄﺮ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﺍﺠﻤﻟﺎﻭﺭﺓ ﺑﺴﺒﺐ ﺇﻗﺎﻣﺔ ﺍﻟﻜﻔﺎﺭ ﻓـﻴﻬﺎ ﻭﺗﻮﻟﻴﻬﻢ ﻟﻜﺜﲑ ﻣﻦ ﺃﻣﻮﺭﻫﺎ‪ ،‬ﻭﻷﻥ ﺍﻟﻜﻔـﺎﺭ ﻻ ﻳﺆﻣﻨﻮﻥ‬
‫ﻣﻦ ﺍﻟﻐﺶ ﻋﻨﺪ ﺗﺼـﻤﻴـﻢ ﳐﻄﻄﺎﺕ ﺍﳌﺴﺎﺟـﺪ ﺃﻭ ﺗﻨﻔﻴﺬﻫﺎ ﻓﻘﺪ ﻳﺼﻤﻤﻮﻬﻧﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﺮﻳﺒﺔ‬
‫ﺃﻭ ﻣﺸﺎﻬﺑﺔ ﳍﻴﺌﺔ ﺍﻟﻜﻨﺎﺋﺲ ﻛﻤﺎ ﺣﺪﺙ ﻣﻦ ﺑﻌﻀﻬﻢ ﻭﻗﺪ ﻳﻐﺸﻮﻥ ﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻭﺍﻟﺒﻨﺎﺀ ﻷﻬﻧـﻢ‬
‫ﺃﻋﺪﺍﺀ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻭﳌﻦ ﻳﺪﻳﻦ ﺑﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻳﻮﺻﻲ ﺍﺠﻤﻟﻠﺲ ﺑﺄﻥ ﻳﻨﺒﻪ ﻋﻠﻰ ﺍﳉﻬﺎﺕ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﰲ ﻭﺯﺍﺭﺓ ﺍﻷﺷﻐﺎﻝ ﻭﻭﺯﺍﺭﺓ ﺍﳊﺞ ﻭﺍﻷﻭﻗﺎﻑ ﻭﻏﲑﻫﺎ ﳑﻦ ﻳﺘﻮﱃ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ‬
‫ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻼﺣﻆ ﺫﻟﻚ ﺑﺪﻗﺔ ﻭﻋﻨﺎﻳﺔ ﻭﺃﻥ ﺗﺸﺘﺮﻁ ﰲ ﻛﻞ ﺍﻟﻌﻘﻮﺩ ﺍﻟﱵ ﺗﱪﻣﻬﺎ ﻹﻗﺎﻣﺔ‬
‫ﺍﳌﺴﺎﺟﺪ ﻣﻊ ﺍﳌﻘﺎﻭﻟﲔ ﺃﻻ ﻳﺴﺘﻌﻴﻨﻮﺍ ﰲ ﺍﻟﺘﺼﻤﻴﻢ ﺃﻭ ﺍﻟﺘﻨﻔﻴﺬ ﺑﺄﺣﺪ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﷲ ﻭﱄ‬

‫)‪ (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(٢٦٥ / ١٢ / ٦‬‬

‫‪٣٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ )‪.(١‬‬
‫ﻭﳍﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻭﺑﺎﺧﺘﻴﺎﺭ ﻣﻦ ﻳﺘﻮﱃ ﺗﻨﻔﻴﺬﻩ ﳉﻤﻴﻊ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻨﻔﻴﺬ‪.‬‬
‫ﺫﻟﻚ ﻷﻥ ﺍﳌﺴﺠﺪ ﻗﻠﻌﺔ ﺍﻹﳝﺎﻥ ﻭﺣﺼﻦ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﳌﺪﺭﺳﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻳﺘﺨﺮﺝ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻢ‬
‫ﻭﻳﺘﻠﻘﻰ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﺑﻴﺖ ﺍﻷﺗﻘﻴﺎﺀ‪،‬ﻭﻣﻜـﺎﻥ ﻗـﻮﺓ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻻﺳـﺘـﻌـﺪﺍﺩ ﻭﺍﻟﺘﺸﺎﻭﺭ ﻭﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﻻﲢﺎﺩ‪ .‬ﻭﻣﻨﻪ ﺧﺮﺟﺖ ﺍﳉﻴﻮﺵ ﺍﳌﺆﻣﻨﺔ ﺍﳌﺘﻮﺿﺌﺔ‬
‫ﻓﻔﺘﺤﺖ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﻬﺑﺎ‪ .‬ﻭﻟﻠﻤﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﻭﻇﺎﺋﻒ ﻻ ﲢﺼﻰ ﻭﻫﻲ ﻋﻈﻴﻤﺔ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻭﺍﻟﻨﻔﻊ ﻟﻸﻣﺔ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻣﻨﺴﺠﻤﺎ ﻣﻊ ﺩﻭﺭﻩ ﺍﻟﻘﻴﺎﺩﻱ ﰲ‬
‫ﺍﻷﻣﺔ )‪.(٢‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﻨﻈﻴﻢ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﻟﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪:‬‬
‫ﺗﺘـﺨﺬ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴـﺔ ﰲ ﺣﻜـﻮﻣـﺎﻬﺗﺎ ﻃﺮﻗـﺎ ﺧـﺎﺻـﺔ ﻟﻠﻌﻨﺎﻳـﺔ ﺑﺎﳌﺴﺎﺟﺪ‪،‬‬
‫ﲣﺘﻠﻒ ﰲ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﺗﺘﻔﻖ ﰲ ﺍﳍﺪﻑ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻧﻈﺎﻡ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‬
‫ﻳﻜﻮﻥ ﻣﻨﺪﺭﺟﺎ ﰲ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺻﺪﺭ ﺍﻷﻣﺮ ﺍﻟﺴﺎﻣﻲ ﺭﻗﻢ ‪ / ٣‬ﺃ ‪ ١٢٣٣٦ /‬ﰲ ‪ ١٣٩٩ /٦ /٥‬ﻫـ ﺑﺘﻜﻠﻴﻒ‬
‫ﻭﺯﺍﺭﺓ ﺍﳊﺞ ﻭﺍﻷﻭﻗﺎﻑ ﺑﺘﻨﻈﻴﻢ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺴﻜﻨﻴﺔ‪.‬‬
‫ﺛﺎﻧـﻴﺎ‪ :‬ﺗﺆﺧﺬ ﻣﺴﺎﺣـﺎﺕ ﻣﻌﻴﻨﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﻜﺒـﲑﺓ ﻟﺘﻜـﻮﻥ ﻣﺴﺠﺪﺍ‬
‫ﻳﺘﺒﻌﻪ ﻣﺮﺍﻓﻘﻪ‪ ،‬ﻭﻫﻲ‪ :‬ﺑﻴﻮﺕ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﺩﻭﺭﺍﺕ ﻣﻴﺎﻩ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻣﻮﺍﻗﻒ‬
‫ﺟﺎﻧﺒﻴﺔ ﻟﻠﺴﻴﺎﺭﺍﺕ ﻋﻨﺪ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺇﺛﺒﺎﺕ ﻭﻗﻔﻴﺔ ﺍﻷﺭﺽ ﻟﻠﻤﺴﺠﺪ ﺷﺮﻋﺎ ﻟﺪﻯ ﺣﺎﻛـﻢ ﺷﺮﻋﻲ‪.‬‬
‫ﺭﺍﺑﻌـﺎ‪ :‬ﺗﺜـﻤﻦ ﺑـﻌﺾ ﺍﻷﺭﺍﺿﻲ ﺛـﻢ ﲡـﻌﻞ ﻣﺴﺎﺟـﺪ‪ ،‬ﺃﻭ ﺗﻮﺳـﻌـﺔ ﳌﺴﺎﺟﺪ‬
‫ﺻﻐﲑﺓ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﳎﻠﺔ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺪﺩ ‪ ،٢١‬ﺹ‪٢٠‬ـ ‪.٣٨‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺠﺪ ﻣﻨﻄﻠﻖ ﺍﻟﺪﻋﻮﺓ ﺹ‪ ١٩‬ﻣﻦ ﻛﺘﺎﺏ ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺆﺫﻧﲔ ﻭﺍﳌﺄﻣﻮﻣﲔ ﻟﻠﺸﻴﺦ ﺍﳉﺎﺭ ﺍﷲ ﻁ‬
‫ﺍﻷﻭﱃ ‪ ١٤٠٨‬ﻫـ‪.‬‬

‫‪٣٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺧﺎﻣﺴﺎ‪ :‬ﺗﻘﻮﻡ ﺍﻟﻮﺯﺍﺭﺓ ﺑﺒﻨﺎﺀ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﻛﺎﻓﺔ ﻣﺴﺘﻠﺰﻣﺎﺕ‬
‫ﲨﻴﻊ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺃﺩﻭﺍﺕ ﻛﻬﺮﺑﻴﺔ ﻭﻓﺮﺵ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ :‬ﻳﻘﻮﻡ ﺃﻫﻞ ﺍﳋﲑ ﲟﺎ ﲡﻮﺩ ﺑﻪ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺃﻣﻮﺍﻝ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍﻟﺴﻜﻨﻴﺔ‪ ،‬ﺃﻭ ﲡﺪﻳﺪ ﻣﺎ ﺍﻬﻧﺪﻡ ﻣﻨﻬﺎ‪.‬‬
‫ﺳﺎﺑﻌﺎ‪ :‬ﻳﺘﻢ ﺃﺧﺬ ﺇﺫﻥ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﻭﻓﺴﺢ ﻟﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ‪ ،‬ﻛـﻤﺎ ﺗﻘﻮﻡ ﻭﺯﺍﺭﺓ‬
‫ﺍﳊﺞ ﺑـﺘﻘﺪﱘ ﳐﻄﻄﺎﺕ ﻛﺎﻣﻠﺔ ﳌﺸﺮﻭﻉ ﺍﳌﺴﺠﺪ ﻭﻣﺮﺍﻓـﻘﻪ ﺇﱃ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌـﻤﺮ ﺍﳌﺴﺠﺪ‬
‫ﻋﻠﻰ ﺣﺴﺐ ﻃﻠﺒﻪ‪ ،‬ﻭﺗﻨﻔﺬ ﺍﻟﻮﺯﺍﺭﺓ ﺑـﻌﺾ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﻭﻓﻖ ﳐﻄﻄﺎﺕ ﻣﻌﺪﺓ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‪.‬‬
‫ﺛﺎﻣﻨﺎ‪ :‬ﺗﻘﺪﻡ ﻭﺯﺍﺭﺓ ﺍﳊـﺞ ﻭﺍﻷﻭﻗﺎﻑ ﻣﺴﺎﻋﺪﺓ ﻣﺎﻟﻴﺔ ﻣﻘﺪﺍﺭﻫﺎ ﺃﺭﺑﻌﻮﻥ ﺑﺎﳌﺎﺋﺔ ﻣﻦ ﺗﻜﻠﻔﺔ‬
‫ﺍﻟﺒﻨﺎﺀ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻨﻴﻪ ﻋﻠﻰ ﺣﺴﺎﺑﻪ‪.‬‬
‫ﺗﺎﺳﻌﺎ‪ :‬ﺗﺸﺮﻑ ﻭﺯﺍﺭﺓ ﺍﳊﺞ ﻭﺑﻌﺾ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻭﻣﺮﺍﻗﺒﺔ ﺍﻟﻘﺎﺋﻤﲔ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﻳﻜﺘﻤﻞ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﰒ ﺗﺴﻠﻤﻪ ﺇﱃ ﺷﺮﻛـﺎﺕ ﻟﻠﺼﻴﺎﻧﺔ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺁﻻﺗﻪ ﻭﺃﺩﻭﺍﺗﻪ‪.‬‬
‫ﻋﺎﺷﺮﺍ‪ :‬ﺗﺘﻮﱃ ﳉﻨﺔ ﻓﻨﻴﺔ ﳐﺘﺼﺔ ﻣﺆﲤﻨﺔ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺗﺪﻗﻴﻖ ﺍﲡﺎﻩ ﺍﻟﻘﺒﻠﺔ‬
‫ﺑﺎﻵﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﺣﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺗﺘﻮﱃ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻺﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻹﺫﻥ ﺑﺈﻗـﺎﻣﺔ ﺻﻼﺓ‬
‫ﺍﳉـﻤﻌﺔ ﰲ ﺍﳌﺴـﺠﺪ ﺍﳌﻬﻴﺄ ﻟﺬﻟﻚ ﺑﻌﺪ ﺗﺸﻜﻴﻞ ﳉﻨﺔ ﻟﻺﺷﺮﺍﻑ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻭﻣﻌﺮﻓﺔ ﻣﺪﻯ‬
‫ﺇﻣﻜﺎﻥ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﰲ ﻫﺬﺍ ﺍﳌﺴـﺠﺪ‪ ،‬ﰒ ﺗﻄﻠﻊ ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻺﻓﺘﺎﺀ ﻋﻠﻰ ﻗﺮﺍﺭ ﺍﻟﻠﺠﻨﺔ‪،‬‬
‫ﻭﺗﺼﺪﺭ ﺭﺃﻳﻬﺎ ﰲ ﺍﳌﻮﺿﻮﻉ )‪.(١‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﻟﻠﻤﺴﺎﺟﺪ ﰲ ﺍﳌﻤﻠﻜﺔ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻜﻞ‪ :‬ﳚﺪ ﻋﻨﺎﻳﺔ ﺷﺪﻳﺪﺓ ﰲ ﺯﺧﺮﻓﺔ‬
‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﰲ ﺗﺼﻤﻴﻢ ﺷﻜﻠﻬﺎ ﺍﳋﺎﺭﺟﻲ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻜﻞ‬
‫ﻟﻴﺲ ﺗﻮﻗﻴﻔﻴﺎ؛ ﺑﻞ ﻫﻮ ﻣﺘﻄﻮﺭ ﻣﻊ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﱐ‪ ،‬ﻭﳜﺘﻠﻒ ﺷﻜـﻠﻪ ﻣﻦ ﺟـﻬﺔ ﺇﱃ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ‪ ،‬ﻭﻳﺪﻝ ﳍﺬﺍ ﺃﻥ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻗـﺪ ﺗﻐـﲑ ﺷﻜﻠﻪ ﰲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ﻋﻦ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺟﺮﻳﺪﺓ ﺍﻟﺮﻳﺎﺽ ـ ﺍﻟﻌﺪﺩ ‪ ٥٩٥٢‬ﺹ‪ ،٣‬ﻭﺍﻟﻌﺪﺩ ‪ ٥٩٦٢‬ﰲ ‪ ،١٤٠٥ /١ / ٢٤‬ﻭﻋﺪﺩ ‪ ٥٩٦٣‬ﺹ‪،٥‬‬
‫ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺪﺩ ‪ ٦٣٩٦‬ﺹ‪ ٣‬ﰲ ‪ ١٤٠٦ /٤ / ١٥‬ﻫـ ﺟﺮﻳﺪﺓ ﺍﻟﺮﻳﺎﺽ‪.‬‬

‫‪٣٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺷﻜـﻠﻪ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪ " ‬ﺑﻞ ﻟﻘﺪ ﺗﻐﲑ ﺷﻜﻞ ﺍﳌﺴﺠﺪ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪.(١) ‬‬
‫)‪(٢‬‬
‫ﻭﺍﳌﻤﻠﻜـﺔ ﺍﻟﻌـﺮﺑـﻴـﺔ ﺍﻟﺴـﻌـﻮﺩﻳـﺔ ﻭﻫﻲ ﲢـﺘـﻮﻱ ﻋﻠﻰ ‪٢٨٠٠٠‬‬
‫ﻣﺴﺠـﺪ ﺃﻭ ﺗـﺰﻳـﺪ ﻓـﺈﻥ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻣﺪﻯ ﻋﻨﺎﻳﺔ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﳌﺒﺎﺭﻛـﺔ‬
‫ﻭﺣﻜﺎﻣﻬﺎ ﺑﺒﻴﻮﺕ ﺍﷲ‪ ،‬ﻭﺍﻟﱵ ﻧﺘﻤﲎ ﺃﻥ ﺗﺴﺘﻤﺮ ﻭﺗﺰﻳﺪ‪ ،‬ﻭﺃﻥ ﻳﻌﺘﲏ ﺑﺎﳌﺴﺎﺟﺪ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﻇﻴﻔﺘﻬﺎ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻛـﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺸﻜﻠﻬﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺯﺧﺮﻓﺔ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺘﺒﺎﻫﻲ ﻬﺑﺎ‪:‬‬
‫ﺃﺷﺮﺕ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﱃ ﺃﻧﻪ ﻳﻐﻠﺐ ﻋﻠﻰ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺍﻟﺸﻜﻞ ﺍﻟﻔﲏ‬
‫ﺍﻟﺰﺧﺮﰲ‪ ،‬ﻭﺃﺗﻌﺮﺽ ﻫﻨﺎ ﳊﻜـﻤﻪ‪ .‬ﻭﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺯﺧﺮﻓﺔ‬
‫ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺗـﻜﺮﻩ ﺯﺧـﺮﻓـﺔ ﺍﳌﺴـﺎﺟـﺪ‪ .‬ﻭﻬﺑـﺬﺍ ﻗـﺎﻝ ﺟـﻤـﻬـﻮﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ )‪ (٣‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻬﻧﺎ ﺗﻜﺮﻩ ﻛﺮﺍﻫﺔ ﲢﺮﱘ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺯﺧﺮﻓﺔ ﺍﳌﺴﺎﺟﺪ ﺟﺎﺋﺰﺓ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﺣﻨﺎﻑ‪ ،‬ﻭﺭﺃﻯ ﺑﻌﻀﻬﻢ‪ :‬ﺃﻬﻧﺎ‬
‫ﻣﺴﺘﺤﺒﺔ )‪.(٥‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﻧﺲ ‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ " :‬ﻻ ﺗﻘـﻮﻡ ﺍﻟﺴـﺎﻋـﺔ ﺣـﱴ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ )‪ ،(١٥٧ / ٥‬ﻭﺍﳌﻐﲏ )‪ ،(٥٥٦ / ٤‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪،(٣٥٨ / ٤‬‬
‫ﻭﺍﻹﻧﺼﺎﻑ )‪.(٢٦٣ / ٥‬‬
‫)‪ (٢‬ﻗﺪ ﺃﻋﺪﺕ ﺍﻟﺮﺳﺎﻟﺔ ﺳﻨﺔ ‪ ١٤٠٦‬ﻫـ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺯﺍﺩ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺯﻳﺎﺩﺓ ﻛﺒﲑﺓ‪) .‬ﺍﳌﺮﻛﺰ(‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪٣٣٥‬ـ ‪ ،(٣٣٧‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٣٨ / ٢‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٨٣ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٦٣ / ٤‬ﻭﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ )ﺹ‪.(٣٢٤‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٨ / ١‬‬

‫‪٣٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ‬ ‫)‪(٢‬‬

‫ﻳﺘـﺒـﺎﻫﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴـﺎﺟﺪ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺧﺰﳝﺔ‬

‫ﺷﻴﺒﺔ )‪ (٣‬ﻭﻟﻔﻈﻪ‪ } :‬ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟﺪ ﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻻ ﻳﻌﻤﺮﻭﻬﻧﺎ ﺇﻻ‬

‫ﻗﻠﻴﻼ {‪ .‬ﻭﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﳓﻮﻩ )‪.(٤‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﺘﺒﺎﻫﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺎﺟﺪ ‪ -‬ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟﺪ‬

‫ﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ { )‪.(٥‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﺘﺒﺎﻫﻲ ﺑﺎﳌﺴﺎﺟﺪ ﻭﺯﺧﺮﻓﺘﻬﺎ ‪ -‬ﻭﻫﻮ ﺍﳊﺎﺻﻞ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ‬
‫ﺑﺎﷲ ‪ -‬ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺇﺫ ﻻ ﻳﻔﻌﻠﻪ ﺇﻻ ﺍﳉﺎﻫﻠﻮﻥ ﺃﻭ ﺍﳌﺮﺍﺅﻭﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺧﲑﺍ ﻟﺴﺒﻘﻨﺎ‬
‫ﺇﻟﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ؛ ﻓﻬﺬﺍ ﺍﻟﻌـﻤﻞ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ‪ ‬ﻗﺎﻝ‪ } :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﺇﺫﺍ ﺯﺧﺮﻓﺘﻢ ﻣﺴﺎﺟﺪﻛﻢ‬

‫ﻭﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﺣﺰﻡ ﺑﻠﻔﻆ‪" :‬‬ ‫)‪(٦‬‬

‫ﻭﺣﻠﻴﺘﻢ ﻣﺼﺎﺣﻔﻜـﻢ ﻓﺎﻟﺪﺑﺎﺭ ﻋﻠﻴﻜـﻢ {‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﻓﺎﻟﺪﻣﺎﺭ " ﺑﺎﳌﻴﻢ )‪ .(٧‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ )‪.(١‬‬

‫)‪ (١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٦٨٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٣٩‬ﺃﲪﺪ )‪،(١٣٤/٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٨‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ ،٤٤٩‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢٨٢ / ٢‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﺭﻗﻢ ‪ ،٣٠٨‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ‬
‫‪ ،٧٣٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٣٥٠ / ٢‬‬
‫)‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٣٠٩ / ٢‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ،(٢٨٠ / ٣‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢٨١ / ٢‬ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ؛ ﻷﻥ‬
‫ﻓﻴﻪ ﺻﺎﱀ ﺑﻦ ﺭﺳﺘﻢ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‪ " :‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﺇﻻ ﺻﺎﱀ ﺑﻦ ﺭﺳﺘﻢ‪ ،‬ﻓﺈﻧﻪ ﻛﺜﲑ ﺍﳋﻄﺄ " ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪/ ٢‬‬
‫‪ ،(٣٥١‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٩ / ١‬‬
‫)‪ (٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٦٨٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٣٩‬ﺃﲪﺪ )‪،(١٣٤/٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٨‬‬
‫)‪ (٦‬ﺍﻟﻮﺭﻉ ﻟﻺﻣﺎﻡ ﺃﲪﺪ )ﺹ‪.(١٨٣‬‬
‫)‪ (٧‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٣٥٠ / ٢‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٤٨ / ٤‬‬

‫‪٤٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺍﻟﺪﺑﺎﺭ "‪ .‬ﻭﻫﻮ ﲟﻌﲎ ﺍﻟﺪﺑﻮﺭ‪ ،‬ﻓﺴﺮﺗﻪ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ " :‬ﺍﻟﺪﻣﺎﺭ " ﺃﻱ‪ :‬ﺍﳍﻼﻙ‬
‫ﻭﺍﳋﺰﻱ‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻫﺬﺍ ﻭﻋـﻴﺪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓﺎﻋﻠﻪ ﻗـﺪ ﺃﺗﻰ ﺃﻣﺮﺍ ﳏـﺮﻣﺎ‪ ،‬ﻓـﺘﻮﻋﺪ ﺑﺎﻟﺪﻣﺎﺭ ﻋﻘﺎﺑﺎ‬
‫ﻋﻠﻰ ﻓﻌﻠﻪ؛ ﻓﺪﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺰﺧﺮﻓﺔ‪.‬‬
‫‪ - ٣‬ﻋﻦ ﺃﻧﺲ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺍﺑﻨﻮﺍ ﺍﳌﺴﺎﺟﺪ ﻭﺍﲣـﺬﻭﻫﺎ ﺟﻤﺎ {‪.‬‬

‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ .‬ﻭﺍﳉﻢ‪ :‬ﺍﻟﱵ ﻻ ﺷﺮﻑ ﳍـﺎ )‪ .(٢‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋـﻤﺮ ﻗﻮﻟﻪ‪ } :‬ﻬﻧـﻴﻨﺎ‬

‫ﺃﻥ ﻧﺼﻠﻲ ﰲ ﻣﺴـﺠـﺪ ﻣﺸﺮﻑ { )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻭﺍﲣﺬﻭﻫﺎ ﲨﺎ‪ ...‬ﻬﻧﻴﻨﺎ‪ ...‬ﻣﺸﺮﻑ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮ ﺃﻥ ﺗﺘﺨﺬ ﺍﳌﺴﺎﺟﺪ ﺑﻼ ﺷﺮﻑ ﳍﺎ‪ ،‬ﻭﻬﻧﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ‬
‫ﻣﺸﺮﻑ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﺧﺮﻓﺔ ﳏﺮﻣﺔ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻷﻬﻧﺎ ﺗﻠﻬﻲ ﺍﳌﺼﻠﻲ‪ ،‬ﻭﺗﺸﻐﻠﻪ ﻋﻦ‬
‫ﺍﳋﺸﻮﻉ ﰲ ﺍﻟﺼﻼﺓ )‪.(٤‬‬
‫ﻭﺣـﺮﻡ ﺍﺑﻦ ﺣـﺰﻡ ﲢﻠﻴﺔ ﺍﳌﺴـﺎﺟـﺪ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀـﺔ‪ ،‬ﳌﺎ ﻓـﻴـﻪ ﻣﻦ ﺍﻹﺳﺮﺍﻑ‪،‬‬
‫ﻭﺍﺳﺘﺜﲎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ (٥) ،‬ﻭﱂ ﺃﺟﺪ ﻻﺳﺘﺜﻨﺎﺋﻪ ﻫﺬﺍ ﺩﻟﻴﻼ‪.‬‬
‫ﻭﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺑﺪﻻﻟﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻘﺪﻣﺔ ﺃﻥ ﻳﺰﺧﺮﻑ ﺍﳌﺴﺠﺪ‬
‫ﺑﻨﻘﺶ ﻭﺻﺒﻎ ﻭﻛﺘﺎﺑﺔ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫)‪ (١‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ (٣٠٩ / ٢‬ﻭﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻭﺍﻹﻟﺒﺎﺱ )‪ ٩٠ / ١‬ـ ‪ :(٩١‬ﺭﻭﺍﻩ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﰲ ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﻭﻗﻔﻪ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﳌﺼﺎﺣﻒ ﻋﻠﻰ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪.‬‬
‫)‪) ( ٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٦٨٨ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٨٣ / ٢‬‬
‫)‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ (٣٠٩ / ٢‬ﻭﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪ :(٣٤ / ١‬ﻭﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪.‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٨٣ / ٢‬‬
‫)‪ (٥‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٤٧ / ٤‬‬

‫‪٤١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﺎﻝ ﺃﺣـﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ -‬ﺭﺣـﻤـﻪ ﺍﷲ ‪ " :-‬ﻗـﺪ ﺳﺄﻟﻮﺍ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﻳﻜﺤﻞ‬
‫ﺍﳌﺴﺠـﺪ‪ .‬ﻗﺎﻝ‪ " :‬ﻋﺮﻳﺶ ﻛـﻌﺮﻳﺶ ﻣﻮﺳﻰ "‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇﳕﺎ ﻫﻮ ﺷﻲﺀ ﻣـﺜﻞ‬
‫ﺍﻟـﻜـﺤﻞ ﻳﻄﻠﻰ ﺃﻱ‪ :‬ﻓـﻠﻢ ﻳﺮﺧـﺺ ﺍﻟـﻨﱯ ‪ ‬ﻓﻴﻪ " )‪.(١‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺰﺧﺮﻓﺔ ﺗﻜﺮﻩ ﻛﺮﺍﻫﺔ ﺗﱰﻳﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺍﻷﺣـﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﻟﺰﺧـﺮﻓـﺔ ﺿـﻌـﻴـﻔـﺔ‪ ،‬ﺛـﻢ ﻫﻲ ﻻ ﺗﻨﺺ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ )‪.(٢‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺃﻣﺎ ﲢﺮﱘ ﲢﻠﻴﺔ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﻠﻢ ﻳﺜﺒﺖ ﻓـﻴﻪ ‪ -‬ﻓﻴﻤﺎ ﺃﻋﺮﻑ ‪-‬‬
‫ﻧﺺ ﺻﺮﻳﺢ‪.‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﻥ ﺍﳌﺴﺎﺟﺪ ﳏﺘﺮﻣﺔ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺃﻗﻞ ﺷﺄﻧﺎ ﻣﻦ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻷﻥ ﺍﻟﺰﺧﺮﻓﺔ ﺗﺮﻏﺐ ﰲ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺗﻌﻄﻴﻪ ﻫﻴﺒﺘﻪ ﻭﺭﻓـﻌﺘﻪ‪ ،‬ﻭﻗﺪ ﺃﺫﻥ ﺍﷲ ﺑﺮﻓﻊ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﻠﺘﺮﻓﻊ ﲟﺎ ﻳﺰﻳﻨﻬﺎ ﻭﳛﻔﻆ‬
‫ﻛﺮﺍﻣﺘﻬﺎ‪ .‬ﻭﻗﺪ ﺯﺧـﺮﻑ ﺍﻟﻮﻟﻴﺪ ﻣﺴﺠﺪ ﺩﻣﺸﻖ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ )‪.(٣‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪ :‬ﻧﺎﻗﺶ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺑﺄﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺿﻌﻴﻔﺔ‪ ،‬ﻭﻻ ﺗﺪﻝ‬
‫ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﻭﺃﺟﺎﺏ ﺍﳉـﻤﻬﻮﺭ ﻋﻦ ﺫﻟﻚ‪ :‬ﺑﺄﻥ ﺍﻟﺰﺧﺮﻓﺔ ﺗﻘﻠﻴﺪ ﻟﻠﻤﺸﺮﻛـﲔ ﻣﻦ ﺍﻟﻴـﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﳓـﻮﻫﻢ‪ .‬ﻭﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﲟﺨﺎﻟﻔـﺘﻬﻢ‪ .‬ﻗـﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬـﻤﺎ ‪) :-‬ﻟﺘﺰﺧـﺮﻓﻨﻬـﺎ ﻛـﻤـﺎ ﺯﺧﺮﻓـﺖ ﺍﻟﻴـﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ "‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺗﻌﻠﻴﻘﺎ )‪.(٤‬‬
‫ﰒ ﺇﻥ ﺍﻷﺣـﺎﺩﻳﺚ ﰲ ﻣـﺠﻤﻠﻬﺎ‪ :‬ﺗﺪﻝ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻟﻠﺰﺧﺮﻓﺔ؛ ﻟﻜﻮﻬﻧﺎ ﳐﺎﻟﻔﺔ‬

‫)‪ (١‬ﺍﻟﻮﺭﻉ ﻟﻺﻣﺎﻡ ﺃﲪﺪ )ﺹ‪١٨٣‬ـ ‪ ،(١٨٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ‪ ٣٣٥‬ـ ‪.(٣٣٧‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ‪ ٣٣٦‬ـ ‪ ،(٣٣٧‬ﻭﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ٢٧٧ / ٣‬ـ ‪ ،(٢٨٠‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪٢٥٥ / ٢‬ـ‬
‫‪ ،(٢٦٠‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٦٣ / ٤‬ﻭﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪ ٣٤ / ١‬ـ ‪.(٩٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٨ / ١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٦٢‬ﺑﻨﻴﺎﻥ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٤٤٩ / ١‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٢٠٩ / ١١‬‬

‫‪٤٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻟﻠﻐﺮﺽ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺑﻨﻴﺖ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﺳﺮﺍﻑ )‪.(١‬‬
‫ﻭﻬﺑﺬﺍ ﻳﺘﺮﺟﺢ‪ :‬ﺃﻥ ﺯﺧﺮﻓﺔ ﺍﳌﺴﺎﺟﺪ ﻣﻜﺮﻭﻫﺔ ﻛﺮﺍﻫﺔ ﺷﺪﻳﺪﺓ‪.‬‬
‫ﻭﻳﺪﻝ ﳍﺬﺍ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﻣﺎ‬

‫ﺃﻣﺮﺕ ﺑﺘﺸﻴﻴﺪ ﺍﳌﺴﺎﺟﺪ { )‪ .(٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ " :‬ﻟﺘﺰﺧﺮﻓﻨﻬﺎ ﻛـﻤﺎ ﺯﺧﺮﻓﺖ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ "‪ .‬ﺭﻭﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ .(٣‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﻣﺎ ﺃﻣﺮﺕ ﺑﺘﺸﻴﻴﺪ ﺍﳌﺴﺎﺟﺪ { )‪.(٥‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻧﻔﻲ ﺍﻟﻨﱯ ‪ ‬ﻟﻸﻣﺮ ﺑﺘﺸﻴﻴﺪ ﺍﳌﺴﺎﺟـﺪ‪ ،‬ﺇﻥ ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ؛ ﻓﺈﻧﻪ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﻜﺮﺍﻫﺔ؛ ﻷﻥ ﻧﻔﻲ ﺍﻷﻣﺮ ﻫﻨﺎ ﻣﺆﻳﺪ ﺑﻘﺮﺍﺋﻦ ﺗﺪﻝ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﻣﺎ ﱂ ﻳﺆﻣﺮ ﺑﻪ ‪ ‬ﻭﻫﻲ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳉﻤﻬﻮﺭ ﺁﻧﻔﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﺘﺸﻴﻴﺪ ﻫﻮ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ؛ ﻷﻥ ﻣﻌﲎ ﻣﺸﻴﺪ ﰲ ﺍﻟﻠﻐﺔ‪ " :‬ﻣﻄﻮﻝ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ‬
‫ﺃﺣﻜـﻢ ﺑﻨﺎﺅﻩ ﻓﻘﺪ ﺷﻴﺪ‪ ،‬ﻭﺍﳌﺸﻴﺪ ﺍﳌﺒﲏ ﺑﺎﻟﺸﻴﺪ‪ ،‬ﻭﺍﻟﺸﻴﺪ ﲞﻔﺾ ﺍﻟﺸﲔ ﻛﻞ ﻣﺎ ﻃﻠﻲ ﺑﻪ‬
‫ﺍﳊﺎﺋﻂ ﻣﻦ ﺟﺺ ﻭﻣﻼﻁ ‪ -‬ﺃﻱ ﻃﲔ ‪.(٦) " -‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻷﺧﲑ ﻫﻮ ﻣﺎ ﺃﻳﺪﻩ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ؛ ﻭﻫﻮ ﺍﻟﺰﺧﺮﻓـﺔ؛ ﻓﻬﻮ ﺍﻟﺼﻮﺍﺏ ﰲ‬
‫ﻧﻈﺮﻱ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﻄﻮﻳﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﳌﺼﻠﺤﺔ ﻭﻻ ﺇﺳﺮﺍﻑ ﻓﻴﻪ ﻓﻴﺠﻮﺯ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻪ ﻳﻜﺮﻩ‪،‬‬
‫ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻹﺳﺮﺍﻑ؛ ﻭﻷﻧﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﻔﻦ ﺍﻟﺰﺧﺮﰲ ﺇﺫﺍ ﺍﲣﺬ ﺷﻜﻼ ﻓﻨﻴﺎ‪ ،‬ﳌﺎ ﻳﺴﺘﻠﺰﻡ ﻟﻪ ﻣﻦ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻟﻠﺪﻣﺸﻘﻲ )ﺹ‪ ،(٣٢٤‬ﻭﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ،(٢٧٧ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٢٥٦ / ٢‬ﻭﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﻃﱯ )‪.(٢٦٦ / ١٢ / ٦‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٠‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ ٤٤٨‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ (١١٧ / ٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٣٠٩ / ٢‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٠‬‬
‫)‪ (٦‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٣٧٤ / ٤‬ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪ ،(٣٠٦ / ١‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ )ﺹ‪ ٣٥٢‬ـ ‪.(٣٥٣‬‬

‫‪٤٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻋﻤﺪﺓ ﻭﺟﺴﻮﺭ ﻭﻧﻮﺍﻓﺬ‪ ،‬ﻛﻠﻬﺎ ﺗﺰﺧـﺮﻑ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﻟﻘﺪ ﻧﺼﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺒﻐﻮﻱ ‪ -‬ﺭﺣـﻤﻪ‬
‫ﺍﷲ ‪ -‬ﺃﻋﲏ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺘﺸﻴﻴﺪ ﻫﻮ ﺍﻟﺘﻄﻮﻳﻞ )‪.(١‬‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪.(٣٤٩ / ٢‬‬

‫‪٤٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺃﺟﺰﺍﺀ ﺍﳌﺴﺠﺪ‬

‫ﳏﺮﺍﺏ ﺍﳌﺴﺠﺪ ﻭﻣﻨﺎﺭﺗﻪ ﻭﺭﺣﺒﺘﻪ ﻭﺳﻄﺤﻪ ﺃﺟـﺰﺍﺀ ﺗﻮﺟﺪ ﻓـﻲ ﻛﻞ ﻣﺴﺠﺪ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﲦﺔ‬
‫ﺃﺟﺰﺍﺀ ﺃﺧﺮﻯ ﺗﻜـﻤﻴﻠﻴﺔ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺟـﻮﺩﻫﺎ ﻣﻊ ﺍﳌﺴﺠـﺪ‪ .‬ﻭﺣﺪﻳﺜﻲ ﻫﻨﺎ ﻳﺄﰐ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﻷﺟـﺰﺍﺀ ﺑﻌﺪ ﺃﻥ ﲢﺪﺛـﺖ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴـﺠﺪ ﺟـﻤﻠﺔ‪ .‬ﻭﻗـﺪ ﲢﺪﺛﺖ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﻷﺟـﺰﺍﺀ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳏﺮﺍﺏ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻧﻈﺮﺍ ﻷﻥ ﳏﺮﺍﺏ ﺍﳌﺴﺠﺪ ﻫﻮ ﻣﻜﺎﻥ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻘﺪﻣﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺒﺪﺀ ﺑﻪ ﺃﻭﻻ‪.‬‬
‫ﺍﶈـﺮﺍﺏ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻛﻠﻤﺔ ﺗﻄﻠﻖ‪ ،‬ﻭﻳﺮﺍﺩ ﻬﺑﺎ‪ " :‬ﺻﺪﺭ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺃﻛـﺮﻡ ﻣﻮﺿﻊ ﻓـﻴﻪ‬
‫ﻭﺍﻟﻐﺮﻓـﺔ‪ ،‬ﻭﺃﺭﻓـﻊ ﺑﻴﺖ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺃﺭﻓﻊ ﻣﻜﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﳏﺎﺭﻳﺐ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪:‬‬
‫ﻣﺴﺎﺟﺪﻫﻢ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﺴﻤﻲ ﺍﻟﻘﺼﺮ ﳏﺮﺍﺑﺎ‪ ،‬ﻭﺍﶈﺮﺍﺏ ﻣﺄﻭﻯ ﺍﻷﺳﺪ‪ ،‬ﻭﳎﻠﺲ ﺍﻟﻨﺎﺱ‬
‫ﻭﳎﺘﻤﻌﻬـﻢ‪ ،‬ﻭﺍﶈﺮﺍﺏ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺍﻟﺬﻱ ﻳﻘﻴﻤﻪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻣﻘﺎﻡ ﺍﻹﻣﺎﻡ ﰲ ﺍﳌﺴﺠـﺪ‪،‬‬
‫ﻭﲰﻲ ﳏـﺮﺍﺑﺎ ﻷﻧﻪ ﺻـﺪﺭ ﺍﳌﺴﺠﺪ ﻭﻗﺒﻠﺘﻪ‪ ،‬ﻭﺃﺷﺮﻑ ﻣﻮﺿﻊ ﻓﻴﻪ " )‪.(١‬‬
‫ﻭﺍﶈﺮﺍﺏ ﻳﻮﺿﻊ ﰲ ﻣﻘﺪﻣﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ؛ ﻷﻥ ﺍﻟﻘﺒﻠﺔ ﺷﺮﻁ ﻟﺼﺤﺔ‬
‫ﺍﻟﺼﻼﺓ )‪ .(٢‬ﺇﺫ ﻳﺴﺘﻘﺒﻞ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻛـﻞ ﻣﻜﺎﻥ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻫﻲ ﻗﺒﻠﺔ ﺧﺎﺻﺔ ﺑﺎﻷﻣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ )‪.(٣‬‬
‫)‪(٤‬‬
‫ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻨﺎﺋﺲ ﺍﻟﻨﺼﺎﺭﻯ ﲟﺼﺮ ﻭﳒﺮﺍﻥ‪ ،‬ﻭﺇﻧﻪ‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﶈﺮﺍﺏ ﻛﺎﻥ ﺣﻨﻴﺔ‬
‫ﻟﻴﺲ ﺃﺳﺎﺳﻴﺎ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ؛ ﻷﻧﻪ ﻻ ﻳﺼﻠﻲ ﺇﻻ ﺍﻟﻘﺴﻴﺲ ﻭﺣﺪﻩ‪ ،‬ﻭﺻﻼﺗﻪ ﻋﺰﻑ ﻭﻏﻨﺎﺀ‪،‬‬
‫ﻭﺍﳌﻮﺟﻮﺩﻭﻥ ﻳﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺃﻏﺎﻧﻴﻪ‪ ،‬ﻭﻳﻨﺤﻨﻮﻥ ﺗﺒﻌﺎ ﻹﺷﺎﺭﺗﻪ‪ ،‬ﻓـﻬـﻢ ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﳏﺮﺍﺏ‪.‬‬

‫)‪ (١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٨١٧ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪ ،(٥٣ / ١‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٢٨‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪.(١٢١ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ٢٧٥ / ١‬ـ ‪.(٢٨٢‬‬
‫)‪ (٤‬ﺣﻨﻴﺔ‪ :‬ﺃﻱ ﺍﻧﻌﻄﺎﻑ ﰲ ﺍﳌﺒﲎ ﻳﺸﺒﻪ ﺍﻟﻘﻮﺱ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٦٠‬‬

‫‪٤٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻗـﻴﻞ‪ :‬ﺇﻥ ﺃﻭﻝ ﻣﻦ ﻋﻤﻞ ﺍﶈﺮﺍﺏ ﻋﻠﻰ ﺷﻜﻞ ﺣﻨﻴﺔ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪،-‬‬
‫ﻭﺍﺳﺘﻤﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﶈﺎﺭﻳﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ )‪.(١‬‬
‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺣﻜـﻢ ﺍﲣﺎﺫ ﺍﶈﺎﺭﻳﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ‬
‫ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺍﲣـﺎﺫ ﺍﶈﺮﺍﺏ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ )‪ .(٢‬ﻭﱂ ﺃﺟﺪ ﻓﻴﻤﺎ ﲝﺜﺘﻪ ﻧﺼﺎ ﻟﻐﲑ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺣﻜـﻢ ﺍﲣـﺎﺫ ﺍﶈﺮﺍﺏ‪ ،‬ﻟﻜـﲏ‬
‫ﻭﺟﺪﺕ ﺍﺑﻦ ﻗـﺪﺍﻣﺔ ﺻﺎﺣـﺐ ﺍﳌﻐﲏ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ (٣‬ﻭﻏﲑﳘـﺎ ﻳﺘﻜﻠﻤـﻮﻥ ﻋﻦ ﺍﶈﺮﺍﺏ‬
‫ﻛـﺪﻟﻴﻞ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺮﻭﻥ ﻭﺟﻮﺏ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﰲ ﻣﺼﺮ ﻛﺒﲑ‪ ،‬ﻭﻫﻮ ﻣﻦ‬
‫ﳏﺎﺭﻳﺐ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺃﻣﺎ ﳏﺮﺍﺏ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻘﺮﻳﺔ ﻓﺘﻘﻠﻴﺪ ﺍﺠﻤﻟﺘـﻬﺪ ﰲ ﺍﻟﻘﺒﻠﺔ ﺃﻭﱃ ﻣﻦ ﺍﻋﺘﺒﺎﺭﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻋﻤﻰ ﻓﻴﻠﺰﻣﻪ ﺃﻥ ﻳﺘﻠﻤﺲ ﺍﶈﺮﺍﺏ ﻟﻴﻌﺮﻑ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﻦ ﻛـﺎﻥ ﰲ ﺍﻟﻈﻠﻤـﺔ‪،‬‬
‫ﻭﻳﻜﺮﻩ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺘﻨﻔﻞ ﰲ ﳏﺮﺍﺑﻪ‪ ،‬ﻭﻳﺴﻦ ﻟﻪ ﺃﻥ ﻳﻘﻒ ﺃﻣﺎﻣﻬﻢ ﰲ ﻣﻘﺎﺑﻞ ﻭﺳﻂ ﺍﻟﺼﻒ ﺇﻥ‬
‫ﻛـﺎﻥ ﺭﺟﻼ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺗﺆﻡ ﺍﻟﻨﺴﺎﺀ ﻓﺘﻘﻒ ﻭﺳﻄﻬﻦ ﰲ ﺍﻟﺼﻒ‪ ،‬ﻭﻣﻦ ﺗﻘﺪﻡ ﻋﻠﻰ ﺇﻣﺎﻣﻪ‬
‫ﺑﻄﻠﺖ ﺻﻼﺗﻪ )‪.(٤‬‬
‫ﻫﺬﺍ ﻣﻠﺨﺺ ﻟﺒﻌﺾ ﻣﺎ ﻗﺮﺃﺗﻪ ﻣﻦ ﻛﻼﻡ ﺑـﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ‪ -‬ﺭﺣـﻤﻬـﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ‬
‫ﺍﶈﺮﺍﺏ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﰐ‪ :‬ﺃﻥ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻳﺮﻭﻥ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺎﺟﺪ ﻟﻠﺪﻛﺘﻮﺭ ﺣﺴﲔ ﻣﺆﻧﺲ )ﺹ‪٧٧‬ـ‪ (٧٩‬ﻁ‪ :‬ﺍﻷﻭﱃ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‬
‫‪ ،(١٤‬ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٦٤‬‬
‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ )‪.(٢٩٨ / ٢‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺃﻣﲔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﻨﻔﻴﺔ ﰲ ﻭﻗﺘﻪ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ١١٩٨‬ﻫـ‬
‫ﺑﺪﻣﺸﻖ‪ .‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺭﻓﻊ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﰲ ﺗﻨﻘﻴﺢ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺎﻣﺪﻳﺔ‪ ،‬ﻭﻧﺴﻤﺎﺕ ﺍﻷﺳﺤﺎﺭ‬
‫ﻋﻠﻰ ﺷﺮﺡ ﺍﳌﻨﺎﺭ‪ ،‬ﻭﺍﻟﺮﺣﻴﻖ ﺍﳌﺨﺘﻮﻡ ﰲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺣﻮﺍﺷﻲ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‪١٢٥٢‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪:‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪.(٢٦٨ / ٦‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٣٨٤ / ١‬‬

‫‪٤٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺻﺤﺔ ﺍﲣﺎﺫ ﺍﶈﺮﺍﺏ ﻣﺎ ﺩﺍﻡ ﻣﺴﺎﻭﻳﺎ ﻟﻠﺼﻔﻮﻑ ﺍﻟﱵ ﺧﻠﻔﻪ ﻏﲑ ﻣﺮﺗﻔﻊ ﻋﻠﻴـﻬﺎ )‪ .(١‬ﻭﺑﻪ ﻗﺎﻝ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﺘﻪ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ؛ ﺣﻴﺚ ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺃﻥ ﺍﻟﱪﺍﺀ ﺑﻦ‬
‫)‪(٣‬‬
‫ﻋﺎﺯﺏ ‪ ‬ﻭﻗـﻴﺲ ﺑﻦ ﺃﰊ ﺣـﺎﺯﻡ )‪ (٢‬ﻭﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ‬
‫ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﺻﻠﻮﺍ ﰲ ﺍﶈﺎﺭﻳﺐ ﺑﺎﳌﺴﺎﺟﺪ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻳﻜـﺮﻩ ﺍﲣـﺎﺫ ﺍﶈـﺎﺭﻳﺐ ﰲ ﺍﳌﺴﺎﺟﺪ‪ .‬ﺭﻭﻱ ﻫـﺬﺍ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ‪ ‬ﻭﺃﰊ ﺫﺭ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﺑـﻲ ﻃﺎﻟﺐ‪ - ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﻭﻋﻦ ﺍﻟﻨﺨـﻌﻲ‬
‫ﻭﺳﻔﻴـﺎﻥ ﺍﻟﺜـﻮﺭﻱ ﻭﺍﳊـﺴﻦ ﻭﻣﻮﺳﻰ ﺍﳉﻬﲏ )‪ (٥‬ﻭﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ )‪ (٦‬ﺭﻭﻯ ﺫﻟﻚ ﺍﺑﻦ‬
‫ﺃﰊ ﺷﻴﺒﺔ )‪ .(٧‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ )‪ .(٨‬ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻣﺬﻫﺐ ﺃﺗﺒﺎﻋﻪ )‪ .(١‬ﻭﺫﻛﺮ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ٤٣٤ / ١‬ـ ‪ ،(٦٥٨‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ٢٠٠ / ١‬ـ ‪٢٢٧‬‬
‫ـ ‪ ،(٣٣١‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(٨١ / ١‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺸﺮﺑﻴﲏ )‪ ،(١٤٦ / ١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ )‪ ١٧٥ / ٣‬ـ ‪ ،(١٧٦‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٤٣٩ / ١‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ ﺣﺼﲔ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﺣﺸﻴﺶ ﺑﻦ ﻫﻼﻝ‪ .‬ﲰﻊ‬
‫ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻭﺃﺗﻰ ﺍﻟﻨﱯ ﻟﻴﺒﺎﻳﻌﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺒﺾ ﺍﻟﻨﱯ ﻭﻫﻮ ﰲ ﺍﻟﻄﺮﻳﻖ‪ .‬ﺭﻭﻯ‪ :‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ‬
‫ﻭﻋﻠﻲ ﻭﻋﻤﺎﺭ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﲨﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ ﺃﻭﺛﻖ ﻣﻦ ﺍﻟﺰﻫﺮﻱ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪ ٩٧‬ﺃﻭ ‪ ٩٨‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻜﺎﺷﻒ ﻟﻠﺬﻫﱯ )‪٤٠٣ / ٢‬‬
‫(‪ ،‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٩٨ / ٤‬‬
‫)‪ (٣‬ﻫﻮ ﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ ﺑﻦ ﻋﻮﺳﺠﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻭﺩﺍﻉ‪ .‬ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﺭﻭﻯ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ‪:‬‬
‫ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﻌﱯ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪ ٨١‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٧٦ / ٦‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٤‬‬
‫‪.(٢٧٨‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٦٠ / ٢‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳉﻬﲏ‪ ،‬ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻋﺒﺎﺩﻫﻢ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺷﻌﺒﺔ ﻭﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﻭﺛﻘﻪ ﺃﲪﺪ ﻭﺍﺑﻦ‬
‫ﻣﻌﲔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪.(٣٧٣ / ٤‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﺑﻦ ﺯﻧﻴﻢ ﻣﻮﻻﻫﻢ ﺍﻟﻘﺮﺷﻲ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﺍﺳﻢ ﺃﰊ ﺳﻠﻴﻢ ﺃﳝﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻧﺲ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺭﻭﻯ ﻋﻦ ﻃﺎﻭﻭﺱ ﻭﳎﺎﻫﺪ ﻭﻋﻄﺎﺀ ﻭﻋﻜﺮﻣﺔ ﻭﻧﺎﻓﻊ ﻭﻏﲑﻫﻢ‪ .‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﻟﺜﻮﺭﻱ ﻭﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ‪ ،‬ﻭﺷﺮﻳﻚ‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺍﺧﺘﻠﻂ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ‪ :‬ﳎﻤﻊ ﻋﻠﻰ ﺳﻮﺀ ﺣﻔﻈﻪ‪ .‬ﻭﻋﻦ ﺃﲪﺪ‬
‫ﻗﺎﻝ‪ :‬ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ‪ :‬ﻛﺎﻥ ﺭﺟﻼ ﺻﺎﳊﺎ‪ ،‬ﺿﻌﻴﻔﺎ ﺑﺎﳊﺪﻳﺚ‪ .‬ﻣﺎﺕ ﺳﻨﺔ‬
‫‪ ١٤٨‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٤٦٥ / ٨‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٤٧٩ / ٥‬‬
‫)‪ (٧‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ٥٩ / ٢‬ـ‪.(٦٠‬‬
‫)‪ (٨‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٢٣٩ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٢٥٦‬‬

‫‪٤٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ :‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﺧﺬﻭﺍ ﺍﶈﺮﺍﺏ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ )‪.(٢‬‬

‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫)‪(٣‬‬
‫ﻗﺎﻝ‪ :‬ﺣﻀﺮﺕ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻬﻧﺾ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﺪﺧﻞ‬ ‫‪ - ١‬ﻋﻦ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ‬
‫ﺍﶈﺮﺍﺏ‪ ،‬ﰒ ﺭﻓﻊ ﻳﺪﻳﻪ ﺑﺎﻟﺘﻜـﺒﲑ‪ .‬ﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﺪﺧﻞ ﺍﶈﺮﺍﺏ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ‪ ‬ﻬﻧﺾ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﺪﺧﻞ ﳏﺮﺍﺑﻪ؛ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﶈﺮﺍﺏ ﰲ ﺯﻣﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻟﻘﺪ ﺍﺳﺘﺤﺒﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻨﻪ )‪.(٥‬‬
‫)‪(٦‬‬
‫"‪.‬‬ ‫‪ - ٢‬ﻋﻦ ﺃﻡ ﻋﻤﺮﻭ ﺍﳌﺮﺍﺩﻳﺔ‪ ،‬ﻗﺎﻟﺖ‪ " :‬ﺭﺃﻳﺖ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻳﺼﻠﻲ ﰲ ﺍﻟﻄﺎﻕ‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٧‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺭﺃﻳﺖ ﺍﻟﱪﺍﺀ ﻳﺼﻠﻲ ﰲ ﺍﻟﻄﺎﻕ "‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺻﻠﻰ ﰲ ﺍﶈﺮﺍﺏ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﰲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫‪ - ٣‬ﺗﻘﺮﺭ ﺷﺮﻋﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﻭﻗﻮﻑ ﺍﻹﻣﺎﻡ ﺃﻣﺎﻡ ﺍﳌﺼﻠﲔ ﻭﺳﻂ ﺍﻟﺼﻒ‪ ،‬ﻭﺍﶈﺮﺍﺏ ﻋﻼﻣﺔ‬

‫)‪ (١‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢٩٨ / ٢‬‬

‫)‪ (٢‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪.(١٥‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﻫﻨﻴﺪﺓ ﺍﳊﻀﺮﻣﻲ‪ .‬ﻟﻪ ﺻﺤﺒﺔ ﻭﺭﻭﺍﻳﺔ‪ ،‬ﺑﺎﻳﻊ ﻣﻌﺎﻭﻳﺔ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﺑﻨﺎﻩ‪ :‬ﻋﻠﻘﻤﺔ‪،‬‬
‫ﻭﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﻭﻛﻠﻴﺐ ﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﺭﻭﻯ ﻟﻪ‪ :‬ﺍﳉﻤﺎﻋﺔ ﺳﻮﻯ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺬﻫﱯ ﻭﻻﺩﺗﻪ ﻭﻻ‬
‫ﻭﻓﺎﺗﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٥٧٢ / ٢‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(١٥٦٢ / ٤‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(١٠٨ / ١١‬‬
‫)‪ (٤‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ (١٤٦ / ٢‬ﻭﻗﺪ ﲝﺜﺖ ﻋﻨﻪ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﻭﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻓﻠﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٥‬ﺍﻹﻧﺼﺎﻑ )‪.(٢٩٨ / ٢‬‬
‫)‪ (٦‬ﺍﻟﻄﺎﻕ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ﳏﺮﺍﺏ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻫﻮ ﻓﺎﺭﺳﻲ ﻣﻌﺮﺏ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٤٠٠‬‬
‫)‪ (٧‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٦٠ / ٢‬‬

‫‪٤٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻠﻰ ﻭﺳﻂ ﺍﻟﺼﻒ‪ ،‬ﻭﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ؛ ﻭﺩﻟﻴﻞ ﻋﻠﻰ ﺫﺍﺕ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﻻ‬
‫ﺗﻌﺮﻑ ﺇﻻ ﲟﺤﺎﺭﻳﺒﻬﺎ ﻭﻣﻨﺎﺋﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﺗﻌﺎﺭﻑ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﺴﻠﻤﻮﻥ )‪.(١‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ ‪ -‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﺍﶈﺮﺍﺏ ﻭﻗﺎﻝ‪ " :‬ﺇﳕﺎ ﻛﺎﻧﺖ‬
‫ﻟﻠﻜﻨﺎﺋﺲ‪ ،‬ﻓﻼ ﺗﺸﺒﻬﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ "‪ .‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺭﺟﺎﻟﻪ ﻣﻮﺛﻮﻗﻮﻥ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﺍﶈﺮﺍﺏ‪ ...‬ﺇﳕﺎ ﻛـﺎﻧـﺖ ﻟﻠﻜـﻨﺎﺋﺲ‪ ،‬ﻓﻼ ﺗﺸﺒﻬﻮﺍ ﺑﺄﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﺍﶈـﺎﺭﻳـﺐ ﻛـﺎﻧـﺖ ﻟﻜـﻨﺎﺋﺲ ﺍﻟﻴـﻬـﻮﺩ ﻭﺍﻟﻨﺼـﺎﺭﻯ‪ ،‬ﻭﻗـﺪ ﺃﻣـﺮﻧﺎ‬
‫ﲟﺨﺎﻟﻔﺘﻬﻢ؛ ﺧﺎﺻﺔ ﰲ ﻋﺒﺎﺩﺍﻬﺗﻢ‪ ،‬ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺎﺟﺘﻨﺎﺏ ﻣﻌﺎﺑﺪﻫﻢ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﲣـﺎﺫ ﺍﶈﺎﺭﻳﺐ‬
‫ﺑﺎﳌﺴﺎﺟﺪ ﻣﻜـﺮﻭﻩ؛ ﻷﻧﻪ ﺗﻘﻠﻴﺪ ﻟﻠﻜﻔﺎﺭ‪ .‬ﻭﺗﻘﻠﻴﺪﻫـﻢ ﻗﺪ ﳚﺮ ﺇﱃ ﺍﻟﻜـﻔﺮ‪ ،‬ﺃﻭ ﺇﱃ‬
‫ﻣﻮﺩﻬﺗﻢ )‪.(٣‬‬
‫‪ - ٢‬ﻋﻦ ﻣﻮﺳﻰ ﺍﳉـﻬﲏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﻻ ﺗﺰﺍﻝ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ -‬ﺃﻭ ﻗﺎﻝ‪:‬‬

‫ﺃﻣـﱵ ‪ -‬ﲞـﲑ ﻣﺎ ﱂ ﻳﺘﺨﺬﻭﺍ ﰲ ﻣﺴﺎﺟﺪﻫﻢ ﻣﺬﺍﺑﺢ ﻛﻤﺬﺍﺑﺢ ﺍﻟﻨﺼﺎﺭﻯ {‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ‬
‫ﺷﻴﺒﺔ )‪.(٤‬‬
‫‪ - ٣‬ﻭﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺫﺭ ‪ ‬ﻗﺎﻝ‪ " :‬ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ :‬ﺃﺩﺕ ﺗﺘﺨﺬ ﺍﳌﺬﺍﺑﺢ ﰲ ﺍﳌﺴﺎﺟﺪ "‪.‬‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٥‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٥٦٨ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ،(٣٣١ / ١‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ‬
‫)‪ ،(٤٤٠ / ١‬ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ،(٣٦٣‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٣٠ / ٢‬‬
‫)‪ (٢‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )‪.(١٥ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪٢١٥‬ـ ‪.(٢٢٥‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ (٥٩ / ٢‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ؛ ﻷﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺃﺑﺎ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫ﺁﺛﺎﺭﺍ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﳓﻮ ﻫﺬﺍ‪.‬‬
‫)‪ (٥‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٦٠ / ٢‬‬

‫‪٤٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻻ ﺗﺰﺍﻝ ﺃﻣﱵ ﲞـﲑ ﻣﺎ ﱂ ﻳﺘﺨﺬﻭﺍ ﰲ ﻣﺴﺎﺟـﺪﻫﻢ ﻣﺬﺍﺑﺢ ‪ -‬ﻣﻦ ﺃﺷﺮﺍﻁ‬
‫ﺍﻟﺴﺎﻋﺔ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫)‪(١‬‬
‫ﰲ ﺍﳌﺴﺎﺟﺪ ﳏﺮﻡ ﺷﺮﻋﺎ‪ ،‬ﻭﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺬﺍﺑﺢ‬ ‫ﺃﺩﺕ ﺍﲣﺎﺫ ﺍﳌﺬﺍﺑﺢ‬
‫ﺍﶈﺎﺭﻳﺐ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺑﺘﺄﻣﻞ ﺃﻗﻮﺍﻝ ﺍﻟﻄﺮﻓﲔ ﳒـﺪ ﺃﻬﻧﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺻﺤـﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﶈﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﻛﺮﻫﻪ‬
‫ﻓﺈﳕﺎ ﻳﻜـﺮﻫﻪ ﻷﻥ ﻓﻴﻪ ﺗﺸﺒﻬﺎ ﺑﺎﳌﺸﺮﻛﲔ‪ ،‬ﻭﻷﻧـﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻛﺮ ﰲ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﲝﺪﻳﺚ ﺻﺤﻴﺢ؛ ﻭﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺭﺽ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ‪ ،‬ﺇﻻ ﻣﺎ ﺧـﺼﻪ‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﶈﺮﺍﺏ ﺩﻟﻴﻞ ﺻﺮﻳﺢ ﰲ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻓﻌﺎﳍﻢ ﻓﻬﻲ ﻣﺘﻌﺎﺭﺿﺔ‪.‬‬
‫ﻭﻣﺸﺎﻬﺑﺔ ﺍﳌﺸﺮﻛﲔ ﻓﻴﻤﺎ ﻓﻴﻪ ﻧﻔﻊ ﻟﻠﻤﺴﻠﻤﲔ ﻻ ﺿﺮﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﳏﺮﻣﺔ‪،‬‬
‫ﻛـﻤﺸﺎﻬﺑﺘـﻬﻢ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﻌـﻤﺎﺭﺓ ﻭﳓﻮﻫﺎ‪ .‬ﻭﺃﻣﺎ ﻓـﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ‪،‬‬
‫ﻛﺎﳌﺴﺎﺟﺪ ﻓﻴﺤﺮﻡ ﺍﻟﺘﺸﺒﻪ ﻬﺑﻢ )‪.(٢‬‬
‫ﻭﺃﻣﺎ ﺣـﺪﻳﺚ ﻣﻮﺳﻰ ﺍﳉﻬﲏ ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺫﺭ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﺿﻌﻴﻔﺎﻥ ﻻ ﳛﺘﺞ ﻬﺑﻤﺎ؛‬
‫ﺧﺎﺻﺔ ﻭﻗﺪ ﻭﺟﺪ ﻣﺎ ﻳﻌﺎﺭﺿﻬﻤﺎ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻓﻘﻮﻝ ﺻﺤﺎﰊ ﳐﺘﻠﻒ ﻓﻴـﻪ‬
‫ﺣﻴﺚ ﺻﻠﻰ ﺍﻟﺒـﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﰲ ﺍﶈﺮﺍﺏ‪.‬‬
‫ﻭﻗﺪ ﺍﺻﻄﻠﺢ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﶈـﺎﺭﻳﺐ ﻓـﻲ ﺍﳌﺴﺎﺟﺪ ﻭﺻﺎﺭﺕ‬
‫ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ﻬﺑﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺃﻣﺮﺍ ﺗﻮﻗﻴﻔﻴﺎ ﳏﺪﺩﺍ ﻣﻦ ﺣﻴﺚ‬

‫)‪ (١‬ﺍﳌﺬﺍﺑﺢ ﺑﺎﻟﺬﺍﻝ ﺍﳌﻌﺠﻤﺔ‪ :‬ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻳﻨﺼﺐ ﻓﻴﻬﺎ ﺍﻟﺼﻠﻴﺐ ﰲ ﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪ ،(٦١٨‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٣٠٨ / ٥‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪٢٢٢‬ـ ‪ ٢٢٣‬ـ ‪٢٥١‬ـ ‪ ،(٢٥٩‬ﻭﺷﺮﺡ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻌﻤﺮﻳﺔ )ﺹ‬
‫‪٦٦‬ـ ‪ ٧٩‬ـ ‪ ،(١١٩‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻠﺬﻫﱯ )‪.(٣٧٣ / ٤‬‬

‫‪٥٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﻜﻞ‪ ،‬ﻻ ﳚﻮﺯ ﲡـﺎﻭﺯﻩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﺍﲣﺎﺫ ﺍﶈـﺎﺭﻳﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ‪ -‬ﳌﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﳌﺎ‬
‫ﻓﻴـﻪ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﺟﺎﺋﺰ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺭﺣﺒﺔ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺭﺣﺒﺔ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻲ ﺳﺎﺣﺘﻪ ﻭﻣﺘﺴﻌﻪ‪ ،‬ﻭﲰﻴﺖ ﺭﺣﺒﺔ‪ :‬ﻟﺴﻌﺘﻬﺎ )‪.(١‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺣﺒﺔ ﰲ ﻣﺼﻄﻠﺢ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻓﻘﺪ ﻋﺮﻓﺖ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺍ ‪ -‬ﻋﺮﻓـﻬﺎ ﺍﺑﻦ ﺣﺠﺮ ﺑﺄﻬﻧﺎ‪ " :‬ﺑﻨﺎﺀ ﻳﻜـﻮﻥ ﺃﻣﺎﻡ ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﻏـﲑ ﻣﻨﻔﺼﻞ‬
‫ﻋﻨﻪ " )‪.(٢‬‬
‫‪ - ٢‬ﻭﻗﻴﻞ‪ " :‬ﺍﻟﺮﺣﺒﺔ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ "‪.‬‬
‫‪ - ٣‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﲏ ﲜﻮﺍﺭ ﺍﳌﺴﺠﺪ )‪.(٣‬‬
‫)‪(٥‬‬ ‫)‪( ٤‬‬
‫ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﻫﻲ ﻣﺎ‬ ‫ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‬ ‫‪ - ٤‬ﻭﻗﺎﻝ ﳏﻤـﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜـﻢ‬
‫ﺃﺿﻴﻒ ﺇﱃ ﺍﳌﺴﺠﺪ ﳏﺠﺮﺍ ﻋﻠﻴﻪ )‪.(٦‬‬
‫ﻫﺬﺍ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻌﺮﻳﻒ ﺍﻟﺮﺣﺒﺔ‪ ،‬ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﻜﻤﻬﺎ‪ ،‬ﻫﻞ ﺗﺄﺧﺬ‬
‫ﺣﻜﻢ ﺍﳌﺴﺠﺪ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬

‫)‪ (١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ )‪.(١٦٠٦ / ٣‬‬

‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٥٥ / ١٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٤٦‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ .‬ﻭﻟﺪ ﰲ ﻣﻨﺘﺼﻒ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ‪١٨٢‬ﻫـ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪:‬‬
‫ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻧﺒﻴﻼ ﲨﻴﻼ ﻭﺟﻴﻬﺎ ﰲ ﺯﻣﻨﻪ‪ .‬ﲰﻊ ﻣﻦ ﺃﺑﻴﻪ ﻭﺍﺑﻦ ﻭﻫﺐ ﻭﺃﺷﻬﺐ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﻣﺎﻟﻚ‪ ،‬ﻭﺻﺤﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺧﺬ ﻋﻨﻪ ﻭﻛﺘﺐ ﻛﺘﺒﻪ‪ .‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻭﺃﺑﻮ ﺟﻌﻔﺮ‬
‫ﺍﻟﻄﱪﻱ‪ .‬ﻟﻪ ﺗﺂﻟﻴﻒ ﻛﺜﲑﺓ ﰲ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺁﺩﺍﺏ‬
‫ﺍﻟﻘﻀﺎﺓ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٦٨‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ﻻﺑﻦ ﻓﺮﺣﻮﻥ )‪.(١٦٣ / ٢‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺀ ﺃﺑﻮ ﻳﻌﻠﻰ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ٣٨٠‬ﻫـ‪ .‬ﲰﻊ ﻣﻦ ﺃﰊ ﺍﳊﺴﲔ‬
‫ﺍﻟﺴﻜﺮﻱ‪ ،‬ﻭﺃﻡ ﺍﻟﻔﺘﺢ ﺑﻨﺖ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ‪ :‬ﻫﺒﺔ ﺍﷲ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﻭﻣﻜﻲ ﺑﻦ ﲜﲑ‪،‬‬
‫ﻭﺍﻟﻘﻄﺎﻥ ﺍﳌﻘﺪﺳﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻳﻀﺎﺡ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﳌﻌﺘﻤﺪ‪ ،‬ﻭﻏﲑﻫﺎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٤٥٨‬‬
‫ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺗﻪ ﺍﳊﻨﺎﺑﻠﺔ )‪.(١٩٣ / ٢‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٥٣ / ٣‬‬

‫‪٥١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﺘﺼﻠﺔ ﺑﺎﳌﺴﺠﺪ ﳏﻮﻃﺔ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﳌﺴﺠﺪ ﻭﺗﺄﺧﺬ‬
‫ﺣﻜﻤﻪ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜـﻢ ﻭﺍﺑﻦ ﺣﺠﺮ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﻭﺑﻌﺾ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ )‪.(١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜـﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﺴﺠـﺪ ﻣﻄﻠﻘﺎ ﻣﺘﺼﻠﺔ ﺃﻭ ﻣﻨﻔﺼﻠﺔ ﻋﻨﻪ‪ .‬ﻫﺬﺍ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ‬ ‫ﻣﺬﻫﺐ ﺍﻷﺣﻨﺎﻑ‬
‫ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٥‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜـﺎﻟﺚ‪ :‬ﺃﻥ ﺭﺣﺒـﺔ ﺍﳌﺴـﺠﺪ ﻣﻨﻪ ﻣﻄﻠﻘـﺎ‪ ،‬ﻣﺘﺼﻠﺔ ﻛـﺎﻧﺖ ﺃﻭ‬
‫ﻣﻨﻔـﺼﻠﺔ‪ .‬ﻭﻫﺬﺍ ﻣـﺬﻫﺐ ﻣـﺎﻟﻚ )‪ " (٦‬ﻭﺍﻟﺸـﺎﻓـﻌﻲ )‪ " (٧‬ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٨‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺃﺭﺍﺩ ﺃﺻﺤـﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻥ ﳚـﻤـﻌﻮﺍ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﻷﻥ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺘﺼﻞ ﺑﺎﳌﺴﺠﺪ‬
‫ﻳﻌﺘﱪ ﻣﻨﻪ‪ ،‬ﻭﳚﻮﺯ ﺍﻗﺘﺪﺍﺀ ﻣﻦ ﺑﻪ ﺑﺈﻣﺎﻡ ﺍﳌﺴﺠﺪ )‪ .(٩‬ﻓﻬﺬﻩ ﺣﺠﺘﻬﻢ‪.‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ ‪ -‬ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﺑﲎ ﺭﺣﺒﺔ ﰲ ﻧﺎﺣﻴﺔ ﺍﳌﺴﺠﺪ‬
‫ﺗﺴﻤﻰ ﺍﻟﺒﻄﻴﺤﺎﺀ‪ ،‬ﻓـﻘﺎﻝ‪ " :‬ﻣﻦ ﻛـﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﻐﻂ ﺃﻭ ﻳﻨﺸﺪ ﺷﻌﺮﺍ‪ ،‬ﺃﻭ ﻳﺮﻓﻊ ﺻﻮﺗﻪ‪،‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٤٣٧ / ٦) ،(١٥٥ / ١٣‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(٧٦ /٢ / ١‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ )‪/ ١‬‬
‫‪.(٤٥٩‬‬
‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٦٥٧ / ١‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(٣٠٨ / ٢‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٥٤٨ / ١‬ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(١٥٨ / ١‬‬
‫)‪ (٤‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٨٣ /٢ / ١‬‬
‫)‪ (٥‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٣٦٥ / ٣‬‬
‫)‪ (٦‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٣٢٠ / ١‬‬
‫)‪ (٧‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )‪.(٤٣٧ / ٦‬‬
‫)‪ (٨‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٥٣ / ٣‬‬
‫)‪ (٩‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٤٩١ / ١‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٢٤٣ / ٣‬‬

‫‪٥٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻠﻴﺨﺮﺝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺣﺒﺔ( ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﻐﻂ‪ ...‬ﻓﻠﻴﺨﺮﺝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺣﺒﺔ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ﻋﻤﺮ ‪ ‬ﲟﺠـﻤﻊ ﻣﻦ ﺍﻟﺼـﺤﺎﺑﺔ‪ :‬ﺃﻥ ﺍﻟﺮﺣﺒـﺔ ﻻ ﺗﺄﺧﺬ ﺣﻜـﻢ‬
‫ﺍﳌﺴـﺠﺪ‪ ،‬ﻭﻫﻲ ﻣﺘﺼﻠﺔ ﺑﻪ ﺑﺒﻨﺎﺀ‪ ،‬ﻭﻛـﺎﻥ ﺫﻟﻚ ﲟﺤـﻀﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮ ﻋﻠﻴﻪ‬
‫ﺃﺣـﺪ‪ ،‬ﻓﺼـﺎﺭ ﻛﺎﻹﺟـﻤﺎﻉ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﺮﺣﺒﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻓﺎﳌﻨﻔﺼﻠﺔ ﻣﻦ‬
‫ﺑﺎﺏ ﺃﻭﱃ‪.‬‬
‫‪ - ٢‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗـﻌﺎﱃ ‪ " :-‬ﻭﻛـﺎﻥ ﺍﳊﺴﻦ ﻭﺯﺭﺍﺭﺓ ﺑﻦ ﺃﰊ‬
‫ﺃﻭﰱ )‪ .(٢‬ﻳﻘﻀﻴﺎﻥ ﻓـﻲ ﺍﻟﺮﺣﺒﺔ ﺧـﺎﺭﺟﺎ ﻣﻦ ﺍﳌﺴﺠﺪ " )‪ .(٣‬ﻓـﻬﺬﺍ ﺍﻷﺛﺮ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﺮﺣﺒﺔ ﻻ ﺗﺄﺧﺬ ﺣﻜـﻢ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻼ ﻳﻜﺮﻩ ﺍﻟﻘﻀﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪.‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺍﺳﺘﺪﻟﻮﺍ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺍ ‪ -‬ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﺯﻳﺎﺩﺓ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﺗﺄﺧﺬ ﺣﻜـﻢ ﺍﻷﺻﻞ‪ ،‬ﻓﻬﻲ ﻛﺎﳌﺴﺠﺪ‪.‬‬
‫‪ - ٢‬ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﻨﻔﺼﻠﺔ ﻳﺼﺢ ﺍﻗﺘﺪﺍﺀ ﻣﻦ ﻛﺎﻥ ﻬﺑﺎ ﺑﺈﻣﺎﻡ ﺍﳌﺴـﺠـﺪ‪ ،‬ﺇﺫﺍ‬
‫ﻛـﺎﻥ ﺍﳌﻘـﺘـﺪﻱ ﻳﺮﻯ ﺍﻹﻣـﺎﻡ ﺃﻥ ﺍﳌﺄﻣـﻮﻣﲔ ﺃﻭ ﻳﺴـﻤﻊ ﺍﻟﺼﻮﺕ )‪.(٤‬‬
‫‪ - ٣‬ﻳﺼﺢ ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﻟﺮﺣﺒﺔ‪ ،‬ﻭﻻ ﻳﻌﺘﱪ ﺍﳋﺮﻭﺝ ﺇﻟﻴﻬﺎ ﺑﻼ ﻋﺬﺭ ﻣﻔﺴﺪﺍ ﻟﻼﻋﺘﻜﺎﻑ‪.‬‬

‫)‪ (١‬ﻣﻮﻃﺄ ﻣﺎﻟﻚ )‪ .(١٧٥ / ١‬ﻭﺇﺳﻨﺎﺩﻩ ﻣﺮﺳﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻓﻴﺤﺘﺞ ﺑﻪ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺍﻧﻈﺮ‪:‬‬
‫ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٢٠٤ / ١١‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺣﺎﺟﺐ ﺯﺭﺍﺭﺓ ﺑﻦ ﺃﰊ ﺃﻭﰱ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﲰﻊ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ .‬ﻭﺭﻭﻯ‬
‫ﻋﻨﻪ‪ :‬ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻭﻗﺘﺎﺩﺓ ﻭﻬﺑﺰ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪٩٣‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٥١٥ / ٤‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ )‪ ،(٢٩٢ / ١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١٥٠ / ٧‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٣‬‬
‫‪.(٣٢٢ /‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺣﻜﺎﻡ ﺏ‪ ١٨‬ﻣﻦ ﻗﻀﻰ ﻭﻻ ﻋﻦ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٥٤ / ١٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻟﻠﺒﻬﺘﻮﱐ )‪.(٤٩١ / ١‬‬

‫‪٥٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﻣﻦ ﺍﳌﺴﺠﺪ )‪.(١‬‬

‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺑﺘﺄﻣﻞ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ ،‬ﲡﺪ ﺃﻥ ﺍﻟﺮﺣﺒﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﻋﻤﺮ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻜﻴﻒ ﻳﺴﻤﺢ ﻋﻤﺮ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﻐﻂ ﺃﻭ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﰲ ﺍﳌﺴﺠﺪ ﻳﺘﺄﺫﻯ‬
‫ﺑﻪ‪ ،‬ﰒ ﺇﻥ ﺃﺛﺮ ﻋﻤﺮ ﻣﺮﺳﻞ ﺗﺎﺑﻌﻲ‪ ،‬ﻟﻜﻨﻪ ﺛﻘﺔ )‪ .(٢‬ﻭﺃﻣﺎ ﺍﳊﺴﻦ ﻭﺯﺭﺍﺭﺓ ﻓﻘﺪ ﻭﺭﺩ ‪ -‬ﺃﻳﻀﺎ ‪-‬‬
‫ﺃﻬﻧﻤﺎ ﻳﺼﻠﻴﺎﻥ ﺇﺫﺍ ﺩﺧﻼ ﺭﺣﺒﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻳﺮﻳﺎﻥ ﺟﻮﺍﺯ ﺍﻟﻘﻀﺎﺀ‬
‫ﺑﺎﳌﺴﺠﺪ )‪.(٣‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺄﻣﻞ ﻣﺴـﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﳚـﺪﻫﺎ ﻣﻦ ﺟﻬـﺔ ﺍﻟﺮﺣـﺒﺔ ﺗﻨﻘﺴﻢ ﺇﱃ ﻣﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺣﺒـﺔ ﺧﻠﻒ ﻣﺼﺎﺑﻴﺢ ﺍﳌﺴﺠـﺪ‪ ،‬ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑـﲔ ﺍﳌﺴﺠﺪ ﺟﺪﺍﺭ‬
‫ﻓﺎﺻﻞ‪ ،‬ﻓﻬﺬﻩ ﻣﻦ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٢‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺣﺒﺔ ﰲ ﻭﺳﻂ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺧﻠﻔﻬﺎ ﻣﺼﺎﺑﻴﺢ‪ ،‬ﻭﺃﻣﺎﻣﻬﺎ ﻣﺼﺎﺑﻴﺢ‪ ،‬ﻭﻻ‬
‫ﻳﺪﺧﻞ ﺍﳌﺴﺠﺪ ﺇﻻ ﻣﻨﻬﺎ‪ .‬ﻓﻬﺬﻩ ﻣﻦ ﺍﳌﺴﺠﺪ؛ ﻭﺳﻮﺍﺀ ﻓﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺼﺎﺑﻴﺢ ﲜﺪﺭ ﺃﻭ ﱂ‬
‫ﻳﻔﺼﻞ‪.‬‬
‫‪ - ٣‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﺣﺒﺔ ﳏﻴﻄﺔ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺍﳌﺴﺠـﺪ ﺍﳉﺪﺍﺭ ﺍﳋﻠﻔﻲ‪ ،‬ﻭﻻ‬
‫ﻳﺪﺧﻞ ﺍﳌﺴﺠﺪ ﺇﻻ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﺬﻩ ﻣﻦ ﺍﳌﺴﺠـﺪ‪ ،‬ﻟﻜﻦ ﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺃﻣﺎﻡ ﺍﻹﻣﺎﻡ )‪.(٤‬‬
‫‪ - ٤‬ﺃﻥ ﺗﻜﻮﻥ ﳏﻴﻄﺔ ﺑﺎﳌﺴﺠﺪ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺑﻨﺎﺀ‪ ،‬ﻭﻣﻔﺼﻮﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﳌﺴﺠﺪ ﺑﺄﺑﻮﺍﺏ‪ ،‬ﻓﻬﺬﻩ ﳏﻞ ﺍﳋﻼﻑ‪ .‬ﻭﻳﻈﻬﺮ ﱄ‪ :‬ﺃﻬﻧﺎ ﻣﻦ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٥‬ﺃﻥ ﺗﻜﻮﻥ ﻗﻄﻌﺔ ﺃﺭﺽ ﻣﻼﺻﻘﺔ ﻟﻠﻤﺴﺠﺪ ﻭﻻ ﺑﻨﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺣﺮﱘ ﺍﳌﺴـﺠﺪ‪،‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ ﳌﺎﻟﻚ )‪ ،(٢٣٠ / ١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )‪.(٤٣٧ / ٦‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٢٠٤ / ١١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٥٥ / ١٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٥٣ / ١‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٥٦ / ١٣‬‬

‫‪٥٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻻ ﺗﺄﺧﺬ ﺣﻜـﻤﻪ‪ ،‬ﻭﺇﻥ ﺗﻚ ﳏﻴﻄﺔ ﺑﻪ ﻣﻦ ﺟـﻤﻴﻊ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻓﻴﺼﺢ ﺍﻗﺘﺪﺍﺀ ﻣﻦ ﻬﺑﺎ ﺧﻠﻒ‬
‫ﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ ﺑﺎﻹﻣﺎﻡ ﺇﺫﺍ ﺃﻣﻜﻨﺘﻪ ﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﺃﻭ ﺭﺅﻳﺔ ﺑﻌﺾ ﺍﳌﺄﻣﻮﻣﲔ‪.‬‬
‫‪ - ٦‬ﺃﻥ ﺗﻜـﻮﻥ ﻗﻄﻌـﺔ ﺃﺭﺽ ﻣﺒﻨﻴـﺔ ﺑﺴﻮﺭ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺴﺠﺪ ﻃﺮﻳﻖ‪ ،‬ﻓﻠﻴﺴﺖ ﻣﻦ‬
‫ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ‪.‬‬
‫ﻭﲟﺎ ﺗﻘﺪﻡ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺳﻄﺢ ﺍﳌﺴﺠﺪ ﻭﺧﻠﻮﺗﻪ‪:‬‬
‫ﳏﻞ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﺠﺪ ﻣﺴﺘﻘﻼ‪ ،‬ﺃﻭ ﻟﻪ ﺳﻄﺢ ﻭﺧﻠﻮﺓ ﳜﺘﺼﺎﻥ ﺑﻪ‬
‫ﻭﻳﺘﺒﻌﺎﻧﻪ‪.‬‬
‫ﺍﺗـﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗـﻌـﺎﱃ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺳﻄﺢ ﺍﳌﺴـﺠﺪ ﻣﻦ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﳚﻮﺯ ﺍﻻﻋﺘﻜﺎﻑ ﻓﻴﻪ )‪ .(١‬ﺇﻻ ﺃﻥ ﻣﺎﻟﻜﺎ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ‪ " :‬ﺃﻛـﺮﻩ ﻟﻠﻤﺆﺫﻥ ﺍﳌﻌﺘﻜﻒ ﺃﻥ‬
‫ﻳﺮﻗﻰ ﺇﱃ ﻇﻬﺮ ﺍﳌﺴﺠﺪ " )‪ (٢‬ﻭﻗﺎﻝ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﳌﺄﻣﻮﻡ ﻹﻣﺎﻣﻪ‪ ،‬ﻭﺍﳌﺄﻣﻮﻡ ﰲ ﻇﻬﺮ ﺍﳌﺴﺠﺪ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻓـﻌﻞ ﻳﻌﻴﺪ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﺃﺭﺑﻌﺎ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ﰲ ﻏﲑ‬
‫ﺍﳉـﻤﻌﺔ ﺃﻥ ﻳﺼﻠﻲ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ﰲ ﻇﻬﺮ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﻭﻛـﺎﻥ ﺁﺧﺮ ﻣﺎ‬
‫ﻓﺎﺭﻗﻨﺎ ﻋﻠﻴﻪ ﻣﺎﻟﻜﺎ ﻛـﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﱂ ﻳﻌﺠﺒﻨﺎ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺍﻷﻭﱃ ﺑﻪ ﻧﺄﺧﺬ "‪ .‬ﺍ‪ .‬ﻫـ ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﻋﻠﻤـﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺜﻼﺛﺔ‪ :‬ﻓـﺬﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﺻـﻼﺓ ﺍﳌﺄﻣـﻮﻡ ﻣﻘﺘﺪﻳﺎ ﺑﺈﻣﺎﻣﻪ‬
‫ﻭﺍﳌﺄﻣﻮﻡ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺴﺠﺪ ﺻﺤﻴﺤﺔ )‪.(٤‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ‪ :‬ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ‪ ‬ﺻﻠﻰ ﻋﻠﻰ ﺳﻘﻒ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(٢١٠ /١ / ١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٧٢ / ١‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٢٠٦ / ٢‬ﻭﺍﻹﻧﺼﺎﻑ‬
‫ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٣٦٥ / ٣‬‬
‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪.(٢٣٠ / ١‬‬
‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(٨٢ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(١٥٨ / ١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(٢١٠ /١ / ١‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(٨٣ /٢ / ١‬ﻭﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪،(٤٣٧ / ٦‬‬
‫ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪ ٣٤٧ / ٢‬ـ ‪.(٣٥٠‬‬

‫‪٥٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴـﺠﺪ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ )‪ .(١‬ﻗﺎﻝ ﺍﳊـﺎﻓﻆ ﺍﺑﻦ ﺣـﺠـﺮ‪ " :‬ﻫﺬﺍ ﺍﻷﺛﺮ ﻭﺻﻠﻪ ﺍﺑﻦ ﺃﰊ‬
‫ﺷـﻴـﺒـﺔ ﻣﻦ ﻃﺮﻳﻖ ﺻـﺎﱀ ﻣـﻮﻟـﻰ ﺍﻟﺘﻮﺃﻣﺔ )‪ .(٢‬ﻭﻓﻴﻪ ﺿﻌﻒ‪ ،‬ﻟﻜﻦ ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ‬
‫ﻣﻨﺼﻮﺭ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻓﺎﻋﺘﻀﺪ " )‪.(٣‬‬
‫)‪(٤‬‬
‫‪ .-‬ﻭﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﻻ‬ ‫ﻗﻠﺖ‪ :‬ﻭﺭﻭﺍﻩ ﺍﻟﺸـﺎﻓـﻌﻲ ﻣﻦ ﻃﺮﻳﻖ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ ﺃﻳﻀﺎ‬
‫ﺷﻚ ﰲ ﺻﺤﺘﻬﺎ ﻓﻬﻲ ﺍﳌﻌﺘﻤﺪﺓ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ " :‬ﺃﻧﻪ ﻗﺎﻝ ﺑﺼﺤـﺔ ﺻﻼﺓ ﺍﳌﺆﺫﻧﲔ ﻓﻮﻕ‬
‫)‪(٥‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﲣﺼﻴﺼﻪ ﻟﻠﺠﻤﻌﺔ ﻓﻼ ﺃﻋﻠﻢ ﻟﻪ‬ ‫ﺍﳌﺴـﺠﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺼﻼﺓ ﺍﻹﻣﺎﻡ "‬
‫ﺩﻟﻴﻼ‪.‬‬
‫ﺃﻣﺎ ﺧﻠﻮﺓ )‪ (٦‬ﺍﳌﺴﺠﺪ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﻣﺎﻟﻚ‪ " :‬ﻟﻮ ﺃﻥ ﺇﻣﺎﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺴﺠﺪ ﻭﺍﻟﻨﺎﺱ‬
‫ﺧﻠﻔﻪ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ ﻻ ﻳﻌﺠﺒﲏ‪ .‬ﻗﺎﻝ ﰲ ﺍﳌﺪﻭﻧﺔ‪ :‬ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻫﻮ ﺃﺭﻓﻊ ﳑﺎ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻣﻦ ﺧﻠﻔﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﻓـﻌﻞ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻬﻢ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ‬
‫ﺍﻟﻮﻗﺖ؛ ﻷﻥ ﻫﺆﻻﺀ ﻳﻌﺒﺜﻮﻥ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺩﻛﺎﻥ )‪ (٧‬ﻳﺴﲑ ﺍﻻﺭﺗﻔﺎﻉ " )‪.(٨‬‬
‫ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﻭﺣﺪﻩ ﺑﻈﻬﺮ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﺧﻠﻔﻪ ﺃﺳﻔﻞ ﻣﻨﻪ ﻓـﻬﻲ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ١٨‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻄﻮﺡ ﻭﺍﳌﻨﱪ ﻭﺍﳋﺸﺐ‪.‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﺻﺎﱀ ﺑﻦ ﻧﺒﻬﺎﻥ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪ ،‬ﺗﺎﺑﻌﻲ ﺻﺪﻭﻕ‪ ،‬ﻟﻜﻨﻪ ﻋﻤﺮ ﻭﺍﺧﺘﻠﻂ‪ ،‬ﺍﻟﺘﻮﺃﻣﺔ ﻫﻲ ﺍﺑﻨﺔ ﺃﻣﻴﺔ ﺑﻦ ﺧﻠﻒ‪ .‬ﻗﺎﻝ‬
‫ﻣﺎﻟﻚ‪ :‬ﻟﻴﺲ ﺑﺜﻘﺔ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻭﱂ ﻳﻮﺛﻘﻪ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻗﺒﻞ ﲣﺮﻳﻔﻪ‪،‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺣﺪﻳﺜﻪ ﻫﺬﺍ‪ :‬ﺇﻧﻪ ﺑﺎﻃﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪،(٣٠٢ / ٢‬‬
‫ﻭﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ )‪.(٣٠٥ / ١‬‬
‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٤٨٦ / ١‬ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٥٢٥ / ٢‬‬
‫)‪ (٤‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٧٢ / ١‬‬
‫)‪ (٥‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢٢٤ / ٢‬‬
‫)‪ (٦‬ﺍﳋﻠﻮﺓ ـ ﰲ ﳒﺪ ـ ﻫﻲ ﺍﺳﻢ ﻟﻘﺒﻮ ﺍﳌﺴﺠﺪ ﻭﻫﻮ ﺑﻨﺎﺀ ﻣﺴﻘﻮﻑ ﺳﻘﻔﻪ ﻳﻮﺍﺯﻱ ﺃﺭﺿﻴﺔ ﺍﳌﺴﺠﺪ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﺃﺑﻮﺍﺑﻪ ﺗﻜﻮﻥ‬
‫ﺇﱃ ﺍﳌﺴﺠﺪ ﺃﻭ ﺧﺎﺭﺟﻪ‪.‬‬
‫)‪ (٧‬ﺩﻛﺎﻥ‪ :‬ﻣﻦ ﺩﻛﻦ ﺍﳌﺘﺎﻉ ﺇﺫﺍ ﻭﺿﻊ ﺑﻌﻀﻪ ﻓﻮﻕ ﺑﻌﺾ‪ ،‬ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺍﻟﺪﻛﺎﻥ‪ ،‬ﻭﻫﻮ ﻋﺮﰊ‪ .‬ﻭﺍﻟﺪ ﻛﺎﻥ‪ :‬ﻫﻮ ﺍﳌﻮﺿﻊ‬
‫ﺍﳌﺮﺗﻔﻊ ﻗﻠﻴﻼ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻪ ﻣﺘﺎﻉ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٢٩١ / ٢‬‬
‫)‪ (٨‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٨١ / ١‬‬

‫‪٥٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﻜﺮﻭﻫﺔ؛ ﻟﻜﻮﻬﻧﺎ ﺑﺪﻋﺔ‪ ،‬ﻭﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﻟﻠﺴﻨﺔ‪ ،‬ﻭﻟﻜـﻦ ﺇﻥ ﻛﺎﻥ ﻣﻊ ﺍﻹﻣﺎﻡ ﲨﺎﻋﺔ ﻭﻭﺭﺍﺀﻩ‬
‫ﲨﺎﻋﺔ ﺃﺳﻔﻞ ﻣﻨﻪ‪ ،‬ﻓﻤﻔﻬﻮﻡ ﻛﻼﻡ ﻣﺎﻟﻚ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺃﻥ ﺻﻼﻬﺗﻢ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﻖ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻧﺺ ﺍﻟﺸﺎﻓـﻌﻲ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻭﻟﻮ ﻛـﺎﻥ ‪ -‬ﺃﻱ ﺍﻹﻣﺎﻡ ‪ -‬ﺃﺭﻓﻊ ﻣﻨﻬﻢ ﺃﻭ ﺃﺧﻔﺾ‬
‫ﱂ ﺗﻔﺴﺪ ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﺻﻼﻬﺗﻢ " )‪ .(١‬ﻭﻧﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ .(٢‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ )‪.(٣‬‬
‫ﻭﺣﺠﺘﻬﻢ ﺍﳊﺪﻳـﺚ ﺍﻟﺘﺎﱄ‪ :‬ﻋﻦ ﺃﰊ ﺣﺎﺯﻡ ﻗﺎﻝ‪ :‬ﺳﺄﻟﻮﺍ ﺳﻬﻞ ﺑﻦ ﺳـﻌﺪ ﻣﻦ ﺃﻱ ﺷﻲﺀ‬
‫)‪(٤‬‬
‫ﻫﻮ ﻣﻦ ﺃﺛﻞ ﺍﻟﻐﺎﺑﺔ ﻋﻤﻠﻪ ﻓﻼﻥ ﻣﻮﱃ ﻓﻼﻧﺔ‬ ‫ﺍﳌﻨﱪ؟ ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻨﺎﺱ ﺃﻋﻠﻢ ﻣﲏ‬
‫ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻗﺎﻡ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺣـﲔ ﻋﻤﻞ ﻭﻭﺿﻊ‪ ،‬ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻛﱪ ﻭﻗﺎﻡ ﺍﻟﻨﺎﺱ‬
‫ﺧﻠﻔﻪ‪ ،‬ﻓﻘﺮﺃ ﻭﺭﻛـﻊ‪ ،‬ﻭﺭﻛﻊ ﺍﻟﻨﺎﺱ ﺧﻠﻔﻪ‪ ،‬ﰒ ﺭﻓـﻊ ﺭﺃﺳﻪ‪ ،‬ﰒ ﺭﺟـﻊ ﺍﻟﻘﻬﻘﺮﻯ )‪ (٥‬ﻓﺴﺠﺪ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﺛـﻢ ﻋﺎﺩ ﺇﱃ ﺍﳌﻨﱪ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﰒ ﺭﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ ﺣﱴ ﺳﺠﺪ‬
‫ﺑﺎﻷﺭﺽ‪ ،‬ﻓﻬﺬﺍ ﺷﺄﻧﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺳﺄﻟﲏ ﺃﺣـﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ‪-‬‬
‫ﺭﲪـﻪ ﺍﷲ ‪ -‬ﻋﻦ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﳕﺎ ﺃﺭﺩﺕ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛـﺎﻥ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑـﻬـﺬﺍ ﺍﳊﺪﻳﺚ "‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦‬ﻭﻣﺴﻠﻢ‬
‫)‪ (٧‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٨‬‬

‫)‪ (١‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٧٢ / ١‬‬

‫)‪ . (٢‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٣٧ / ٢‬‬
‫)‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢٦٣ / ٢‬‬
‫)‪ (٤‬ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻨﺎﺱ ﺃﻋﻠﻢ ﻣﲏ‪ :‬ﻳﺮﻳﺪ ﺑﺎﳌﻨﱪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﺣﺪ ﺃﻋﻠﻢ ﺑﺎﳌﻨﱪ ﻣﻨﻪ‪.‬‬
‫)‪ (٥‬ﺍﻟﻘﻬﻘﺮﻯ‪ :‬ﻫﻮ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳋﻠﻒ ﻋﻠﻰ ﻗﻔﺎﻩ ﻋﻜﺲ ﻣﺸﻴﻪ ﺍﻟﺼﺤﻴﺢ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺴﲑ ﻋﻠﻰ ﺟﻨﺒﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﺴﻤﻰ ﺍﻟﻘﻬﻘﺮﻯ‪ ،‬ﻭﺇﳕﺎ ﻓﻌﻠﻪ ﺍﻟﻨﱯ ﻟﺌﻼ ﻳﻨﺼﺮﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﻫﻜﺬﺍ ﺍﻹﻣﺎﻡ ﻟﻮ ﻋﺠﺰ ﻋﻦ ﺇﲤﺎﻡ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﰒ ﺭﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ‪ ،‬ﻭﺍﺳﺘﺨﻠﻒ‪ ،‬ﻓﻼ ﺗﺒﻄﻞ ﺻﻼﺗﻪ‪ ،‬ﲞﻼﻑ ﻣﺎ ﻟﻮ ﺍﳓﺮﻑ ﻋﻦ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﻘﺒﻠﺔ ﺷﺮﻁ ﰲ‬
‫ﺻﺤﺔ ﺍﻟﺼﻼﺓ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٧٦٥ / ٥‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )‪ ٥٠٢ / ١‬ـ ‪.(٥٠٥‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ١٨‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻄﻮﺡ ﻭﺍﳌﻨﱪ ﻭﺍﳋﺸﺐ ﺭﻗﻢ ‪.(٣٧٧‬‬
‫)‪ (٧‬ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ٥٤٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٣٨٦ / ١‬ـ ‪.(٣٨٧‬‬
‫)‪ (٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٣٤١ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٣٩٢ / ٢‬‬

‫‪٥٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻭﺿﺢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳋﻠﻮﺓ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﺎﻝ‬
‫ﺍﺗﺼﺎﻝ ﺍﻟﺼﻔﻮﻑ ﺃﻭ ﻭﺟﻮﺩ ﺻـﻔﻮﻑ ﻣﻊ ﺍﻹﻣﺎﻡ ﻓﺈﻧـﻬﺎ ﺻﺤﻴﺤﺔ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ )‪ (١‬ﻭﺃﻣﺎ‬
‫ﺑﻨﺎﺀ ﺍﳋﻠﻮﺓ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻀﺮ ﺍﳌﺴﺠﺪ ﲟﺎ ﻗﺪ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻴﺎﻩ ﳒﺴﺔ‪ ،‬ﻓﻼ‬
‫ﳚﻮﺯ ﺑﻨﺎﺅﻫﺎ ﻟﻠﻀﺮﺭ ﺍﳊﺎﺻﻞ ﻣﻨﻬﺎ؛ ﻭﻷﻬﻧﺎ ﺭﲟﺎ ﺗﺆﺩﻱ ﳋﺮﺍﺏ ﺍﳌﺴﺠـﺪ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛـﺎﻧﺖ‬
‫ﳏﺼﻨﺔ ﻭﻗﻮﻳﺔ ﻛـﺨﻠﻮﺓ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻣﺜﻼ‪ :‬ﻓﺒﻨﺎﺅﻫﺎ ﻣﻔﻴﺪ ﻟﻠﻤﺴﺠـﺪ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺍﻟﺴﺮﺩﺍﺏ‬
‫ﺍﻟﺬﻱ ﻳـﺤﻔﺮ ﲢﺖ ﺃﺭﺽ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻔﻴﺪﺍ ﻓﻼ ﺑﺄﺱ ﺑﻪ )‪.(٢‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻨﺎﺭﺓ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﲢﺪﺛﺖ ﻋﻦ ﺳﻄﺢ ﺍﳌﺴﺠﺪ ﻭﺧﻠﻮﺗﻪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻧﺎﺳﺐ ﺍﳊﺪﻳﺚ ﻋﻤﺎ ﻳﺴﺘﺨـﺪﻡ ﻟﻠﻨﺪﺍﺀ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﻫﻲ ﻣﻨﺎﺭﺓ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﳌﻨﺎﺭﺓ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳌﻨﺎﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻬﺘـﺪﻱ ﺑﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻐـﺎﺯﻱ‬
‫ﻭﳓﻮﻫﺎ‪ ،‬ﻻﺭﺗﻔﺎﻋﻪ ﻭﺇﻣﻜـﺎﻥ ﺭﺅﻳﺘـﻪ ﻣﻦ ﺑﻌـﻴـﺪ‪ ،‬ﻓﺴﻤﻴﺖ ﺍﳌﻨﺎﺭﺓ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻻﺭﺗﻔﺎﻋﻬﺎ‬
‫)‪.(٣‬‬
‫ﻭﺍﳌﻨﺎﺭﺓ ﻣﻦ ﺣﻴﺚ ﻣﻮﻗﻌﻬﺎ ﺑﺎﳌﺴﺠﺪ ﳍﺎ ﺃﺭﺑﻊ ﺣﺎﻻﺕ‪ ،‬ﻫﻲ‪:‬‬
‫ﺍﳊـﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺗـﻜـﻮﻥ ﺍﳌﻨﺎﺭﺓ ﰲ ﺳﻄﺢ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓـﻬـﺬﻩ ﻣﻦ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻷﻬﻧﺎ ﺟﺰﺀ ﻣﻦ ﺳﻄﺤﻪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺳﻄﺢ ﺍﳌﺴﺠﺪ ﻣﻨﻪ‪.‬‬
‫ﺍﳊـﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺭﺣﺒﺔ ﺍﳌﺴﺠﺪ ﺍﳌﺘﺼﻠﺔ ﺑﻪ‪ ،‬ﻓﻬﻲ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﺗﺄﺧﺬ ﺣﻜـﻢ‬
‫ﺍﻟﺮﺣﺒﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﺍﳊﺎﻟـﺔ ﺍﻟﺜـﺎﻟﺜﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺧـﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻣﻠﺘﺼﻘـﺔ ﺑﻪ‪ ،‬ﻭﺑﺎﻬﺑـﺎ ﰲ ﺭﺣﺒﺘﻪ‪ ،‬ﻓﻬﺬﻩ‬
‫ﻛﺎﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻏﲑ ﻣﻠﺘﺼﻘﺔ ﺑﻪ‪ ،‬ﺃﻭ ﻣﻠﺘﺼﻘﺔ ﺑﻪ ﻟﻜﻦ ﺑﺎﻬﺑﺎ ﺧﺎﺭﺝ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٣٧ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،٣٥٧ / ٤‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٧٦ /٢ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪ ،(١٥٠ / ٢‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٦٨٤‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ﻟﻠﺰﳐﺸﺮﻱ )‪.(٩٩٤‬‬

‫‪٥٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺠﺪ ﻻ ﻳﺘﺼﻞ ﺑﻪ ﺇﻻ ﻣﻦ ﺍﳋﺎﺭﺝ )‪.(١‬‬

‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﳌﻨﺎﺭﺓ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻬﻧﺎ ﺗﺄﺧﺬ ﺣﻜـﻢ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜـﺎﱐ‪ :‬ﺃﻬﻧـﺎ ﻻ ﺗﺄﺧـﺬ ﺣﻜـﻢ ﺍﳌﺴﺠـﺪ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﻣﺎﻟﻚ )‪.(٣‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﺄﻬﻧﺎ ﺑﻨﻴﺖ ﻷﺟﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺐ ﻭﺍﳊﺎﺋﺾ ﳝﻨﻌﺎﻥ ﻣﻦ ﺻﻌﻮﺩﻫﺎ؛‬
‫ﻷﻬﻧﻤﺎ ﳑﻨﻮﻋﺎﻥ ﻣﻦ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺄﺷﺒﻬﺖ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﳌﺴﺠﺪ ﻷﻬﻧﺎ ﻣﻦ ﺗﻮﺍﺑﻌﻪ )‪.(٤‬‬
‫ﻭﻻ ﺃﻋﺮﻑ ﳌﺎﻟﻚ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺩﻟﻴﻼ‪ ،‬ﻟﻜﻦ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺪﻝ ﻟﻪ ﺑﺄﻥ ﺍﳌﻨﺎﺭﺓ ﻟﻴﺴـﺖ‬
‫ﻣﻜﺎﻧﺎ ﻟﻠﺼﻼﺓ ﻛﺎﳌﺴﺠـﺪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﳐـﺼﺼﺔ ﻟﻸﺫﺍﻥ‪ ،‬ﻓﻼ ﺗﺄﺧﺬ ﺣﻜـﻢ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﺧـﺘﻠﻒ ﰲ ﺍﳌﻨﺎﺭﺓ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﺍﻟﱵ ﺑﺎﻬﺑﺎ ﺧـﺎﺭﺝ ﺍﳌﺴﺠﺪ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻬﻧـﺎ ﻣﻦ ﺍﳌﺴـﺠـﺪ ﻓﺘـﺄﺧـﺬ ﺣﻜﻤﻪ‪ .‬ﻭﻫﺬﺍ ﻣﺬﻫـﺐ‬
‫)‪(٥‬‬
‫ﻭﻇﺎﻫﺮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﺘﻜـﻒ ﺍﳌﺆﺫﻥ‬ ‫ﺍﻷﺣﻨﺎﻑ‬
‫ﻭﻳﺼـﻌـﺪ ﺍﳌﻨﺎﺭﺓ ‪ -‬ﺳـﻮﺍﺀ ‪ -‬ﻛـﺎﻧﺖ ﺩﺍﺧﻞ ﺍﳌﺴﺠـﺪ ﺃﻭ ﺧﺎﺭﺟـﻪ ﻣﻨﻪ " )‪.(٦‬‬
‫ﻭﺍﺧﺘـﺎﺭﻩ ﺍﺑﻦ ﺍﻟﺒﻨﺎ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ )‪ (٧‬ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٨‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪ ٤٣٥ / ٦‬ـ ‪.(٤٣٨‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٤٤٥ / ٢‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(٨٣ /٢ / ١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪/ ٣‬‬
‫‪.(١٥٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ )‪ ،(١٥٨ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٥٤٨ / ١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪:‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٤٤٥ / ٢‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٨٣ /٢ / ١‬‬
‫)‪ (٥‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٣١١ / ٢‬‬
‫)‪ (٦‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٠٥ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﲏ )‪.(٤٥٩ / ١‬‬
‫)‪ (٧‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﳏﻔﻮﻅ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﻜﻠﻮﺫﺍﱐ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ‪ .‬ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﻘﺎﺿﻲ ﺃﰊ‬
‫ﻳﻌﻠﻰ‪ .‬ﻭﻟﺪ ﻋﺎﻡ ‪ ٤٣٢‬ﻫـ‪ ،‬ﻭﺗﻮﰲ ﻋﺎﻡ ‪٥١٠‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ،(٢٥٨ / ٢‬ﻭﺫﻳﻞ ﺍﻟﻄﺒﻘﺎﺕ )‪/ ١‬‬
‫‪ ،(١١٦‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪.(١٨٠ / ١٢‬‬
‫)‪ (٨‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٥٣ / ٣‬‬

‫‪٥٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﺴﺠﺪ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ )‪ .(١‬ﻭﻫﻮ ﻣﺬﻫﺐ‬
‫ﺍﳊﻨﺎﺑﻠﺔ )‪.(٢‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤـﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺑﺄﻥ ﺍﳌﻨﺎﺭﺓ ﺑﻨﻴﺖ ﻟﻠﻤﺴﺠﺪ ﳌﺼﻠﺤـﺔ ﺍﻷﺫﺍﻥ‪ ،‬ﻓﻜﺄﻬﻧﺎ‬
‫ﻣﻨﻪ ﻓﻴﻤﺎ ﺑﻨﻴﺖ ﻟﻪ‪ ،‬ﻭﻷﻬﻧﺎ ﻛﺎﳌﺘﺼﻠﺔ ﺑﻪ )‪.(٣‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻥ ﺍﳌﻨـﺎﺭﺓ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳌﺴﺠﺪ ﻻ ﺗﻌﺘﱪ ﻣﻨﻪ‬
‫ﻻﻧﻔﺼﺎﳍـﺎ ﻋﻨﻪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻓﻴﻬﺎ ﺍﻋﺘﻜﺎﻑ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﳋـﺮﻭﺝ ﻟﻸﺫﺍﻥ ﻋﻠﻴـﻪ ﻟﻠﻤﺆﺫﻥ‬
‫ﺍﳌﻌﺘﻜـﻒ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺆﺫﻥ ﺍﻟﺮﺍﺗﺐ )‪ .(٤‬ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ )‪.(٥‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﳌﺘﺄﻣﻞ ﳊﺎﻟﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻭﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺎﺿﻴﺔ ﳚﺪ ﺃﻥ ﺍﲣﺎﺫ ﺍﳌﻨـﺎﺋﺮ ﺑﺎﳌﺴﺎﺟﺪ ﻭﺗﺼﻤﻴﻤﻬﺎ‬
‫ﻭﲢﺪﻳﺪ ﻣﻮﻗﻌﻬﺎ‪ ،‬ﻭﺗﻌﺪﺩﻫﺎ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻳﺮﺟﻊ ﺇﱃ ﻋﺮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻓﺼﻠﻬﺎ ﻋﻦ ﻣﺒﲎ ﺍﳌﺴﺠﺪ ﻻ‬
‫ﳜﺮﺟﻬﺎ ﻋﻦ ﻛﻮﻬﻧﺎ ﻣﻨﺎﺭﺓ ﺑﻨﻴﺖ ﻟﻪ‪.‬‬
‫ﻭﻛـﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻣﻨﺎﺭﺓ ﺍﳌﺴﺠﺪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ‬
‫ﺟـﻮﺍﺯ ﺍﲣـﺎﺫ ﺍﳌﻨـﺎﺋﺮ ﻭﺑﻨـﺎﺋﻬـﺎ ﺑﺎﳌﺴﺎﺟﺪ‪ .‬ﻭﺃﺩﻟﺘﻬـﻢ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫)‪(١‬‬ ‫)‪(٦‬‬
‫ﻣﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ﻗﺎﻟﺖ‪ :‬ﻛـﺎﻥ ﺑﻴـﱵ ﻣﻦ‬ ‫ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﺍﻣﺮﺃﺓ‬ ‫‪ - ١‬ﻋﻦ ﻋﺮﻭﺓ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪ ٤٣٥ / ٦‬ـ ‪.(٤٣٨‬‬

‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ ﻟﺴﻠﻴﻤﺎﻥ ﺍﻟﻌﻠﻲ ﺍﳌﺮﺩﺍﻭﻱ )‪.(٣٦٥ / ٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٥٣ / ٣‬‬
‫)‪ (٤‬ﺍﳌﺮﺍﺩ ﺑﻪ‪ :‬ﺍﳌﺆﺫﻥ ﺍﻟﺜﺎﺑﺖ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪ ،(٣٢٠‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٢٣٢‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‬
‫ﻻﺑﻦ ﻓﺎﺭﺱ )‪.(٤٨٦ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺸﺮﺑﻴﲏ )‪.(٤٥٩ / ١‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺑﻦ ﺧﻮﻳﻠﺪ ﺑﻦ ﺃﺳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ‬
‫ﺍﻷﺳﺪﻱ‪ ،‬ﺍﺑﻦ ﺻﻔﻴﺔ ﻋﻤﺔ ﺍﻟﻨﱯ ﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ‪ .‬ﺣﺪﺙ ﻋﻦ ﺃﺑﻴﻪ ﻳﺴﲑﺍ‪ ،‬ﻭﻋﻦ ﺃﻣﻪ ﺃﲰﺎﺀ‪ ،‬ﻭﻋﻦ ﺧﺎﻟﺘﻪ ﺃﻡ‬
‫ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﻻﺯﻣﻬﺎ ﻭﺗﻔﻘﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﲨﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﻭﻋﻨﻪ‪ :‬ﺃﺧﺬ ﺑﻨﻮﻩ ﳛﲕ ﻭﻋﺜﻤﺎﻥ‬
‫ﻭﻫﺸﺎﻡ ﻭﳏﻤﺪ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻭﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪٢٣‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪/ ٤‬‬
‫‪ ،(٤٢١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١٧٨ / ٥‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪.(٢٥٥ / ٣‬‬

‫‪٦٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻃﻮﻝ ﺑﻴﺖ ﻛـﺎﻥ ﺣـﻮﻝ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓـﻜﺎﻥ ﺑﻼﻝ ﻳﺆﺫﻥ ﻋﻠﻴﻪ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻴﺄﰐ ﺑﺴﺤﺮ‬
‫ﻓﻴﺠﻠﺲ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻳﻨﻈﺮ ﺇﻟـﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﻓـﺈﺫﺍ ﺭﺁﻩ ﲤﻄﻰ ﰒ ﻗﺎﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﲪﺪﻙ‬
‫ﻭﺃﺳﺘﻌﻴﻨﻚ ﻋﻠﻰ ﻗﺮﻳﺶ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺩﻳﻨﻚ "‪ .‬ﻗﺎﻟﺖ‪ :‬ﰒ ﻳﺆﺫﻥ‪ .‬ﻗﺎﻟـﺖ‪ :‬ﻭﺍﷲ ﻣﺎ ﻋﻠﻤﺘﻪ ﺗﺮﻛﻬﺎ‬
‫ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ‪ -‬ﻳﻌﲏ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ .-‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢‬ﻭﻻﺑﻦ ﺳﻌﺪ ﻧـﺤـﻮﻩ ﻭﻓﻴـﻪ‪" :‬‬
‫ﻓﻜـﺎﻥ ﺑﻼﻝ ﻳﺆﺫﻥ ﻓـﻮﻗـﻪ ﻣﻦ ﺃﻭﻝ ﻣـﺎ ﺃﺫﻥ ﺇﱃ ﺃﻥ ﺑﲎ ﺭﺳـﻮﻝ ﺍﷲ ﻣﺴﺠﺪﻩ‪ ،‬ﻓﻜﺎﻥ‬
‫ﻳﺆﺫﻥ ﺑﻌﺪ ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻗﺪ ﺭﻓﻊ ﻟﻪ ﺷﻲﺀ ﻓﻮﻕ ﻇﻬﺮﻩ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻣﻦ ﺃﻃﻮﻝ ﺑﻴﺖ ﻛﺎﻥ ﺣﻮﻝ ﺍﳌﺴﺠﺪ‪ ...‬ﻳﺆﺫﻥ ﻓﻮﻗﻪ‪ ...‬ﻋﻠﻰ ﻇﻬﺮ ﺍﳌﺴﺠﺪ‬
‫ﻭﻗﺪ ﺭﻓﻊ ﻟﻪ ﺷﻲﺀ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺑﻼﻻ ﻛﺎﻥ ﻳﺆﺫﻥ ﻋﻠﻰ ﻣﻜـﺎﻥ ﻣﺮﺗﻔﻊ‪ ،‬ﻭﻗﺪ ﺃﻗﺮﻩ ﺍﻟﻨﱯ ‪ ‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﲣﺎﺫ‬
‫ﺍﳌﻨﺎﺭﺓ ﻟﻸﺫﺍﻥ ﻣﻮﺍﻓﻖ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻷﻥ ﺍﻷﺫﺍﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ‪ .‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
‫ﻣﺴﻨﻮﻥ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ ﺃﺑﻴـﻪ‪ ،‬ﻗﺎﻝ‪ } :‬ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﺑﻼﻻ ﺃﻥ ﻳﺆﺫﻥ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻓﻮﻕ‬

‫ﺍﻟﻜﻌﺒﺔ {‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٤‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﺆﺫﻥ‪ ...‬ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻷﺫﺍﻥ ﻳﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻜﺎﻥ ﺭﻓﻴﻊ‪ ،‬ﻭﺍﳌﻨﺎﺭﺓ ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻴﺠﻮﺯ‬

‫)‪ (١‬ﻫﻲ‪ :‬ﺍﻟﻨﻮﺍﺭ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺻﺮﺣﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺃﺳﻠﻤﺖ ﻭﺑﺎﻳﻌﺖ ﺍﻟﺮﺳﻮﻝ ﻭﻫﻲ ﺃﻡ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٤٢٠ / ٨‬‬
‫)‪ (٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ (٢١٨ / ٢‬ﻭﰲ ﺳﻨﺪﻩ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻮﺭﺍﻕ‪ .‬ﻭﺛﻘﻪ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺣﺒﺎﻥ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﺑﻮ ﺣﺎﰎ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﳛﺴﻨﺎﻥ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓﺼﺤﺎﺑﻴﺔ ﻻ ﺗﻀﺮ ﺟﻬﺎﻟﺘﻬﺎ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ٧٧ / ٤‬ـ ‪.(٧٩‬‬
‫)‪ (٣‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪.(٤٢٠ / ٨‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٢٢٤ / ١‬ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪.(١٢٢ / ٢‬‬

‫‪٦١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﲣﺎﺫﻫﺎ ﺑﺎﳌﺴﺎﺟﺪ‪.‬‬
‫)‪(١‬‬
‫ﺑﻦ ﺷﻘـﻴﻖ‪ ،‬ﻗـﺎﻝ‪ " :‬ﻣﻦ ﺍﻟﺴـﻨـﺔ ﺍﻷﺫﺍﻥ ﰲ ﺍﳌﻨـﺎﺭﺓ‪،‬‬ ‫‪ - ٣‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﺍﻹﻗـﺎﻣـﺔ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻛـﺎﻥ ﻋﺒـﺪ ﺍﷲ ﻳـﻔـﻌـﻠﻪ "‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢‬‬
‫‪ - ٤‬ﻭﺫﻛـﺮ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﺃﻥ ﺃﻭﻝ ﻣﻦ ﻋﻤـﻞ ﺍﳌﻨـﺎﺋﺮ ﰲ ﻣﺼـﺮ ﻟﻸﺫﺍﻥ ﻣﺴﻠـﻤﺔ‬
‫)‪ (٣‬ﺑﻦ ﳐـﻠـﺪ ﺑﺄﻣـﺮ ﻣـﻦ ﻣﻌـﺎﻭﻳـﺔ ﺑـﻦ ﺃﰊ ﺳـﻔـﻴـﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ‪-‬‬
‫ﰲ ﺟـﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ‬ﻋﺎﻡ ﺛﻼﺛﺔ ﻭﲬﺴـﲔ ﻟﻠﻬﺠـﺮﺓ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺭﻗﻲ ﺍﳌﻨﺎﺭﺓ‬
‫ﻟﻸﺫﺍﻥ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﻋﺎﻣﺮ ﺍﳌﺮﺍﺩﻱ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻟﻚ‪ :‬ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺗﻌﺎﺭﻓﻮﺍ ﻋﻠﻰ ﺍﳌﻨﺎﺋﺮ ﻭﺃﲨـﻌﻮﺍ‬
‫ﻋﻠﻰ ﺍﲣﺎﺫﻫﺎ‪ ،‬ﻭﻓـﻴـﻬﻢ ﺍﻟﺼـﺤـﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ )‪ .(٤‬ﺑﻴـﺪ ﺃﻥ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻳﺮﻯ ﻛﺮﺍﻫﺔ‬
‫ﺍﳌﻨﺎﺭﺓ ﻣﻊ ﻭﺟﻮﺩ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﻛﻮﻬﻧـﺎ ﻻ ﺗﺴﺘﺨﺪﻡ ﻣﻦ ﻗﺒﻞ ﺍﳌﺆﺫﻧﲔ‪ ،‬ﻭﻟﻜﻮﻬﻧﺎ ﺗﺸﺒﻪ‬
‫ﺃﺑﺮﺍﺝ ﺍﻷﺟﺮﺍﺱ ﺑﺎﻟﻜﻨﺎﺋﺲ )‪.(٥‬‬
‫ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﺗﺼﻤﻴﻢ ﺍﳌﻨﺎﺋﺮ ﻋﻠﻰ ﻫﻴﺌﺔ ﺻﻠﻴﺐ ﺃﻭ ﲤﺜﺎﻝ ﺃﻭ ﺑﺮﺝ ﻛﻨﻴﺴﺔ‪ ،‬ﻓﻼ ﻳﺼﺪﺭ ﻣﻦ‬
‫ﻣﺴﻠﻢ ﻋـﺎﺭﻑ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺇﻥ ﺻﺪﺭ ﻓﻼ ﳛﻞ ﺇﻗـﺮﺍﺭﻩ‪ ،‬ﳌﺎ ﻳﺴﺘﻠﺰﻡ ﺫﻟﻚ ﻣﻦ ﺍﺳﺘﻬﺰﺍﺀ‬
‫ﲟﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﺃﻣﺎ ﺍﲣﺎﺫﻫﺎ ﻣـﻊ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﻓﻬﻮ ﺃﻣﺮ ﺫﻭ ﻓﺎﺋﺪﺓ ﻹﺑﻼﻍ ﺍﻟﺼﻮﺕ‪،‬‬
‫ﻭﻟﻮ ﱂ ﻳﺼﻌﺪ ﺇﻟﻴﻬﺎ ﺍﳌﺆﺫﻧﻮﻥ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻟﻴﺘﻤﻴﺰ ﺍﳌﺴﺠﺪ ﻬﺑﺎ ﻋﻦ ﺑﻘﻴﺔ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻘﻴﻖ ﺍﻟﻌﻘﻴﻠﻲ‪ ،‬ﺑﺼﺮﻱ ﺛﻘﺔ‪ ،‬ﻟﻜﻨﻪ ﻓﻴﻪ ﻧﺼﺐ‪ .‬ﻗﺎﻝ ﳛﲕ ﺍﻟﻘﻄﺎﻥ‪ :‬ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﺳﻴﺊ ﺍﻟﺮﺃﻱ‬
‫ﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻘﻴﻖ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﻻ ﺑﺄﺱ ﲝﺪﻳﺜﻪ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﺭﻭﻯ ﻋﻦ‪ :‬ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻫﻮ ﻣﻦ ﺧﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﻳﻄﻌﻦ ﰲ ﺣﺪﻳﺜﻪ‪ .‬ﻭﻭﺛﻘﻪ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺍﺑﻦ ﺧﺮﺍﺵ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ‬
‫ﺍﻻﻋﺘﺪﺍﻝ )‪.(٤٣٩ / ٢‬‬
‫)‪ (٢‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢٢٤ / ١‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﻣﺴﻠﻤﺔ ﺑﻦ ﳐﻠﺪ ـ ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻼﻡ ﺍﳌﻜﺴﻮﺭﺓ ـ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺻﺤﺎﰊ ﻭﻟﺪ ﻋﺎﻡ‬
‫ﺍﳍﺠﺮﺓ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻫﻮ ﺃﻛﱪ ﻣﻨﻪ‪ ،‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻏﲑﳘﺎ‪ .‬ﺗﻮﰲ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﺳﻨﺔ ‪٦٢‬‬
‫ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٢٤ / ٣‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٥٠٤ / ٧‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪،(١٤٨ / ١٠‬‬
‫ﻭﺍﻹﺻﺎﺑﺔ )‪.(٤١٨ / ٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺂﺫﻥ ﺍﳌﺼﺮﻳﺔ )ﺹ‪ (١٠‬ﺗﺄﻟﻴﻒ‪ :‬ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﺎﱂ‪.‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪١٨‬ـ ‪ ،(٢٠‬ﻭﺍﳌﺴﺎﺟﺪ ﳊﺴﲔ ﻣﺆﻧﺲ )‪١٢٩‬ـ ‪.(١٣١‬‬

‫‪٦٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻴﻮﺕ ﺍﳊﻲ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﳌﻨﱪ‪:‬‬
‫ﺍﳌﻨﱪ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﻧﱪ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺭﻓﻌﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻧﱪ ﻓﻼﻥ ﻧﱪﺓ‪ :‬ﻧﻄﻖ ﺑﺼﻮﺕ‬
‫ﺭﻓﻴﻊ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﻨﱪ‪ :‬ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﻣﻨﻪ ﺍﳋﻄﻴﺐ ﺑﺼﻮﺗﻪ ﺍﻟﺮﻓﻴﻊ ﻏﺎﻟﺒﺎ )‪.(١‬‬
‫ﲣﺘﺺ ﺍﳌﺴﺎﺟﺪ ﺍﳋﺎﺻﺔ ﺑﺈﻗﺎﻣﺔ ﺍﳉﻤﻌﺔ ﻭﺍﻷﻋﻴﺎﺩ ﺑﻮﺟﻮﺩ ﻣﻨﺎﺑﺮ ﻓﻴﻬﺎ ﳜﻄﺐ ﻋﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ‪،‬‬
‫ﻭﳚﻠﺲ ﺑﲔ ﺍﳋﻄﺒﺘﲔ )‪ .(٢‬ﻭﻟﻘﺪ ﺗﻘﺪﻡ ﺗﻔﺼﻴﻞ ﺃﺣﻜـﺎﻡ ﺍﳌﻨﱪ ﻋﻨﺪ ﺍﳊﺪﻳـﺚ ﻋﻦ ﻣﻨﱪ ﺍﻟﻨﱯ‬
‫‪ ‬ﰲ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ ﺑﺎﳌﺴﺎﺟﺪ ﺳﻨﺔ ﻭﻳﺸﻬﺪ ﳍﺬﺍ ‪-‬‬
‫ﺃﻳﻀﺎ ‪ -‬ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ...{ 4 $VϑÍ←!$s% x8θä.ts?uρ } ...:‬ﺍﻵﻳﺔ )‪.(٣‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﳜﻄﺐ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺍﳌﻨﱪ‪ .‬ﻗﺎﻝ ﺟﺎﺑﺮ ‪ } ‬ﺻﻠﻴﺖ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﺃﻛﺜﺮ‬

‫ﻣﻦ ﺃﻟﻔﻲ ﺻﻼﺓ ﳜﻄﺐ ﻗﺎﺋﻤﺎ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ .(٥‬ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪:-‬‬
‫ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻳﻔﻌﻼﻥ ﺫﻟﻚ )‪.(٦‬‬
‫‪ - ٢‬ﻋﻦ ﺟـﺎﺑﺮ ﺑﻦ ﺳـﻤﺮﺓ‪ " :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛـﺎﻥ ﳜﻄﺐ ﻗـﺎﺋـﻤـﺎ ﻭﳚﻠﺲ ﺑﲔ‬
‫ﺍﳋﻄﺒﺘﲔ‪ .‬ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻭﻛﺎﻥ ﻳﺘﻠﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ﺧﻄﺒﺘﻪ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ "‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﺧﺰﳝﺔ )‪.(٧‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪ ،(٩٢٨‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٦٤٣‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪.(٤٣٠ / ٢‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.١١‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٦٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(١٠٩٣‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٥٨٩ / ٢‬ـ ‪.(٥٩٠‬‬
‫)‪ (٦‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٩٩ / ١‬‬
‫)‪ (٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٥٠ / ٢‬‬

‫‪٦٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﻗﺎﺋﻤﺎ‪ ...‬ﻋﻠﻰ ﺍﳌﻨﱪ { )‪.(١‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳋﻄﺒﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻭﻛﺎﻥ ‪ ‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳌﻨﱪ‬
‫ﺧﻄﻴﺒﺎ ﻭﳚﻠﺲ ﻋﻠﻴﻪ ﺑﲔ ﺍﳋﻄﺒﺘﲔ‪ .‬ﻓﻔﻌﻠﻪ ﻫﺬﺍ ﺳﻨﺔ‪ ،‬ﻭﻛـﺬﻟﻚ ﻓـﻌﻞ ﺧﻠﻔﺎﺅﻩ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﻻ‬
‫ﻳﺰﺍﻝ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ )‪.(٢‬‬
‫‪ - ٣‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒـﺔ ﻋﻦ ﺍﻟﻨﱯ ‪ } ‬ﺃﻧﻪ ﻗـﺮﺃ ﻋﻠﻰ ﺍﳌﻨﺒـﺮ ﺳﺠﺪﺓ ﺳﻮﺭﺓ‬

‫)ﺹ( ﺛـﻢ ﻧﺰﻝ ﻓﺴﺠﺪ‪ (٣) { .‬ﻭﺃﻥ ﺍﻷﺷﻌﺮﻱ ﻭﺍﻟﻨﻌﻤﺎﻥ )‪ (٤‬ﺑﻦ ﺑﺸﲑ ﻭﻋﻤﺮ ﻭﻋﻤﺎﺭ ﻭﻋﻘﺒﺔ‬
‫ﺑﻦ ﻋﺎﻣﺮ ﺻﻨﻌﻮﺍ ﻣﺜﻠﻪ ‪ .(٥) " ‬ﻗﻠﺖ‪ :‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ‬
‫)ﻕ( ﻋﻦ ﺃﻡ ﻫﺸﺎﻡ ﺑﻨﺖ ﺣﺎﺭﺛﺔ ﻗﺎﻟﺖ‪:‬‬
‫} ﺳﻨﺘﲔ ﺃﻭ ﺳﻨﺔ‬ ‫)‪(٧) (٦‬‬
‫} ﻟﻘـﺪ ﻛـﺎﻥ ﺗﻨﻮﺭﻧﺎ ﻭﺗﻨﻮﺭ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﺣـﺪﺍ {‬
‫ﻭﺑﻌﺾ ﺳﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﺕ )ﻕ ﻭﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ(‪ .‬ﺇﻻ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٦٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٠٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٠٩٣‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٠٦‬ﺃﲪﺪ )‪ ،(٩٠/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٥٩‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪ ،(١١٤ / ١٨ / ٩‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٣٠٣ / ٢‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤١٠‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٦٦‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﺛﻌﻠﺒﺔ‪ ،‬ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﺑﻦ ﺻﺎﺣﺒﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ‪ .‬ﻣﺴﻨﺪﻩ ﻣﺎﺋﺔ‬
‫ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺣﺪﻳﺜﺎ ﺍﺗﻔﻘﺎ ﻟﻪ ﻋﻠﻰ ﲬﺴﺔ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺍﻟﺒﺨﺎﺭﻱ ﲝﺪﻳﺚ ﻭﻣﺴﻠﻢ ﺑﺎﻷﺭﺑﻌﺔ‪ .‬ﻭﻟﺪ ﺍﻟﻨﻌﻤﺎﻥ ﺳﻨﺔ ﺍﺛﻨﺘﲔ‬
‫ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺎﻡ ﺍﳍﺠﺮﺓ‪ ،‬ﻭﻋﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﺗﻔﺎﻕ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﺑﻨﻪ ﳏﻤﺪ ﻭﺍﻟﺸﻌﱯ ﻭﲪﻴﺪ ﺍﻟﺰﻫﺮﻱ‬
‫ﻭﺃﺑﻮ ﻗﻼﺑﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻣﺮﺍﺀ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺩﻣﺸﻖ‪ .‬ﻗﺘﻞ ﺑﻘﺮﻳﺔ ﻳﱪﻳﻦ ﺑﻌﺪ ﻭﻗﻌﺔ ﻣﺮﺝ ﺭﺍﻫﻂ ﺳﻨﺔ ‪٦٤‬‬
‫ﻫـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤١١ / ٣‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٥٣ / ٦‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ )‪/ ٣‬‬
‫‪ ،(٢٠١‬ﻭﺍﻹﺻﺎﺑﺔ )‪. (٥٥٩ / ٣‬‬
‫)‪ (٥‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ١٨ / ٢‬ـ ‪.(١٩‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٠٠‬ﺃﲪﺪ )‪.(٤٦٣/٦‬‬
‫)‪ (٧‬ﺍﻟﺘﻨﻮﺭ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﳜﺒﺰ ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻨﱯ ﻭﻗﺮﻬﺑﺎ ﻣﻦ ﻣﱰﻟﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪.(٧٩‬‬

‫‪٦٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﻋﻠﻰ ﺍﳌﻨﱪ ﺇﺫﺍ ﺧﻄﺐ ﺍﻟﻨﺎﺱ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ .(٢‬ﻭﺫﻛﺮ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ :-‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﻘﺮﺃ ﰲ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻛﺎﻟﻌﻴﺪ ﻭﺍﳉﻤﻊ؛ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺍﳋﻠﻖ‬
‫ﻭﺍﻟﺒﻌـﺚ ﻭﺍﻟﻨﺸـﻮﺭ ﻭﺍﳊﺴـﺎﺏ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﺜﺒﻮﺕ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺃﻧﻪ ﻛﺎﻥ ﳜﻄﺐ ﻬﺑﺎ ﰲ ﺍﳉﻤﻌﺔ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺮﺃ ﻋﻠﻰ ﺍﳌﻨﱪ ﺳﺠﺪﺓ ﺳﻮﺭﺓ )ﺹ(‪ ...‬ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﻋﻠﻰ ﺍﳌﻨﱪ‬
‫ﺇﺫﺍ ﺧﻄﺐ ﺍﻟﻨﺎﺱ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﻨﱪ ﻛﺎﻥ ﻳﺴﺘﺨﺪﻡ ﻟﻠﺨﻄﺐ ﰲ ﺍﳉﻤﻊ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻳﻌﻆ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪.‬‬
‫ﻭﻣﻮﻗﻊ ﺍﳌﻨﱪ ﻋﻦ " ﳝﲔ )‪ (٤‬ﺍﶈﺮﺍﺏ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﻟﻴﺎ ﺟﺪﺍ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﺗﺴﺘﺨﺪﻡ‬
‫ﺍﳌﻨﺎﺑﺮ ﺍﳋﺸﺒﻴﺔ ﺍﳌﺘﺤﺮﻛﺔ‪ ،‬ﻟﻴﻤﻜﻦ ﺍﺳﺘﻐﻼﻝ ﻣﻜﺎﻥ ﺍﳌﻨﱪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻟﻴﺘﻤﻜﻦ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‬
‫ﻣﻦ ﺭﺅﻳﺔ ﺍﳋﻄﻴﺐ‪ ،‬ﻷﻧﻪ ﺳﻴﻜﻮﻥ ﺑﺎﺭﺯﺍ ﺃﻛﺜﺮ ﳑﻦ ﻛﺎﻥ ﻓـﻲ ﺍﳌﻨﱪ ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﶈﺮﺍﺏ؛ ﻭﻷﻥ‬
‫ﻣﻨﱪ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻣﻦ ﺧﺸﺐ )‪.(٥‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺯﺧﺮﻓﺘﻬﺎ‪ ،‬ﻭﻻ ﻛﺘﺎﺑﺔ ﺃﺣﺎﺩﻳﺚ ﺑﺎﻃﻠﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺴﺘﺨﺪﻡ ﻟﺘﻄﺮﻳـﺐ ﺍﻟﻨﺎﺱ‬
‫ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻬﻧﺞ ﺍﻟﻄﺮﺏ‪ ،‬ﻭﻻ ﺗﻨﺸـﺪ ﺍﻷﻧﺎﺷﻴﺪ ﰲ ﺭﺛﺎﺀ ﺍﻷﻣﻮﺍﺕ ﻭﳓﻮﻫﺎ‪،‬‬
‫ﻭﻟﻴﺴﺘﺸﻌﺮ ﻣﻦ ﺻﻌﺪ ﺇﱃ ﺍﳌﻨﱪ ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺳﺎﺋﻠﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﷲ‬
‫‪ -‬ﺗـﻌﺎﱃ ‪ -‬ﻗﺪ ﺃﺧﺬ ﻋﻠﻴﻪ ﺍﳌﻴﺜﺎﻕ‪ ،‬ﻟﻴﺒﲔ ﻟﻠﻨﺎﺱ ﺍﳊﻖ ﻭﺍﳌﻌﺮﻭﻑ ﻓﻴﺄﻣﺮﻫﻢ ﺑﻪ‪ ،‬ﻭﺍﳌﻨﻜﺮ‬
‫ﻓﻴﻨﻬﺎﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﻳﻌﻤﻞ ﲟﺎ ﻳﻘﻮﻝ )‪.(٦‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ )‪ ،(٩٤٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٠٠‬ﺃﲪﺪ )‪.(٤٣٦/٦‬‬
‫)‪ (٢‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ٤٣٥ / ٦‬ـ ‪.(٤٣٦‬‬
‫)‪ (٣‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(٣٧١ / ٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(١٣ / ٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ٣٧٣‬ـ ‪.(٣٧٤‬‬
‫)‪ (٥‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪ ١٥‬ـ ‪.(١٧‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٧٤‬‬

‫‪٦٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﺟﺰﺍﺀ ﻣﻠﺤﻘﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬

‫ﺑﻌـﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﺟـﺰﺍﺀ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻧﺎﺳﺐ ﺃﻥ ﺃﺑﲔ ﺑﻌﺾ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ‬
‫ﻗﺪ ﺗﻠﺤﻖ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺒﻐﻲ ﺇﳊﺎﻗـﻪ ﳌﺼﻠﺤﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﻫﻲ‪:‬‬
‫‪ - ١‬ﺍﳋﻮﺧﺔ )‪ (١‬ﻫﻲ ﺑﺎﺏ ﺻﻐﲑ ﻛـﺎﻟﻨﺎﻓﺬﺓ ﻳﻜـﻮﻥ ﺑﲔ ﺍﳌﺴﺠﺪ ﻭﺑﲔ ﺑﻴﺖ ﳎﺎﻭﺭ ﻟﻪ‪.‬‬
‫ﻭﻓﺘـﺢ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺼﻐﲑﺓ ﺑﺎﳌﺴﺠﺪ ﻻ ﳚﻮﺯ )‪ .(٢‬ﻭﺩﻟﻴﻠﻪ‪ :‬ﻗﻮﻟﻪ ‪ } ‬ﺳﺪﻭﺍ ﻋﲏ ﻛﻞ‬

‫ﺧﻮﺧﺔ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻏﲑ ﺧـﻮﺧﺔ ﺃﰊ ﺑﻜﺮ { )‪ .(٣‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻻ ﻳﺒﻘﲔ ﰲ ﺍﳌﺴﺠﺪ‬

‫ﺑﺎﺏ ﺇﻻ ﺳﺪ ﺇﻻ ﺑﺎﺏ ﺃﰊ ﺑﻜﺮ { )‪ .(٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﺳﺪﻭﺍ ﻋﲏ ﻛﻞ ﺧﻮﺧﺔ‪ ...‬ﻻ ﻳﺒﻘﲔ ﰲ ﺍﳌﺴﺠﺪ ﺑﺎﺏ ﺇﻻ ﺳﺪ { )‪.(٦‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻣﺮ ﺑﺴﺪ ﻛﻞ ﺧﻮﺧﺔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻬﻧﻰ ﺃﻥ ﻳﺒﻘﻰ ﻣﻨﻬﺎ ﺇﻻ ﺧﻮﺧﺔ ﺃﰊ ﺑﻜﺮ‪،‬‬
‫ﻭﺍﺳﺘﺜﻨﺎﺅﻩ ‪ ‬ﻷﰊ ﺑﻜﺮ ﺧﺎﺹ ﺑﻪ ﻟﻔﻀﻠﻪ‪ ،‬ﻭﻻ ﻳﻌﻢ ﻏـﻴـﺮﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳌﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺑﻮﺍﺏ ﻣﻦ ﺿـﺮﺭ ﻋﻠﻰ ﺍﳌﺴﺠﺪ‪ ،‬ﲝﻴﺚ ﻳﺘﺨﺬﻩ ﺃﺻﺤﺎﻬﺑﺎ ﳑﺮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺭﲟﺎ ﺗﺄﺫﻯ ﻣﻦ‬
‫ﰲ ﺍﳌﺴﺠﺪ ﺑﺄﺻﻮﺍﺕ ﺃﻫﻞ ﺍﻟﺒﻴﻮﺕ ﻭﻣﺎ ﻋﻨﺪﻫﻢ‪.‬‬
‫‪ - ٢‬ﺳﻮﺍﺭﻱ )‪ (١‬ﺍﳌﺴﺠﺪ‪ :‬ﻫﻲ ﺍﻷﻋﻤﺪﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﺎﳌﺴﺠـﺪ‪ ،‬ﻭﻫﻲ ﲣﺘﻠﻒ ﻣﻦ ﺣﻴﺚ‬

‫)‪ (١‬ﺍﳋﻮﺧﺔ‪ :‬ﻛﻮﺓ ﰲ ﺍﳉﺪﺍﺭ ﺗﺆﺩﻱ ﺍﻟﻀﻮﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ :‬ﻫﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺼﻐﲑ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻟﻜﻮﺓ ﺛﻘﺐ‬
‫ﺍﻟﺒﻴﺖ‪ .‬ﻗﻠﺖ‪ :‬ﻫﻲ ﲟﻌﲎ ﺍﻟﻨﺎﻓﺬﺓ‪ .‬ﻭﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ " :‬ﻭﺍﳋﻮﺧﺔ ﳐﺘﺮﻕ ﻣﺎ ﺑﲔ ﻛﻞ ﺩﺍﺭﻳﻦ ﱂ ﻳﻨﺼﺐ ﻋﻠﻴﻬﺎ‬
‫ﺑﺎﺏ ﺑﻠﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ ." :‬ﻻ ﺗﺒﻘﻰ ﺧﻮﺧﺔ‪ ." .‬ﻫﻲ ﺑﺎﺏ ﺻﻐﲑ ﻛﺎﻟﻨﺎﻓﺬﺓ ﺍﻟﻜﺒﲑﺓ ﺗﻜﻮﻥ ﺑﲔ ﺑﻴﺘﲔ‬
‫ﻳﻨﺼﺐ ﻋﻠﻴﻬﺎ ﺑﺎﺏ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(١٢٨٤ / ٢‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪ ،(٢٥٣‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪(١٩٢‬‬
‫)ﺧﻮﺥ( ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(١٢٣ / ٢‬‬
‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٥٥٨ / ١‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٥‬ﺃﲪﺪ )‪.(٢٧٠/١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٤‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ،(٢٣٨٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ،(٣٦٦٠‬ﺃﲪﺪ )‪،(١٨/٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪.(٧٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٨٠‬ﺍﳋﻮﺧﺔ ﻭﺍﳌﻤﺮ ﰲ ﺍﳌﺴﺠﺪ ﺭﻗﻢ ‪.٤٦٦‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٥‬ﺃﲪﺪ )‪.(٢٧٠/١‬‬

‫‪٦٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳊﺠﻢ ﻭﺍﻟﺸﻜﻞ‪ ،‬ﻭﺳﻴﺄﰐ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﰲ ﻣﺴﺄﻟﺔ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ‪ -‬ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ‪.-‬‬
‫ﻭﻳﺮﻯ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻧﻪ ﻣﻊ ﺍﻟﺘﻘﺪﻡ ﺍﳍﻨﺪﺳﻲ ﻟﻠﻌﻤﺎﺭﺓ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻻ ﺗﻮﺿﻊ ﰲ‬
‫ﺍﳌﺴﺎﺟﺪ )‪ .(٢‬ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻏﲑ ﳑﻜﻦ ﰲ ﲨﻴﻊ ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫ﻭﻟﻠﺴﻮﺍﺭﻱ ﰲ ﺍﳌﺴﺠﺪ ﻓﻮﺍﺋﺪ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﺑﺘﺪﺍﺭﻫﺎ ﻭﺍﻟﺼﻼﺓ ﺇﻟﻴﻬﺎ ﺳﻨﺔ‪ ،‬ﻓﻬﻲ ﺗﺴﺘﺨﺪﻡ‬
‫ﻛﺴﺘﺮﺓ ﻟﻠﻤﺼﻠﻲ‪ .‬ﻭﻣﻦ ﻓﻮﺍﺋﺪﻫﺎ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺘﻜﺊ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻣﻦ ﻓﻮﺍﺋﺪﻫﺎ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﺃﻧﻪ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﻐﻞ ﺑﻮﺿﻊ ﺍﻷﺳﻼﻙ ﻭﺍﳌﻮﺍﺳﲑ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺂﻻﺕ ﺍﻟﺘﺪﻓﺌﺔ ﻭﺍﻟﺘﱪﻳﺪ ﰲ ﺟﻮﻓﻬﺎ‪ ،‬ﻛـﻤﺎ‬
‫ﳝﻜﻦ ﻭﺿﻊ ﺃﺭﻓﻒ ﻋﻠﻴﻬﺎ ﺗﺴﺘﺨﺪﻡ ﻟﻮﺿﻊ ﺍﳌﺼﺎﺣﻒ ﻭﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ ﻭﳓﻮﻫﺎ ﳑﺎ ﻻ ﲢﺘﻮﻱ‬
‫ﻋﻠﻰ ﺻﻮﺭ‪.‬‬
‫‪ - ٣‬ﺍﳌﻘﺼﻮﺭﺓ )‪ (٣‬ﰲ ﺍﳌﺴـﺠـﺪ‪ :‬ﻫﻲ ﻣﻜـﺎﻥ ﻣﺒﲏ ﳏـﺎﻁ ﲜـﺪﺭ ﳜﺼﺺ ﻓـﻲ‬
‫ﻣﻜﺎﻥ ﻣﻌﲔ ﻣﻦ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻣﻦ ﺃﺻﻨﺎﻓـﻬﺎ‪ :‬ﻏﺮﻑ ﺍﳌﺆﺫﻧﲔ ﺑﺎﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻫﻲ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻓـﻲ ﻛﻞ ﻣﺴﺠـﺪ‪ ،‬ﻭﻻ ﺗﻮﺟﺪ ﺇﻻ ﲟﺴﺎﺟﺪ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬
‫ﺃﻭﻝ ﻣﻦ ﺍﲣـﺬﻫﺎ ﲜﺎﻣﻊ ﺩﻣﺸﻖ‪ :‬ﻣﻌﺎﻭﻳﺔ ‪ .‬ﻭﺭﻭﻱ ﺃﻥ ﺍﳊﺴﻦ ﻻ ﻳﺼﻠﻲ ﻓﻴﻬﺎ‪ ،‬ﻷﻬﻧﺎ‬
‫ﺣﺪﺛﺖ ﺑﻌﺪ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺍﳌﺴﺎﺟﺪ )‪.(٤‬‬
‫ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻓﺠﺎﺋﺰﺓ‪ ،‬ﻭﺃﻣﺎ ﺑﻨﺎﺅﻫﺎ ﻓـﻲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﻤﺮﺟﻌﻪ ﺍﳊﺎﺟـﺔ‬
‫ﻭﺍﻟﻌﺮﻑ؛ ﻷﻥ ﺑﻨﺎﺀ ﺍﳌﺴـﺎﺟـﺪ ﻣﻦ ﺣـﻴﺚ ﺍﻟﺸﻜﻞ ﻟﻴﺲ ﺃﻣﺮﺍ ﺗﻮﻗﻴﻔﻴﺎ‪.‬‬
‫‪ - ٤‬ﲣﺼﻴﺺ ﻣﻜﺎﻥ ﰲ ﺁﺧﺮ ﺍﳌﺴﺠﺪ ﻟﻠﻨﺴﺎﺀ‪ :‬ﺃﺭﻯ ﺃﻥ ﻳﺘـﺨﺬ ﰲ ﻣﺴﺎﺟﺪ ﺍﻷﺳﻮﺍﻕ‬

‫)‪ (١‬ﺍﻟﺴﻮﺍﺭﻱ‪ :‬ﲨﻊ ﺳﺎﺭﻳﺔ‪ .‬ﻭﺍﻟﺴﺎﺭﻳﺔ ﻫﻲ ﺍﻷﺳﻄﻮﺍﻧﺔ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ‪) :‬ﺍﻷﺳﻄﻮﺍﻧﺔ ﻭﻗﻴﻞ‪ :‬ﺃﺳﻄﻮﺍﻧﺔ ﻣﻦ ﺣﺠﺎﺭﺓ‪ ،‬ﺃﻭ‬
‫ﺁﺟﺮ‪ .‬ﻭﲨﻌﻬﺎ‪ :‬ﺍﻟﺴﻮﺍﺭﻱ(‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٢٠٠٤ / ٣‬ﻗﻠﺖ‪ :‬ﻭﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺃﻋﻤﺪﺓ ﺍﳌﺴﺠﺪ ﻣﻦ ﺃﻱ ﻧﻮﻉ ﻛﺎﻧﺖ‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪.(٢٠‬‬
‫)‪ (٣‬ﺍﳌﻘﺼﻮﺭﺓ‪ :‬ﻫﻲ ﺍﳊﺠﺮﺓ ﺍﶈﺼﻨﺔ ﺑﺎﳊﻴﻄﺎﻥ‪ ،‬ﻭﺍﻟﻨﺎﺣﻴﺔ ﻣﻦ ﺍﻟﺪﺍﺭ ﺍﻟﻜﺒﲑﺓ ﺍﶈﺎﻁ ﻋﻠﻴﻬﺎ ﺗﻌﺘﱪ ﻣﻘﺼﻮﺭﺓ‪ ،‬ﻗﻠﺖ‪ :‬ﺍﳌﺮﺍﺩ ﻬﺑﺎ‬
‫ﺍﳊﺠﺮﺓ ﺍﳋﺎﺻﺔ ﺑﺎﳌﺴﺠﺪ ﳌﻦ ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻜﱪﺍﺀ ﻭﳓﻮﻫﻢ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٥٣٧‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ‬
‫ﺍﻟﻠﻐﺔ )‪ ،(٩٦ / ٥‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪.(٧٧٠‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٧٥‬‬

‫‪٦٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﱵ ﺗﺮﺗﺎﺩﻫﺎ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﰲ ﻣﺴﺎﺟﺪ ﺍﳉـﻤﻌﺔ ﺃﻣـﺎﻛﻦ ﺧﺎﺻﺔ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ ﻛﻐﺮﻓﺔ ﻛﺒﲑﺓ‬
‫ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺟـﺪﺍﺭ ﺍﳌﺴﺠﺪ ﺍﳌﻮﺍﺯﻱ ﻟﻠﻘـﺒﻠﺔ ﺯﺟـﺎﺝ ﻋﺎﻛﺲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻨﺴﺎﺀ ﻣـﻌـﻪ‬
‫ﺭﺅﻳﺔ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﻻ ﻳﺴـﺘﻄﻴﻌﻮﻥ ﺭﺅﻳﺘﻬﻦ‪ ،‬ﻭﺣﺮﺍﻡ ﻋﻠﻴـﻬﻦ ﺃﻥ ﻳﺘﻠﺬﺫﻥ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺮﺟﺎﻝ‬
‫ﺍﻷﺟـﺎﻧﺐ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﻈﺮﻥ ﺇﱃ ﻇﻬﻮﺭ ﺍﳌﺼﻠﲔ ﺣـﺎﻝ ﺍﻻﻗـﺘﺪﺍﺀ ﺑﺎﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻐﺮﻓﺔ ﻣﻐﺘﺴﻞ ﻭﻣﻴﻀﺄﺓ ﻣﻌﺰﻭﻟﺔ ﻋﻦ ﺍﻟﻐﺮﻓـﺔ‪ ،‬ﻭﺑﺎﻬﺑﺎ ﰲ ﺟﻮﻑ ﺍﻟﻐﺮﻓﺔ‪.‬‬
‫‪ - ٥‬ﻣﻜﺘﺒﺔ ﺍﳌﺴﺠﺪ‪ :‬ﻳﻨﺒﻐﻲ ﲣﺼﻴﺺ ﻣﻜﺘﺒﺔ ﺑﻜﻞ ﻣﺴﺠﺪ ﰲ ﺟﺎﻣﻊ ﺍﳊﻲ‪ ،‬ﻭﺣﻜـﻢ‬
‫ﻫﺬﻩ ﺍﳌﻜﺘﺒﺔ ﻛﺮﺣﺒﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺑﺎﻬﺑﺎ ﰲ ﻭﺳﻂ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﻣﻦ‬
‫ﺍﳌﺴﺠﺪ ﻓـﻬﻲ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻬﺑﺎ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻓـﻬﻲ ﻟﻴﺴﺖ ﻣﻨﻪ‪ .‬ﻭﻫﺬﻩ ﺍﳌﻜـﺘﺒﺔ‬
‫ﺗﻜﻮﻥ ﻣﺄﻭﻯ ﻟﺮﻭﺍﺩ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﻴﺪﺍﻧﺎ ﻣﻦ ﻣﻴﺎﺩﻳﻦ ﺑﻨﺎﺀ ﺍﳌﺴﻠﻢ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﺗﻮﻓﺮ ﻓﻴﻬﺎ ﺟـﻤﻴﻊ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻜـﺘﺐ ﻭﺍﺠﻤﻟﻼﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﺻﻮﺭ ﻓﺄﺭﻯ ﺃﻥ ﳝﻨﻊ ﺩﺧﻮﳍﺎ ﳌﻜﺘﺒﺔ ﺍﳌﺴﺠﺪ‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻔﻴﺪﺓ؛ ﻷﻥ ﺍﻟﺼﻮﺭ ﳏﺮﻣﺔ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺗﺄﻣﲔ ﺃﺷﺮﻃﺔ ﻧﺎﻓﻌﺔ‪ ،‬ﻭﲤﻜﲔ ﻣﻦ ﺃﺭﺍﺩ ﺍﺳﺘﻌﺎﺭﻬﺗﺎ ﻟﺴﻤﺎﻋﻬﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﻌﺎﺭﺓ ﻛﺘﺐ ﻣﻦ‬
‫ﻣﻜﺘﺒﺔ ﺍﳌﺴﺠﺪ ﺑـﻌﺪ ﺃﻥ ﻳﺆﺧﺬ ﻣﻨﻪ ﺭﻫﻦ ﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﻮﺛﻮﻕ ﺑﻪ ﺃﻭ ﳎﻬﻮﻝ ﺍﳊﺎﻝ )‪.(١‬‬
‫‪ - ٦‬ﺑﻴﻮﺕ ﺍﻟﻘـﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳌﺴـﺠـﺪ‪ :‬ﰲ ﻋﺼﺮﻧﺎ ﻳﻼﺣـﻆ ﺃﻥ ﺃﺋﻤـﺔ ﺍﳌﺴﺎﺟﺪ ﰲ‬
‫ﺍﻟﻐﺎﻟﺐ ﻻ ﻳﻘﺒﻠﻮﻥ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﺍﳌﺴﺠﺪ ﰲ ﺟـﻤﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣـﻴـﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧـﺖ‬
‫ﻣﺴـﺎﻛﻨﻬـﻢ ﻗﺮﻳﺒـﺔ ﻣﻦ ﺍﳌﺴـﺠـﺪ‪ ،‬ﺃﻭ ﻛـﺎﻥ ﻟﻠﻤﺴﺠﺪ ﺳﻜـﻦ ﺧﺎﺹ ﳍﻢ‪ .‬ﻓﻬﺆﻻﺀ‬
‫ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﺆﺫﻧﻮﻥ‪ ،‬ﻭﺧﺪﻡ ﺍﳌﺴﺠﺪ ﻳﻨﺒﻐﻲ ﺗﺄﻣﲔ ﻣﺴﻜـﻦ ﻻﺋﻖ ﻬﺑﻢ‪ .‬ﻭﺃﺭﻯ‪ :‬ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺑﻴﻮﺕ ﺍﳌﺴﺠﺪ ﳑﺎ ﻳﺼﻠﺢ ﻭﻳﻨﺎﺳﺐ ﻟﻸﺋﻤﺔ ﻭﻏﲑﻫﻢ ﰲ ﻧﻔﺲ ﺍﻟﺒﻠﺪ ﺍﻟﱵ ﻫﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻼ‬
‫ﺗﻜـﻮﻥ ﺫﺍﺕ ﻣﻈﻬـﺮ ﺳﻴﺊ ﺃﻭ ﻗـﺪ ﺧﻄﻄﺖ ﲣـﻄﻴﻄﺎ ﻏـﻴـﺮ ﻻﺋﻖ ﲟﻦ ﺳﻴﺴﻜﻨﻬﺎ؛ ﻷﻥ‬
‫ﺫﻟﻚ ﺳﻴﺤﻘﻖ ‪ -‬ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﺍﳌﻨﻔﻌﺔ ﺍﳌﺮﺟﻮﺓ ﻣﻨﻪ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺇﺻﻼﺡ ﺍﳌﺴﺎﺟﺪ )ﺹ‪ ،(٢٣٥‬ﻭﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪.(٣١‬‬

‫‪٦٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٧‬ﺩﻭﺭﺍﺕ ﺍﳌﻴﺎﻩ )‪ (١‬ﳛﺘﺎﺝ ﻛﻞ ﻣﺴﺠﺪ ﺇﱃ ﺩﻭﺭﺍﺕ ﻟﻠﻤﻴﺎﻩ ﻳﻘﻀﻲ ﺍﳌﺴﻠـﻢ ﻓـﻴـﻬﺎ‬

‫ﺣـﺎﺟـﺘـﻪ ﻭﻳﺘﻮﺿﺄ‪ .‬ﻭﺃﺭﻯ‪ :‬ﺃﻥ ﳜﺼﺺ ﻣﻜـﺎﻥ ﺍﻟﻮﺿـﻮﺀ ﻣﺴﺘﻘﻼ ﻋﻦ ﺍﳌﺮﺍﺣﻴﺾ‪،‬‬
‫ﻭﺗﻮﺿﻊ ﺣﻮﻟﻪ ﻟﻮﺣﺔ ﺗﺒﲔ ﻃﺮﻳﻘﺔ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺪﻭﺭﺓ ﻟﻮﺣـﺔ ﺃﺧـﺮﻯ‬
‫ﺗﺒﲔ ﺩﻋﺎﺀ ﺍﻟﺪﺧـﻮﻝ ﻭﺍﳋـﺮﻭﺝ ﻭﺁﺩﺍﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻭﺭﺓ ﻣﻴﺎﻩ ﺑﺎﺭﺩﺓ ﻟﻠﺸﺮﺏ‪،‬‬
‫ﻭﺁﻻﺕ ﻟﺘﺪﻓـﺌﺔ ﺍﳌﺎﺀ ﺷﺘـﺎﺀ ﻟﻠﻤـﻐﺘﺴﻠﲔ ﻭﺍﳌﺘﻮﺿﺌﲔ )ﺍﳌﻄﻬﺮﻳﻦ(‪ ،‬ﻭﺃﻣﺎﻛﻦ ﺩﺍﺧﻞ‬
‫ﺍﳌﺮﺍﺣﻴﺾ ﻟﺘﻌﻠﻴﻖ ﻣﻼﺑﺲ ﻣﻦ ﻳﺮﻳﺪ ﺍﻻﻏﺘﺴﺎﻝ‪.‬‬
‫‪ - ٨‬ﻏﺮﻓﺔ ﻏﺴﻞ ﺍﳌﻮﺗﻰ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺟﺪ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﻜﺒﲑﺓ ﻟﻜﻞ ﺣﻲ ﻣﻐﺴﻠﺔ ﻟﻠﻤﻮﺗﻰ‪،‬‬
‫ﻭﻳﺆﻣﻦ ﳍﺎ ﻣﻦ ﻳﻐﺴﻞ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻳﻜـﻮﻥ ﻟﺪﻳﻬﻢ ﻣﻦ ﺍﻷﻛﻔﺎﻥ ﻭﺍﳊﻨﻮﻁ‬
‫ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺟﻪ ﻏﺎﺳﻞ ﺍﳌﻴﺖ‪ ،‬ﻭﻳﺒﲔ ﻫﺬﺍ ﻟﻠﻨﺎﺱ ﺣﱴ ﺗﻮﺍﻓﺮ ﺍﳌﺼﻠﻮﻥ ﺑﻜﺜﺮﺓ ﻟﻴﺤﺼﻠﻮﺍ‬
‫)‪(٢‬‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﻐﺴﻠﺔ ﺟـﻬﺎﺯ ﺍﺗﺼﺎﻝ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ‬ ‫ﻋﻠﻰ ﻗﲑﺍﻁ‬
‫ﺭﻗﻤﻪ ﻟﻴﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﺑﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺣﺴﻦ ﺍﳋﺎﲤﺔ‪،‬‬
‫ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺇﻳﻪ ﲰﻴﻊ ﳎﻴﺐ‪.‬‬
‫‪ - ٩‬ﺇﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻭﺟﻮﺩ ﻣﺴﺎﺟﺪ ﺻﻐﲑﺓ ﻟﻜﻞ ﻣﻨﻬﺎ ﺇﻣﺎﻡ ﻣﺴﺘﻘﻞ ﺑﻪ‪ .‬ﻭﻫﺬﻩ ﺗﻜﻮﻥ‬
‫ﻣﺘﻼﺻﻘﺔ ﰲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ )‪ .(٣‬ﻭﻫﺬﻩ ﺑﺪﻋﺔ ﱂ ﲢﺪﺙ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﳌﺎ ﻓـﻴﻬـﺎ ﻣﻦ‬
‫ﺍﳌﻀﺎﺭﺓ‪ ،‬ﻓـﻴﺠﺐ ﺍﺳﺘﻐﻼﻝ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﳌﺼﻠﺤﺔ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺪﻣﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺿﺎﺭﺓ‬
‫ﺑﺎﳌﺴﺠﺪ‪.‬‬

‫)‪ (١‬ﺩﻭﺭﺍﺕ ﺍﳌﻴﺎﻩ‪ :‬ﺗﺴﻤﻰ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﳌﻴﻀﺌﺔ ﻭﺍﳋﻼﺀ‪ .‬ﻓﺄﻣﺎ ﺍﳌﻴﻀﺌﺔ‪ :‬ﻓﻬﻲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻮﺿﺄ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻜﺎﻥ ﻗﻀﺎﺀ‬
‫ﺍﳊﺎﺟﺔ ﻓﺈﻧﻪ ﻳﺴﻤﻰ ﺍﻟﻜﻨﻴﻒ‪ .‬ﻭﻳﺴﻤﻰ ﺑﻴﺖ ﺍﳋﻼﺀ‪ .‬ﻭﺃﻣﺎ ﺗﺴﻤﻴﺔ ﺍﳊﻤﺎﻡ‪ :‬ﻓﻘﺪ ﻛﺎﻧﺖ ﳌﻜﺎﻥ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ‬
‫ﻟﻼﻏﺘﺴﺎﻝ ﻭﺍﻟﺘﻨﻈﻴﻒ‪ .‬ﻭﺍﳌﺮﺣﺎﺽ‪ :‬ﻫﻮ ﺍﳌﻐﺘﺴﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ )ﺹ‪ (١٠٢٦‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ‪١٣٩٨‬‬
‫(‪ ،‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٣٧‬‬
‫)‪ (٢‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﲑﺍﻁ‪ :‬ﻣﻘﺪﺍﺭ ﻣﻌﻠﻮﻡ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻓﺴﺮﻩ ﺍﻟﻨﱯ ﺑﺄﻧﻪ ﺛﻮﺍﺏ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺜﻞ ﺟﺒﻞ ﺃﺣﺪ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪ ،(٣٨‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٣٨ / ٢‬‬

‫‪٦٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ﻣﻠﻜﻴﺔ ﺍﳌﺴﺠﺪ‬

‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ‪ ،‬ﻭﻟﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻟﻜﻨﻪ ‪ -‬ﺟﻞ ﺟﻼﻟﻪ‬
‫ﻭﺗﺒﺎﺭﻙ ﺍﲰﻪ ‪ -‬ﺍﻗﺘﻀﺖ ﺣﻜـﻤﺘﻪ ﺃﻥ ﳜـﺘﺺ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺑﺄﺭﺯﺍﻕ ﳝﻠﻜﻮﻬﻧﺎ؛ ﻭﻣﻦ‬
‫ﺫﻟﻚ ﺍﻷﺭﺍﺿﻲ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺍﳌﺴﺠﺪ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﺃﺭﺿﺎ ﰲ ﺍﻷﺻﻞ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺃﺭﺿﻪ ﳑﻠﻮﻛﺔ ﻟﻶﺩﻣﻴﲔ ﺃﻭ ﱂ‬
‫ﺗﺼﻞ ﺇﻟﻴﻬﺎ ﺃﻳﺪﻳﻬﻢ ﺑﻌﺪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧـﺖ ﳑﻠﻮﻛﺔ ﻟﻶﺩﻣﻲ ﺛـﻢ ﻭﻗﻔﻬﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﺈﻬﻧﺎ ﲣﺮﺝ ﻣﻦ‬
‫ﻣﻠﻜﻪ‪ ،‬ﻭﺇﻥ ﻛـﺎﻧﺖ ﻏﲑ ﳑﻠﻮﻛـﺔ ﺃﺻﻼ ﻵﺩﻣﻲ ﺛـﻢ ﺑﲏ ﻋﻠﻴﻬﺎ ﻣﺴﺠﺪ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﻜـﻮﻥ‬
‫ﳏـﺮﺭﺓ ﻣﻦ ﺃﻣﻼﻙ ﺍﻟﻌﺒﺎﺩ ﺑﺒﻨﺎﺀ ﻫﺬﺍ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺳﻴﻜـﻮﻥ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤـﺚ ﻋﻤﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺬﻩ ﺍﳌﻠﻜـﻴﺔ ﻣﻦ ﺃﺣﻜﺎﻡ‪،‬‬
‫ﻛـﺎﻟﻮﻗﻒ ﻭﺗﺴﻤﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺑﻴﻌﻪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺗﻔﺼﻴﻞ ﻫﺬﺍ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﻭﻗﻒ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺍﻟﻮﻗﻒ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻟﺘﺤﺒﻴﺲ )‪ .(١‬ﻭﻋﺮﻓﻪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ ‪ -‬ﻗﺎﻝ ﰲ ﻣﻐﲏ ﺍﶈـﺘﺎﺝ‪ " :‬ﺣﺒﺲ ﻣﺎﻝ ﳝﻜﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ ﻋﻴﻨﻪ ﺑﻘﻄﻊ‬
‫ﺍﻟﺘﺼﺮﻑ ﰲ ﺭﻗﺒﺘﻪ ﻋﻠﻰ ﻣﺼﺮﻑ ﻣﺒﺎﺡ ﻣﻮﺟﻮﺩ " )‪.(٢‬‬
‫‪ - ٢‬ﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ‪ :‬ﺍﻟﻮﻗﻒ‪ " :‬ﲢﺒﻴﺲ ﻣﺎﻟﻚ ﻣﻄﻠﻖ ﺍﻟﺘﺼﺮﻑ ﻣﺎﻟﻪ ﺍﳌﻨﺘﻔﻊ ﺑﻪ ﻣﻊ ﺑﻘﺎﺀ‬
‫ﻋﻴﻨﻪ ﺑﻘﻄﻊ ﺗﺼﺮﻑ ﺍﻟﻮﺍﻗﻒ ﰲ ﺭﻗﺒﺘﻪ‪ ،‬ﻳﺼﺮﻑ ﺭﻳﻌﻪ ﺇﱃ ﺟﻬﺔ ﺑﺮ‪ ،‬ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ )‪.(٣‬‬
‫‪ - ٣‬ﻭﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ‪ " :‬ﲢﺒﻴﺲ ﻣﺎﻟﻚ ﻣﻄﻠﻖ ﺍﻟﺘﺼﺮﻑ ﻣﺎﻟﻪ ﺍﳌﻨﺘﻔﻊ ﺑﻪ‪،‬‬
‫ﻭﺗﺴﺒﻴﻞ ﻣﻨﻔﻌﺘﻪ ﻣﻦ ﻏﻠﺔ ﻭﲦﺮﺓ ﻭﻏﲑﻫﺎ " )‪.(٤‬‬

‫)‪ (١‬ﻭﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪) :(٧٥٢ / ٢‬ﻭﺍﳊﺒﺲ ﺿﺪ ﺍﻟﺘﺨﻠﻴﺔ‪ .‬ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﻭﺍﳊﺒﺲ ﲨﻊ ﺍﳊﺒﻴﺲ ﻳﻘﻊ ﻋﻠﻰ ﻛﻞ‬
‫ﺷﻲﺀ ﻭﻗﻔﻪ ﺻﺎﺣﺒﻪ ﻭﻗﻔﺎ ﳏﺮﻣﺎ‪ ،‬ﻻ ﻳﻮﺭﺙ ﻭﻻ ﻳﺒﺎﻉ ﻣﻦ ﺃﺭﺽ ﻭﳔﻞ‪ .‬ﻣﺴﺘﻐﻞ ﳛﺒﺲ ﺃﺻﻠﻪ ﻭﻗﻔﺎ ﻣﺆﺑﺪﺍ‪ ،‬ﻭﺗﺴﺒﻞ‬
‫ﲦﺮﺗﻪ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ(‪ .‬ﺃ‪ .‬ﻫـ‪.‬‬
‫)‪ (٢‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺸﺮﺑﻴﲏ )‪.(٣٧٦ / ٢‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٣ / ٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪.(٥٩٧ / ٥‬‬
‫)‪ (٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪.(٥٣١ / ٥‬‬

‫‪٧٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻣﺘﺤﺪﺓ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻟﻔﻈﻬﺎ‪.‬‬

‫ﳚﻮﺯ ﻭﻗﻒ ﺍﻷﺭﺽ ﺍﳌﻤﻠﻮﻛﺔ ﻟﺘﻜﻮﻥ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻛﺬﺍ ﻟﻮ ﻛﺎﻧﺖ ﻣﺒﻨﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻗﻒ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﺍﳌﺮﻏﺐ ﻓﻴﻬﺎ ﺷﺮﻋﺎ‪ ،‬ﻭﺣـﲔ ﺗﻮﻗﻒ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻓﺈﻥ ﳍﺬﺍ ﺍﻟﻮﻗﻒ ﺃﺣﻜﺎﻣﺎ‪،‬‬
‫ﻣﻨﻬﺎ‪:‬‬
‫ﺍﳊﻜـﻢ ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﺃﻭﻗـﻔﺖ ﺍﻷﺭﺽ ﺃﻭ ﺍﻷﺭﺽ ﻭﻣـﺎ ﻋﻠﻴـﻬـﺎ ﻣﻦ ﺑﻨﺎﺀ ﻣﺴﺠﺪﺍ‪،‬‬
‫ﻓﻬﻲ ﺣﻖ ﻣﺸﺘﺮﻙ ﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺈﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﻌﺮﰊ )‪ .(١‬ﻭﺗﻜﻮﻥ ﺧﺎﺭﺟﺔ ﻣﻦ‬
‫ﻣﻠﻚ ﺻﺎﺣﺒﻬﺎ ﻟﻴﻨﺘﻔﻊ ﻬﺑﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺗﻀﺎﻑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ )‪.(٢‬‬
‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺇﺫﺍ ﺃﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﰲ ﻣﻜﺎﻥ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻓﻬﻞ ﺇﺫﻧﻪ ﻳﻌﺘﱪ ﻭﻗـﻔﺎ ﺃﻡ ﻻ‬
‫ﺑﺪ ﻣﻦ ﻟﻔﻈﻪ ﺑﻠﺴﺎﻧﻪ ﺑﺎﻟﻮﻗﻒ؟‪ .‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﻜﺎﻥ ﻳﺼﲑ ﻭﻗـﻔﺎ ﺇﺫﺍ ﻧﻮﺍﻩ ﻛـﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻨﻄﻖ ﺑﺎﻟﻮﻗﻒ‪ ،‬ﺇﺫﺍ ﺃﺫﻥ‬
‫ﻟﻠﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻪ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ )‪ (٣‬ﻭﺃﲪﺪ )‪ (٤‬ﺣﻜﺎﻩ ﰲ ﺍﳌﻐﲏ ﻋﻨﻪ‪.‬‬
‫)‪(٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﺔ ﻻ ﻳﺼﲑ ﻭﻗﻔﺎ ﺣﱴ ﻳﺘﻠﻔﻆ ﺑﺎﻟﻮﻗﻔﻴﺔ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ )‪.(٦‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻷﻭﻟﻮﻥ ﺑﺄﻥ ﺷﺮﻁ ﺻﺤـﺔ ﺍﻟﻮﻗﻒ ﺗﺴﻠﻴﻤﻪ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻫﺬﺍ ﻗـﺪ ﺳﻠﻤـﻪ ﳍﻢ‬
‫ﻭﺍﻟﻘـﺮﺍﺋﻦ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﻭﻗـﻔـﻪ‪ ،‬ﻭﻗـﺪ ﻧﻮﻯ ﺫﻟﻚ ﻓـﺼـﺢ ﻭﻗﻔﻪ )‪.(٧‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻵﺧﺮﻭﻥ‪ :‬ﺑﺄﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺟﻌﻠﺘﻪ ﷲ ﻣﺴﺠﺪﺍ‪ ،‬ﺃﻭ ﺗﻠﻔﻆ ﺑﺄﻱ ﻟﻔﻆ ﻳﺪﻝ ﻋﻠﻰ‬

‫)‪ (١‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١٨٦٨ / ٤) ،(٣٣ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(٢١ / ١٩ / ١٠‬‬
‫)‪ (٣‬ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(١٠١٣ / ٢‬ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(٢٠٦ / ٢‬‬
‫)‪ (٤‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٠٣ / ٥‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٥٥ / ٤‬‬
‫)‪ (٦‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺸﺮﺑﻴﲏ )‪.(٣٨١ / ٢‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ )‪ ،(٣٨٣ / ٢‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٠٣ / ٥‬‬

‫‪٧١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻮﻗﻒ‪ ،‬ﻓﻘﺪ ﺃﺳﻘﻂ ﺣﻘﻪ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺼﺎﺭ ﻛﺎﻹﻋﺘﺎﻕ ﺧﺎﻟﺼﺎ ﷲ ﺗﻌﺎﱃ )‪.(١‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﺜﺎﻟـﺚ‪ :‬ﻻ ﳛﺘﺎﺝ ﻭﻗﻒ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻨﺎﺀ ﻟﺘﻜﻮﻥ‬
‫ﻣﺴﺠﺪﺍ ﺇﱃ ﺣﻜـﻢ ﺣﺎﻛـﻢ ﺑﺎﺗﻔﺎﻕ )‪ (٢‬ﻭﻟﻪ ﺍﻟﺮﺟﻮﻉ ﰲ ﻭﻗﻔﻪ ﻟﻠﻤﺴﺠﺪ ﻣﺎ ﱂ ﻳﺴﻠﻤﻪ ﻟﻠﻨﺎﺱ‬
‫ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣـﻤﺪ؛ ﻻﻥ ﺍﳍﺒﺔ ﲤﻠﻚ ﺑﺎﻟﻘﺒﺾ )‪ .(٣‬ﻓﺈﻥ ﺣﻜـﻢ ﺑﻪ ﺣـﺎﻛـﻢ ﻓﻠﻴﺲ ﻟﻪ‬
‫ﺍﻟﺮﺟﻮﻉ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ )‪ .(٤‬ﻭﺇﺫﺍ ﰎ ﻭﻗـﻔﻪ ﺑﻠﻔﻈﻪ ﺃﻭ ﲝﻜـﻢ ﺣﺎﻛـﻢ‪ ،‬ﻓﻘﺪ ﲢﺮﺭﺕ ﻣﻠﻜﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪.‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳚـﻮﺯ ﻭﻗﻒ ﺍﳌﺴﺠﺪ ﻭﺇﻥ ﻛـﺎﻥ ﻣﻦ ﺟﺰﺀ ﻣﺸﺎﻉ‪ ،‬ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ )‪.(٥‬‬
‫ﻷﻥ ﻋﻤﺮ ‪ ‬ﻭﻗﻒ ﻣﺎﺋﺔ ﺳﻬﻢ ﲞـﻴﱪ‪ ،‬ﻓﺄﻗﺮﻩ ﺍﻟﻨﱯ ‪ .(٦) ‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ‬
‫ﺃﰊ ﺣﻨﻴﻔﺔ‪ " :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﺍﳌﺸﺎﻉ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﺗﺴﻠﻴـﻤﻪ‪ ،‬ﻭﱂ ﻳﻔﺮﺯﻩ " )‪ .(٧‬ﻗﻠﺖ‪ :‬ﺍﳌﺸﺎﻉ‬
‫ﳝﻜﻦ ﻗـﺴـﻤـﺘﻪ‪ ،‬ﻭﻳﺼﺢ ﺑﻴﻌﻪ‪ ،‬ﻷﻧﻪ ﻳﺆﻭﻝ ﺇﱃ ﻣﻌﻠﻮﻡ‪ ،‬ﻓـﻬﻜﺬﺍ ﺍﻟﻮﻗﻒ )‪.(٨‬‬

‫ﺍﳊﻜـﻢ ﺍﳋﺎﻣﺲ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻴﺼﺢ ﻭﻗﻔﻬﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﺑﻞ ﻭﻗﻔﻬﺎ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻮ ﱂ ﻳﱭ ﻋﻠﻴﻬﺎ ﻣﺴﺠﺪ ﺇﻻ ﺑﻌﺪ ﺣﲔ ﻣﻦ ﻭﻗﻔﻬﺎ؛ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﱂ ﻳﻘﻞ ﻟﻠﻤﻸ‬
‫ﻣﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ﳌﺎ ﻗﺎﻟﻮﺍ‪) :‬ﻻ ﻭﺍﷲ ﻻ ﻧﻄﻠﺐ ﲦﻨﻪ ﺇﻻ ﺇﱃ ﺍﷲ "‪ .‬ﺇﻥ ﺍﻟﻮﻗﻒ ﻻ ﻳﺼﺢ‪ ،‬ﻟﻜﻨﻪ ‪‬‬
‫ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻴﺘﻴـﻤﲔ ﻓـﺄﻋﻄﺎﳘﺎ ﺛـﻤﻨﻪ‪ ،‬ﻭﱂ ﻳﺒﲔ ﻭﻗﺘـﻬﺎ ﺃﻥ ﻭﻗﻒ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ‬
‫ﻳﺸﺘﺮﻁ ﻟﻪ ﺍﻟﺒﻨﺎﺀ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ )‪ ،(٣٨٣ / ٢‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(٤٤٤ / ٥‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٦٠٣ / ٥‬ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ،(٣٩٧‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪٥‬‬
‫‪.(٤٤٤ /‬‬
‫)‪ (٣‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٠٣ / ٥‬‬
‫)‪ (٤‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٤٤٣ / ٥‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ٦٠٠ / ٥‬ـ ‪.(٦٠١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(٥٢ / ٢‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ﻟﻠﺸﺮﺑﻴﲏ )‪.(٣٧٨ / ٢‬‬
‫)‪ (٦‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٩٥‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٤٨ / ٤‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٤ / ٥‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )‪.(٤٠٤ / ٥‬‬

‫‪٧٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳊﻜـﻢ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺇﺫﺍ ﻭﻗﻒ ﺟﺰﺀﺍ ﻣﻦ ﺑﻨﺎﺀ ﻛﺎﻟﺸﻘـﺔ ﻣﺜﻼ ﻟﺘﻜـﻮﻥ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻫﻴﺄﻫﺎ‬
‫ﻟﻠﺼﻼﺓ‪ ،‬ﻓـﻘﺪ ﺗﻘﺪﻡ ﲝﺚ ﻫﺬﻩ ﺍﳌﺴـﺄﻟﺔ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﻤﺎﺋﺮ ﺍﻟﺸﺎﻫﻘﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺍﺟﺢ‪:‬‬
‫ﺻﺤﺔ ﻭﻗﻔﻴﺘﻬﺎ‪.‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ‪ ،‬ﺃﻭ ﺍﻟﺒﻨﺎﺀ ﻣﺴﺠﺪﺍ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻫﻴﺄﻩ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻣﻜﻨﻬﻢ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑـﻪ‪ ،‬ﺇﻣﺎ ﺑﺒﻨﺎﺋﻬﻢ ﻟﻸﺭﺽ ﻣﺴﺠﺪﺍ‪ ،‬ﺃﻭ ﲤﻜﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺼﻼﺓ‬
‫ﻓـﻴﻬﺎ‪ ،‬ﻭﻓﻴﻤﺎ ﺃﻭﻗﻔﻪ ﻣﺒﻨﻴﺎ‪ .‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻋﻨﺪ ﺍﳉـﻤﻬﻮﺭ ﺃﻥ ﻳﺘﺴﻠﻤﻪ ﺃﺣﺪ )‪ .(١‬ﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫ﻭﺻﺎﺣﺒﻪ ﳏـﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﺮﻃﺎ ﺗﺴﻠﻴﻤﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﺎ ﰲ ﺻﻔﺔ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴـﻔﺔ‪ ،‬ﻓـﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﳏـﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺇﻧﻪ ﻳﺸﺘﺮﻁ ﺍﻟﺼﻼﺓ ﺑﻪ‬
‫ﲨﺎﻋﺔ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ :‬ﺇﺫﺍ ﺻﻠﻰ ﻓﻴﻪ ﻭﺍﺣﺪ ﻳﺼﲑ ﻣﺴﺠﺪﺍ ﻭﺇﻥ ﱂ ﻳﺼﻞ ﺑﻪ‬
‫ﲨﺎﻋﺔ‪.‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺩﻟﻴﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﱃ ﻭﻗﻮﻝ ﳏـﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ " :‬ﺃﻥ ﲤﺎﻡ ﺍﻟﺘـﱪﻉ ﲝﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ﺑﻪ‬
‫ﻛﺎﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳌﺴﺎﺟﺪ ﺇﻗـﺎﻣﺔ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﻓـﻴﻬـﺎ؛ ﻷﻥ ﲨﻴﻊ ﻭﺟـﻪ‬
‫ﺍﻷﺭﺽ ﻣﻮﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﳕﺎ ﺗﺒﲎ ﺍﳌﺴﺎﺟﺪ ﻹﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺑﺎﳉﻤﺎﻋﺔ‪ ،‬ﻓﻼ ﺗﺼﲑ ﻣﺴﺠﺪﺍ‬
‫)‪(٢‬‬
‫ﻗﺒﻞ ﺣﺼﻮﻝ ﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ "‬
‫ﻭﺩﻟﻴﻞ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ " :‬ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻛﻮﻥ ﺍﳌﺴﺠﺪ ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻭﻗـﺪ ﺣـﺼﻞ ﺫﻟﻚ ﺑﺎﻟﺼﻼﺓ ﻓـﻴـﻪ ﻣﻨﻔﺮﺩﺍ ﻛـﺎﻥ ﺃﻭ ﲜﻤﺎﻋﺔ‪ ،‬ﻭﺍﻟﻮﺍﺣـﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫)‪(٣‬‬
‫ﻳﻨﻮﺏ ﻋﻦ ﲨﺎﻋﺘﻬﻢ ﻓﻴﻤﺎ ﻫﻮ ﺣﻘﻬﻢ‪ ،‬ﻓﺘﺠﻌﻞ ﺻﻼﺓ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻪ ﻛﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ "‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﻷﺣﻨﺎﻑ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﻳﻮﺍﻓﻘﻮﻥ ﺍﳉـﻤﻬﻮﺭ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺃﻥ‬

‫)‪ (١‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٤ / ٧‬‬

‫)‪ (٢‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٣٤ / ١٢ / ٦‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫‪٧٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻮﻗﻒ ﺇﺫﺍ ﺣﻜـﻢ ﺑﻪ ﺣﺎﻛﻢ ﺷﺮﻋﻲ ﻓﻼ ﺭﺟﻌﺔ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻓﺮﺯﻩ ﻋﻦ ﻣﻠﻜـﻪ ﻭﻣﻜﻦ ﺍﻟﻨﺎﺱ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺗﻠﻔﻆ ﺑﺎﻟﻮﻗﻒ‪ ،‬ﻓـﻘﺪ ﺻﺢ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﻗﻒ ﻻ ﻳﺘﻢ ﺍﻻﻧﺘﻔﺎﻉ‬
‫ﺑﻪ ﺇﻻ ﺇﺫﺍ ﺻﻠﻰ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴـﻪ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﲤﺎﻡ ﺣﺼﻮﻝ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻇﻬﻮﺭ ﻣﻨﻔﻌﺘﻪ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻻ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺘﻪ‪.‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ )ﺍﳋﻴﻤﺔ ﻭﳓﻮﻫﺎ(‪ :‬ﻟﻮ ﺟـﻌﻠﻪ ﻣﺴﺠـﺪﺍ ﻭﺃﻭﻗﻔﻪ ﻓﺈﻧﻪ ﻻ‬
‫)‪(١‬‬
‫ﻳﺼﺢ ﻭﻗﻔﻪ؛ ﻟﻌﺪﻡ ﺍﺳﺘﻘﺮﺍﺭﻩ؛ ﻭﻷﻧﻪ ﳑﺎ ﻳﺘﻠﻒ‪ ،‬ﻓﻼ ﻳﺪﻭﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺯﻣﻨﺎ ﻃﻮﻳﻼ‬
‫ﺍﳊﻜـﻢ ﺍﻟﺘﺎﺳﻊ‪ :‬ﻻ ﻳﺼﺢ ﺃﻥ ﻳﺆﺟﺮ ﺃﺣـﺪ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻻ ﺟﺰﺀﺍ ﻣﻨﻪ ﳌﻦ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ‬
‫ﻏﲑ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﻳﺼـﺢ ﺍﺳﺘﺌﺠﺎﺭ ﺃﺭﺽ ﺃﻭ ﺑﻴﺖ ﻟﺘﻜﻮﻥ ﻣﺴﺠﺪﺍ ﻣﻮﻗﻮﻓﺎ‪ .‬ﻭﺑﻪ ﻗﺎﻝ‬
‫ﻣﺎﻟﻚ ﻭﻏﲑﻩ )‪.(٢‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻮﺻﺎﻳﺎ ﻭﺑﻌﻤﺎﺭﺓ ﻣﺴﺠﺪ ﻭﻭﻗﻔﻪ‪ ،‬ﻓﻴﻘﺴﻢ ﺛﻠﺚ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺎ‬
‫ﺃﻭﺻﻰ ﺑﻪ ﲨﻴﻌﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﳌﺴﺠﺪ ﻧﺼﻴﺒﻪ ﺑﺎﶈﺎﺻﺔ؛ ﺇﺫﺍ ﱂ ﻳﻌﲔ ﻟﻠﻤﺴﺠﺪ ﻣﺒﻠﻐﺎ ﻣﻌﻴﻨﺎ ﻣﻦ ﻣﺎﻟﻪ؛‬
‫ﻷﻥ ﺍﻟﻮﺻﻴﺔ ﻟﻠﻤﺴﺠﺪ ﺻﺤﻴﺤﺔ )‪.(٣‬‬
‫ﺍﳊﻜـﻢ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻫﻞ ﳚﻮﺯ ﻟﻠﻜﺎﻓﺮ ﺃﻥ ﻳﻘﻒ ﺃﺭﺿﺎ ﺃﻭ ﺑﻨﺎﺀ ﻟﺘﻜﻮﻥ ﻣﺴﺠﺪﺍ؟‬
‫ﺍﺧﺘﻠﻒ ﰲ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻜﺎﻓﺮ ﻟﻠﻤﺴﺠﺪ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜـﺎﱐ‪ :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﻜـﺎﻓﺮ ﻟﻠﻤﺴﺠـﺪ‪ .‬ﻭﺑﻪ ﻗـﺎﻝ ﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ )‪.(٥‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﺄﻥ ﺍﻟﻮﻗﻒ ﺻﺪﺭ ﳑﻦ ﻳﺼﺢ ﺗﱪﻋﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻗﺮﺑﺔ ﳏﻀﺔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٥٤ / ٤‬‬

‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(٤٢٣ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ‪ ،(٤٠٠‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪،(٣٥٥ / ٤‬‬
‫ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٩٨ /٣ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(٥١ / ٦‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٨١ / ٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٤٨ / ٤‬ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪ ،(٢٠٦ / ٢‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٩٨ /٣ / ٢‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٧٨ / ٤‬‬

‫‪٧٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(١‬‬
‫ﻳﺼﺢ ﺑﻴﻌﻪ ﻭﺷﺮﺍﺅﻩ‪ ،‬ﻓﻮﻗﻔﻪ ﻛﺬﻟﻚ‬
‫ﻭﺍﺳﺘﺪﻝ ﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ‪ :‬ﺑﺄﻥ ﺍﻟﻮﻗﻒ ﻋﺒﺎﺩﺓ؛ ﻷﻥ ﺍﻟﻮﺍﻗـﻒ ﺇﳕﺎ ﻳﺮﺟﻮ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﻻ‬
‫ﺗﻘﺒﻞ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻊ ﻛﻔﺮﻩ ﺑﺎﷲ ﺗﻌﺎﱃ )‪.(٢‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﺇﻥ ﻛـﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺇﳕﺎ ﻳﻮﻗـﻒ ﺍﳌﺴﺠﺪ ﻷﻫﺪﺍﻑ ﺧﺒﻴﺜﺔ‪ ،‬ﻭﺃﻏﺮﺍﺽ ﺳﻴﺌﺔ‪ ،‬ﻓﻮﻗﻔﻪ ﻻ‬
‫ﻳﺼﺢ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻫﺪﻡ ﻣﺎ ﻳﺒﻨﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‪ ،‬ﻛـﻤﺎ ﺻﻨﻊ ﺍﻟﻨﱯ ‪ ‬ﰲ ﻣﺴﺠﺪ‬
‫)‪(٣‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺘـﻮﱃ ﺍﳌﺴﺎﺟﺪ ﺇﻻ ﺃﻫﻠﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺇﳕﺎ ﺃﻭﻗﻒ‬ ‫ﺍﻟﻀﺮﺍﺭ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﺑﺮﺍ ﺑﻌﺸﲑﺗﻪ ﻭﺇﺣﺴﺎﻧﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻬﻮ ﻫﺒﺔ ﻣﻨﻪ ﻟﻠﻤﺴﻠﻤﲔ ﺻﺤﻴﺤﺔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺍﳌﺴﻠﻤﻮﻥ ﻫﻢ ﺍﳌﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﲜﻌﻠﻬﺎ ﻣﺴﺠﺪﺍ )‪.(٤‬‬
‫ﺍﳊﻜـﻢ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﻇﻬﺮ ﺷﺨﺺ ﻳﺪﻋﻲ ﻣﻠﻜـﻴﺔ ﺍﳌﺴﺠﺪ ﺑـﻌﺪ ﺑﻨﺎﺋﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻪ‬
‫ﺣﻖ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻠﺒﺎﺋﻊ ﺣﻖ ﺍﺳﺘﺮﺩﺍﺩ ﺍﳌﺒﻴﻊ ﺃﺭﺿﺎ ﺃﻭ ﺃﺭﺿﺎ ﻭﺑﻨﺎﺀ‪ ،‬ﻓـﺈﻥ ﻭﻗﻔﻴـﺔ‬
‫ﺍﳌﺴﺠـﺪ ﺗﺒﻄﻞ ﻟﻜـﻮﻧﻪ ﺃﻭﻗـﻒ ﻣﺎ ﻻ ﳝﻠﻚ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺯﻩ ﺻﺎﺣـﺐ ﺍﳊﻖ‪،‬‬
‫ﺻﺢ ﺍﻟﻮﻗـﻒ‪ .‬ﻗـﺎﻝ ﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﻗـﻠـﺖ‪ :‬ﺃﺭﺃﻳـﺖ ﻟـﻮ ﺃﻥ ﺭﺟـﻼ ﺑﲎ ﺩﺍﺭﻩ‬
‫ﻣـﺴـﺠـﺪﺍ ﺛـﻢ ﻳﺄﺗـﻲ ﺭﺟﻞ ﻓـﻴﺴﺘﺤـﻘﻬﺎ‪ ،‬ﺃﻳﻜﻮﻥ ﻟﻪ ﺃﻥ ﻳﻬﺪﻡ ﺍﳌﺴﺠﺪ؟ ﻗﺎﻝ‪ :‬ﻟﻪ‬
‫ﺃﻥ ﻳﻬﺪﻣﻪ "‪ .‬ﺍ‪ .‬ﻫـ ﳐﺘﺼﺮﺍ )‪ .(٥‬ﻭﻗﺎﻝ ﰲ ﺍﳌﻬﺬﺏ‪ " :‬ﻭﺇﻥ ﺻﺎﳊﻪ ﻟﻨﻔﺴﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻪ‬
‫ﻟﻚ ﻓـﺼﺎﳊﲏ ﻓـﺄﻧﺎ ﺃﻗـﺪﺭ ﻋﻠﻰ ﺃﺧﺬﻩ ﺻﺢ ﺍﻟﺼﻠﺢ " )‪ .(٦‬ﻭﻗﺎﻝ ﰲ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪" :‬‬
‫ﻟﻮ ﺍﺷﺘﺮﻯ ﺩﺍﺭﺍ ﳍﺎ ﺷﻔﻴﻊ ﻓﺠﻌﻠﻬﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻛﺎﻥ ﻟﻠﺸﻔﻴﻊ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﺑﺎﻟﺸﻔﻌﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﻛﺎﻥ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٤٩٩ / ١٧‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪ ،(٢٠٦ / ٢‬ﻭﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٥٠ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(١٥٠ / ٤‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٤٢ / ٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ )‪.(٣٢٠ / ٣‬‬
‫)‪ (٥‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٣٨٦ / ٥‬‬
‫)‪ (٦‬ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ ـ ﺭﲪﻪ ﺍﷲ ـ )‪.(٣٩٣ / ١٢‬‬

‫‪٧٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻟﻠﺒﺎﺋﻊ ﺣﻖ ﺍﻻﺳﺘﺮﺩﺍﺩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺒﻄﻞ ﺍﳌﺴﺠﺪ " )‪.(١‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣـﻨـﻴـﻔـﺔ ﺭﲪﻪ ﺍﷲ ﺑﻮﺟﻮﺏ ﺍﻟـﻘﻴﻤـﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻰ ﻋﻠﻴـﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ‬
‫ﻃﺎﻟـﺐ ﺍﻟﺸـﻔـﻌـﺔ ﺃﻭ ﺻـﺎﺣﺐ ﺍﳊﻖ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺒﻄﻞ ﺍﳌﺴﺠﺪ )‪.(٢‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺴﻤﻴﺔ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﳚﻮﺯ ﺃﻥ ﻳﺴـﻤﻰ ﺍﳌﺴﺠـﺪ ﺑﺎﺳـﻢ ﺷﺨﺺ ﻣـﻌﲔ‪ .‬ﻗـﺎﻝ ﺍﺑﻦ ﺣﺠـﺮ‪" :‬‬
‫ﻭﺍﳉـﻤﻬﻮﺭ ﻋﻠﻰ ﺍﳉﻮﺍﺯ‪ ،‬ﻭﺍﳌﺨـﺎﻟﻒ ﰲ ﺫﻟﻚ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ " )‪ (٣‬ﻗﻠﺖ‪ :‬ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ‬
‫ﺷﻴﺒﺔ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻻ ﻳﺮﻯ ﺑﺄﺳﺎ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺼﻠﻰ ﺑﲏ ﻓـﻼﻥ )‪ .(٤‬ﻓﻬـﺬﺍ ﻣﻌـﺎﺭﺽ‬
‫ﻟﻘﻮﻝ ﺍﺑﻦ ﺣـﺠﺮ‪ ،‬ﻭﻟﻌﻠﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﻪ‪ .‬ﻓﺘﺴﻤﻴﺔ ﺍﳌﺴﺠﺪ ﺑﺎﺳﻢ ﻗﺒﻴﻠﺔ ﺃﻭ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ‬
‫ﻛﻞ ﺫﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻳﺴﺘﺪﻝ ﻟﻪ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﻗﻮﻟﻪ ‪ } ‬ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ‬

‫ﺍﳊﺮﺍﻡ { )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻣﺴﺠﺪﻱ ﻫﺬﺍ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﻧﺴﺐ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﰲ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻧﻔﺴﻪ ﺍﻟﺸﺮﻳﻔﺔ؛ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺟﻮﺍﺯ ﺫﻟﻚ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ " ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺳﺎﺑﻖ ﺑﲔ ﺍﳋﻴﻞ ﺍﻟﱵ ﱂ ﺗﻀﻤﺮ )‪ (٦‬ﻣﻦ ﺍﻟﺜﻨﻴﺔ‬

‫)‪ (١‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٤ / ٥‬‬

‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥١٥ / ١‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٤٣٨ / ٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١١٣٣‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ،(١٣٩٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٢٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٦٩٤‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٤٠٤‬ﺃﲪﺪ )‪ ،(٢٥٦/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٤٦١‬‬
‫)‪ (٦‬ﺗﻀﻤﺮ‪ :‬ﺃﻱ ﺗﻌﻠﻒ ﺣﱴ ﺗﺴﻤﻦ‪ ،‬ﰒ ﺗﺮﺩ ﺇﱃ ﺍﻟﻘﻮﺕ؛ ﻭﺫﻟﻚ ﰲ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ‪ ،‬ﻭﺍﻟﻀﻤﺮ ﺑﻀﻢ ﺍﻟﻀﺎﺩ ﺍﳌﺸﺪﺩﺓ ﻭﺇﺳﻜﺎﻥ‬
‫ﺍﳌﻴﻢ‪ :‬ﺍﳍﺰﺍﻝ ﻭﺧﻔﺔ ﺍﻟﻠﺤﻢ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٣٨٤‬‬

‫‪٧٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺇﱃ ﻣﺴـﺠﺪ ﺑﲏ ﺯﺭﻳﻖ "‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻣﺴﺠﺪ ﺑﲏ ﺯﺭﻳﻖ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﺑﻦ ﻋﻤﺮ ‪ ‬ﺫﻛـﺮ ﺍﺳﻢ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻋﺮﻑ ﺑﻪ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ‬ﻭﻗﺪ‬
‫ﻛﺎﻧﺖ ﺍﳌﺴﺎﺟﺪ ﺗﺴﻤﻰ ﺑﺄﺳـﻤﺎﺀ ﺃﺷﺨﺎﺹ‪ ،‬ﻭﺍﻟﺼﺤـﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪-‬‬
‫ﻳـﻌﻠﻤﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻦ ﺃﺣـﺪ ﻣﻨﻬﻢ ﻓﻴﻤﺎ ﺃﻋﺮﻑ ﺇﻧﻜﺎﺭ ﳍﺬﻩ ﺍﻟﺘﺴﻤﻴﺎﺕ‪.‬‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﺃﻬﻧـﻤﺎ ﻳﻘﻮﻻﻥ‪:‬‬ ‫ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧﻴﺜﻢ‬ ‫‪ - ٣‬ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ‬
‫ﻣﺴﺠﺪ ﺑﲏ ﻓﻼﻥ‪ ،‬ﻭﺃﻥ ﺟـﺎﺑﺮﺍ ﻗﺎﻝ‪ " :‬ﻓﺄﺗﻰ ﻣﺴﺠﺪ ﻣﻌﺎﺫ " )‪.(٤‬‬
‫ﻓﻬﺬﺍ ﺍﻷﺛﺮ ﻭﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﺩﻟﺔ‪ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﺗﺴﻤﻴﺔ ﺍﳌﺴﺠﺪ ﺑﺄﲰﺎﺀ ﺃﺷﺨﺎﺹ‪،‬‬
‫ﻭﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﻴﻬﻢ ﻻ ﺗﻔﻴﺪ ﺍﻟﺘﻤﻠﻴﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻲ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳌﺨﻠﻮﻗﲔ‪ :‬ﻓـﻬﻲ ﺇﺿﺎﻓﺔ ﲤﻴﻴﺰ ﺑﲔ ﺍﳌﺴﺎﺟـﺪ‪ .‬ﻭﻣﻦ ﻓﻮﺍﺋﺪﻫﺎ‪ :‬ﺃﻥ ﻣﻦ‬
‫ﺻﻠﻰ ﰲ ﺍﳌﺴﺠﺪ ﻳﺪﻋﻮ ﳌﻦ ﺃﻭﻗﻔﻪ ﺑﻌﻴﻨﻪ )‪.(٥‬‬
‫ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻮﺍﻗﻒ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻟﻪ ﺣﻖ ﻧﺼﺐ ﺍﻹﻣﺎﻡ ﰲ ﺍﳌﺴﺠﺪ‪ .‬ﻗﺎﻝ ﰲ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٤١‬ﻫﻞ ﻳﻘﺎﻝ ﻣﺴﺠﺪ ﺑﲏ ﻓﻼﻥ؟ ﺭﻗﻢ ‪.٤٢٠‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ ﺑﻦ ﺣﺒﺎﺷﺔ ﺑﻦ ﺃﻭﺱ‪ ،‬ﻣﻘﺮﺉ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺃﺩﺭﻙ ﺃﻳﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻳﻜﲎ ﺃﻳﻀﺎ ﺃﺑﺎ ﻣﻄﺮﻑ‪ .‬ﺣﺪﺙ ﻋﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﳛﲕ ﺑﻦ ﻭﺛﺎﺏ‪ ،‬ﻭﻋﺎﺻﻢ ﺑﻦ ﻬﺑﺪﻟﺔ‪ ،‬ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ‪،‬‬
‫ﻭﺍﻷﻋﻤﺶ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﱂ ﻳﺮ ﺍﻟﻨﱯ‪ .‬ﻋﻤﺮ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﺒﻠﻎ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺒﻌﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﻣﺎﺕ‬
‫ﺳﻨﺔ ‪ .٨١‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(١٦٦ / ٤‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧﻴﺜﻢ ﺑﻦ ﻋﺎﺋﺬ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺜﻮﺭﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﺃﺩﺭﻙ ﺯﻣﺎﻥ ﺍﻟﻨﱯ ﻭﺃﺭﺳﻞ ﻋﻨﻪ‪ .‬ﻭﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻋﻤﺮﻭ ﻭﻋﻤﺮﻭ ﺑﻦ ﻣﻴﻤﻮﻥ‪ ،‬ﻭﻫﻮ ﻗﻠﻴﻞ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺒﲑ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺪ‬
‫ﻣﻦ ﻋﻘﻼﺀ ﺍﻟﺮﺟﺎﻝ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﻟﺸﻌﱯ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﻫﺒﲑﺓ ﺍﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪ ٦٥‬ﻫـ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٢٥٨ / ٤‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١٨٢ / ٦‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٢٤٢ / ٣‬ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٢١٧ / ٨‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٤٣٨ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(٣٣ / ١‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪ ،(٥١٥ / ١‬ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ‬
‫)‪.(٣٨٤ / ١‬‬

‫‪٧٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻹﻧﺼﺎﻑ‪ " :‬ﻭﻟﻨﺎﻇﺮ ﺍﳌﺴﺠﺪ ﺍﻟﺘﻘﺮﻳﺮ ﰲ ﺍﻟﻮﻇﺎﺋﻒ ﻗﺎﻟﻪ ﺍﻷﺻﺤﺎﺏ‪ .‬ﻗﺎﻝ ﰲ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﻳﺒﻨﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻓﻼ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﺍﻹﻣﺎﻣﺔ ﻓـﻴﻬﺎ ﳌﻦ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ "‪ .‬ﺍ‪ .‬ﻫـ ﳐﺘﺼﺮﺍ )‪ (١‬ﻟﻜﻦ ﺃﻥ ﻳﻀﻊ ﻭﺍﻗﻒ ﺍﳌﺴﺠﺪ ﺍﲰﻪ ﰲ‬
‫ﻟﻮﺣـﺎﺕ ﺿﺨﻤﺔ ﻓـﻲ ﻛﻞ ﻣﻜﺎﻥ ﺧـﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻭﺩﺍﺧﻠﻪ ﻭﻓﻮﻕ ﳏﺮﺍﺑﻪ‪ ،‬ﻭﻳﺴﻌﻰ ﻟﻠﺮﻳﺎﺀ‬
‫ﻭﺍﻟﺴـﻤـﻌﺔ؛ ﻓـﺬﻟﻚ ﺍﻟﺒﻼﺀ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺗﻠﻚ ﺍﳌﺼـﻴﺒـﺔ ﺍﻟﻜﺒﲑﺓ؛ ﺇﺫ ﺃﻭﻗﻊ ﻧﻔﺴﻪ ﰲ ﺍﻟﺸﺮﻙ‬
‫ﺍﳋـﻔﻲ‪ ،‬ﻭﱂ ﳜﻠﺺ ﻧﻴﺘﻪ ﷲ‪ ،‬ﻓـﻬﺬﺍ ﺍﻟﻮﺍﻗـﻒ ﻻ ﻳﺴﺘﻔـﻴﺪ ﻣﻦ ﻭﻗـﻔﻪ‪ ،‬ﻷﻥ ﺍﷲ ‪-‬‬
‫ﺗـﻌﺎﱃ ‪ -‬ﺃﻏﲎ ﺍﻟﺸﺮﻛـﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﺎ ﻳﻮﻗﻒ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻛﻞ ﻣﺎ ﻳﻮﻗﻒ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺍﳌﺮﺟـﻊ ﰲ ﺗﻨﻔﻴﺬﻩ ﻫﻮ ﻧﺺ ﻭﺻﻴـﺔ ﺍﻟﻮﺍﻗﻒ ﻟﻪ‪،‬‬
‫ﻭﺷﺮﻃﻪ ﻣﻌﺘﱪ ﻣﺎ ﱂ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ )‪.(٢‬‬
‫ﻭﻣﺎ ﻳﻮﻗﻒ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ ﻳﻨﻘﺴﻢ ﻣﻦ ﺟﻬﺔ ﺍﳌﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﳜﺘﺺ ﺑﺬﺍﺕ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻣﺎ ﻓـﻴﻪ ﻛـﺎﻟﻔﺮﺵ ﻭﺁﻻﺕ ﺍﻟﺘﱪﻳﺪ ﻭﺍﻟﺘﺪﻓﺌﺔ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻜﻬﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬
‫ﻓـﻌﻠﻰ ﺍﻟﻨﺎﻇﺮ ﺗﻨﻔﻴﺬ ﻭﺻﻴﺔ ﺍﻟﻮﺍﻗـﻒ ﰲ ﻫﺬﺍ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﳌﺴﺠﺪ‬
‫ﻣﻄﻠﻘﺎ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻠﻤﺴﺠﺪ ﻣﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺃﻥ ﻳﺼﺮﻑ ﻣﺒﺎﻟﻎ ﻣﻦ‬
‫ﺍﻟﻮﻗـﻒ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﳌﺴـﺠﺪ ﻭﺗﺮﻣﻴـﻤﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺇﺻﻼﺡ ﻣﺮﺍﻓﻘﻪ‪ ،‬ﰒ ﻳﺪﺧﺮ ﻣﺎ ﺯﺍﺩ‬
‫ﻋﻨﺪﻩ ﻣﻦ ﺭﻳﻊ ﺍﻟﻮﻗﻒ ﻟﻌﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﻭﺻﻴﺎﻧﺘﻪ )‪ .(٣‬ﻭﻟﻪ ﺍﳌﺘﺎﺟﺮﺓ ﻬﺑﺬﻩ ﺍﻟﻐﻠﺔ ﻟﺘﻨﻤﻮ ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺑﺈﺫﻥ ﺣﺎﻛـﻢ ﺷﺮﻋﻲ‪ ،‬ﻓـﺈﻥ ﺧﻴﻒ ﺿﻴﺎﻉ ﺍﳌﺎﻝ ﺃﻭ ﺍﺳﺘﻴﻼﺀ ﻇﺎﱂ ﻋﻠﻴﻪ ﻓﻠﻴﺪﺧﺮﻩ‬
‫ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ ﻷﻧﻪ ﺃﺻﻠﺢ )‪.(٤‬‬

‫)‪ (١‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٦٢ / ٧‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﳊﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪ ،(٥٤٧ / ٥‬ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻟﻠﺠﺰﻳﺮﻱ )‪.(٣٣٠ / ٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(١٠٨ /٣ / ٢‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٧٣ / ٧‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ )‪ ،(٢٦٦ / ١٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٣٩ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪٣٥٧ / ٤‬‬
‫(‪.‬‬

‫‪٧٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﳚﻮﺯ ﺃﻥ ﻳﺴﺘـﻐﻞ ﻣﺎ ﲢﺖ ﺍﳌﺴﺠـﺪ ﺃﻭ ﻓﻮﻗـﻪ ﻣﻦ ﺑﻨﺎﺀ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻛﺤﻮﺍﻧﻴﺖ‬

‫ﺃﻭ ﻣﻨﺎﺯﻝ ﺗﺆﺟﺮ‪ ،‬ﺃﻭ ﻳﺴﻜﻦ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﳌﺴﺠﺪ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻧﺺ ﺍﻟﻮﺍﻗﻒ ﻋﻠﻰ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻴﺼﺮﻑ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﻨﺎﺭﺓ‪ ،‬ﻭﺍﳌﻨﱪ‪،‬‬
‫ﻭﺍﻟﻨﻮﺍﻓﺬ‪ ،‬ﻭﳓﻮﻫﺎ؛ ﳑﺎ ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﺒﻨﺎﺀ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻳﻮﻗﻒ ﳌﺼﻠﺤﺔ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻛﺎﻟﺪﺍﺭ ﺍﻟﱵ ﺗﻮﻗﻒ ﻟﻺﻣﺎﻡ ﺃﻭ‬
‫ﺍﳌﺆﺫﻥ ﺃﻭ ﺍﳋـﺎﺩﻡ‪ ،‬ﻓـﺈﻥ ﻧﺺ ﺍﻟﻮﺍﻗﻒ ﺃﻬﻧـﺎ ﻭﻗﻒ ﻹﻣﺎﻡ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻠﻪ ﺳﻜﻨﺎﻫﺎ‪ ،‬ﻭﻟﻪ ﺃﻥ‬
‫ﻳﺴﻜﻨﻬﺎ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺃﻥ ﻳﺆﺟﺮﻫﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﺻﻼﺡ ﻣﺎ ﻳﻔﺴﺪ ﻓﻴﻬﺎ ﺣﺎﻝ ﺍﺳﺘﻐﻼﻟﻪ ﳍﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪:‬‬
‫" ﻭﻗﻔﺖ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻟﻴﺴﻜﻨﻬﺎ ﺇﻣﺎﻡ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﺈﻥ ﺍﺳﺘـﻐﲎ ﻋﻨﻬﺎ ﻓﻬﻲ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠـﺪ‬
‫"‪ .‬ﻓﻠﻴﺲ ﻟﻺﻣﺎﻡ ﺇﻻ ﺳﻜﻨﺎﻫﺎ ﺃﻭ ﺗﺮﻛـﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺗﺄﺟﲑﻫﺎ ﻭﺃﺧﺬ ﻏﻠﺘﻬﺎ )‪.(١‬‬
‫ﻭﻳﺸﺘﺮﻙ ﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ ﰲ ﻏﻠﺔ ﻭﻗﻒ ﻣﻌﲔ ﻭﻗﻔﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻭﻗﻔﺖ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‬
‫ﻟﻠﻤﺴﺠـﺪ ﻭﻹﻣـﺎﻣﻪ‪ ،‬ﻓﻨﺼﻔﻬﺎ ﳌﺼﻠـﺤـﺔ ﺍﳌﺴـﺠﺪ‪ ،‬ﻭﻧﺼﻔﻬﺎ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻗـﺎﻝ‪:‬‬
‫ﻭﻗﻔﺖ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻟﻺﻣﺎﻡ ﻟﻴﺴﻜـﻨﻬـﺎ ﻓـﺈﻥ ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ﻓﻬﻲ ﻟﻠﻤﺴﺠﺪ‪ .‬ﻓﻘﺪ ﺗﻘﺪﻡ‬
‫ﺫﻛـﺮﻩ ﺁﻧﻔﺎ‪ .‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻋﺒـﺎﺭﺍﺕ ﺍﻟﻮﺍﻗﻒ ﻣـﻌـﺘﱪﺓ ﻓـﻲ ﻭﺻـﻴـﺘﻪ ﻣـﺎ ﱂ‬
‫ﲣـﺎﻟـﻒ ﺍﻟﺸـﺮﻳﻌـﺔ ﺍﻹﺳﻼﻣﻴﺔ )‪.(٢‬‬
‫ﻭﺇﻥ ﻣﺎﺕ ﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﺑﺸـﺄﻥ ﺍﳌﺴﺠﺪ ﻓـﻤﻦ ﺑﻌـﺪﻩ ﻣﻦ ﺃﻭﺻﻰ ﻟﻪ‬
‫ﺍﻟﻮﺍﻗﻒ ﺍﳌﺘﻮﰱ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻌﻴﻨﻪ ﺍﻟﻮﺍﻗﻒ ﺍﳊﻲ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻒ ﻣﻴﺘﺎ ﻭﻟـﻢ ﻳﻌﲔ ﺃﺣﺪﺍ‪،‬‬
‫ﺃﻭ ﺣﻴﺎ ﻭﱂ ﻳﻌﲔ ﺃﺣﺪﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﺿﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﺑﺪﻳﻼ ﻟﻺﻣﺎﻡ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻹﻣﺎﻣﺔ‬
‫)‪ (٣‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﰲ ﺑﻠﺪ ﻟﻴﺲ ﻹﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺑﻪ ﻧﺎﺋﺐ‪ ،‬ﻓﺈﻥ ﲨﺎﻋﺔ ﺍﳌﺴﺠﺪ ﻳﻮﻟﻮﻥ ﻣﻦ ﻳﺮﻭﻥ ﻓﻴﻪ‬
‫ﺍﻟﺼﻼﺡ )‪.(٤‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(١٠٦ /٣ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٧٣ / ٤‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(٢١١ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٥٠ / ٥‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٦٢ / ٧‬‬

‫‪٧٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﻟﻪ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻭﻗﻒ ﺷﻲﺀ ﳏﺮﻡ ﻟﻠﻤﺴـﺠﺪ‪ ،‬ﻛﺴﺠﺎﺩ ﺣﺮﻳﺮ ﻭﳓﻮﻩ‪،‬‬
‫ﻭﻷﻥ ﺍﻟﻮﻗﻒ ﻷﺟﻞ ﺷﻲﺀ ﳏﺮﻡ ﻛﺒﻨﺎﺀ ﺍﻟﻘﺒﻮﺭ ﺑﺎﳌﺴﺎﺟﺪ ﺃﻭ ﺍﻟﺰﺧﺮﻓﺔ ﻋﻨﺪ ﻣﻦ ﻳﺮﻯ ﲢﺮﳝﻬﺎ‬
‫ﺣﺮﺍﻡ )‪.(١‬‬
‫ﻭﻻ ﳛﻞ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﺴﺘﻐﻞ ﺃﻭﻗﺎﻑ ﺍﳌﺴﺠﺪ ﺍﻟﱵ ﱂ ﺗﻮﻗـﻒ ﻋﻠﻴﻪ ﳌﺼﺎﳊﻪ ﺍﻟﺸﺨﺼﻴﺔ‪،‬‬
‫ﻛـﺎﺳﺘﺨﺪﺍﻡ ﻓﺮﺵ ﺍﳌﺴﺠﺪ ﰲ ﺍﳊﻔﻼﺕ‪ ،‬ﺃﻭ ﻭﺿﻊ ﺑﻀﺎﻋﺔ ﻟﻪ ﻭﳓﻮﻫﺎ ﺑﺎﳌﺴﺠـﺪ‪ ،‬ﻭﺟﻌﻠﻪ‬
‫ﳐﺰﻧﺎ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻓـﻌﻞ ﻓﻌﻠﻴﻪ ﺃﺟـﺮﺓ ﺍﳌﺜﻞ‪ ،‬ﻭﺇﻥ ﺃﺗﻠﻒ ﺷﻴﺌﺎ ﻟﺰﻣﻪ ﺭﺩ ﻣﺜﻠﻪ )‪.(٢‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺑﻴﻊ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺍﻗﺘﻀﺖ ﺣﻜـﻤﺔ ﺍﷲ ‪ -‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ -‬ﺃﻥ ﻳﻨﺘﻘﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﻷﺳﺒﺎﺏ‬
‫ﺍﺧﺘﻴﺎﺭﻳﺔ‪ ،‬ﻛﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺮﺯﻕ‪ ،‬ﺃﻭ ﻗﻬﺮﻳﺔ‪ :‬ﻛـﺎﳊﺮﺍﺋﻖ ﻭﺍﻵﻓﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﱵ ﻬﺗﻠﻚ ﺍﻟﻨﺎﺱ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﺈﻥ ﺍﻧﺘﻘﻞ ﺍﻟﻨﺎﺱ ﺑﺴﺒﺐ ﺍﻟﻔﻴﻀﺎﻧﺎﺕ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﳌﺴﺎﺟﺪ ﰲ ﳉﺔ ﺍﳌﻴﺎﻩ‪ ،‬ﻓﺈﻥ ﺁﻻﻬﺗﺎ‬
‫ﻭﻭﻇﺎﺋﻔﻬﺎ ﻭﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻬﺎ ﻭﺣـﺠﺎﺭﻬﺗﺎ ﻭﻧﻘﻀﻬﺎ ﺗﻨـﻘﻞ ﺇﱃ ﻣﺴﺎﺟﺪ ﺃﺧﺮﻯ )‪ .(٣‬ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ‬
‫ﲣﺮﺏ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﱂ ﳜﺮﺏ ﻣﺎ ﺣﻮﳍﺎ‪ ،‬ﻓﻼ ﳛﻞ ﺑﻴﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻴﻌﺖ‪ ،‬ﻓﻼ ﻳﺘﻤﻠﻜـﻬﺎ ﻣﺸﺘﺮﻳﻬﺎ‪،‬‬
‫ﻭﻻ ﳝﻠﻚ ﻗﻴﻤﺘﻬﺎ ﺑﺎﺋﻌـﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺇﻥ ﺧـﺮﺏ ﺍﳌﺴـﺠـﺪ ﺃﻭ ﺧـﺮﺏ ﻣـﺎ ﺣـﻮﻟﻪ‬
‫ﻭﻫﺠـﺮﻩ ﺍﻟﻨﺎﺱ ﻭﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ )‪ (٤‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺑﻴﻌﻪ‪،‬‬
‫ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺑﻴﻊ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌـﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﺫﻥ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺇﺫﺍ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ )‪ ،(٢٦٧ / ١٤‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٥٨ / ٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪٧‬‬
‫‪ ،(١١ /‬ﻭﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻟﻠﺪﻣﺸﻘﻲ )ﺹ‪.(٣٣٠‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ٤٠٠‬ـ ‪.(٤٠٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(١٠٩ /٣ / ٢‬‬
‫)‪ (٤‬ﻣﻌﲎ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ‪ :‬ﺃﻱ ﺍﳌﻨﺎﻓﻊ ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﻛﺎﻬﻧﺪﺍﻡ ﺟﺰﺀ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﺧﺮﺍﺏ ﺁﻻﺗﻪ ﻭﺃﺑﻮﺍﺑﻪ ﻭﻧﻮﺍﻓﺬﻩ‪ ،‬ﻭﺗﺴﺎﻗﻂ‬
‫ﺳﻘﻔﻪ‪ ،‬ﺃﻭ ﺿﺎﻕ ﺍﳌﺴﺠﺪ ﺑﺄﻫﻠﻪ ﻋﻨﺪ ﺃﲪﺪ‪ ،‬ﺃﻭ ﺧﺮﺑﺖ ﺍﳌﺴﺎﻛﻦ ﺍﻟﱵ ﺣﻮﻟﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺣﻮﻟﻪ ﻣﻦ ﻳﺴﻜﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺍﳌﺴﺠﺪ ﰲ ﻃﺮﻳﻖ‪ ،‬ﻭﻻ ﻳﺼﻠﻲ ﻓﻴﻪ ﺃﺣﺪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪ ،(١٠٣ / ٧‬ﻭﺍﻟﻔﺮﻭﻉ )‪.(٦٢٦ / ٤‬‬

‫‪٨٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻴﻊ ﻓﻴﺼﺮﻑ ﲦﻨﻪ ﺇﱃ ﺃﺣﺪ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻭﻳﺴﺘﺤﺴﻦ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺻﺎﺣﺒﻪ ﺃﰊ ﻳﻮﺳﻒ‪ :‬ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﺜﻤﻦ ﻣﺼﺮﻭﻓﺎ ﺇﱃ ﻣﺴـﺠﺪ ﻗـﺮﻳﺐ ﻣﻦ ﺍﳌﺴﺠـﺪ ﺍﻟﺬﻱ ﺑﻴﻊ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺣﻨﻴـﻔـﺔ ﻭﺃﺑﻮ ﻳﻮﺳﻒ )‪ .(١‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣـﺎﻡ ﺃﺣـﻤـﺪ‪ ،‬ﻭﺍﻟﺼـﺤـﻴﺢ ﻣﻦ ﻣﺬ‬
‫ﻫـﺐ ﺍﳊﻨﺎﺑﻠﺔ ﻛـﻤﺎ ﺫﻛﺮﻩ ﰲ ﺍﻹﻧﺼﺎﻑ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﻳﺼﺢ ﺑﻴﻊ ﺍﻟﻮﻗـﻒ ﲝﺎﻝ‪ ،‬ﻭﺍﳌﺴﺠـﺪ ﻻ ﻳﻜـﻮﻥ ﺇﻻ ﻭﻗﻔﺎ‪ ،‬ﻓﻼ ﻳﺼﺢ‬
‫ﺑﻴﻌﻪ ﻭﺇﻥ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ‪ .‬ﻭﻫﺬﺍ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ )‪ .(٣‬ﻭﻫﻮ‬
‫ﻣﺬﻫﺐ ﻣﺎﻟﻚ )‪ (٤‬ﻭﺍﻟﺸﺎﻓﻌﻲ )‪ (٥‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(٦‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﺇﻥ ﺍﻟﻮﻗﻒ ﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ ﻳﺮﺟـﻊ ﺇﻟـﻰ‬
‫ﺍﻟﻮﺭﺛﺔ )‪ .(٧‬ﻗﻠﺖ‪ :‬ﻭﻣﻔﺎﺩ ﻗﻮﻟﻪ ﻫﺬﺍ ﺃﻧﻪ ﳚﻮﺯ ﺑﻴﻊ ﺍﳌﺴﺠﺪ؛ ﻷﻥ ﺍﻟﻮﺭﺛﺔ ﺳﻴﺘﺼﺮﻓﻮﻥ ﺑﻪ ﺇﺫﺍ ﺭﺟﻊ‬
‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻗـﺪ ﻳﺒﻴﻌﻮﻧﻪ ﻭﻳﺄﺧﺬﻭﻥ ﲦﻨﻪ‪.‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ ‪ -‬ﻛﺘﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﺇﱃ ﺳﻌﺪ ﳌﺎ ﺑﻠﻐﻪ ﺃﻧﻪ ﻗﺪ ﻧﻘﺐ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻟﺬﻱ‬
‫ﺑﺎﻟﻜـﻮﻓﺔ‪ " :‬ﺍﻧﻘﻞ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﺎﻟﺘـﻤﺎﺭﻳﻦ‪ ،‬ﻭﺍﺟﻌﻞ ﺑﻴﺖ ﺍﳌﺎﻝ ﰲ ﻗﺒﻠﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻧﻪ ﻟﻦ‬
‫ﻳﺰﺍﻝ ﰲ ﺍﳌﺴﺠﺪ ﻣﺼﻞ "‪ .‬ﻭﻛـﺎﻥ ﻫﺬﺍ ﲟﺸـﻬﺪ ﻣﻦ ﺍﻟﺼﺤـﺎﺑﺔ‪ ،‬ﻭﱂ ﻳﻈﻬﺮ ﻣـﺎ‬
‫ﳜـﺎﻟﻔـﻪ‪ ،‬ﻓﻜـﺎﻥ ﻛﺎﻹﲨﺎﻉ )‪.(٨‬‬

‫)‪ (١‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ٤٢ / ١٢‬ـ ‪ ،(٤٣‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ٣٥٨ / ٤‬ـ ‪.(٣٥٩‬‬
‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪ ،(١٠١ / ٧‬ﻭﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﲝﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪ ،(٥٦٤ / ٥‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪/ ٥‬‬
‫‪.(٦٣١‬‬
‫)‪ (٣‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(٤٢ / ١٢ / ٦‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٥ / ٥‬‬
‫)‪ (٤‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(٢٠٩ / ٢‬‬
‫)‪ (٥‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ )‪.(٢٦٤ / ١٤‬‬
‫)‪ (٦‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٢٢ / ٤‬‬
‫)‪ (٧‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٤٢ / ١٢ / ٦‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٦٣٣ / ٥‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٤٤٥ / ٥‬‬

‫‪٨١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻭﻷﻥ ﺍﻟﻮﻗـﻒ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻣﻦ ﻣﺎﻟﻜـﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺇﻥ ﺗﻌﻄﻚ ﻣﻨﺎﻓﻌﻪ‪ ،‬ﻭﻻ‬
‫ﺇﱃ ﻭﺭﺛﺘﻪ‪ ،‬ﻓﺒﻘﺎﺅﻩ ﻭﻗﺪ ﺗﻌﺬﺭ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ‪ ،‬ﻓﻘﺪ ﻓﺎﺕ ﺍﻟـﻐﺮﺽ ﺍﳌﻘـﺼﻮﺩ ﻣﻦ‬
‫ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺼﺪﻕ ﺑﺜﻤﺮﺗﻪ ﻭﺍﻻﻧﺘـﻔﺎﻉ ﺑﻪ )‪ .(١‬ﻭﻟﺘﺤـﻘﻴﻖ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻮﻗﻒ ﻗﺪ ﺟﺎﺯ‬
‫ﺑﻴﻌﻪ ﻭﺍﺳﺘﻐﻼﻝ ﻗﻴﻤﺘﻪ ﰲ ﻭﻗﻒ ﺁﺧﺮ )‪.(٢‬‬
‫‪ - ٣‬ﺃﺟـﻤﻊ ﺍﻟـﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﻔـﺮﺱ ﺇﺫﺍ ﻛـﱪﺕ ﻭﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻬﺎ‪ ،‬ﺣﲔ‬
‫ﺗﻜﻮﻥ ﻭﻗﻔﺎ ﻟﻠﻐﺰﻭ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻘﻴﻤﺘﻬﺎ‪ ،‬ﻓﺎﳌﺴﺠﺪ ﻣﺜﻠﻬﺎ ﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ )‪.(٣‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ } :‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﺻﺎﺏ ﺃﺭﺿﺎ ﲞﻴﱪ‪ ،‬ﻓﺄﺗﻰ ﺍﻟﻨﱯ ‪‬‬
‫ﻳﺴﺘﺄﻣﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﻓـﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺇﱐ ﺃﺻﺒﺖ ﺃﺭﺿﺎ ﲞﻴﱪ ﱂ ﺃﺻﺐ ﻣﺎﻻ ﻗﻂ ﺃﻧﻔﺲ‬
‫ﻋﻨﺪﻱ ﻣﻨﻪ‪ ،‬ﻓﻤﺎ ﺗﺄﻣﺮﱐ ﺑﻪ؟ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺷﺌﺖ ﺣﺒﺴﺖ ﺃﺻﻠﻬﺎ ﻭﺗﺼﺪﻗﺖ ﻬﺑﺎ "‪ .‬ﻗﺎﻝ‪ :‬ﻓﺘﺼﺪﻕ‬
‫ﻬﺑﺎ ﻋﻤﺮ ﺃﻧﻪ ﻻ ﻳﺒﺎﻉ ﻭﻻ ﻳﻮﺭﺙ ﻭﻻ ﻳﻮﻫﺐ ﻭﺗﺼﺪﻕ ﻬﺑﺎ ﰲ ﺍﻟﻔﻘﺮﺍﺀ ﻭﰲ ﺍﻟﻘﺮﰉ ﻭﰲ ﺍﻟﺮﻗﺎﺏ‬
‫ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻟﻀﻴﻒ ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻰ ﻣﻦ ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ‪،‬‬
‫ﻭﻳﻄﻌﻢ ﻏﲑ ﻣﺘﻤﻮﻝ { )‪ .(٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺣﺒﺴﺖ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﺗﺼﺪﻗﺖ ﻬﺑﺎ‪ ...‬ﻻ ﻳﺒﺎﻉ ﻭﻻﻳﻮﻫﺐ ﻭﻻ ﻳﻮﺭﺙ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺑﻴﻊ ﺍﻟﻮﻗﻒ ﻣﻨﺎﻑ ﻟﺒﻘﺎﺋﻪ ﻭﲢﺒﻴﺲ ﺃﺻﻠﻪ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﺮﻃﻪ ﻋﻤﺮ ﰲ ﳎﻤﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪،‬‬
‫ﻭﺃﻗﺮﻩ ﺍﻟﻨﱯ ‪ ‬ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺑﻴﻊ ﺍﻟﻮﻗﻒ ﻻ ﳚﻮﺯ ﺑﻜﻞ ﺣﺎﻝ؛ ﺇﺫ ﻟﻮ ﺟﺎﺯ ﻟﺒﻴﻨﻪ ﺍﻟﻨﱯ ‪.‬‬
‫‪ - ٢‬ﻭﻷﻥ ﺍﳌﺴﺠﺪ ﻣﻮﻗﻮﻑ‪ ،‬ﻛـﺎﻟﺮﺟﻞ ﺍﳌﻌﺘﻖ ﳋـﺪﻣـﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺇﻥ ﺗﻌﻄﻠﺖ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٥٨ / ٤‬ﻭﺍﳌﺒﺴﻮﻁ )‪ ٣٢ / ١٢ / ٦‬ـ ‪.(٤٣‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪.(٦٣٣ / ٥‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺍﻟﻔﺮﻭﻉ )‪.(٦٣٣ / ٤‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﺮﻭﻁ )‪ ،(٢٥٨٦‬ﻣﺴﻠﻢ ﺍﻟﻮﺻﻴﺔ )‪ ،(١٦٣٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺣﻜﺎﻡ )‪ ،(١٣٧٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺣﺒﺎﺱ )‪٣٦٠٤‬‬
‫(‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺻﺎﻳﺎ )‪ ،(٢٨٧٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺣﻜﺎﻡ )‪ ،(٢٣٩٦‬ﺃﲪﺪ )‪.(١٢٥/٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺸﺮﻭﻁ ﺏ ‪ ١٩‬ﺍﻟﺸﺮﻭﻁ ﰲ ﺍﻟﻮﻗﻒ ﺭﻗﻢ ‪ ،٢٧٣٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٢٥٥ / ٣‬ﺭﻗﻢ ‪.١٦٣٢‬‬

‫‪٨٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﻨﺎﻓﻌﻪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺑﻴﻌﻪ )‪.(١‬‬

‫ﻭﺍﺳﺘﺪﻝ ﶈـﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﺑﺄﻧﻪ ‪ -‬ﺃﻱ ﺍﻟﻮﺍﻗﻒ ‪ -‬ﺟـﻌﻞ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﻣﻠﻜﻪ‪،‬‬
‫ﻣﺼﺮﻭﻓـﺎ ﺇﱃ ﻗﺮﺑﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﻧـﻘﻄﻊ ﺫﻟﻚ ﻋـﺎﺩ ﺇﱃ ﻣﻠﻜـﻪ ﻛﺎﶈـﺼﺮ ﺇﺫﺍ ﺑﻌﺚ‬
‫ﺍﳍﺪﻱ‪ ،‬ﰒ ﺯﺍﻝ ﺍﻹﺣـﺼﺎﺭ ﻓـﺄﺩﺭﻙ ﺍﳊﺞ ﻛـﺎﻥ ﻟﻪ ﺃﻥ ﻳﺼﻨﻊ ﻬﺑﺪﻳﻪ ﻣﺎ ﺷﺎﺀ )‪.(٢‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﻋﺘﺮﺽ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﲜﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺴﺠﺪ ﺑﺄﻥ ﻓﻌﻞ ﻋـﻤﺮ ‪ ‬ﻻ‬
‫ﻳﻌﺎﺭﺽ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﺍﻟﺜﺎﺑـﺖ‪ ،‬ﻛﻴﻒ ﻭﻗﺪ ﺍﻣﺘﺜﻞ ﻋﻤﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟‪.‬‬
‫ﻭﺃﺟﻴﺐ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺄﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ‪ -‬ﻛـﻤﺎ ﺫﻛـﺮﰎ ‪ -‬ﻭﺇﳕﺎ ﻓـﻬﻢ ﻋـﻤﺮ‬
‫ﻭﺍﻟﺼﺤـﺎﺑﺔ ﺃﻥ ﺍﻟﻮﻗـﻒ ﻻ ﻳﺒﺎﻉ ﺇﺫﺍ ﻟـﻢ ﺗﺘﻌﻄﻞ ﻣﻨﺎﻓﻌﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺗﻌﻄﻠﺖ ﻣﻨﺎﻓـﻌـﻪ ﻓﻘﺪ‬
‫ﻓـﺎﺕ ﻏﺮﺽ ﺍﻟﻮﺍﻗـﻒ‪ .‬ﻭﻬﺑﺬﺍ ﻇﻬﺮ ﻭﺟـﻪ ﺍﳉﻤﻊ ﺑﲔ ﺣـﺪﻳﺚ ﻋﻤﺮ‪ ،‬ﻭﺑﲔ ﺃﻣﺮﻩ ﺑﻨﻘﻞ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻓﻌﻞ ﻋﻤﺮ ﻳﺴﻘﻂ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ؛ ﻷﻧﻪ ﻋﺎﺭﺽ ﺩﻟﻴﻼ‬
‫ﺃﻗﻮﻯ ﻣﻨﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ‪ -‬ﲟﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ‪ -‬ﻓﻼ ﻭﺟﻪ ﻟﻠﻘﻮﻝ‬
‫ﺑﺎﻟﺘﻌﺎﺭﺽ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﳌﻌﺘﻖ ﳋﺪﻣﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺃﻋﺘﻘﻪ ﻣﻮﻻﻩ ﲢﺮﻳﺮﺍ ﻟﺮﻗﺒﺘﻪ ﻣﻦ ﺃﻥ ﻳﺴﺘﻌﺒﺪﻩ‬
‫ﳐﻠﻮﻕ‪ ،‬ﺃﻭ ﻳﻨﺘﻔﻊ ﺑﻪ ﲞﺪﻣﺔ ﺧﺎﺻﺔ ﻭﳓﻮﻫﺎ ﺑﻼ ﺃﺟﺮﺓ ﺃﻭ ﺇﺣﺴﺎﻥ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﺧﺪﻣﺔ ﺍﳌﺴﺠﺪ ﺇﻣﺎ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻃﺎ ﻟﻌﺘﻘﻪ‪ ،‬ﻓﻴﻌﺘﻖ ﲟﺎ ﻳﺴﻤﻰ ﻋﺮﻓﺎ ﺧﺪﻣﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺣﲔ ﻳﻌﺘﻖ ﻳﻜﻮﻥ ﻗﺪ ﻣﻠﻚ‬
‫ﺃﻣﺮﻩ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜـﻮﻥ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺑﺬﺍﻬﺗﺎ ﻭﻗﻔﺎ‪ ،‬ﻓـﻴﻘﻮﻝ‪ :‬ﺟـﻌﻠﺖ ﻓـﺘﺎﻱ ﻓﻼﻧﺎ ﻭﻗـﻔﺎ‬
‫ﳋﺪﻣﺔ ﺍﳌﺴﺠﺪ ﺍﻟﻔﻼﱐ‪ ،‬ﻓﻴﺠﺮﻱ ﳎﺮﻯ ﺍﻟﻮﻗـﻒ‪ ،‬ﻳﺒﺎﻉ ﺇﻥ ﺗـﻌﻄﻠﺖ ﻣﻨﺎﻓﻌﻪ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻟﻜﻦ ﺍﻟﻐﺎﻟﺐ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻳﻪ ﺇﻻ ﻣﻦ ﺳﻴﻌﺘﻘﻪ‪ ،‬ﺃﻭ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﲟﺼﻠﺤﺔ ﺃﺧﺮﻯ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ‬

‫)‪ (١‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٣٢ / ٥‬‬

‫)‪ (٢‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٤٢ / ١٢ / ٦‬‬

‫‪٨٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻗﻔﻪ ﺃﻭﻻ ﻋﻠﻰ ﺧﺪﻣﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻠﻢ ﻳﻌﺘﻘﻪ )‪.(١‬‬

‫ﻭﻷﻥ ﺍﳉﻤﻮﺩ ﻋﻠﻰ ﺍﻟﻌﲔ ﺍﳌﻮﻗﻮﻓﺔ ﻣﻊ ﺗﻌﻄﻞ ﻣﻨﺎﻓﻌﻬﺎ ﻭﻓﻮﺍﺕ ﺍﳌﺼﻠﺤﺔ ﻣﻨﻬﺎ ﻳﺆﺩﻱ ﺇﱃ‬
‫ﺧﺮﺍﺏ ﺍﳌﺴﺠﺪ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﻹﺻﻼﺡ‪ ،‬ﻓﻨﻜﻮﻥ ﻗﺪ ﺃﻓﺴﺪﻧﺎ ﻣﺴﺠﺪﻳﻦ‪ ،‬ﻭﻷﻥ ﺍﻟﻠﺼﻮﺹ‬
‫ﻭﻏﲑﻫﻢ ﺭﲟﺎ ﺃﺧـﺬﻭﺍ ﺁﻻﺕ ﺍﳌﺴﺠﺪ ﺍﳋﺮﺏ ﻭﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﺘﺬﻫﺐ ﻫﺒﺎﺀ ﺑﻼ ﻣﻨﻔﻌﺔ )‪.(٢‬‬
‫ﻭﺃﻣﺎ ﺩﻟﻴﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻓﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻪ ﺇﺯﺍﻟﺔ ﻣﻠﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﻼ ﻳﻌﻮﺩ ﳌﺎﻟﻜـﻪ‪ ،‬ﻛـﺎﻟﻌﺘﻖ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﻮﻗـﻒ ﻳﺘﺄﺑﺪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﻌﺬﺭ ﺑﻘﺎﺀ ﺻﻮﺭﺓ‬
‫ﺍﻟﻮﻗـﻒ ﳚﻮﺯ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺇﺑﻘﺎﺀ ﻣﻌﻨﺎﻩ؛ ﻭﺫﻟﻚ ﺑﻨﻘﻞ ﻗـﻴﻤﺘﻪ ﻭﺁﻟﺘﻪ‪ ،‬ﻭﺑﻨﺎﺋﻪ ﳌﺴﺠﺪ ﺁﺧﺮ‬
‫ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻟﺌﻼ ﻳﻔﻮﺕ ﺍﻻﻧﺘـﻔﺎﻉ ﺑﺎﻟﻮﻗﻒ ﻛﻠﻪ‪ ،‬ﻓـﻴﻨﺘﻔﻊ ﲟﺎ ﺑﻘﻲ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺁﻟﺘﻪ ﺃﻭ‬
‫ﻗـﻴﻤـﺘﻪ ﺃﻭ ﳓﻮﻫﺎ )‪.(٣‬‬
‫ﻭﺇﺫﺍ ﺑﻴﻊ ﺍﳌﺴﺠﺪ ﻭﺍﺷﺘﺮﻱ ﺑﻘﻴﻤﺘﻪ ﺃﺭﺽ ﺃﻭ ﺑﻴﺖ‪ ،‬ﻭﺟﻌﻠﺖ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺪﻝ ﻳﻘﻮﻡ‬
‫ﻣﻘﺎﻡ ﺍﳌﺒﺪﻝ ﻋﻨﻪ ﰲ ﺗﻨﻔﻴﺬ ﺷﺮﻭﻁ ﺍﻟﻮﺍﻗﻒ ﺍﻷﺻﻠﻲ‪ ،‬ﻓﺘﻜﻮﻥ ﻭﻇﺎﺋـﻒ ﺍﳌﺴﺠﺪ ﺍﳋـﺮﺏ ﻫﻲ‬
‫ﻭﻇﺎﺋﻒ ﺍﳌﺴﺠـﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﻫﻮ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻫﻜـﺬﺍ ﺍﳌﺆﺫﻥ ﻭﻏﲑﻩ‪ ،‬ﻭﺗﻜـﻮﻥ ﻓﺮﺵ‬
‫)‪(٤‬‬
‫ﻷﻥ ﺃﺩﻭﺍﺕ ﺍﳌﺴـﺠﺪ ﳍﺎ‬ ‫ﺍﳌﺴﺠـﺪ ﺍﻷﻭﻝ ﻭﺁﻟﺘﻪ ﻭﻏﻠﺔ ﻣﺎ ﻭﻗﻒ ﻟﻪ ﻟﻠﻤﺴﺠﺪ ﺍﳉﺪﻳﺪ‬
‫ﺣﻜـﻢ ﺍﳌﺴـﺠﺪ ﻓﻴـﻤﺎ ﺗـﻘﺪﻡ )‪ .(٥‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﺯﺍﺋﺪﺓ ﻋﻦ ﺣـﺎﺟـﺔ‬
‫ﺍﳌﺴﺠﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻓﺘﻌﻄﻰ ﳌﺴﺠﺪ ﺁﺧﺮ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﻋﻦ ﺣﺎﺟﺘﻪ ﻓﻠﺜﺎﻟﺚ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻭﻳﺘﻮﱃ ﺑﻴﻊ ﺍﳌﺴﺠﺪ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﺃﻭ ﺍﻟﻨﺎﻇﺮ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ ﻟﻪ ﺍﳊﺎﻛـﻢ ﺍﻟﺸﺮﻋﻲ )‪.(٦‬‬
‫ﻭﳑﺎ ﺗﻘﺪﻡ ﻣﻦ ﻣﻨﺎﻗـﺸﺔ ﻭﺑﻴﺎﻥ ﳌﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺁﻟﺔ ﺍﳌﺴﺠﺪ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺍﺟﺢ ﻫﻮ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪ ،(٦١ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(٣٢ / ١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٥٩ / ٤‬ﻭﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ )‪.(٢٦٤ / ١٤‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٤٤٦ / ٥‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ٣٥٩ / ٤‬ـ ‪ ،(٣٦٠‬ﻭﺍﳌﻐﲏ )‪/ ٥‬‬
‫‪.(٦٣٣‬‬
‫)‪ (٤‬ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﻻﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ )ﺹ‪.(٣١٥‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٣٥ / ٥‬‬
‫)‪ (٦‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٦٢٦ / ٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(١٠٥ / ٧‬‬

‫‪٨٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺗﺼﺮﻳﻒ ﺁﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ‪.‬‬

‫‪٨٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﺗﻨﻈﻴﻢ ﺍﳌﺴﺠﺪ‬

‫ﺗﺘﺨﺬ ﺍﳌﺴﺎﺟﺪ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﺗﻨﻈﻴﻤﺎ ﻣﻌﻤﺎﺭﻳﺎ ﻣﻐﺎﻳﺮﺍ ﳌﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺟﺪ ﻓـﻲ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﻟﻠﻤـﺴﻠﻤﲔ‪ ،‬ﻓﺸﻜﻞ ﺍﳌﺴـﺠﺪ ﻳـﺨﺘﻠﻒ ﻫﻨﺪﺳﻴﺎ ﻋﻦ ﺫﻱ ﻗﺒﻞ‪ ،‬ﻭﱂ ﺗﻜﻦ‬
‫ﰲ ﻣﺴﺎﺟﺪ ﺍﻷﻭﻟﲔ ﻧﺎﻓﻮﺭﺍﺕ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺣﻮﳍﺎ ﺣﺪﺍﺋﻖ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻬﺑﺎ ﺃﺩﻭﺍﺕ ﻛﻬﺮﺑﻴﺔ‪ ،‬ﻭﱂ‬
‫ﺗﻚ ﺗﻔﺮﺵ ﺑﻜﺎﻣﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﺒﻠﻂ ﺃﺭﺿﻴﺘﻬﺎ‪ ،‬ﻭﻻ ﺟﺪﺭﺍﻬﻧﺎ ﺑﺎﻟﺮﺧﺎﻡ‪ ،‬ﻓﺬﻟﻚ ﻏﲑ ﻣﻌﻬﻮﺩ ﻛﻤﺎ ﻫﻮ‬
‫ﺍﻵﻥ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺃﺗﻌﺮﺽ ﳌﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻬـﻴﺌﺔ ﺍﳌﺴﺠﺪ ﻭﺗﻨﻈﻴﻤـﻪ ﻟﻠﻤﺼﻠﲔ ﻭﺍﻟﻌﺎﻛﻔﲔ ‪-‬‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،-‬ﻭﻷﻥ ﻬﺗﻴﺌﺔ ﺍﳌﺴﺠﺪ ﻭﺗﻨﻈﻴﻤﻪ ﻟﻠﻤﺼﻠﲔ ﻣﻦ ﻣﻜـﻤﻼﺕ ﺑﻨﺎﺋﻪ ﻟﻴﻜﻮﻥ ﺟﺎﻫﺰﺍ‬
‫ﻟﻼﻧﺘﻔﺎﻉ ﺑﻪ‪ .‬ﻭﺣﺪﻳﺜﻲ ﻣﻔﺼﻼ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺷﻜﻞ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺇﳕﺎ ﲢﺪﺛﺖ ﻋﻦ ﺷﻜﻞ ﺍﳌﺴﺠﺪ ﻫﻨﺎ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻷﺻﻞ ﺃﻥ ﺃﲢﺪﺙ ﻋﻨﻪ ﰲ ﺍﻟﺒﻨﺎﺀ؛ ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻟﺸﻜﻞ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻳﺘﺨﺬ ﻃﺎﺑﻌﺎ ﲨﺎﻟﻴﺎ ﺗﻨﻈﻴﻤﻴﺎ‪.‬‬
‫ﻭﻟﻘـﺪ ﺍﺧﺘﻠﻔﺖ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻜﻞ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋـﺎﺭﺟﻲ‪ .‬ﻓﺒﻌﺾ ﺍﳌﺴﺎﺟﺪ‬
‫ﻋﻠﻰ ﻫﻴﺌﺔ ﻣﺜﻠﺚ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﺩﺍﺋﺮﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﺒﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﳐﺘﻠﻒ‬
‫ﺍﻷﺿﻼﻉ ﻭﻣﺘﻌﺪﺩﻫﺎ )‪.(١‬‬
‫ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻜـﻮﻥ ﺟﺪﺍﺭ ﺍﻟﻘﺒﻠﺔ ﻣﺴﺘﻘـﻴﻤﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺘﻌﺮﺟﺎ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺯﺍﻭﻳﺔ‬
‫ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻷﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺼﻔﻮﻑ ﻭﻻ‬
‫ﺗﺘﺴﺎﻭﻯ ﻓﻴﻪ ﺑﺴﺒﺐ ﺍﻟﻘﺒﻠﺔ )‪ (٢‬ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺍﳋﺎﺭﺝ ﻓﻼ ﺗﺄﺛﲑ ﻟﺸﻜﻠﻪ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ‪،‬‬
‫ﻏﲑ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻀﺢ ﳏﺮﺍﺑﻪ ﻟﺘﻌﻠﻢ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺟﺪﺍﺭﻩ ﺍﳌﻮﺍﺯﻱ ﳉﻬﺔ ﺍﻟﻘﺒﻠﺔ‬
‫ﻣﺴﺘﻘﻴﻤﺎ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﳉـﺪﺍﺭ ﺍﻟﺬﻱ ﺧـﻠﻔـﻪ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ ﰲ‬
‫ﺍﻟﺼﻔﻮﻑ ﺇﱃ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ ﺑﻐﲑ ﻋﻮﺝ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ‪ ،‬ﻣﺮﺑﻌﺔ ﺃﻭ ﻣﺴﺘﻄﻴﻠﺔ ‪ -‬ﻏﺎﻟﺒـﺎ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٢٥٥ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(٥٥ / ١‬‬

‫‪٨٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ -‬ﺑﺴﻴﻄﺔ ﺍﻟﺸﻜـﻞ‪ ،‬ﻻ ﺗﻜﻠﻒ ﻓـﻴﻬﺎ‪ .‬ﻭﺍﻟﻴﻮﻡ ﻧﺮﻯ ﻣﺴﺎﺟﺪ ﻻ ﻧﺪﺭﻱ ﺃﻫﻲ ﻣﺴﺎﺟﺪ ﺃﻡ ﻻ‬
‫ﺑﺴﺒﺐ ﺃﺷﻜﺎﳍﺎ ﺍﻟﻐﺮﻳﺒﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﲣﺎﺫ ﺍﻷﺑﻮﺍﺏ ﻟﻠﻤﺴﺎﺟﺪ ﻭﺇﻏﻼﻗﻬﺎ‪:‬‬
‫ﻷﻥ ﺍﲣﺎﺫ ﺍﻷﺑﻮﺍﺏ ﻣﻦ ﻋﻮﺍﻣﻞ ﺑﻘﺎﺀ ﺍﳌﺴـﺠﺪ ﻣﻨﻈﻤﺎ ﻧﻈﻴﻔﺎ ﻣﻬﻴﺌﺎ ﻟﻠﻤﺼﻠﲔ ﰲ ﻛﻞ‬
‫ﻭﻗﺖ‪ ،‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺘﻬﻞ ﺣﺪﻳﺜﻲ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ‪.‬‬
‫ﳚﻮﺯ ﺍﲣﺎﺫ ﺍﻷﺑﻮﺍﺏ ﻟﻠﻤﺴﺎﺟﺪ‪ ،‬ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ ‪ -‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺗـﻌﻠﻴﻘﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻠﻴﻜـﺔ ﻻﺑﻦ ﺟـﺮﻳﺞ‪" :‬‬
‫ﻟﻮ ﺭﺃﻳﺖ ﻣﺴﺎﺟﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺑﻮﺍﻬﺑﺎ " )‪ (١‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﺑﻮﺍﺏ ﻛﺎﻧﺖ ﺗﺘﺨﺬ ﰲ ﻋﻬﺪ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻏﲑ ﻧﻜﲑ‪.‬‬
‫‪ - ٢‬ﺛﺒﺖ ﺃﺩﻥ ﻣﺴـﺠﺪ ﺍﻟﻨﱯ ‪ ‬ﻗﺪ ﺍﲣﺬﺕ ﻟﻪ ﺍﻷﺑﻮﺍﺏ‪ .‬ﻭﻳﺸﻬﺪ ﳍـﺬﺍ‪ :‬ﻣﺎ ﺭﻭﺍﻩ‬
‫ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ -‬ﺭﺿﻲ ﺍﻟـﻠﻪ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ } :‬ﺩﺧﻞ ﺭﺟﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻦ‬

‫ﺑﺎﺏ ﻭﻛﺎﻥ ﻭﺟﺎﻩ ﺍﳌﻨﱪ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﺋـﻢ ﳜﻄﺐ { )‪ ...(٢‬ﺍﳊﺪﻳﺚ ﻭﻓﻴـﻪ‪ } :‬ﰒ‬

‫ﺩﺧﻞ ﺭﺟﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒـﺎﺏ ﰲ ﺍﳉﻤﻌﺔ ﺍﳌﻘﺒﻠﺔ ﻭﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﺋﻢ ﳜﻄﺐ { )‪...(٣‬‬
‫ﺍﳊﺪﻳﺚ " )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻣﻦ ﺑﺎﺏ ﻭﻛﺎﻥ ﻭﺟﺎﻩ ﺍﳌﻨﱪ‪ ...‬ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺎﺏ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣـﻴﺚ ﺩﻝ ﻋﻠﻰ ﻭﺟـﻮﺩ ﺍﻷﺑـﻮﺍﺏ ﰲ ﻣـﺴـﺠـﺪ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻭﺗﻘﺪﻡ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٨١‬ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻐﻠﻖ ﻟﻠﻜﻌﺒﺔ ﻭﺍﳌﺴﺎﺟﺪ‪.‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٦٧‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ،(٨٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ،(١٥١٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‬
‫‪ ،(١١٧٤‬ﺃﲪﺪ )‪.(٢٥٦/٣ ،٢٤٥/٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٦٧‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ،(٨٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ،(١٥١٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‬
‫‪ ،(١١٧٤‬ﺃﲪﺪ )‪ ،(١٩٤/٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٤٥٠‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ .(٦١٢ / ٢‬ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻣﻔﺼﻼ‪.‬‬

‫‪٨٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﻮﻟﻪ ‪ } ‬ﻻ ﻳﺒﻘـﲔ ﰲ ﺍﳌﺴﺠـﺪ ﺑﺎﺏ ﺇﻻ ﺳﺪ‪ ،‬ﺇﻻ ﺑﺎﺏ ﺃﰊ ﺑﻜﺮ { )‪.(١‬‬

‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ } :‬ﻟﻮ ﺗﺮﻛﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻠﻨﺴﺎﺀ { )‪ .(٢‬ﻓﻠﻢ‬
‫ﻳﺪﺧﻞ ﻣﻨﻪ ﺍﺑﻦ ﻋﻤﺮ ﺣﱴ ﻣﺎﺕ "‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻫﺬﺍ ﺍﻟﺒﺎﺏ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﰲ ﻣﺴﺠﺪﻩ ‪ ‬ﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ ‪ -‬ﻛﻤﺎ ﺗﻘﺪﻡ ‪ -‬ﻭﻗﺪ ﺧﺼﺺ ‪ ‬ﺑﺎﺑﺎ ﻣﻨﻬﺎ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﱂ‬
‫ﻳﺪﺧﻞ ﻣﻨﻪ ﺍﺑﻦ ﻋﻤﺮ ‪ ‬ﺣـﱴ ﻣﺎﺕ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ " :‬ﻛﺎﻧﺖ ﺍﻟﻜﻼﺏ ﺗﻘﺒﻞ ﻭﺗﺪﺑﺮ‪ ،‬ﻭﺗﺒﻮﻝ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻼ‬
‫ﻳﺮﺷﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ " )‪ (٤‬ﻓﻬﺬﺍ ﻻ ﻳﺪﻝ ﺃﺻﻼ ﻋﻠﻰ ﺃﺩﺕ ﺍﳌﺴﺠﺪ ﻻ ﺃﺑﻮﺍﺏ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻬﻧﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳـﻐﻠﻘﻮﻥ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ " :‬ﺇﻥ ﺍﻟﻨﱯ ‪ ‬ﺇﳕﺎ ﺗﺮﻙ ﺍﲣﺎﺫ ﺍﻟﺒﺎﺏ ﻟﻠﻤﺴﺠﺪ ﻟﻘﺼﺮ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﳌﺴﺠﺪ ﺍﲣﺬ ﻟﻪ ﺑﺎﺏ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻛـﺬﺍ ﻓﻌﻞ ﺧﻠﻔﺎﺅﻩ ﺍﻟﺮﺍﺷﺪﻭﻥ‪ ،‬ﺣﻴﺚ ﺍﲣﺬﻭﺍ ﻟﻪ ﺍﻷﺑﻮﺍﺏ‬
‫ﲟﺤﻀﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻷﺣﺪﻫﻢ ﳐﺎﻟﻔﺔ " )‪.(٥‬‬
‫ﻭﻗـﺎﻝ ﺍﻟﺰﺭﻛـﺸﻲ‪ " :‬ﻗـﺎﻝ ﺍﺑﻦ ﺑﻄﺎﻝ )‪ (٦‬ﺑﻮﺟـﻮﺏ ﺍﺗـﺨـﺎﺫ ﺍﻷﺑﻮﺍﺏ ﻟﻠﻤﺴﺎﺟﺪ‬
‫ﻟﺘﺼـﺎﻥ ﻋﻦ ﺍﻷﺫﻯ‪ ،‬ﻭﺗﱰﻩ ﻋﻤﺎ ﻻ ﻳﺼﻠﺢ ﻓـﻴﻬـﺎ ﻣﻦ ﻏﲑ ﺍﻟﻄﺎﻋﺎﺕ ﺑﺎﻟﻐﻠﻖ " )‪.(٧‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٤‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ،(٢٣٨٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ،(٣٦٦٠‬ﺃﲪﺪ )‪،(١٨/٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪.(٧٧‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٤٦٢‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٢٧٣ / ٢‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٤٢ / ٢‬‬
‫)‪ (٥‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١٨٦٩ / ٤‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﻋﻠﻲ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺑﻄﺎﻝ ﺍﻟﺒﻜﺮﻱ‪ .‬ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺍﻟﻠﺠﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ‪ .‬ﺭﻭﻯ ﻋﻦ ﺍﻟﻄﻠﻤﻨﻜﻲ‪ ،‬ﻭﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ‪ .‬ﺃﻟﻒ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٤٩‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ )‪ ١٠٥ / ٢‬ـ ‪.(١٠٧‬‬
‫)‪ (٧‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ٣٨٢‬ـ ‪.(٣٨٣‬‬

‫‪٨٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﻏﻼﻕ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﺇﻏﻼﻗـﻬﺎ ﺇﺫﺍ ﺧﻴـﻒ ﻋﻠﻰ ﺍﳌﺴﺠـﺪ ﺃﻭ ﻣـﺘﺎﻋﻪ ﺃﻭ ﺟـﲑﺍﻧﻪ‪،‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﲦﺔ ﺧﻮﻑ‪ ،‬ﻓﺎﻟﺴﻨﺔ ﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ )‪.(١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺇﻏﻼﻕ ﺃﺑـﻮﺍﺏ ﺍﳌﺴـﺎﺟـﺪ ﻗـﺎﻝ ﺑﻪ ﺑـﻌـﺾ ﺍﻷﺣﻨﺎﻑ )‪.(٢‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺣـﻤﺎﻳﺔ ﻟﻠﻤﺴﺎﺟﺪ ﻭﺃﻣﺘﻌﺘﻬﺎ ﻣﻦ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻌﺒﺚ ﻭﺗﻨﺠﻴﺲ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺒﻬﺎﺋﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﲪﺎﻳﺔ ﻟﻠﻤﺴﺎﺟﺪ ﻣﻦ ﺃﻥ ﺗﺘﺨـﺬ ﻣﻘﺮﺍ ﻟﻠﺴﻔـﻬـﺎﺀ‪ ،‬ﻭﻣﻦ ﺃﻥ ﻳـﺪﺧﻠﻬـﺎ ﺍﳉﻨﺐ‬
‫ﻭﺍﳊـﺎﺋـﺾ‪ ،‬ﺃﻭ ﻣﻦ ﻳـﻜـﺮﻩ ﺩﺧـﻮﻟﻪ ﺇﻟﻴـﻬـﺎ )‪ .(٣‬ﻓـﻠﻬـﺬﻩ ﺍﻷﺳﺒﺎﺏ ﳚﻮﺯ ﺇﻏﻼﻕ‬
‫ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫‪yìoΨ¨Β £ϑÏΒ ãΝn=øßr& ôtΒuρ‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻧﻪ ﻻ ﳚﻮﺯ ﺇﻏﻼﻗـﻬﺎ‪ ،‬ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪ωÎ) !$yδθè=äzô‰tƒ βr& öΝßγs9 tβ%x. $tΒ šÍׯ≈s9'ρé& 4 !$yγÎ/#tyz ’Îû 4tëy™uρ …çµßϑó™$# $pκÏù tx.õ‹ãƒ βr& «!$# y‰Éf≈|¡tΒ‬‬

‫{‪.(٤) { ∩⊇⊇⊆∪ ×ΛÏàtã ë>#x‹tã ÍοtÅzFψ$# ’Îû óΟßγs9uρ Ó“÷“Åz $uŠ÷Ρ‘$!$# ’Îû öΝßγs9 4 šÏÍ←!%s‬‬
‫ﺍﻟﺸﺎﻫﺪ‪) :‬ﻣﻨﻊ ﻣﺴﺎﺟﺪ ﺍﷲ(‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺣﺮﻡ ﻣﻨﻊ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﰲ‬
‫ﻣﺴﺠﺪ ﻣﻦ ﺍﳌﺴﺎﺟﺪ )‪.(٥‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻔﻄﻦ ﻟﻪ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺇﻏﻼﻕ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٨١ / ٢‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪.(٣٦٧ / ١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٦ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٣٦ / ٤‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١١٤‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(٢٢٤ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٦ / ١‬‬

‫‪٨٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻷﺑﻮﺍﺏ؛ ﺑﻞ ﺭﲟﺎ ﻃﺮﺩﻭﺍ ﻣﻦ ﳚﻠﺲ ﰲ ﺍﳌﺴﺠﺪ ﻟﻌﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﺣﺮﺍﻡ ﻭﻣﻀﺎﺭﺓ ﺑﺎﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺃﺧﺸﻰ ﺃﻥ ﻳﺸﻤﻠﻬﻢ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﳑﺎ ﺗﻘﺪﻡ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﻗﻮﻝ ﺍﳉـﻤﻬﻮﺭ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ‪ -‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻭﻟﻜﻦ‬
‫ﺩﻟﻴﻞ ﺍﻷﺣﻨﺎﻑ ﺷﺎﻣﻞ ﳌﻦ ﺗﺴﺒﺐ ﰲ ﻣﻨﻊ ﺃﺣﺪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓـﻼ ﺗﻐﻠﻖ‬
‫ﺍﻷﺑﻮﺍﺏ ﺇﻻ ﻋﻨﺪ ﺍﳊﺎﺟـﺔ‪ ،‬ﻭﺣﺎﻝ ﺍﳋﺸﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻭﺃﺩﻭﺍﺗﻪ ﻭﺟﲑﺍﻧﻪ ﻣﻦ ﺍﻟﻀﺮﺭ )‪.(١‬‬
‫ﻭﺃﺭﻯ‪ :‬ﺃﻥ ﺗﻮﺿﻊ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ ﻟﻮﺣﺎﺕ ﺇﺭﺷﺎﺩﻳﺔ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺩﻋﻴﺔ ﺍﻟﺪﺧـﻮﻝ‬
‫ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﻮﺍﻋﻆ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻮﻗﻊ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﰲ ﻏﲑ ﺟﺪﺍﺭ‬
‫ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﳊﺪﺍﺋﻖ ﻭﺍﻟﻨﺎﻓﻮﺭﺍﺕ ﺑﺎﳌﺴﺎﺟﺪ‪:‬‬
‫ﺗﻜﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻐﺮﺱ ﺑﺎﳌﺴﺠﺪ ‪ -‬ﺍﻟﻐﺮﺱ ﺑﺎﻟﻐﲔ‬
‫ﺍﳌﻌﺠﻤﺔ ‪ -‬ﻭﺍﳊﺪﺍﺋﻖ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺷﺠﺎﺭ ﻛﺒﲑﺓ ﻭﺻﻐﲑﺓ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻳﺰﺭﻉ ﺯﺭﻋﺎ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﻨﺎﻓﻮﺭﺍﺕ ﻓﺘﺴﺘﻠﺰﻡ ﺍﳊﻔﺮ ﺑﺎﳌﺴﺠﺪ‪ .‬ﻭﳍﺬﺍ ﺳﺄﲢﺪﺙ ﻋﻦ ﻫﺎﺗﲔ ﺍﻟﻨﻘﻄﺘﲔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻐﺮﺱ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻓﺎﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫)‪(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻻ ﳚـﻮﺯ ﻏﺮﺱ ﺍﻟﺸﺠﺮ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ )‪ (٣‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﳚـﻮﺯ ﻏـﺮﺱ ﺍﻟﺸﺠـﺮ ﺑﺎﳌﺴﺠـﺪ ﺇﺫﺍ ﻛـﺎﻥ ﻓـﻴـﻪ ﻧﻔـﻊ‬
‫ﻟﻠﻤﺴﺠﺪ‪ .‬ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻷﺣﻨﺎﻑ )‪.(٥‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻷﻭﻟﻮﻥ ﺑﺄﻥ ﰲ ﺍﻟﻐﺮﺱ ﺑﺎﳌﺴﺠﺪ ﺷﻐﻼ ﻋﻤﺎ ﺃﻋﺪ ﻟﻠـﺼﻼﺓ ﻭﺍﻟﻌـﺒﺎﺩﺓ ﺑﻪ‪،‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺇﺻﻼﺡ ﺍﳌﺴﺎﺟﺪ ﻟﻠﻘﺎﲰﻲ )ﺹ‪ ،(٢٣١‬ﻭﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ )ﺹ‪.(٣٣٣‬‬

‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٥٧ / ٤‬‬
‫)‪ (٣‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٧٩ / ٢‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٣١ / ٤‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٦١ / ١‬‬

‫‪٩٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻳﺘﻀﺮﺭ ﺍﳌﺴﺠـﺪ ﺑﺴﻘﻮﻁ ﻭﺭﻕ ﺍﻟﺸﺠﺮ ﻓﻴـﻪ ﻭﲦﺮﻫﺎ‪ ،‬ﻭﺗﺴﻘﻂ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻓﻴﺘﻘﺬﺭ‬
‫ﺍﳌﺴﺠﺪ ﲟﺎ ﳜﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺭﲟﺎ ﺍﺟﺘﻤﻊ ﺍﻟﺼﺒﻴﺎﻥ ﺣﻮﳍﺎ ﻓﺮﻣﻮﻫﺎ ﺑﺎﳊﺠﺎﺭﺓ ﻻﺻﻄﻴﺎﺩﻫﺎ‪،‬‬
‫ﻓﻴﺆﺫﻭﻥ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻟﺮﲟﺎ ﺣﺼﻞ ﻣﻨﻬﻢ ﻓﺴﺎﺩ )‪.(١‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﳉﻮﺍﺯ ﺑﺄﻧﻪ ﱂ ﻳﺮﺩ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﺸﺮﻉ ﻳﻨﺺ ﻋﻠﻰ ﲢﺮﱘ ﻏﺮﺱ ﺍﻟﺸﺠﺮ‬
‫ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﺴﺠـﺪ ﻟﻴﺲ ﺃﻣﺮﺍ ﺗﻮﻗـﻴﻔﻴﺎ‪ .‬ﻭﰲ ﻏﺮﺱ ﺍﻟﺸﺠﺮ ﰲ‬
‫ﺍﳌﺴﺠـﺪ ﻣﻨﺎﻓـﻊ ﻛﺘﺜﺒﻴﺖ ﺍﻟﺴﻮﺍﺭﻱ ﻭﺍﻻﺳﺘﻈﻼﻝ )‪.(٢‬‬
‫ﺍﳌﻨﺎﻗﺸﺔ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻷﺷﺠﺎﺭ ﲣﺘﻠﻒ ﻣﻦ ﺣﻴﺚ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺴﺠﺪ ﺑـﻬﺎ‪ ،‬ﻓﺒﻌﻀﻬﺎ ﻳﻨﻔﻌﻪ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﻻ ﻳﻨﻔﻌﻪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﻀﺮﻩ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻨﻔﻌﻪ ﻗﺪ ﻳﻜﻮﻥ ﺿﺮﺭﻩ ﺃﻛـﺜﺮ ﻣﻦ ﻧﻔﻌﻪ‪ ،‬ﻭﻗﺪ‬
‫ﻳﻜﻮﻥ ﻧـﻔﻌﻪ ﳑﻜـﻨﺎ ﺇﺫﺍ ﻏﺮﺱ ﺣﻮﻝ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻻ ﻳﻀﻄﺮ ﺍﳌﺴﺠﺪ ﳌﻨﻔـﻌﺔ ﺍﻟﺸﺠـﺮ‬
‫ﻷﻥ ﻏﲑﻫﺎ ﻣﻦ ﺃﻋﻤﺪﺓ ﺍﳋﺸﺐ ﺃﻭ ﺍﳊﺪﻳﺪ ﺃﻭ ﺍﳊﺠﺮ ﺃﻭ ﳓﻮﻫﺎ‪ ،‬ﺗﻘﻮﻡ ﻣﻘﺎﻣﻪ؛ ﻭﻷﻥ ﻭﺿﻊ‬
‫ﺍﻟﺸﺠﺮ ﺑﺎﳌﺴﺠﺪ ﺭﲟﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺗﺸﺒﻪ ﺑﺎﳌﺸﺮﻛﲔ ﻓﻴﺤﺮﻡ )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﺍﻷﺻﻞ ﺣﻠﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻮﺿـﻌـﻪ؛ ﻷﻥ ﺍﳌﺴـﺠـﺪ ﺑﲏ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻟﻴﺲ‬
‫‪BNθã‹ç/ ’Îû‬‬ ‫ﻣﺰﺭﻋﺔ‪ ،‬ﰒ ﺍﻟﻐﺮﺱ ﻓﻴﻪ ﳐﺎﻟﻒ ﻟﺮﻓﻊ ﺍﳌﺴﺎﺟـﺪ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻟﻘـﻮﻟﻪ ﺗﻌـﺎﱃ‪} :‬‬

‫{‪ ...‬ﺍﻵﻳﺔ )‪ .(٤‬ﻭﺍﻟﻐﺮﺱ ﺑﺎﳌﺴﺠﺪ ﳐﺎﻟﻒ ﻟﻠﻌﺮﻑ ﻭﻣﺎ ﺟﺮﺕ ﻋﻠﻴﻪ ﻋﺎﺩﺓ‬ ‫&‪yìsùöè? βr& ª!$# tβÏŒr‬‬

‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ )‪.(٥‬‬

‫ﻭﻬﺑﺬﺍ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﱘ ﺍﻟﻐﺮﺱ ﺑﺎﳌﺴﺠﺪ ﻫﻮ ﺍﻟﺮﺍﺟﺢ‪ .‬ﻭﻋﻠﻴـﻪ‪ :‬ﻓﺈﻥ ﻭﺿﻊ ﺍﳊﺪﺍﺋﻖ‬
‫ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ ﺣﺮﺍﻡ‪ ،‬ﻭﺃﻣﺎ ﺧﺎﺭﺟـﻪ ﰲ ﺣﺮﻣﻪ ﻓﺈﻥ ﻟﻚ ﺗﻜﻦ ﳌﺸﺎﻬﺑﺔ ﺍﳌﺸﺮﻛﲔ ﻭﱂ ﻳﺘﻀﺮﺭ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٣٤ / ٥‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٦٦١ / ١‬ﻭﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪.(٦٠‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٦٣٤ / ٥‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٦١ / ١‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ :‬ﺍﻵﻳﺔ ‪.٣٦‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪٨٩‬ـ ‪.(١٥١‬‬

‫‪٩١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺠﺪ ﻬﺑﺎ‪ ،‬ﻓﻼ ﺣﺮﺝ ﰲ ﺫﻟﻚ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﻭﻟﺮﲟﺎ ﻛﺎﻥ ﰲ ﻭﺿﻌﻬﺎ ﺣﻮﻝ ﺍﳌﺴﺠﺪ ﻧﻔﻊ‬
‫ﻇﺎﻫﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﻭﺿﻊ ﺍﻟﻨﺎﻓﻮﺭﺍﺕ ﺑﺎﳌﺴﺠﺪ‪ :‬ﻓﻘﺪ ﳛﺘﺎﺝ ﺇﱃ ﺣﻔﺮ‪ ،‬ﻭﺣﻔﺮ ﺍﻟﺒﺌﺮ ﻣﻜﺮﻭﻩ ﻋﻨﺪ‬
‫ﺟـﻤـﺎﻋـﺔ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ؛ ﻷﻬﻧـﺎ ﺑﻨﺎﺀ ﰲ ﻣـﺎﻝ ﻏـﲑﻩ ﻭﻫﻮ ﺍﳌﺴﺠﺪ )‪ .(١‬ﻭﺃﺟﺎﺯﻫﺎ‬
‫ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ﳌﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ ﻭﻣﻦ ﻳﺄﺗﻴﻪ ﻭﻋﻠﻰ ﺣﺎﻓﺮﻫﺎ ﺿﻤﺎﻥ ﻣﺎ ﺗﻠﻒ ﻬﺑﺎ )‪.(٢‬‬
‫ﻗﻠﺖ‪ :‬ﺍﳌﺴـﺎﺟـﺪ ﻻ ﲢـﺘﺎﺝ ﻟﻠﻨﺎﻓﻮﺭﺍﺕ ﰲ ﺩﺍﺧﻠﻬﺎ‪ ،‬ﻭﻻ ﺃﻥ ﺗﻜـﻮﻥ ﻣﺪﺍﺧﻠﻬﺎ ﺫﺍﺕ‬
‫ﻣﺴﺎﺣﺎﺕ ﺿﺨﻤﺔ ﺗﻮﺿﻊ ﰲ ﻭﺳﻄﻬﺎ ﻧﺎﻓﻮﺭﺓ ﻟﻠﺘﺠﻤﻴﻞ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺍﺳﺘﻐﻼﻝ ﻷﺭﺽ ﺍﻟﻮﻗﻒ‬
‫ﻓﻴﻤﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ‪ ،‬ﻭﺇﺳﺮﺍﻑ ﰲ ﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ﺑﻐﲑ ﻭﺟﻪ ﺣﻖ‪ ،‬ﺍﻟﻠﻬـﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻗﻒ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﺻﻨﻊ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﺿﻊ ﺍﻟﻨﺎﻓﻮﺭﺓ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺘﻮﺿﺄ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻟﺘﺴﻘﻰ ﻣﻨﻬﺎ‬
‫ﺣـﺪﻳﻘﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛـﺎﻧﺖ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﻭﻻ ﺗﻀﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺿﻌﻬﺎ‬
‫ﻟﻠﺰﻳﻨﺔ ﻓﻬﻲ ﺩﺍﺧﻠﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺰﺧﺮﻓﺔ‪ ،‬ﻭﺳﺘﺄﰐ ﻗﺮﻳﺒﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻷﺩﻭﺍﺕ ﺍﻟﻜﻬﺮﺑﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ‪:‬‬
‫ﲣـﺘﻠﻒ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻜـﻬﺮﺑﻴﺔ ﲝﺴﺐ ﻭﻇﻴﻔﺔ ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﰲ ﲨﻠﺘﻬﺎ ﺗﺘﻨﻮﻉ ﺇﱃ‬
‫ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺃﺩﻭﺍﺕ ﺍﻹﻧﺎﺭﺓ‪ .‬ﺇﺿﺎﺀﺓ ﺍﳌﺴﺎﺟﺪ ﻟﻴﻼ ﻭﰲ ﺍﻟﻈﻠﻤﺔ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ‬
‫ﺫﻛﺮﻩ ﺍﻟﻘﺮﻃﱯ ﺣﻴﺚ ﻗﺎﻝ‪ } :‬ﺣـﻤﻞ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻗﻨﺎﺩﻳﻞ ﻭﺯﻳﺘﺎ‬
‫ﻭﻣﻘﻄﺎ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻓﻖ ﺫﻟﻚ ﻟﻴـﻠﺔ ﺟـﻤﻌـﺔ‪ ،‬ﻓـﺄﻣﺮ ﻏﻼﻣﺎ ﻳﻘـﺎﻝ ﻟﻪ ﺃﺑﻮ‬
‫)‪(٣‬‬
‫ﻭﻋﻠﻖ ﺍﻟﻘﻨﺎﺩﻳﻞ‪ ،‬ﻭﺻﺐ ﻓـﻴﻬﺎ ﺍﳌﺎﺀ ﻭﺍﻟﺰﻳﺖ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﺍﻟﻴﺰﺍﺩ‪ ،‬ﻓـﻘﺎﻡ ﻓـﻨﺸﻂ ﺍﳌﻘـﻂ‬
‫ﻓﻴﻬﺎ ﺍﻟﻔﺘﻴﻞ‪ ،‬ﻓﻠﻤـﺎ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﺃﻣﺮ ﺃﺑﺎ ﺍﻟﻴﺰﺍﺩ ﻓﺄﺳﺮﺟﻬﺎ ﻭﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺈﺫﺍ ﻫﻮ‬
‫ﻬﺑﺎ ﺗﺰﻫﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻓﻌﻞ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪ :‬ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘـﺎﻝ‪ " :‬ﻧﻮﺭﺕ ﺍﻹﺳﻼﻡ‬

‫)‪ (١‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٧٩ / ٢‬‬

‫)‪ (٢‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٦٣١ / ٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(١١٣ / ٧‬‬
‫)‪ (٣‬ﺍﳌﻘﻂ‪ :‬ﲨﻊ ﻣﻘﺎﻁ‪ ،‬ﻭﻫﻮ ﺣﺒﻞ ﺷﺪﻳﺪ ﺍﻹﻏﺎﺭﺓ ﻗﺎﻟﻪ ﺍﺑﻦ ﻓﺎﺭﺱ ﰲ ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٣٤٢ / ٥‬‬

‫‪٩٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻧﻮﺭ ﺍﷲ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴـﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺃﻣﺎ ﺇﻧﻪ ﻟﻮ ﻛـﺎﻧـﺖ ﱄ ﺍﺑﻨﺔ ﻟﺰﻭﺟﺘﻜﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻧﻮﻓﻞ‬
‫)‪(١‬‬
‫ﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﱄ ﺍﺑﻨﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺗﺴﻤﻰ ﺍﳌﻐﲑﺓ ﺑﻨﺖ ﻧﻮﻓﻞ‪ ،‬ﻓﺎﻓﻌﻞ ﺑـﻬﺎ ﻣﺎ ﺃﺭﺩﺕ‪،‬‬
‫ﻓﺄﻧﻜﺤـﻪ ﺇﻳﺎﻫﺎ { )‪ (٢‬ﻓﻬﺬﻩ ﺍﻟﻘﺼـﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺇﻧﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﻟﻴﻼ ﻣﺴﺘﺤﺒﺔ‪.‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮﻋﺎ‪ } :‬ﻣﻦ ﺃﺳﺮﺝ ﺳﺮﺍﺟﺎ ﰲ ﻣﺴﺠﺪ ﻟـﻢ ﺗﺰﻝ ﺍﳌﻼﺋﻜﺔ ﻭﲪﻠﺔ‬

‫ﺍﻟﻌﺮﺵ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﻣﺎ ﺩﺍﻡ ﰲ ﺍﳌﺴﺠﺪ ﺿﻮﺀ ﺫﻟﻚ ﺍﻟﺴﺮﺍﺝ { )‪.(٣‬‬

‫ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﺒﻮﻥ ﺇﻧﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﻟﻴﻼ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﻮﻗﺪﻭﻥ ﺁﻻﺕ ﺍﻹﻧﺎﺭﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﻄﺮﻕ ﺧـﺎﺻﺔ‪،‬‬
‫ﻛـﺎﻟﻘﻨﺎﺩﻳﻞ ﻭﻣﺎ ﻧﺴـﻤﻴـﻪ ﺍﻟﺴﺮﺍﺝ ﻓـﻲ ﺯﻣﻨﻨﺎ ﺑﻨﺠـﺪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻮﻗـﺪﻭﻬﻧﺎ ﺑﺎﻟﺰﻳﺖ ﺃﻭ‬
‫)‪(٤‬‬
‫ﺍﻟﻮﺩﻙ‪ ،‬ﻭﳍﺬﺍ ﻛﺮﻩ ﺟـﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺳﺮﺍﺝ ﺍﳌﺴﺎﺟﺪ ﺑﺰﻳﺖ ﺃﻭ ﺷﺤـﻢ ﻓﻴﻪ ﳒﺎﺳﺔ‬
‫ﻭﳚﻮﺯ ﺇﺷﻌﺎﻝ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﲨﻴﻊ ﺍﻟﻠﻴﻞ‪ ،‬ﺍﺣﺘﺮﺍﻣﺎ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺗﱰﻳﻬﺎ ﻟﻪ ﻋﻦ ﻭﺣﺸﺔ )‪.(٥‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﻭﺿﻊ ﻗﻨﺎﺩﻳﻞ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ؛ ﻷﻧﻪ ﻣﻦ ﺍﻹﺳﺮﺍﻑ ﺍﳌﻨﻬﻲ ﻋﻨﻪ )‪.(٦‬‬
‫ﻭﺃﺭﻯ‪ :‬ﺃﻥ ﺗﻮﺿﻊ ﺍﳌﺼﺎﺑﻴﺢ ﻭﺍﳌﺮﺍﻭﺡ ﻭﺁﻻﺕ ﺍﻟﺘﱪﻳﺪ ﻭﺍﻟﺘﺪﻓـﺌﺔ ﻓـﻲ ﺃﻣﺎﻛﻦ ﻣﻨﺎﺳﺒﺔ‪،‬‬
‫ﻭﺃﻥ ﺗﻮﺿﻊ ﻣﺸﺎﻋﻠﻬﺎ ﰲ ﺩﻭﻻﺏ ﺣﺪﻳﺪﻱ ﻗﺮﺏ ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﰲ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ﺑﻌﻴﺪ ﻋﻦ ﻋﺒﺚ‬
‫ﺍﻷﻃﻔﺎﻝ‪.‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻧﻮﻓﻞ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﳍﺎﴰﻲ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﺃﺧﻮ ﺃﰊ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻭﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺃﺳﻠﻢ ﺑﻌﺪ ﺑﺪﺭ‪ ،‬ﻭﻫﺎﺟﺮ ﻋﺎﻡ ﺍﳋﻨﺪﻕ‪ ،‬ﻭﺁﺧﻰ ﺍﻟﻨﱯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺎ ﺷﺮﻳﻜﲔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺷﻬﺪ ﺑﻴﻌﺔ‬
‫ﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﺛﺒﺖ ﻳﻮﻡ ﺣﻨﲔ‪ ،‬ﻭﻣﺎ ﻋﻠﻤﺖ ﻟﻪ ﺭﻭﺍﻳﺔ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪٢٠‬ﻫـ‪ ،‬ﻭﻗﻴﻞ‪١٥ :‬ﻫـ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﻦ ﺑﲏ ﻫﺎﺷﻢ ﰲ‬
‫ﺯﻣﺎﻧﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٩٩ / ١‬ﻭﺍﻹﺻﺎﺑﺔ )‪.(١٩٤ / ١٠‬‬
‫)‪ (٢‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(٢٧٤ / ١٢ / ٦‬‬
‫)‪ (٣‬ﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪ :(٢٢٦ / ٢‬ﺭﻭﺍﻩ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺑﺴﻨﺪ ﺿﻌﻴﻒ ﻋﻦ ﺃﻧﺲ‪.‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٦ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ ‪.(٤٠٢ / ٤٠١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻷﲪﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻣﺸﻘﻲ )ﺹ‪.(٣٣٠‬‬

‫‪٩٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ‪.‬‬

‫ﺗﺴﺘﻌﻤﻞ ﺣﲔ ﺍﻷﺫﺍﻥ ﻭﺣﲔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻷﺫﺍﻥ ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻭﻗـﺪ ﺳﻦ ﰲ ﺍﳌﺆﺫﻥ‬
‫ﺃﻥ ﻳﻜـﻮﻥ ﺻﻴﺘﺎ‪ ،‬ﻓـﺈﻥ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﳍﺎﻣﺔ ﻟﻴﺴﻤﻊ ﺍﻟﻨﺎﺱ ﺻﻮﺕ ﺍﳌﺆﺫﻥ‬
‫)‪ (١‬ﻭﺻﻮﺕ ﺍﻹﻣﺎﻡ ﺣﺎﻝ ﺍﻟﺼﻼﺓ؛ ﻭﺧﺎﺻـﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﳌﺰﺩﺣﻢ ﺑـﺄﺻﻮﺍﺕ ﺁﻻﺕ ﺍﻟﺘﱪﻳﺪ‬
‫ﻭﺍﻟـﺘـﺪﻓـﺌـﺔ ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻭﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﱵ ﺣﻮﻝ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺃﺭﻯ‪ :‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﻮﺯﻳﻊ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﰲ ﺃﻣﺎﻛﻦ ﻣﺘﻨﺎﺳﻘﺔ ﻟﻴﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺴﻤﻊ‬
‫ﺍﻟﺼﻮﺕ ﻛﻞ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﻻﺕ ﺍﻟﺘﱪﻳﺪ ﻭﺍﻟﺘﺪﻓﺌﺔ ﺑﺎﳌﺴﺠﺪ‪.‬‬
‫ﺗﺴـﻤﻰ ﻫﺬﻩ ﺍﻵﻻﺕ ﰲ ﻟـﻐـﺔ ﺍﻟﻨﺎﺱ ﺍﻟﺪﺍﺭﺟـﺔ ﻓـﻲ ﺯﻣﻨﻨـﺎ ﻫﺬﺍ‪ " :‬ﺍﳌﻜﻴﻔﺎﺕ "‪.‬‬
‫ﻓـﻤﻨﻬﺎ‪ :‬ﻣﺎ ﻫﻮ ﺧﺎﺹ ﻟﻠﺤﺮﺍﺭﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﺎﺹ ﻟﻠﱪﻭﺩﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ‬
‫ﺟﻬﺎﺯ ﻭﺍﺣﺪ‪ .‬ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﳑﺎ ﻳﺮﻳﺢ ﺍﳌﺼﻠﲔ‪ ،‬ﻭﳚـﻌﻠﻬﻢ ﻳﺆﺩﻭﻥ‬
‫ﺻﻼﻬﺗﻢ ﺑﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﻳﺜﺎﺏ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻜﻴﻔﺎﺕ‬
‫ﲟﻜﺎﻥ ﺃﻣﲔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﺎﳉﺪﺍﺭ ﻓﺘﻜﻦ ﻣﺮﺗﻔﻌﺔ‪ ،‬ﻭﺇﻥ ﻛـﺎﻧﺖ ﺑﺎﻟﺴﻘﻒ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﳑﺎ ﻳﻨﺼﺐ ﺃﺭﺿﺎ‪ ،‬ﻓﻮﺿﻌﻬﺎ ﰲ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ ﺿﺎﺭ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺟﻮﺍﻧﺐ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻜـﻬﺮﺑﻴﺔ ﺑﺎﳌﺴﺠﺪ‪ :‬ﺍﳌﻜﻨﺴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻔﺮﺵ‪ ،‬ﻭﺍﳌﻐﺴﻠﺔ ﺍﳋﺎﺻـﺔ ﻬﺑﺎ ‪-‬‬
‫ﺃﻳﻀـﺎ ‪ ،-‬ﻭﻣﺼﺒﺎﺡ ﺍﺻﻄﻴﺎﺩ ﺍﳊﺸﺮﺍﺕ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﳌﺼﺒﺎﺡ ﺗﻌـﺬﻳﺐ ﻟﻠﺤﺸﺮﺍﺕ‬
‫ﺑﺎﻟﻨـﺎﺭ‪ ،‬ﻭﺇﳕـﺎ ﻫﻮ ﻗﺘﻞ ﺳﺮﻳﻊ ﳍﺎ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺣﺴﻦ ﺍﻟﻘﺘﻠﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﻟﻴﺴﺖ ﰲ ﻛﻞ‬
‫ﻣﺴـﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﻧﺘـﺎﺋﺞ ﺍﻟﺘـﺮﻑ ﻭﺍﻟﺘـﻘـﺪﻡ ﺍﻟﺼـﻨﺎﻋﻲ‪ ،‬ﻭﻻ ﺣـﺮﺝ‬
‫ﰲ ﺍﺳﺘﻌﻤـﺎﳍﺎ؛ ﻷﻬﻧﺎ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ؛ ﻭﻷﻬﻧﺎ ﻭﺳﻴﻠﺔ ﺇﱃ ﻣـﺎ ﻫﻮ ﻣﺸﺮﻭﻉ؛ ﻭﻫﻮ ﺗﻨﻈﻴﻒ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻓﺮﺵ ﺍﳌﺴﺠﺪ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٣١٧ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٤٣٥ / ١‬‬

‫‪٩٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﱂ ﺗﻜﻦ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﻣﻔﺮﻭﺷﺔ ﺑﺎﻟﻔﺮﺵ ﻛـﻤﺎ ﻫﻲ ﰲ ﺯﻣـﻨﻨﺎ ﻫـﺬﺍ‪،‬‬

‫ﻟـﻜـﻨﻪ ﺛـﺒﺖ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﻋـﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻔﺮﺵ )‪ (١‬ﻭﻛﺬﺍ ﺃﺻﺤﺎﺑﻪ )‪.(٢‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺴﺎﺟﺪ ﻗﺪﳝﺎ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ‬ﺗﻔﺮﺵ ﺃﺭﺿﻴﺘﻬﺎ ﺑﺎﻟﺘﺮﺍﺏ ﺃﻭ ﺍﳊﺼﻰ‪.‬‬
‫)‪(٣‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ ﰲ ﺍﻟﺮﺟﻞ ﻳﺴﻮﻱ ﺍﻟﺘﺮﺍﺏ ﺣﻴﺚ‬ ‫ﺃ ‪ -‬ﻭﻳﺪﻝ ﳍﺬﺍ‪ :‬ﻋﻦ ﻣﻌﻴﻘﺐ‬
‫ﻳﺴﺠﺪ‪ ،‬ﻗﺎﻝ‪ } :‬ﺇﻥ ﻛﻨﺖ ﻓﺎﻋﻼ ﻓﻮﺍﺣﺪﺓ { )‪ .(٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﺴﻮﻱ ﺍﻟﺘﺮﺍﺏ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﻟﺘﺮﺍﺏ ﻛﺎﻥ ﻫﻮ ﻓﺮﺍﺵ ﻣﺴﺠـﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﺍﻓﺘﺮﺷﻪ ﻫﻮ ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫ﰲ ﺻﻼﻬﺗﻢ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺫﺭ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﻗﺎﻡ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍﻟﺼﻼﺓ ﻓﻼ‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﻼ‬ ‫)‪(٧‬‬

‫ﳝﺴﺢ ﺍﳊﺼﻰ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﲪﺔ ﺗﻮﺍﺟﻬﻪ { )‪ .(٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﳝﺴﺢ ﺍﳊﺼﻰ "‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪ (٤٦٥ / ٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(٢٩٥ / ٢‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٣٥٧ / ٢‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﻣﻌﻴﻘﺐ ﺑﻦ ﺃﰊ ﻓﺎﻃﻤﺔ ﺍﻟﺪﻭﺳﻲ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﻴﻨﺎ ﻋﻠﻰ ﺧﺎﰎ ﺍﻟﻨﱯ ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﻪ ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ‬
‫ﺍﻟﻔﻲﺀ‪ ،‬ﻭﻭﱄ ﺑﻴﺖ ﺍﳌﺎﻝ‪ .‬ﺭﻭﻯ ﺣﺪﻳﺜﲔ‪ .‬ﺭﻭﻯ ﻋﻨﻪ ﺣﻔﻴﺪﻩ ﺇﻳﺎﺱ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﻌﻴﻘﺐ‪ .‬ﻭﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ‪ .‬ﻭﻟﻪ ﻫﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ‪ .‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪٤٦‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪٤٩١ / ٢‬‬
‫(‪ ،‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١١٦ / ٤‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(٢٥٤ / ١٠‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١١٤٩‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٤٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٨٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ‬
‫)‪ ،(١١٩٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٩٤٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠٢٦‬ﺃﲪﺪ )‪ ،(٤٢٦/٣‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﻟﺼﻼﺓ )‪.(١٣٨٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٢٩‬ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (٣٨٧ / ١‬ﺭﻗﻢ ‪.٥٤٦‬‬
‫)‪ (٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪ ،(١١٩١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٩٤٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ‬
‫ﻓﻴﻬﺎ )‪ ،(١٠٢٧‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٨٨‬‬
‫)‪ (٧‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ،(١٥٠ / ٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،١٧١‬ﻭﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬ﻷﻥ ﰲ ﺳﻨﺪﻩ ﺳﻬﻞ ﺑﻦ ﲤﺎﻡ ﺑﻦ‬
‫ﺑﺰﻳﻊ ﻭﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻢ ﺍﻟﺒﺎﻫﻠﻲ ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻬﻤﺎ‪.‬‬

‫‪٩٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﳊﺼﻰ ﻗﺪ ﻓﺮﺵ ﺑﺎﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻭﲝﻀﺮﺓ ﺍﻟﻨﱯ ‪.‬‬
‫‪ - ٣‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ } :‬ﻣﻄﺮﻧﺎ ﺫﺍﺕ ﻟﻴﻠﺔ ﻓﺄﺻﺒﺤﺖ ﺍﻷﺭﺽ ﻣﺒﺘﻠﺔ‪ ،‬ﻓﺠـﻌﻞ‬
‫ﺍﻟﺮﺟﻞ ﳚﻲﺀ ﺑﺎﳊﺼﻰ ﰲ ﺛﻮﺑﻪ‪ ،‬ﻓـﻴﺒﺴﻄﻪ ﲢﺘﻪ‪ ،‬ﻓﻠﻤﺎ ﻗـﻀﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ " :‬ﻣﺎ‬
‫ﺃﺣﺴﻦ ﻫﺬﺍ ! { )‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻋﺠﺐ ﺍﻟﻨﱯ ‪ ‬ﻫﺬﺍ ﺍﳊﺼﻰ ﺍﻟﺬﻱ ﻭﺿـﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﳌﺴـﺠﺪ؛ ﳑﺎ ﺩﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﻣﺴـﺠـﺪ ﺍﻟﻨﱯ ‪ ‬ﻭﻣﺴـﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﺖ ﺗﻔﺮﺵ ﺑﺎﳊﺼﻰ ﺍﻟﺼﻐﺎﺭ‬
‫)ﺍﳊﺼﺒﺎﺀ(‪.‬‬
‫ﻭﺫﻛـﺮ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤـﻬﻢ ﺍﷲ ﺗﻌـﺎﱃ ‪ -‬ﺃﻧﻪ ﻻ ﳚـﻮﺯ ﺇﺧـﺮﺍﺝ ﺗﺮﺍﺏ ﺍﳌﺴﺠﺪ‬
‫)‪(٣‬‬
‫ﻓـﺄﻣﺎ ﺗﻐﻴﲑﻩ ﺑﺄﺣﺴﻦ ﻣﻨﻪ ﻓﻬﻮ ﻣﺮﻏﻮﺏ ﻓﻴـﻪ‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ‬ ‫ﻭﻻ ﺣﺼﺎﻩ ﻟﻠﺘﱪﻙ‬
‫ﻳـﺠﻮﺯ ﺇﺧـﺮﺍﺝ ﺍﳊﺼﻰ ﻣﻦ ﺍﳌﺴﺠﺪ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﻷﺛﺮ‪ } :‬ﺇﻥ ﺍﳊﺼـﺎﺓ ﻟﺘﻨﺎﺷـﺪ ﺍﻟﺬﻱ‬

‫ﳜـﺮﺟـﻬـﺎ ﻣﻦ ﺍﳌﺴـﺠﺪ { )‪ .(٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٥‬‬

‫ﻭﺍﲣﺎﺫ ﺍﻟﻔﺮﺵ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻗﺪ ﺍﻧﺘﺸﺮ ﰲ ﻛـﺎﻓﺔ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣـﻴﺔ‪ ،‬ﻭﻓﺮﺷﺖ ﺍﳌﺴﺎﺟﺪ‬
‫ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻔﺮﺵ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻔﺮﺵ ﺍﳌﻮﺿﻮﻋﺔ ﺑﺎﳌﺴﺠﺪ ﺟﺎﺋﺰﺓ ﺇﻥ ﻛﺎﻧﺖ ﻃﺎﻫﺮﺓ ﻭﱂ‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٤٥٨‬‬

‫)‪ (٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ،(٢٩٧ / ٣‬ﻭﰲ ﺳﻨﺪ ﺍﳊﺪﻳﺚ‪ :‬ﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻢ ﺍﻟﺒﺎﻫﻠﻲ ﻓﻴﻪ ﺿﻌﻒ‪.‬‬
‫)‪ (٣‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٨٣ / ٢‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٤٦٠‬‬
‫)‪ (٥‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(١٢٧ / ٢‬ﻭﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻓﻔﻲ ﺇﺳﻨﺎﺩﻩ ﺷﺮﻳﻚ‪ ،‬ﳎﻬﻮﻝ‪ ،‬ﻭﺃﺑﻮ ﺑﺪﺭ‬
‫ﺷﺠﺎﻉ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻣﺘﻜﻠﻢ ﻓﻴﻪ‪ .‬ﻭﺍﳊﺪﻳﺚ‪ :‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺮﻭﺍﻳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻦ ﺍﺑﻦ ﺣﺼﲔ ﻣﺮﻓﻮﻋﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺑﺬﻝ‬
‫ﺍﺠﻤﻟﻬﻮﺩ )‪ ٢٩٨ / ٣‬ـ ‪.(٣٠٠‬‬

‫‪٩٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺗﻚ ﺣﺮﻳﺮﺍ‪ ،‬ﻭﻻ ﻣﻐﺼﻮﺑﺔ‪ ،‬ﻭﻻ ﳏﺮﻣﺔ )‪ .(١‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ‬
‫ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻔﺮﺵ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻦ ﺟﻨﺲ ﺍﻷﺭﺽ‪ ،‬ﻛﺎﻷﻧﻄﺎﻉ )‪ (٢‬ﺍﳌﺒﺴﻮﻃﺔ ﻣﻦ ﺟﻠﻮﺩ‬
‫ﺍﻷﻧﻌﺎﻡ ﻭﻛﺎﻟﺰﺭﺍﰊ )‪ (٣‬ﺍﳌﺼﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺼﻮﻑ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﻮﺯ ﻓـﺮﺵ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﺵ‪ ،‬ﻣﺎ ﻋﺪﺍ ﺍﳊﺮﻳﺮ ﻭﻣـﺎ ﻓﻴـﻪ ﳒﺎﺳﺔ‪ ،‬ﻭﺍﶈﺮﻡ‬
‫ﻟﻜـﻮﻧﻪ ﻣﻐﺼﻮﺑﺎ ﻭﳓﻮﻩ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ ﺍﳉـﻤﻬﻮﺭ )‪ (٤‬ﻭﱂ ﻳﻜﺮﻩ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ‬
‫‪ -‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻔﺮﺵ ﺇﻥ ﻛـﺎﻧﺖ ﻣﻮﻗﻮﻓﺔ ﻟﻠﻤﺴﺠﺪ )‪.(٥‬‬
‫)‪(٦‬‬
‫ﻭﺑﺴﻂ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺜﻴﺎﺏ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻳـﻜﺮﻩ ﺃﻥ ﻳﺴﺠـﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻄﻨﺎﻓﺲ‬
‫ﻭﺍﻷﺩﻡ )‪ .(٧‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ )‪.(٨‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺻﻠﻰ ﻋﻠﻰ ﺣﺼﲑ )‪ .(٩‬ﻭﺑﺴﺎﻁ )‪ (١٠‬ﻭﲬﺮﺓ )‪.(٢) .(١‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻟﻠﺒﻬﻮﰐ )‪ ،(٢٨٨ / ١‬ﻭﺍﶈﻠﻰ )‪ ،(٨٣ / ٤‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ٢٢٥ / ٢‬ـ ‪ ،(٢٣٠‬ﻭﺍﳉﻤﻌﺔ‬
‫ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺪﻳﻦ ﻷﲪﺪ ﺁﻝ ﺑﻦ ﻋﻠﻲ )ﺹ‪.(١١٤‬‬
‫)‪ (٢‬ﺍﻷﻧﻄﺎﻉ‪ :‬ﲨﻊ ﻧﻄﻊ‪ .‬ﻭﻫﻮ ﻣﺒﺴﻮﻁ ﺃﻣﻠﺲ ـ ﻧﻮﻉ ﻣﻦ ﺍﻟﻔﺮﺵ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٤٤٠ / ٥‬‬
‫)‪ (٣‬ﺍﻟﺰﺭﺍﰊ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻔﺮﺵ‪ .‬ﻗﻴﻞ‪ :‬ﺇﻬﻧﺎ ﺍﻟﻨﻤﺎﺭﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﻄﻨﺎﻓﺲ ﺍﳌﺨﻤﻠﺔ ﻭﺍﻟﺒﺴﻂ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪.(٢٧٠‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(٢٠٦ /٢ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٦٥٧ / ١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪،(٩١ / ١‬‬
‫ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٣٦٩ / ١‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٨٣ / ٤‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ٢٢٥ / ٢‬ـ ‪.(٢٣٠‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪٥٣ / ١‬ـ ‪ ،(٥٤‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪٢٥٢ / ١‬ـ ‪ ،(٢٥٣‬ﻭﺍﻟﻜﺎﰲ‬
‫ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٤٢ / ١‬‬
‫)‪ (٦‬ﺍﻟﻄﻨﺎﻓﺲ‪ :‬ﲨﻊ ﻃﻨﻔﺴﺔ‪ ،‬ﻭﻫﻮ ﺑﺴﺎﻁ ﻟﻪ ﲬﻞ ﺭﻗﻴﻖ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٣٩٨‬ﻭﺍﳌﺪﻭﻧﺔ )‪.(٧٤ / ١‬‬
‫)‪ (٧‬ﺍﻷﺩﻡ‪ :‬ﲨﻊ ﺇﺩﺍﻡ‪ ،‬ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻔﺮﺵ ﺍﳌﺼﻨﻮﻋﺔ ﻣﻦ ﺟﻠﻮﺩ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٠‬‬
‫)‪ (٨‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪.(٧٤ / ١‬‬
‫)‪ (٩‬ﺍﳊﺼﲑ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻔﺮﺵ ﻳﺼﻨﻊ ﻣﻦ ﺳﻌﻒ ﺍﻟﻨﺨﻞ )ﺍﳋﻮﺹ(‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٣٩‬‬
‫)‪ (١٠‬ﺑﺴﺎﻁ‪ :‬ﻫﻮ ﻣﺎ ﻳﺒﺴﻂ ﻣﻦ ﻓﺮﺵ‪ .‬ﻭﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻫﺬﺍ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﺻﻨﻊ ﻣﻦ ﺍﻟﺼﻮﻑ ﺃﻭ ﺍﻟﻘﻄﻦ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ‬
‫ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٥٢‬‬

‫‪٩٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛﻨﺎ ﻧﺼﻠﻲ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺷﺪﺓ ﺍﳊﺮ‪،‬‬

‫ﻓﺈﺫﺍ ﱂ ﻳﺴﺘﻄﻊ ﺃﺣﺪﻧﺎ ﺃﻥ ﳝﻜﻦ ﺟﺒﻬﺘﻪ ﻣﻦ ﺍﻷﺭﺽ ﺑﺴﻂ ﺛﻮﺑﻪ ﻓﺴﺠﺪ ﻋﻠﻴﻪ { )‪ .(٣‬ﻣﺘﻔﻖ‬
‫ﻋﻠﻴﺔ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﺑﺴﻂ ﺛﻮﺑﻪ ﻓﺴﺠﺪ ﻋﻠﻴﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻧﻮﺍ ﻳﺴﺠﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﻳﻔﺮﺷﻮﻧﻪ ﻣﻦ ﺛﻴﺎﻬﺑﻢ؛ ﻭﻫﺬﺍ ﺩﻟﻴﻞ‬
‫ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ؛ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺼﻨﻌﻮﻥ ﺫﻟﻚ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﻣﻊ ﺍﻟﻨﱯ ‪.‬‬
‫‪ - ٣‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ " :‬ﻭﺻﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻰ ﻣﺴﺢ ﺷﻌﺮ‪ ،‬ﻭﻋﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻮ‬
‫ﺍﻟﺪﺭﺩﺍﺀ ﺻﻠﻮﺍ ﻋﻠﻰ ﺑﺴﺎﻁ ﺻﻮﻑ " )‪.(٥‬‬
‫ﻓـﻌﻠﻰ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻛﻞ ﻓﺮﺍﺵ ﻃﺎﻫﺮ ﻣﺒﺎﺡ ﺻﺤـﻴﺤـﺔ ﺑﻼ ﻛﺮﺍﻫـﺔ‪ .‬ﻭﺃﻣﺎ‬
‫ﻣﺎﻟﻚ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﻓﻘﺪ ﻗﺎﻝ ﻓـﻲ ﺍﳌﺪﻭﻧﺔ ﻋﻨﻪ‪ " :‬ﻭﻛـﺎﻥ ﻣﺎﻟﻚ ﻳﻜﺮﻩ ﺃﻥ‬
‫ﻳﺴﺠﺪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻄﻨﺎﻓـﺲ ﻭﺑﺴﻂ ﺍﻟﺸـﻌﺮ ﻭﺍﻟﺜﻴﺎﺏ ﻭﺍﻷﺩﻡ‪ ،‬ﻭﻛـﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ‬
‫ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺮﻛـﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﻌﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﺠﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻀﻊ ﻛﻔﻴﻪ ﻋﻠﻴﻬﺎ " )‪.(٦‬‬

‫ﻗﻠﺖ‪ :‬ﻭﺃﻱ ﻓﺮﻕ ﺑﲔ ﺍﻟﺴـﺠﻮﺩ ﻭﺍﻟﺮﻛـﻮﻉ‪ ،‬ﻓﻜﻠﻬﺎ ﺻﻼﺓ؟ !‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻭﺟﻬﺔ ﻫﺬﻩ‬

‫)‪ (١‬ﺍﳋﻤﺮﺓ ـ ﺑﻀﻢ ﺍﳋﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﳌﻴﻢ ـ ﻫﻲ ﺍﻟﺴﺠﺎﺩﺓ ﺍﻟﺼﻐﲑﺓ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(١٨٩‬ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‬
‫)ﺹ‪.(٢٥٠‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ٦٥٨‬ـ ‪ ،٦٦٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢١٦ / ٢‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ٣٥٧ / ٢‬ـ ‪.(٣٦٠‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١١٥٠‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٢٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٨٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ‬
‫)‪ ،(١١١٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٦٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠٣٣‬ﺃﲪﺪ )‪ ،(١٠٠/٣‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﻟﺼﻼﺓ )‪.(١٣٣٧‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺼﻼﺓ ﺏ‪ ٩‬ﺑﺴﻂ ﺍﻟﺜﻮﺏ ﰲ ﺍﻟﺼﻼﺓ ﻟﻠﺴﺠﻮﺩ ﺭﻗﻢ ‪ ،١٢٠٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٤٣٣ / ١‬‬
‫ﺭﻗﻢ ‪ ،٦٢٠‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٨٠ / ٣‬‬
‫)‪ (٥‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٨٣ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٧٧ / ٢‬‬
‫)‪ (٦‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٧٥ / ١‬‬

‫‪٩٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻜﺮﺍﻫﻴﺔ؛ ﻭﺍﻟﺼﺤـﻴﺢ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ .‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺮﻩ ﺃﻭ ﺣﺮﻡ ﻭﻗﻒ‬
‫ﺍﻟﻔﺮﺵ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﻟﻜـﻦ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻭﻗﻒ ﻓﺮﺷﺎ ﻟﻠﻤﺴﺠﺪ ﻟﺰﻣﻪ ﺫﻟﻚ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﺣﻴﺚ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﳚﻮﺯ ﻓﺮﺵ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻔﺮﺵ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﺼﺎﻭﻳﺮ ﻭﻻ‬
‫ﺯﺧﺮﻓـﺔ ﻭﻟﻴﺴﺖ ﺑﻨﺠﺴﺔ‪ ،‬ﻭﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻓﺮﺷﻬﺎ ﺿﺮﺭ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌـﺾ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﲣﺼﻴﺺ ﺳﺠﺎﺩﺓ ﻣﻌﻴﻨﺔ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻬﺎ؛ ﻓـﻬـﺬﻩ ﺑﺪﻋﺔ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ ﺍﻟﺪﺍﻓـﻊ ﳍﺎ ﺍﻟﺘﻜـﱪ‬
‫ﻓﻴﺤﺮﻡ ﻓﺮﺷﻬـﺎ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﺍﻟﻮﺳﻮﺍﺱ ﻓﻴﻜﺮﻩ؛ ﻷﻥ ﺍﻟﻮﺳﻮﺍﺱ ﺿﺎﺭ ﺑﺎﳌﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻋﺎﺩﺓ ﻓﻬﻲ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ )‪ (١‬ﻭﺇﻥ ﻛﺎﻥ ﻻﺗﻘﺎﺀ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﺘﺮﺍﺏ ﺃﻭ ﺍﻟﻐﺒﺎﺭ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﺟﺎﺯ‬
‫ﻓﺮﺷﻬﺎ‪.‬‬
‫ﻭﻓـﺮﺵ ﺍﳌﺴـﺠﺪ ﺍﳌﺴﺘﻬﻠﻜـﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﺎﻉ ﻭﻳﻨﺘﻔﻊ ﺑﻘﻴﻤﺘﻬﺎ‪ ،‬ﺃﻭ ﺗﺴﺘﻐﻞ ﰲ ﻣﻜﺎﻥ‬
‫ﺁﺧﺮ‪ ،‬ﻭﺗﺴﺘﺒﺪﻝ ﲞﲑ ﻣﻨﻬﺎ ﻭﺃﺻﻠﺢ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻭﺿﻊ ﺍﻟﺴﺘﺎﺋﺮ ﰲ ﺍﳌﺴﺎﺟﺪ‪:‬‬
‫ﻭﺿﻊ ﺍﻟﺴﺘﺎﺋﺮ ﰲ ﺍﳌﺴﺠﺪ ﳑﺎ ﻛﺜﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻭﻗـﺪ ﺗﻄﺮﻕ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‬
‫‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺇﱃ ﻣﺴﺄﻟﺔ ﻭﻗﻒ ﺍﻟﺴﺘﺎﺋﺮ ﰲ ﺍﳌﺴﺎﺟﺪ ﰲ ﺑﺎﺏ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ‬
‫ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻳـﺠﻮﺯ ﻭﻗﻒ ﺍﻟﺴﺘﺎﺋﺮ ﰲ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻗﺎﻝ‪ .‬ﻬﺑﺬﺍ ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺴﻼﻡ )‪ (٣) .(٢‬ﻭﺣﻜﻲ ﻋﻦ ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﻳﺼﺢ ﻭﻗﻒ ﺍﻟﺴﺘﻮﺭ ﻟﻐﲑ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻳﺒﻄﻞ ﺇﻥ ﺃﻭﻗـﻔﻪ ﻟﻐﲑﻫﺎ‪ ،‬ﻗـﺎﻝ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(١٦٣ / ٢٢‬ﻭﺇﺻﻼﺡ ﺍﳌﺴﺎﺟﺪ )ﺹ‪.(٢٤٣‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻬﺬﺏ ﺍﻟﺴﻠﻤﻲ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺴﻠﻄﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ‪ ٥٧٧‬ﻫـ‪ ،‬ﻭﱂ ﻳﺘﻴﺴﺮ ﻟﻪ ﺳﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻟﺸﺪﺓ ﻓﻘﺮﻩ‪ ،‬ﰒ‬
‫ﺗﻌﻠﻢ ﻭﺗﻮﱃ ﺭﺋﺎﺳﺔ ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﺼﺮ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٦٦٠‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ،(٢٣٦ / ١٣‬ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‬
‫)‪.(٢٠٨ / ٦‬‬
‫)‪ (٣‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ ‪.(٤٠٢ / ٣٣٩‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٥٨٨ / ٤‬‬

‫‪٩٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ .‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺍﳋﻄﺎﺏ ﻗﺎﻝ‬ ‫ﻭﺍﺑﻦ ﺍﻟﺰﺍﻏﻮﱐ‬ ‫ﻬﺑـﺎ ﺍﺑﻦ ﻋﻘﻴﻞ‬
‫ﺑﺼﺤﺔ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻳﻨﻔﻖ ﺛـﻤﻦ ﺍﻟﺴﺘـﺎﺋﺮ ﻋﻠﻰ ﻋﻤﺎﺭﺗﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺮ )‪.(٣‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﳉﻮﺍﺯ ﺑﺄﻥ ﺍﻟﻜـﻌﺒﺔ ﺗﺴﺘﺮ ﻭﻫﻲ ﻣﺴﺠﺪ‪ ،‬ﻭﺍﳌﺴﺎﺟﺪ ﺑﻴﻮﺕ ﺍﷲ ﻣﺜﻠﻬﺎ‪،‬‬
‫ﻓﻴﺠﻮﺯ ﺳﺘﺮﻫﺎ )‪.(٤‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﳌﺎﻧﻌﻮﻥ ﺑﺄﻧﻪ ﺑﺪﻋﺔ ﱂ ﳛﺪﺙ ﰲ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺃﻻ ﺃﺣﺪﺛﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ‬
‫ﺑﻌﺪﻩ )‪.(٥‬‬
‫ﻗﻠﺖ‪ .‬ﻭﺍﳌﺘﺄﻣﻞ ﳍﺬﻩ ﺍﻟﺴﺘﺎﺋﺮ ﳚﺪ ﻓﻴﻬﺎ ﺃﻧﻮﺍﻋﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺰﺧﺮﻓﺔ‪ ،‬ﻓﻮﺿﻌﻬﺎ ﰲ‬
‫ﺍﳌﺴﺠـﺪ ﻟﻪ ﺣﻜـﻢ ﺍﻟﺰﺧﺮﻓﺔ‪ ،‬ﻭﺃﻧﻮﺍﻋﺎ ﺃﺧﺮﻯ ﺗﻮﺿﻊ ﳊـﻔﻆ ﺍﻟﱪﻭﺩﺓ ﺃﻭ ﻻﺗـﻘﺎﺀ ﺍﳊﺮﺍﺭﺓ‪،‬‬
‫ﻓـﻬﻲ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳌﺴﺠﺪ ﻻ ﺣﺮﺝ ﻓـﻴﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻟﻮ ﻋﻤﻠﺖ ﻓﺎﺻﻼ ﺑﲔ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﳌﺼﻠﺤﺔ ﻓﻬﻲ ﻣﻦ ﺍﻹﺳﺮﺍﻑ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﺇﻥ ﱂ ﺗﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﺯﺧﺎﺭﻑ‪.‬‬
‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻘﺎﺳـﻤﻲ )‪ (٦‬ﺃﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ‪ -‬ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ‪ -‬ﻳﻮﺟﺪ ﻬﺑﺎ ﺳﺘﺎﺋﺮ‬
‫ﻋﻠﻰ ﺯﻭﺍﻳﺎ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺟـﺎﻧﺐ ﺣﺎﺋﻂ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻋﻤﻮﺩ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻬﻧﺎ ﳌﻘﺎﻡ ﻓﻼﻥ‪ ،‬ﺃﻭ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﳛـﻀﺮ ﺣـﻴﺎ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪ ،‬ﻓﻴﻘﺪﺳﻮﻧﻪ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻭﺭﲟﺎ ﲤﺴﺤﻮﺍ ﺑﻪ‪ ،‬ﻭﺭﲟﺎ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪٤٣٢‬ﻫـ‪ .‬ﻭﻣﺎﺕ ﺳﻨﺔ ‪٥١٣‬‬
‫ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٢٥٩ / ٢‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﺷﻴﺦ ﺍﳊﻨﺎﺑﻠﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺍﻟﺰﺍﻏﻮﱐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺻﺎﺣﺐ‬
‫ﺍﻟﺘﺼﺎﻧﻴﻒ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪٤٥٥‬ﻫـ‪ .‬ﻭﲰﻊ ﻣﻦ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻨﻘﻮﺭ‪ .‬ﻭﺃﺧﺬ‬
‫ﻋﻨﻪ‪ :‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻃﱪﺯﺩ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪٥٢٧‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ )‪ ،(٦٠٥ / ١٩‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪ ٨٠ / ٤‬ـ ‪.(٨١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ ‪ ،(٤٠٢ / ٣٣٩‬ﻭﺍﻟﻔﺮﻭﻉ )‪.(٥٨٨ / ٤‬‬
‫)‪ (٤‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٣٩‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٥٣٩ / ٥‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ‪ .‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻡ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﺗﻔﺴﲑﻩ ﳏﺎﺳﻦ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﺗﻮﰲ ﻋﺎﻡ ‪١٣٣٢‬ﻫـ‪.‬‬

‫‪١٠٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻗـﱪﻩ‪ ،‬ﻭﺭﲟﺎ ﻋﺒﺪﻭﻩ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﺮﻙ‪ .‬ﰒ ﺫﻛـﺮ ﺣﻮﺍﺩﺙ‬
‫ﺗﺆﻳﺪ ﻗﻮﻟﻪ )‪ (١‬ﻭﺫﻛـﺮ ﻏﲑﻩ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﺘـﺎﺋﺮ ﲢﻮﻱ ﻛﻠﻤﺎﺕ ﻓـﻴﻬـﺎ ﺷﺮﻙ ﻛﺎﻻﺳﺘﻐﺎﺛﺔ‬
‫ﺑﻐﲑ ﺍﷲ )‪ .(٢‬ﻭﻫﺬﺍ ﻭﺍﷲ ﻣﻦ ﺃﻻﻋﻴﺐ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﺍﻧﺘﺸﺎﺭ ﺍﳉﻬﻞ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺃﺩﻭﺍﺕ ﲪﺎﻳﺔ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺍ ‪ -‬ﻃﻔﺎﻳﺎﺕ ﺍﳊـﺮﻳﻖ ﻟﻠﻤﺴﺎﺟـﺪ‪ .‬ﺣـﻴﺚ ﺇﻥ ﺑﻴـﻮﺕ ﺍﷲ ﲤﺘـﺪ ﻓـﻲ ﺣﻴﻄﺎﻬﻧﺎ‬
‫ﺍﻷﺳﻼﻙ ﺍﻟﻜﻬﺮﺑﻴﺔ‪ ،‬ﻭﰲ ﺃﺳﻘﻔﻬﺎ ﺃﺩﻭﺍﺕ ﺍﻹﻧﺎﺭﺓ ﻭﺍﳌﺮﺍﻭﺡ‪ ،‬ﻭﰲ ﺃﺭﺿﻬﺎ ﺁﻻﺕ ﺍﻟﺘﱪﻳﺪ‬
‫ﻭﺍﻟﺘﺪﻓﺌﺔ‪ .‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻵﻻﺕ ﺍﻟﻜـﻬﺮﺑﻴﺔ ﺧﻄﺮﺓ‪ ،‬ﻭﻟﻮ ﺣﺪﺙ ﺧﻠﻞ ﻓﻴﻬﺎ ﻓﻠﺮﲟﺎ ﺍﺣﺘﺮﻕ‬
‫ﺍﳌﺴﺠﺪ‪ .‬ﻭﺣﲔ ﺗﺆﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻔﺎﻳﺎﺕ ﻭﻳﻌﻠﻢ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻃﺮﻕ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻳﺴﺘﻔﺎﺩ‬
‫ﻣﻨﻬﺎ ﺣﲔ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬
‫‪ - ٢‬ﻻ ﺑﺪ ﻣﻦ ﺗﺄﻣﲔ ﻣﺜﺎﻋﺐ ﺑﺄﺳﻄﺢ ﺍﳌﺴﺠﺪ ﻟﺘﺼﺮﻳﻒ ﺍﳌﻴﺎﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺭﺿﻴﺔ ﺍﳌﺴﺠﺪ ﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﺆﻣﻦ ﻓﻴﻬﺎ ﻣﺎ ﻳﺼﺮﻑ ﻣﻴﺎﻩ ﺍﻟﺴﻴﻮﻝ‪ ،‬ﻭﳓﻮﻫﺎ‪.‬‬
‫‪ - ٣‬ﺃﺑﻮﺍﺏ ﺍﳌﺴﺠﺪ‪ .‬ﻭﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﳊﻤﺎﻳﺔ ﺍﳌﺴﺠﺪ ﺑﺈﻏﻼﻗﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻣﺘﻌﺘﻪ‪ ،‬ﻭﻟﻘﺪ‬
‫ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ‪.‬‬
‫‪ - ٤‬ﺁﻻﺕ ﺍﳌﺮﺍﻗـﺒـﺔ ﺍﳌﺮﺋﻴـﺔ‪ .‬ﻭﻫﺬﻩ ﺗﺴـﺘـﺨـﺪﻡ ﻓـﻲ ﺍﳊـﺮﻣﲔ‪ ،‬ﻭﺇﻥ‬
‫ﺍﺳﺘﺨﺪﻣﺖ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺑﺎﳌﺴﺎﺟﺪ ﺍﻷﺧﺮﻯ ﳊﻤﺎﻳﺔ ﺍﳌﺼﻠﲔ ﰲ ﺣﺎﻝ ﺍﳋﻮﻑ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻳﺮﻯ‬
‫ﺃﻥ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﰲ ﺍﻟﺘﻠﻔﺎﺯ ﻟﻴﺴﺖ ﳏﺮﻣﺔ‪ ،‬ﻓـﺈﻧﻪ ﳚـﻴـﺰ ﻫﺬﻩ ﺍﻵﻻﺕ ﰲ ﺍﳌﺴﺎﺟـﺪ؛ ﻷﻬﻧﺎ‬
‫ﺗﺴـﺘﺨـﺪﻡ ﰲ ﻣﺼﻠﺤـﺔ ﺍﳌﺴﻠﻤﲔ )‪.(٣‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﳌﺴﺆﻭﻟﻮﻥ ﻋﻦ ﺍﳌﺴﺠﺪ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺇﺻﻼﺡ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻌﻮﺍﺋﺪ ﻟﻠﻘﺎﲰﻲ )ﺹ‪٢١٦‬ـ ‪.(٢١٧‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺠﺪ ﰲ ﺍﻹﺳﻼﻡ ﳋﲑ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻠﻲ )ﺹ‪.(٣٠٧‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ )ﺹ‪ (١٢٢‬ﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﺼﻮﺭﻳﻦ ﻥ ﺇﺩﺍﺭﺓ ﺍﻟﻄﺒﺎﻋﺔ ﺍﳌﻨﲑﻳﺔ‪،‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺍﳌﻔﻴﺪ ﰲ ﺣﻜﻢ ﺍﻟﺘﺼﻮﻳﺮ ﻟﺴﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ .‬ﻁ‪ :‬ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺳﻨﺔ ‪١٤٠٠‬ﻫـ )ﺍﻗﺮﺃ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺑﺄﻛﻤﻠﻬﺎ(‪.‬‬

‫‪١٠١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻷﻥ ﺍﳌﺴﺠﺪ ﺣﲔ ﻳﻘﻮﻡ ﺑﺪﻭﺭﻩ ﻓـﺈﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﲢﺪﻳﺪ ﺷﺨـﺼـﻴﺎﺕ ﻣﻌﺮﻭﻓـﺔ ﺫﺍﺕ‬

‫ﺷﺮﻭﻁ ﻣﻌـﻴﻨـﺔ ﺗﺘﻮﱃ ﺟـﻤﻴـﻊ ﻣﻬﺎﻡ ﺍﳌﺴـﺠﺪ‪ .‬ﻭﻫﺆﻻﺀ ﺍﳌﺴﺆﻭﻟﻮﻥ ﻫﻢ‪:‬‬
‫‪ - ١‬ﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻭﻫﻮ ﺃﻭﻝ ﻣﺴﺆﻭﻝ ﻋﻦ ﺍﳌﺴﺠﺪ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﻟﺬﺍ ﻻ ﺑﺪ ﺃﻥ ﻳﻜـﻮﻥ ﻣﻦ ﺫﻭﻱ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻷﻫﻠﻴﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻘﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺑـﻴﺖ ﺍﷲ‪ ،‬ﻭﰲ ﺟـﻤﺎﻋﺔ ﺍﳌﺴﺠﺪ ﻭﰲ‬
‫ﻛﻞ ﺷﺄﻥ‪ ،‬ﻓﻬﻮ ﻗﺪﻭﺓ ﺟـﻤﺎﻋﺔ ﺍﳌﺴﺠﺪ ﻭﻫﻮ ﻳـﻘﻮﺩ ﺍﻟﻨﺎﺱ ﰲ ﺃﻋﻈﻢ ﻋﺒﺎﺩﺍﻬﺗﻢ ﺃﻻ ﻭﻫﻲ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻟﺬﺍ ﻓﺈﻧـﻪ ﻻ ﺑﺪ ﺃﻥ ﳜﻠﺺ ﻟﺮﺑﻪ ﻭﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺆﺩﻱ ﺩﻭﺭﻩ ﻛـﺎﻣﻼ ﰲ ﺍﻟﺘﻮﺟﻴﻪ‬
‫ﻭﺍﻟﻨﺼﺢ ﻭﺍﻹﺧـﻼﺹ ﻭﺑﺬﻝ ﺍﳉـﻬـﺪ ﰲ ﺍﻟﻨﺼﺢ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻷﺋﻤـﺔ ﺍﳌﺴﻠﻤـﲔ‬
‫ﻭﻋﺎﻣﺘﻬﻢ ﻭﻳﺘﺄﺳﻰ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﻋﻤﻠﻪ ﻭﺧﻠﻘﻪ ﻟﻴـﻜﻮﻥ ﻣﺒﻴﻨﺎ ﳍﺎ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‬
‫ﻭﻳﺒﲔ ﻟﻠﻨﺎﺱ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ﲝﻖ‪.‬‬
‫‪ - ٢‬ﻣﺆﺫﻥ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻭﻗﺪ ﻳﻨﻮﺏ ﻋﻦ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﻟﺬﺍ ﳚﺐ ﺍﺧﺘﻴﺎﺭﻩ ﺑﺪﻗﺔ ﻭﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﻴﻨﺎ‬
‫ﺻﻴﺘﺎ ﺣﺴﻦ ﺍﻟﺼﻮﺕ‪ ،‬ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﻳﺘﺄﺩﺏ ﺑﺂﺩﺍﺏ ﺍﻹﺳﻼﻡ ﻭﻳﻌﺘﲏ ﺑﺪﻭﺭﻩ ﻛﺎﻣﻼ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﻭﻳﺘﺠـﻨﺐ ﺍﻟﺘﻄﺮﻳﺐ ﺑﺎﻷﺫﺍﻥ ﻭﺍﻟﻠﺤﻦ ﻓﻴﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﺬﻟﻚ ﺳﺒﻴﻼ‪ ،‬ﻭﳛﺴﻦ ﻋﻼﻗﺘﻪ ﻭﺗﻌﺎﻣﻠﻪ‬
‫ﺑﺎﻹﻣﺎﻡ ﻭﲜﻤﺎﻋﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﳛﺮﺹ ﻋﻠﻰ ﺻﻴﺎﻧﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٣‬ﺧﺎﺩﻡ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﰲ ﺻﻴﺎﻧﺔ ﺃﺩﻭﺍﺕ ﺍﳌﺴﺠﺪ ﻭﺭﻋﺎﻳﺘﻬﺎ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻜﻨﺲ‬
‫ﺍﳌﺴﺠﺪ ﻭﻳﺮﺗﺒﻪ ﻭﻳﻨﻈﻔﻪ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ‪ ،‬ﻭﳛﺎﻓﻆ ﻋﻠﻰ ﻓﺮﺵ ﺍﳌﺴـﺠﺪ ﻭﺧﺰﺍﺋﻨﻪ ﻭﻣﺼﺎﺣﻔﻪ‬
‫ﻭﻣﻜﺘﺒﺘﻪ ﻭﺳﺎﺋﺮ ﺃﺛﺎﺛﻪ‪ ،‬ﻭﳛﺮﺹ ﻋﻠﻰ ﻧﻈﺎﻓﺔ ﺟـﻤﻴﻊ ﺃﻧـﺤﺎﺀ ﺍﳌﺴﺠﺪ ﻭﻣﺎ ﺣﻮﻟﻪ ﻭﻳﺰﻳﻞ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﻗﺬﻭﺭ ﻭﻛـﺬﻟﻚ ﻣﺎ ﻳﻜـﺘـﺐ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﻗﻠﺔ ﺍﻟﻮﻋﻲ ﻭﻧﻘﺼﺎﻥ‬
‫ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﻛﺎﺗﺒﻬﺎ‪.‬‬
‫‪ - ٤‬ﻣﺪﺭﺱ ﺍﻟﻘﺮﺁﻥ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻋﻠﻴﻪ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﻭﻗـﺖ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻠﻴﻬﻢ ﻭﳛﺮﺹ ﻋﻠﻰ ﻧﻔﻌﻬﻢ‪ ،‬ﻭﻳﻌﺮﻑ ﺃﻥ‬

‫‪١٠٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻤﻠﻪ ﻋﺒﺎﺩﺓ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﷲ ‪ ‬ﺧﺎﻟﺼﺔ ﻭﺃﻥ ﻳﺒﺬﻝ ﻭﺳﻌﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﻨﻔﻊ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﻣﻦ ﻳﺪﺭﺱ ﻛـﺘﺐ ﺍﻟﻌﻠـﻢ ﰲ ﺍﳌﺴﺠﺪ ﻓﺈﻧﻪ ﰲ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺪﺭﺳﻪ‬
‫ﻭﺍﻟﺘﺤـﻀﲑ ﻟﻪ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﻧﻔﻊ ﺍﻟﻄﻼﺏ ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫‪ - ٥‬ﺍﳉﻬﺔ ﺍﳌﻌﻨﻴﺔ ﲟﺮﺍﻗﺒﺔ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﻌﻨﺎﻳﺔ ﻬﺑﺎ‪:‬‬
‫ﻭﻫﻲ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴـﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷـﺎﺩ ﺃﻭ ﻣﻦ ﳝﺜﻠﻬﺎ‪ .‬ﻭﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻴﻊ ﰲ ﻋﻤﻠﻬﻢ ﳐﻠﺼﲔ ﺍﻟﻨﻴﺔ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺫﻭﻱ ﺍﻹﻟﺘﺰﺍﻡ‬
‫ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺪﻳﻦ ﻭﻣﻦ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳋﲑ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻫﻼ ﻟﻠﺘﺸﺮﻑ ﲞﺪﻣﺔ‬
‫ﺑﻴﻮﺕ ﺍﷲ ‪ ‬ﻋﻦ ﻃﺮﻳﻖ ﻣﺒﺎﺷﺮ ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﻏﲑ ﻣﺒﺎﺷﺮ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫‪ - ٦‬ﺍﳌﺼﻠﻲ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﺘﻤﺮﺍ ﻣﺴﺘﻘﺮﺍ ﺃﻭ ﻛﺎﻥ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﺃﻡ ﺭﺟﻼ ﺻﻐﲑﺍ ﺃﻭ‬
‫ﻛﺒﲑﺍ ﻓﻜﻠﻬﻢ ﻣﺴﺆﻭﻟﻮﻥ ﻋﻦ ﺑﻴﻮﺕ ﺍﷲ ﻓﺈﺫﺍ ﺩﺧﻠﻮﻫﺎ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻮﻗﺮﻭﻫﺎ ﻭﻻ ﺑﺪ ﺃﻥ ﳛﺮﺻﻮﺍ‬
‫ﻋﻠﻰ ﺍﻟﻌﻨﺎﻳﺔ ﻬﺑﺎ ﻭﺃﻻ ﻳﺼﻴﺐ ﺍﳌﺴﺠﺪ ﻣﻨﻬﻢ ﻧﻘﺺ ﺃﻭ ﺿﺮﺭ ﻓﺈﺫﺍ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺃﻣﺘﻌﺘﻪ ﻓﻠﻴﻜﻦ‬
‫ﺍﺳﺘﻌﻤﺎﳍﻢ ﳍﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻭﺑﺸﻜﻞ ﻳﻠﻴﻖ ﻬﺑﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺍﳌﺴﻠﻜﻴﺔ‪:‬‬
‫ﻭﻟﻘﺪ ﻗﺮﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻛﺘﺐ ﺍﳊـﺪﻳﺚ ﻭﺍﻟﻔﻘـﻪ ﻭﻏﲑﻫﺎ ﻣﺴﺆﻭﻟﻴﺔ‬
‫ﺍﻹﻣﺎﻡ ﻭﺍﳌﺆﺫﻥ ﻭﻣﺴﺆﻭﻟﻴـﺔ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ ﺣـﻴﺎﻝ ﻧﻈﺎﻓﺔ ﺍﳌﺴﺠﺪ ﻭﻧﻈﺎﻣﻪ‪ .‬ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ‬
‫ﻫﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﻣﺎ ﻗﺮﺭﺗﻪ ﺍﳊﻜـﻮﻣﺔ ‪ -‬ﻭﻓﻘﻬﺎ ﺍﷲ ‪ -‬ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﻧﻈﺎﻣﻴﺔ ﻣﺴﻠﻜﻴـﺔ ﻳﺘﻢ ﻋﻠﻰ‬
‫ﺿﻮﺋﻬﺎ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳌﺴﺠﺪ ﻭﻣﻌﺎﻗﺒﺔ ﺍﳌﻔﺮﻁ ﻭﻫﻲ ﻛـﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﻭﺍﺟﺒﺎﺕ ﺍﻹﻣﺎﻡ‪:‬‬
‫‪ - ١‬ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﺍﳉﻤﺎﻋﺔ ﰲ ﻛﻞ ﻭﻗﺖ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ‪.‬‬
‫‪ - ٢‬ﻣﺮﺍﻗﺒﺔ ﺍﳌﺆﺫﻥ ﻭﺍﳋﺎﺩﻡ ﻭﺍﻟﺮﻓـﻊ ﻋﻨﻬﻤﺎ ﻟﻠﻮﺯﺍﺭﺓ ﻋﻨﺪ ﻏﻴﺎﻬﺑﻤﺎ ﺃﻭ ﺗﻜﺎﺳﻠﻬﻤﺎ ﺃﻭ‬
‫ﺗﺮﺍﺧﻴﻬﻤﺎ ﰲ ﺍﻟﻌﻤﻞ ﻭﻋﺪﻡ ﺗﻨﻔﻴﺬﻩ ﺑﺎﻟﺸﻜﻞ ﺍﻟﻼﺋﻖ‪.‬‬
‫‪ - ٣‬ﻣﺮﺍﺟﻌﺔ ﺍﻟﻮﺯﺍﺭﺓ ﻟﻄﻠﺐ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﺴﺠﺪ‪.‬‬

‫‪١٠٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﺟﺒﺎﺕ ﺍﳌﺆﺫﻥ‪:‬‬
‫‪ - ١‬ﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺣﻠﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺑﺰﻣﻦ ﻛـﺎﻑ ﻻ ﻳﻘﻞ ﻋﻦ ﻧﺼﻒ‬
‫ﺳﺎﻋﺔ‪ ،‬ﻭﺇﻏﻼﻗﻬﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﲟﺜﻞ ﺫﻟﻚ‪.‬‬
‫‪ - ٢‬ﻬﺗﻴﺌﺔ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﻗﺒﻞ ﺍﻷﺫﺍﻥ ﺑﻌﺸﺮ ﺩﻗﺎﺋﻖ ﻋﻠﻰ ﺍﻷﻗﻞ‪.‬‬
‫‪ - ٣‬ﺇﻧﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺑﺸﻜﻞ ﺟﻴﺪ ﻭﻛﺎﻑ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪.‬‬

‫‪١٠٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬
‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ‬

‫‪١٠٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ‬

‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺴﺎﺟـﺪ ﺇﳕﺎ ﺑﻨﻴﺖ ﻟﻌـﺒﺎﺩﺓ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻓـﻌﻤﺎﺭﺗـﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻫﻲ‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﻋﻤﺎﺭﻬﺗﺎ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻓﺴﺄﲢﺪﺙ ﻋﻦ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟـﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ‬
‫)‪ÌÅzFψ$# ÏΘöθu‹ø9$#uρ «!$$Î/ š∅tΒ#u ôtΒ «!$# y‰Éf≈|¡tΒ ãßϑ÷ètƒ $yϑ¯ΡÎ‬‬ ‫ﻭﻏﲑﻩ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪zÏΒ (#θçΡθä3tƒ βr& y7Íׯ≈s9'ρé& #†|¤yèsù ( ©!$# ωÎ) |·øƒs† óΟs9uρ nο4θŸ2¨“9$# ’tA#uuρ nο4θn=¢Á9$# tΠ$s%r&uρ‬‬

‫‪.(١) { ∩⊇∇∪ šωtFôγßϑø9$#‬‬

‫ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻌﻤﺎﺭﻬﺗﺎ ﺷﻐﻠﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ .‬ﻭﳍﺬﺍ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬

‫ﺯﻣـﺎﻥ ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟـﺪ ﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻻ ﻳﻌﻤﺮﻭﻬﻧﺎ ﺇﻻ ﻗﻠﻴﻼ { )‪ (٢‬ﻓﻬﻮ ﻳﺒﲔ ﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ‪.‬‬
‫ﻭﺳﺄﲢﺪﺙ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻤﺎﺭﺓ ﰲ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪ ،‬ﻫﻲ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﲨﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﻨﻮﻧﺔ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﲢﻴﺔ ﺍﳌﺴﺠﺪ‬
‫ﺍﳌﺒﺤـﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺍﻵﻳﺔ ‪ ،١٨‬ﻭﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(٦٢ / ٤‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪ ،(٣٤٤ / ٢‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ‬
‫ﺳﻌﺪﻱ )‪.(٢١٠ / ٣‬‬
‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫‪١٠٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﲨﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‬

‫ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻫﻲ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ﺑﻨﻴﺖ‬
‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺇﺫﺍ ﻗـﺒﻠﺖ ﻧﻈﺮ ﰲ ﺳﺎﺋﺮ ﻋﻤﻞ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﺫﺍ ﺭﺩﺕ ﺭﺩﺕ ﺳﺎﺋﺮ ﺃﻋﻤﺎﻟﻪ‪،‬‬
‫ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻓـﻲ ﺍﳉﻤﺎﻋﺔ ﻓﻴﻪ ﻣﻨﺎﻓﻊ ﻋﻈﻴﻤﺔ‪.‬‬
‫ﻭﺗﻔﺼﻴﻞ ﻣﺎ ﻳﺘـﻌﻠﻖ ﺑﺎﳌﺴـﺠﺪ ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭﺭﺩﻩ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻓﺮﺽ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪ ‬ﺑﻼ ﻭﺍﺳـﻄﺔ‪ ،‬ﺣﲔ ﻋﺮﺝ ﺑﻪ‬
‫ﺇﱃ ﺍﻟﺴـﻤﺎﺀ‪ ،‬ﻭﺷﺮﻉ ﺇﻗﺎﻣﺔ ﺍﳉﻤﻌﺔ ﻭﺍﳉـﻤﺎﻋﺔ ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻓـﺼﻼﺓ ﺍﳉـﻤﻌـﺔ ﻋﻠﻰ ﻣﻦ‬
‫ﺗﻮﻓﺮﺕ ﻓـﻴﻪ ﺷﺮﻭﻃﻬﺎ ﻓﺮﺽ ﻋﲔ‪ ،‬ﻭﺍﻋﺘـﺎﺩ ﺍﳌﺴﻠﻤﻮﻥ ﺻﻼﻬﺗﺎ ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻓـﻴﻜـﻮﻥ‬
‫ﺃﺩﺍﺅﻫﺎ ﻋﻠﻰ ﻣﻦ ﻭﺟـﺒﺖ ﻋﻠﻴـﻪ ﺑﺎﳌﺴﺠﺪ ﻓﺮﺽ ﻋﲔ؛ ﻭﺫﻟﻚ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪.(١) -‬‬
‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻬﻧﺎ ﻓﺮﺽ ﻛـﻔﺎﻳﺔ ﲡـﺐ ﲝﻴﺚ ﻳﻈﻬﺮ ﺍﻟﺸﻌﺎﺭ‪ ،‬ﻓﻘﺪ ﺃﺧﻄﺄ ﻭﺧﺎﻟﻒ ﺇﲨﺎﻉ‬
‫ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻋﻤﻞ ﺍﻷﻣﺔ ﻣﻦ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻗـﺪ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟـﻘﻮﻝ ﺇﱃ‬
‫ﺍﻟﺸﺎﻓـﻌﻲ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ " :-‬ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ ﺧﻄﺄ؛ ﻷﻧﻪ ﱂ ﻳﻘﻞ‬
‫ﺑﻪ " )‪.(٢‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ )‪ (٣‬ﰲ ﺗﻌﻠﻴﻘﻪ‪ ،‬ﻭﺻﺎﺣـﺐ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﻏﲑﳘﺎ‬
‫ﻋﻦ ﺑﻌﺾ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ‪ ،‬ﻭﺍﺗﻔﻖ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ‬
‫ﻭﺳﺎﺋﺮ ﻣﻦ ﺣﻜﻰ ﻫﺬﺍ ﺍﻟﻮﺟـﻪ ﻋﻠﻰ ﻏﻠﻂ ﻗﺎﺋﻠﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﺮﻭﺯﻱ‪ :‬ﻻ ﳛﻞ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٦٠ / ١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٨٩ / ١‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ١٤٦ / ١‬ـ‬
‫‪ ،(١٥٢‬ﻭﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ٢١ / ٢‬ـ ‪ ،(٢٣‬ﻭﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ )ﺹ‪.(١٢٤‬‬
‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻭﺣﻜﻢ ﺗﺎﺭﻛﻬﺎ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪.(٢٩‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﺑﻦ ﳐﻠﺪ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﰒ ﺍﳊﻨﻈﻠﻲ‪ .‬ﲰﻊ ﺃﺑﺎﻩ ﻭﺍﺑﻦ‬
‫ﺣﺠﺮ ـ ﺑﻀﻢ ﺍﳊﺎﺀ ـ ﻭﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﲰﻊ ﻣﻨﻪ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺑﻦ ﳐﻠﺪ‪ ،‬ﻭﺍﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﺎﱂ‬
‫ﺑﺎﻟﻔﻘﻪ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺍﻟﺮﻣﻠﺔ‪ ،‬ﻭﻬﺑﺎ ﻣﺎﺕ ﺳﻨﺔ ‪ ٣٣٦‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ )‪.(١٨٧ / ١‬‬

‫‪١٠٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﳛـﻜﻰ ﻫﺬﺍ ﻋﻦ ﺍﻟﺸـﺎﻓﻌﻲ‪ ،‬ﻭﻻ ﳜـﺘﻠﻒ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺸـﺎﻓـﻌﻲ ﺃﻥ ﺍﳉـﻤـﻌﺔ‬

‫ﻓﺮﺽ ﻋﲔ " )‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ‪ " :‬ﻭﺩﻟﺖ ﺍﻟﺴﻨﺔ ﻣﻦ ﻓﺮﺽ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﷲ ‪-‬‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ ." -‬ﻭﻗﺎﻝ‪ " :‬ﻭﺍﻟﺘﱰﻳﻞ ﰒ ﺍﻟﺴﻨﺔ ﻳﺪﻻﻥ ﻋﻠﻰ ﺇﳚﺎﺏ ﺍﳉـﻤﻌﺔ "‪ .‬ﻭﻗﺎﻝ‪ " :‬ﻭﻣﻦ‬
‫ﻛﺎﻥ ﻣﻘﻴﻤﺎ ﺑﺒﻠﺪ ﲡﺐ ﻓﻴﻪ ﺍﳉـﻤﻌﺔ ﻣﻦ ﺑﺎﻟﻎ ﺣﺮ ﻻ ﻋﺬﺭ ﻟﻪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﳉﻤﻌﺔ " )‪ .(٢‬ﻓﻬﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻭﺍﺿﺤﺔ ﺍﻟﺪﻻﻟﺔ ﰲ ﺃﻧﻪ ﱂ ﳜﺎﻟﻒ ﺇﲨﺎﻉ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳉﻤﻌﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪4’n<Î) (#öθyèó™$$sù Ïπyèßϑàfø9$# ÏΘöθtƒ ÏΒ Íο4θn=¢Á=Ï9 š”ÏŠθçΡ #sŒÎ) (#þθãΖtΒ#u tÏ%©!$# $pκš‰r'¯≈tƒ‬‬ ‫ﺍ ‪ -‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪.(٣) { ∩∪ tβθßϑn=÷ès? óΟçGΨä. βÎ) öΝä3©9 ×öyz öΝä3Ï9≡sŒ 4 yìø‹t7ø9$# (#ρâ‘sŒuρ «!$# Ìø.ÏŒ‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﺔ‪ " :‬ﻓﺎﺳﻌﻮﺍ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻣﺮ ﺍﷲ ‪ ‬ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﻌﻲ ﻟﻠﺼﻼﺓ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﻣﺮﻩ ﻟﻠﻮﺟﻮﺏ؛ ﻓﺪﻝ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺒﺔ )‪.(٤‬‬
‫‪¬! (#θãΒθè%uρ 4‘sÜó™âθø9$# Íο4θn=¢Á9$#uρ ÏN≡uθn=¢Á9$# ’n?tã (#θÝàÏ≈ym‬‬ ‫‪ - ٢‬ﻗﺎﻝ ﺍﷲ ﺗـﻌﺎﱃ‪} :‬‬

‫‪.(٥) { ∩⊄⊂∇∪ tÏFÏΨ≈s%‬‬

‫ﺍﻟﺸﺎﻫﺪ‪.(٦) { ÏN≡uθn=¢Á9$# ’n?tã (#θÝàÏ≈ym } :‬‬

‫)‪ (١‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪.(٣١١ / ٤‬‬

‫)‪ (٢‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ١٨٨ / ١‬ـ ‪.(١٨٩‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ ‪.٩‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(١٤٦ / ٨‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٢٢٧ / ٥‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٢٣٨‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪.٢٣٨ :‬‬

‫‪١٠٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺃﻣﺮ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺍﳋـﻤﺲ‪ ،‬ﻭﺍﳉﻤﻌﺔ ﺇﺣﺪﺍﻫﺎ‪ .‬ﻓﺠﻤﻴﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﺸﻤﻞ‬
‫ﺍﳉﻤﻌﺔ )‪.(١‬‬
‫‪ - ٣‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﺃﻬﻧﻤﺎ ﲰﻌﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‬
‫ﺍﳉﻤﻌﺎﺕ‪ ،‬ﺃﻭ ﻟﻴﺨﺘﻤﻦ ﺍﷲ ﻋﻠﻰ‬ ‫)‪(٢‬‬
‫ﻋﻠﻰ ﺃﻋﻮﺍﺩ ﻣﻨﱪﻩ‪ } :‬ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻋﻦ ﻭﺩﻋـﻬﻢ‬

‫ﻗﻠﻮﻬﺑﻢ‪ ،‬ﺛـﻢ ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ {‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻋﻦ ﻭﺩﻋﻬﻢ ﺍﳉﻤﻌﺎﺕ‪ ،‬ﺃﻭ ﻟﻴﺨﺘﻤﻦ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ { )‪.(٤‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺬﺭ ﺍﳌﺘﺨﻠﻔﲔ ﻭﺍﻟﺘﺎﺭﻛﲔ ﻟـﺼـﻼﺓ ﺍﳉﻤﻌﺔ ﲞﺘﻢ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺆﺩﻱ‬
‫ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻌـﻴـﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺒﺔ‪.‬‬
‫‪ - ٤‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ ﻟﻘﻮﻡ ﻳﺘﺨـﻠﻔﻮﻥ ﻋﻦ ﺍﳉﻤﻌﺔ‪ " :‬ﻟﻘﺪ‬
‫ﳘﻤﺖ ﺃﻥ ﺁﻣﺮ ﺭﺟﻼ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﺛـﻢ ﺃﺣﺮﻕ ﻋﻠﻰ ﺭﺟﺎﻝ ﻳﺘﺨﻠﻔﻮﻥ ﻋﻦ ﺍﳉﻤﻌﺔ ﺑﻴﻮﻬﺗﻢ‬
‫{ )‪ .(٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٦‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺻﻔﻮﺓ ﺍﻵﺛﺎﺭ ﻟﻠﺪﻭﺳﺮﻱ ـ ﺭﲪﻪ ﺍﷲ ـ )‪ ،(٤٢١ / ٣‬ﻭﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪.(٢٩‬‬
‫)‪ (٢‬ﻭﺩﻋﻬﻢ‪ :‬ﺃﻱ ﺗﺮﻛﻬﻢ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٥١ / ١‬ﺭﻗﻢ ‪ ،٦٥١‬ﻭﻟﻠﺒﺨﺎﺭﻱ ﳓﻮﻩ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٢٩‬ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺭﻗﻢ ‪،٦٤٤‬‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨٨ / ٣‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٦٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٣٧٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٢٧‬ﺃﲪﺪ )‪/١‬‬
‫‪ ،(٢٣٩‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٧٠‬‬
‫)‪ (٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٢‬ﺃﲪﺪ )‪.(٤٠٢/١‬‬
‫)‪ (٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٥٢ / ١‬ﺭﻗﻢ ‪.٦٥٢‬‬

‫‪١٠٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﰒ ﺃﺣﺮﻕ ﻋﻠﻰ ﺭﺟﺎﻝ ﻳﺘﺨﻠﻔﻮﻥ ﻋﻦ ﺍﳉﻤﻌﺔ { )‪.(١‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻫﺪﺩ ﺍﻟﺬﻳﻦ ﻳﺘﺮﻛﻮﻥ ﺍﳉـﻤـﻌﺔ ﺑﺄﻥ ﻳـﻌﺎﻗـﺒﻬـﻢ ﺑﺈﺣﺮﺍﻕ‬
‫ﻣﻨﺎﺯﳍﻢ ﺑﺎﻟﻨﺎﺭ؛ ﻋﻘﻮﺑﺔ ﳍﻢ‪.‬‬
‫ﻓﺘﺒﲔ ﺃﻥ ﺣﻀﻮﺭ ﺍﳌﺴﺎﺟﺪ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﺟﺐ؛ ﺣﻴﺚ ﺇﻬﻧﺎ ﻻ ﺗﻘﺎﻡ ﺇﻻ ﰲ ﺍﳌﺴﺎﺟﺪ‪،‬‬
‫ﻓﺎﳉـﻤﻌﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﻘﺪﻡ ﺃﻥ ﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ‪ :‬ﳉﻮﺍ ﻣﻦ ﺷﺮﻁ ﺍﳉﻤﻌﺔ ﺍﳌﺴﺠﺪ‬
‫ﺍﳌﺴﻤﻘﻒ؛ ﻭﺍﻟﺼﺤﻴﺢ ﺧﻼﻓﻪ‪ ،‬ﻛـﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﺗﻜﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱄ ‪ -‬ﻋﻦ ﺣﻜـﻢ ﺻﻼﺓ ﺍﳉـﻤﺎﻋﺔ )‪ (٢‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ‬
‫ﻣﻦ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺗﺮﻛـﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻓﻬﻮ ﺁﰒ )‪.(٣‬‬
‫ﺃﻣﺎ ﺣﻜـﻢ ﺃﺩﺍﺋﻬﺎ ﰲ ﺍﳌﺴـﺠﺪ‪ ،‬ﻓـﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺻـﻼﺓ ﺍﳉـﻤـﺎﻋـﺔ ﺑﺎﳌﺴـﺠـﺪ ﺳﻨﺔ‪ .‬ﻭﺑـﻬـﺬﺍ ﻗـﺎﻝ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫ﻭﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﻭﻫﻮ ﺃﺣـﺪ ﺍﻟﻮﺟـﻬﲔ ﻋﻨﺪ ﺍﻟﺸﺎﻓـﻌـﻴـﺔ‬ ‫ﺍﻷﺣﻨﺎﻑ )‪ .(٤‬ﻭﺍﳌﺎﻟﻜﻴﺔ‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٢‬ﺃﲪﺪ )‪.(٤٠٢/١‬‬

‫)‪ (٢‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻬﻧﺎ ﻓﺮﺽ ﻋﲔ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﲪﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻬﻧﺎ ﺷﺮﻁ ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﺗﺒﻄﻞ‬
‫ﺍﻟﺼﻼﺓ ﺑﺪﻭﻬﻧﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﻋﻘﻴﻞ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ .‬ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻬﻧﺎ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻬﻧﺎ ﺳﻨﺔ‪ .‬ﻭﺑﻪ ﻗﺎﻟﺖ‬
‫ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻭﺃﺩﻟﺘﻬﻢ ﻣﻔﺼﻠﺔ ﰲ ﻣﻮﺍﻗﻌﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺣﺪﻳﺚ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺻﻼﺓ ﺍﻟﻔﺮﺩ ﰲ ﺑﻴﺘﻪ ﻭﺑﲔ ﺻﻼﺓ‬
‫ﺍﳉﻤﺎﻋﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺻﻼﺓ ﻣﻦ ﺻﻠﻰ ﰲ ﺑﻴﺘﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺇﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻟﻔﻈﻲ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ )‪/ ٤‬‬
‫‪ ،(١٨٨‬ﻭﺍﻷﻡ )‪ ،(١٥٤ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪ ،(١٠٩‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪،(٣١ / ٣‬‬
‫ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٢٢٦ / ٢٣‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪١٢٦ / ٢‬ـ ‪.(١٣٧‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(١٣٦ /١ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(١٤٢ / ١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(١٣٦ /١ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪.(٣١ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪.(٧٦ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٢٣٥ / ٤‬‬

‫‪١١٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(١‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺎﺟﺪ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﻣﻦ ﲡـﺐ ﻋﻠﻴـﻪ‪ ،‬ﻗﺎﻝ ﺑﻪ‬
‫ﺃﺣـﻤﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﺍﺧـﺘﺎﺭﻫﺎ ﺟـﻤﺎﻋﺔ ﻣﻦ ﺃﺻﺤـﺎﺑﻪ‪ ،‬ﻣﻨﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻓﻌﻠﻬـﺎ ﰲ ﺍﳌﺴﺠـﺪ ﻓﺮﺽ ﻛـﻔﺎﻳﺔ‪ .‬ﻗﺎﻝ ﺑﻪ ﺑـﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ )‪.(٣‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺑﺄﻧـﻬﺎ ﺳﻨﺔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻥ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳـﺼﻠﻴﻬﺎ ﰲ ﺑﻴﺘﻪ ﲨﺎﻋﺔ‪ ،‬ﲟﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫‪ } - ١‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ )‪ (٤‬ﻗﺎﻝ‪ " :‬ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺠﺘﻪ‪ ،‬ﻓﺼﻠﻴﺖ‬
‫ﻣﻌﻪ ﺍﻟﺼﺒﺢ ﰲ ﻣﺴﺠﺪ ﺍﳋﻴﻒ‪ ،‬ﻓﻠﻤﺎ ﻗـﻀﻰ ﺻﻼﺗﻪ ﺍﳓﺮﻑ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟـﻠﲔ ﰲ ﺁﺧﺮ‬
‫ﺍﻟﻘﻮﻡ ﱂ ﻳﺼﻠﻴﺎ‪ ،‬ﻗـﺎﻝ‪ :‬ﻋﻠﻲ ﺑـﻬﻤﺎ "‪ .‬ﻓﺠﻲﺀ ﻬﺑﻤﺎ ﺗﺮﻋﺪ ﻓﺮﺍﺋﺼﻬﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎ ﻣﻨﻌﻜـﻤﺎ ﺃﻥ‬
‫ﺗﺼﻠﻴﺎ ﻣﻌﻨﺎ؟ "‪ .‬ﻓﻘﺎﻻ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻗﺪ ﺻﻠﻴﻨﺎ ﰲ ﺭﺣﺎﻟﻨﺎ‪ .‬ﻗـﺎﻝ‪ " :‬ﻓﻼ ﺗﻔﻌـﻼ ﺇﺫﺍ ﺻﻠﻴﺘﻤﺎ‬
‫ﰲ ﺭﺣﺎﻟﻜﻤﺎ ﰒ ﺃﺗﻴﺘﻤﺎ ﻣﺴﺠﺪ ﲨﺎﻋﺔ ﻓﺼﻠﻴﺎ ﻣﻌﻬﻢ‪ ،‬ﻓـﺈﻬﻧﺎ ﻟﻜـﻤـﺎ ﻧﺎﻓـﻠﺔ {‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﺘـﺮﻣـﺬﻱ‪ ،‬ﻭﺍﻟﻨﺴـﺎﺋﻲ‪ ،‬ﻭﺇﺳـﻨﺎﺩﻩ ﺻﺤﻴﺢ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﺈﻬﻧﺎ ﻟﻜﻤﺎ ﻧﺎﻓﻠﺔ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ‪ ‬ﺃﻥ ﺻﻼﻬﺗﻤﺎ ﰲ ﺭﺣﺎﳍﻤﺎ ﺃﺟﺰﺃﺕ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺑﲔ ﺃﻥ ﻋﻠﻴﻬﻤﺎ ﺇﺫﺍ ﺩﺧﻼ‬
‫ﺍﳌﺴﺠﺪ ﺃﻥ ﻳﺼﻠﻴﺎ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻧﺎﻓﻠﺔ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢١٠ / ٢‬‬

‫)‪ (٢‬ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪٦٧‬ـ ‪.(٦٩‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻣﻐﲏ ﺍﶈﺘﺎﺝ )‪٢٢٩ / ١‬ـ ‪.(٢٣١‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﳉﺮﺷﻲ‪ .‬ﻳﺴﻜﻦ ﺑﺎﻟﻐﻮﻃﺔ ﺑﻘﺮﻳﺔ ﺯﺑﺪﻳﻦ‪ ،‬ﺃﺳﻠﻢ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱯ ﺫﻛﺮ ﺍﻟﺬﻫﱯ ﻟﻪ ﻛﺮﺍﻣﺎﺕ‪ ،‬ﻭﱂ‬
‫ﻳﺬﻛﺮ ﻭﻻﺩﺗﻪ ﻭﻻ ﻭﻓﺎﺗﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٣٦ / ٤‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٤٤٤ / ٧‬ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٣٢٤ / ٨‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٥٧٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٢١٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١١٤ / ٢‬‬

‫‪١١١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛـﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﺣـﺴﻦ ﺍﻟﻨﺎﺱ ﺧﻠﻘﺎ‪ ،‬ﻓﺮﲟﺎ‬
‫ﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﰲ ﺑﻴﺘﻨﺎ‪ ،‬ﻓـﻴﺄﻣﺮ ﺑﺎﻟﺒﺴﺎﻁ ﺍﻟﺬﻱ ﲢﺘﻪ ﻓﻴﻜﻨﺲ ﻭﻳﻨﻀﺢ )‪ (١‬ﰒ ﻳﻘﻮﻡ ‪‬‬
‫ﻭﻧﻘﻮﻡ ﺧﻠﻔﻪ ﻓﻴﺼﻠﻲ ﺑﻨﺎ {‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﰲ ﺑﻴﺘﻨﺎ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﰲ ﺑﻴﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ -‬ﻛـﻤـﺎ ﺫﻛﺮ ﺃﻧـﺲ ‪ -‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺻﺤﺔ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﺟـﻤﺎﻋﺔ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺃﻥ ﺇﻳـﻘﺎﻋﻬﺎ ﺑﺎﳌﺴﺠﺪ ﺳﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﻭﺍﺟﺒﺎ‪.‬‬
‫‪ - ٣‬ﻭﳍﻢ ﺃﺩﻟﺔ ﻛﺜﲑﺓ‪ ،‬ﺃﳘﻬﺎ‪ :‬ﻗﻮﻟﻪ ‪ } ‬ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺻـﻼﺓ ﺍﻟﻔﺬ ﺑﺴﺒﻊ‬

‫ﻭﻋـﺸﺮﻳﻦ ﺩﺭﺟـﺔ { )‪ .(٣‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﲞـﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ { )‪ .(٤‬ﻣﺘﻔﻖ‬

‫ﻋﻠﻴﻪ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺗﻔﻀﻞ ﻋﻠﻰ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ { )‪.(٦‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﺗﻔﻀﻠﻬﺎ ﺻـﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺴﺒﻊ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ ﻣﻄﻠﻘﺎ؛ ﺳﻮﺍﺀ‬
‫ﻛـﺎﻧـﺖ ﲟﺴﺠﺪ ﺃﻭ ﺑﻴﺖ ﺃﻭ ﳓﻮﻩ؛ ﳑﺎ ﻳﺪﻝ ﻋـﻠﻰ ﺃﻧـﻬﺎ ﰲ ﺍﳌﺴﺠـﺪ ﺳﻨﺔ‪ ،‬ﻭﺃﻥ‬

‫)‪ (١‬ﻳﻨﻀﺢ‪ :‬ﺃﻱ ﻳﺮﺵ ﺑﺎﳌﺎﺀ ﻟﺘﻨﻈﻴﻔﻪ ﻭﺗﻄﻬﲑﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٦٦٤‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٢٠‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳊﺼﲑ ﺭﻗﻢ ‪ ،٣٨٠‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٥٧ / ١‬ﺭﻗﻢ ‪ ،٦٥٩‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٨٨ / ١‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦١٩‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢١٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‬
‫‪ ،(٨٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٨٩‬ﺃﲪﺪ )‪ ،(٦٥/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٢٩٠‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦١٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٦٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٨٨‬ﺃﲪﺪ )‪.(٥٥/٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٣٠‬ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺭﻗﻢ ‪ ٦٤٦‬ـ ‪ ،٦٤٧‬ﻭﻣﺴﻠﻢ )‪ ٤٤٩ / ١‬ـ ‪ (٤٥٠‬ﺭﻗﻢ ‪٦٤٩‬‬
‫ـ ‪.٦٥٠‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦١٩‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢١٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣـﺔ‬
‫)‪ ،(٨٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٨٩‬ﺃﲪﺪ )‪ ،(٦٥/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٢٩٠‬‬

‫‪١١٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺇﻳﻘﺎﻋﻬﺎ ﺑﺎﻟـﺒﻴﺖ ﺻﺤﻴﺢ؛ ﻭﻷﻧﻪ ﳌـﺎ ﺻﺤﺖ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﰲ ﺑﻴﺘﻪ ﻬﺑﺬﺍ ﺍﻟﻨﺺ‪ ،‬ﻓﺈﻥ ﺻﻼﺓ‬
‫ﺍﳉـﻤﺎﻋﺔ ﺗﻔﻀﻠﻬﺎ ﻬﺑﺬﺍ ﺍﻟﻨﺺ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﺍﻟﺒﻴﺖ ﺃﻭﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺑﺄﺩﻟﺔ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬
‫‪ - ١‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪.(١) { ∩⊆⊂∪ tÏèÏ.≡§9$# yìtΒ (#θãèx.ö‘$#uρ nο4θx.¨“9$# (#θè?#uuρ nο4θn=¢Á9$# (#θßϑŠÏ%r&uρ } :‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ ‪ -‬ﺃﺛﺎﺑﻪ ﺍﷲ ﻭﺣﻔﻈﻪ ‪ " :-‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺺ ﰲ ﻭﺟﻮﺏ‬
‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺇﻗﺎﻣﺘﻬﺎ ﻓﻘﻂ ﱂ ﺗﻈﻬﺮ ﻣﻨﺎﺳﺒﺔ ﻭﺍﺿﺤﺔ ﻓـﻲ ﺧﺘﻢ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪ (٢) { ∩⊆⊂∪ tÏèÏ.≡§9$# yìtΒ (#θãèx.ö‘$#uρ } :‬ﻟﻜﻮﻧﻪ ﺃﻣﺮ ﺑﺈﻗﺎﻣﺘﻬﺎ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ )‪ (٣‬ﺃ‪ .‬ﻫـ‬
‫ﳐﺘﺼﺮﺍ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ‪ } :- (٤)  -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻓﺮﺃﻯ‬
‫ﰲ ﺍﻟﻘﻮﻡ ﺭﻗﺔ‪ ،‬ﻓـﻘﺎﻝ‪ :‬ﺇﱐ ﻷﻫﻢ ﺃﻥ ﺃﺟﻌﻞ ﻟﻠﻨﺎﺱ ﺇﻣﺎﻣﺎ‪ ،‬ﺛـﻢ ﺃﺧﺮﺝ ﻓﻼ ﺃﻗﺪﺭ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‬
‫ﻭﻷﰊ‬ ‫)‪(٦‬‬
‫ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺃﺣﺮﻗﺘﻪ ﻋﻠﻴﻪ { )‪ .(٥‬ﺭﻭﺍﻩ ﺃﺣـﻤﺪ ﰲ ﺍﳌﺴﻨﺪ‬

‫ﺩﺍﻭﺩ‪ } :‬ﺛـﻢ ﺁﰐ ﻗﻮﻣﺎ ﻳﺼﻠﻮﻥ ﰲ ﺑﻴﻮﻬﺗﻢ ﻟﻴﺴﺖ ﻬﺑﻢ ﻋﻠﺔ ﻓﺄﺣﺮﻕ ﻋﻠﻴﻬﻢ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.٤٣‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪.٤٣ :‬‬
‫)‪ (٣‬ﺛﻼﺙ ﺭﺳﺎﺋﻞ ﰲ ﺍﻟﺼﻼﺓ ﻻﺑﻦ ﺑﺎﺯ )ﺹ‪.(٧‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺯﺍﺋﺪﺓ ﺑﻦ ﺍﻷﺻﻢ ﺑﻦ ﺭﻭﺍﺣﺔ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻌﺎﻣﺮﻱ‪ ،‬ﻭﻳﺴﻤﻴﻪ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻋﻤﺮﺍ‪ ،‬ﻭﺃﻣﻪ ﺃﻡ‬
‫ﻣﻜﺘﻮﻡ ﻫﻲ‪ :‬ﻋﺎﺗﻜﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻨﻜﺜﺔ ﺍﳌﺨﺰﻭﻣﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺿﺮﻳﺮﺍ‪ ،‬ﻣﺆﺫﻧﺎ ﻟﺮﺳﻮﻝ ﺍﷲ‪ .‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺍﺳﺘﺸﻬﺪ ﻳﻮﻡ‬
‫ﺍﻟﻘﺎﺩﺳﻴﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣٦٠ / ١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(١٥٠ / ٤‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪،(٤١ / ٧‬‬
‫ﻭﺍﻹﺻﺎﺑﺔ )‪.(٨٣ / ٧‬‬
‫)‪ (٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٥١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٥٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٩٢‬ﺃﲪﺪ )‪.(٤٢٣/٣‬‬
‫)‪ (٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ .(٤٢٣ / ٣‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪ .‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )‪ .(٤٢ / ٢‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ )‪.(٣٦٧ / ٢‬‬

‫‪١١٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻴﻮﻬﺗﻢ { )‪.(٢) (١‬‬

‫ﻭﳌﺴﻠﻢ‪ } :‬ﺃﻥ ﺭﺟﻼ ﺃﻋﻤﻰ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻟﻴﺲ ﱄ ﻗﺎﺋﺪ ﻳﻘﻮﺩﱐ ﺇﱃ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻓﻬﻞ ﲡﺪ ﱄ ﺭﺧﺼﺔ ﺃﻥ ﺃﺻﻠﻲ ﰲ ﺑﻴﱵ؟ ﻗﺎﻝ‪ :‬ﺗﺴـﻤﻊ ﺍﻟﻨﺪﺍﺀ؟ ﻗـﺎﻝ‪ :‬ﻧﻌـﻢ‪ .‬ﻗـﺎﻝ‪:‬‬
‫ﻓـﺄﺟـﺐ { )‪ .(٤) (٣‬ﻭﻷﰊ ﺩﺍﻭﺩ‪ } :‬ﻣﺎ ﺃﺟـﺪ ﻟﻚ ﺭﺧﺼﺔ { )‪.(٥‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﻓﺄﺟﺐ‪ ...‬ﻣﺎ ﺃﺟﺪ ﻟﻚ ﺭﺧﺼﺔ { )‪.(٦‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﺺ ﰲ ﻭﺟﻮﺏ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠـﺪ ﻋﻠﻰ ﻣﻦ ﲰﻊ ﺍﻷﺫﺍﻥ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺃﻋﻤﻰ‪ ،‬ﻟﻴﺲ ﻟﻪ ﻗـﺎﺋﺪ ﻳﺄﰐ ﺑﻪ ﺇﱃ ﺍﳌﺴﺠﺪ‪ .‬ﻷﻧﻪ ‪ ‬ﻫﻢ ﺑﺈﺣﺮﺍﻕ ﺑﻴﻮﺕ ﺍﳌﺘﺨﻠﻔﲔ ﻋﻦ‬
‫ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉـﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﺑﻼ ﻋﺬﺭ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‬
‫ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻛﺜﲑﺓ‪ .‬ﻭﷲ ﺍﳊﻤﺪ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﺄﻬﻧﺎ ﺷﻌﲑﺓ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻻ ﳚﻮﺯ ﺍﻹﻃﺒﺎﻕ ﻋﻠﻰ ﺗﺮﻛـﻬﺎ‪،‬‬
‫ﻭﻗﺪ ﺩﺍﻭﻡ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺇﻗﺎﻣﺘﻬﺎ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻷﺩﻟﺔ‬
‫ﺍﻟﺼﺤﻴﺤـﺔ ﺃﻥ ﺻﻼﺓ ﺍﳌﺼﻠﻲ ﰲ ﺑﻴﺘﻪ ﺻﺤﻴﺤﺔ ﳎﺰﺋﺔ ﺇﺫﺍ ﺍﺳﺘﺠﻤﻌﺖ ﺷﺮﻭﻁ ﺍﻟﺼﺤﺔ ﺍﳌﻌﺘﱪﺓ‬
‫ﺷﺮﻋﺎ )‪.(٧‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﻳﺘﺒﲔ ﻟﻨﺎ ﻗﻮﺓ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻭﺃﻥ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﺟـﺒﺔ ﻋﻠﻰ ﻣﻦ ﺗﻮﻓﺮﺕ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦١٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢١٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‬
‫‪ ،(٨٤٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٤٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٩١‬ﺃﲪﺪ )‪ ،(٥٣٧/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ‬
‫ﻟﻠﺼﻼﺓ )‪ ،(٢٩٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢١٢‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٥٥٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٥٦٤ / ٥‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪.(٨٥٠‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٤٥٢ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ١٢٦ / ٢‬ـ ‪.(١٣٩‬‬
‫)‪ (٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٥١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٥٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٩٢‬‬
‫)‪ (٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٥١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٥٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٩٢‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٨١ / ٤‬‬

‫‪١١٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓـﻴﻪ ﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺻﻠﻰ ﰲ ﺑﻴﺘـﻪ ﻓﺼﻼﺗﻪ ﺻﺤﻴﺤـﺔ‪ ،‬ﻭﻗـﺪ ﻓـﻮﺕ ﻋﻠﻰ ﻧﻔﺴـﻪ‬
‫ﻓـﻀﻞ ﺍﳉـﻤـﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﳐـﻄﺊ‪ .‬ﻭﺇﺫﺍ ﻛـﺎﻧـﺖ ﺍﳌﺴـﺎﺟﺪ ﻫﻲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﻘﺎﻡ‬
‫ﺑﻪ ﺍﳉـﻤﺎﻋﺔ ‪ -‬ﻏﺎﻟﺒﺎ ‪ -‬ﻓﺈﻥ ﺍﻟﺼـﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻻ ﳛﻞ ﻟﻠﻤﺴﻠﻤﲔ ﻫﺠﺮ‬
‫ﺍﳌﺴﺎﺟﺪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺭﲪـﻪ ﺍﷲ ‪ " :-‬ﺇﻥ ﺃﺋـﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻣﺘـﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ‬
‫ﺇﻗـﺎﻣـﺔ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﺍﳌﺴﺎﺟﺪ ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﺟﻞ ﺍﻟﻘﺮﺑﺎﺕ " )‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣـﺠﺮ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌـﺎﱃ ‪ " :-‬ﻭﻗﺪ ﺧﺎﺽ ﻗـﻮﻡ ﰲ ﺗﻌـﻴﲔ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﳌﻘﺘﻀـﻴـﺔ ﻟﻠﺪﺭﺟﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ‪ -‬ﰲ ﺗﻔﻀﻴﻞ ﺻﻼﺓ ﺍﳉﻤـﺎﻋـﺔ ﻋﻠﻰ ﺍﻟﻔﺬ ﺑﺴﺒﻊ‬
‫ﻭﻋـﺸﺮﻳﻦ ﺩﺭﺟﺔ ‪ -‬ﻭﻗـﺪ ﻧﻘﺤـﺖ ﻣﺎ ﻭﻗـﻔﺖ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺣﺬﻓﺖ ﻣﺎ ﻻ ﳜـﺘﺺ‬
‫ﺑﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﺄﻭﳍﺎ‪ :‬ﺇﺟﺎﺑـﺔ ﺍﳌﺆﺫﻥ ﺑﻨﻴﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺘﺒﻜﲑ ﺇﻟﻴﻬﺎ ﰲ ﺃﻭﻝ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﳌﺸﻲ ﺇﱃ ﺍﳌﺴﺠﺪ ﺑﺎﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﺩﺧـﻮﻝ ﺍﳌﺴﺠﺪ ﺩﺍﻋﻴﺎ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺘﺤـﻴﺔ ﻋﻨﺪ‬
‫ﺩﺧﻮﻟﻪ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺑﻨﻴﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺻﻼﺓ ﺍﳌﻼﺋﻜـﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺍﺳـﺘـﻐﻔﺎﺭﻫﻢ ﻟﻪ‪ ،‬ﻭﺷﻬـﺎﺩﻬﺗﻢ ﻟﻪ‪ ،‬ﻭﺇﺟﺎﺑـﺔ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺣﲔ ﻳﻔﺮ‬
‫ﻋﻨﺪ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻣﻨﺘﻈﺮﺍ ﺇﺣﺮﺍﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﻣﻌﻪ ﰲ ﺃﻱ ﻫﻴﺌﺔ ﻭﺟﺪﻩ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺇﺩﺭﺍﻙ ﺗﻜـﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﺳﺪ ﻓﺮﺟـﻬﺎ‪ ،‬ﻭﺟﻮﺍﺏ ﺍﻹﻣﺎﻡ ﻋﻨﺪ ﻗﻮﻟﻪ‪:‬‬
‫ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﺍﻟﺴﻬﻮ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﺗﻨﺒﻴﻪ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺳﻬﺎ ﺑﺎﻟﺘﺴﺒﻴﺢ ﺃﻭ ﺍﻟﻔﺘﺢ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺣﺼﻮﻝ ﺍﳋﺸﻮﻉ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻋـﻤﺎ ﻳﻠﻬﻲ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﲢـﺴﲔ ﺍﳍﻴﺌﺔ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﺍﺣﺘﻔﺎﻑ ﺍﳌﻼﺋﻜﺔ‬
‫ﺑﻪ‪ ،‬ﻭﺍﻟـﺘﺪﺭﺏ ﻋﻠﻰ ﲡﻮﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺗﻌﻠﻢ ﺍﻷﺭﻛـﺎﻥ ﻭﺍﻷﺑﻌﺎﺽ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺷـﻌﺎﺋﺮ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺭﻏﺎﻡ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻻﺟﺘﻤـﺎﻉ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﻟﺘﻌـﺎﻭﻥ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻧﺸﺎﻁ‬
‫ﺍﳌﺘﻜﺎﺳﻞ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺻﻔﺔ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻣﻦ ﺇﺳﺎﺀﺓ ﻏﲑﻩ ﺍﻟﻈﻦ ﺑﺄﻧﻪ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺭﺃﺳﺎ‪ ،‬ﻭﺭﺩ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻭﻋﻮﺩ ﺍﻟﱪﻛﺔ ‪ -‬ﻋﻠﻴﻬﻢ‬
‫ﲨﻴﻌﺎ ‪ -‬ﻭﻗﻴﺎﻡ ﻧﻈﺎﻡ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳉﲑﺍﻥ‪ ،‬ﻭﺣﺼـﻮﻝ ﺗﻌﺎﻫﺪﻫﻢ ﻓـﻲ ﺃﻭﻗﺎﺕ ﺍﻟﺼـﻼﺓ‪.‬‬
‫ﻓـﻬﺬﻩ ﺧـﻤﺲ ﻭﻋﺸﺮﻭﻥ ﺧﺼﻠﺔ‪ ،‬ﻭﺭﺩ ﰲ ﻛﻞ ﻣﻨﻬﺎ ﺃﻣﺮ ﻭﺗﺮﻏﻴﺐ ﳜﺼﻪ‪ ،‬ﻭﺑﻘﻲ ﻣﻨـﻬﺎ‬

‫)‪ (١‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٢٢٥ / ٢٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٨١ / ٤‬‬

‫‪١١٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻣﺮﺍﻥ ﳜﺘﺼﺎﻥ ﺑﺎﳉﻬﺮﻳﺔ‪ ،‬ﻭﳘﺎ ﺍﻹﻧﺼﺎﺕ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺍﻻﺳﺘﻤﺎﻉ ﳍﺎ‪ ،‬ﻭﺍﻟﺘﺄﻣﲔ ﻋﻨﺪ‬
‫ﺗﺄﻣﻴﻨﻪ ﻟﻴﻮﺍﻓﻖ ﺗﺄﻣﲔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﺫﻛﺮﻬﺗﺎ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺘﻀﻌﻴﻒ ﺑﺎﻟﺘﺠﻤﻊ ﰲ‬
‫ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﻊ ﰲ ﻧﻈﺮﻱ " )‪ .(١‬ﺃ‪ .‬ﻫـ ﳐﺘﺼﺮﺍ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺴـﺠـﺪ ﻫﻮ ﻣﻜﺎﻥ ﺍﳉـﻤﺎﻋﺔ ‪ -‬ﻏﺎﻟﺒﺎ ‪ -‬ﻭﻫﻮ ﻣﻮﻗـﻊ ﺣﺼﻮﻝ‬
‫ﻫﺬﻩ ﺍﳋﲑﺍﺕ‪ ،‬ﻓﻼ ﺗﻔﻮﺗﻨﻚ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻋﺎﳌﺎ‪ ،‬ﻓﻸﳕﺎ ﺧـﲑ ﻭﺃﻧﺖ ﻗﺪﻭﺓ ﻳﻨﻈﺮ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻏﲑ ﺫﻟﻚ ﻓﻸﻬﻧﺎ ﻃﺮﻳﻖ ﻟﺴﻌﺎﺩﺗﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓـﻠﺘﺤﺮﺹ‬
‫ﺃﺧﻲ ﻋﻠﻰ ﺻـﻼﺓ ﺍﳉـﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻓﻠﻴـﺲ ﻟﻪ ﰲ ﻧﻈﺮﻱ ﺩﻟﻴﻞ‬
‫ﺻﺤﻴﺢ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﻌﺪﺩ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﳌﺴﺎﺟﺪ ﻫﻲ ﻣﻮﻗﻊ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉـﻤﺎﻋﺔ‪ ،‬ﻭﺗﻘﺎﻡ ﰲ ﻛﻞ ﻭﻗـﺖ ﻣﺮﺓ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺗﺘﻜﺮﺭ ﰲ ﺛﻼﺙ ﺣﺎﻻﺕ‪:‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺗﺘﻜـﺮﺭ ﺍﳉﻤـﺎﻋﺔ ﺑﺄﺩﺍﺀ ﺻﻼﺗﲔ‪ ،‬ﳚﻤﻊ ﺑﻴﻨـﻬـﻤـﺎ ﻟﺴﺒﺐ ﺷﺮﻋﻲ‬
‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓـﻬﺬﺍ ﻗﺪ ﺛﺒـﺖ ﺟﻮﺍﺯﻩ ﺑﺄﺩﻟﺔ ﻗﻄﻌﻴـﺔ )‪ (٢‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﲝﺜﻬﺎ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﺘﻜﺮﺭ ﺍﳉﻤﺎﻋﺔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﺼﻼﺓ ﻭﺍﺣـﺪﺓ‪ ،‬ﻛﺄﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﺃﺭﺑﻌﺔ ﺃﺋﻤﺔ ﻟﻜـﻞ ﻣﺬﻫﺐ ﺇﻣﺎﻡ ﻳﺼﻠﻮﻥ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﰲ ﻭﻗـﺖ ﻭﺍﺣﺪ؛ ﻭﺳﻮﺍﺀ ﺃﻛـﺎﻧﺖ‬
‫ﺍﻟﺼﻼﺓ ﻓﺮﻳﻀﺔ ﺃﻡ ﻧﺎﻓﻠﺔ‪ ،‬ﻛﺎﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﳏﺮﻣﺔ ﺷﺮﻋﺎ‪ .‬ﻭﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫‪š÷t/ $K)ƒÌøs?uρ #\øà2uρ #Y‘#uÅÑ #Y‰Éfó¡tΒ (#ρä‹sƒªB$# šÏ%©!$#uρ‬‬ ‫‪ - ١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪ª!$#uρ ( 4o_ó¡ßsø9$# ωÎ) !$tΡ÷Šu‘r& ÷βÎ) £àÎ=ósuŠs9uρ 4 ã≅ö6s% ÏΒ …ã&s!θß™u‘uρ ©!$# šUu‘%tn ôyϑÏj9 #YŠ$|¹ö‘Î)uρ šÏΖÏΒ÷σßϑø9$#‬‬

‫‪.(٣) { ∩⊇⊃∠∪ šχθç/É‹≈s3s9 öΝåκ¨ΞÎ) ߉pκô¶tƒ‬‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(١٣٢ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٢٣٣ / ٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٦٨ / ٢‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺍﻵﻳﺔ ‪.١٠٧‬‬

‫‪١١٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪öΝåκ¨ΞÎ‬‬ ‫{ )‪} ...(١‬‬ ‫‪#Y‘#uÅÑ #Y‰Éfó¡tΒ (#ρä‹sƒªB$# šÏ%©!$#uρ‬‬ ‫ﺍﻟﺸﺎﻫــﺪ‪} :‬‬

‫)‪(٢‬‬
‫‪{ ∩⊇⊃∠∪ šχθç/É‹≈s3s9‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗـﻌﺎﱃ ‪ -‬ﻋﺎﻬﺑـﻢ ﺑﺒﻨﺎﺋﻬﻢ ﺍﳌﺴﺠـﺪ ﳌﻘﺎﺻﺪ ﺳﻴﺌﺔ ﺑﻴﻨﻬﺎ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،-‬ﻭﳌﺎ ﱂ ﻳﻜﻦ ﻋﻤﻠﻬﻢ ﺧﺎﻟﺼﺎ ﷲ ﺗﻌﺎﱃ ﻬﻧﻰ ﺍﷲ ﻧﺒﻴﻪ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪،‬‬
‫ﻭﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺃﻥ ﻳﻬﺪﻣﻪ‪ ،‬ﻓﻬﺪﻣﻪ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﺑﺄﻣﺮﻩ ‪.(٣)  -‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺑﻨﺎﺀ ﻣﺴﺠـﺪ ﺟﻨﺐ ﻣﺴﺠﺪ ﳌﺎ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﻟﻀﺮﺭ ﺑﺎﳌﺴﻠﻤﲔ ﻛـﻤﺎ ﺳﺒﻖ‪.‬‬
‫‪ - ٢‬ﻗﺎﻝ ﺍﻟﺸﺎﻓـﻌﻲ ‪ -‬ﺭﺣـﻤـﻪ ﺍﷲ ‪ " :-‬ﻭﻟﻮ ﺃﻥ ﺭﺟﻠﲔ ﻭﻗـﻔﺎ ﻟﻴﻜـﻮﻥ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻣﺎﻣﺎ ﳌﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﻻ ﻳﺄﰎ ﻭﺍﺣـﺪ ﻣﻨﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ ﺳﻮﺍﺀ‪ ،‬ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺃﻣﺎﻡ‬
‫ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﲝﺬﺍﺋـﻪ‪ ،‬ﻗﺮﻳﺒﺎ ﺃﻭ ﺑـﻌﻴﺪﺍ ﻣﻨﻪ‪ ،‬ﻓﺼﻠﻰ ﺧﻠﻔﻬﻤﺎ ﻧﺎﺱ ﻳﺄﲤﻮﻥ ﻬﺑﻤﺎ ﻣﻌﺎ ﻻ ﺑﺄﺣﺪﳘﺎ‬
‫ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻛـﺎﻧﺖ ﺻﻼﺓ ﻣﻦ ﺻﻠﻰ ﺧﻠﻔﻬﻤﺎ ﻣﻌﺎ ﻓﺎﺳﺪﺓ؛ ﻷﻬﻧﻢ ﻟـﻢ ﻳﻔﺮﺩﻭﺍ ﺍﻟﻨﻴﺔ ﰲ‬
‫ﺍﻻﺋﺘﻤﺎﻡ ﺑﺄﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻮ ﺍﺋﺘﻤﻮﺍ ﻬﺑﻤﺎ ﻣﻌﺎ‪ ،‬ﰒ ﱂ ﻳﻨﻮﻭﺍ ﺍﳋﺮﻭﺝ ﻣﻦ ﺇﻣﺎﻣﺘﻬﻤﺎ ﻣﻌﺎ‪ ،‬ﱂ‬
‫ﲡﺰ ﺻﻼﻬﺗﻢ؛ ﻷﻬﻧﻢ ﺍﻓﺘﺘﺤﻮﺍ ﺍﻟﺼﻼﺓ ﺑﺈﻣﺎﻣﲔ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﳍﻢ ﺫﻟﻚ " )‪.(٤‬‬
‫ﻓﻬﺬﺍ ﻧﺺ ﺍﻟﺸﺎﻓﻌﻲ ﻓـﻲ ﺃﻥ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﻥ ﺻﻠﺖ ﺑﺈﻣﺎﻣﲔ ﺍﺛﻨﲔ ﻣﻌﺎ؛ ﺑﻄﻠﺖ‬
‫ﺻﻼﻬﺗﻢ‪ ،‬ﻓﻴﻘﺎﺱ ﻋﻠﻴﻬﺎ ﰲ ﺣﺼﻮﻝ ﺍﻟﻀﺮﺭ ﻭﻋﺪﻡ ﺍﻧﺘﻈﺎﻡ ﺍﳉﻤﺎﻋﺎﺕ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﲜﻤﺎﻋﺘﲔ‬
‫ﺍﺛﻨﺘﲔ‪ ،‬ﺑﺈﻣﺎﻣﲔ ﺍﺛﻨﲔ‪ ،‬ﺃﻭ ﲨﺎﻋﺎﺕ ﺑﺄﺋـﻤـﺔ‪ ،‬ﻟﻜﻞ ﺟـﻤﺎﻋﺔ ﺇﻣﺎﻡ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻻ ﳚﻮﺯ؛ ﻷﻬﻧﺎ ﺑﺪﻋﺔ‪ ،‬ﻭﺗﻔﺮﻳﻖ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﻣﻀﺎﺭﺓ ﺑﺎﳌﺼﻠﲔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٧ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٧ :‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ١٤٨ / ٤‬ـ ‪ ،(١٥٠‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪ ،(٤٠٣ / ٢‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ‬
‫)‪.(١٠١٢ / ٣‬‬
‫)‪ (٤‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٧٦ / ١‬‬

‫‪١١٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٣‬ﻭﻷﻥ ﺗﻜﺮﺍﺭ ﺍﳉـﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﺄﺋﻤﺔ ﻣﺘﻌﺪﺩﻳﻦ‪ :‬ﺿﺎﺭ ﺑﺎﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻀﺮﺭ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ " :‬ﻓﻴﻪ ﺗﺸﺘﻴﺖ ﻟﻠﻜﻠﻤﺔ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﳊﻜـﻤﺔ ﺗﺄﻟﻴﻒ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﲨﻊ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻋـﻘـﺪ ﺍﻟﺬﻣﺎﻡ‪ ،‬ﻭﺍﻷﻧـﺲ ﺑﺎﳌﺨﺎﻟﻄﺔ‪ ،‬ﻭﺫﺭﻳـﻌـﺔ‬
‫)‪(١‬‬
‫ﻟﻮﻗﻮﻉ ﺍﳋـﻼﻑ ﻭﺑﻄﻼﻥ ﺍﻟﻨﻈﺎﻡ "‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜـﺔ‪ :‬ﺃﻥ ﺗﺘﻜـﺮﺭ ﺻﻼﺓ ﺍﳉـﻤﺎﻋﺔ ﻟﻮﻗﺖ ﻭﺍﺣﺪ ﰲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻦ‬
‫ﺗـﻜﻮﻥ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻼ ﺗﺼﻠﻰ ﺇﺣﺪﺍﳘﺎ ﺇﻻ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﱵ‬
‫ﻗﺒﻠﻬﺎ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚـﻮﺯ ﺗﻌﺪﺩ ﺍﳉـﻤﺎﻋﺎﺕ ﰲ ﺍﳌﺴﺠـﺪ ﺇﺫﺍ ﻛـﺎﻧـﺖ ﻛﻞ ﻭﺍﺣﺪﺓ‬
‫ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺍﻷﺧﺮﻯ ﰲ ﻣﺴﺠﺪ ﻭﺍﺣﺪ‪ ،‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﻄﺎﺀ ﻭﺍﳊـﺴﻦ‬
‫ﻭﺍﻟﻨﺨـﻌﻲ ﻭﻗـﺘـﺎﺩﺓ ﻭﺇﺳـﺤـﺎﻕ )‪ .(٢‬ﻭﺑﻪ ﻗـﺎﻝ ﺑـﻌـﺾ ﺍﻟﺸﺎﻓـﻌﻴﺔ )‪ .(٣‬ﻭﻫﻮ‬
‫ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻧﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺃﺣـﻤﺪ )‪ .(٤‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻈﺎﻫﺮﻳﺔ )‪.(٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﳚﻮﺯ ﺇﻋﺎﺩﺓ ﺍﳉـﻤﺎﻋﺔ ﰲ ﻣﺴﺠـﺪ ﻟﻪ ﺇﻣﺎﻡ ﺭﺍﺗﺐ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻃﺮﻳﻖ‬
‫ﻋﺎﻡ؛ ﺑﻞ ﻳﻌﻴﺪ ﺍﳉﻤﺎﻋﺔ ﰲ ﺑﻴﺘﻪ ﺃﻭ ﻳﺼﻠﻲ ﻣﻨﻔﺮﺩﺍ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﺣﻨﺎﻑ )‪ .(٦‬ﻭﻧﺺ ﻋﻠﻴﻪ ﻣﺎﻟﻚ‬
‫)‪ .(٧‬ﻭﺑﻪ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ )‪ .(٨‬ﻭﺭﻭﻱ ﻋﻦ ﺟـﻤﺎﻋـﺔ ﻣﻦ ﺍﻟﺴﻠﻒ )‪ (٩‬ﻭﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(١٠‬‬
‫ﻭﻗﺪ ﻓﺮﻕ ﺑـﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ﻓﺮﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻬﻧﺎ ﺗﻜﺮﻩ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ﻓـﻘﻂ‪،‬‬

‫)‪ (١‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١٠١٣ / ٣‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪ ،(٣٥٧ /٤ / ٨‬ﻭﺷﻔﺎﺀ ﺍﻟﻐﺮﺍﻡ ﻟﻠﻔﺎﺳﻲ )‪٢٤٤ / ١‬‬
‫(‪ ،‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٥٣ / ١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(١٨٠ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ‪.(٣٦٥‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٥٨٣ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(٢١٩ / ٢‬‬
‫)‪ (٥‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٣٦ / ٤‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(١٣٥ /١ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٥٢ / ١‬‬
‫)‪ (٧‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ٨٩ / ١‬ـ ‪.(٩٠‬‬
‫)‪ (٨‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٥٤ / ١‬‬
‫)‪ (٩‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(١٨٠ / ٢‬‬
‫)‪ (١٠‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٥٨٢ / ١‬‬

‫‪١١٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﳚﻮﺯ ﺇﻋﺎﺩﻬﺗﺎ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻜﺮﻩ ﺇﻋﺎﺩﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﻏﲑ ﻣﺴﺎﺟﺪ ﺍﻷﺳـﻮﺍﻕ‪ .‬ﻭﻗـﻴﻞ‪:‬‬
‫ﺗﻜـﺮﻩ ﺑﺎﳌﺴـﺎﺟـﺪ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﻗـﻴﻞ‪ :‬ﺗـﻜﺮﻩ ﻣـﻄﻠـﻘـﺎ‪.‬‬
‫ﻭﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﺗﻜﺮﻩ ﰲ ﺍﳊﺮﻣﲔ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴـﺔ‬
‫ﻋﻦ ﺃﺣـﻤـﺪ‪ .‬ﻭﻋﻨﻪ‪ :‬ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ ﺗﺴﺘﺤـﺐ ﺍﻹﻋﺎﺩﺓ ﻓـﻴـﻬﻦ ﺃﻳﻀـﺎ‪ .‬ﻭﻋﻨﻪ‪ :‬ﺭﻭﺍﻳﺔ‬
‫ﺭﺍﺑـﻌﺔ ﺗﺴﺘﺤـﺐ ﺍﻹﻋﺎﺩﺓ ﻓـﻴﻬﻦ ﻣﻊ ﺛﻼﺛﺔ ﻓـﺄﻗﻞ؛ ﻭﺫﻟﻚ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ )‪.(١‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ‪ } :‬ﺟﺎﺀ ﺭﺟﻞ ﻭﻗﺪ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ‪ " ‬ﺃﻳﻜـﻢ ﻳﺘﺠﺮ‬

‫ﻋﻠﻰ ﻫﺬﺍ؟ ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﺼﻠﻰ ﻣﻌﻪ { )‪ .(٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺪﻳﺚ ﺣﺴﻦ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺃﻳﻜـﻢ ﻳﺘﺠﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ...‬ﻓـﻘﺎﻡ ﺭﺟﻞ ﻓﺼﻠﻰ ﻣﻌﻪ { )‪.(٤‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﳌﺼﻠﻲ ﺍﳌﻨﻔﺮﺩ ﻗﺪ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺎﻟﺼﺪﻗـﺔ ﻋﻠﻴﻪ ﻟﻴﻜـﻤﻞ ﻟﻪ ﻧﺼﺎﺏ‬
‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﺗﺼﺪﻕ ﻋﻠﻴﻪ ﺭﺟﻞ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻓﻜﺎﻧﺎ ﲨﺎﻋﺔ ﺛﺎﻧﻴﺔ ﺑﺎﳌﺴﺠﺪ ﺃﻣﺎﻡ ﺍﻟﺮﺳﻮﻝ‬
‫‪ ‬ﻓـﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ )‪.(٥‬‬
‫‪ - ٢‬ﻭﻗـﺎﻝ ﺍﺑﻦ ﻋـﺒـﺪ ﺍﻟﱪ‪ " :‬ﻭﻟـﻢ ﳜـﺘﻠﻔﻮﺍ ﺃﻥ ﺟـﻤـﺎﻋﺔ ﻟﻮ ﺗﻘﺪﻣـﺖ‬
‫ﻓﺼﻠﺖ‪ ،‬ﰒ ﺟﺎﺀ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺗﺐ ﺑﻌﺪﻫﻢ ﰲ ﲨﺎﻋﺔ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﻬﺑﻢ ﲨﺎﻋﺔ " )‪.(٦‬‬
‫ﻗـﻠـﺖ‪ :‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤـﺔ ﺗـﻌـﺪﺩ ﺍﳉـﻤـﺎﻋـﺔ ﺑﺎﳌﺴـﺎﺟـﺪ؛ ﻷﻥ‬

‫)‪ (١‬ﺍﻹﻧﺼﺎﻑ )‪ ٢١٩ / ٢‬ـ ‪.(٢٢٠‬‬

‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٠‬ﺃﲪﺪ )‪.(٨٥/٣‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪٦ / ٢‬ـ‪.(٨‬‬
‫)‪ (٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٠‬ﺃﲪﺪ )‪.(٨٥/٣‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٣٦ / ٤‬‬
‫)‪ (٦‬ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٠ / ١‬‬

‫‪١١٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺇﺟـﻤـﺎﻋـﻬﻢ ﻋﻠﻲ ﺻﺤـﺔ ﺇﻋـﺎﺩﺓ ﺍﳉـﻤﺎﻋـﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣﺴﺘﻠﺰﻡ ﻟﺘﺼﺤﻴﺤﻬﺎ‬

‫ﻓﻴﻤﺎ ﺇﺫﺍ ﺗﻜﺮﺭﺕ ﻣﻊ ﻏﲑ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺗﺐ‪.‬‬
‫‪ - ٣‬ﻭﺣﻜـﻰ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ‪ -‬ﺇﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻜﺮﺍﺭ‬
‫ﺍﳉﻤﺎﻋﺔ ﰲ ﻣﺴﺠﺪ ﺍﻟﻄﺮﻳﻖ )‪ .(١‬ﻭﻣﺮﺍﺩﻩ ﻃﺮﻳﻖ ﺍﻟﺴﻔﺮ‪ .‬ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺗﻜﺮﺍﺭﻫﺎ‬
‫ﻓـﻲ ﻏﲑﻩ؛ ﻷﻥ ﺍﳌﺴﺎﺟـﺪ ﺣﻖ ﻣﺸـﺎﻉ ﻟﻠﻤﺴﻠﻤﲔ ﺟـﻤـﻴﻌﺎ‪ ،‬ﺛـﻢ ﻣﺎ ﺍﻟﺬﻱ ﳚﻴﺰ ﺇﻋﺎﺩﺓ‬
‫ﺍﳉﻤﺎﻋـﺔ ﰲ ﺍﻟﺒـﻴﺖ ﻭﳝﻨﻌﻬـﺎ ﰲ ﺍﳌﺴﺠﺪ ﺍﳌﺒﲏ ﻟﻠﺼﻼﺓ ﻓﻴﻪ؟ !‪.‬‬
‫‪ - ٤‬ﺛﺒﺘﺖ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺃﻳﻨﻤﺎ ﻛﺎﻧـﺖ ﺗﻔﻀﻞ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻔﺬ ﺑﺴﺒﻊ‬
‫ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﻫﻮ ﺍﳌﻮﻗﻊ ﺍﻟﺬﻱ ﺗﻘﺎﻡ ﻓﻴﻪ ﺍﳉﻤﺎﻋﺔ؛ ﺑﻞ ﺧﺼﺺ ﺍﺑﻦ ﺣﺠﺮ ﻫﺬﺍ‬
‫ﺍﻟﻔﻀﻞ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻓﺘﻜﺮﺍﺭﻫﺎ ﻷﺟﻞ ﺇﺩﺭﺍﻙ ﻓﻀﻴﻠﺔ ﺍﳉـﻤﺎﻋﺔ ﻭﻓﻀﻴﻠﺔ ﺍﳌﻀﺎﻋﻔﺔ‪ ،‬ﻭﺣﻴﺚ ﻻ‬
‫ﺿﺮﺭ ﳛﺼﻞ ﺑﺎﳌﺴﻠﻤﲔ ﻣﺴﺘﺤﺐ؛ ﺇﺫ ﻻ ﺩﻟﻴﻞ ﻭﻻ ﺳﺒﺐ ﻳﺆﻳﺪ ﺍﻟﻜﺮﺍﻫﺔ‪.‬‬
‫‪ - ٥‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ " :‬ﻭﻛﺎﻥ ﺍﻷﺳﻮﺩ ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺍﳉﻤﺎﻋﺔ ﺫﻫﺐ ﺇﱃ ﻣﺴﺠﺪ ﺁﺧﺮ‪ .‬ﻭﺟـﺎﺀ‬
‫ﺃﻧﺲ ﺇﱃ ﻣـﺴـﺠـﺪ ﻗـﺪ ﺻﻠﻲ ﻓـﻴـﻪ ﻓـﺄﺫﻥ ﻭﺃﻗـﺎﻡ ﻭﺻﻠﻰ ﲨﺎﻋﺔ )‪.(٢‬‬
‫)‪(٣‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒـﺔ ﻭﺍﺑﻦ ﺣﺰﻡ ﳓﻮ ﻫﺬﺍ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓـﻌﻞ ﺃﻧﺲ ‪ ‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻌﻞ ﺻﺤﺎﰊ ﱂ ﻳﻈﻬﺮ ﻟﻪ ﳐﺎﻟﻒ‬
‫ﻓﻬﻮ ﺣﺠﺔ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﺫﻛﺮ ﺍﺑﻦ ﻛـﺜﲑ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ } -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺧـﺮﺝ ﻟﻴﺼﻠﺢ ﺑﲔ‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺎﺳﺘﺨﻠﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ )‪ (٤‬ﻓﺮﺟـﻊ ﺑﻌﺪﻣﺎ ﺻﻠﻰ ﻓﺪﺧﻞ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٥٣ / ١‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٣٠‬ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٣١ / ٢‬‬
‫)‪ (٣‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ٢٣٦ / ٤‬ـ ‪ ،(٢٣٧‬ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٣٢٠ / ٢‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﺍﳊﺎﺭﺙ ﺑﻦ ﺯﻫﺮﺓ ﺑﻦ ﻛﻼﺏ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ‪ .‬ﺃﺣﺪ‬
‫ﺍﻟﻌﺸﺮﺓ ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﺑﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺒﺪﺭﻳﲔ‪ .‬ﻟﻪ ﻋﺪﺓ‬
‫ﺃﺣﺎﺩﻳﺚ‪ .‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﺑﻨﻮﻩ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻭﲪﻴﺪ ﻭﺃﺑﻮ ﺳﻠﻤﺔ ﻭﻋﻤﺮﻭ ﻭﻣﺼﻌﺐ‪،‬‬

‫‪١٢٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﻴﺘﻪ ﻭﲨﻊ ﺃﻫﻠﻪ ﻓﺼﻠﻰ ﻬﺑﻢ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ { )‪.(١‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﻓﺪﺧﻞ ﺑﻴﺘﻪ ﻭﲨﻊ ﺃﻫﻠﻪ ﻓﺼﻠﻰ ﻬﺑﻢ {‪.‬‬

‫ﻭﺟﻪ ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺗﺮﻙ ﺇﻋﺎﺩﺓ ﺍﳉـﻤﺎﻋـﺔ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﻟﻮ ﻛـﺎﻧـﺖ ﺳﻨﺔ ﻟﻔـﻌﻠﻬـﺎ؛‬
‫ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻧـﻪ ﻻ ﻳـﺠـﻮﺯ ﺗﻜـﺮﺍﺭ ﺍﳉـﻤـﺎﻋـﺔ ﻓـﻲ ﺍﳌﺴـﺠـﺪ ﺍﻟﻮﺍﺣﺪ )‪.(٢‬‬
‫‪ - ٢‬ﻭﻷﻧﻨﺎ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺘﻜﺜـﲑ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻓـﻲ ﺗﻜﺮﺍﺭﻫﺎ ﰲ ﺍﳌﺴﺠـﺪ ﺍﻟﻮﺍﺣﺪ ﺗـﻘﻠﻴﻞ‬
‫ﻟﻠﺠـﻤﺎﻋﺔ ﺍﻷﻭﱃ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻋﺮﻓﻮﺍ ﺃﻥ ﺍﳉـﻤﺎﻋـﺔ ﺳﺘﻔﻮﻬﺗـﻢ ﻳﻌﺠﻠﻮﻥ ﻟﻠﺤﻀﻮﺭ‬
‫ﻓـﺘﻜﺜﺮ ﺍﳉـﻤﺎﻋﺔ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺃﻧـﻬﺎ ﻻ ﺗﻔﻮﻬﺗﻢ ﻳﺘﺄﺧﺮﻭﻥ ﻓﻴﻘﻞ ﻋﺪﺩ ﺍﳉﻤﺎﻋﺔ ﺍﻷﻭﱃ )‪.(٣‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻘﲔ‪ :‬ﳒﺪ ﺃﻥ ﺍﻟﺬﻱ ﺗﻨﺼﺮﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ .‬ﻭﺃﻣﺎ ﻣﺎ‬
‫ﺍﺳﺘﺪﻝ ﺑﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﲨﻊ ﺃﻫﻠﻪ ﻓﺼﻠﻰ ﻬﺑﻢ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻣﻌﺎﺭﺽ ﲟﺎ ﻭﺭﺩ ﰲ ﻗﺼﺔ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﺩﺭﻙ ﺭﻛـﻌﺔ ﺧﻠﻔﻪ‬
‫)‪ .(٤‬ﰒ ﻟﻮ ﻓﺮﺿﻨﺎ ﺻﺤﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﺍﺳﺘﺪﻟﻮﺍ ﻬﺑﺎ‪ ،‬ﻓﺈﻬﻧﺎ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻜﺮﺍﺭ ﺍﳉـﻤﺎﻋﺔ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﻻ ﳚﻮﺯ " ﻷﻧﻪ ‪ ‬ﺃﻗﺮ ﺗﻜـﺮﺍﺭﻫﺎ ﻭﺃﻣﺮ ﺑﻪ ‪ -‬ﻛـﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﻟـﻢ ﻳﻘﻞ ﺃﻥ ﺻﻼﻬﺗﺎ‬
‫ﰲ ﺍﻟﺒﻴﺖ ﺃﻭﱃ؛ ﺑﻞ ﻋﻤﻮﻡ ﻗﻮﻟـﻪ‪ } :‬ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﻓـﻲ ﺑﻴـﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ { )‪:(٥‬‬

‫ﻭﻏﲑﻫﻢ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٣‬ﻫـ‪ ،‬ﻭﻋﺎﺵ ‪ ٧٥‬ﺳﻨﺔ‪ .‬ﻭﺧﻠﻒ ﺃﻟﻒ ﺑﻌﲑ ﻭﺛﻼﺛﺔ ﺁﻻﻑ ﺷﺎﺓ ﻭﻣﺎﺋﺔ ﻓﺮﺱ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ )‪ ،(٦٨ / ١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(٨٧ / ٣‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(٢٤٤ / ٦‬‬
‫)‪ (١‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪.(٢٦ / ٥‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٥٣ / ١‬‬
‫)‪ (٣‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(١٣٥ /١ / ١‬‬
‫)‪ (٤‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪.(٢٦ / ٥‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ،(٥٧٦٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٨١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٤٧‬ﺃﲪﺪ )‪ ،(١٨٦/٥‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪،(٢٩٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٦٦‬‬

‫‪١٢١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﺪﻝ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺗﻜـﺮﺍﺭ ﺍﳌﻜـﺘﻮﺑﺔ ﲨﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ﻟﻜﻮﻬﻧﺎ ﻓﻴﻪ ﺃﻓﻀﻞ‪ ،‬ﰒ ﺇﻥ ﻫﺆﻻﺀ‬
‫ﻳﻘﻮﻟﻮﻥ ﲜﻮﺍﺯﻫﺎ ﰲ ﻣﺴﺎﺟﺪ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﻬﺬﻩ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺴﺎﺟﺪ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ ﻻ ﻳﺆﺩﻱ ﺗﻜﺮﺍﺭ ﺍﳉﻤﺎﻋﺔ ﻓﻴﻬﺎ ﺇﱃ ﺗﻘﻠﻴﻞ ﺍﳉﻤﺎﻋﺔ؛‬
‫ﻭﻷﻧﻪ ﻟﻴﺲ ﳍﺎ ﺇﻣﺎﻡ ﺭﺍﺗﺐ )‪.(١‬‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﺍﺗـﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺇﻣﺎﻡ ﺍﳌﺴﺠـﺪ‬
‫ﺍﻟﺮﺍﺗﺐ ﻟﻮ ﺟـﺎﺀ ﻭﻣﻌﻪ ﺟـﻤﺎﻋﺔ ﺑﻌﺪ ﺃﻥ ﻗﻀﻴﺖ ﺍﻟﺼﻼﺓ ﰒ ﺻﻠﻮﺍ ﲨﺎﻋﺔ‪ ،‬ﻟﺼﺤﺖ ﺻﻼﻬﺗﻢ‪،‬‬
‫ﻭﺟﺎﺯ ﺗﻜﺮﺍﺭ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻬﺬﻩ ﻣﺜﻠﻬﺎ‪.‬‬
‫)‪( ٢‬‬
‫ﻭﻗﺎﻝ ﺑـﻌﺾ ﺍﻷﺣﻨﺎﻑ‪ :‬ﺇﻥ ﻛـﺎﻧﺖ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﳐﺎﻟﻔﺔ ﳍﻴﺌـﺔ ﺍﻷﻭﱃ ﺟـﺎﺯ‬
‫ﺗﻜـﺮﺍﺭ ﺍﳉـﻤﺎﻋﺔ‪ .‬ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣـﻤﺪ ﰲ ﺍﳌﺴـﺎﺟـﺪ ﺍﻟﺜﻼﺛﺔ )‪ .(٣‬ﻗﻠﺖ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻐـﺎﻟـﺐ ﰲ ﺣـﺎﻝ ﺍﳉـﻤـﺎﻋﺔ ﺍﻟﱵ ﺗﻜﺮﺭ ﺑﻌﺪ ﺍﻷﻭﱃ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﺍﳌﺼﻠﻲ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﰲ ﻭﻗﺖ ﺻﻼﺓ ﺻﻼﻫﺎ‪ ،‬ﻓﻠﻪ ﺛﻼﺙ ﺣﺎﻻﺕ‪ :‬ﺍﳊـﺎﻟﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺃﻥ ﻳﻜـﻮﻥ ﻗﺪ ﺻﻠﻰ ﻣﻨﻔﺮﺩﺍ‪ .‬ﻓﻬﺬﺍ ﻳﺴﺘﺤﺐ ﻟﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ؛ ﻹﺩﺭﺍﻙ‬
‫ﻓﻀﻠﻬﺎ‪ ،‬ﻭﺣﻜﻲ ﻫﺬﺍ ﺍﺗﻔﺎﻗـﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ )‪ - (٤‬ﺭﲪﻬﻢ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪" :‬‬
‫ﺇﳕﺎ ﻫﺬﺍ ‪ -‬ﻳﻌﲏ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣـﻊ ﺍﳉـﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ‪ -‬ﳌﻦ ﺻﻠﻰ ﻭﺣـﺪﻩ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻛـﺎﻧﺖ ﺍﻹﻋﺎﺩﺓ ﻟﻔﻀﻞ ﺍﳉﻤﺎﻋﺔ " )‪ (٥‬ﻭﺭﺃﻯ ﻫﺬﺍ ﺣﺴﻨﺎ )‪.(٦‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺪﺧﻞ ﺍﳌﺴﺠﺪ ﻭﻗﺪ ﺻﻠﻰ ﰲ ﲨﺎﻋﺔ‪ .‬ﻓـﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ :‬ﺍﺧﺘﻠﻒ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(١٣٦ /١ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٥٣ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪ ٢١٩ / ٢‬ـ ‪.(٢٢٠‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪ ،(١٤٢ / ١‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﲨﺎﻉ )‪.(٦٧٠ / ١‬‬
‫)‪ (٥‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٤٣ / ٤‬‬
‫)‪ (٦‬ﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٠ / ١‬‬

‫‪١٢٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﳚﺐ ﻋﻠﻰ ﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺃﻥ ﻳﻌـﻴﺪ ﺍﻟﺼﻼﺓ ﻣـﻊ ﲨﺎﻋﺔ ﺍﳌﺴﺠﺪ‬
‫ﻣﻄﻠﻘﺎ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )‪.(١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻳﺴﻦ ﺃﻥ ﻳﻌﻴﺪ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﻔﺠﺮ‪ ،‬ﺇﻻ ﺍﳌﻐﺮﺏ‪ .‬ﻭﺑﻪ‬
‫ﻗـﺎﻝ ﻣﺎﻟﻚ )‪ .(٢‬ﻭﻗـﺎﻝ ﺃﺑﻮ ﺣﻨﻴـﻔـﺔ‪ :‬ﻻ ﻳﻌﻴـﺪ ﺍﻟﻔﺠـﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﻴﺪ‬
‫ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺸﺎﺀ )‪.(٣‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟـﺚ‪ :‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ﻣﻊ ﺟـﻤﺎﻋﺔ ﺍﳌﺴـﺠﺪ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ )‪.(٤‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ )‪ (٥‬ﻭﺭﻭﻱ ﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺃﻧﻪ ﻻ ﻳﻌﻴﺪ ﺍﻟﺼﻠﻮﺍﺕ ﰲ ﺍﳌﺴﺎﺟﺪ ﺇﻻ ﰲ ﺍﳊﺮﻣﲔ‬
‫ﺍﻟﺸﺮﻳﻔﲔ ﻓﻘﻂ )‪.(٦‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ - ١‬ﺗﻘﺪﻡ ﺣﺪﻳﺚ‪ } :‬ﺃﻳﻜـﻢ ﻳﺘﺠﺮ ﻋﻠﻰ ﻫﺬﺍ { )‪.(٧‬‬
‫ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪:‬‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻋﺮﺽ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﳌﻨﻔﺮﺩ‪ ،‬ﻟﻴﻜﻤﻞ ﻟﻪ ﻧﺼﺎﺏ ﺍﳉﻤﺎﻋﺔ‪،‬‬
‫ﻓﻘﺎﻡ ﺃﺣﺪ ﺍﻟﺼﺤـﺎﺑﺔ ﻓﺼﻠﻰ ﻣﻌـﻪ‪ ،‬ﻓﺼﺎﺭ ﺍﻻﺛـﻨﺎﻥ ﲨﺎﻋﺔ ﻏﲑ ﺍﳉﻤﺎﻋﺔ ﺍﻷﻭﱃ‪ .‬ﻭﻫﺬﺍ ﻧﺺ‬
‫ﰲ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﻣﻄﻠﻘﺎ ﺑﺎﳌﺴـﺠﺪ؛ ﺣﻴﺚ ﺃﻋﺎﺩ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺬﻱ ﻛـﺎﻥ ﻗﺪ ﺻﻠﻰ ﻣﻊ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪.‬‬

‫)‪ (١‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢١٧ / ٢‬‬

‫)‪ (٢‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١٩٢٨ / ٤‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٤٧ / ٤‬ﻭﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﻘﺮﻃﱯ )‪.(٢٥٧ /٨ / ٤‬‬
‫)‪ (٣‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ١٧٤ /١ / ١‬ـ ‪.(١٧٥‬‬
‫)‪ (٤‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(٨٩ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(١٤٢ / ١‬‬
‫)‪ (٥‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٥٤ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٤٧ / ٤‬ﻭﺍﻟﻜﺎﰲ ﻟﻪ ﺃﻳﻀﺎ )‪.(٢٢٠ / ١‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٠‬ﺃﲪﺪ )‪.(٨٥/٣‬‬

‫‪١٢٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ‪ ‬ﻗﺎﻝ‪ } :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﻛﻴﻒ ﺃﻧﺖ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻋﻠﻴﻚ ﺃﻣﺮﺍﺀ ﳝﻴﺘﻮﻥ ﺍﻟﺼﻼﺓ؟ "‪ .‬ﺃﻭ ﻗﺎﻝ‪ " :‬ﻳﺆﺧﺮﻭﻥ ﺍﻟﺼﻼﺓ ﻋﻦ ﻭﻗﺘﻬﺎ "‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﺗﺄﻣﺮﱐ؟‬
‫ﻗﺎﻝ‪ " :‬ﺻﻞ ﺍﻟﺼﻼﺓ ﻟﻮﻗﺘﻬﺎ ﻓﺈﻥ ﺃﺩﺭﻛـﺘﻬﺎ ﻣﻌﻬﻢ ﻓﺼﻞ‪ ،‬ﻓﺈﻬﻧﺎ ﻟﻚ ﻧﺎﻓﻠﺔ { )‪ .(١‬ﻭﰲ ﺭﻭﺍﻳﺔ‪:‬‬

‫} ﻓﺈﻥ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻭﺃﻧـﺖ ﰲ ﺍﳌﺴﺠﺪ ﻓﺼﻞ { )‪ .(٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻓﺼﻞ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻣﺮﻩ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺃﻗـﻴـﻤﺖ ﻭﻫﻮ ﺣـﺎﺿـﺮ ﻓـﻲ ﺍﳌﺴـﺠـﺪ‪،‬‬
‫ﻭﺃﺧـﱪﻩ ﺃﻬﻧﺎ ﻟﻪ ﻧﺎﻓﻠﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣـﺮ ﻣـﺠـﺮﺩ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻓﻤﻘﺘﻀﺎﻩ ﺍﻟﻮﺟﻮﺏ )‪.(٤‬‬
‫‪ - ٣‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ‪ ‬ﻗﺎﻝ‪ } :‬ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺠﺘﻪ ﻓﺼﻠﻴﺖ ﻣﻌﻪ‬
‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﰲ ﻣﺴﺠﺪ ﺍﳋﻴﻒ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺻﻼﺗﻪ ﺍﳓﺮﻑ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟﻠﲔ ﰲ ﺃﺧﺮﻯ ﺍﻟﻘﻮﻡ‬
‫)‪(٥‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﻣﻨﻌﻜﻤﺎ ﺃﻥ ﺗﺼﻠﻴﺎ‬ ‫ﱂ ﻳﺼﻠﻴﺎ ﻣﻌﻪ‪ ،‬ﻓـﺠﻲﺀ ﻬﺑـﻤـﺎ ﺗﺮﻋﺪ ﻓـﺮﺍﺋﺼﻬـﻤﺎ‬
‫ﻣﻌﻨﺎ؟ "‪ .‬ﻓﻘﺎﻻ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺇﻧﺎ ﻛﻨﺎ ﻗﺪ ﺻﻠﻴﻨﺎ ﰲ ﺭﺣﺎﻟﻨﺎ‪ .‬ﻗﺎﻝ‪ " :‬ﻓﻼ ﺗﻔﻌﻼ‪ ،‬ﺇﺫﺍ ﺻﻠﻴﺘـﻤﺎ‬
‫ﰲ ﺭﺣـﺎﻟﻜـﻤﺎ‪ ،‬ﰒ ﺃﺗﻴﺘﻤﺎ ﻣﺴﺠﺪ ﺟـﻤﺎﻋﺔ ﻓﺼﻠﻴﺎ ﻣﻌﻬﻢ‪ ،‬ﻓﺈﻧـﻬﺎ ﻟﻜـﻤﺎ ﻧﺎﻓﻠﺔ {‪ .‬ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ .‬ﻭﻗـﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ )‪.(٦‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(١٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٣١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٥٦‬ﺃﲪﺪ )‪.(١٦٠/٥‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٨‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٢٧‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ )‪ (٤٤٨ / ١‬ﺭﻗﻢ ‪ ،٦٤٨‬ﻭﺭﻗﻢ ‪ ،١٨٣٧‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٤٣١‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ‬
‫‪ ،١٧٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٧٥ / ٢‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ )‪.(٢ / ٢‬‬
‫)‪ (٥‬ﻓﺮﺍﺋﺼﻬﻤﺎ‪ :‬ﲨﻊ ﻓﺮﻳﺼﺔ‪ .‬ﻭﻫﻲ ﳊﻤﺔ ﺑﲔ ﺍﳉﻨﺐ ﻭﺍﻟﻜﺘﻒ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪.(٤٩٨‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ٥٧٥‬ـ ‪ ٧٥٦‬ﺏ ﻓﻴﻤﻦ ﺻﻠﻰ ﰲ ﻣﱰﻟﻪ ﰒ ﺃﺩﺭﻙ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ﻣﺎ‬
‫ﺟﺎﺀ ﰲ ﺍﻟﺮﺟﻞ ﻳﺼﻠﻲ ﻭﺣﺪﻩ ﰒ ﻳﺪﺭﻙ ﺍﳉﻤﺎﻋﺔ ﺭﻗﻢ ‪ ،٢١٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ١١٢ / ٢‬ـ ‪.(١١٣‬‬

‫‪١٢٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﺇﺫﺍ ﺻﻠﻴﺘﻤﺎ ﰲ ﺭﺣﺎﻟﻜـﻤﺎ ﰒ ﺃﺗﻴﺘﻤﺎ ﻣﺴﺠـﺪ ﲨﺎﻋﺔ‪ ،‬ﻓﺼﻠﻴﺎ‬

‫ﻣﻌﻬﻢ { )‪.(١‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻣﺮﳘﺎ ﺃﻥ ﻳﺼﻠﻴﺎ ﻣﻊ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﻮ ﺃﻬﻧﻤﺎ ﻛـﺎﻧﺎ ﻗﺪ ﺻﻠﻴﺎ ﻓﺮﻳﻀﺘﻬﻤﺎ‬
‫ﺗﻠﻚ‪.‬‬
‫‪ ‬ﺃﻧﻪ ﻛﺎﻥ ﰲ ﳎﻠﺲ ﺍﻟﻨﱯ ‪ ‬ﻓﺄﺫﻥ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻓﻘﺎﻝ‬ ‫)‪(٢‬‬
‫‪ } - ٤‬ﻭﻋﻦ ﳏـﺠﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺼﻠﻰ ﻭﺭﺟـﻊ‪ ،‬ﻭﳏـﺠﻦ ﰲ ﳎﻠﺴﻪ‪ .‬ﻓـﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﻣﺎ ﻣﻨﻌﻚ‬
‫ﺃﻥ ﺗﺼﻠﻲ ﻣﻊ ﺍﻟﻨﺎﺱ ﺃﻟﺴﺖ ﺑﺮﺟﻞ ﻣﺴﻠﻢ؟ "‪ .‬ﻗﺎﻝ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻭﻟﻜـﲏ ﻛـﻨﺖ ﻗﺪ‬
‫ﺻﻠﻴﺖ ﰲ ﺃﻫﻠﻲ‪.‬‬
‫ﻓـﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﺇﺫﺍ ﺟﺌﺖ ﺍﳌﺴﺠﺪ ﻭﻛﻨﺖ ﻗﺪ ﺻﻠﻴﺖ ﻓﺄﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻓﺼﻞ‬
‫ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﺻﻠﻴﺖ {‪ .‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺇﺫﺍ ﺟـﺌﺖ ﺍﳌﺴـﺠـﺪ‪ ...‬ﻓﺼﻞ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﺇﻥ ﻛﻨﺖ ﻗـﺪ ﺻﻠﻴﺖ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﺻﺮﻳﺢ ﰲ ﻭﺟﻮﺏ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣـﻊ ﺍﳉـﻤﺎﻋـﺔ ﳌﻦ ﺩﺧﻞ‬
‫ﺍﳌﺴﺠﺪ ﻭﻫﻢ ﻳﺼﻠﻮﻥ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺑﺄﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺃﻣﺮﻩ ‪ ‬ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺣـﺎﺩﻳﺚ ﻟﻠﻨﺪﺏ؛ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻟـﻢ ﻳﺄﻣﺮ ﳏـﺠﻨﺎ ﻭﻻ ﺍﻟﺮﺟﻠﲔ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﱂ‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢١٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٥٨‬ﺃﲪﺪ )‪.(١٦١/٤‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﳏﺠﻦ ﺑﻦ ﺍﻷﺩﺭﻉ ﺍﻷﺳﻠﻤﻲ ﺍﳌﺪﱐ‪ ،‬ﻛﺎﻥ ﻗﺪﱘ ﺍﻹﺳﻼﻡ‪ .‬ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺣﻨﻈﻠﺔ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻷﺳﻠﻤﻲ‪ ،‬ﻭﺭﺟﺎﺀ ﺑﻦ ﺃﰊ ﺭﺟﺎﺀ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻘﻴﻖ‪ .‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ﻭﺍﺧﺘﻂ ﻣﺴﺠﺪﻫﺎ‪ ،‬ﻭﻋﻤﺮ ﻃﻮﻳﻼ‪ ،‬ﻭﻣﺎﺕ ﰲ‬
‫ﺁﺧﺮ ﺧﻼﻓﺔ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ٣٦٦ / ٣‬ـ ‪ ،(٣٦٧‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪.(٤١٢ / ٣‬‬
‫)‪ (٣‬ﺍﳌﻮﻃﺄ )‪ (١٣٢ / ١‬ﻙ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺏ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻹﻣﺎﻡ‪ .‬ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٢ / ٢‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‬
‫)‪ ،(٣٤ / ٤‬ﻭﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ )‪ .(٢٤٤ / ١‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬

‫‪١٢٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﻌﺎﻗﺒﻬﻤﺎ ﻋﻠﻰ ﺗﺮﻙ ﺍﻹﻋﺎﺩﺓ‪ .‬ﻭﺍﻟﻮﺍﺟﺐ ﻫﻮ ﻣﺎ ﺗﻮﻋﺪ ﺗﺎﺭﻛﻪ ﺑﺎﻟﻌﻘﺎﺏ )‪ .(١‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﺍﳌﻐﺮﺏ ﺑﻘﻮﻟﻪ ‪ } ‬ﻻ ﻭﺗﺮﺍﻥ ﰲ ﻟﻴﻠﺔ { )‪ .(٢‬ﻗـﺎﻝ ﰲ ﻣﻨﺘـﻘﻰ ﺍﻷﺧﺒﺎﺭ‪" :‬‬

‫ﻣـﺘـﻔﻖ ﻋﻠﻴﻪ "‪ (٣) .‬ﻭﺑﻘﻮﻟﻪ ‪ } ‬ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜﲎ ﻣﺜﲎ { )‪ .(٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٥‬‬
‫ﻓـﻬـﺬﺍﻥ ﺍﳊﺪﻳﺜـﺎﻥ ﻳﺪﻻﻥ ﻋﻠﻰ ﺃﻥ ﺍﳌﻐﺮﺏ ﻻ ﺗﻌﺎﺩ؛ ﻷﻬﻧـﺎ ﻭﺗﺮ؛ ﻭﻷﻥ ﺇﻋﺎﺩﻬﺗﺎ ﻧﺎﻓﻠﺔ‬
‫ﺗﻜﻮﻥ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻫﻲ ﺛﻼﺙ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺃﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜﲎ ﻣﺜﲎ { )‪.(٦‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﻌﺼﺮ ﻭﺍﻟﻔﺠﺮ‪ :‬ﺑﺄﻧﻪ‬
‫ﻭﻗـﺖ ﻬﻧﻲ ﻋﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺍﳌﻌﺎﺩﺓ ﻧﺎﻓﻠﺔ‪ ،‬ﻓﻼ ﺗﻌﺎﺩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ )‪ .(٧‬ﻭﻗﺪ ﺭﻭﻱ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ‬ﺃﻧﻪ ﻬﻧﻰ ﻋﻦ ﺇﻋﺎﺩﺓ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻔﺠﺮ )‪.(٨‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﻬﺑﺬﺍ ﺍﳊﺪﻳـﺚ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ‬
‫)‪(٩‬‬
‫ﻭﻫﻢ ﻳﺼﻠﻮﻥ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻻ ﺗﺼﻠﻲ ﻣﻌـﻬﻢ؟ ﻗـﺎﻝ‪ :‬ﻗﺪ ﺻﻠﻴﺖ‪،‬‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺒﻼﻁ‬
‫ﻭﺇﱐ ﲰـﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪ } :‬ﻻ ﺗﺼﻠﻮﺍ ﺻﻼﺓ ﰲ ﻳﻮﻡ ﻣﺮﺗﲔ { )‪ .(١٠‬ﺭﻭﺍﻩ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ٢٧ / ٢‬ـ ‪.(٣٤‬‬

‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٧٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٦٧٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(١٤٣٩‬‬
‫)‪ (٣‬ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ﻣﻊ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٤٩ / ٣‬ﻗﺪ ﲝﺜﺖ ﻋﻨﻪ ﻬﺑﺬﺍ ﺍﻟﻨﺺ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ﻓﻠﻢ ﺃﻋﺜﺮ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٤٦‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٤٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٧‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬
‫ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٦٩٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٢١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٧٥‬ﺃﲪﺪ )‪/٢‬‬
‫‪ ،(٧١‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٢٦٩‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٥٨‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻮﺗﺮ ﺏ‪ ١‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺗﺮ ﺭﻗﻢ ‪ ،٩٩٠‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥١٦ / ١‬ﺭﻗﻢ ‪ ،٧٤٩‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﺘﻘﻰ‬
‫ﺍﻷﺧﺒﺎﺭ )‪.(٣٤ / ٣‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٤٦‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٤٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٧‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬
‫ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٦٩٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٢١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٧٥‬ﺃﲪﺪ )‪/٢‬‬
‫‪ ،(٧١‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٢٦٩‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٥٨‬‬
‫)‪ (٧‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ١٧٥ /١ / ١‬ـ ‪.(١٧٦‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﻃﺄ )‪ ،(١٣٣ / ١‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٦٥٨ / ٥‬‬
‫)‪ (٩‬ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ )‪ :(٣٤٤ / ١‬ﺍﻟﺒﻼﻁ ﺍﻷﺭﺽ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﺭﺽ ﺍﳌﺴﺘﻮﻳﺔ ﺍﳌﻠﺴﺎﺀ‪ ،‬ﻭﺍﳊﺠﺎﺭﺓ ﺍﳌﻔﺮﻭﺷﺔ ﰲ ﺍﻟﺪﺍﺭ ﺑﻼﻁ‪.‬‬
‫)‪ (١٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٧٩‬ﺃﲪﺪ )‪.(١٩/٢‬‬

‫‪١٢٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴـﺎﺋـﻲ ﻭﺃﲪﺪ )‪.(١‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻻ ﺗﺼﻠﻮﺍ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﻬﻧﻰ ‪ ‬ﻬﻧﻴﺎ ﻋﺎﻣـﺎ ﻋﻦ ﺇﻋﺎﺩﺓ ﲨﻴـﻊ ﺍﻟﺼﻠـﻮﺍﺕ‪ ،‬ﻭﺃﻬﻧـﺎ ﻻ ﺗﺼﻠﻰ ﰲ ﻳﻮﻡ‬
‫ﻣﺮﺗﲔ‪ ،‬ﻓﺈﻋﺎﺩﻬﺗـﺎ ﳌﻦ ﺩﺧﻞ ﺍﳌﺴﺠـﺪ ﻭﻗـﺪ ﺻـﻼﻫﺎ ﻻ ﲡﻮﺯ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﺑـﻬﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﺻـﺤـﻴﺤـﺔ‪ .‬ﻓـﺄﻣﺎ ﺍﳌﻐﺮﺏ‬
‫ﻓﻘﻴﻞ‪ :‬ﺇﻬﻧﺎ ﺗﻌﺎﺩ ﻭﺗﺸﻔﻊ ﺑﺮﺍﺑﻌﺔ‪ .‬ﻭﺃﻣﺎ ﺃﻥ ﺇﻋﺎﺩﻬﺗﺎ ﺗﺼﲑﻫﺎ ﺷﻔﻌﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ " :‬ﻭﻫﺬﺍ‬
‫ﺑﺎﻃﻞ‪ ،‬ﻓﺈﻥ ﺍﳌﻐﺮﺏ ﻟﻮ ﺻﺎﺭﺕ ﺑﺎﻹﻋﺎﺩﺓ ﰲ ﺍﳉـﻤﺎﻋﺔ ﺷﻔﻌﺎ ﻟﺼﺎﺭﺕ ﺍﻟﻈﻬﺮ ﺑﺈﻋﺎﺩﻬﺗﺎ ﲦﺎﻧﻴﺎ‪،‬‬
‫ﻭﻳﻌﻮﺩ ﺫﻟﻚ ﰲ ﺣﺎﻝ ﺍﻟﺘﺨﻠﻴﻂ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ‪ ،‬ﻓﻴﻘﺎﻝ ﻓﻴﻪ‪:‬‬
‫ﺃﺛﻨـﺘﲔ ﺻـﻠﻴﺖ ﺍﻟﻀـﺤﻰ ﺃﻡ ﲦـﺎﻧﻴﺎ‬ ‫ﻓـﻮ ﺍﷲ ﻣـﺎ ﺃﺩﺭﻱ ﺇﺫﺍ ﻣـﺎ ﺫﻛـﺮﻬﺗﺎ‬
‫ﻓﻜـﻤﺎ ﻻ ﺗﺘﻀﺎﻋﻒ ﺍﻟﻈﻬﺮ ﺑﺎﻹﻋﺎﺩﺓ‪ ،‬ﻛـﺬﻟﻚ ﻻ ﺗﺘﻀﺎﻋـﻒ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺃﺷﺪﻩ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ " )‪.(٢‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣـﻤﺪ‪ :‬ﺃﻧﻪ ﻳﺸﻔـﻊ ﺍﳌﻐـﺮﺏ؛ ﻷﻬﻧـﺎ ﻧﺎﻓـﻠﺔ؛ ﰈ ﻭﻷﻬﻧـﺎ ﻻ‬
‫ﺗﺼﲑ ﻭﺗﺮﺍ ﰲ ﻏﲑ ﺍﻟﻮﺗﺮ )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻔﺠﺮ‪ :‬ﻓﻘﺪ ﺛﺒﺖ ﺇﻋﺎﺩﻬﺗﺎ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺼﺮ ﻓﺈﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ‬
‫ﻟﺴﺒﺐ ﻣﺸﺮﻭﻉ ﳚﻌﻠﻬﺎ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﳚﻮﺯ ﻓﻌﻠﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ )‪.(٤‬‬
‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓـﻬﻮ ﻬﻧﻲ ﻋﻦ ﻗﺼﺪ ﺍﳌﺴﺠﺪ ﻹﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻜﺮﻭﻩ‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺏ ﺇﺫﺍ ﺻﻠﻰ ﰒ ﺃﺩﺭﻙ ﺍﳉﻤﺎﻋﺔ ﻳﻌﻴﺪ ﺭﻗﻢ ‪ ،٥٧٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٤ / ٢‬ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪٢‬‬
‫‪ ١٩ /‬ـ ‪ (٤١‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ .‬ﻭﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٢٨٦ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٤٧ / ٤‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‬
‫‪١١ / ٢‬ـ ‪.(١٢‬‬
‫)‪ (٢‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١٩٢٨ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪.(٢٥٧ /٨ / ٤‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢١٧ / ٢‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ٥٧٢ / ١‬ـ ‪.(٥٧٣‬‬

‫‪١٢٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪ .(١‬ﻟﻜـﻦ ﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻮﺟﺪﻫﻢ ﻳﺼﻠﻮﻥ ﺃﻭ ﺻﻠﻮﺍ ﻭﻫﻮ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻴﺠﺐ ﺩﺧﻮﻟﻪ‬
‫ﻣﻌﻬﻢ؛ ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ‪.‬‬
‫ﻭﺣﺪﻳـﺚ ﺍﺑﻦ ﻋـﻤﺮ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﻣﻌﺎﺭﺿـﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻘـﺪﻣﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ‬
‫ﱄ ‪ -‬ﻭﺍﷲ ﺃﻋﻠـﻢ ‪ :-‬ﺃﺩﺕ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ﳌﻦ ﺻﻼﻫﺎ ﺳﻨﺔ ﻭﻟﻴﺴﺖ‬
‫ﻭﺍﺟﺒـﺔ؛ ﻷﻧﻪ ‪ ‬ﱂ ﻳﺄﻣﺮ ﺍﻟﺬﻳﻦ ﺗﺮﻛـﻮﻫﺎ ﺑﻘﻀﺎﺋﻬﺎ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﳐﺼﻮﺻﺔ‬
‫ﺑﺎﳌﺴﺠﺪ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ ﻓﻼ ﺃﻋﻠﻢ ﺩﻟﻴﻼ ﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺇﻋﺎﺩﻬﺗﺎ‪ .‬ﻧﻌـﻢ ﻟﻮ‬
‫ﺃﻋﺎﺩﻫﺎ ﻣﻌﻬﻢ ﺗﻨﻔﻼ ﰲ ﻏﲑ ﻭﻗـﺖ ﻬﻧﻲ ﻓﻠﻪ ﺫﻟﻚ ﳉﻮﺍﺯ ﺻﻼﺓ ﺍﳌﺘﻨﻔﻞ ﺧﻠﻒ ﺍﳌﻔﺘﺮﺽ )‪.(٢‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﳌﺘﺨﻠﻔﻮﻥ ﻋﻦ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻣﻦ ﻳﺘﺨﻠﻒ ﻋﻦ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻣﺮﻳﻦ‪- :‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﺘﺮﻛـﻬﺎ ﻟﻌﺬﺭ ﺷﺮﻋﻲ‪ ،‬ﻛﺎﳌﺮﺽ‪ ،‬ﻭﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ‬
‫ﺃﻭ ﻋﻴـﺎﻟﻪ‪ ،‬ﺃﻭ ﻳﺘﺄﺫﻯ ﺑﺎﳌﻄﺮ ﻭﺍﻟﱪﺩ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﻭﳓﻮﻫﺎ ﳑﺎ ﻗﺪ ﻻ ﻳﻈﻬﺮ ﻟﻠﻨﺎﺱ؛ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺻﺎﺩﻗﺎ ﻓـﻴﻬﺎ ﻓﻬﻮ ﻣﻌﺬﻭﺭ‪ ،‬ﻭﺇﻥ ﻛﺬﺏ ﻓﻴﻬﺎ ﻓﻬﻮ ﻣﻌﺬﻭﺭ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ )‪.(٣‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺘﺮﻛـﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻓﻘﻂ ﻋﻤﺪﺍ ﺑﻼ ﻋﺬﺭ ﺷﺮﻋﻲ‪ ،‬ﻓﻠﻪ ﺛﻼﺙ‬
‫ﺣﺎﻻﺕ‪-:‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﻜـﻮﻥ ﳎﺘﻬﺪﺍ ﻳﺮﻯ ﺃﻥ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﻓﺮﺽ ﻛـﻔﺎﻳﺔ‪،‬‬
‫ﻓﺈﻥ ﻳﻜﻦ ﺃﻫﻼ ﻟﻼﺟﺘﻬﺎﺩ ﻓـﻠﻪ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻻ ﺇﺛـﻢ ﻋﻠﻴﻪ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﻷﻥ ﻫﺬﺍ ﻣﺒﻠﻎ‬
‫ﻋﻠﻤﻪ‪ .‬ﻭﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﺨﻄﺊ ﻟﻪ ﺃﺟﺮ ﺍﺟﺘﻬﺎﺩﻩ )‪.(٤‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ٢٦١ / ٢٣‬ـ ‪ ،(٢٦٣‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ٢١٧ / ٢‬ـ ‪ ،(٢١٨‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‬
‫)‪.(٢٤٣ / ٤‬‬
‫)‪ (٢‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(٥٩٠ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٦٢٩ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪ ،(٣٥٧ / ٢‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪/ ٤‬‬
‫‪ ،(٤٠٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٤ / ٢٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ ﰲ ﺩﺭﺍﻳﺔ ﺍﻟﻔﺘﻮﻯ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ .‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﺩﺍﻏﻲ )‪ ،(١٨٤ / ١‬ﻭﺍﳌﺴﺘﺼﻔﻰ‬
‫)‪ ٣٦٢ / ٢‬ـ ‪.(٣٦٣‬‬

‫‪١٢٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺘﺮﻛـﻬﺎ ﺍﺠﻤﻟﺘﻬﺪ ‪ -‬ﻭﻫﻮ ﰲ ﺯﻣﻨﻨﺎ ﻧﺎﺩﺭ ﺟﺪﺍ ‪ -‬ﻭﻫﻮ ﻳﺮﻯ ﺃﻬﻧﺎ ﺑﺎﳌﺴﺠﺪ‬
‫ﺳﻨﺔ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺗﺮﻛـﻬﺎ ﻓﺈﻧـﻪ ﳛﻜـﻢ ﺑﻔﺴﻘﻪ؛ ﻷﻧﻪ ﻭﺿﻊ ﻧﻔﺴﻪ ﻣﻮﺿﻊ ﺍﻟﺘﻬﻤﺔ‪،‬‬
‫ﻭﺻﻨﻊ ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﻔﺴﺎﻕ؛ ﻭﻷﻥ ﺭﻏﺒﺘﻪ ﻋﻦ ﺳﻨﺔ ﺍﻟﻨﱯ ‪ ‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﺴﻘﻪ )‪.(١‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﻭﻫﻮ ﻳﺮﻯ ﺃﻬﻧﺎ ﻓﺮﺽ ﻋﲔ‪ ،‬ﺃﻭ ﺃﻥ ﻓﺮﺿﻪ ﺗﻘﻠﻴﺪ‬
‫ﻣﻦ ﻳﺮﻯ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﺁﰒ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺭﺩﻋﻪ ﻭﺯﺟﺮﻩ )‪.(٢‬‬
‫ﻭﺍﻟﺬﻱ ﻳـﺠﺐ ﺃﻥ ﻳﺘﻔﻄﻦ ﻟﻪ‪ :‬ﺃﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺇﻥ ﻛـﺎﻥ ﻳﺆﺩﻳﻬﺎ ﰲ ﺑﻴﺘﻪ‬
‫ﻓﻬﻮ ﻣﺴﻠﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺆﺩﻳﻬﺎ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻬﻮ ﻛـﺎﻓﺮ ﺑﺎﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻗﻮﱄ‬
‫ﺍﻟﻌﻠﻤﺎﺀ )‪ .(٣‬ﻭﺇﻥ ﺿﻴﻌﻬﺎ ﻬﺗﺎﻭﻧﺎ ﰲ ﻭﻗﺘﻬﺎ ﺛـﻢ ﺃﺩﺍﻫﺎ ﰲ ﻏﲑ ﻭﻗـﺘﻬﺎ ﻓـﻬﻮ ﻣﺘﻮﻋﺪ ﺑﻘﻮﻝ‬
‫ﻭﻣﻦ ﺻﻠﻰ‬ ‫)‪(٤‬‬
‫{‬ ‫‪∩∈∪ tβθèδ$y™ öΝÍκÍEŸξ|¹ tã öΝèδ tÏ%©!$# ∩⊆∪ š,Íj#|Áßϑù=Ïj9 ×≅÷ƒuθsù‬‬ ‫ﺍﷲ ‪} ‬‬
‫ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﻭﻗﺘﻬﺎ ﺑﻼ ﻋﺬﺭ‪ ،‬ﻓـﻬﻮ ﺳﺎﻩ ﻋﻨﻬﺎ )‪ .(٥‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﻌﺼﻤﺔ‬
‫ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺰﻟﻞ‪ ،‬ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ ﻟﻠﺸﺎﻃﱯ )‪ ٢٤٩ / ٢‬ـ ‪ ،(٢٦٦‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(١١٢ / ٢٣‬ﻭﳐﺘﺼﺮ ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﻘﺎﺻﺪﻳﻦ ﻷﲪﺪ ﺍﳌﻘﺪﺳﻲ )ﺹ‪ (٣٢‬ﻁ‪ :‬ﺍﳋﺎﻣﺴﺔ‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺘﺼﻔﻰ )‪ ٤٠٢ / ٢‬ـ ‪ ،(٤٠٥‬ﻭﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ )ﺹ‪٦٦‬ـ ‪.(٦٨‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪٣٤‬ـ ‪ ،(٣٥‬ﻭﺣﺎﺷﻴﺔ ﺍﳉﻤﻞ ﻋﻠﻰ ﺍﳉﻼﻟﲔ )‪ ،(٧٠ / ٣‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‬
‫‪ ،(٢٤٢ / ٢‬ﻭﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ،(٢٣٨ / ٥‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )‪.(٢٩٥ / ١‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺎﻋﻮﻥ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪.٥ - ٤‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ٥١٤ / ٨‬ـ ‪ ،(٥١٥‬ﻭﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪.(٢١٢ / ٢‬‬

‫‪١٢٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﻨﻮﻧﺔ ﰲ ﺍﳌﺴﺎﺟﺪ‬

‫ﺗﻘﺎﻡ ﰲ ﺍﳌﺴﺎﺟـﺪ ﺻﻼﺓ ﺍﳉـﻤﺎﻋﺔ ﻓﺮﻳﻀـﺔ ﻛﺎﻧﺖ ﺃﻭ ﻧﺎﻓـﻠﺔ‪ ،‬ﻛﺎﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻭﺍﻟﻜﺴـﻮﻑ ﻭﻏﻴـﺮﳘـﺎ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺃﲢـﺪﺙ ﺑﺈﻳـﺠـﺎﺯ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺍﻟﱵ ﺗﻘﺎﻡ ﺑﺎﳌﺴﺎﺟﺪ ﻣﻦ ﺟﻬﺔ ﺣﻜـﻢ ﺇﻗﺎﻣﺘﻬﺎ ﺑﺎﳌﺴﺠـﺪ‪ ،‬ﻣﺒﻴﻨﺎ ‪ -‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ ‪ -‬ﻣﺎ ﻳﺘﻌﻠﻖ‬
‫ﺑـﻬﺬﺍ ﺍﳊﻜـﻢ ﻣﻦ ﺃﺩﻟﺔ ﻭﻛـﻼﻡ ﻷﻫﻞ ﺍﻟﻌﻠـﻢ‪ .‬ﻭﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﳊﻜـﻢ ﰲ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﻣﺘﺤـﺪﺓ ﰲ ﺍﻟﺼﻔﺔ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﳚـﻮﺯ ﺃﻥ ﺗﻘﺎﻡ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‬
‫ﰲ ﺍﳌﺴﺠـﺪ ﺍﳉﺎﻣﻊ؛ ﻷﻥ ﻣﻦ ﻟﻮﺍﺯﻣﻬﺎ ﺍﳋﻄﺒﺔ‪ .‬ﻭﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺳﻌﺔ ﻛﺒﲑﺓ ﻟﻠﺤﺎﺿﺮﻳﻦ‪،‬‬
‫ﻭﻣﻨﱪ ﳜﻄﺐ ﻋﻠﻴﻪ )‪.(١‬‬
‫ﻭﺩﻟﻴﻞ ﻫﺬﺍ‪ :‬ﺃﻥ ﻋﻠﻴﺎ ‪ ‬ﺍﺳﺘﺨﻠﻒ ﻣﻦ ﻳﺼﻠﻲ ﺑﺎﻟﻀﻌﻔﺔ ﻭﺍﳌﺴﺎﻛـﲔ ﰲ ﺍﳉـﺎﻣﻊ‪،‬‬
‫ﻭﺻﻠﻰ ﻫﻮ ﺑﺎﳉﺒﺎﻧﺔ )‪ (٢‬ﺇﺫ ﻫﻲ ﺍﻟﺴﻨﺔ )‪ .(٣‬ﻓﺈﻥ ﻛﺎﻥ ﺛـﻤﺔ ﻋﺬﺭ ﳝﻨﻊ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳉﺒﺎﻧﺔ‬
‫ﺟﺎﺯﺕ ﺍﻟﺼﻼﺓ ﰲ ﺍﳉﺎﻣﻊ ﺑﻼ ﻛﺮﺍﻫﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪.(٤) -‬‬
‫ﻭﻳﺪﻝ ﳍﺬﺍ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } ‬ﺃﻧﻪ ﺃﺻﺎﻬﺑﻢ ﻣﻄﺮ ﰲ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻓﺼﻠﻰ ﻬﺑﻢ ﺍﻟﻨﱯ ‪‬‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﰲ ﺍﳌﺴﺠﺪ { )‪ .(٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩ ﺍﻭﺩ )‪.(٦‬‬

‫)‪ (١‬ﻗﻮﺍﻋﺪ ﺍﺑﻦ ﺭﺟﺐ )ﺹ‪٦‬ﻭ‪.(٣١٤‬‬

‫)‪ (٢‬ﺍﳉﺒﺎﻥ ﻭﺍﳉﺒﺎﻧﺔ‪ :‬ﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ :(٥٤٠ / ١‬ﺍﳉﺒﺎﻥ ﻭﺍﳉﺒﺎﻧﺔ ـ ﺑﺎﻟﺘﺸﺪﻳﺪ‪ :‬ﺍﻟﺼﺤﺮﺍﺀ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﴰﻴﻞ‪:‬‬
‫ﺍﳉﺒﺎﻧﺔ ﻣﺎ ﺍﺳﺘﻮﻯ ﻣﻦ ﺍﻷﺭﺽ ﻭﻣﻠﺲ ﻭﻻ ﺷﺠﺮ ﻓﻴﻪ‪ ،‬ﻭﻛﻞ ﺻﺤﺮﺍﺀ ﺟﺒﺎﻧﺔ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(٣٩ /٢ / ١‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٤٨ / ١‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻹﲨﺎﻉ ﻟﺴﻌﺪﻱ ﺃﺑﻮ ﺣﺒﻴﺐ )‪١‬‬
‫‪.(٦٨٢ /‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ٨٧ / ٢‬ـ ‪.(١٠٩‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٦٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪.(١٣١٣‬‬
‫)‪ (٦‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٢٣ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ ﰲ ﺣﻞ ﺃﰊ ﺩﺍﻭﺩ )‪ ،(٣١٢ / ٦‬ﻭﺷﺮﺡ‬
‫ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٢٩٣ / ٤‬‬

‫‪١٣٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺃﻣﺎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ :‬ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﺤﺮﺍﺀ ﻋﻨﺪ ﺍﻟﺸﺎﻓـﻌﻲ )‪ (١‬ﻭﺍﳊﻨﺎﺑﻠﺔ )‪ .(٢‬ﻭﻋﻨﺪ‬
‫ﺍﻟﺸﺎﻓـﻌﻲ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠـﺪ ﺍﻟﺒﻠﺪ ﺍﳉﺎﻣﻊ ﺇﻥ ﻛﺎﻥ ﻭﺍﺳﻌﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﺤﺮﺍﺀ‪ .‬ﻭﻋﻨﺪ‬
‫ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺗﻜﺮﻩ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﳉﺎﻣﻊ ﺑﻼ ﻋﺬﺭ )‪ .(٣‬ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪:‬‬
‫ﺍﻟﺼﺤـﺮﺍﺀ ﺃﻓﻀﻞ‪ ،‬ﻭﻻ ﺗﺼﻠﻰ ﺍﻟﻌﻴﺪ ﻭﻻ ﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﻣﻮﺿﻌﲔ ﺍﺛﻨﲔ )‪.(٤‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻓﺈﻬﻧﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺠﺪ‬
‫ﺍﳉﺎﻣﻊ‪ .‬ﻭﺭﲟﺎ ﻳﺴﺘﺴﻘﻲ ﺍﳋﻄﻴﺐ ﺃﺛﻨﺎﺀ ﺧـﻄﺒﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ ‪.(٥) ‬‬
‫ﻭﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﳉﻮﺍﻣﻊ ﻭﺟﻴﻪ‪ ،‬ﳌﺎ ﰲ ﺫﻟﻚ‬
‫ﻣﻦ ﺭﻓﻊ ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻟﺒﻌﺪ ﺍﻟﺸﻘـﺔ‪ ،‬ﻭﺗﺒﺎﻋﺪ ﺃﻃﺮﺍﻑ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﻨﺎﺀ ﻣﺴﺎﺟﺪ ﺧﺎﺻﺔ ﻟﻠﻌﻴﺪ ﺑﺄﺷﻜﺎﻝ ﺗﻮﺍﻓﻖ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺼﻠﻰ ﻓﻴﻬﺎ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﺃﻭ‬
‫ﺇﻧﻔﺎﻕ ﺍﳌﺒﺎﻟﻎ ﺍﻟﻄﺎﺋـﻠﺔ ﰲ ﺯﺧﺮﻓـﺔ ﻣﺴﺎﺟﺪ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻓﻠﻴﺴﺖ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪،‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺼﻠﻮﻥ ﰲ ﺻﺤﺮﺍﺀ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺇﺫﺍ ﺧﺼﺼﺖ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳌﺪﻥ‬
‫ﺍﻟﻜﱪﻯ ﺃﻭ ﰲ ﺍﻟﻘﺮﻯ ﻭﻏﲑﻫﺎ ﺃﻣﺎﻛﻦ ﻣﻌﻴﻨﺔ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻭﺃﺣـﺎﻃﺘﻬﺎ‬
‫ﺑﺄﺳـﻮﺍﺭ‪ ،‬ﻭﺟـﻌﻠﺖ ﺣﻮﳍﺎ ﻣﻮﺍﻗـﻒ ﻟﻠﺴـﻴﺎﺭﺍﺕ‪ ،‬ﻭﻭﺿﻌﺖ ﻓـﻴـﻬـﺎ ﻣﻨﺎﺑﺮ‬
‫ﻭﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺣﺎﻓـﻈﺖ ﻋﻠﻰ ﻧﻈﺎﻓﺘﻬﺎ؛ ﻓﺬﻟﻚ ﳑﺎ ﺗﺸﻜﺮ ﻋﻠﻴﻪ‪ ،‬ﻻﺣـﺘﻴﺎﺝ ﺍﻟﻨﺎﺱ‬
‫ﺇﻟﻴﻪ؛ ﺧـﺎﺻﺔ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻟﻜـﻦ ﺣﺒﺬﺍ ﻟﻮ ﻗﻠﻠﺖ ﺍﻷﻣﺎﻛﻦ ﻟﺘﻜﺜﲑ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻭﻟﻴﻜﻮﻥ‬
‫ﺍﻧﺘﻘﺎﺀ ﺍﳋﻄﺒﺎﺀ ﺍﻷﻛﻔﻴﺎﺀ ﻣﻴﺴﻮﺭﺍ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﳌﺴﺠﺪ‪:‬‬

‫)‪ (١‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(٢٣٤ / ١‬‬

‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ )‪.(٤٥٢ / ٢‬‬
‫)‪ (٣‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٣٩ / ٢‬‬
‫)‪ (٤‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(١٧١ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ،(٣٩٩ / ١‬ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪/ ١‬‬
‫‪ ،(٩٣‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٢٦٨ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٥٠١ / ٢‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٥٤٩ / ٢‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ )‪.(٨ /٩ / ٥‬‬

‫‪١٣١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺗﺴﻦ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻫﻜﺬﺍ ﺻﻼﺓ ﺍﳋﺴﻮﻑ )‪ .(١‬ﺇﻻ ﺃﻥ ﺍﻹﻣﺎﻡ‬
‫ﻣﺎﻟﻜﺎ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻗﺎﻝ‪ " :‬ﻭﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺻﻠﻰ ﺇﻻ ﰲ ﺧـﺴﻮﻑ‬
‫ﺍﻟﺸـﻤﺲ‪ ،‬ﻭﱂ ﻳﻌﻤﻞ ﺃﻫﻞ ﺑﻠﺪﻧﺎ ﻓـﻴـﻤﺎ ﲰـﻌﻨﺎ ﻭﺃﺩﺭﻛـﻨﺎ ﺇﻻ ﺑﺬﻟﻚ "‪ .‬ﻗﺎﻝ‪ " :‬ﻭﻣﺎ‬
‫ﺳـﻤﻌﻨﺎ ﺃﻥ ﺧﺴﻮﻑ ﺍﻟﻘـﻤﺮ ﳚﻤﻊ ﻬﺑﻢ ﺍﻹﻣﺎﻡ " )‪.(٢‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ " :‬ﻭﻫﺬﺍ ﺷﻲﺀ ﱂ ﻳﻘﻠﻪ ﺃﺣـﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻏـﲑﻩ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻳﺮﻭﻥ‪ :‬ﺻﻼﺓ ﻛﺴﻮﻑ ﺍﻟﻘﻤﺮ ﺳﻨﺔ‪ ،‬ﻛﻞ ﻋﻠﻰ ﻣﺬﻫﺒﻪ " )‪.(٣‬‬
‫ﻭﺗﺸﻬﺪ ﺍﻟﻨﺴﺎﺀ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﳌﺴﺠﺪ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﺑﺎﺡ ﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﻋﻦ ﺃﲪﺪ‪ :‬ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺑﺎﳌﺼﻠﻰ )‪.(٤‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﳌﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪ } ..." :‬ﺛـﻢ ﺭﻛـﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺫﺍﺕ‬
‫ﻏﺪﺍﺓ ﻣﺮﻛﺒﺎ‪ ،‬ﻓﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺮﺟﻊ ﺿﺤﻰ‪ ،‬ﻓﻤﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﲔ ﻇﻬﺮﺍﻧـﻲ‬
‫ﺍﳊـﺠﺮ‪ ،‬ﺛـﻢ ﻗﺎﻡ ﻓﺼﻠﻰ‪ ،‬ﻭﻗـﺎﻡ ﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ { )‪ ...(٥‬ﺍﳊﺪﻳﺚ "‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٦‬‬

‫ﻭﻋﻨﺪ ﻣﺴﻠﻢ‪ } :‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﻛـﱪ‪ ،‬ﻭﺻﻒ ﺍﻟﻨﺎﺱ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٤٤٢ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٥١ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪١١٢ / ٢٣‬ـ ‪،(١٣٤‬‬
‫ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٥١ / ٥‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(٢٤٢ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٤٠١ / ١‬‬
‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(١٦٥ / ١‬‬
‫)‪ (٣‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٣١٧ / ٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٥٦ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ،(٤٠٢ / ١‬ﻭﺍﻹﻧﺼﺎﻑ‬
‫)‪ ،(٤٤٢ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ )‪.(١٥١ / ٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١٠٠٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ )‪ ،(١٤٧٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٨٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٦٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٤٤٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٢٧‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻜﺴﻮﻑ ﺏ‪ ١٢‬ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﰲ ﺍﳌﺴﺠﺪ ﺭﻗﻢ ‪ ،١٠٥٦‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٦٢١ / ٢‬ﺭﻗﻢ ‪٩٠٣‬‬
‫‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٤٤ / ٢‬‬

‫‪١٣٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺭﺍﺀﻩ { )‪ .(١‬ﻭﻟﻪ ﰲ ﺃﺧﺮﻯ‪ } :‬ﻓﺨﺮﺟﺖ ﰲ ﻧﺴﻮﺓ ﺑﲔ ﻇﻬﺮﻱ ﺍﳊﺠﺮ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺄﺗﻰ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﻣﺮﻛﺒﻪ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﺼﻼﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓـﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﻭﻗﺎﻡ ﺍﻟﻨﺎﺱ‬
‫ﻭﺭﺍﺀﻩ { )‪ .(٢‬ﻭﻟﻪ ﻋﻦ ﺃﺑـﻲ ﻣﻮﺳﻰ ﻗﺎﻝ‪ } :‬ﺧﺴﻔﺖ ﺍﻟﺸﻤﺲ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻡ‬

‫ﻓﺰﻋﺎ ﳜﺸﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺣﱴ ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻡ ﻳﺼﻠﻰ { )‪ .(٣‬ﻭﰲ ﺃﺧﺮﻯ ﺃﻧﻪ ‪‬‬
‫ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﺇﻧـﻬﻤﺎ ﻻ ﻳﻨﺨﺴﻔﺎﻥ ﳌﻮﺕ ﺃﺣـﺪ ﻭﻻ‬

‫ﳊـﻴـﺎﺗﻪ‪ ،‬ﻓـﺈﺫﺍ ﺭﺃﻳﺘـﻤـﻮﳘـﺎ ﻓﻜـﱪﻭﺍ ﻭﺍﺩﻋـﻮﺍ ﺍﷲ ﻭﺻﻠﻮﺍ ﻭﺗﺼﺪﻗﻮﺍ { )‪.(٥) (٤‬‬

‫ﻭﻷﲪﺪ‪ } :‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻓﺼﻠﻮﺍ { )‪.(٧) (٦‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﻓﺨﺮﺝ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﻛﱪ ﻭﺻﻒ ﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ { )‪.(٨‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﰲ ﺍﳌﺴﺠﺪ ﻭﺻﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻭﺭﺍﺀﻩ؛ ﻭﻫﺬﺍ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻬﻧﺎ ﺗﺼﻠﻰ ﰲ ﺍﳌﺴﺠـﺪ‪ .‬ﻭﻳﻮﺿﺤـﻪ ﻗﻮﻟﻪ‪ } :‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻓﻜﱪﻭﺍ ﻭﺍﺩﻋﻮﺍ ﺍﷲ‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪ ،(٩٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٨٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٦٣‬ﻣﺎﻟﻚ‬
‫ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٤٤٦‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪.(٩٠٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١٠١٠‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪ ،(٩١٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ )‪.(١٥٠٣‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٩٧‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪ ،(٩٠١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ )‪ ،(١٥٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪،(١١٧٧‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٦٣‬ﺃﲪﺪ )‪.(١٦٤/٦‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٦١٨ / ٢‬ـ ‪ (٦٢٦‬ﺭﻗﻢ ‪ ٩٠١‬ـ ‪ ،٩٠٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪/ ٢‬‬
‫‪ ،(٥٦٣‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪ ٣٠٩ / ٢‬ـ ‪ ،(٣١١‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪ ،(٣٠٤ / ٤‬ﻭﺭﻭﻯ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﳓﻮﻩ ﺍﻧﻈﺮ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٢٤ / ٤‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٩٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺴﻮﻑ )‪ ،(١٤٦٣‬ﺃﲪﺪ )‪.(٣٧/٥‬‬
‫)‪ (٧‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﺑﺘﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ١٧٦ / ٦‬ـ ‪.(١٧٧‬‬
‫)‪ (٨‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪ ،(٩٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٨٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٦٣‬ﻣﺎﻟﻚ‬
‫ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٤٤٦‬‬

‫‪١٣٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺻﻠﻮﺍ ﻭﺗﺼﺪﻗﻮﺍ { )‪ .(١‬ﻭﻗﻮﻟﻪ‪ } :‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻛـﺬﻟﻚ ﻓﺎﻓﺰﻋﻮﺍ ﺇﱃ ﺍﳌﺴﺎﺟـﺪ {‬

‫)‪ .(٢‬ﻭﻫﺬﺍ ﻳﺪﻝ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻛﺼﻼﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ؛ ﻷﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺮﻬﻧﻤﺎ ﻣﻌﺎ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻋﻨﺪ ﺧﺴﻮﻓﻬﻤﺎ‪.‬‬
‫ﻭﻗﻮﳍﺎ‪ " :‬ﻓﺨﺮﺟﺖ ﰲ ﻧﺴﻮﺓ ﺑﲔ ﻇﻬﺮﻱ ﺍﳊﺠﺮ ﰲ ﺍﳌﺴﺠـﺪ "‪ .‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺻﻼﺓ‬
‫ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﻜﺴﻮﻑ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﺷﻬﻮﺩﻫﻦ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻭﻫﻦ ﳏﺘﺸﻤﺎﺕ‬
‫ﻣﻌﺘﺰﻻﺕ ﺍﻟﺮﺟﺎﻝ ﻏﲑ ﻣﺘﺰﻳﻨﺎﺕ ﺑﺰﻳﻨﺔ‪ ،‬ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﺍﳉﻨﺎﺯﺓ ﺣﲔ ﲢﻤﻞ ﻋﻠﻰ ﺃﻛـﺘﺎﻑ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﻴﻔﺔ ﻧﺎﺷﻔﺔ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﳑﺎ‬
‫ﻳﺘﻠﻮﺙ ﺍﳌﺴﺠـﺪ ﺑﺴﺒﺐ ﺇﺩﺧﺎﳍﺎ ﻓﻴﻪ‪ ،‬ﻛـﺄﻥ ﻳﻜﻮﻥ ﻬﺑﺎ ﺟﺮﺡ ﻳﱰﻑ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ .‬ﻓﻬﺬﻩ‬
‫ﻳﻜﺮﻩ ﺇﺩﺧﺎﻟـﻬﺎ ﻟﻠﻤﺴﺠـﺪ ﳌﺎ ﳛـﺼﻞ ﰲ ﺇﺩﺧﺎﳍﺎ ﻣﻦ ﺿﺮﺭ ﺑﺎﳌﺴﺠﺪ )‪.(٣‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ‪ -‬ﻭﷲ ﺍﳊـﻤﺪ ‪ -‬ﺑﻌﺪ ﺍﻻﻛـﺘﺸﺎﻓﺎﺕ ﺍﻟﻄﺒﻴـﺔ ﺍﳍﺎﺋـﻠﺔ‪ ،‬ﺃﺻﺒﺢ‬
‫ﺑﺎﻹﻣﻜﺎﻥ ﲪﺎﻳﺔ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟـﺘﻠﻮﺙ ﺑﺴﺒﺐ ﺇﺩﺧـﺎﻝ ﺍﳉﻨﺎﺯﺓ ﺇﱃ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻧﻈﻴﻔﺔ ﻻ ﻳﺘﻀﺮﺭ ﺍﳌﺴﺠـﺪ ﺑﺈﺩﺧﺎﳍﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﰲ ﺣﻜـﻢ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﲡـﻮﺯ ﺍﻟﺼـﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻗـﻴﻞ‪ :‬ﺑﺎﺳـﺘـﺤﺒﺎﻬﺑﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ )‪ (٤‬ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓـﻌﻴـﺔ )‪ (٥‬ﻭﺍﳊﻨﺎﺑﻠﺔ )‪.(٦‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻻ ﲡﻮﺯ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻋﻠﻰ ﺍﳌﻴـﺖ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﺇﺫ ﻫﻲ ﻣﻜﺮﻭﻫﺔ‪ .‬ﻭﻫﺬﺍ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٩٧‬ﻣﺴﻠﻢ ﺍﻟﻜﺴﻮﻑ )‪ ،(٩٠١‬ﺃﲪﺪ )‪.(١٦٤/٦‬‬

‫)‪ (٢‬ﺃﲪﺪ )‪.(٤٢٨/٥‬‬
‫)‪ (٣‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﺮﻭﻉ ﻟﻠﻤﺮﺩﺍﻭﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺍﻟﻔﺮﻭﻉ )‪.(٢٥٦ / ٢‬‬
‫)‪ (٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٣٤٤ / ٦‬‬
‫)‪ (٥‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪٢٧٠ / ١‬ـ ‪ ،(٢٧١‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٦٢ / ٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪٣٥١‬‬
‫(‪.‬‬
‫)‪ (٦‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٢٥٦ / ٢‬ﻭﺍﻹﻧﺼﺎﻑ )‪.(٥٣٨ / ٢‬‬

‫‪١٣٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﺬﻫـﺐ ﺍﻷﺣﻨﺎﻑ )‪ (١‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻫﻞ ﻫـﻲ ﻟﻠﺘﺤﺮﱘ ﺃﻭ ﻟﻠﺘﱰﻳﻪ )‪ .(٢‬ﻭﻫﻮ‬
‫ﻗﻮﻝ ﻣﺎﻟﻚ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ )‪ .(٣‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ " :‬ﻭﻗﺎﻝ ﻬﺑﺬﺍ ﻛﻞ ﻣﻦ ﻗﺎﻝ ﺑﻨﺠﺎﺳﺔ ﺍﳌﻴﺖ "‬
‫)‪ .(٤‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪.(٥) -‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫)‪(٦‬‬
‫‪ - ١‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬـﺎ ‪ -‬ﻗﺎﻟﺖ‪ } :‬ﳌﺎ ﺗﻮﰲ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗـﺎﺹ‬
‫ﺃﺭﺳﻞ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﳝﺮﻭﺍ ﲜﻨﺎﺯﺗﻪ ﰲ ﺍﳌﺴـﺠـﺪ ﻓﻴﺼﻠﲔ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻌﻠﻮﺍ‪ ،‬ﻓﻮﻗﻒ ﺑﻪ‬
‫ﻋﻠﻰ ﺣﺠﺮﻫﻦ ﻳﺼﻠﲔ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺝ ﺑﻪ ﻣﻦ ﺑﺎﺏ ﺍﳉﻨﺎﺋﺰ ﺍﻟﺬﻱ ﻛﺎﻥ ﺇﱃ ﺍﳌﻘﺎﻋﺪ‪ ،‬ﻓﺒﻠﻐﻬﻦ ﺃﻥ‬
‫ﺍﻟﻨﺎﺱ ﻋﺎﺑﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻛـﺎﻧﺖ ﺍﳉـﻨﺎﺋﺰ ﻳﺪﺧﻞ ﻬﺑـﺎ ﺍﳌﺴﺠﺪ‪ ،‬ﻓـﺒﻠـﻎ ﺫﻟﻚ‬
‫ﻋﺎﺋﺸـﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﻳﻌﻴﺒﻮﺍ ﻣﺎ ﻻ ﻋﻠﻢ ﳍﻢ ﺑﻪ‪ ،‬ﻋﺎﺑﻮﺍ ﻋﻠﻴﻨﺎ ﺃﻥ ﳝﺮ ﲜﻨﺎﺯﺓ‬
‫ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ {‪ .‬ﺭﻭﺍﻩ‬ ‫)‪(٧‬‬
‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻣﺎ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻠﻰ ﺳﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ‬

‫)‪ (١‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(٦٨ /٢ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٢٢٤ / ٢‬‬

‫)‪ (٢‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻜﻤﺎﻝ ﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٩٠ / ٢‬‬
‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪ ،(١٧٧ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(٢٤٢ / ١‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(١٩٨ / ٣‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺫﺋﺐ‪ ،‬ﲰﻊ ﻋﻜﺮﻣﺔ ﻭﺷﺮﺣﺒﻴﻞ ﺑﻦ ﺳﻌﺪ ﻭﻧﺎﻓﻊ ﺍﻟﻌﻤﺮﻱ‬
‫ﻭﺍﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﳛﲕ ﺍﻟﻘﻄﺎﻥ ﻭﻭﻛﻴﻊ ﻭﺍﻟﻘﻌﻨﱯ‪ ،‬ﻓﻀﻠﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ‬
‫ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ٨٠‬ـ ﻭﻫﻮ ﺛﻘﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ١٥٩‬ﻫـ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺃﻟﻒ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﺴﻨﻦ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٣٩ / ٧‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪.(١٨٣ / ٤‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻭﻫﻴﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺯﻫﺮﺓ ﺑﻦ ﻛﻼﺏ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﻘﺮﺷﻲ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﺧﺎﻝ ﺍﻟﻨﱯ ﻭﺃﺣﺪ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ‪ .‬ﻟﻪ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﲬﺴﺔ ﻋﺸﺮ ﺣﺪﻳﺜﺎ‪ .‬ﺗﻮﰱ ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﺳﻨﺔ ﰲ ﺳﻨﺔ ‪ ٥٦‬ﻫـ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٩٢ / ١‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٤٨٣ / ٣‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪.(٦١ / ١‬‬
‫)‪ (٧‬ﻫﻮ‪ :‬ﺳﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺃﺣﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﺣﲔ ﺷﻬﺪ ﺑﺪﺭﺍ ﺃﺭﺑﻌﺎ ﻭﺛﻼﺛﲔ ﺳﻨﺔ‪ .‬ﻣﺎﺕ‬
‫ﺑﻌﺪ ﺭﺟﻮﻉ ﺍﻟﻨﱯ ﻣﻦ ﺗﺒﻮﻙ‪ ،‬ﻭﱂ ﻳﻌﻘﺐ ﻧﺴﻼ‪ ،‬ﻳﻜﲎ ﺃﺑﺎ ﻣﻮﺳﻰ‪ ،‬ﻫﺎﺟﺮ ﺇﱃ ﺍﳊﺒﺸﺔ ﺍﳍﺠﺮﺗﲔ‪ ،‬ﻭﻟﻪ ﺃﺧﻮﺍﻥ‬
‫ﺻﺤﺎﺑﻴﺎﻥ‪ ،‬ﳘﺎ‪ :‬ﺳﻬﻞ ﻭﺻﻔﻮﺍﻥ‪ ،‬ﻭﺑﻴﻀﺎﺀ ﺃﻣﻬﻢ ﺍﲰﻬﺎ‪ :‬ﺩﻋﺪ ﺑﻨﺖ ﺟﺤﺪﻡ ﺍﻟﻔﻬﺮﻳﺔ‪ ،‬ﻭﺃﺑﻮﻫﻢ ﻫﻮ‪ :‬ﻭﻫﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ‬

‫‪١٣٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﺴﻠﻢ )‪.(١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪:‬‬
‫} ﻭﻣﺎ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻠﻰ ﺳﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ { )‪.(٢‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﻧﺼﺖ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﻓـﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺑﺎﳌﺴﺠﺪ‬
‫ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻛﺎﻥ ﺳﺒﺐ ﺇﻧﻜﺎﺭﻫﻢ ﺍﻟﻨﺴﻴﺎﻥ ﺃﻭ ﺍﳉﻬﻞ ﻬﺑﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﳍﺬﺍ ﳌﺎ‬
‫ﺑﻴﻨﺘﻪ ﳍﻢ ﺳﻜﺘﻮﺍ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻨﻄﺐ )‪ (٣‬ﻗﺎﻝ‪ " :‬ﺻﻠﻲ ﻋﻠﻰ ﺃﰊ ﺑﻜـﺮ ﻭﻋﻤﺮ ﲡﺎﻩ‬
‫ﺍﳌﻨﱪ "‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑـﻲ ﺷﻴﺒﺔ‪ .‬ﻭﺭﻭﻯ ‪ -‬ﺃﻳﻀـﺎ ‪ -‬ﺃﻥ ﻋﻤﺮ ﺻﻠﻲ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﻨﱪ‪ ،‬ﻓﺠـﻌﻞ‬
‫ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﻋﻠﻴـﻪ ﺃﻓﻮﺍﺟﺎ )‪ .(٤‬ﻭﳌﺎﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻥ ﻋﻤﺮ ﺻﻠﻲ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ )‪.(٥‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪:‬‬
‫ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺑﺎﳌﺴﺠﺪ ﻣﺸﺮﻭﻋﺔ ﺑﺎﻹﺟـﻤﺎﻉ ﻣﻦ ﺍﻟﺼﺤـﺎﺑﺔ‪ ،‬ﻭﺇﻻ ﻣﺎ ﻛﺎﻧﻮﺍ‬
‫ﻟﻴﺨﺘﺎﺭﻭﺍ ﳋﻠﻴﻔﱵ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮﺍ ﻣﻜﺮﻭﻫﺎ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ " :‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺍﻹﲨﺎﻉ‬

‫ﻫﻼﻝ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺿﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻓﻬﺮ ﺑﻦ ﻣﺎﻟﻚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣٨٤ / ١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‬
‫)‪.(٣٠٢ / ٣‬‬
‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٦٦٨ / ٢‬ـ ‪ (٦٦٩‬ﺭﻗﻢ ‪ ،٩٧٣‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٦٣٢ / ٢‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ،(٩٧٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٠٣٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٩٦٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣١٩٠‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٥١٨‬ﺃﲪﺪ )‪ ،(٧٩/٦‬ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ )‪.(٥٣٨‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻨﻄﺐ ﺍﻟﻘﺮﺷﻲ ﺍﳌﺨﺰﻭﻣﻲ ﺍﳌﺪﱐ‪ ،‬ﺃﺣﺪ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﺃﺭﺳﻞ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻏﲑﻩ‪،‬‬
‫ﻭﱂ ﻳﺪﺭﻙ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺣﺪﺙ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺟﺎﺑﺮ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﺑﻨﺎﻩ ﺍﳊﻜﻢ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻛﺎﻥ ﺣﻴﺎ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪١٢٠‬ﻫـ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ‪ :‬ﻻ ﳛﺘﺞ ﲝﺪﻳﺜﻪ؛ ﻷﻧﻪ ﻳﺮﺳﻞ‬
‫ﻛﺜﲑﺍ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣١٧ / ٥‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(١٧٨ / ١٠‬‬
‫)‪ (٤‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٦٤ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٧٩ / ٥‬‬
‫)‪ (٥‬ﺍﳌﻮﻃﺄ ﳌﺎﻟﻚ )‪ ،(٢٣٠ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٢٣٣ / ٦‬‬

‫‪١٣٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ " )‪.(١‬‬

‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺍ ‪ -‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ ﻓﻼ‬

‫ﺷﻲﺀ ﻟﻪ { )‪ .(٢‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻓﻠﻴﺲ ﻟﻪ ﺃﺟﺮ {‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﲪﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﻠﻴﺲ ﻟﻪ ﺷﻲﺀ‪ ...‬ﻓﻠﻴﺲ ﻟﻪ ﺃﺟﺮ "‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺣﺮﻡ ﺍﻷﺟﺮ؛ ﻟﻜﻮﻧﻪ ﻓـﻌﻞ ﺃﻣﺮﺍ ﻣﻜﺮﻭﻫﺎ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ } :‬ﻧﻌﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﻨﺠﺎﺷﻲ )‪ (٤‬ﺻﺎﺣﺐ ﺍﳊﺒﺸﺔ‬

‫ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ‪ ،‬ﻓﺼﻒ ﻬﺑﻢ ﰲ ﺍﳌﺼﻠﻰ‪ ،‬ﻓﻜﱪ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺎ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﺼﻒ ﻬﺑﻢ ﰲ ﺍﳌﺼﻠﻰ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪ ،(١٩٨ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻹﲨﺎﻉ )‪ (٦٨٢ / ١‬ﺗﺄﻟﻴﻒ‪ :‬ﺳﻌﺪﻱ ﺃﺑﻮ ﺣﺒﻴﺐ‪.‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣١٩١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٥١٧‬ﺃﲪﺪ )‪.(٤٥٥/٢‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﳉﻨﺎﺋﺰ ﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ ﺭﻗﻢ ‪ ،٣١٩١‬ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪ ،(٤٤٤ / ٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ‬
‫ﰲ ﺳﻨﻨﻪ )‪ ،(٥١ / ٤‬ﻭﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼﻨﻔﻪ ﺭﻗﻢ ‪ ،٦٥٧٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ ‪ ،١٥١٧‬ﻭﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ؛‬
‫ﻷﻥ ﻓﻴﻪ ﺻﺎﳊﺎ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪ ،‬ﻭﻫﻮ ـ ﺭﲪﻪ ﺍﷲ ـ ﳐﺘﻠﻒ ﰲ ﻋﺪﺍﻟﺘﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﺠﻤﻟﻤﻮﻉ )‪" :(١٦٢ / ٥‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﺑﺎﺗﻔﺎﻕ ﺍﳊﻔﺎﻅ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ،(١٥٨ / ١٤‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪،(٣٥٢ / ٥‬‬
‫ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٢٣٦ / ٦‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺃﺻﺤﻤﺔ ﻣﻠﻚ ﺍﳊﺒﺸﺔ‪ ،‬ﻣﻌﺪﻭﺩ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﻭﻛﺎﻥ ﳑﻦ ﺣﺴﻦ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﱂ ﻳﻬﺎﺟﺮ‪ ،‬ﻭﻻ‬
‫ﻟﻪ ﺭﺅﻳﺔ‪ ،‬ﻭﻻ ﺭﻭﺍﻳﺔ‪ ،‬ﻓﻬﻮ ﺗﺎﺑﻌﻲ ﻣﻦ ﻭﺟﻪ‪ ،‬ﺻﺤﺎﰊ ﻣﻦ ﻭﺟﻪ‪ .‬ﻭﻗﺪ ﺗﻮﰲ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱯ ﻓﺼﻠﻰ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺎﺱ ﺻﻼﺓ‬
‫ﺍﻟﻐﺎﺋﺐ؛ ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﻣﺎﺕ ﺍﻟﻴﻮﻡ ﺭﺟﻞ ﺻﺎﱀ ﻓﻘﻮﻣﻮﺍ ﻓﺼﻠﻮﺍ ﻋﻠﻰ ﺃﺧﻴﻜﻢ ﺃﺻﺤﻤﺔ "‪ .‬ﻭﱂ ﻳﺜﺒﺖ ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻏﺎﺋﺐ ﺳﻮﺍﻩ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻣﺎﺕ ﺑﲔ ﻗﻮﻡ ﻧﺼﺎﺭﻯ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻣﻦ ﻳﺼﻠﻲ ﻋﻠﻴﻪ؛ ﻷﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻬﺎﺟﺮﻳﻦ ﻋﻨﺪﻩ ﺧﺮﺟﻮﺍ ﻣﻦ ﻋﻨﺪﻩ ﻣﻬﺎﺟﺮﻳﻦ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻋﺎﻡ ﺧﻴﱪ‪ ،‬ﻭﺃﺻﺤﻤﺔ ﺑﺎﻟﻌﺮﰊ‪ :‬ﻋﻄﻴﺔ‪،‬‬
‫ﻭﻭﻓﺎﺗﻪ ﺳﻨﺔ ﺗﺴﻊ ﻣﻦ ﺍﳍﺠﺮﺓ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٢٨ / ١‬ﻭﺍﻹﺻﺎﺑﺔ )‪ ،(١٧٧ / ١‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪/ ٩‬‬
‫‪.(٤١٩‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳉﻨﺎﺋﺰ ﺏ‪ ٦٠‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺋﺰ ﺑﺎﳌﺼﻠﻰ ﻭﺍﳌﺴﺠﺪ ﺭﻗﻢ ‪ ،١٣٢٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٩٩ / ٣‬‬

‫‪١٣٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﳏﻠﻬﺎ ﺍﳌﺼﻠﻰ ﺑﺎﻟﺼﺤﺮﺍﺀ‪ ،‬ﺃﻭ ﺍﳌﺨﺼﺺ ﻟﻠﺠﻨﺎﺋﺰ‪ ،‬ﺃﻭ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﺣﱴ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻧﺎﻗﺶ ﺍﻟﻘﺎﺋﻠﻮﻥ ﲟﻨﻊ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﲜﻮﺍﺯﻫﺎ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺍ ‪ -‬ﻧﺎﻗﺸﻮﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﺑﺄﻥ ﺇﻧﻜﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ -  -‬ﻃﻠﺒﻬﻦ‪ ،‬ﻷﻬﻧﻦ‬
‫ﻓﻌﻠﻦ ﺷﻴﺌﺎ ﻏﲑ ﻣﻌﻬﻮﺩ ﻓﻴﻜﺮﻩ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﳕﺎ ﺻﻠﻰ ﻋﻠﻰ ﺳﻬﻴﻞ ﰲ ﺍﳌﺴﺠﺪ ﻟﻜﻮﻧﻪ‬
‫ﻣﻌﺘﻜﻔﺎ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ ﻭﺟﻨﺎﺯﺗﻪ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ )‪.(١‬‬
‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ ﺍﻋﺘﻜﺎﻑ ﺍﻟﻨﱯ ‪ ‬ﺑﺎﳌﺴﺠﺪ ﻟﻴﺲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺼﻞ ﻋﻠﻰ ﺍﺑﻦ ﺑﻴﻀﺎﺀ‬
‫ﺑﺎﳌﺴﺠﺪ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ؛ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺑﺎﳌﺴﺠﺪ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻟﺒﲔ ﺍﻟﻨﱯ ‪‬‬
‫ﺫﻟﻚ ﻟﻠﻨﺎﺱ؛ ﻷﻥ ﺗﺄﺧﲑﻩ ﻟﻠﺒﻴﺎﻥ ﻋﻦ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﻻ ﳚﻮﺯ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺣﺘﻤﺎﻝ ﻓﻠﻮ ﻛﺎﻥ ﺻﺤﻴﺤﺎ‬
‫ﻣﺎ ﻋﺎﺏ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﺎﺋﺸـﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ ‬ﻓﻌﻠﻬﻦ ﻭﺳﻜﺘﻮﺍ ﳌﺎ ﺭﺩﺕ‬
‫ﻋﺎﺋﺸﺔ ﺇﻧﻜﺎﺭﻫﻢ؛ ﺑﻞ ﻛﺎﻧﻮﺍ ﳛﺘﺠﻮﻥ ﻋﻠﻴﻬﺎ ﺑﺄﻧﻪ ﱂ ﻳﺪﺧﻠﻬﺎ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺻﺮﻳﺢ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٢‬ﻭﻧﺎﻗﺸﻮﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻥ ﻓـﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺣﺠﺔ ﻟﻈﻬﻮﺭ‬
‫ﺍﻻﺧﺘﻼﻑ ﻗﺒﻠﻪ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻪ ﻟـﻢ ﻳﻈﻬﺮ ﻣـﺨﺎﻟﻒ ﻣﻦ ﺍﻟﺼﺤـﺎﺑﺔ ‪ -‬ﺭﺿـﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪-‬‬
‫ﺣﲔ ﺻﻠﻮﺍ ﻋﻠﻰ ﻋﻤﺮ ﰲ ﺍﳌﺴﺠﺪ؛ ﺇﺫ ﻟﻮ ﻇﻬﺮ ﻟﻌﻠﻢ‪ ،‬ﺛـﻢ ﺇﻧﻪ ﻳﻜﻮﻥ ﺇﺟـﻤﺎﻋﺎ ﺑـﻌـﺪ‬
‫ﺍﺧـﺘﻼﻑ ﻓـﲑﻓﻊ ﺍﳋـﻼﻑ ﺍﻟﺴـﺎﺑﻖ ﻋﻠﻰ ﻓـﺮﺽ ﺻﺤﺘﻪ )‪.(٢‬‬
‫‪ - ٣‬ﻭﻧﺎﻗﺸﻮﺍ ﺃﺛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺑﺄﻧﻪ ﺿﻌﻴﻒ؛ ﻷﻥ ﻓﻴﻪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻐﻨﻮﻱ )‪.(٣‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٦٨ /٢ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ١٤٧ / ١‬ـ ‪ (١٥١‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﻴﺪ‪.‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﻜﻮﰲ ﺍﻟﻐﻨﻮﻱ ﺍﳊﻨﺎﻁ‪ ،‬ﻻ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻛﺬﺍﺏ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺬﻫﱯ‪ ،‬ﻓﻬﻮ ﻣﺘﺮﻭﻙ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﰲ‬
‫ﺍﻟﻀﻌﻔﺎﺀ )‪.(٧٧ / ١‬‬

‫‪١٣٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﳚـﺎﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺜﺒﻮﺗﻪ ﺻﺤﻴﺤﺎ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ )‪.- (١‬‬
‫ﻭﻧﺎﻗﺶ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﲟﻨﻊ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠـﺪ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻧﺎﻗﺸﻮﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺛﻼﺛﺔ ﻭﺟﻮﻩ‪- :‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ؛ ﻷﻥ ﻓﻴﻪ ﺻﺎﳊﺎ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪ .‬ﻓﺈﻥ ﻗﻴﻞ ﺇﳕﺎ ﻋﺎﺏ‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ ﺍﺧﺘﻼﻃﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ‪ ،‬ﻭﻗﺪ‬
‫ﲰﻊ ﻣﻨﻪ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻳﺴﻠﻢ ﻫﺬﺍ ﺃﻥ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻴﺐ ﻫﻮ ﺍﻻﺧﺘﻼﻁ ﻓﻘﻂ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻋﺪﺍﻟﺘﻪ )‪.(٢‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﻭﺭﺩ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺑﻌﺒﺎﺭﺓ " ﻓـﻼ ﺷﻲﺀ ﻋﻠﻴﻪ "‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﻭﺍﻳﺔ " ﻓﻼ ﺷﻲﺀ ﻟﻪ " ﲟﻌﻨﺎﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻠﻐﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ " ﻓﻠﻴﺲ ﻟﻪ ﺃﺟﺮ "‪ :‬ﻓﻬﻲ ﺧﻄﺄ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻘﻴﻢ )‪.(٣‬‬
‫)‪(٤‬‬
‫" ﳛﺘﻤﻞ ﺃﻥ ﻳـﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺇﻥ ﺛﺒﺖ ﺍﳊﺪﻳـﺚ ﻣﺘﺄﻭﻻ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‬
‫ﻋﻠﻰ ﻧﻘﺼﺎﻥ ﺍﻷﺟﺮ؛ ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴـﻬـﺎ ﰲ ﺍﳌﺴﺠﺪ‪ .‬ﻓﺈﻥ ﺍﻟﻐﺎﻟﺐ ﺃﻧﻪ ﻳﻨﺼﺮﻑ‬
‫ﺇﱃ ﺃﻫﻠﻪ ﻭﻻ ﻳﺸﻬﺪ ﺩﻓـﻨﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﻌﻰ ﺇﱃ ﺍﳉﺒﺎﻥ ﻓﺼﻠﻰ ﻋﻠﻴﻬﺎ ﲝﻀﺮﺓ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﺷﻬﺪ ﺩﻓﻨﻪ‬
‫ﻓﺄﺣﺮﺯ ﺃﺟﺮ ﺍﻟﻘﲑﺍﻃﲔ " )‪.(٥‬‬
‫ﻭﳑﺎ ﺗﻘﺪﻡ‪ :‬ﻳﺘﺮﺟﺢ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺇﺫﺍ ﻟـﻢ ﻳﺘﻀﺮﺭ ﺍﳌﺴﺠﺪ ﻬﺑﺬﻩ‬

‫)‪ (١‬ﺍﳌﻮﻃﺄ ﳌﺎﻟﻚ )‪ ،(٢٣٠ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ٨٩ / ٢‬ـ ‪.(٩٠‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪.(٣٠٢ / ٢‬‬
‫)‪ (٣‬ﻬﺗﺬﻳﺐ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﻊ ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ ،(٣٢٥ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٤٩٣ / ٢‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺧﻄﺎﺏ ﺍﻟﺒﺴﱵ ﺍﳋﻄﺎﰊ ﻣﻦ ﻭﻟﺪ ﺯﻳﺪ ﺑﻦ ﺍﳋﻄﺎﺏ‪ .‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ‬
‫ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻋﻼﻡ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ‪ ،‬ﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻦ‬
‫ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﻟﻘﻔﺎﻝ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﳊﺎﻛﻢ ﻭﺍﻹﺳﻔﺮﺍﻳﻴﲏ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٨٨‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻘﺪﻣﺔ‬
‫ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪.(٢ / ١‬‬
‫)‪ (٥‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ﻣﻊ ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ ،(٣٢٥ / ٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪/ ٢‬‬
‫‪ ،(٦٣٣‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٦٤ / ٥‬‬

‫‪١٣٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳉﻨﺎﺯﺓ‪ ،‬ﺃﻭ ﻳﺘﻀﺮﺭ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﺇﻣﺎ ﺑﻘﺬﺍﺭﺓ ﺃﻭ ﺭﺍﺋﺤﺔ ﺃﻭ ﻣﻨﻜﺮﺍﺕ‪ .‬ﻭﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‬
‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺷﻲﺀ ﻓﻴﻪ‪.‬‬
‫‪ - ٢‬ﻭﻧﺎﻗﺸﻮﺍ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻥ ﺻﻼﺗﻪ ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ ﰲ ﺍﳌﺼﻠﻰ؛ ﻻ ﺗﻌﺪ ﺩﻟﻴﻼ‬
‫ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻭﺇﳕﺎ ﺧﺮﺝ ﻬﺑﻢ ﺇﱃ ﺍﳌﺼﻠﻰ ﻟﻴﻌﻠﻤﻬﻢ ﺃﻥ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ‬
‫ﻛﺼﻼﺓ ﺍﳊﺎﺿﺮ ﰲ ﺍﻷﳘﻴﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﲡﻮﺯ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛـﻢ ﺍﳉﻤﻌـﺔ‬

‫ﻓﻠﻴﺼﻞ ﺑﻌﺪﻫﺎ ﺃﺭﺑﻌﺎ { )‪ .(١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ .(٢‬ﻭﻻﺑﻦ ﺧﺰﳝﺔ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﳓﻮﻩ‪،‬‬

‫ﻭﻓـﻴﻪ‪ } :‬ﺛـﻢ ﺻﻠﻰ ﺭﻛـﻌﺘﲔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﰲ ﺍﳌﺴﺠﺪ { )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻓﻠﻴﺼﻞ ﺑﻌﺪﻫﺎ ﺃﺭﺑﻌﺎ‪ ...‬ﰒ ﺻﻠﻰ ﺭﻛـﻌﺘﲔ‪ ...‬ﰲ ﺍﳌﺴﺠﺪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻳﻘﺎﻉ ﺍﻟﺮﻛﻌﺎﺕ ﺍﻷﺭﺑﻊ ﺑﻌﺪ ﺍﳉـﻤﻌﺔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﺧﺰﳝﺔ‪ .‬ﻭﺍﳊﺪﻳﺜﺎﻥ ﻳﺪﻻﻥ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﻧﺲ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻟﻘﺪ ﺭﺃﻳﺖ ﻛـﺒﺎﺭ ﺃﺻﺤـﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺒﺘﺪﺭﻭﻥ‬

‫ﺍﻟﺴﻮﺍﺭﻱ ﻋﻨﺪ ﺍﳌﻐﺮﺏ { )‪ .(٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(٥‬ﻭﳌﺴﻠﻢ ﻋﻨﻪ‪ } :‬ﻛﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻓـﺈﺫﺍ ﺃﺫﻥ‬
‫ﺍﳌﺆﺫﻥ ﻟﺼﻼﺓ ﺍﳌﻐﺮﺏ ﺍﺑﺘﺪﺭﻭﺍ ﺍﻟﺴﻮﺍﺭﻱ ﻓﺮﻛـﻌﻮﺍ ﺭﻛـﻌﺘﲔ ﺣـﱴ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺮﻳـﺐ‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٨١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٢٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤٢٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٣١‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٣٢‬ﺃﲪﺪ )‪ ،(٤٤٢/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٧٥‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٦٠٠ / ٢‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٨٣ / ٣‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٨١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺫﺍﻥ )‪ ،(٦٨٢‬ﺃﲪﺪ )‪.(١٢٩/٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٥‬ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻷﺳﻄﻮﺍﻧﺔ ﺭﻗﻢ ‪.٥٠٣‬‬

‫‪١٤٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻟﻴﺪﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻴﺤﺴﺐ ﺃﻥ ﺍﻟﺼﻼﺓ ﻗﺪ ﺻﻠﻴﺖ ﻣﻦ ﻛﺜﺮﺓ ﻣﻦ ﻳﺼﻠﻴﻬﻤﺎ { )‪.(٢) (١‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻳﺒﺘﺪﺭﻭﻥ‪ ...‬ﺍﺑﺘﺪﺭﻭﺍ ﺍﻟﺴﻮﺍﺭﻱ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻛﺒﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻧﻮﺍ ﻳﺘﻨﻔﻠﻮﻥ ﺑﺎﳌﺴﺠﺪ ﺑﻌﺪ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻘﺪ‬
‫ﺍﺷﺘﻬﺮ ﻫﺬﺍ ﺑﻴﻨﻬﻢ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺛـﻤـﺔ ﺃﺣـﺎﺩﻳـﺚ ﺃﺧـﺮﻯ ﲟﻌﲎ ﻣـﺎ ﺳـﺒﻖ ﺗﺪﻝ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺍﻟﻨﺎﻓـﻠﺔ‬
‫ﺑﺎﳌﺴﺠـﺪ‪ ،‬ﻭﻣﻨﻬـﺎ‪ :‬ﻗﻮﻟﻪ ‪ } ‬ﺇﺫﺍ ﺃﻗـﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻓـﻼ ﺻﻼﺓ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ { )‪.(٣‬‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٤‬‬
‫‪ - ٤‬ﻭﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ :-‬ﺃﻥ ﻣﻦ ﻳﺼﺮ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻨﻮﺍﻓﻞ‬
‫ﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ )‪ .(٥‬ﻭﻻ ﺗﻌﺮﻑ ﻣﻮﺍﻇﺒﺘﻪ ﻋﻠﻴﻬﺎ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺃﻓﻀﻠﻴﺔ ﺍﻟﻨﺎﻓﻠﺔ ﺑﺎﳌﺴﺠﺪ ﺃﻭ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ؟ ﻋﻠﻲ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ )‪ .(٦‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻣﻦ‬
‫ﻣﺬﻫﺐ ﺃﲪﺪ )‪.(٧‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻓـﻌﻞ ﺍﻟﻨﺎﻓـﻠﺔ ﰲ ﺍﳌﺴﺠﺪ ﺃﻓﻀﻞ‪ .‬ﺣﻜﺎﻩ ﺍﻟﺰﺭﻛـﺸﻲ ﻋﻦ ﺑﻌﺾ‬
‫ﺍﻟﻌﻠﻤﺎﺀ )‪.(٨‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪.(٨٣٧‬‬

‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٧٣ / ١‬ﺭﻗﻢ ‪.٣٨٧‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٦٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‬
‫‪ ،(١٢٦٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٥١‬ﺃﲪﺪ )‪ ،(٤٥٥/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٤٨‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٩٣ / ١‬ﺭﻗﻢ ‪.٧١٠‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(١٢٧ / ٢٣‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(١٨٠ / ٢‬ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪/ ٢‬‬
‫‪.(٣٧٥‬‬
‫)‪ (٦‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ١٤٢ / ١‬ـ ‪.(١٤٥‬‬
‫)‪ (٧‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(١٧٨ / ٢‬‬
‫)‪ (٨‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ٣٧٧‬ـ ‪.(٣٧٩‬‬

‫‪١٤١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ .‬ﻓـﻔﻲ ﺍﻟﻨﻬﺎﺭ ﺍﳌﺴﺠﺪ ﺃﻓﻀﻞ‪ ،‬ﻭﰲ ﺍﻟﻠﻴﻞ ﺍﻟﺒﻴﺖ‬
‫ﺃﻓﻀﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻣﻦ ﻳﻜﺴﻞ ﻋﻨﻬﺎ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺎﳌﺴﺠﺪ ﺃﻓﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻻ ﻳﻜﺴﻞ‬
‫ﻓﺈﻥ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ )‪ (١‬ﻭﺍﳊﻨﺎﺑﻠﺔ )‪.(٢‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃ ‪ -‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﺍﺟـﻌﻠﻮﺍ ﻣﻦ ﺻﻼﺗﻜـﻢ ﰲ ﺑﻴﻮﺗﻜـﻢ‪ ،‬ﻭﻻ‬
‫ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ "‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ " :‬ﺻﻠﻮﺍ ﰲ ﺑﻴﻮﺗـﻜـﻢ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﻫﺎ‬
‫ﻗﺒﻮﺭﺍ { )‪ .(٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ .(٤‬ﻭﰲ ﺍﳊـﺪﻳﺚ } ﻓﺈﻥ ﺧﲑ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ‬

‫{ )‪ (٥‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ )‪.(٦‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﺍﺟـﻌﻠﻮﺍ ﻣﻦ ﺻﻼﺗﻜـﻢ ﰲ ﺑﻴﻮﺗﻜـﻢ‪ ...‬ﺻﻠﻮﺍ ﻓـﻲ ﺑﻴﻮﺗﻜـﻢ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﳚـﻌﻠﻮﺍ ﻗﺴﻤﺎ ﻣﻦ ﺻﻼﻬﺗـﻢ ﰲ ﺑﻴﻮﻬﺗﻢ؛ ﳌﺎ ﰲ ﺍﻟﺼﻼﺓ ﰲ‬
‫ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺍﳋﲑ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺟـﺎﺑﺮ ﻗـﺎﻝ‪ :‬ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﻗـﻀﻰ ﺃﺣـﺪﻛـﻢ ﺍﻟﺼﻼﺓ‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٣١٤ / ١‬‬

‫)‪ (٢‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(١٧٨ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥١‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٤٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٣٧٧‬ﺃﲪﺪ‬
‫)‪.(٦/٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺘﻬﺠﺪ ﺏ‪ ٣٧‬ﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺒﻴﺖ ﺭﻗﻢ ‪ ،١١٨٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٣٨ / ١‬ﺭﻗﻢ ‪.٧٧٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ،(٥٧٦٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٨١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٤٧‬ﺃﲪﺪ )‪ ،(١٨٢/٥‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪،(٢٩٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٦٦‬‬
‫)‪ (٦‬ﺳﻴﺄﰐ ﺑﺘﻤﺎﻣﻪ ﻗﺮﻳﺒﺎ‪.‬‬

‫‪١٤٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﰲ ﻣﺴﺠﺪﻩ ﻓﻠﻴﺠﻌﻞ ﻟﺒﻴﺘﻪ ﻧﺼﻴﺒﺎ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺟﺎﻋﻞ ﰲ ﺑﻴﺘﻪ ﻣﻦ ﺻﻼﺗﻪ ﺧﲑﺍ { )‪.(١‬‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺇﺫﺍ ﻗﻀﻰ‪ ...‬ﻟﺒﻴﺘﻪ ﻧﺼﻴﺒﺎ ﻣﻦ ﺻﻼﺗﻪ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‬
‫ﺃﻥ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﳏﻠﻬﺎ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻥ ﻧﺼﻴﺐ ﺍﻟﺒﻴـﺖ ﻫﻮ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﺃﻥ ﻣﻦ‬
‫ﲦﺮﺍﺕ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒـﻴﺖ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﳚﻌـﻠﻪ ﺍﷲ ﰲ ﺑﻴﺘﻪ ﺑﺴﺒﺐ ﺍﻟﺼﻼﺓ‪ ،‬ﻓـﻴﻜﻮﻥ ﺑﻴﺘﻪ‬
‫ﺣﻴﺎ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﳏﺮﻭﺳﺎ ﺑﺈﺫﻥ ﺍﷲ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬
‫ﻭﻋﻠﻠﻮﺍ ﺫﻟﻚ ﲞﺸﻴﺔ ﺍﺧﺘﻼﻃﻬﺎ ﺑﺎﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻟﺒﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺮﻳﺎﺀ؛ ﻭﻷﻧﻪ ﻓﻌﻞ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺍﻟﺴﻠﻒ )‪.(٣‬‬
‫ﻭﺍﺳـﺘـﺪﻝ ﺍﻟﺬﻳﻦ ﺭﺃﻭﺍ ﺃﻥ ﻓـﻌﻠﻬـﺎ ﰲ ﺍﳌﺴـﺠـﺪ ﺃﻓـﻀﻞ‪ :‬ﺑﺄﻧﻪ ﺃﺟـﻤـﻊ‬
‫ﻟﻠﺨﺎﻃﺮ‪ ،‬ﻭﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﳛﺼﺮ ﻣﻌﻨﺎﻩ ﺑﺎﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺣﻮﻝ ﺍﻟﻜـﻌﺒـﺔ‪،‬‬
‫ﻭﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﰲ ﺍﳌﺴﺠـﺪ ﺍﻷﻗﺼﻰ ﺃﻓـﻀﻞ ﻟﺘﺤﺼﻞ ﻓﻀﻴﻠﺔ ﺍﳌﻀﺎﻋﻔﺔ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺑﲔ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﻨﺸﺎﻁ ﺃﺧﺬﻭﺍ ﺑﺎﻟﻘﻮﻟﲔ ﻣـﻌﺎ‪ ،‬ﻟﻜﻦ ﺍﻷﺭﺟﺢ‬
‫ﺃﻥ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﻓـﻲ ﺍﻟﺒـﻴﺖ ﺃﻓﻀﻞ‪ .‬ﺃﻣـﺎ ﺇﺫﺍ ﻏﻠـﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﺃﻧﻪ ﻻ ﻳﺼﻠﻴﻬﺎ ﻟﻐﻔﻠﺘﻪ‬
‫ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻟﺘﻜﺎﺳﻠﻪ ‪ -‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﻛـﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ‪ -‬ﻓﺎﳌﺴﺠﺪ ﺃﻓﻀﻞ‪.‬‬
‫ﻭﺃﺭﻯ ﳌﻦ ﻳﻘﺘﺪﻯ ﺑﻪ ﺃﻥ ﻳﺘﻨﻔﻞ ﺑﺎﳌﺴﺠﺪ ﻟﻴﺆﺧﺬ ﻋﻨﻪ ﻭﻳـﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻓﻌﻞ‬
‫ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪ .‬ﻭﺳﻴﺄﰐ ﺫﻛـﺮ ﻣﺰﻳﺪ ﻣﻦ ﺍﻷﺩﻟﺔ ﰲ ﻣﺴﺄﻟﺔ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺻﻼﺓ ﺍﻟﻘﺪﻭﻡ ﰲ ﺍﳌﺴﺠﺪ‪:‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٧٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٣٧٦‬ﺃﲪﺪ )‪.(٣١٦/٣‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٣٩ / ١‬ﺭﻗﻢ ‪.٧٧٩‬‬
‫)‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٢٤٥ / ٢‬‬

‫‪١٤٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﺴﻦ ﻟﻠﻘﺎﺩﻡ ﻣﻦ ﺳﻔﺮ ﺑﻐﲑ ﻭﻗـﺖ ﻬﻧﻲ‪ ،‬ﻭﺑﻮﻗﺖ ﻬﻧﻲ ﻋﻨﺪ ﻣﻦ ﳚﻴﺰ ﺻﻼﺓ ﺫﻭﺍﺕ‬
‫ﺍﻷﺳﺒﺎﺏ ﻓﻴﻬﺎ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺛـﻢ ﻳﺬﻫﺐ ﺇﱃ ﺃﻫﻠﻪ‪ .‬ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﺿﺤﻰ‬ ‫)‪(١‬‬
‫‪ - ١‬ﻋﻦ ﻛـﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‬

‫ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺃﻥ ﳚﻠﺲ { )‪ .(٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﳌﺴﻠﻢ‪ } :‬ﰒ ﺟﻠﺲ‬

‫ﻓﻴﻪ { )‪.(٤) (٣‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﺇﺫﺍ ﻗـﺪﻡ ﻣﻦ ﺳـﻔﺮ ﺿـﺤﻰ ﺩﺧﻞ ﺍﳌﺴـﺠـﺪ ﻓـﺼﻠﻰ‬

‫ﺭﻛﻌﺘﲔ { )‪.(٥‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﻛﺎﻥ ‪ ‬ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺍﻟﺴﻔﺮ‪ ،‬ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﺳﻨﺔ‪ ،‬ﻭﺃﻥ ﳏﻞ ﺇﻳﻘﺎﻋﻬﺎ‬
‫ﻫﻮ ﺍﳌﺴﺠﺪ ﻟﻴﻜﻮﻥ ﺃﻭﻝ ﻣﱰﻝ ﻳﱰﻟﻪ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ } :‬ﺃﺗﻴﺖ ﺍﻟﻨﱯ ‪ ‬ﻭﻫﻮ ﰲ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻝ‪ " :‬ﺻﻞ‬

‫ﺭﻛﻌﺘﲔ "‪ .‬ﻭﻛﺎﻥ ﱄ ﻋﻠﻴﻪ ﺩﻳﻦ ﻓـﻘﻀﺎﱐ ﻭﺯﺍﺩﱐ { )‪ .(٦‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪ .(١‬ﻭﳌﺴﻠﻢ ﻋﻨﻪ‪:‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﰊ ﻛﻌﺐ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻘﲔ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻮﺍﺩ ﺑﻦ ﻏﻨﻢ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻱ‬
‫ﺍﳋﺰﺭﺟﻲ‪ ،‬ﺷﺎﻋﺮ ﺭﺳﻮﻝ ﺍﷲ ﻭﺻﺎﺣﺒﻪ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﻔﻮﺍ ﻓﺘﺎﺏ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ‪ .‬ﻭﻟﻪ‪ :‬ﻋﺪﺓ‬
‫ﺃﺣﺎﺩﻳﺚ ﺗﺒﻠﻎ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺍﻟﺒﺨﺎﺭﻱ ﲝﺪﻳﺚ‪ ،‬ﻭﻣﺴﻠﻢ ﲝﺪﻳﺜﲔ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺑﻨﻮﻩ ﻋﺒﺪ‬
‫ﺍﷲ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﳏﻤﺪ‪ ،‬ﻭﻣﻌﺒﺪ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٥٢٣ / ٢‬ﻭﻬﺗﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ٤٤٠ / ٨‬ـ ‪ ،(٤٤١‬ﻭﺍﻹﺻﺎﺑﺔ )‪ ،(٣٠٤ / ٩‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪.(٥٦ / ٩‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ،(٢٩٢٢‬ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ )‪ ،(٢٧٦٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ،(٣١٠٢‬ﺃﲪﺪ )‪.(٣٩٠/٦‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ )‪ ،(٢٧٨١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٢٠‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٩‬ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ‪ ،‬ﻭﻣﺴﻠﻢ )‪ ،(٤٩٦ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪،(٥٣٧ / ١‬‬
‫ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٣٦٦ / ٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ،(٢٩٢٢‬ﻣﺴﻠﻢ ﺍﻟﺘﻮﺑﺔ )‪ ،(٢٧٦٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ،(٣١٠٢‬ﺃﲪﺪ )‪.(٣٩٠/٦‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٢‬ﻣﺴﻠﻢ ﺍﻟﺮﺿﺎﻉ )‪.(٧١٥‬‬

‫‪١٤٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫} ﺍﺷﺘﺮﻯ ﻣﲏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﻌﲑﺍ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮﱐ ﺃﻥ ﺁﰐ ﺍﳌﺴﺠﺪ ﻓﺄﺻﻠﻲ‬

‫ﺭﻛﻌﺘﲔ { )‪ .(٢‬ﻭﳌﺴﻠﻢ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﻋﻨﻪ ﻗﺎﻝ‪ } :‬ﺧﺮﺟﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﻏﺰﺍﺓ ﻓﺄﺑﻄﺄ‬
‫ﰊ ﲨﻠﻲ ﻭﺃﻋﻴﺎ ﰒ ﻗـﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺒﻠﻲ‪ ،‬ﻭﻗﺪﻣﺖ ﺑﺎﻟﻐﺪﺍﺓ ﻓﺠـﺌﺖ ﺍﳌﺴـﺠﺪ ﻓﻮﺟﺪﺗﻪ‬
‫ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﺴﺠﺪ‪ ،‬ﻗﺎﻝ‪ " :‬ﺍﻵﻥ ﺣﲔ ﻗﺪﻣﺖ "‪ .‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ " :‬ﻓﺪﻉ ﺟـﻤﻠﻚ ﻭﺍﺩﺧﻞ‬
‫ﻭﺻﻞ ﺭﻛﻌﺘﲔ "‪ .‬ﻗﺎﻝ‪ :‬ﻓﺪﺧﻠﺖ ﻓﺼﻠﻴﺖ ﰒ ﺭﺟﻌﺖ { )‪.(٤) (٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻭﻗﺪﻣﺖ ﺑﺎﻟﻐﺪﺍﺓ ﻓﺠﺌﺖ ﺍﳌﺴـﺠﺪ‪ ...‬ﺍﺩﺧﻞ ﻓﺼﻞ ﺭﻛﻌﺘﲔ‪ ...‬ﻓﺼﻠﻴﺖ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﺑﺼﻼﺓ ﺍﻟﻘﺪﻭﻡ‪ ،‬ﻓﺼﻼﻫﺎ ﺭﻛﻌﺘﲔ ﻛﻤﺎ ﺃﻣﺮﻩ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﺸﺮﻭﻉ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴـﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﻭﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻣﻘﺼﻮﺩﺓ ﻟﻠﻘﺪﻭﻡ‪ ،‬ﻻ ﺃﻬﻧﺎ ﲢﻴﺔ‬
‫ﺍﳌﺴﺠﺪ " )‪.(٥‬‬
‫ﻭﻣﻌﲎ ﻛﻼﻣﻪ ﻫﺬﺍ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻣﺘﻤﻴﺰﺓ ﻭﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺻﻼﺓ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺑﻔﻌﻠﻬﺎ‬
‫ﺗﺴﻘﻂ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﻴﺚ ﲢﻴﺎ ﺍﳌﺴﺎﺟﺪ ﺑﻌﻤﺎﺭﻫﺎ ﰲ ﻟﻴﺎﻟﻴﻪ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻫﻲ ﻧﺎﻓﻠﺔ‬
‫ﳚﻮﺯ ﺇﻳﻘﺎﻋﻬﺎ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻟﻜﻦ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ .‬ﻫﻞ‬
‫ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﺼﻠﻰ ﰲ ﺍﳌﺴﺠـﺪ ﺃﻭ ﰲ ﺍﻟﺒﻴﺖ؟ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪- :‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٩‬ﺭﻗﻢ ‪ ،٤٤٣‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٩٥ / ١‬ﺭﻗﻢ ‪ ،٧١٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٦‬‬
‫‪.(١٣٤‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٥‬ﺃﲪﺪ )‪.(٣٠٢/٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻮﻉ )‪ ،(١٩٩١‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪.(٧١٥‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٩٥ / ١‬ﺭﻗﻢ ‪ ٧١٥‬ـ ‪.٧١٦‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٣٦٦ / ٢‬ـ ‪ ،(٣٦٧‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪،(٢٥٥ / ٤ ،١٨١ / ٢‬‬
‫ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ١٨٦ / ١١‬ـ ‪ ،(١٩٠‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪،(٣١٤ / ١‬‬
‫ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪ ،(٣٥٠‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٧ / ١‬‬

‫‪١٤٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(١‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﲨﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻷﺣﻨﺎﻑ‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤـﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ .(٣‬ﻭﻳﺮﻯ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻣﻦ‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺸﺎﻓـﻌﻴـﺔ‬
‫ﺍﳌﺎﻟﻜﻴﺔ‪ :‬ﺃﻬﻧﺎ ﺳﻨﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺎﳌﺴﺠـﺪ ﻏﲑ ﻣﺴﻨﻮﻧﺔ؛ ﺑﻞ ﺍﻻﻧـﻔﺮﺍﺩ ﻓـﻴﻬﺎ ﺃﻓﻀﻞ‪.‬‬
‫ﻗﺎﻝ ﻬﺑﺬﺍ‪ :‬ﻣﺎﻟﻚ )‪ (٥‬ﻭﺍﻟﺸﺎﻓـﻌﻲ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ )‪ .(٦‬ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﺇﻥ ﻛﺎﻥ ﻳﻘﻮﻯ‬
‫ﰲ ﺑﻴﺘﻪ ﻓـﻬﻮ ﺃﺣﺐ ﺇﱄ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻯ ﻋﻠﻰ ﺫﻟﻚ " )‪ .(٧‬ﻗﻠﺖ‪ :‬ﻭﻣﻘـﺘﻀﻰ ﻫﺬﺍ‬
‫ﺃﻬﻧﺎ ﺗﺴﻦ ﰲ ﺍﳌﺴﺠﺪ ﳌﻦ ﻋﺠﺰ ﻋﻨﻬﺎ ﰲ ﺑﻴﺘﻪ‪ .‬ﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ‪ " :‬ﻭﻧﺪﺏ ﻓﻌﻠﻬﺎ ﰲ‬
‫ﺍﻟﺒﻴﻮﺕ ﻣﺸﺮﻭﻁ ﺑﺜﻼﺛﺔ ﺷﺮﻭﻁ‪ :‬ﺃﻻ ﺗـﻌﻄﻞ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺃﻥ ﻳﻨﺸﻂ ﺑﻔﻌﻠﻬﺎ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﻏﲑ ﺁﻓﺎﻗﻲ ﺑﺎﳊﺮﻣﲔ‪ ،‬ﻓﺈﻥ ﲣﻠﻒ ﺷﺮﻁ ﻣﻨﻬﺎ‪ :‬ﻛﺎﻥ ﻓﻌﻠﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﺃﻓﻀﻞ " )‪.(٨‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﳚﺐ ﻓـﻌﻠﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻭﺟﻮﺑﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻗﺎﻡ ﺑﻪ ﻣﻦ ﻳـﻜﻔﻲ‪ ،‬ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪ ،‬ﻭﺣﻜﻰ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ‬
‫ﻭﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ )‪ .(١‬ﻭﻳﺮﻯ ﺍﻟﻠﻴﺚ ﻭﺟﻮﺏ ﺇﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﻴﻮﻬﺗﻢ ﻷﺩﺍﺋﻬﺎ‬ ‫)‪(٩‬‬
‫ﺳﻌﺪ‬

‫)‪ (١‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٤٥ / ٢‬‬

‫)‪ (٢‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ٤٨٤ / ٣‬ـ ‪.(٤٨٥‬‬
‫)‪ (٣‬ﺍﻟﻔﺮﻭﻉ ﻣﻊ ﺗﺼﺤﻴﺤﻪ )‪ ٥٤٩ / ١‬ـ ‪.(٥٥٠‬‬
‫)‪ (٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(١٢٠ / ٨‬‬
‫)‪ (٥‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٢٢٢ / ١‬‬
‫)‪ (٦‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٤٢ / ١‬‬
‫)‪ (٧‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٢٢٢ / ١‬‬
‫)‪ (٨‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٣١٥ / ١‬‬
‫)‪ (٩‬ﻫﻮ‪ :‬ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﻮﱃ ﺧﺎﻟﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﺑﻮ ﺍﳊﺎﺭﺙ‪ .‬ﻭﻟﺪ ﺑﻘﺮﻗﺸﻨﺪﺓ ﺳﻨﺔ ‪ ٩٣‬ﻫـ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ‬
‫ﻭﺍﺑﻦ ﺳﻌﺪ‪ .‬ﻛﺎﻧﺖ ﻟﻪ ﻛﻞ ﻳﻮﻡ ﺃﺭﺑﻌﺔ ﳎﺎﻟﺲ‪ .‬ﺭﻭﻯ ﻋﻦ‪ :‬ﻋﻄﺎﺀ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ‪ .‬ﻭﺃﺧﺬ ﻋﻨﻪ‪:‬ﺍﳍﺮﻭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬
‫ﺗﻮﰲ ﺳﻨﺔ ‪ ١٧٥‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٣٦ / ٨‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٤٥٩ / ٨‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‬
‫‪.(٤٢٣ / ٣‬‬

‫‪١٤٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﰲ ﺍﳌﺴﺠﺪ ﻟﻮ ﺃﻃﺒﻘﻮﺍ ﻋﻠﻰ ﺗﺮﻛﻬﺎ )‪.(٢‬‬

‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪ ‬ﻗﺎﻝ‪ } :‬ﻗـﻤﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﻴﻠﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ‬
‫ﺇﱃ ﺛﻠﺚ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﻗـﻤﻨﺎ ﻣـﻌﻪ ﻟﻴﻠﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﺇﱃ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﻗﻤﻨﺎ ﻣﻌﻪ ﻟﻴﻠﺔ ﺳﺒﻊ‬
‫ﻭﻋﺸﺮﻳﻦ ﺣﱴ ﻇﻨﻨﺎ ﺃﻥ ﻟﻦ ﻧﺪﺭﻙ ﺍﻟﻔﻼﺡ‪ ،‬ﻭﻛﻨﺎ ﻧﺴـﻤـﻴـﻪ ﺍﻟﺴﺤﻮﺭ { )‪ .(٣‬ﺭﻭﺍﻩ‬
‫ﺃﲪﺪ )‪ (٤‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻗﻤﻨﺎ ﻣﻌﻪ‪ :‬ﺃﻱ ﺻﻠﻴﻨﺎ ﻣﻌﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧـﻬﻢ ﺻﻠﻮﺍ ﻣﻊ ﺍﻟﻨﱯ ‪ -  ‬ﺛﻼﺙ ﻟﻴـﺎﻝ ﻣﻦ ﺷـﻬـﺮ ﺭﻣﻀـﺎﻥ ﰲ ﺍﳌﺴﺠﺪ؛ ﺇﺫ‬
‫ﻫﻲ ﺣﺎﳍﻢ ‪ -‬ﻏﺎﻟﺒﺎ ‪ -‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻣﻜﺎﻥ ﻏﲑ ﺍﳌﺴﺠﺪ ﻟﺬﻛﺮﻩ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ ‪ } -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺧﺮﺝ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ‬
‫ﻓﺼﻠﻰ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﺼﻠﻰ ﺭﺟﺎﻝ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﻧﺎﺱ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻛـﺜﺮ ﺃﻫﻞ ﺍﳌﺴﺠـﺪ ﻓﺨـﺮﺝ ﻓﺼﻠﻰ‪ ،‬ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﻛـﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺠﺰ ﺍﳌﺴﺠﺪ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓـﻄﻔﻖ ﺭﺟﺎﻝ ﻣﻨﻬﻢ‬
‫)‪(٦‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﱴ ﺧﺮﺝ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﻳﻨﺎﺩﻭﻥ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻼ ﳜﺮﺝ ﻓﻜـﻤﻦ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺍﻷﺯﺩﻱ ﺍﳌﺼﺮﻱ ﺍﳊﻨﻔﻲ‪ .‬ﻭﻟﺪ ﲟﺼﺮ ﺳﻨﺔ ‪٢٣٧‬ﻫـ‪ .‬ﺧﺎﻟﻪ ﺍﳌﺰﱐ‪ .‬ﻭﻟﻪ‬
‫ﻣﺆﻟﻔﺎﺕ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٢١‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‬
‫‪ ،(٧١ / ١‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪.(١٩٦ / ١‬‬
‫)‪ (٢‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ١١٧ / ٨‬ـ ‪.(١٢٠‬‬
‫)‪ (٣‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٦٠٦‬ﺃﲪﺪ )‪.(٢٧٢/٤‬‬
‫)‪ (٤‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﰲ ﺗﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺃﲪﺪ )‪.(٢٨٥ / ١٠‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ .(٣٣٧ / ٣‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ‪.١٦٥ / ٢‬‬
‫)‪ (٦‬ﻛﻤﻦ‪ :‬ﺃﻱ ﺍﺧﺘﻔﻰ‪ .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٥٧٩‬‬

‫‪١٤٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﻀﻰ ﺍﻟﻔﺠﺮ ﻗﺎﻡ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ ﺑﻮﺟﻬﻪ ﻓﺘﺸﻬﺪ‪ ،‬ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻧﻪ ﱂ ﳜﻔﻰ ﻋﻠﻲ ﺷﺄﻧﻜـﻢ‪ ،‬ﻭﻟﻜﲏ ﺧـﺸﻴﺖ ﺃﻥ ﺗﻔـﺘﺮﺽ ﻋﻠﻴﻜـﻢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‬
‫ﻓـﺘـﻌـﺠـﺰﻭﺍ ﻋﻨـﻬـﺎ {‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﺧﺸﻴﺖ ﺃﻥ ﺗﻔﺘﺮﺽ ﻋﻠﻴﻜﻢ { )‪.(٣‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻼﻫﺎ ﺑﺎﳌﺴﺠﺪ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﺛـﻢ ﺧﺸﻲ ﺃﻥ ﺗﻔﺘﺮﺽ ﻋﻠﻰ ﺍﻷﻣﺔ‬
‫ﻓﺘﺮﻛـﻬﺎ ﳍﺬﻩ ﺍﳋﺸﻴﺔ؛ ﻭﻷﻧﻪ ‪ ‬ﺭﺣـﻴﻢ ﺑﺄﻣﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺁﻛـﺪﻳﺔ ﺳﻨﻴﺘﻬﺎ ﰲ‬
‫ﺍﳌﺴـﺠﺪ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﳕﺎ ﺗﺮﻛـﻬﺎ ﺧﺸﻴﺔ ﺃﻥ ﺗﻔﺘﺮﺽ ﻋﻠﻰ ﺃﻣﺘﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫" ﻭﻗﺪ ﺃﻣﻦ ﺫﻟﻚ ﲟﻮﺗﻪ ‪.(٤) " ‬‬
‫‪ - ٣‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗـﺎﻝ‪ } :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺇﺫﺍ ﺍﻟﻨﺎﺱ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﻳﺼﻠﻮﻥ ﰲ ﻧﺎﺣﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓـﻘﺎﻝ‪ " :‬ﻣﺎ ﻫﺆﻻﺀ؟ ﻓﻘﻴﻞ‪ :‬ﻫﺆﻻﺀ ﻧﺎﺱ ﻟﻴﺲ ﻣﻌﻬﻢ ﻗﺮﺁﻥ‪ ،‬ﻭﺃﰊ‬
‫ﺑﻦ ﻛـﻌﺐ )‪ (٥‬ﻳﺼﻠﻲ ﻬﺑﻢ‪ ،‬ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﺑﺼـﻼﺗﻪ‪ .‬ﻓـﻘـﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﺻﺎﺑﻮﺍ‪ ،‬ﺃﻭ‬
‫ﻧﻌـﻢ ﻣـﺎ ﺻﻨﻌﻮﺍ {‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٦‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٧‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٢٤ / ١‬ﺭﻗﻢ ‪ ١٧٨‬ـ ‪.٧٦١‬‬

‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٣٨ / ٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ )‪ ،(١٩٠٨‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٦١‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‬
‫‪ ،(١٦٠٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٣٧٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٢٥٠‬‬
‫)‪ (٤‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٣١٩ / ٢١‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺳﻴﺪ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﺍﳌﻘﺮﺉ‬
‫ﺍﻟﺒﺪﺭﻱ ﺃﺑﻮ ﻣﻨﺬﺭ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻳﻜﲎ ﺃﺑﺎ ﺍﻟﻄﻔﻴﻞ‪ .‬ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ ﻭﺑﺪﺭﺍ‪ ،‬ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱯ ﻭﻋﺮﺽ ﻋﻠﻰ‬
‫ﺍﻟﻨﱯ ﻭﺣﻔﻆ ﻋﻨﻪ ﻋﻠﻤﺎ ﻣﺒﺎﺭﻛﺎ‪ ،‬ﻭﻛﺎﻥ ﺭﺃﺳﺎ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺑﻨﻮﻩ ﳏﻤﺪ ﻭﺍﻟﻄﻔﻴﻞ ﻭﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﻧﺲ‬
‫ﺑﻦ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪٣٢‬ﻫـ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪ ٢٢‬ﻫـ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪ ١٩‬ﻫـ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪١٩‬‬
‫ﻫـ ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣٨٩ / ١‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ،(١٢٦ / ١‬ﻭﺍﻹﺻﺎﺑﺔ )‪.(٢٦ / ١‬‬
‫)‪ (٦‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٢٥٣ / ٤‬‬
‫)‪ (٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ (٣٣٩ / ٣‬ﻭﻓﻴﻪ ﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ ﺿﻌﻴﻒ‪.‬‬

‫‪١٤٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ " ﺃﺻﺎﺑﻮﺍ‪ ...‬ﻧﻌﻢ ﻣﺎ ﺻﻨﻌﻮﺍ "‪.‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻗﺮ ‪ ‬ﺻﻼﺓ ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺳﺮ ﻬﺑﺎ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﲞﺼﻔﺔ ﺃﻭ‬ ‫)‪(٢‬‬
‫ﻗﺎﻝ‪ } :‬ﺍﺣﺘﺠﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺠﲑﺓ‬ ‫)‪(١‬‬
‫‪ - ١‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺣﺼﲑ‪ ،‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺼﻠﻲ ﻓﻴﻬﺎ‪ ،‬ﻓﺘﺘﺒﻊ ﺇﻟﻴﻪ ﺭﺟﺎﻝ ﺟﺎﺀﻭﺍ ﻳﺼﻠﻮﻥ ﺑﺼﻼﺗﻪ‪ .‬ﻗﺎﻝ‪ :‬ﰒ‬
‫ﺟـﺎﺀﻭﺍ ﻟﻴﻠﺔ ﻓﺤﻀﺮﻭﺍ‪ ،‬ﻭﺃﺑﻄﺄ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻨﻬﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﳜﺮﺝ ﺇﻟﻴـﻬﻢ‪ ،‬ﻓﺮﻓـﻌﻮﺍ‬
‫)‪(٣‬‬
‫ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻐﻀﺒﺎ ﻓﻘﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺃﺻﻮﺍﺗـﻬﻢ ﻭﺣﺼﺒﻮﺍ‬
‫‪ " ‬ﻣﺎ ﺯﺍﻝ ﺑﻜـﻢ ﺻﻨﻴﻌﻜـﻢ ﺣﱴ ﻇﻨﻨﺖ ﺃﻧﻪ ﺳﻴﻜﺘﺐ ﻋﻠﻴﻜـﻢ‪ ،‬ﻓﻌﻠﻴﻜـﻢ ﺑﺎﻟﺼﻼﺓ ﰲ‬
‫ﺑﻴﻮﺗﻜـﻢ‪ ،‬ﻓﺈﻥ ﺧﲑ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﻟﺼﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ {‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻪ‪:‬‬

‫} ﻭﻟﻮ ﻛﺘﺐ ﻋﻠﻴﻜـﻢ ﻣﺎ ﻗﻤﺘﻢ ﺑﻪ { )‪.(٥) (٤‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻟﻮﺫﺍﻥ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﻋﻮﻑ ﺑﻦ ﻏﻨﻢ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺑﻦ ﺛﻌﻠﺒﺔ‪،‬‬
‫ﺷﻴﺦ ﺍﳌﻘﺮﺋﲔ ﻭﺍﻟﻔﺮﺿﻴﲔ‪ .‬ﻣﻔﱵ ﺍﳌﺪﻳﻨﺔ ﺃﺑﻮ ﺳﻌﻴﺪ ﻭﺃﺑﻮ ﺧﺎﺭﺟﺔ ﻛﺎﺗﺐ ﺍﻟﻮﺣﻲ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻮﱃ ﻗﺴﻤﺔ ﺍﻟﻐﻨﺎﺋﻢ ﻳﻮﻡ‬
‫ﺍﻟﲑﻣﻮﻙ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺫﻛﻴﺎﺀ‪ ،‬ﺃﺳﻠﻢ ﻭﻫﻮ ﺍﺑﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻓﺄﻣﺮﻩ ﺍﻟﻨﱯ ﺃﻥ ﻳﺘﻌﻠﻢ ﺧﻂ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻟﻴﻘﺮﺃ ﻟﻪ‬
‫ﻛﺘﺒﻬﻢ‪ .‬ﻗﺎﻝ‪ " :‬ﻓﺈﱐ ﻻ ﺁﻣﻨﻬﻢ "‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٤٥‬ﻫـ‪ .‬ﻭﻗﻴﻞ‪ ٥٥ :‬ﻫـ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﻫﺠﺮﻳﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ‬
‫ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٢٦ / ٢‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٣٩٩ / ٢‬ﻭﺍﻹﺻﺎﺑﺔ )‪ ،(٤١ / ٤‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪٥٤ / ١‬‬
‫(‪.‬‬
‫)‪ (٢‬ﺣﺠﲑﺓ‪ :‬ﺗﺼﻐﲑ ﺣﺠﺮﺓ‪ ،‬ﻭﺍﳋﺼﻔﺔ ﺃﻭ ﺍﳊﺼﲑ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺣﻮﻁ ﻣﻮﺿﻌﺎ ﲝﺼﲑ ﻟﻴﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻭﻻ ﳝﺮ ﺑﲔ‬
‫ﻳﺪﻳﻪ ﺃﺣﺪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ١٣٩‬ـ ‪.(١٧٧‬‬
‫)‪ (٣‬ﺣﺼﺒﻮﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺃﻱ ﺭﻣﻮﻩ ﺑﺎﳊﺼﺒﺎﺀ ﻭﻫﻲ ﺍﳊﺼﻰ ﺍﻟﺼﻐﺎﺭ ﺗﻨﺒﻴﻬﺎ ﻟﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٣٩‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ،(٦٨٦٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٩‬ﺃﲪﺪ )‪.(١٨٢/٥‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٣٩ / ١‬ﺭﻗﻢ ‪.٧٨١‬‬

‫‪١٤٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ { )‪.(١‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻃﻠﻖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻷﻓﻀﻠﻴﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﰲ ﺍﻟﺒـﻴﺖ‪ ،‬ﻭﺍﺳﺘﺜﲎ‬
‫ﺍﳌﻜـﺘﻮﺑﺔ ﻓـﻘﻂ؛ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓﻌﻞ ﺍﻟﺘﺮﺍﻭﻳـﺢ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪.‬‬
‫‪ - ٢‬ﻭﻷﻥ ﻓـﻌﻞ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺑﺎﻟﺒﻴـﺖ ﻗﺪ ﻓـﻌﻠﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﱪ‪ " :‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺳﺎﻟـﻢ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻧﺎﻓـﻊ‪ :‬ﺃﻧـﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻨﺼﺮﻓﻮﻥ ﻭﻻ‬
‫ﻳﻘﻮﻣﻮﻥ ﻣﻊ ﺍﻟﻨﺎﺱ "‪ .‬ﺍ‪ .‬ﻫـ ﳐﺘﺼﺮﺍ )‪.(٢‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺃﻥ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ )‪ (٣‬ﻭﺣﺬﻳﻔﺔ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨـﻌﻲ ﻭﺳﻮﻳﺪ ﺑﻦ‬
‫ﻏﻔﻠﺔ‪ :‬ﻻ ﻳﺘﻨﻔﻠﻮﻥ ﺑﺎﳌﺴﺎﺟﺪ )‪.(٤‬‬
‫ﻓﺎﻟﺘﺮﺍﻭﻳـﺢ ﻧﺎﻓﻠﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻻ ﻳﺘﺮﻛـﻮﻥ ﺍﳌﺴﻨﻮﻧﺎﺕ ﺩﺍﺋـﻤﺎ؛ ﳑﺎ ﺩﻝ ﻋـﻠﻰ ﺃﻬﻧﻢ ﻳﺮﻭﻥ‬
‫ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﻮﺕ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﺄﻥ ﻋﻤﺮ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﰲ ﳏﻀﺮ ﻣﻦ‬
‫ﺍﻟﺼﺤـﺎﺑﺔ ﻭﱂ ﻳﻈﻬﺮ ﻟﻪ ﳐﺎﻟﻒ ﻓﺼﺎﺭ ﺇﲨﺎﻋﺎ؛ ﻭﻷﻬﻧﺎ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺃﺩﺍﺋﻬﺎ ﺑﺎﳌﺴـﺠﺪ ﻋﻤﻞ ﺻﺎﱀ ﺳﻠﻒ ﺍﳌﺆﻣﻨﲔ ﻣﻨﺬ ﻋﻬﺪ ﻋﻤﺮ )‪ (٥‬ﺇﱃ ﺍﻵﻥ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺑﺘﻤﻌﻦ ﺍﻷﺩﻟﺔ‪ :‬ﳒﺪ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟـﻠﻪ ‪ ‬ﺗﺮﻙ ﺍﻟﺘﺮﺍﻭﻳـﺢ ﰲ ﺍﳌﺴـﺠـﺪ ﺧﺸﻴﺔ ﺃﻥ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ،(٥٧٦٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٨١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٤٧‬ﺃﲪﺪ )‪ ،(١٨٦/٥‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪،(٢٩٣‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٦٦‬‬
‫)‪ (٢‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ١١٦ / ٨‬ـ ‪.(١١٧‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲦﺎﻣﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﻟﺰﻫﺮﻱ ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺍﳉﻌﻴﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺴﺎﺋﺐ‪ ،‬ﺷﻬﺪ ﻣﻘﺘﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﻄﻞ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻭﻫﻮ ﺻﻐﲑ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٩٤‬‬
‫ﻫـ‪ ،‬ﻭﻗﻴﻞ‪ ٩١ :‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٣٧ / ٣‬ﻭﻬﺗﺬﻳﺐ )‪.(٤٥٠ / ٣‬‬
‫)‪ (٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ٢٤٥ / ٢‬ـ ‪.(٢٤٦‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪ ٨ / ٣‬ـ ‪.(٩‬‬

‫‪١٥٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻷﻣﺔ‪ .‬ﻭﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﺣﺪﻳﺚ ﺣﺴﻦ ﺗﺸﻬﺪ ﻟﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ‪ -‬ﻭﺍﷲ ﺃﻋﻠـﻢ ‪ :-‬ﺃﻥ ﺍﻟﻘـﻮﻝ ﺍﻟﺼـﺤـﻴﺢ ﻫﻮ ﺃﻥ ﺃﺩﺍﺀ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻓـﻲ ﺍﻟﺒﻴﻮﺕ ﺃﻓﻀﻞ‪ ،‬ﻭﻟﻜـﻦ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‪ :‬ﺍﻟﻨﺎﺱ ﻳﺘﻜﺎﺳﻠﻮﻥ ﻋﻦ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻓﻜﻴﻒ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ؟ !‪.‬‬
‫ﻭﳍﺬﺍ‪ :‬ﻓﺈﱐ ﺃﺭﻯ ﺃﻥ ﺃﺩﺍﺀﻫﺎ ﰲ ﺍﳌﺴﺎﺟﺪ ﻓـﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺧـﺎﺻﺔ ﺧـﲑ ﻟﻠﻨﺎﺱ‪ ،‬ﳌﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺼﺎﱀ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻹﻣﺎﻡ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺍﳉﺎﻫﻞ ﻟﻠﻤﺘﻌﻠﻢ‪،‬‬
‫ﻭﺗﺰﻭﺩﻫﻢ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪.‬‬
‫ﻭﺇﺫﺍ ﻛـﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻊ ﺇﻣﺎﻡ ﺣﺴﻦ ﺍﻟﺼﻮﺕ‪ ،‬ﺟﻴﺪ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻳﻨﺸﻂ ﺍﻟﺴﺎﻣﻊ ﺇﺫﺍ ﺻﻠﻰ‬
‫ﻭﺭﺍﺀﻩ‪ ،‬ﻭﲰﻊ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﳉﻠﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺗـﻌﺎﻭﻬﻧﻢ ﻋﻠﻰ ﺍﳋﲑ‪،‬‬
‫ﻓﺈﻥ ﺃﺩﺍﺀﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠـﺪ ﻟﻪ ﻣﻨﺎﻓﻊ ﻋﻈﻴﻤﺔ‪ .‬ﻭﻻ ﺃﻋﻠﻢ ﺩﻟﻴﻼ ﺻﺮﳛﺎ ﳌﻦ ﻗﺎﻝ ﺑﻮﺟﻮﻬﺑﺎ ﰲ‬
‫ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫ﻭﺃﺩﺍﺅﻫﺎ ﰲ ﺍﻟﺒﻴﺖ ﳌﻦ ﻳﺼﻠﻲ ﺑﺄﻫﻠﻪ ﻭﻳﻨﺎﺻﺤﻬﻢ ﺃﻓﻀﻞ‪ ،‬ﻭﺃﺷﺪ ﺗﺄﺛﲑﺍ ﰲ ﺑﻨﺎﺀ ﺍﻷﺳﺮﺓ‪،‬‬
‫ﻭﺗﻮﻋﻴﺘـﻬﻢ ﺑﺄﻣﻮﺭ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺍﻟﺴﲑ ﻬﺑـﻢ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫‪١٥١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‬

‫ﺧﺼﺼﺖ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ ﲟﺒﺤـﺚ ﻣﺴﺘﻘﻞ ﻷﳘﻴﺘﻬﺎ‪ ،‬ﻭﻷﲢﺪﺙ ﻋـﻤﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ﻣﻦ‬
‫ﻣﺴﺎﺋﻞ ﻋﻠﻰ ﺣﺪﺓ؛ ﻭﺫﻟﻚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺣﻜﻢ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﺑﺘﺤﻴﺔ ﺍﳌﺴﺠـﺪ ﳘﺎ ﺍﻟﺮﻛـﻌﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻳﺼﻠﻴﻬﻤﺎ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ ﻗـﺒﻞ ﺃﻥ ﳚﻠﺲ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻣﺴﺠﺪﺍ ﻓﻴﻪ ﺟـﻤﺎﻋﺔ ﻳﺸﺮﻉ ﻟﻪ ﺛﻼﺙ ﲢﻴـﺎﺕ‪ ،‬ﻳﺪﻋﻮ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺑﺎﻟﺪﻋﺎﺀ‬
‫ﺍﳌﺄﺛﻮﺭ‪ ،‬ﰒ ﻳﺼﻠﻲ ﺭﻛـﻌﺘﲔ‪ ،‬ﰒ ﻳﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ ﳑﻦ ﺣﻮﻟﻪ‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﰲ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻬﻧـﺎ ﺳﻨﺔ‪ .‬ﻗـﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﺇﻧـﻬـﺎ ﺳﻨﺔ ﺑـﺈﺟـﻤـﺎﻉ ﺍﳌﺴﻠﻤﲔ‬
‫" )‪.(١‬‬
‫ﻭﻗـﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ " :‬ﺍﺗﻔﻖ ﺃﺋـﻤـﺔ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻟﻠﻨﺪﺏ ﻓـﻲ ﺫﻟﻚ " )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧـﻬﺎ ﻭﺍﺟﺒﺔ‪ .‬ﺣـﻜﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﻟـﻨﻮﻭﻱ ﻭﺍﺑﻦ ﺣﺠﺮ‬
‫ﻭﺍﺑﻦ ﺭﺷﺪ )‪ (٣‬ﻭﻧﺼﺮﻩ ﺍﻟﺸﻮﻛﺎﱐ )‪.(٤‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } ‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ‬ ‫)‪(٥‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻋﻦ ﺃﺑـﻲ ﻗﺘﺎﺩﺓ‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(٣٦٥ / ٢‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٢٨١ / ٢‬‬
‫)‪ (٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٥٣٧ / ١‬‬
‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(٣٦٥ / ٢‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٥٣٧ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(٢٠٨ / ١‬‬
‫)‪ (٤‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٣٤٧ / ٣‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺭﺑﻌﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻓﺎﺭﺱ ﺭﺳﻮﻝ ﺍﷲ ﺷﻬﺪ ﺃﺣﺪﺍ ﻭﺍﳊﺪﻳﺒﻴﺔ‪ .‬ﻭﻟﻪ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ‪ .‬ﻣﺎﺕ ﻭﻫﻮ‬
‫ﺍﺑﻦ ﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﻛﺄﻧﻪ ﺍﺑﻦ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٤٩ / ٢‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١٢‬‬
‫‪ ،(٢٠٤‬ﻭﺍﻹﺻﺎﺑﺔ )‪.(٣٠٢ / ١١‬‬

‫‪١٥٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺴﺠﺪ ﻓﻼ ﳚﻠﺲ ﺣﱴ ﻳﺼﻠﻲ ﺭﻛـﻌـﺘﲔ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(٢‬ﻭﳍﻤـﺎ ﻋﻨﻪ‪ } :‬ﺇﺫﺍ‬

‫ﺩﺧﻞ ﺃﺣـﺪﻛﻢ ﺍﳌﺴﺠﺪ ﻓﻼ ﳚﻠﺲ ﺣـﱴ ﻳﺮﻛـﻊ ﺭﻛـﻌـﺘـﲔ { )‪ .(٣‬ﻭﰲ ﺭﻭﺍﻳﺔ‬

‫ﳌﺴﻠـﻢ‪ } :‬ﻓﻠﻴـﺮﻛـﻊ ﺭﻛـﻌـﺘﲔ ﻗـﺒﻞ ﺃﻥ ﳚﻠﺲ { )‪.(٥) (٤‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ ﺍﳌﺴﺠـﺪ ﻓﻼ ﳚﻠﺲ ﺣﱴ ﻳـﺼﻠﻲ ﺭﻛﻌﺘﲔ‪...‬‬
‫ﻳﺮﻛـﻊ ﺭﻛﻌﺘﲔ‪ ...‬ﻓﻠﲑﻛـﻊ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ‪ ‬ﻬﻧﻰ ﻣﻦ ﻳﺪﺧﻞ ﺍﳌﺴﺠﺪ ﺃﻥ ﳚﻠﺲ ﻗﺒﻞ ﺃﻥ ﻳﺮﻛﻊ ﺭﻛـﻌﺘﲔ‪ .‬ﻭﺃﺻﻞ ﺃﻣﺮﻩ ‪‬‬
‫ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻟﻜﻦ ﺻﺮﻓﻪ ﻋﻦ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺑﻦ ﺛﻌﻠﺒﺔ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪ " :‬ﻣﺎﺫﺍ ﻓﺮﺽ ﺍﷲ ﻋﻠﻲ ﻣﻦ‬ ‫)‪(٦‬‬
‫‪ } - ١‬ﺟﺎﺀ ﺿﻤﺎﻡ‬

‫ﺍﻟﺼﻼﺓ؟‪ .‬ﻗﺎﻝ‪ " :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺇﻻ ﺃﻥ ﺗـﻄﻮﻉ ﺷﻴﺌﺎ {‪ .‬ﻣﺘـﻔﻖ ﻋﻠﻴﻪ )‪.(٧‬‬
‫ﻓـﻘﺪ ﺑﲔ ‪ ‬ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﱂ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺍﻟﺼﻠﻮﺍﺕ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(١١١٤‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٦‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٦٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠١٣‬ﺃﲪﺪ )‪،(٣٠٥/٥‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٩٣‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺘﻬﺠﺪ‪ .‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻄﻮﻉ ﻣﺜﲎ‪ .‬ﺭﻗﻢ ‪ ،١١٦٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪/ ٣ ،٥٣٧ / ١‬‬
‫‪.(٤٨‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪.(٧١٤‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٣‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ‬
‫)‪ ،(٧٣٠‬ﺃﲪﺪ )‪ ،(٣٠٥/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٩٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٦٠‬ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ‪ .‬ﺭﻗﻢ ‪ ،٤٤٤‬ﻭﻣﺴﻠﻢ )‪ (٤٩٥ / ١‬ﺭﻗﻢ ‪،٧١٤‬‬
‫ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٣٦٥ / ٢‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﻋﻤﺮ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﺃﺣﺴﻦ ﻣﺴﺄﻟﺔ‪ ،‬ﻭﻻ ﺃﻭﺟﺰ ﻣﻦ ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ‪ ،‬ﻗﺪﻡ‬
‫ﺳﻨﺔ ﺗﺴﻊ ﻟﻠﻬﺠﺮﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﰒ ﺫﻫﺐ ﺇﱃ ﻗﻮﻣﻪ ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻤﻮﺍ ﻣﻦ ﻳﻮﻣﻬﻢ؛ ﻷﻧﻪ ﻛﺎﻥ ﻣﻄﺎﻋﺎ‪ .‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﻤﺎ ﲰﻌﻨﺎ ﺑﻮﻓﺪ ﻗﻂ ﻛﺎﻥ ﺃﻓﻀﻞ ﻣﻨﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ،(٢١٠ / ٢‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪/ ٢‬‬
‫‪.(٣١٤‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻹﳝﺎﻥ‪ ،‬ﻙ ﺍﻟﺰﻛﺎﺓ ﺏ‪ ١‬ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤١ / ١‬ﺭﻗﻢ ‪.١٢‬‬

‫‪١٥٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳋـﻤﺲ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻛـﻠﻬـﺎ؛ ﻓـﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣـﺎ ﻋـﺪﺍ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺳﻨﺔ‪،‬‬
‫ﻭﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﻣﺮﻩ ﻓﻴﻬﺎ ﻟﻠﻨﺪﺏ‪.‬‬
‫)‪(١‬‬
‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻳﺪﺧﻠﻮﻥ ﺍﳌﺴﺠـﺪ ﰒ‬ ‫‪ - ٢‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‬
‫ﳜﺮﺟﻮﻥ ﻭﻻ ﻳﺼﻠﻮﻥ‪ ،‬ﻭﺭﺃﻳـﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻔـﻌـﻠﻪ‪ .‬ﻭﻋﻦ ﺍﻟﺸﻌﱯ ﻭﺳﻮﻳﺪ ﺑﻦ ﻏﻔﻠﺔ ﻭﺳﺎﱂ‬
‫)‪(٢‬‬
‫ﻣﺜﻠﻪ‪ .‬ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ .‬ﻭﺣﻜﻰ ﺍﻟﺒـﻐﻮﻱ‪ :‬ﺃﻥ ﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‬
‫ﻭﺍﻟﻨﺨﻌﻲ ﻭﻗﺘـﺎﺩﺓ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﻻ ﻳﺮﻭﻥ ﺣﺮﺟـﺎ ﻋﻠﻰ ﻣﻦ ﺟﻠﺲ ﻭﱂ ﻳﺼﻞ‬
‫ﺭﻛﻌﱵ ﲢﻴﺔ ﺍﳌﺴﺠﺪ )‪.(٣‬‬
‫ﺃﺩﻟﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺑﺄﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ﺻﺎﺭﻓﺔ ﻟﻪ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﻭﻳﻘﻮﻳﻪ‬
‫‪ -‬ﺃﻳﻀﺎ ‪ -‬ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ‪- :‬‬
‫" ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻮﻣﺎ ﻗﺎﻝ‪ " :‬ﺃﺩﺧﻠﺖ‬
‫ﺍﳌﺴﺠﺪ؟ "‪ .‬ﻗﻠﺖ‪ :‬ﻧـﻌﻢ‪ .‬ﻗﺎﻝ‪ " :‬ﺃﺻﻠﻴـﺖ ﻓـﻴـﻪ؟ "‪ .‬ﻗﻠﺖ‪ :‬ﻻ‪ .‬ﻗـﺎﻝ‪ " :‬ﻓـﺎﺫﻫـﺐ‬
‫ﻓـﺎﺭﻛـﻊ ﺭﻛـﻌـﺘـﲔ {‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻓﺎﺭﻛـﻊ ﺭﻛـﻌﺘﲔ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺪﻭﻱ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺣﺪﺙ ﻋﻦ ﻭﺍﻟﺪﻩ ﺃﺳﻠﻢ ﻣﻮﱃ ﻋﻤﺮ‪ ،‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪،‬‬
‫ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺣﺪﺙ ﻋﻨﻪ‪ :‬ﻣﺎﻟﻚ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﺣﻠﻘﺔ ﻟﻠﻌﻠﻢ ﰲ‬
‫ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٣٦‬ﻫـ ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣١٦ / ٥‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪،(٣٩٥ / ٣‬‬
‫ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪.(١٩٤ / ١‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻣﻔﱵ ﺍﳊﺮﻡ‪ .‬ﺣﺪﺙ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﻭﺃﻡ ﻫﺎﻧﺊ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬
‫ﻭﻋﻨﻪ‪ :‬ﳎﺎﻫﺪ ﻭﻋﺮﻭﺓ ﻭﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻭﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻭﺍﻟﺰﻫﺮﻱ ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻓﺎﻕ ﻋﻄﺎﺀ ﺃﻫﻞ ﻣﻜﺔ ﰲ ﺍﻟﻔﺘﻴﺎ‪ ،‬ﻋﺎﺵ ‪ ٨٨‬ﺳﻨﺔ‬
‫ﻭﻣﺎﺕ ﺳﻨﺔ ‪ ١١٤‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٧٨ / ٥‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٤٦٧ / ٥‬‬
‫)‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٤١ / ١‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٣٦٦ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪/ ١‬‬
‫‪ ،(٣٧٥‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪.(٣١٤ / ١‬‬
‫)‪ (٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٦٣ / ٣‬‬

‫‪١٥٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺣﻴﺚ ﺃﻣﺮ ‪ ‬ﺍﻟﺬﻱ ﺟـﻠﺲ ﰲ ﺍﳌﺴﺠﺪ ﻭﻟـﻢ ﻳﺆﺩ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﺬﻫﺐ‬
‫ﻭﻳﺆﺩﻳﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻣﺮ ﺳﻠﻴﻜـﺎ ﺍﻟﻐﻄﻔﺎﱐ )‪ (١‬ﺣﲔ ﺩﺧﻞ ﻭﻫﻮ ﳜﻄﺐ ﺑﺼﻼﺓ ﺍﻟﺮﻛﻌﺘﲔ؛ ﻓﺪﻝ‬
‫ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻧﺎﻗﺶ ﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﺍ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺑﺄﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻣﻦ ﺗﺮﻙ‬
‫ﺍﻟﺘﺤﻴﺔ ﻗﺪ ﺣﺼﻞ ﻟﻪ ﻣﻌﺎﺭﺽ ﳑﻦ ﻛﺎﻥ ﻳﺆﺩﻱ ﺍﻟﺘﺤـﻴﺔ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺫﺭ ﻭﻋﻤﺎﺭ‬
‫ﻭﻋﻜﺮﻣﺔ‪ :‬ﺃﻬﻧﻢ ﻳﺼﻠﻮﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ )‪.(٢‬‬
‫ﻓﺼﺎﺭﺕ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻣﺘﻌﺎﺭﺿﺔ ﻓﺴﻘﻂ ﺍﻻﺳﺘﺪﻻﻝ ﺑـﻬﺎ‪ ،‬ﻭﺑـﻘﻲ ﺣـﺪﻳـﺚ ﺍﻟﺮﺳﻮﻝ‬
‫‪ ‬ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ؛ ﺇﺫ ﺍﻟﻘﺮﺍﺋﻦ ﻗـﺪ ﺗﻌﺎﺭﺿﺖ ﻓﺴﻘﻂ ﺍﻻﺣﺘﺠﺎﺝ ﻬﺑﺎ‪ .‬ﻭﳚﺎﺏ‪ :‬ﺑﺄﻥ‬
‫ﺍﻟﺘﻌﺎﺭﺽ ﻣﻨﺘﻒ؛ ﻻﻥ ﻫﺆﻻﺀ ﻓﻌﻠﻮﺍ ﺳﻨﺔ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﺗﺮﻛﻮﻫﺎ‪ ،‬ﻭﻻ ﺣﺮﺝ ﰲ ﺗﺮﻙ ﺍﻟﺴﻨﺔ‪ .‬ﻭﺃﻣﺎ‬
‫ﺣﺪﻳـﺚ ﺍﺑﻦ ﺧﺰﳝﺔ ﻓﻬﻮ ﺿﻌﻴﻒ )‪.(٣‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺧﺘﺎﺭﻩ ﻟﻠﻤﺆﻣﻦ‪ :‬ﺃﻻ ﻳﺪﻉ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺇﻻ ﳌﺼﻠﺤـﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻛﺎﻟﺒﻴﺎﻥ‪ ،‬ﺃﻭ‬
‫ﻹﺷﻐﺎﻝ ﺍﻟﻮﻗـﺖ ﺑﺈﻟﻘﺎﺀ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺟـﻤﺎﻋﺔ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ .‬ﻷﻥ ﺍﻟﺮﺍﺟﺢ ﺃﻥ ﲢﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﺳﻨﺔ ﻭﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﺩﺍﺀ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ‪:‬‬
‫ﻣﻦ ﻳﺪﺧﻞ ﺍﳌﺴﺠﺪ ﺣﺎﻝ ﺍﳋﻄﺒﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺈﻥ ﻟﻪ ﺣﺎﻟﺘﲔ‪- :‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﳜـﺸﻰ ﻓﻮﺍﺕ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺃﻭ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻟﻮ ﺻﻠﻰ ﺍﻟﺘﺤﻴﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺄﻣﺮﻩ ﺑﺼﻼﻬﺗﻤﺎ‪ ،‬ﻭﻳﻄﻴﻞ ﺍﻟﻜﻼﻡ ﺣﱴ ﻳﺘﻢ ﺻﻼﺗﻪ ﺑﺘﺠﻮﺯ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺳﻠﻴﻚ ﺑﻦ ﻋﻤﺮ ﺃﻭ ﻫﺪﻳﺔ ﺍﻟﻐﻄﻔﺎﱐ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ،(٧٢ / ٢‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪(١٢٨ / ٢‬‬
‫ﻁ‪ :‬ﺍﻷﻭﱃ‪.‬‬
‫)‪ (٢‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٤٠ / ١‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(١٣٣ / ٢‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢٥٥ / ٢‬‬
‫)‪ (٣‬ﺣﺪﻳﺚ ﺍﺑﻦ ﺧﺰﳝﺔ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﰲ ﺻﺤﻴﺤﻪ ﺿﻌﻴﻒ؛ ﻷﻥ ﰲ ﺳﻨﺪﻩ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﺃﺳﺎﻣﺔ ﻣﺘﻜﻠﻢ‬
‫ﻓﻴﻬﻢ‪.‬‬

‫‪١٥٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ )‪.(١‬‬

‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺼﻠﻲ ﺍﳌﺴﺠـﺪ ﻭﱂ ﻳﺮﻩ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻻ ﻳﺘـﻤﻜﻦ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﺮﻛﻌﺘﲔ ﺇﻻ‬
‫ﺑﻔﻮﺍﺕ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ؛ ﻓﺈﻧﻪ ﻻ ﻳﺼﻠﻴﻬﻤﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺪﺧﻞ ﺃﺛﻨﺎﺀ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﻻ ﳜﺸﻰ ﻓﻮﺍﺕ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﱂ ﻳﻜﻦ ﺻﻠﻰ‬
‫ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻋﻠﻲ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻳﺴﻦ ﳌﻦ ﺩﺧﻞ ﻭﺍﻹﻣﺎﻡ ﳜـﻄﺐ ﻭﱂ ﳜﺶ ﻓـﻮﺍﺕ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﻭﻣﻜـﺤـﻮﻝ )‪ (٣‬ﻭﺇﺳﺤـﺎﻕ )‪ (٤‬ﻭﺍﺑﻦ‬ ‫)‪(٢‬‬
‫ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ .‬ﻗﺎﻝ ﺑـﻬﺬﺍ‪ :‬ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﺍﳌﻨﺬﺭ )‪ (٥‬ﻭﺍﻹﻣـﺎﻡ ﺍﻟﺸـﺎﻓـﻌﻲ )‪ (٦‬ﻭﺃﲪﺪ )‪.(٧‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﻠﻲ ﲢـﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﺑﻞ‬
‫)‪(٨‬‬
‫ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﺍﻟﻨﺨـﻌﻲ‬ ‫ﳚﻠﺲ ﻭﻳﻨﺼـﺖ‪ .‬ﻗـﺎﻝ ﻬﺑﺬﺍ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪ ،‬ﻭﺷﺮﻳﺢ‬

‫)‪ (١‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٩٨ / ١‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ﻣﻴﻤﻮﻥ ﻣﻮﱃ ﳏﻤﺪ ﺑﻦ ﻣﺰﺍﺣﻢ ﺃﺑﻮ ﳏﻤﺪ ﺍﳍﻼﱄ ﺍﻟﻜﻮﰲ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ١٠٧‬ﻫـ‪.‬‬
‫ﲰﻊ ﻣﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺍﻷﺳﻮﺩ ﺑﻦ ﻗﻴﺲ ﻭﺍﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﻷﻋﻤﺶ ﻭﺍﺑﻦ ﺟﺮﻳﺞ‬
‫ﻭﺷﻌﺒﺔ ﻭﻫﻢ ﻣﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺃﺣﻔﻆ ﻣﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٦‬ﻫـ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٥٤ / ٨‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٤٩٧ / ٥‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﻣﻜﺤﻮﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﺃﻳﻮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﻮ ﻣﺴﻠﻢ‪ ،‬ﺃﺭﺳﻞ ﻋﻦ ﺍﻟﻨﱯ ﻭﻋﺪﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺮﻫﻢ‪.‬‬
‫ﺭﻭﻯ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﻗﺪﻣﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺍﻟﺰﻫﺮﻱ ﻭﺭﺑﻴﻌﺔ ﺍﻟﺮﺃﻱ ﻭﺯﻳﺪ ﺑﻦ ﻭﺍﻗﺪ‪ ،‬ﻭﻋﺎﻣﺮ ﺍﻷﺣﻮﻝ‪ ،‬ﻭﺍﺑﻦ‬
‫ﻋﻮﻥ ﻭﻏﲑﻫﻢ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪١١٨‬ﻫـ ﻗﺎﻟﻪ ﺍﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ‪ :‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١١٦‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ )‪ ،(١٥٥ / ٥‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٤٥٣ / ٧‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳐﻠﺪ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﺟﺎﻟﺲ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺷﻴﺎﺀ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪١٣٦‬‬
‫ﻫـ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ ‪٢٤٣‬ﻫـ ﺑﻨﻴﺴﺎﺑﻮﺭ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪.(١٠٩ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٣١٩ / ٢‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٣٨٤ / ٣‬‬
‫)‪ (٦‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٩٨ / ١‬‬
‫)‪ (٧‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٣٢ / ٢‬‬
‫)‪ (٨‬ﻫﻮ‪ :‬ﺷﺮﻳﺢ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺷﺮﻳﺢ ﺑﻦ ﺷﺮﺍﺣﻴﻞ ﻫﻮ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻔﺮﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ‬
‫ﺑﺎﻟﻴﻤﲔ‪ .‬ﺭﻭﻯ ﻋﻦ‪ :‬ﻋﻤﺮ ﻭﻋﻠﻲ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ ﻭﲨﺎﻋﺔ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪٧٨‬‬
‫ﻫـ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪٨٠‬ﻫـ ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(١٠٠ / ٤‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪ ،(٤٦٠ / ٢‬ﻭﻬﺗﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪.(٣٢٨ / ٤‬‬

‫‪١٥٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﻠﻴﺚ ﻭﺍﻟﺜﻮﺭﻯ )‪ (١‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ )‪ (٢‬ﻭﻣﺎﻟﻚ )‪.(٣‬‬

‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃﻭﻻ‪ :‬ﻋﻦ ﺟـﺎﺑﺮ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ﻗﺎﻝ‪ } :‬ﺑﻴﻨﻤـﺎ ﺍﻟﻨﱯ ‪ ‬ﻳـﺨﻄﺐ ﻳﻮﻡ ﺍﳉﻤـﻌﺔ؛‬
‫ﺇﺫ ﺟـﺎﺀ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ " ‬ﺃﺻﻠﻴﺖ ﻳﺎ ﻓﻼﻥ؟ ﻗـﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻢ ﻓﺼﻞ‬
‫ﺭﻛـﻌﺘﲔ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻭﻟﻪ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧـﺮﻯ‪ } :‬ﻗﻢ ﻓﺎﺭﻛـﻊ { )‪ .(٥‬ﻭﰲ‬

‫ﺃﺧﺮﻯ ‪ -‬ﺃﻳﻀﺎ ‪ } :-‬ﺟﺎﺀ ﺳﻠﻴﻚ ﺍﻟﻐﻄﻔﺎﱐ ﻭﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳜﻄﺐ ﻓﺠﻠﺲ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ‬
‫ﺳﻠﻴﻚ ﻗﻢ ﻓﺎﺭﻛـﻊ ﺭﻛﻌﺘﲔ ﻭﲡﻮﺯ ﻓﻴﻬﻤﺎ‪ ،‬ﰒ ﻗـﺎﻝ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺃﺣـﺪﻛـﻢ ﻳﻮﻡ ﺍﳉـﻤﻌـﺔ‬
‫ﻭﻟﻠﺒﺨﺎﺭﻱ ﻋﻨﻪ‪ } :‬ﺟﺎﺀ‬ ‫)‪(٧) (٦‬‬
‫ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ ﻓﻠﻴـﺮﻛﻊ ﺭﻛـﻌﺘﲔ ﻭﻟﻴﺘﺠﻮﺯ ﻓﻴﻬﻤﺎ {‬
‫ﺭﺟﻞ ﻭﺍﻟﻨﱯ ﳜﻄﺐ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﻴﺖ ﻳﺎ ﻓﻼﻥ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻢ‬
‫ﻭﻻﺑﻦ ﺧـﺰﳝﺔ‬ ‫)‪(١) (٩‬‬
‫ﻓﺎﺭﻛﻊ { )‪ .(٨‬ﻭﻟﻪ ﰲ ﺃﺧـﺮﻯ‪ } :‬ﻓـﺼﻞ ﺭﻛـﻌـﺘﲔ {‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٣١٩ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٣٥٠ / ٣‬‬

‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٨ / ٢‬‬
‫)‪ (٣‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ ﻻﺑﻦ ﺭﺷﺪ )‪ ،(١٦٣ / ١‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪.(١١٧ / ١٨ / ٩‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٨٨‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥١٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(١١١٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١١٤‬ﺃﲪﺪ )‪ ،(٣٠٨/٣‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٥٥‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٨٨‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥١٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪.(١١١٥‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١١٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١١٤‬ﺃﲪﺪ )‪/٣‬‬
‫‪.(٢٩٧‬‬
‫)‪ (٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٥٩٦ / ٢‬ـ ‪ (٥٩٧‬ﺭﻗﻢ ‪٥٤) ٨٧٥‬ـ ‪.(٦٠‬‬
‫)‪ (٨‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٨٨‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٧٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥١٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(١١١٥‬ﺃﲪﺪ )‪.(٢٩٧/٣‬‬
‫)‪ (٩‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٨٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١١٢‬ﺃﲪﺪ )‪ ،(٢٩٧/٣‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‬
‫‪.(١٥٥٥‬‬

‫‪١٥٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺃﰊ ﺩﺍﻭﺩ ﳓـﻮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ )‪ .(٢‬ﻭﻣﻔﺎﺩﻫﺎ ﲨﻴﻌﺎ‪ :‬ﺃﻣﺮﻩ ‪ ‬ﳌﻦ ﺩﺧﻞ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ ﺃﻥ‬
‫ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻣﺮﻩ ﻫﺬﺍ ﺳﻨﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﺳﻨﺔ‪ ،‬ﻭﺗﻘﺪﻡ ﺫﻛﺮ‬
‫ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺼﺎﺭﻓﺔ ﻟﻸﻣﺮ ﻋﻦ ﺍﻟﻮﺟﻮﺏ ﺇﱃ ﺍﻟﻨﺪﺏ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﺳﺘﺪﻟﻮﺍ ﺑﻌﻤﻮﻡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺳﻨﻴﺔ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻗﻮﻟﻪ ‪ } ‬ﺇﺫﺍ ﻗﻠﺖ ﻟﺼﺎﺣﺒﻚ ﺃﻧﺼﺖ ﻓﻘﺪ ﻟﻐﻮﺕ { )‪ .(٣‬ﻣﺘـﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺃﻧﺼﺖ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺃﻗﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﳋﻄﺒﺔ ﻟﻐﲑ ﺍﳋﻄﻴﺐ ﳏﺮﻡ‪ ،‬ﻭﲢﻴﺔ ﺍﳌﺴﺠﺪ ﲢﻮﻱ ﻛﻼﻣﺎ ﻓﻬﻲ ﳑﻨﻮﻋﺔ‪،‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜـﺮ ﳑﻨﻮﻋﺎ ﺣﺎﻝ ﺍﳋﻄﺒﺔ ﻣﻊ ﻛﻮﻧﻪ ﻭﺍﺟﺒﺎ‪ ،‬ﻓﺈﻥ ﲢﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﳑﻨﻮﻋﺔ؛ ﻟﻜﻮﻬﻧﺎ ﺳﻨﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ )‪.(٥‬‬
‫‪ - ٢‬ﻭﻗﻮﻟﻪ ‪ ‬ﻟﻠﺬﻱ ﲣﻄﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﳉـﻤﻌﺔ‪ } :‬ﺍﺟـﻠﺲ ﻓﻘﺪ ﺁﺫﻳﺖ‬

‫ﻭﺁﻧﻴﺖ { )‪ .(٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ .(٢‬ﻭﻗﻮﻟﻪ‪ :‬ﺁﻧﻴﺖ‪ :‬ﻳﻌﲏ ﺟﺌﺖ ﻣﺘﺄﺧﺮﺍ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳉﻤﻌﺔ ﺏ ‪ ٣٢‬ﺇﺫﺍ ﺭﺃﻱ ﺍﻹﻣﺎﻡ ﺭﺟﻼ ﺟﺎﺀ ﻭﻫﻮ ﳜﻄﺐ ﺃﻣﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺭﻗﻢ ‪ ٩٣٠‬ـ ‪.٩٣١‬‬

‫)‪ (٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ١٢٥ / ٦‬ـ ‪ ،(١٢٨‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(١٦٥ / ٣‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻭﺍﻹﻟﺒﺎﺱ )‪ ٩٣ / ١‬ـ ‪.(٩٤‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٩٢‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ،(٨٥١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥١٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٤٠٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(١١١٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١١٠‬ﺃﲪﺪ )‪ ،(٢٧٢/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪٢٣٢‬‬
‫(‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٤٨‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳉﻤﻌﺔ ﺏ ‪ ٣٦‬ﺍﻹﻧﺼﺎﺕ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ ﺭﻗﻢ ‪ ،٣٩٤‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ٨٥١‬ﺟـ ‪١‬‬
‫‪.٥٨٣ /‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٣٥٠ / ٣‬ﻭﺍﳌﻐﲏ )‪.(٣١٩ / ٣‬‬
‫)‪ (٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪.(١١١٥‬‬

‫‪١٥٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺍﺟﻠﺲ "‪.‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮﻩ ﺑﺎﳉﻠﻮﺱ ﻭﱂ ﻳﺄﻣﺮﻩ ﺑﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ؛ ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻬﻧﺎ ﻟﻴﺴﺖ‬
‫ﻭﺍﺟﺒﺔ‪.‬‬
‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ } :‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ ﺍﳌﺴﺠﺪ ﻓـﻼ‬

‫ﺻﻼﺓ ﻭﻻ ﻛﻼﻡ ﺣﱴ ﻳﻔﺮﻍ ﺍﻹﻣﺎﻡ {‪ .‬ﻗـﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﻼ ﺻﻼﺓ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﺧﱪ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻬﻧﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣـﲔ ﻳﺪﺧﻞ ﺇﻣﺎﻡ ﺍﳉﻤﻌﺔ ﻟﻠﺨﻄﺒﺔ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸﺔ‪:‬‬
‫ﻧﺎﻗﺶ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺃﻥ ﻗﺼـﺔ ﺳﻠﻴﻚ ﺍﻟﻐﻄﻔـﺎﱐ ﻭﺭﺩﺕ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻓﻴﻬﺎ‪ :‬ﺃﻧﻪ ‪‬‬
‫ﺃﻣﺴﻚ ﻋﻦ ﺍﳋﻄﺒﺔ ﺣﱴ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ )‪.(٤‬‬
‫ﻭﳚﺎﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺄﻥ ﺭﻭﺍﻳﺔ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻗﺎﻝ ﻋﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻣﺮﺳﻞ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ‪ .‬ﻭﺃﻭﺭﺩ‬
‫ﺭﻭﺍﻳﺎﺕ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺴﻨﺪ‪ ،‬ﻓﻬﻲ ﺿﻌﻴﻔﺔ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﻣﻌﺎﺭﺿﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ )‪.(٥‬‬
‫‪ - ٢‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﻟﺴﻠﻴﻚ ﺑﺼﻼﺓ ﺍﻟﺮﻛـﻌﺘﲔ ﻟﻴﻌﺮﻑ ﻭﻳﺘﺼﺪﻕ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ‬

‫)‪ (١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٤٦٧ / ٣‬ﻭﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ )‪ ١٣٨ / ٥‬ـ ‪ (١٣٩‬ﻭﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ‪.‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ (١٥٦ / ٣‬ﻭﻗﺪ ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ‪.‬‬
‫)‪ (٣‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )‪ (١٨٤ / ٢‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻓﻴﻪ ﺃﻳﻮﺏ ﺑﻦ ﻬﻧﻴﻚ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ‪ .‬ﺿﻌﻔﻪ ﲨﺎﻋﺔ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﳜﻄﺊ‪ .‬ﻭﻗﺎﻝ ﳜﻄﺊ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﻳﺮﻭﻱ ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ‪ ،‬ﺿﻌﻔﻪ ﺃﺑﻮ ﺣﺎﰎ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺯﺩﻱ‪ :‬ﻣﺘﺮﻭﻙ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ ،(٢٩٤ / ١‬ﻭﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ )‪.(٩٨ / ١‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ١٥ / ٢‬ـ ‪.(١٦‬‬
‫)‪ (٥‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﻐﲏ ﻋﻠﻰ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ١٣ / ٢‬ـ ‪.(١٧‬‬

‫‪١٥٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﺪ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬

‫ﻓﻘﺪ ﺃﺟﻴﺐ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺄﻥ ﻋﻠﺔ ﺍﻟﺘﺼﺪﻕ ﻻ ﲤﻨﻊ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺃﺩﺍﺀ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﳌﺎﻧﻌﻮﻥ‬
‫ﻷﺩﺍﺀ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻻ ﳚﻴﺰﻭﻥ ﻷﺣﺪ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﺃﻱ ﻭﻗﺖ ﻷﺟﻞ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺻﺮﻳـﺤﺔ ﰲ ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ ﺳﻨﺔ )‪.(١‬‬
‫‪ - ٣‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻓﻴﻘﺎﻝ‪ :‬ﺛﺒﺖ ﻋﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻻﺧﺘﻼﻑ ﰲ ﻫﺬﺍ‪،‬‬
‫ﻭﻟﻮ ﺍﺗﻔﻘﻮﺍ ﻓﺈﻥ ﻋﻤﻠﻬﻢ ﻭﺍﺗﻔﺎﻗﻬﻢ ﻟﻴﺲ ﲝﺠﺔ )‪.(٢‬‬
‫ﻭﻧﺎﻗﺶ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﻓـﺈﻧﻪ ﻧﺺ ﻓﻴﻤﻦ ﺗﻜﻠﻢ ﻭﺍﻹﻣﺎﻡ ﳜﻄﺐ‪ ،‬ﺣـﱴ ﻭﻟﻮ ﻛـﺎﻥ‬
‫ﺁﻣﺮﺍ ﲟﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﻧﺎﻫﻴﺎ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﻓـﺈﻧﻪ ﳑﻨﻮﻉ ﻣﻨﻪ‪ ،‬ﲞﻼﻑ ﺍﻟﺼﻼﺓ؛ ﺇﺫ ﺍﻟﻘﻴﺎﺱ ﻏﲑ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻮ ﺻﺢ ﱂ ﻳﻘﺒﻞ ﻷﻧﻪ ﻻ ﳚﺮﻱ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ )‪ - ٢ .(٣‬ﺃﻣﺎ ﻗﻮﻟﻪ‪ } :‬ﺍﺟﻠﺲ ﻓﻘﺪ‬

‫ﺁﺫﻳـﺖ { )‪ :(٤‬ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﺳﻨﺔ‪ ،‬ﻟﻜﻨﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳉﻠﻮﺱ‬
‫ﻭﺗﺮﻙ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ‪ ،‬ﻟﻮﺟﻮﺩ ﺍﻟﻨﺺ ﺍﳋﺎﺹ ﺍﻟﺼﺤﻴﺢ ﲝﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺃﻋﲏ‪ :‬ﲢﻴﺔ ﺍﳌﺴﺠﺪ‬
‫ﺣﺎﻝ ﺍﳋﻄﺒﺔ‪.‬‬
‫‪ - ٣‬ﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣـﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﻬﻮ ﺿﻌﻴﻒ ﻻ ﻳﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻓـﻲ ﺑﻴﺎﻥ ﺣﻜـﻢ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﰒ ﻟﻮ ﻓﺮﺿﺖ ﺻﺤﺘﻪ‪ ،‬ﻓﻬﻮ ﻋﺎﻡ ﲣﺼﺼﻪ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻟﻜﻨﻪ ﻏﲑ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﳑﺎ ﺗﻘـﺪﻡ ﻳﻈﻬﺮ ﻟﻚ ﺃﺧـﻲ ﺍﳌﺆﻣﻦ‪ :‬ﺭﺟـﺤـﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺳﻘﻮﻁ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(١٩٥ / ٤‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ )‪ (٢٤٣ / ١‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻔﻴﻔﻲ‪ ،‬ﻭﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )ﺹ‪(١٠٩‬‬
‫ﲢﻘﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﻌﻴﺪ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ )‪.(٦٧ / ٤‬‬
‫)‪ (٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ،(١٣٩٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(١١١٨‬‬

‫‪١٦٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺗﺴﻘﻂ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﰲ ﻋﺪﺓ ﺻﻮﺭ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻧﻮﻋﲔ‪- :‬‬

‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﻮﺭ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‪:‬‬
‫ﺗﺴﻘﻂ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺍﻟﺼﻮﺭ ﺍﻵﺗﻴﺔ‪- :‬‬
‫ﺍﻟﺼـﻮﺭﺓ ﺍﻷﻭﱃ‪ :‬ﺇﺫﺍ ﺩﺧـﻞ ﺍﳌﺴﺠـﺪ ﻭﺑﺪﺃ ﺑﺼﻼﺓ ﻓﺮﻳﻀـﺔ ﺃﻭ ﻧﺎﻓﻠﺔ ﺃﻭ ﻧﺬﺭ‪ ،‬ﺃﻭ‬
‫)‪(١‬‬
‫ﻟﻘـﻮﻟﻪ ‪‬‬ ‫ﺩﺧﻞ ﻣﻊ ﺍﳉـﻤﺎﻋﺔ ﰲ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﳌﺆﺫﻥ ﻗﺪ ﺷﺮﻉ ﰲ ﺍﻹﻗﺎﻣﺔ ﻟﻠﺼـﻼﺓ‬
‫} ﺇﺫﺍ ﺃﻗـﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻓـﻼ ﺻﻼﺓ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ { )‪ .(٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٣‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺍﳋﻄﻴـﺐ ﳋﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺗﺴﻘﻂ ﻋﻨﻪ ﲢﻴﺔ ﺍﳌﺴﺠﺪ؛ ﻷﻬﻧﺎ ﱂ‬
‫ﺗﺸﺮﻉ ﰲ ﺣﻘﻪ ﺣﲔ ﻳﺪﺧﻞ ﻟﻠﺨﻄﺒﺔ؛ ﻭﻷﻧﻪ ﱂ ﻳﻨﻘﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻭﻻ ﻋﻦ ﺃﺻﺤﺎﺑﻪ )‪.(٤‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜـﺔ‪ :‬ﺇﺫﺍ ﺗﻜﺮﺭ ﺩﺧﻮﻟﻪ ﻟﻠﻤﺴﺠﺪ ﻋﺪﺓ ﻣﺮﺍﺕ ﻣﺘﻮﺍﻟﻴﺔ‪ ،‬ﻓﺘﻜﻔﻲ ﺭﻛـﻌﺘﺎﻥ‬
‫)‪ .(٥‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﺘﺤﺐ ﺍﻟﺘﺤﻴﺔ ﻟﻜﻞ ﻣﺮﺓ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﻭﻫﻮ ﺃﻗﺮﺏ ﻟﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ " )‪.(٦‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﻭﺍﳋﻄﻴﺐ ﻳﻮﺷﻚ ﺃﻥ ﻳﻨﻬﻲ ﺧﻄﺒﺔ ﺍﳉـﻤﻌﺔ‪ ،‬ﺃﻭ ﳜﺸﻰ ﻓﻮﺍﺕ‬
‫ﺗﻜـﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﺃﻭ ﺍﻟﻔﺎﲢﺔ ﺃﻭ ﺍﻟﺮﻛـﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺳـﻘﻄﺖ ﻋﻨﻪ ﲢﻴﺔ ﺍﳌﺴﺠﺪ )‪.(٧‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺑﺪﺃ ﺑﺎﻟﻄﻮﺍﻑ‪ ،‬ﺳﻘﻄﺖ ﻋﻨﻪ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻭﻛـﻔﺖ ﻋﻨﻬﺎ ﺭﻛﻌﺘﺎ ﺍﻟﻄﻮﺍﻑ )‪.(٨‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﻮﺭ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٤٥٦ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ١٨ / ٢‬ـ ‪.(١٩‬‬

‫)‪ (٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧١٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٦٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‬
‫‪ ،(١٢٦٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١١٥١‬ﺃﲪﺪ )‪ ،(٤٥٥/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٤٨‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٤٩٣ / ١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٢٣ / ٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٤٦ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٣٨٦ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٨ / ٢‬‬
‫)‪ (٦‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٥٠٢ / ٣‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(٩٨ / ١‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٤٦ / ٢‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٣١٩ / ٣) ،(٢٩٦ / ٢‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٣٥٦ / ٤‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٣٥ / ٢‬ﻭﻗﻮﺍﻋﺪ‬
‫ﺍﺑﻦ ﺭﺟﺐ )ﺹ‪ ،(٢٥‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٩٨ / ١‬ﻭﺇﺻﻼﺡ ﺍﳌﺴﺎﺟﺪ ﻟﻠﻘﺎﲰﻲ )ﺹ‪.(٩٢‬‬

‫‪١٦١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻫﻨﺎﻙ ﺛﻼﺙ ﺻﻮﺭ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓـﻴﻬﺎ‪ ،‬ﻭﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻦ ﲢﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﺣﺎﻝ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﺫﻛـﺮ ﺃﺩﻟﺔ ﻣﻦ ﻗﺎﻝ ﺑﺴﻘﻮﻃﻬﺎ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻷﻭﱃ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓـﻬﻲ ﻣـﺎ ﺇﺫﺍ ﺩﺧﻞ ﻭﺟـﻠﺲ‪ ،‬ﻓـﻬﻞ ﺗﺴﻘـﻂ ﻋﻨـﻪ ﺍﻟﺘﺤﻴﺔ ﺃﻡ‬
‫ﻻ؟‪ .‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﺗﺴﻘﻂ ﻃﺎﻝ ﺍﻟﻔﺼﻞ ﺃﻭ ﻗﺼﺮ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﲨﻬﻮﺭ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ )‪ (١‬ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ ﻻ ﺗﺴـﻘﻂ ﻣﻄﻠﻘﺎ ﺑﺎﳉﻠﻮﺱ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ‬
‫ﺍﻷﺣﻨﺎﻑ )‪ (٣‬ﻭﺍﳊﻨﺎﺑﻠﺔ )‪.(٤‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺑﻈﺎﻫﺮ ﺍﳊﺪﻳـﺚ؛ ﻭﻷﻧﻪ ﺇﺫﺍ ﺟﻠﺲ ﻓﻘﺪ ﻓﺎﺕ ﳏﻞ ﺍﻟﺴﻨﺔ‪ .‬ﻭﺍﻟﻨﱯ‬
‫‪ ‬ﺇﳕﺎ ﺃﻣﺮ ﺳﻠﻴﻜﺎ ﻭﻏﲑﻩ ﻟﺒﻴﺎﻥ ﺍﳊﻜـﻢ‪ ،‬ﻭﺃﻧﻪ ﻳﻨﺒﻐﻲ ﳌﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺃﻥ ﻳﺼﻠﻲ ﲢﻴﺘـﻪ؛‬
‫ﻭﻷﻥ ﻭﻗﺖ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻫﻮ ﻗـﺒﻞ ﺍﳉﻠﻮﺱ‪ ،‬ﻓﺈﺫﺍ ﺟﻠﺲ ﻭﻃﺎﻝ ﺍﻟﻔﺼﻞ ﻓﺎﺕ ﳏﻠﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﻟﻮ ﻗﺼﺮ )‪.(٥‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻧﻪ ‪ ‬ﺃﻣﺮ ﺳﻠﻴﻜﺎ ﻭﻏﲑﻩ ﺑﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ ﺑﻌﺪ ﺟﻠﻮﺳﻬﻤﺎ‪ ،‬ﻭﻻ‬
‫ﲢﺪﻳﺪ ﻟـﻬﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻓﻼ ﻳﺘﺮﻛـﻬﺎ ﺩﺍﺧﻞ ﺍﳌﺴﺠـﺪ ﺣﱴ ﻟﻮ ﺟﻠﺲ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻠﻴﻬﺎ )‪.(٦‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻧﺎﻗﺶ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺍﺳﺘﺪﻻﻝ ﺍﻷﻭﻟﲔ ﺑﺎﳊﺪﻳﺚ‪ :‬ﺑﺄﻧﻪ ﺑﻴﺎﻥ ﻟﻸﻭﱃ‪ ،‬ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﻓﻮﺍﻬﺗﺎ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٥٠٢ / ٣‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤١٢ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٢٣ / ٢‬ﻭﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ )ﺹ‪.(٣٥٠‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٩ / ٢‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٢٣ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪ ٤٤٩ / ٢‬ـ ‪.(٤٥٠‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٥٠٢ / ٣‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤١٢ / ٢‬‬
‫)‪ (٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ١٨ / ٢‬ـ ‪.(١٩‬‬

‫‪١٦٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﺎﳉﻠﻮﺱ ﻟﻘﺼﺔ ﺳﻠﻴﻚ )‪.(١‬‬

‫ﻭﺃﺟـﺎﺏ ﺍﻷﻭﻟﻮﻥ ﻋﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻵﺧـﺮﻳﻦ‪ :‬ﺑﺄﻥ ﺃﻣﺮﻩ ‪ ‬ﻟﺴﻠﻴﻚ ﻭﻏﲑﻩ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺑﻴﺎﻥ ﺍﳊﻜـﻢ‪ ،‬ﻭﱂ ﻳﻄﻞ ﺍﻟﻔﺼﻞ‪ ،‬ﻓﻠﻢ ﻳﻔﺖ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻗﻠـﺖ‪ :‬ﺇﻥ ﻛـﺎﻥ ﺍﻟﻔﺼﻞ ﻗـﺼﲑﺍ ﻓﻴﺄﰐ ﻬﺑﺎ ﻟﻘﺼﺔ ﺳﻠﻴﻚ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﻃﻮﻳﻼ ﻓﺄﺭﻯ‬
‫ﺃﻧﻪ ﻓـﺎﺕ ﳏﻠﻬﺎ‪ .‬ﻷﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜـﺎﻟﺜﺔ‪ :‬ﻫﻞ ﺗﺴـﻘﻂ ﲢﻴـﺔ ﺍﳌﺴﺠﺪ ﰲ ﺃﻭﻗـﺎﺕ ﺍﻟﻨﻬﻲ )‪(٢‬؟ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻓﻴﻬﺎ ﻋﻠﻲ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻧـﻬـﺎ ﺗﺆﺩﻯ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻓـﻼ ﺗﺴﻘﻂ ﰲ ﺃﻭﻗـﺎﺕ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻗﻮﻝ ﻣﺎﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﺃﺷـﻬﺐ )‪ (٣‬ﻋﻨﻪ )‪ (٤‬ﻭﺍﻟﺸـﺎﻓﻌﻲ )‪ (٥‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (٦‬ﻭﻫﻮ‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٧‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺻﻼﺓ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ ﻻ ﺗﺼﻠﻰ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ‪ .‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ‬
‫ﺣﻨﻴﻔﺔ )‪ (٨‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﻣﺎﻟﻚ )‪ (٩‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻦ ﺃﲪﺪ )‪.(١٠‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٩ / ٢‬‬

‫)‪ (٢‬ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﲬﺴﺔ‪ :‬ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻋﻨﺪ ﻃﻠﻮﻋﻬﺎ ﺇﱃ ﺍﺭﺗﻔﺎﻋﻬﺎ ﻗﻴﺪ ﺭﻣﺢ‪ ،‬ﻭﻋﻨﺪ ﻗﻴﺎﻣﻬﺎ‬
‫ﺇﱃ ﺯﻭﺍﳍﺎ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺣﱴ ﺗﺪﻧﻮ ﻣﻦ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺣﱴ ﺗﻐﺮﺏ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪،(٥٧٢ / ١‬‬
‫ﻭﺇﲢﺎﻑ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﺗﻴﺴﺮ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻠﻤﺎﻥ )‪ (٢٩٩ / ١‬ﻁ‪ :‬ﺍﻷﻭﱃ‪.‬‬
‫)‪ (٣‬ﻫﻮ‪ :‬ﺃﺷﻬﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﻘﻴﺴﻲ ﺍﻟﻌﺎﻣﺮﻱ ﺍﳉﻌﺪﻱ‪ ،‬ﻣﻦ ﻭﻟﺪ ﺟﻌﺪﺓ ﺑﻦ ﻛﻼﺏ ﺑﻦ‬
‫ﺭﺑﻴﻌﺔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ‪ ،‬ﻭﺃﺷﻬﺐ ﻟﻘﺐ‪ ،‬ﻭﺍﲰﻪ‪ :‬ﻣﺴﻜﲔ‪ .‬ﻭﺃﺩﺭﻛﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ١٤٠‬ﻫـ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ‬
‫‪ ٢٠٤‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ )‪ ٣٠٧ / ١‬ـ ‪ ،(٣٠٨‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪ ،(٧٨ / ١‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪١‬‬
‫‪.(٣٥٩ /‬‬
‫)‪ (٤‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪.(٣١٤ / ١‬‬
‫)‪ (٥‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ )‪.(٥٠٤ / ٣‬‬
‫)‪ (٦‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٢٣ / ٢‬‬
‫)‪ (٧‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٢ / ٢٣‬‬
‫)‪ (٨‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٩ / ٢‬‬
‫)‪ (٩‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(٢٠٨ / ١‬‬
‫)‪ (١٠‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٢٣ / ٢‬‬

‫‪١٦٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻗﺼﺔ ﺳﻠﻴﻚ‪ .‬ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﲢـﻴﺔ ﺍﳌﺴﺠﺪ ﱂ ﺗﺴﻘﻂ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‬
‫ﻭﻫﻮ ﻭﻗـﺖ ﺍﳋﻄﺒﺔ؛ ﻷﻥ ﺳﺒﺒﻬﺎ ‪ -‬ﺍﻟﺪﺧﻮﻝ ‪ -‬ﻗـﺪ ﺣـﺼﻞ‪ ،‬ﻓﻜﺬﻟﻚ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ‬
‫ﺍﻷﺧﺮﻯ )‪.(١‬‬
‫‪ - ٢‬ﺍﻷﻣﺮ ﺑﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ ﻋﻤﻮﻣﻪ ﳏﻔﻮﻅ ﱂ ﳜـﺼﺼﻪ ﺷﻲﺀ‪ .‬ﻭﺣﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ ﻋﺎﻡ ﳐـﺼﻮﺹ‪ ،‬ﻓﻌﻤﻮﻡ ﺣﺪﻳﺚ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻣﻘﺪﻡ ﻋﻠﻴﻪ )‪.(٢‬‬
‫‪ - ٣‬ﺛﺒﺖ ﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺍﻟﻨﻬﻲ‪ ،‬ﻛﺎﻟﻔﺎﺋﺘـﺔ‪ ،‬ﻭﺭﻛـﻌﱵ ﺍﻟﻄﻮﺍﻑ‬
‫ﻭﺍﻟﻔﺠـﺮ؛ ﻭﺫﻟﻚ ﻟﺴﺒـﺐ ﺣﺼﻮﻝ ﻣﺼﻠﺤـﺔ ﺗﻔﻮﺕ ﺑـﻔﻮﺍﺗـﻬﺎ‪ ،‬ﻓﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ ﻣﺜﻠﻬﺎ‬
‫ﺫﺍﺕ ﺳﺒﺐ )‪.(٣‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻌﻤﻮﻡ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﻬﻲ ﻋﺎﻣﺔ‬
‫ﱂ ﳜﺮﺝ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺧﺼﻪ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﲣﺼﻴﺺ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳﻠﻲ‪ - ١ - :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ } :‬ﺷﻬﺪ ﻋﻨﺪﻱ ﺭﺟﺎﻝ ﻣﺮﺿﻴﻮﻥ‪،‬‬
‫ﻭﺃﺭﺿﺎﻫﻢ ﻋﻨﺪﻱ ﻋﻤﺮ‪ " :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻧـﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﻌـﺪ ﺍﻟﺼﺒﺢ‪ ،‬ﺣـﱴ ﺗﺸﺮﻕ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺣﱴ ﺗﻐﺮﺏ { )‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٥‬‬

‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ‪ } :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟـﻠﻪ ‪ ‬ﻳﻘﻮﻝ‪ " :‬ﻻ ﺻﻼﺓ‬
‫ﺑـﻌﺪ ﺍﻟﺼﺒـﺢ ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻻ ﺻـﻼﺓ ﺑﻌﺪ ﺍﻟـﻌﺼﺮ ﺣﱴ ﺗﻐﻴﺐ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤١٢ / ٢‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٥٣٧ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٢ / ٢٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٤ / ٢٣‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ )‪ ،(٥٥٧‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٨٢٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(١٨٣‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﳌﻮﺍﻗﻴﺖ )‪ ،(٥٦٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٢٧٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٥٠‬ﺃﲪﺪ )‪،(٣٩/١‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٣٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ﺏ ‪ ٣٠‬ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٥٦٧ / ١‬‬

‫‪١٦٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﻤﺲ { )‪ .(١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٢‬‬

‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ } -‬ﻗﺎﻝ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﺇﺫﺍ ﻃﻠﻊ ﺣﺎﺟﺐ‬
‫ﺍﻟﺸﻤﺲ ﻓﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ ﺣﱴ ﺗﱪﺯ‪ ،‬ﻭﺇﺫﺍ ﻏﺎﺏ ﺣﺎﺟـﺐ ﺍﻟﺸﻤﺲ ﻓﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ ﺣﱴ‬
‫ﺗﻐﻴﺐ { )‪ .(٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻬﻧﻰ ﻋﻦ ﺍﻟﺼﻼﺓ‪ ...‬ﻻ ﺻﻼﺓ‪ ...‬ﻓﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﻷﺣـﺎﺩﻳﺚ‪ :‬ﻫﻲ ﻋﻤﻮﻡ ﺍﻟﺼﻠﻮﺍﺕ ﺇﻻ ﻣـﺎ ﺧـﺼـﻪ‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓـﺎﻷﺻﻞ ﺃﻥ ﲨـﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﻣﻨﻬﻲ ﻋﻨﻬـﺎ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﱂ ﻳﺄﺕ ﺩﻟﻴﻞ‬
‫ﳜﺮﺝ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺑﺘﺄﻣﻞ ﺃﺩﻟﺔ ﺍﻟـﻄﺮﻓﲔ‪ :‬ﳒـﺪ ﺃﻥ ﲢﻴﺔ ﺍﳌﺴﺠـﺪ ﳍﺎ ﺳﺒﺐ‪ ،‬ﻭﺃﻥ ﺍﳊـﺪﻳـﺚ ﺍﻟﻮﺍﺭﺩ‬
‫ﺑﺎﻷﻣﺮ ﻓﻴﻬﺎ ﻋﺎﻡ ﺷﺎﻣﻞ ﻷﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻴﻤﻜﻦ ﲣﺼﻴﺺ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻟﻜـﻮﻬﻧﺎ ﺫﺍﺕ‬
‫ﺳﺒﺐ ﻣﻦ ﻋﻤﻮﻡ ﺃﺣﺎﺩﻳـﺚ ﺍﻟﻨﻬﻲ‪ .‬ﻭﻬﺑﺬﺍ ﻳﺘﺮﺟﺢ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ )‪.(٥٦١‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ﺏ ‪ ٣١‬ﻻ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٥٦٧ / ١‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ )‪ ،(٣٠٩٩‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٨٢٩‬ﺃﲪﺪ )‪.(١٣/٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺑﺪﺀ ﺍﳋﻠﻖ ﺏ‪ ١١‬ﺻﻔﺔ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٥٦٨ / ١‬‬

‫‪١٦٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ‬

‫ﻣﻌﲎ ﻟﺒﺚ‪ :‬ﻣﻜـﺚ‪ .‬ﻭﻣﻌﻨﺎﻫﺎ ﺃﻗﺎﻡ ﺯﻣﻨﺎ ﻏﲑ ﻗﻠﻴﻞ )‪ .(١‬ﻭﻣﺮﺍﺩﻱ ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺤﺚ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻫﻮ ﳜﺘﻠﻒ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻴﺔ ﻭﺣﺎﻝ ﺍﳌﺎﻛﺚ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ‬
‫ﺃﻧﺜﻰ‪ ،‬ﻭﺳﺄﲢﺪﺙ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺣﻜـﻢ ﻛﻞ ﻧﻮﻉ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻠﺒﺚ ﺑﻌﺪ ﺍﻷﺫﺍﻥ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺆﺫﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺫﻥ ﰲ ﻣﺴﺠﺪ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﺳﻮﻑ ﻳـﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻓﻠﻪ ﺍﳋﺮﻭﺝ‬
‫ﻟﻌﺬﺭ ﺑﻨﻴﺔ ﺍﻟﻌﻮﺩﺓ‪ ،‬ﻭﻣﻦ ﲰﻊ ﺃﺫﺍﻧﻪ ﰲ ﺍﳌﺴﺠﺪ ﻓﻼ ﳛﻞ ﻟﻪ ﺍﳋـﺮﻭﺝ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﻻ ﻟﻌـﺬﺭ‪.‬‬
‫ﻭﻟﻮ ﺃﻥ ﻣـﺆﺫﻧﺎ ﻳﺆﺫﻥ ﻓـﻲ ﻣﺴﺠﺪﻳﻦ‪ ،‬ﻓﻠﻪ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﻷﻭﻝ ﻷﻥ ﺍﻷﺫﺍﻥ ﻋﺬﺭ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻧﻪ ﺭﺃﻱ ﺭﺟﻼ ﺧـﺮﺝ ﻣﻦ ﺍﳌﺴﺠﺪ‬
‫)‪(٣‬‬
‫ﺑـﻌﺪ ﺍﻷﺫﺍﻥ ﻓﻘﺎﻝ‪ } :‬ﺃﻣﺎ ﻫﺬﺍ ﻓـﻘﺪ ﻋﺼﻰ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ‪ .(٢) { ‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤـﻴﺢ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌـﻤﻞ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ‪ ،‬ﺃﻻ‬
‫ﳜـﺮﺝ ﺃﺣـﺪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺑﻌﺪ ﺍﻷﺫﺍﻥ ﺇﻻ ﻣﻦ ﻋﺬﺭ )‪.(٤‬‬
‫ﻭﺃﻣﺎ ﺧﺮﻭﺟـﻪ ﻟﻌﺬﺭ ﻛﺤﻀﻮﺭ ﳎﻠﺲ ﻋﻠﻢ ﺃﻭ ﻟﻸﺫﺍﻥ ﺃﻭ ﻟﻠﺘﻄﻬﺮ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ :‬ﻓﻴﺠﻮﺯ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﺫﻟﻚ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺧﺮﺝ ﻭﻗﺪ ﺃﻗـﻴﻤﺖ ﺍﻟﺼﻼﺓ‬
‫ﻭﻋﺪﻟﺖ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻗـﺎﻡ ﰲ ﻣﺼﻼﻩ ﺍﻧﺘﻈﺮﻧﺎ ﺃﻥ ﻳﻜﱪ ﺍﻧﺼـﺮﻑ ﻗﺎﻝ‪ " :‬ﻋﻠﻰ‬
‫)‪(٥‬‬
‫ﺭﺃﺳـﻪ ﻣـﺎﺀ‬ ‫ﻣﻜـﺎﻧﻜـﻢ "‪ .‬ﻓـﻤﻜﺜﻨﺎ ﻋﻠﻰ ﻫﻴﺌـﺘﻨﺎ ﺣـﱴ ﺧـﺮﺝ ﺇﻟﻴﻨﺎ ﻳﻨﻄﻒ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٩٨٢ / ٥‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٥٨٩‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻟﻶﻳﺔ ‪ ٢٣‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ )‪٨‬‬
‫‪ ٣٢٩ /‬ـ ‪.(٣٣٠‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٠٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺫﺍﻥ )‪ ،(٦٨٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‬
‫‪ ،(٥٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺫﺍﻥ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻪ )‪ ،(٧٣٣‬ﺃﲪﺪ )‪.(٥٣٧/٢‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٥٣ / ١‬ﺭﻗﻢ ‪ ،٦٥٥‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ ،٥٣٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٩ / ٢‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ (٦٠٧ / ١‬ﺭﻗﻢ ‪ ،١٠٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪١‬‬
‫‪ ،(٤٥٩ /‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٤٣٠ / ١‬‬
‫)‪ (٥‬ﻳﻨﻄﻒ‪ :‬ﺃﻱ ﻳﻘﻄﺮ ﺭﺃﺳﻪ ﻣﺎﺀ ﻧﻈﻴﻔﺎ ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٦٦٦‬‬

‫‪١٦٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻗـﺪ ﺍﻏﺘﺴﻞ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﺧﺮﺝ‪ ...‬ﺍﻧﺼﺮﻑ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﺧﺮﺝ ‪ ‬ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﺛـﻢ ﺍﻧﺼﺮﻑ ﻣﻨﻪ ﻟﻌﺬﺭ‪ ،‬ﺛـﻢ ﺧﺮﺝ ﺇﻟﻴـﻪ ﻣـﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺍﳋـﺮﻭﺝ ﻣﻦ ﺍﳌﺴـﺠـﺪ ﺑﻌـﺪ ﺍﻷﺫﺍﻥ ﻟﻌﺬﺭ‪ ،‬ﻭﻟﻌﻞ ﺍﳊﻜـﻤﺔ‬
‫ﰲ ﺫﻟﻚ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻣﻦ ﲰﻊ ﺍﻟﻨﺪﺍﺀ ﻭﺟـﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﻴﺐ ﺍﳌﻨﺎﺩﻱ ﻟﻠﺼﻼﺓ‪،‬‬
‫ﻭﺧﺮﻭﺟـﻪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺑﻌﺪ ﺍﻟﻨﺪﺍﺀ ﺑﻼ ﻋﺬﺭ ﳐﺎﻟﻒ ﻟﻺﺟﺎﺑﺔ‪ ،‬ﻓﻠﻬﺬﺍ ﻭﺭﺩ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ‬
‫ﺑﻌﺪ ﺍﻷﺫﺍﻥ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ ﻟﺸﻐﻞ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻌﺒﺎﺩﺓ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺴـﺎﺟﺪ ﺇﳕﺎ ﺑﻨﻴﺖ ﻟﻌﺒـﺎﺩﺓ ﺍﷲ ﺗﻌـﺎﱃ‪ ،‬ﻭﺍﻟـﻠﺒـﺚ ﰲ ﺍﳌﺴﺠﺪ ﻷﻱ‬
‫ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺬﻛـﺮ ﺃﻭ ﺍﻟﻮﻋـﻆ ﺃﻭ ﲰـﺎﻉ ﺍﻟﻌﻠﻢ‬
‫ﻭﻧـﺤﻮ ﺫﻟﻚ ﻣﻦ ﻋـﻤﺎﺭﺓ ﺍﳌﺴـﺎﺟﺪ ﺑﺎﻟﻌـﺒﺎﺩﺓ‪ ،‬ﻣﺮﻏﺐ ﻓﻴﻪ ﺷﺮﻋﺎ‪ ،‬ﻭﻳﺸﻬﺪ ﳍﺬﺍ‪ :‬ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﺰﺍﻝ ﺃﺣﺪﻛـﻢ ﰲ ﺻﻼﺓ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺼﻼﺓ‬

‫ﲢﺒﺴـﻪ‪ ،‬ﻻ ﳝﻨﻌـﻪ ﺃﻥ ﻳﻨﻘﻠـﺐ ﺇﱃ ﺃﻫﻠﻪ ﺇﻻ ﺍﻟﺼﻼﺓ { )‪ .(٢‬ﻣـﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٣‬‬

‫ﻭﻟﻠﺒﺨﺎﺭﻱ‪ } :‬ﺍﳌﻼﺋـﻜﺔ ﺗـﺼﻠﻲ ﻋﻠﻰ ﺃﺣﺪﻛـﻢ ﻣﺎ ﺩﺍﻡ ﰲ ﻣﺼﻼﻩ ﻣـﺎ ﱂ‬

‫ﳛـﺪﺙ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻪ‪ ،‬ﺍﻟﻠﻬـﻢ ﺍﺭﲪﻪ { )‪ .(٥) (٤‬ﻭﳌﺴﻠﻢ‪ } :‬ﻻ ﻳﺰﺍﻝ ﺍﻟﻌﺒﺪ ﰲ ﺻﻼﺓ ﻣﺎ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٢٤‬ﻫﻞ ﳜﺮﺝ ﻣﻦ ﺍﳌﺴﺠﺪ ﻟﻌﻠﺔ ﺭﻗﻢ ‪ ،٦٣٩‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٢١ / ٢‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٢٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪.(٦٤٩‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٣٠‬ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺭﻗﻢ ‪ ،٦٤٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ١٠٩ / ٢‬ـ ‪،(١٣١‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٤٥٩ / ١‬ـ ‪ (٤٦٠‬ﻭﺭﻗﻢ ‪ ٤٩٦‬ـ ‪ ٢٧٤‬ـ ‪.٢٧٥‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ‬
‫)‪ ،(٤٦٩‬ﺃﲪﺪ )‪ ،(٢٩٠/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٣٨٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ٣٦‬ﻣﻦ ﺟﻠﺲ ﰲ ﺍﳌﺴﺠﺪ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪.٦٥٩‬‬

‫‪١٦٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻛﺎﻥ ﻓـﻲ ﻣﺼﻼﻩ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﻘﻮﻝ ﺍﳌﻼﺋـﻜـﺔ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻪ ﺍﻟﻠﻬﻢ ﺍﺭﲪﻪ‪ .‬ﺣﱴ‬
‫ﻳﻨﺼﺮﻑ ﺃﻭ ﳛﺪﺙ‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﳛﺪﺙ؟ ﻗﺎﻝ‪ :‬ﻳﻔﺴﻮ ﺃﻭ ﻳﻀﺮﻁ { )‪ .(٢) (١‬ﻭﻷﰊ ﺩﺍﻭﺩ ﻭﻣﺎﻟﻚ‬
‫ﰲ ﺍﳌﻮﻃﺄ ﻭﻏﲑﳘﺎ ﳓﻮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﻻ ﻳﺰﺍﻝ ﺃﺣﺪﻛﻢ ﰲ ﺻﻼﺓ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺼﻼﺓ ﲢﺒﺴﻪ { )‪...(٤‬‬

‫} ﺍﳌﻼﺋﻜﺔ ﺗﺼﻠﻲ ﻋﻠﻰ ﺃﺣﺪﻛﻢ ﻣﺎﺩﺍﻡ ﰲ ﻣﺼﻼﻩ ﻣﺎ ﱂ ﳛﺪﺙ { )‪...(٥‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﻨﺘﻈﺮ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﺍﻟﺬﺍﻛﺮ ﷲ ﺗﻌﺎﱃ ﺑﻌﺪﻫﺎ ﰲ ﻣﺼﻼﻩ ﻻ ﻳﺰﺍﻝ ﰲ ﺛﻮﺍﺏ ﺍﻟﺼﻼﺓ ﺣﱴ‬
‫ﻳﻨﺼﺮﻑ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ‪ :‬ﺗﻨﺺ ﻋﻠﻰ ﻓﻀﻞ ﺍﳉﻠﻮﺱ ﺑﺎﳌﺴﺠﺪ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻻﻧﺘﻈﺎﺭﻫﺎ‪ ،‬ﻭﺑﻌﺪ‬
‫ﺍﻟﺼﻼﺓ ﻟﻠﺬﻛـﺮ ﻭﳓﻮﻩ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳـﺠﻠﺲ ﰲ ﺍﳌﺴﺠﺪ ﺃﻭﻗﺎﺕ ﻓﺮﺍﻏﻪ ﻟﻴﺘﻌﻠﻢ ﺍﳋﲑ‬
‫ﻭﻳﺘﻠﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳـﺤﺮﺹ ﻋـﻠﻰ ﺍﳉﻠﻮﺱ ﰲ ﺍﳌﺴﺠﺪ ﺑﻌـﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ‬
‫ﻗﻴﺪ ﺭﻣـﺢ‪ ،‬ﰒ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻟﺜﺒﻮﺕ ﺫﻟﻚ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻋﻦ ﺟـﺎﺑﺮ ﺑﻦ ﺳـﻤﺮﺓ ‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛـﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻔﺠﺮ ﺟﻠﺲ ﰲ ﻣﺼﻼﻩ‬

‫ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤـﺲ ﺣﺴﻨﺎ { )‪ .(٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺿﻮﺀ )‪ ،(١٧٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٧١‬ﺃﲪﺪ )‪٤١٥/٢‬‬
‫(‪.‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٤٥٩ / ١‬ـ ‪ (٤٦٠‬ﺭﻗﻢ ‪ ٦٤٩‬ـ ‪.٢٧٤‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(١٣٤ / ٢‬ﻭﺍﳌﻮﻃﺄ )‪.(١٦٠ / ١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٢٨‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪.(٦٤٩‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٤٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ‬
‫)‪ ،(٤٦٩‬ﺃﲪﺪ )‪ ،(٢٩٠/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٣٨٢‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٧٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٨٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪ ،(١٣٥٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ‬
‫)‪ ،(١٢٩٤‬ﺃﲪﺪ )‪.(١٠٥/٥‬‬
‫)‪ (٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٤٦٤ / ١‬ﺭﻗﻢ ‪ ٦٧٠‬ـ ‪ ،٢٨٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣١٥ / ٢‬‬

‫‪١٦٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻣﺎ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻋﻤﻞ ﻭﻻ ﺻﻨﺎﻋﺔ ﻭﻗﺪ ﺗﺮﻙ ﺍﻟﺘﻜﺴﺐ ﺇﻣﺎ ﻟﻜﱪﻩ‪ ،‬ﻭﺇﻣﺎ ﻟﻴﺘﻔﺮﻍ ﻟﻠﻌﺒﺎﺩﺓ‪،‬‬
‫ﻓﺈﻥ ﻳﻜﻦ ﻏﻨﻴﺎ ﻟﻪ ﻣﺎﻝ ﻳﺪﺭ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻣﻦ ﲢـﺖ ﻳﺪﻩ‪ ،‬ﺃﻭ ﻗﺎﻡ ﺑﻌﻤﻠﻪ ﻣﻦ ﻳﻜﻔﻴﻪ ﻣﻦ ﺑﻨﻴﻪ ﺃﻭ‬
‫ﺧﺪﻣﻪ‪ ،‬ﻓﺈﻥ ﻟﺒﺚ ﻫﺬﺍ ﰲ ﺍﳌﺴﺠﺪ ﻓﻴﻪ ﺧﲑ ﻋﻈﻴﻢ ﻟﻪ؛ ﻷﻧﻪ ﻳﺼﻮﻥ ﻭﻗﺘﻪ ﻭﳛﻔﻈﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻓﻘﲑﺍ‪ ،‬ﺃﻭ ﻛـﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﲝﺎﺟـﺔ ﺇﱃ ﻋﻠﻤﻪ ﰲ ﺍﳌﺪﺍﺭﺱ‬
‫ﻭﺍﺠﻤﻟـﺘﻤـﻌﺎﺕ ﺃﻭ ﲝﺎﺟـﺔ ﺇﱃ ﺇﺩﺍﺭﺗﻪ ﻟﺒـﻌﺾ ﺍﳌﺼﺎﱀ‪ ،‬ﻓﻼ ﳛﻞ ﻟﻪ ﺃﻥ ﻳﺘﻘﺎﻋﺲ ﻋﻦ ﻧﻔﻊ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺧﺪﻣﺘﻬﻢ؛ ﻷﻧﻪ ﺇﻥ ﺃﺧﻠﺺ ﺍﻟﻨﻴﺔ ﷲ ﺗـﻌﺎﱃ ﻓـﻬﻮ ﻗﺪ ﻋﻤﻞ ﻋﻤﻼ ﻳﺜﺎﺏ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ‬
‫ﺗﺮﻙ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺑﻼ ﻋﺬﺭ‪ ،‬ﻓﻘﺪ ﺃﺳﺎﺀ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻟﻠﻨﺎﺱ )‪.(١‬‬
‫ﻭﺃﻣﺎ ﺇﻥ ﻛـﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﻗﻮﺕ ﻻ ﳚﺪ ﻣﻦ ﻳﺆﻣﻨﻪ ﻟﻪ‪ ،‬ﻓـﻠﻴـﺲ ﻟﻪ ﺃﻥ ﻳﺴﻜﻦ ﺍﳌﺴﺠﺪ‬
‫ﻭﻳﻠﺒﺚ ﻓﻴﻪ ﻟﻴﻜـﻮﻥ ﻋﺎﻟﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻳﻜﺘﺴﺐ ﻣﻦ ﺻﺪﻗـﺎﻬﺗـﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋـﺎﺟﺰﺍ ﻋﻦ ﺍﻟﺘﻜﺴﺐ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ ﻷﻥ ﺍﻟﻀﺮﻭﺭﺓ ﻗﺪ ﺃﺟﱪﺗﻪ ﻋﻠﻰ ﻫﺬﺍ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻼﺑﺚ ﺑﺎﳌﺴﺠﺪ ﺇﳕﺎ ﻳﻠﺒﺚ ﻣﻦ ﺃﺟﻞ ﺑﺪﻉ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻛﺎﻥ ﻳﻘﺮﺃ ﻟﻸﻣﻮﺍﺕ ﺑﺄﺟﺮﺓ‪،‬‬
‫ﺃﻭ ﳜـﻠﻮ ﺑﺎﳌﺴﺠﺪ ﺧﻠﻮﺓ ﺑﺪﻋﻴـﺔ ﻳﱰﻭﻱ ﻓﻴـﻬﺎ ﻋﻦ ﳐﺎﻟﻄﺔ ﺍﻟﻨﺎﺱ ﻭﺷﻬﻮﺩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻫﺬﺍ ﺍﻋﺘﻜﺎﻓﺎ‪ ،‬ﻭﻻ ﻳـﺤﻞ ﺃﻥ ﻳﺴـﻤﻰ ﺍﻻﻋﺘﻜﺎﻑ ﺧـﻠﻮﺓ )‪ .(٢‬ﻭﻳﺰﻋـﻢ ﺃﻧﻪ ﻳﻨﻜﺸﻒ ﻟﻪ‬
‫ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻣﺎ ﻳﺸﻔﻲ ﺍﳌﺮﺿﻰ ﻭﻳﻐﲏ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻳﻨﺠﺐ ﺍﻷﻭﻻﺩ ﳌﻦ ﻛﺎﻥ ﻋﻘﻴﻤﺎ‪ ،‬ﻭﻳﺒﺘﺰ ﺃﻣﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺱ ﺑﺄﻋﻤﺎﻟﻪ ﻓﻬﻮ ﺿﺎﻝ ﻣﺒﺘﺪﻉ ﻳﻨﺒﻐﻲ ﺭﺩﻋﻪ )‪.(٣‬‬
‫ﻭﻳﺪﻝ ﳌﺎ ﺫﻛـﺮﺗﻪ‪ :‬ﺃﻥ ﺍﳌﺴـﺎﺟـﺪ ﻟـﻢ ﺗﱭ ﻟﻠﺴﻜﲎ‪ ،‬ﻭﻻ ﻟﻠﺘﻜـﺴـﺐ ﺍﻟﺪﻧﻴﻮﻱ‪،‬‬
‫ﻭﻻ ﻟﻠﺸﻌﻮﺫﺓ ﻋﻠﻲ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪{ …çµßϑó™$# $pκÏù tŸ2õ‹ãƒuρ yìsùöè? βr& ª!$# tβÏŒr& BNθã‹ç/ ’Îû } :‬‬

‫)‪ (...(٤‬ﺍﻵﻳﺔ )‪ .(٥‬ﻭﻗﻮﻟﻪ ‪ } ‬ﺇﳕﺎ ﺑﻨﻴـﺖ ﺍﳌﺴـﺎﺟـﺪ ﳌﺎ ﺑﻨﻴﺖ ﻟﻪ { )‪ .(١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ٣٩٣ / ١٠‬ـ ‪ ،(٤٢٦‬ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ١٧٠ / ١‬ـ ‪ ،(١٧١‬ﻭﺇﻏﺎﺛﺔ‬
‫ﺍﻟﻠﻬﻔﺎﻥ ﻣﻦ ﻣﺼﺎﺋﺐ ﺍﻟﺸﻴﻄﺎﻥ )‪ ١٢١ / ١‬ـ ‪.(١٢٢‬‬
‫)‪ (٢‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(٢٥٥ / ١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪.(١٤٧ / ٣‬‬
‫)‪ (٣‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٣٩ / ٤‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ‪.٣٦ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ :‬ﺍﻵﻳﺔ ‪.٣٦‬‬

‫‪١٦٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪ .(٢‬ﻭﻗـﺪ ﻭﺭﺩ ﰲ ﺭﻭﺍﻳـﺔ ﺃﺧـﺮﻯ ﺗﻔﺴﲑ ﻣﺎ ﺑﻨﻴﺖ ﻟﻪ‪ :‬ﺑﺄﻧﻪ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺍﻟﺼﻼﺓ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻟﺒﺚ ﺍﳌﺮﻳﺾ‪:‬‬
‫ﳜـﺘﻠﻒ ﺍﻟﻼﺑﺚ ﰲ ﺍﳌﺴﺠﺪ ﻭﻫﻮ ﻣﺮﻳﺾ ﻣﻦ ﺟـﻬﺔ ﺣـﺎﻟﻪ ﻭﻧﻮﻋـﻴـﺔ ﻣﺮﺿـﻪ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻻ ﳚﺪ ﻣﻦ ﻳﻌﻮﻟﻪ‪ ،‬ﻓﺠﻠﻮﺳﻪ ﰲ ﺍﳌﺴﺠﺪ ﺟﺎﺋﺰ ﻟﻴﻜﻮﻥ ﳏﻞ ﻋـﻄﻒ ﺍﳌﺼﻠﲔ‬
‫ﻭﺭﻋﺎﻳـﺘﻬﻢ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻳﻌﻮﻟـﻪ ﻭﻳﻘﻮﻡ ﺑﺸﺆﻭﻧﻪ ﻓﻼ ﳚﻠﺲ‬
‫ﺑﺎﳌﺴﺠﺪ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﺍﻋﺘﻜﺎﻑ ﺃﻭ ﺻـﻼﺓ ﺃﻭ ﻗﺮﺍﺀﺓ ﺃﻭ ﺫﻛـﺮ‪ ،‬ﻭﺇﻻ ﻓـﺈﻥ ﻋﻨﺎﻳﺔ ﻋﺎﺋﻠﺘـﻪ‬
‫ﺃﻭﱃ ﺑـﻪ‪ ،‬ﳊـﺎﺟﺘـﻪ ﺍﻟﺸﺪﻳﺪﺓ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺑﻪ ﻣﺮﺽ ﻣﻌﺪ ﺃﻭ ﲣﺮﺝ ﻣﻨﻪ ﺩﻣﺎﺀ ﻭﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ‪ ،‬ﺃﻭ ﻳﺘﺄﺫﻯ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻪ‬
‫ﻟﺴﻮﺀ ﺍﳌﻨﻈﺮ ﺃﻭ ﻧـﺤﻮﻩ ﳑﺎ ﻳﺘﺄﺫﻯ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻟﻪ ﺍﳉﻠﻮﺱ ﰲ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻟﺘﺤﻘﻖ ﺍﻟﻀﺮﺭ ﻣﻨﻪ‪ ،‬ﻭﻫﻜـﺬﺍ ﻟﻮ ﺧﻴﻒ ﻋﻠﻴﻪ ﺿﺮﺭ ﻣﻦ ﺍﻟﺮﻭﺍﺋﺢ‪ ،‬ﻓـﺈﻧﻪ ﻳﻌﺰﻝ ﻋﻦ‬
‫ﺍﳌﺴﺠﺪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺑﻘﻲ ﰲ ﺍﳌﺴﺠﺪ ﻣﻊ ﺗﻀﺮﺭﻩ ﻣﻦ ﺍﻟﺮﻭﺍﺋـﺢ ﻳﻜﻮﻥ ﻛﻤﻦ ﺃﻟﻘﻰ ﺑﻨﻔﺴﻪ ﺇﱃ‬
‫ﺍﻟﺘﻬﻠﻜﺔ‪ ،‬ﻭﻫﺬﺍ ﺣﺮﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻭﻟﻴﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺴﺘـﺤﺎﺿـﺔ ﺇﺫﺍ ﺣﻔﻈﺖ ﺍﳌﺴﺠﺪ ﻣﻦ ﺃﺫﺍﻫﺎ ﺑﻮﺳﺎﺋﻠﻬﺎ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﻦ ﺑﻪ‬
‫ﺳﻠﺲ ﺑﻮﻝ‪ ،‬ﺃﻭ ﺍﺳﺘﻄﻼﻕ ﺭﻳﺢ‪ ،‬ﺃﻭ ﲞﺮ ﺷﺪﻳﺪ ﺟﺪﺍ‪ ،‬ﻓﺈﻥ ﺑﻘﺎﺀﻫﻢ ﰲ ﺍﳌﺴﺠﺪ ﺣﲔ ﻻ ﻳﺘﻀﺮﺭ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻻ ﻣﻦ ﺑﻪ ﻣﻨﻬﻢ ﳊـﻔﻈﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻭﺳﺎﺋﻞ ﲤﻨﻊ ﺃﺫﺍﻫﻢ ﻋﻦ ﺍﳌﺴﺠﺪ‬
‫ﻭﻣﻦ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺑﻘﺎﺀﻫﻢ ﺣﻴﻨﺌﺬ ﺟﺎﺋﺰ )‪ (٣‬ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱄ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻹﻳﻄﺎﻥ ﺑﺎﳌﺴﺠﺪ‪:‬‬
‫ﺍﻹﻳﻄﺎﻥ ﰲ ﺍﳌﺴﺠﺪ‪ :‬ﻫﻮ ﺍﲣﺎﺫ ﻣﻜﺎﻥ ﻣﻌﲔ ﰲ ﺍﳌﺴﺠﺪ ﻭﲣﺼﻴﺼﻪ ﻟﻨﻔﺴﻪ ﻳﺼﻠﻲ ﻓﻴﻪ‬
‫ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﳚﻠﺲ ﻓﻴﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻓﻼ ﻳـﺠﻮﺯ ﺫﻟﻚ‪.‬‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٦٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ،(٧٦٥‬ﺃﲪﺪ )‪.(٣٦٠/٥‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ٣٩٣ / ١‬ـ ‪ (٣٩٧‬ﺭﻗﻢ ‪.٥٦٩‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٤٤٦ / ٦‬‬

‫‪١٧٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺩﻟﻴﻠﻪ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﺒﻞ } ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻬﻧﻰ ﺃﻥ ﻳﻮﻃﻦ ﺍﻟﺮﺟﻞ ﺍﳌﻘﺎﻡ ﺍﻟﻮﺍﺣـﺪ‬

‫ﻛﺈﻳﻄﺎﻥ ﺍﻟﺒﻌﲑ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ .(٢‬ﻭﺭﻭﺍﻩ ﺃﺣـﻤﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻬﻧﻰ ﺃﻥ ﻳﻮﻃﻦ‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻹﻳﻄﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﳌﺎ ﻓـﻴﻪ ﻣﻦ ﺍﻟﻀﺮﺭ؛ ﻭﻷﻥ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻨﻜﺮ ﻣﺎ ﻳﻔـﻌﻠﻪ ﺑﻌﺾ ﺍﳉـﻬﻠﺔ ﻣﻦ ﻓﺮﺵ ﺑﺴﺎﻁ ﻳﺴﻊ ﲨﺎﻋـﺔ ﻭﲣﺼﻴﺼﻪ‬
‫ﻟﺸﺨﺺ ﻭﺍﺣـﺪ‪ ،‬ﺃﻭ ﻟﻪ ﻭﳋـﺪﻣﻪ ﺑﺸﻜﻞ ﺩﺍﺋﻢ ﳌﺪﺓ ﻣﻌﻴـﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﳏﺮﻡ ﻟﻜﻮﻧﻪ ﻏﺼﺐ‬
‫)‪(٤‬‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎ ﻳﻘﺼـﺪﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗـﺪ ﺧﺼﺺ‬ ‫ﻣﻜـﺎﻧﺎ ﻣﺸﺘﺮﻛـﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﳉﻠﻮﺱ ﰲ ﻣﻜـﺎﻥ ﻣﻌﲔ ﳚﻠﺲ ﻓﻴﻪ ﻟﻴﺄﺗﻴﻪ ﻣﻦ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻋﻠﻤﻪ‪.‬‬
‫ﺃﻣﺎ ﻟﻮ ﺃﺗﻰ ﺭﺟﻞ ﻭﺟـﻠﺲ ﰲ ﻣﻜـﺎﻥ ﰒ ﻗﺎﻡ ﻣﻨﻪ ﻟﻴﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ ،‬ﰒ ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ‬
‫ﺃﺣﻖ ﺑﻪ؛ ﻷﻧﻪ ﺳﺒﻖ ﺇﻟﻴـﻪ‪ ،‬ﻭﻻ ﳛﻞ ﻷﺣـﺪ ﺃﻥ ﻳﻘﻴـﻤﻪ ﻟﻴـﺠﻠﺲ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺻﺎﺣﺐ‬
‫ﺍﳌﻜﺎﻥ ﺫﻫﺐ ﳊـﺎﺟـﺔ ﺛـﻢ ﺭﺟﻊ ﺇﱃ ﳎﻠﺴﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻘﻴﻢ ﻣﻦ ﺟﻠﺲ ﰲ ﻣﻜﺎﻧﻪ؛ ﻷﻧﻪ ﺃﺣﻖ‬
‫ﺑﻪ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨـﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﻘﻴﻤﻦ ﺃﺣـﺪﻛـﻢ ﺍﻟﺮﺟـﻞ ﻣﻦ‬

‫)‪ (١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ )‪ ،(١١١٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٨٦٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٤٢٩‬ﺃﲪﺪ )‪/٣‬‬
‫‪ ،(٤٢٨‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٣٢٣‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢٨٠ / ٢‬‬
‫)‪ (٣‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ،(٤٤٧ / ٥‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ؛ ﻷﻥ ﻓﻴﻪ ﲤﻴﻢ ﺑﻦ ﳏﻤﻮﺩ‪ ،‬ﻓﻴﻪ ﻟﲔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪٤‬‬
‫‪ ،(١٠٧ /‬ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ )‪.(٣٠٣ / ١‬‬
‫)‪ (٤‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻷﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻣﺸﻘﻲ )ﺹ‪.(٣٢٨‬‬

‫‪١٧١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳎﻠﺴﻪ ﰒ ﳚﻠﺲ ﻓﻴﻪ { )‪ .(١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢‬‬

‫‪ - ٢‬ﻭﻋﻨﻪ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻻ ﻳـﻘﻴﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﻘﻌـﺪﻩ ﺛـﻢ‬

‫ﳚﻠﺲ ﻓـﻴﻪ‪ ،‬ﻭﻟـﻜـﻦ ﺗﻔﺴﺤﻮﺍ ﻭﺗﻮﺳـﻌﻮﺍ { )‪ .(٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٤‬‬

‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﻘﻴﻤﻦ ﺃﺣﺪﻛـﻢ ﺃﺧﺎﻩ ﺛـﻢ ﳚﻠﺲ ﰲ‬

‫ﳎﻠﺴﻪ { )‪ .(٥‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﺇﺫﺍ ﻗﺎﻡ ﻟﻪ ﺭﺟﻞ ﻋﻦ ﳎﻠﺴﻪ ﻟـﻢ ﳚﻠﺲ ﻓﻴﻪ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٦‬‬

‫‪ - ٤‬ﻋﻦ ﺟـﺎﺑﺮ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻻ ﻳـﻘﻴـﻤﻦ ﺃﺣﺪﻛـﻢ ﺃﺧﺎﻩ ﻳﻮﻡ‬

‫ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﻟﻴﺨﺎﻟﻒ ﺇﱃ ﻣﻘﻌﺪﻩ ﻓﻴﻘﻌﺪ ﻓﻴﻪ‪ ،‬ﻭﻟﻜـﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻓﺴﺤﻮﺍ { )‪ .(٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٨‬‬

‫ﺍﻟﺸـﺎﻫﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣـﺎﺩﻳـﺚ‪ } :‬ﻻ ﻳﻘـﻴـﻤﻦ ﺃﺣـﺪﻛـﻢ ﺍﻟﺮﺟﻞ ﻣﻦ‬

‫ﳎﻠﺴﻪ { )‪ ...(٩‬ﰒ ﳚﻠﺲ ﰲ ﳎﻠﺴﻪ‪." ...‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻬﻧﻰ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺮﺟﻞ ﺃﺧﺎﻩ ﻣﻦ ﻣﻘﻌﺪﻩ ﺍﻟﺬﻱ ﺳﺒـﻘـﻪ ﺇﻟﻴﻪ‪ .‬ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﺣﺘﺠـﺎﺯ ﻣﻜﺎﻥ ﳏﺪﺩ ﰲ ﺍﳌﺴﺠﺪ ﻭﲣﺼﻴﺼﻪ ﺃﻭ ﺣﱴ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻘﻌﻮﺩ ﰲ ﻣﻘﻌﺪ ﻭﺍﺣﺪ‬
‫ﻳﺘﺤﺎﺷﻰ ﺍﻟﻨﺎﺱ ﻗﺮﺑﻪ ﳌﻌﺮﻓﺘﻬﻢ ﺃﻥ ﻫﺬﺍ ﻣﻘـﻌﺪ ﻓـﻼﻥ ﻣﻦ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓـﺈﻥ ﺫﻟﻚ ﻻ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٦٩‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ،(٢٧٤٩‬ﺃﲪﺪ )‪ ،(١٢٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ‬

‫ﺍﻻﺳﺘﺌﺬﺍﻥ )‪.(٢٦٥٣‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٧١٤ / ٤‬ﺭﻗﻢ ‪ ٢١٧٧‬ـ )‪.(٢٧‬‬
‫)‪ (٣‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٧‬ﺃﲪﺪ )‪ ،(١٠٢/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪.(٢٦٥٣‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٢٨‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٦٩‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ،(٢٧٤٩‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪.(٢٦٥٣‬‬
‫)‪ (٦‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٢٩‬‬
‫)‪ (٧‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٨‬ﺃﲪﺪ )‪.(٢٩٥/٣‬‬
‫)‪ (٨‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪ (١٧١٥ / ٤‬ﺭﻗﻢ ‪.٢١٧٨‬‬
‫)‪ (٩‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ،(٢٧٤٩‬ﺃﲪﺪ )‪ ،(١٢٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪.(٢٦٥٣‬‬

‫‪١٧٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳚـﻮﺯ؛ ﺑﺪﻻﻟﺔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬

‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻦ ﺃﻥ ﻣﻦ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ﻓـﻬﻮ ﺃﺣﻖ ﺑﻪ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻴـﻪ‪:‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ " :‬ﺇﺫﺍ ﻗـﺎﻡ ﺃﺣﺪﻛـﻢ "‪ .‬ﻭﰲ ﺣﺪﻳـﺚ ﺃﰊ‬
‫ﻭﺃﺑﻮ‬ ‫)‪(٢‬‬
‫ﻋﻮﺍﻧﺔ‪ } :‬ﻣﻦ ﻗﺎﻡ ﻣﻦ ﳎﻠﺴﻪ ﺛـﻢ ﺭﺟﻊ ﺇﻟﻴﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﻪ { )‪ .(١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﺩﺍﻭﺩ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﻬﻮ ﺃﺣﻖ ﺑﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻳﺄﰐ ﰲ ﻣﻘﻌﺪ ﺃﺧﻴﻪ ﺍﻟﺬﻱ ﺳﺒﻘﻪ ﺇﻟﻴﻪ‪ ،‬ﺛـﻢ ﳚﻠﺲ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ؛ ﺣﻴﺚ ﺇﻥ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻥ ﻋﺒﺎﺩﺓ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‬
‫ﺇﱃ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﺗﻘﺎﻫﻢ ﻟﻪ‪ ،‬ﻓﻤﻦ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ﰲ ﺍﳌﺴﺠـﺪ ﻓﻠﻪ ﺣﺮﻣـﺘـﻪ‪ ،‬ﻭﻟﻪ‬
‫ﺣـﻘﻮﻗـﻪ‪ ،‬ﻟﻜﻦ ﻟﻮ ﻗﺎﻡ ﺍﳉـﺎﻟﺲ ﰲ ﺍﳌﻜﺎﻥ ﻟﺸﺨﺺ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﻶﺧﺮ ﺣﻖ ﺍﳉﻠﻮﺱ‬
‫ﻓﻴﻪ‪.(٤) .‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻻ ﻳﺆﺛﺮ ﺑﺎﻟﻘﺮﺑﺎﺕ ﺃﺣﺪﺍ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺇﻳﺜﺎﺭﻩ ﻣﺼﻠﺤﺔ ﺗﺰﻳﺪ‬
‫ﺍﻟﻘﺎﺋﻢ ﺗﻘﻮﻯ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪.(٥) .‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﳌﺴﺎﺟﺪ‪:‬‬
‫ﺍﻻﻋﺘﻜـﺎﻑ ﻟﻐـﺔ‪ :‬ﻋﻜـﻒ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ :‬ﺃﻱ ﺃﻗـﺒﻞ ﻋﻠﻴﻪ ﻣﻮﺍﻇﺒـﺎ‪ ،‬ﻻ ﻳﺼﺮﻑ ﻋﻨﻪ‬

‫)‪ (١‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ،(٢١٧٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ،(٤٨٥٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺩﺏ )‪ ،(٣٧١٧‬ﺃﲪﺪ )‪ ،(٣٤٢/٢‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﻻﺳﺘﺌﺬﺍﻥ )‪.(٢٦٥٤‬‬
‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٧١٥ / ٤‬ﺭﻗﻢ ‪.٢١٨٠‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٤١٤ / ٤‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٠٩ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪٨‬‬
‫‪.(٢٤ /‬‬
‫)‪ (٤‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٣٥١ / ٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٣٢٥ / ١‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪.(١١٦‬‬

‫‪١٧٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫{ ﺍﻵﻳﺔ )‪ .(١‬ﺃﻱ‪:‬‬ ‫‪4 öΝçλ°; 5Θ$oΨô¹r& #’n?tã tβθàä3÷ètƒ‬‬ ‫ﻭﺟـﻬﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻗﺎﻡ‪ .‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱄ‪} :‬‬
‫ﻳﻘﻴﻤﻮﻥ‪ .‬ﻗﺎﻝ ﺍﳌـﻔﺴﺮﻭﻥ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﻋﺎﻛﻔﻮﻥ‪ :‬ﻣﻘﻴﻤﻮﻥ ﻓـﻲ ﺍﳌﺴﺎﺟﺪ ﻻ‬
‫ﻳـﺨﺮﺟﻮﻥ ﻣﻨـﻬﺎ‪ ،‬ﺇﻻ ﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻳﺼﻠﻲ ﻓﻴﻪ ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﳌﻦ ﻻﺯﻡ ﺍﳌﺴﺠﺪ‬
‫ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻪ‪ :‬ﻋﺎﻛﻒ ﻭﻣﻌﺘﻜـﻒ‪ .‬ﻭﺍﻻﻋﺘﻜﺎﻑ ﺍﻻﺣﺘﺒﺎﺱ‪.(٢) .‬‬
‫ﻭﻫﻮ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻟﺰﻭﻡ ﻣﺴﺠـﺪ ﻟﻄﺎﻋﺔ ﺍﷲ ‪ -‬ﺗـﻌﺎﱃ )‪ .(٣‬ﻭﺍﺧﺘﻠﻒ ﰲ ﻣﻜﺎﻥ‬
‫ﺍﻻﻋﺘﻜﺎﻑ ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻻﻋـﺘﻜﺎﻑ ﻻ ﻳـﺼﺢ ﺇﻻ ﰲ ﻣﺴﺠﺪ؛ ﻭﺳﻮﺍﺀ ﺃﻛـﺎﻥ ﺍﳌﻌﺘﻜـﻒ‬
‫ﺭﺟﻼ ﺃﻡ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻫﺬﺍ ﻣﺬﻫـﺐ ﺟـﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ )‪ .(٤‬ﻭﺣﻜـﺎﻩ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‬
‫ﺇﲨﺎﻋﺎ )‪.(٥‬‬
‫ﻭﺍﺧﺘﻠﻒ ﺍﳉﻤﻬﻮﺭ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ‪ ،‬ﻓـﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺍﳊﺮﻣﲔ ﻓـﻘﻂ‪ .‬ﻭﻣﻦ ﻗﺎﺋﻞ‪:‬‬
‫ﺍﳌﺴﺎﺟـﺪ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻭﺳﺒﻖ ﺑﻴﺎﻥ ﻫﺬﺍ ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﻋﺘﻜـﺎﻑ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﺣـﻤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺇﱃ ﺃﻥ ﺍﻻﻋﺘﻜﺎﻑ ﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﺍﳉﺎﻣﻊ )‪ .(٦‬ﻭﻗﻴﻞ‪ :‬ﰲ ﻛﻞ ﻣﺴﺠﺪ ﺗﻘﺎﻡ ﻓﻴﻪ ﲨﺎﻋﺔ‪ .‬ﻗﺎﻝ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﺑﻌﺾ‬
‫ﺍﳊﻨﺎﺑﻠﺔ )‪.(٧‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺍﻵﻳﺔ ‪.١٣٨‬‬

‫)‪ (٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٠٥٨ / ٤‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٤٤٩‬ﻭﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﻻﺑﻦ ﻓﺎﺭﺱ )‪ ١٠٨ / ٤‬ـ‬
‫‪.(١٠٩‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪ ،(٤٧٢ / ٣‬ﻭﺍﻟﻔﺮﻭﻉ )‪ ،(١٤٧ / ٣‬ﻭﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪٢٥٥ / ١‬‬
‫(‪.‬‬
‫)‪ (٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٣٢٥ / ٨‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٥٤١ / ١‬ﻭﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪،(٧٥ / ٢‬‬
‫ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٥٢ / ٣‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٣٥٨ / ٣‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(١٩٧ / ٣‬‬
‫)‪ (٥‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(٣٣٣ /٢ / ١‬‬
‫)‪ (٦‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٣٢٦ / ٨‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٠٥ / ١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٤١٣ / ٦‬‬
‫)‪ (٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٣٤٧ / ٢‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٣٧٧ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(١٤٣ / ٧‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‬
‫ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪.(٣٠٩ / ٢‬‬

‫‪١٧٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ " :‬ﻭﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﳌﺴـﺠﺪ ﺍﳉﺎﻣﻊ ﺃﺣـﺐ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻜﻒ ﰲ ﻏﲑﻩ‬
‫ﻓـﻤﻦ ﺍﳉـﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﻭﺟـﺐ ﻋﻠﻰ ﻧﻔﺴـﻪ ﺍﻋﺘﻜﺎﻓﺎ ﻓـﻲ ﻣﺴﺠﺪ ﻓﺎﻬﻧﺪﻡ‬
‫ﺍﳌﺴﺠﺪ ﺍﻋﺘﻜﻒ ﰲ ﻣﻮﺿﻊ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻘـﺪﺭ‪ ،‬ﺧـﺮﺝ ﻣﻦ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻭﺇﺫﺍ ﺑﲏ ﺍﳌﺴﺠﺪ‬
‫ﺭﺟـﻊ ﻓـﺒﲎ ﻋﻠﻰ ﺍﻋﺘﻜﺎﻓﻪ " )‪ .(١‬ﻭﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻧﻪ ﻳﺘﻤﻪ ﰲ ﻣﺴﺠﺪ ﺁﺧﺮ )‪.(٢‬‬
‫ﻭﺣﺠﺔ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ‪ -‬ﻋﻠﻰ ﺃﻥ ﺍﻻﻋﺘﻜـﺎﻑ ﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﺍﳉﺎﻣﻊ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ " :-‬ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﳌﻌﺘﻜـﻒ ﺃﻻ ﻳﻌﻮﺩ ﻣﺮﻳﻀﺎ‪ ...‬ﻭﻻ‬
‫ﺍﻋﺘﻜـﺎﻑ ﺇﻻ ﰲ ﻣﺴﺠﺪ ﺟﺎﻣﻊ "‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣‬‬
‫‪’Îû tβθàÅ3≈tã óΟçFΡr&uρ  ∅èδρçų≈t7è? Ÿωuρ‬‬ ‫ﻭﻷﻥ ﺍﻹﺷﺎﺭﺓ ﰲ ﻗـﻮﻝ ﺍﷲ ‪ -‬ﺗﻌـﺎﱃ ‪} :-‬‬

‫‪ (٤) { 3 ωÉf≈|¡yϑø9$#‬ﺍﻵﻳﺔ )‪ (٥‬ﺇﱃ ﺫﻟﻚ ﺍﳉﻨﺲ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻬﺑﺬﺍ‪ :‬ﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )‪.(٦‬‬
‫ﻭﻗـﻴﻞ‪ :‬ﻟﻮ ﺍﻋـﺘﻜـﻒ ﺭﺟﻼﻥ ﰲ ﻣﺴﺠﺪ ﻭﺃﻗـﺎﻣﺎ ﺍﳉـﻤﺎﻋـﺔ ﻓـﻴﻪ ﺻﺢ‬
‫ﺍﻋﺘﻜﺎﻓﻬﻤﺎ )‪.(٧‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﺼﺢ ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ‪ .‬ﻭﺣﻜﻰ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺃﻥ‬
‫)‪(١‬‬ ‫)‪(٨‬‬
‫ﺃﺟـﺎﺯ ﺍﻻﻋـﺘﻜﺎﻑ ﻓـﻲ ﻛﻞ ﻣﻜﺎﻥ‬ ‫ﻣـﺤـﻤـﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻟﺒـﺎﺑﺔ ﺍﳌﺎﻟﻜﻲ‬

‫)‪ (١‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٠٥ / ١‬‬

‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ،(٥٤١ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٣٦٨ / ٣‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١٤٣ / ٧‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ١٤٤ / ٧‬ـ ‪ (١٤٥‬ﻭﻓﻴﻪ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺿﻌﻴﻒ ﻻ ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻰ ﺣﻔﻈﻪ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻬﺗﺬﻳﺒﻪ ﻷﰊ ﺩﺍﻭﺩ‪.‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪.١٨٧ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ‪.١٨٧‬‬
‫)‪ (٦‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٣٢٦ / ٨‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(١٥٢ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٣٥٥ / ٥‬‬
‫)‪ (٨‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻟﺒﺎﺑﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﻮﱃ ﺁﻝ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﻣﻄﻲ‪ .‬ﺭﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﺪ ﻭﺍﺑﻦ ﻭﻫﺐ‬
‫ﻭﺃﺑﺎﻥ ﺑﻦ ﻋﻴﺴﻰ ﻭﺃﺻﺒﻎ ﺑﻦ ﺧﻠﻴﻞ‪ .‬ﺩﺭﺱ ﻛﺘﺐ ﺍﻟﺮﺃﻱ ﺳﺘﲔ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳜﺘﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻣﻀﺎﻥ ﺳﺘﲔ ﻣﺮﺓ‪.‬‬

‫‪١٧٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻣﺬﻫﺐ ﺍﻷﺣﻨﺎﻑ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺟﻮﺍﺯ ﺍﻋﺘﻜﺎﻑ ﺍﳌﺮﺃﺓ ﰲ ﻣﺴﺠﺪ ﺑﻴﺘﻬﺎ )ﺍﳌﻜﺎﻥ‬
‫ﺍﳌﺨـﺼﺺ ﻟﺼﻼﻬﺗﺎ ﻓﻴـﻪ( )‪ (٢‬ﻭﺃﺟـﺎﺯﻩ ﺑﻌﺾ ﺃﺻﺤـﺎﺏ ﻣﺎﻟﻚ )‪ (٣‬ﻭﺑﻌﺾ ﺃﺻﺤـﺎﺏ‬
‫ﺍﻟﺸـﺎﻓـﻌﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﻘﺪﱘ ﻟﻠﺸﺎﻓﻌﻲ )‪.(٤‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﺍ ﺍﻋﺘﻜﺎﻓـﻬﺎ ﺑﺎﳌﺴﺠـﺪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﺗـﻘﺎﻡ ﻓـﻴـﻪ ﺍﳉﻤﺎﻋﺔ؛‬
‫ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﺎ )‪ .(٥‬ﻭﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻻ ﺗﻘﺎﻡ ﻓﻴﻪ ﺍﳉﻤﺎﻋﺔ ﻟﻴﺲ ﺑﺄﻣﺎﻥ ﻋﻠﻴﻬﺎ؛ ﻟﻜﻮﻧﻪ‬
‫ﺇﻣﺎ ﺧﺮﺑﺎ‪ ،‬ﻭﺇﻣﺎ ﻣﻬﺠﻮﺭﺍ ﻟﻔﺴﺎﺩﻩ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺠﻠﻮﺳﻬﺎ ﻓﻴﻪ ﺧﻄﺮ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺣﻴﺪﺓ‬
‫ﺃﻭ ﻣﻊ ﻧﺴﺎﺀ‪.‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃ‪ -‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ (...(٦) { 3 ωÉf≈|¡yϑø9$# ’Îû tβθàÅ3≈tã óΟçFΡr&uρ } ...) :‬ﺍﻵﻳﺔ‪.‬‬

‫ﺍﻟﺸﺎﻫﺪ‪.(٧) { 3 ωÉf≈|¡yϑø9$# ’Îû tβθàÅ3≈tã } :‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺣـﺮﻡ ﺍﳌﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺍﳌﻌﺘﻜـﻒ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﺳﻜـﺖ ﻋﻦ‬
‫ﻏﲑﻩ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺠﺪ ﻫﻮ ﻣﻮﺿﻊ ﺍﻻﻋﺘﻜﺎﻑ )‪.(٨‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ } ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﻌـﺘﻜﻒ ﺍﻟﻌﺸﺮ‬

‫ﳛﺪﺙ ﺑﺎﳌﻌﲎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺛﻼﲦﺎﺋﺔ ﻭﻫﻮ ﺍﺑﻦ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﻳﺒﺎﺝ‬
‫ﺍﳌﺬﻫﺐ )‪.(١٨٩ / ٢‬‬
‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٢٧٢ / ٤‬‬
‫)‪ (٢‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(١١٩ /٣ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ )‪ ،(١٥٦ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(٣١٣ / ١‬‬
‫)‪ (٤‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٤١٣ / ٦‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٣٤٢ / ٣‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ١٨٩ / ٣‬ـ ‪ ،(١٩٠‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٤٠٨ / ٦‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪.١٨٧ :‬‬
‫)‪ (٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪.١٨٧ :‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(٩٥ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪.(٢٤٥ / ١‬‬

‫‪١٧٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻷﻭﺍﺧـﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻓـﺎﻋﺘﻜـﻒ ﻋﺎﻣـﺎ ﺣـﱴ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻴﻠﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﻫﻲ‬
‫ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﻳـﺨﺮﺝ ﻣﻦ ﺻﺒﻴﺤﺘـﻬﺎ ﻣﻦ ﺍﻋﺘﻜﺎﻓﻪ‪ ،‬ﻗﺎﻝ‪ " :‬ﻣﻦ ﻛﺎﻥ ﺍﻋﺘﻜﻒ ﻣﻌﻲ ﻓﻠﻴﻌﺘﻜﻒ‬
‫ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ‪ ،‬ﻓﻘﺪ ﺃﺭﻳﺖ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﰒ ﺃﻧﺴﻴﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺘﲏ ﺃﺳﺠﺪ ﰲ ﻣﺎﺀ ﻭﻃﲔ ﻣﻦ‬
‫ﺻﺒﻴﺤﺘﻬﺎ‪ ،‬ﻓﺎﻟﺘـﻤﺴﻮﻫﺎ ﰲ ﻛـﻞ ﻭﺗﺮ‪ ،‬ﻓﻤﻄﺮﺕ ﺍﻟﺴﻤﺎﺀ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﺠﺪ ﻋﻠﻰ‬
‫ﻋﺮﻳﺶ‪ ،‬ﻓﻮﻛﻒ )‪ (١‬ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺒﺼﺮﺕ ﻋﻴﻨﺎﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﺃﺛﺮ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ ﻣﻦ‬
‫ﺻﺒﺢ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ {‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﻮﻛﻒ ﺍﳌﺴﺠﺪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﺴﺠﺪ ﻫﻮ ﺍﳌﻜـﺎﻥ ﺍﳌﻌﺮﻭﻑ ﻟﻼﻋﺘﻜﺎﻑ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﻋﺘﻜﻒ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﰲ ﺍﻷﻋﻮﺍﻡ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳـﻌﺘﻜـﻒ ﺍﻟﻌﺸﺮ‬

‫ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﱴ ﺗﻮﻓﺎﻩ ﺍﷲ‪ ،‬ﰒ ﺍﻋﺘﻜﻒ ﺃﺯﻭﺍﺟـﻪ ﻣﻦ ﺑﻌﺪﻩ { )‪ .(٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻛﺎﻥ ﻳﻌﺘﻜﻒ‪ ...‬ﰒ ﺍﻋﺘﻜﻒ ﺃﺯﻭﺍﺟﻪ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻋﺘﻜﺎﻑ ﺍﻟﻨﱯ ‪ ‬ﻭﺯﻭﺟﺎﺗﻪ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﻭﻫﻦ ﻧﺴﺎﺀ؛ ﻭﻳﺸﻬﺪ‬

‫)‪ (١‬ﻭﻛﻒ ﺍﳌﺴﺠﺪ‪ :‬ﺃﻱ ﻗﻄﺮ ﻣﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﺴﻘﻒ ﻛﺎﻥ ﻋﺮﻳﺸﺎ ﻣﻦ ﺳﻌﻒ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻻ ﳝﻨﻊ ﺍﳌﺎﺀ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻣﺎ ﲢﺘﻪ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٧٣٤‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﻋﺘﻜﺎﻑ ﺏ‪ ١‬ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﳌﺴﺎﺟﺪ ﺭﻗﻢ ‪ ،٢٠٢٧‬ﻭﻣﺴﻠﻢ )‪ (٨٢٤ / ٢‬ﺭﻗﻢ ‪ ،١١٦٧‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﺭﻗﻢ ‪ ،٢٤٦٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ ‪ ،١٧٧١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٤٤ / ٢‬ﻭﺍﳌﻮﻃﺄ )‪ ،(٣١٦ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪٤‬‬
‫‪ ،(٢٧٢ /‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٥١٥ / ٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﻜﺎﻑ )‪ ،(١٩٢٢‬ﻣﺴﻠﻢ ﺍﻻﻋﺘﻜﺎﻑ )‪ ،(١١٧٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ،(٧٩٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪٢٤٦٢‬‬
‫(‪ ،‬ﺃﲪﺪ )‪ ،(٩٢/٦‬ﻣﺎﻟﻚ ﺍﻻﻋﺘﻜﺎﻑ )‪.(٦٩٩‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﻋﺘﻜﺎﻑ ﺏ‪ ١‬ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺍﳌﺴﺎﺟﺪ ﻛﻠﻬﺎ ﺭﻗﻢ ‪ ،٢٠٢٦‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٨٣٠ / ٢‬ﺭﻗﻢ‬
‫‪ ،١١٧٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٧١ / ٤‬‬

‫‪١٧٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳍﺬﺍ ﺃﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ } :‬ﺍﻋﺘﻜﻒ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻣﺮﺃﺓ ﻣﺴﺘﺤﺎﺿﺔ ﻣﻦ ﺃﺯﻭﺍﺟﻪ‪ ،‬ﻓﻜﺎﻧﺖ‬

‫ﺗﺮﻯ ﺍﳊﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ‪ ،‬ﻓﺮﲟﺎ ﻭﺿﻌﻨﺎ ﺍﻟﻄﺴﺖ )‪ (١‬ﲢﺘﻬﺎ ﻭﻫﻲ ﺗﺼﻠﻲ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﻭﻫﺬﺍ ﻧﺺ ﲜﻮﺍﺯ ﺍﻋـﺘﻜـﺎﻑ ﺍﳌﺮﺃﺓ ﺑﺎﳌﺴـﺠﺪ ﻣﻊ ﺯﻭﺟﻬـﺎ ﺇﺫﺍ ﺃﺫﻥ ﳍـﺎ ﻭﺃﻣﻨﺖ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻔﺘﻨﺔ )‪ (٣‬ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﱂ ﻳﻜﻦ ﻳﻌﺘﻜﻒ ﺇﻻ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻭﻛـﺬﻟﻚ ﻗﺼﺔ ﺍﻷﺧﺒﻴﺔ ﻟﻌﺎﺋﺸﺔ‬
‫ﻭﺣﻔﺼﺔ ﻭﺯﻳﻨﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ‪ -‬ﺣﻴﺚ ﺿﺮﺑﻨﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻟﻴﻌﺘﻜﻔﻦ ﻣﻊ ﺍﻟﻨﱯ ‪.(٤) ‬‬
‫‪ - ٤‬ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‪ " :‬ﺃﺭﺍﱐ ﺍﺑﻦ ﻋﻤﺮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳـﻌﺘﻜﻒ ﻓـﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻣﻦ ﺍﳌﺴﺠﺪ "‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.(٥) .‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻳﻌﺘﻜﻒ ﻓﻴﻪ‪ ...‬ﻣﻦ ﺍﳌﺴﺠﺪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﺛﺒﺖ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﻌﺘﻜـﻒ ﰲ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﺣـﱴ ﺣﻔﻆ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻜـﺎﻥ ﺍﻋﺘﻜـﺎﻓـﻪ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﻮﻗﻴﻔﻴﺔ‪ ،‬ﻭﻗﺪ ﻧﺼﺖ‬
‫ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑـﻘﺔ‪ :‬ﻋﻠﻰ ﺃﻥ ﺍﻻﻋﺘﻜﺎﻑ ﻻ ﻳﻜـﻮﻥ ﺇﻻ ﰲ ﺍﳌﺴـﺠﺪ‪ ،‬ﻭﻛـﺬﻟﻚ ﻓـﻌﻞ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻓﻠﻢ ﻳﻌﺘﻜﻒ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٥‬ﺣﻜﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬـﻤﺎ ‪ -‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻣﺮﺃﺓ ﺟﻌﻠﺖ ﻋﻠﻴﻬﺎ‬
‫ﺃﻥ ﺗﻌﺘﻜﻒ ﰲ ﻣﺴﺠـﺪ ﺑﻴﺘﻬﺎ‪ ،‬ﻓـﻘﺎﻝ‪ " :‬ﺑﺪﻋﺔ‪ ،‬ﻭﺃﺑﻐﺾ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺍﷲ ﺍﻟﺒﺪﻉ "‪.‬‬

‫)‪ (١‬ﺍﻟﻄﺴﺖ‪ :‬ﺇﻧﺎﺀ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺎﺀ ﻟﻠﻐﺴﻴﻞ ﻭﳓﻮﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٣٩٢‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﻋﺘﻜﺎﻑ ﺏ‪ ١٠‬ﺍﻋﺘﻜﺎﻑ ﺍﳌﺴﺘﺤﺎﺿﺔ ﺭﻗﻢ ‪ ،٢٠٣٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢٧١ / ٤‬ﻭﻋﻮﻥ‬
‫ﺍﳌﻌﺒﻮﺩ )‪.(١٥٣ / ٧‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(١٨٩ / ٣‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٤٠٨ / ٦‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪/ ٣‬‬
‫‪.(١٤٩‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٨٣١ / ٢‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢٧٧ / ٤‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(٢٤١ / ٣‬ﻭﻧﻴﻞ‬
‫ﺍﻷﻭﻃﺎﺭ )‪ ،(٣٦٣ / ٥‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(١٥٣ / ٧‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(٥١٥ / ٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﻋﺘﻜﺎﻑ ﺏ‬
‫‪ ٦‬ﺍﻋﺘﻜﺎﻑ ﺍﻟﻨﺴﺎﺀ ﺭﻗﻢ ‪.٢٠٣٣‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٨٣٠ / ٢‬‬

‫‪١٧٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻫﺬﺍ ﻷﻥ ﻣﺴﺠﺪ ﺑﻴﺘﻬﺎ ﻻ ﻳﺴﻤﻰ ﻣﺴﺠﺪﺍ ﺣﻘﻴﻘﺔ ﻭﻻ ﺣﻜﻤﺎ )‪.(١‬‬

‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺛﺒﻮﺕ ﺍﻷﺣـﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤـﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳌﺮﺃﺓ ﰲ ﺑﻴﺘﻬﺎ ﺧﲑ ﳍﺎ ﻣﻦ‬
‫ﺻﻼﻬﺗﺎ ﰲ ﺍﳌﺴﺠﺪ؛ ﻭﰲ ﻗﻌﺮ ﺩﺍﺭﻫﺎ ﺃﻓـﻀﻞ ﻣﻦ ﻓـﻨﺎﺋﻬﺎ‪ ،‬ﻭﺍﻻﻋﺘﻜﺎﻑ ﻣﺜﻞ ﺍﻟﺼﻼﺓ ﻋﺒﺎﺩﺓ‬
‫ﺗﺆﺩﻯ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﺨـﺼﺺ ﻟﻠﺼﻼﺓ‪ ،‬ﻓﻤﺴﺠﺪ ﺑﻴﺘﻬﺎ ﻫﻮ ﻣﻌﺘﻜﻔﻬﺎ )‪.(٢‬‬
‫‪ - ٢‬ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﰲ ﺍﻷﺧﺒﻴﺔ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﺖ‪ :‬ﺇﻥ } ﺍﻟﻨﱯ ‪‬‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻜﻒ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻜﻒ ﻓﻴﻪ ﺇﺫﺍ ﺃﺧﺒﻴﺔ‪ :‬ﺧﺒﺎﺀ‬
‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺧﺒﺎﺀ ﺣﻔﺼﺔ‪ ،‬ﻭﺧﺒﺎﺀ ﺯﻳﻨﺐ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺁﻟﱪ ﺗﻘﻮﻟﻮﻥ ﻬﺑﻦ؟ "‪ .‬ﰒ ﺍﻧﺼﺮﻑ ﻓﻠﻢ‬
‫ﻳﻌﺘﻜـﻒ‪ ،‬ﺣﱴ ﺍﻋﺘﻜﻒ ﻋﺸﺮﺍ ﻣﻦ ﺷﻮﺍﻝ { )‪ .(٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﰒ ﺍﻧﺼﺮﻑ ﻓﻠﻢ ﻳﻌﺘﻜـﻒ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﻄﻊ ﺍﻻﻋﺘﻜﺎﻑ ﺑﻌﺪ ﺃﻥ ﻧﻮﺍﻩ؛ ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ ﺍﻟﻨﺴﺎﺀ ﺑﺎﳌﺴﺠﺪ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻋﺘﻜﺎﻑ ﺍﳌﺮﺃﺓ ﰲ ﻣﺴﺠﺪ ﺑﻴﺘﻬﺎ ﺃﻓﻀﻞ )‪.(٥‬‬
‫‪ - ٣‬ﻗﺎﻝ ﺍﳉﺼﺎﺹ ﰲ ﺍﻻﻋﺘﻜﺎﻑ‪ " :‬ﻭﲣﺼﻴﺼﻪ ﲟﺴﺎﺟﺪ ﺍﳉﻤﺎﻋﺎﺕ ﻻ ﺩﻻﻟﺔ ﻋﻠﻴﻪ "‬
‫)‪.(٦‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ )‪ ،(٥٤٧ / ١‬ﻭﺍﻟﻔﺮﻭﻉ )‪ ،(١٥٥ / ٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٣٥٢ / ٢‬‬
‫)‪ (٢‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(١١٩ /٣ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﻜﺎﻑ )‪ ،(١٩٢٩‬ﻣﺴﻠﻢ ﺍﻻﻋﺘﻜﺎﻑ )‪ ،(١١٧٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‬
‫‪ ،(٢٤٦٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ،(١٧٧١‬ﺃﲪﺪ )‪ ،(٨٤/٦‬ﻣﺎﻟﻚ ﺍﻻﻋﺘﻜﺎﻑ )‪.(٦٩٩‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﻋﺘﻜﺎﻑ ﺏ‪ ٦‬ﺍﻋﺘﻜﺎﻑ ﺍﻟﻨﺴﺎﺀ ﺭﻗﻢ ‪ ،٢٠٣٣‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٨٣١ / ٢‬ﺭﻗﻢ ‪.١١٧٣‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢٧٧ / ٤‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(٢٤١ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪٣٦٣ / ٥‬‬
‫(‪.‬‬
‫)‪ (٦‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ )‪.(٢٤٤ / ١‬‬

‫‪١٧٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳝﻜﻦ ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬

‫ﺍ ‪ -‬ﺃﻣﺎ ﻗﻴﺎﺱ ﺍﻻﻋﺘﻜﺎﻑ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ؛ ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﻻ ﳚﺮﻱ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ )‪ .(١‬ﻭﻟﻮ ﻛـﺎﻥ ﺍﻟﻘﻴـﺎﺱ ﺟـﺎﺭﻳﺎ‪ ،‬ﻟﻜﺎﻥ ﺑﺎﻃﻼ ﻫﻨﺎ‪ ،‬ﻻﺧﺘﻼﻑ ﺍﻻﻋﺘﻜﺎﻑ ﻋﻦ‬
‫ﺍﻟﺼﻼﺓ‪.‬‬
‫‪ - ٢‬ﺃﻣﺎ ﻗﺼـﺔ ﺍﻷﺧـﺒﻴﺔ‪ ،‬ﻓﻴﺠﺎﺏ‪ :‬ﺑﺄﻧﻪ ‪ ‬ﱂ ﻳﺘﺮﻙ ﺍﻻﻋﺘﻜﺎﻑ ﻟﻮﺟﻮﺩ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺗﺮﻛﻪ ﳌﺎ ﺭﺃﻯ ﺃﻥ ﺍﳊﺎﻣﻞ ﳍﻦ ﻫﻮ ﺍﻟﻐﲑﺓ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﺍﳌﻌﺘﻜﻒ ﰲ ﺍﳌﺴـﺠﺪ ﻣﻊ ﺃﻫﻠﻪ ﻗﺪ ﻻ‬
‫ﻳﻜﻮﻥ ﻣﻌـﺘﻜﻔـﺎ؛ ﺑﻞ ﻳﻜـﻮﻥ ﻛﺎﻟﺬﻱ ﻳﺴﻜﻦ ﺍﳌﺴﺠﺪ )‪ .(٢‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻓﻼ ﺩﻻﻟﺔ ﰲ ﻗﺼﺔ‬
‫ﺍﻷﺧﺒﻴﺔ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻋﺘﻜﺎﻑ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺃﻥ ﺍﻋﺘﻜﺎﻓﻬﻦ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪ - ٣‬ﺃﻣﺎ ﻗﻮﻝ ﺍﳉﺼﺎﺹ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻓﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻥ ﺍﳌﺴﺎﺟﺪ ﺇﳕﺎ ﺑﻨﻴﺖ‬
‫ﻟﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﳌﻌﺘﻜﻒ ﺇﳕﺎ ﻳﺮﻳﺪ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺮﻙ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‬
‫ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻴﻪ ﻟﻴﻔﻌﻞ ﺳﻨﺔ ﻳﺘﻄﻮﻉ ﻬﺑﺎ؟ !‪ .‬ﻭﺃﻣﺎ ﺃﻧﻪ ﻻ ﺩﻻﻟﺔ ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻭﻻ‬
‫ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﲨﻴﻌﺎ ‪ -‬ﺃﻬﻧﻢ ﺍﻋﺘﻜـﻔﻮﺍ ﰲ‬
‫ﺑﻴﻮﻬﺗﻢ‪ ،‬ﺃﻭ ﰲ ﻣﺴﺎﺟﺪ ﻻ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻟﺒﺚ ﺍﳌﺮﺃﺓ ﰲ ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻟﺌﻦ ﻛﺎﻥ ﺍﻻﻋـﺘﻜﺎﻑ ﰲ ﺍﳌﺴﺠﺪ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ‪ -‬ﻏﺎﻟﺒـﺎ ‪ -‬ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ ﳍﻦ ﺣﻖ‬
‫ﻓـﻴﻪ‪ ،‬ﻭﻗـﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﳚـﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺍﻻﻋﺘﻜـﺎﻑ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻭﺃﻣﺎ ﺣﻀﻮﺭ ﺍﻟﻨﺴﺎﺀ ﻟﻠﻤﺴـﺎﺟـﺪ ﻭﺟﻠﻮﺳﻬﻦ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻣﻮﺿﻊ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪،‬‬
‫ﻓـﺄﻗﻮﻝ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺗﻌﺎﱃ‪ :‬ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﲣﺮﺝ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﺗﺼﻠﻲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺧﻠﻒ‬
‫ﺻﻔﻮﻑ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺣﻀﺮﺕ ﻓﻠﺘﻜﻦ ﻣﺘﺴﺘﺮﺓ ﳏﺘﺸـﻤﺔ‪ ،‬ﻏـﲑ ﻣﺘﺰﻳﻨﺔ ﻭﻻ ﻣﺘﻌﻄﺮﺓ‪ ،‬ﻗﺪ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ )‪ ،(٣١٩ / ٢‬ﻭﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ )‪.(٦٧ / ٤‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢٧٧ / ٤‬ﻭﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪ ،(٢٤١ / ٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪٣٦٣ / ٥‬‬
‫(‪.‬‬

‫‪١٨٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻣﻨﺖ ﺍﻟﻔﺘﻨﺔ ﻭﺃﺫﻥ ﻟـﻬﺎ ﺯﻭﺟﻬﺎ )‪(١‬؛ ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺍﺑﻦ ﻋـﻤـﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬـﻤﺎ ‪ -‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﺇﺫﺍ‬

‫ﺍﺳﺘﺄﺫﻧﻜـﻢ ﻧﺴﺎﺅﻛﻢ ﺑﺎﻟﻠﻴﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﺄﺫﻧﻮﺍ ﳍﻦ { )‪ .(٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻔﻆ‬

‫ﺍﻟﺒﺨﺎﺭﻱ )‪(٣‬؛ ﻭﳍﻤﺎ‪ } :‬ﺍﺋﺬﻧﻮﺍ ﻟﻠﻨﺴﺎﺀ ﺑﺎﻟﻠﻴﻞ ﺇﱃ ﺍﳌﺴﺎﺟﺪ { )‪.(٥) (٤‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺍﺋﺬﻧﻮﺍ ﻟﻠﻨﺴﺎﺀ‪ ...‬ﻓﺄﺫﻧﻮﺍ ﳍﻦ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺃﻣﺮ ‪ ‬ﺍﻟﺮﺟﺎﻝ ﺃﻥ ﻳﺄﺫﻧﻮﺍ ﻟﻨﺴﺎﺋﻬﻢ ﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﺘﻬﻢ ﺑﺎﻟﺴﲑ ﻟﻴﻼ ﺇﱃ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻣﻊ ﺃﻧﻪ‬
‫ﻣﻈﻨﺔ ﺍﳋﻮﻑ‪ ،‬ﻓﺈﺫﺍ ﻛـﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﻔﻲ ﺍﻟﻨﻬﺎﺭ ﺃﻭﱃ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ‬
‫ﲢﻀﺮ ﺟـﻤﺎﻋﺔ ﺍﳌﺼﻠﲔ ﰲ ﺍﳌﺴﺠﺪ ﻭﺗﺼﻠﻲ ﻣﻌﻬﻢ؛ ﺇﺫ ﻫﻲ ﻻ ﺗﺴﺘﺄﺫﻥ ﺇﻻ ﻟﺬﻟﻚ ﰲ ﺍﻷﺻﻞ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺍﺑﻦ ﻋـﻤﺮ ﻗﺎﻝ‪ } :‬ﻛـﺎﻧـﺖ ﺍﻣﺮﺃﺓ ﻟﻌـﻤﺮ ﺗﺸـﻬﺪ ﺻﻼﺓ ﺍﻟﺼﺒـﺢ‬
‫ﻭﺍﻟﻌﺸﺎﺀ ﰲ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﱂ ﲣﺮﺟﲔ ﻭﻗﺪ ﺗﻌﻠﻤﲔ ﺃﻥ ﻋﻤﺮ ﻳﻜﺮﻩ ﺫﻟﻚ‬
‫ﻭﻳﻐﺎﺭ؟ ! ﻗﺎﻟﺖ‪ :‬ﻭﻣﺎ ﳝﻨﻌﻪ ﺃﻥ ﻳﻨﻬﺎﱐ؟ ﻗﺎﻝ‪ :‬ﳝﻨﻌﻪ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﻻ ﲤﻨﻌﻮﺍ ﺇﻣﺎﺀ ﺍﷲ‬
‫ﻣﺜﻠﻪ ﺑﺰﻳﺎﺩﺓ‪:‬‬ ‫)‪(١‬‬
‫ﻭﻷﰊ ﺩﺍﻭﺩ‬ ‫)‪(٧‬‬
‫ﻣﺴﺎﺟﺪ ﺍﷲ { )‪ .(٦‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ‬

‫)‪ (١‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٤٢٦ / ١‬ﻭﳐﺘﺼﺮ ﺍﳋﻼﻓﻴﺎﺕ ﺑﺘﺤﻘﻴﻘﻨﺎ ﺹ‪.٤٢٠‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٨٢٧‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٧٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٦‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٥٦٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ،(١٦‬ﺃﲪﺪ )‪ ،(٩٨/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪.(٤٤٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ١٦٢‬ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻠﻴﻞ ﺭﻗﻢ ‪ ،٨٦٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٧ / ١‬ﺭﻗﻢ‬
‫‪.١٣٧ ،٤٤٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٨٥٧‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٧٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٦‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٥٦٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ،(١٦‬ﺃﲪﺪ )‪.(٩٨/٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳉﻤﻌﺔ ﺏ ‪ ١٣‬ﺭﻗﻢ ‪ ،٨٩٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٧ / ١‬ﺭﻗﻢ ‪ ،١٣٩ ،٤٤٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪٢‬‬
‫‪.(٣٨٢ /‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪.(٨٥٨‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳉﻤﻌﺔ ﺏ‪ ١٣‬ﺭﻗﻢ ‪ ،٩٠٠‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٧ / ١‬ﺭﻗﻢ ‪ ٤٤٢‬ـ ‪ ،١٣٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‬
‫‪.(٣٨٣ / ٢‬‬

‫‪١٨١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫} ﻭﻟﻜﻦ ﻟﻴﺨﺮﺟﻦ ﻭﻫﻦ ﺗﻔﻼﺕ { )‪ .(٢‬ﻭﻻﺑﻦ ﺧﺰﳝﺔ )‪ (٣‬ﳓﻮﻩ‪.‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻻ ﲤﻨﻌﻮﺍ ﺇﻣﺎﺀ ﺍﷲ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻬﻧﻰ ﻋﻦ ﻣﻨﻊ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺑﻴـﻮﺕ ﺍﷲ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻨﻊ ﺍﻟﻨﺴﺎﺀ ﺑﻼ‬
‫ﺳﺒﺐ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﳏﺮﻡ ﺷﺮﻋﺎ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‪ :‬ﻓﻘﺪ ﺃﻣﺮﻥ ﺃﻥ ﳜﺮﺟﻦ ﻏﲑ ﻣﺘﺰﻳﻨﺎﺕ‪ ،‬ﻭﻻ‬
‫ﻣﺘﻄﻴﺒﺎﺕ‪ ،‬ﻭﻳﺸﻬﺪ ﳍﺬﺍ‪ :‬ﺃﻥ ﺯﻳـﻨﺐ ﺍﻣﺮﺃﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗـﺎﻟﺖ‪ :‬ﻗـﺎﻝ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫} ﺇﺫﺍ ﺷﻬﺪﺕ ﺇﺣﺪﺍﻛﻦ ﺍﳌﺴﺠﺪ ﻓﻼ ﲤﺲ ﻃﻴﺒﺎ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥‬‬

‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋـﻤﺮ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗـﺎﻝ‪ } :‬ﻟﻮ ﺗﺮﻛﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬

‫ﻟﻠﻨﺴﺎﺀ { )‪ .(٦‬ﻓﻠﻢ ﻳﺪﺧﻞ ﻣﻨﻪ ﺍﺑﻦ ﻋﻤﺮ ﺣﱴ ﻣﺎﺕ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٧‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻠﻨﺴﺎﺀ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺑﲔ ﻷﺻﺤـﺎﺑﻪ ﺭﻏﺒﺘﻪ ﰲ ﲣﺼﻴﺺ ﺑﺎﺏ ﻣﻦ ﺍﳌﺴﺠﺪ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻓﺎﻣﺘﺜﻞ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻣﺮﻩ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻛﻦ ﻳﺄﺗﲔ ﺇﱃ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﻜﺜﺮﺓ؛ ﻷﻥ‬
‫ﺫﻟﻚ ﺟﺎﺋﺰ ﳍﻦ‪.‬‬
‫‪ - ٤‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ } -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﺼﺒﺢ‬

‫)‪ (١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٢٧٣ / ٢‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٥٦٥‬ﺃﲪﺪ )‪ ،(٤٣٨/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٧٩‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٩٠ / ٣‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ،(٥١٣٣‬ﺃﲪﺪ )‪.(٣٦٣/٦‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٨ / ١‬ﺭﻗﻢ ‪ ٤٤٣‬ـ ‪.١٤٢‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٤٦٢‬‬
‫)‪ (٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٢٧٧ / ٢‬‬

‫‪١٨٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻴﻨﺼﺮﻓﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻻ ﻳﻌﺮﻓﻦ ﻣﻦ ﺍﻟﻐﻠﺲ‪ ،‬ﺃﻭ ﻻ ﻳﻌﺮﻑ ﺑﻌﻀﻬﻦ ﺑﻌﻀﺎ {‪.‬‬ ‫)‪(١‬‬
‫ﺑﻐﻠﺲ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﻴﻨﺼﺮﻓﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻛﻦ ﻳﺼﻠﲔ ﰲ ﺍﳌﺴﺠﺪ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ‬ﻣﻌﻪ ﰲ ﻣﺴﺠﺪﻩ‪.‬‬
‫‪ - ٥‬ﻋﻦ ﺃﰊ ﻗـﺘـﺎﺩﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ } :‬ﺇﱐ ﻷﻗـﻮﻡ ﰲ ﺍﻟﺼـﻼﺓ ﺃﻃﻮﻝ ﻓﻴﻬﺎ‬

‫ﻓﺄﲰﻊ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻓﺄﲡﻮﺯ ﰲ ﺻﻼﰐ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺃﻣﻪ { )‪ .(٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻓﺄﲡﻮﺯ ﰲ ﺻﻼﰐ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺃﻣﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣـﻴﺚ ﻛـﺎﻥ ‪ ‬ﳜـﻔﻒ ﺻﻼﺗﻪ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻨﺴﺎﺀ ﺍﻟﻼﰐ ﻳﺼﻠﲔ ﺧﻠﻔﻪ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﳌﺮﺃﺓ ﰲ ﺍﳌﺴﺠﺪ ﻣﻊ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﺒﺜﻬﺎ ﻻﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ ﺟﺎﺋﺰ‪.‬‬
‫‪ - ٦‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺍﻧـﺼﺮﻑ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﺄﺗـﻰ ﺍﻟﻨﺴﺎﺀ‬
‫ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﻮﻗﻒ ﻋﻠﻴﻬﻦ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺗﺼﺪﻗﻦ ﻓﻤﺎ ﺭﺃﻳـﺖ ﻣﻦ ﻧﻮﺍﻗﺺ‬
‫ﻋﻘﻞ ﻗﻂ ﺃﻭ ﺩﻳﻦ ﺃﺫﻫﺐ ﻟﻘﻠﻮﺏ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ﻣﻨﻜﻦ‪ ،‬ﻭﺇﱐ ﺭﺃﻳﺘﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺘﻘﺮﺑﻦ ﺇﱃ ﺍﷲ ﲟﺎ ﺍﺳﺘﻄﻌﱳ { )‪ .(٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٦‬‬

‫)‪ (١‬ﺍﻟﻐﻠﺲ‪ :‬ﺑﻔﺘﺤﺘﲔ ﻇﻠﻤﺔ ﺁﺧﺮ ﺍﻟﻠﻴﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٤٧٨‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ١٦٥‬ﺳﺮﻋﺔ ﺍﻧﺼﺮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﺭﻗﻢ ‪ ،٨٧٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٣٥١ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٧٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٢٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٧٨٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ‬
‫ﻓﻴﻬﺎ )‪ ،(٩٩١‬ﺃﲪﺪ )‪.(٣٠٥/٥‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ٦٥‬ﻣﻦ ﺃﺧﻒ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﺭﻗﻢ ‪.٧٠٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ )‪ ،(١٣٩٣‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪.(٨٠‬‬
‫)‪ (٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٨٦ / ١‬ﻭﺍﳊﺪﻳﺚ ﳐﺘﺼﺮ‪ ،‬ﻭﻟﻠﺒﺨﺎﺭﻱ ﳓﻮﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٣٤٥ / ٢‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﱪ )‪.(٣٢٣ / ٣‬‬

‫‪١٨٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﺄﺗﻰ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺴﺠﺪ ﻓﻮﻗﻒ ﻋﻠﻴﻬﻦ "‪.‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳـﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﻟﺒﺚ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺴﺠـﺪ ﺑـﻌﺪ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻻﺳﺘﻤﺎﻉ ﺍﻟﻮﻋﻆ ﻭﳓﻮﻩ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻠﺒﺚ ﻣﻄﻠﻮﺏ ﺷﺮﻋﺎ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﳍﻦ‪.‬‬
‫‪ - ٧‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﺫﺍ ﺳﻠﻢ ﻗـﺎﻡ‬

‫ﺍﻟﻨﺴﺎﺀ ﺣـﲔ ﻳﻘﻀﻲ ﺗﺴﻠﻴـﻤﻪ‪ ،‬ﻭﻣﻜـﺚ ﻳﺴﲑﺍ ﻗﺒﻞ ﺃﻥ ﻳـﻘﻮﻡ { )‪ .(١‬ﻗـﺎﻝ ﺍﺑﻦ‬
‫ﺷـﻬﺎﺏ‪ :‬ﻓـﺄﺭﻯ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻣﻜـﺜـﻪ ﻟﻜﻲ ﻳﻨﻔـﺬ ﺍﻟﻨﺴﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻛﻬﻦ ﻣﻦ‬
‫ﺍﻧﺼﺮﻑ ﻣﻦ ﺍﻟﻘﻮﻡ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ :‬ﻗﻮﳍﺎ‪ " :‬ﻗﺎﻡ ﺍﻟﻨﺴﺎﺀ ﺣﲔ ﻳﻘﻀﻲ ﺗﺴﻠﻴﻤﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﻨﺴﺎﺀ ﺃﻻ ﻳﻨﺼﺮﻓﻦ ﻣﻊ ﺍﻟﺮﺟﺎﻝ؛ ﺑﻞ ﻳﻨﺼﺮﻓﻦ ﺳﺮﻳﻌﺎ ﻗﺒﻞ ﺍﻧﺼـﺮﺍﻑ‬
‫ﺍﻟﺮﺟﺎﻝ؛ ﻷﻧﻪ ﺃﺳﺘﺮ ﻟـﻬﻦ ﻭﺃﻛـﺮﻡ‪ ،‬ﻭﻟﻜـﻲ ﻳﻜﻦ ﻓـﻲ ﺍﺳﺘﻘـﺒﺎﻝ ﺃﺯﻭﺍﺟـﻬﻦ ﻭﻣﻦ‬
‫ﻗـﺪ ﻳﻜﻮﻥ ﻣﻌﻬﻢ ﻣﻦ ﺿﻴﻮﻑ‪ ،‬ﻭﻟﻴﻘﻤﻦ ﲟﺎ ﺃﻭﺟـﺐ ﺍﷲ ﻋﻠﻴﻬﻦ ﳍﻢ‪.‬‬
‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‪ :‬ﺗﺆﻛـﺪ ﺃﻥ ﻟﻠﻤﺮﺃﺓ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﺼﻠﻲ ﻣﻊ ﺍﳉـﻤﺎﻋـﺔ‬
‫ﺑﺎﳌﺴـﺠـﺪ‪ ،‬ﻭﺃﻥ ﺗﻠﺒﺚ ﻓـﻴـﻪ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻳﺄﺫﻥ ﳍﺎ ﺯﻭﺟـﻬـﺎ‪ ،‬ﻭﻻ ﳛـﻞ ﻟﺰﻭﺟﻬﺎ‬
‫ﻣﻨﻌﻬﺎ ﺇﻻ ﺇﺫﺍ ﺧﺎﻑ ﻋﻠﻴﻬﺎ ﺃﻭ ﻣﻨﻬﺎ ﺿﺮﺭﺍ‪.‬‬
‫ﻭﻟﻮ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺍﻟﻨﺴﺎﺀ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ ﻳﻐﻠﺐ ﻋﻠﻴﻬﻦ ﺍﻟﺘﺰﻳﻦ ﻭﺍﻟﺘﺠﻤﻞ‪ ،‬ﻭﻟﻮ ﻗـﻴﻞ‬
‫ﲞﺮﻭﺟـﻬﻦ ﻟﻠﻤﺴﺎﺟﺪ‪ ،‬ﳊﺼﻠﺖ ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺃﻥ ﻋﺎﺋﺸـﺔ ‪ -‬ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗـﺎﻟﺖ‪ " :‬ﻟﻮ ﺃﺩﺭﻙ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﺎ ﺃﺣـﺪﺙ ﺍﻟﻨﺴﺎﺀ ﳌﻨﻌـﻬﻦ ﻣﻦ ﺍﳋﺮﻭﺝ‪،‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٨٠٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪ ،(١٣٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٠٤٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ‬
‫ﻓﻴﻬﺎ )‪ ،(٩٣٢‬ﺃﲪﺪ )‪.(٣١٦/٦‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ١٥٢‬ﺍﻟﺘﺴﻠﻴﻢ ﺭﻗﻢ ‪ ٨٣٧‬ﺍﻟﺘﺴﻠﻴﻢ ﺭﻗﻢ ‪ ،٨٣٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣٢٢ / ٢‬‬

‫‪١٨٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻛـﻤﺎ ﻣﻨﻌـﻪ ﻧﺴـﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ "‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(١‬‬

‫ﻭﺃﻣﺎ ﺣﻀﻮﺭﻫﻦ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻓﺬﻟﻚ ﺧﺎﺹ ﺑﻪ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬
‫ﻓـﺈﱐ ﳎﻴﺐ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺄﻥ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﻻ ﻳﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ؛ ﻷﻧﻪ ﻗﻮﻝ‬
‫ﺻﺤـﺎﰊ‪ ،‬ﰒ ﺇﻬﻧﺎ ﻻ ﺗﺮﻳﺪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺇﻟﻐﺎﺀ ﻫﺬﺍ ﺍﳊﻜـﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻟﻜـﻨﻬـﺎ‬
‫ﺗﺒﲔ ﺃﻧﻪ ﻟﻮ ﺭﺃﻯ ‪ ‬ﺣﺎﻝ ﺍﻟﻨﺴﺎﺀ ﺍﶈﺪﺛﺎﺕ ‪ -‬ﻭﺫﻟﻚ ﰲ ﺯﻣﻨﻬﺎ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻓﺄﻳﻦ ﻫﻲ‬
‫ﻣﻦ ﻧﺴﺎﺀ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ؟ ! ﻧﺴﺄﻝ ﺍﷲ ﳍﻦ ﺍﳍﺪﺍﻳﺔ ‪ -‬ﻟﻮ ﺭﺁﻫﻦ ﳌﻨﻌﻬﻦ ﺍﳌﺴﺎﺟﺪ ﳊﺪﺛـﻬﻦ‪ ،‬ﻛﻤﺎ‬
‫ﻭﺭﺩ ﻋﻨﻬﺎ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺃﻬﻧﺎ ﻗﺎﻟـﺖ‪ " :‬ﻛﻦ ﻧﺴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳﺘﺨﺬﻥ ﺃﺭﺟﻼ ﻣﻦ‬
‫ﺧـﺸﺐ ﻳﺘﺸﺮﻓﻦ ﻟﻠﺮﺟﺎﻝ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﺤﺮﻡ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻴﻬﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺳﻠﻄﺖ‬
‫ﻋﻠﻴﻬﻦ ﺍﳊﻴﻀﺔ "‪ .‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪ " :‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺴﻨﺪ ﺻﺤﻴﺢ " ﻓﻴﻤﻨﻌﻬﻦ ﺇﺫﺍ ﺭﺃﻯ‬
‫ﻣﻨﻬﻦ ﻣﻨﻜﺮﺍ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺫﻟﻚ ﺧﺎﺹ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ﻧﺎﻗﻞ ﻋﻦ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ‪ ،‬ﰒ ﺃﻥ ﻋﺎﺋﺸﺔ ﱂ ﻳﺆﺛﺮ ﻋﻨﻬﺎ ﻣﻨﻊ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺍﳌﺴـﺎﺟـﺪ‪ ،‬ﻭﻟﻮ‬
‫ﺃﺛﺮ ﻋﻨﻬﺎ ﱂ ﻳﻚ ﺣـﺠـﺔ‪ ،‬ﳌﺨﺎﻟﻔـﺘـﻪ ﺍﻷﺣـﺎﺩﻳـﺚ ﺍﻟﺼﺮﳛﺔ )‪.(٢‬‬
‫ﻭﺑـﻬﺬﺍ ﻳﻈﻬﺮ ﻟﻚ ﺻـﺤـﺔ ﺍﻟﻘﻮﻝ ﺑـﺠﻮﺍﺯ ﺣـﻀﻮﺭ ﺍﻟﻨﺴﺎﺀ ﻟﻴﺸﻬـﺪﻥ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﰲ ﺍﳌﺴﺎﺟـﺪ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻦ ﻣﺘﺤﻠﻴﺎﺕ ﺑﺎﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ )‪.(٣‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ١٦٣‬ﺍﻧﺘﻈﺎﺭ ﺍﻟﻨﺎﺱ ﻗﻴﺎﻡ ﺍﻹﻣﺎﻡ ﺭﻗﻢ ‪ ،٨٦٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٩ / ١‬ﻭﺭﻗﻢ ‪ ٤٤٥‬ـ‬
‫‪ ،١٤٤‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣٤٩ / ٢‬‬
‫)‪ (٢‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(١٦ / ٤‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٢٩٦ / ٢٩‬ﻭﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪ ،(٢٧٩ / ١٢ / ٦‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪/ ٤‬‬
‫‪ ٧٨‬ـ ‪ ،(١٩٧‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(٨٢ / ٤‬ﻭﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻟﻠﻨﻮﻭﻱ )‪ ،(٨٢ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‬
‫‪ ،(٦٠١ / ١‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪ ٥٦ / ٢‬ـ ‪.(٢١٢‬‬

‫‪١٨٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﻣﻜﺎﻥ ﻟﻠﻤﺼﻠﻰ‬

‫‪١٨٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﻣﻜﺎﻥ ﺍﳌﺼﻠﻰ‬
‫ﺗﻘﺪﻡ ﺃﻥ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ‪ ،‬ﺇﻻ ﻣﺎ ﺍﺧﺘﺺ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺳﺄﺗﻌﺮﺽ‬
‫ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﳌﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺫﻟﻚ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ‪.‬‬

‫‪١٨٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‬

‫ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺃﺗﻌﺮﺽ ‪ -‬ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻟﻸﻣﺎﻛﻦ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺗﻨﺺ‬
‫ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻳﺴﺘﻬﺰﺃ ﻓﻴﻬﺎ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻴﺎﺫﺍ ﺑﺎﷲ‪:‬‬
‫‪é&t“öκtJó¡ç„uρ $pκÍ5 ãxõ3ム«!$# ÏM≈tƒ#u ÷Λä÷èÏÿxœ #sŒÎ) ÷βr& É=≈tGÅ3ø9$# ’Îû öΝà6ø‹n=tæ tΑ¨“tΡ ô‰s%uρ‬‬ ‫ﻗـﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪tÉ)Ï≈uΖßϑø9$# ßìÏΒ%y` ©!$# ¨βÎ) 3 óΟßγè=÷VÏiΒ #]ŒÎ) ö/ä3¯ΡÎ) 4 ÿÍνÎöxî B]ƒÏ‰tn ’Îû (#θàÊθèƒs† 4®Lym óΟßγyètΒ (#ρ߉ãèø)s? Ÿξsù $pκÍ5‬‬

‫‪.(١) { ∩⊇⊆⊃∪ $·èŠÏΗsd tΛ©yγy_ ’Îû tÌÏ≈s3ø9$#uρ‬‬

‫‪’Îû (#θàÊθèƒs† 4®Lym öΝåκ÷]tã óÚÍôãr'sù $uΖÏF≈tƒ#u þ’Îû tβθàÊθèƒs† tÏ%©!$# |M÷ƒr&u‘ #sŒÎ)uρ‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪.(٢) { ∩∉∇∪ tÏΗÍ>≈©à9$# ÏΘöθs)ø9$# yìtΒ 3“tò2Éj‹9$# y‰÷èt/ ô‰ãèø)s? Ÿξsù ß≈sÜø‹¤±9$# y7¨ΖuŠÅ¡Ψム$¨ΒÎ)uρ 4 ÍνÎöxî B]ƒÏ‰tn‬‬
‫ﻓـﻤـﻌﲎ ﻫﺎﺗـﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜـﺮﳝﺘﲔ‪ :‬ﺃﻥ ﺍﷲ ‪ -‬ﻋـﺰ ﻭﺟﻞ ‪ -‬ﳜـﱪ ﺃﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﺫﺍ ﺍﺭﺗﻜﺒﻮﺍ ﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪(...(٣) { $uΖÏF≈tƒ#u þ’Îû tβθàÊθèƒs† tÏ%©!$# |M÷ƒr&u‘ #sŒÎ)uρ } :‬‬
‫ﺍﻵﻳﺔ‪ .‬ﻭﺫﻟﻚ ﲜﻠﻮﺳﻬﻢ ﻣﻊ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﺎﷲ ﻭﺁﻳﺎﺗﻪ‪ ،‬ﻓﺈﻬﻧﻢ ﻣﺜﻠﻬﻢ ﰲ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﻓﻜـﻤﺎ‬
‫ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﲨﻊ ﺑﲔ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻟﺸﺮﻙ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﳚﻤﻊ‬
‫ﺑﻴﻨﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜـﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺟﻠﺲ ﺍﳌﺴﻠﻢ ﻣﻊ ﺍﻟﺬﻳﻦ ﳜﻮﺿﻮﻥ ﰲ ﺁﻳﺎﺕ ﺍﷲ‬
‫ﺑﺎﻟﺘﻜﺬﻳﺐ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻧﺴﻴﺎﻧﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺼﺮﻑ ﺣﺎﻝ ﺗﺬﻛﺮﻩ‪ ،‬ﻓﺈﻥ ﺟﻠﺲ‬
‫ﺑﻌﺪ ﺫﻛﺮﻩ ﻓﻬﻮ ﻣﻌﻬﻢ ﰲ ﺍﻹﰒ‪ .‬ﻭﺇﺫﺍ ﲡﻨﺒﻬـﻢ ﻓﻠـﻢ ﳚﻠﺲ ﻣـﻌﻬـﻢ‪ ،‬ﻓـﻘـﺪ ﺑﺮﺉ ﻣﻦ‬
‫ﻋﻬـﺪﻬﺗـﻢ‪ ،‬ﻭﲣـﻠﺺ ﻣﻦ ﺇﲦﻬﻢ )‪.(٤‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻳﺴﺘﻬﺰﺃ ﻓﻴﻬﺎ ﺑﺎﷲ ﺗﻌﺎﱃ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛـﺄﻣـﺎﻛﻦ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪ ،١٤٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٣٨٦ / ٤‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ ‪.٦٨‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ‪.٦٨ :‬‬
‫)‪ (٤‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ٢٧٢ / ٣‬ـ ‪ ٢٧٣‬ـ ‪ ،(٣٠٧‬ﻭ )‪ ٣٨٦ / ٢‬ـ ‪.(٣٨٧‬‬

‫‪١٨٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(١‬‬
‫ﻭﺃﻣـﺎﻛﻦ ﺍﻟﺪﻋـﺎﺭﺓ ﺍﻷﺧـﺮﻯ‪ ،‬ﻭﻧﻮﺍﺩﻱ ﺍﳌﺸـﺮﻛﲔ‪ ،‬ﺑﻞ ﻭﺍﻟﻨﻮﺍﺩﻱ ﺍﻟﱵ ﺗﻘﺎﻡ‬ ‫ﺍﳋـﻨﺎ‬
‫ﻓﻴﻬﺎ ﺣـﻔﻼﺕ ﺍﻟﺮﻗـﺺ ﻭﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﺗﻌﺮﺽ ﻓﻴﻬﺎ ﺃﻓﻼﻡ ﺍﳋﺒﺚ ﻭﺍﻟﺪﻋﺎﺭﺓ؛ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﳏﺮﻡ‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻜﻴﻒ ﺑﺼﻼﺗﻪ ﻓﻴﻬﺎ؟ ! ﺇﺫ ﻗﺪ ﻳﺘﺨﺬﻫﺎ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻠﺔ ﺍﻟﻔﺴﻘﺔ ﺍﻟﻔﺠﺮﺓ ﻫﺰﻭﺍ‬
‫ﻭﻟﻌﺒﺎ‪ ،‬ﻓﻴﺴﺘﻬﺰﺋﻮﻥ ﺑﺎﷲ ‪ -‬ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ‪ ،-‬ﻭﻳﺴﺘـﻬﺰﺋﻮﻥ‬
‫ﺑﺪﻳﻦ ﺍﷲ ﺑﺎﻧﺘﻘـﺎﺻﻬﻢ ﻟﻠﺸﻌـﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺯﻋﺎﺟﻬﻢ ﻟﻠﻤﺼﻠﻲ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫)‪(٢‬‬
‫ﻭﺃﺩﺍﺋـﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻀﺮﺭ ﺍﳊﺎﺻﻞ ﻋﻠﻰ ﺍﳌﺼﻠﻲ ﻣﻦ ﺑﻌـﺪﻩ ﻋﻦ ﺍﳋـﺸﻮﻉ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻮﺟـﻪ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﺍﳌﺆﻣﻨﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺍﳋﺒﻴﺜﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ‪:‬‬
‫‪š÷t/ $K)ƒÌøs?uρ #\øà2uρ #Y‘#uÅÑ #Y‰Éfó¡tΒ (#ρä‹sƒªB$# šÏ%©!$#uρ‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗـﻌﺎﱃ‪} :‬‬
‫‪ª!$#uρ ( 4o_ó¡ßsø9$# ωÎ) !$tΡ÷Šu‘r& ÷βÎ) £àÎ=ósuŠs9uρ 4 ã≅ö6s% ÏΒ …ã&s!θß™u‘uρ ©!$# šUu‘%tn ôyϑÏj9 #YŠ$|¹ö‘Î)uρ šÏΖÏΒ÷σßϑø9$#‬‬

‫‪βr& ‘,ymr& BΘöθtƒ ÉΑ¨ρr& ôÏΒ 3“uθø)−G9$# ’n?tã }§Åc™é& î‰Éfó¡yϑ©9 4 #Y‰t/r& ϵ‹Ïù óΟà)s? Ÿω ∩⊇⊃∠∪ šχθç/É‹≈s3s9 öΝåκ¨ΞÎ) ߉pκô¶tƒ‬‬

‫?‪.(٣) { ∩⊇⊃∇∪ šÌÎdγ©Üßϑø9$# =Ïtä† ª!$#uρ 4 (#ρã£γsÜtGtƒ βr& šχθ™7Ïtä† ×Α%y`Í‘ ϵ‹Ïù 4 ϵ‹Ïù tΠθà)s‬‬

‫ﺍﻟﺸﺎﻫﺪ‪.(٥) { 4 #Y‰t/r& ϵ‹Ïù óΟà)s? Ÿω } ...(٤) { #Y‘#uÅÑ #Y‰Éfó¡tΒ } :‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﻭﻣﺎ ﰲ ﺣﻜﻤﻪ ﳑﺎ ﺑﲏ ﲢﺪﻳﺎ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺇﺿﺮﺍﺭﺍ ﻬﺑﻢ‪ ،‬ﺃﻭ ﻟﻠﺮﻳﺎﺀ‬
‫ﻭﺍﻟﺴﻤﻌﺔ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﻨﻊ ﻓﻴﻪ ﻛﻤﺎ ﺻﻨﻊ ﰲ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ )‪.(٦‬‬
‫ﻭﻗﺼﺔ ﻫﺬﺍ ﺍﳌﺴﺠﺪ‪ :‬ﻫﻲ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺟﺎﺀﻭﺍ ﻟﻠﻨﱯ ‪ ‬ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬

‫)‪ (١‬ﺍﳋﻨﺎ‪ :‬ﻫﻮ ﺍﻟﻔﺤﺶ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٩٢‬‬

‫)‪ (٢‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٤٥ / ٤‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺁﻳﺔ ‪.١٠٨ - ١٠٧‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٧ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‪.١٠٨ :‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٤٢ / ٤‬‬

‫‪١٨٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﺪ ﺑﻨﻴﻨﺎ ﻣـﺴﺠﺪﺍ ﻟﺬﻱ ﺍﻟﻌﻠﺔ ﻭﺍﳊﺎﺟﺔ‪ ،‬ﻭﺍﻟﻠﻴﻠﺔ ﺍﳌﻄﲑﺓ‪ ،‬ﻭﺇﻧﺎ ﳓﺐ ﺃﻥ ﺗﺄﺗﻴﻨﺎ ﻭﺗﺼﻠﻲ ﻓﻴﻪ ﻟﻨﺎ‪.‬‬
‫ﻓﻘﺎﻝ ‪ " ‬ﺇﱐ ﻋﻠﻰ ﺟﻨﺎﺡ ﺳﻔﺮ ﻭﺷﻐﻞ‪ ،‬ﻭﻟﻮ ﻗﺪﻣﻨﺎ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﺃﺗﻴﻨﺎﻛـﻢ‪ ،‬ﻓﺼﻠﻴﻨﺎ‬
‫ﻟﻜـﻢ ﻓﻴﻪ "‪ .‬ﻓﻠﻤﺎ ﺭﺟﻊ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺗﺒﻮﻙ ﺃﻭﺣـﻰ ﺍﷲ ﺇﻟﻴﻪ ﺑﺄﻥ ﺇﻗﺎﻣﺘـﻬﻢ ﻫﺬﺍ ﺍﳌﺴﺠـﺪ‬
‫ﺇﳕﺎ ﻫﻲ ﻟﻺﺿﺮﺍﺭ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻴﺄﲤﺮﻭﺍ ﻓـﻴﻪ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬‬
‫ﻭﻟﻴﺲ ﻛـﻤﺎ ﺯﻋﻤﻮﺍ‪ ،‬ﻓﻠﻤـﺎ ﻛﺸﻒ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﺫﻟﻚ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻬﺑﺪﻣﻪ‪ ،‬ﻓﻬﺪﻡ‬
‫ﻭﺃﺣﺮﻕ )‪.(١‬‬
‫ﻭﳍﺬﺍ ﻧﺺ ﺍﻟﻌﻠﻤـﺎﺀ ‪ -‬ﺭﺣـﻤـﻬـﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﲢـﺮﱘ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﲜﻮﺍﺭ‬
‫ﻣﺴﺠﺪ ﺃﻭ ﻗﺮﺑﻪ ﻟﻘﺼـﺪ ﺍﻹﺿﺮﺍﺭ ﻭﺍﳌﻨﺎﻓﺴﺔ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } ‬ﻟﻌﻦ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘـﱪ ﻭﺍﳌﺘـﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴـﺎﺟﺪ‬

‫ﻭﺍﻟﺴﺮﺝ { )‪ .(٢‬ﻭﺗـﻘﺪﻡ ﺗـﻔﺼﻴﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﻓﻮﻕ ﺍﻟﻘﱪ ﺃﻭ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﺃﺟﻞ ﺗﻌﻈﻴﻤﻪ ﻓﻬﻮ ﳏﺮﻡ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺑﺎﻃﻠﺔ ﻭﺳﺮ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ‪ :‬ﻫﻮ ﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ ﺍﳌﻮﺻﻠﺔ‬
‫ﺇﱃ ﺍﻟﺸﺮﻙ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﻟﻨﺠﺎﺳﺔ )‪ (٣‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﻫﻮ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪ :‬ﻓﻬﻲ ﻧﻮﻋﺎﻥ‪- :‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪:‬‬
‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﻭﻋﻨﺪ‬
‫ﺍﻟﻘﱪ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺪﻓـﻦ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ :-‬ﻳﺼﻠﻰ‬
‫ﻋﻠﻴﻪ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﺑﻠﻲ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺻﻠﻲ ﻋﻠﻴﻪ‪ .‬ﺃﻣﺎ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ‪ :‬ﻓﻼ ﻳﺮﻭﻥ ﺍﻟﺼﻼﺓ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١٠١٢ / ٣‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ١٤٨ / ٤‬ـ ‪ ،(١٥٠‬ﻭﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ )‪٢‬‬
‫‪ ،(٥٣٠ /‬ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪ ،(٤٦٨ / ١٤‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٤٠٣ / ٢‬‬
‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‬
‫‪ ،(١٥٧٥‬ﺃﲪﺪ )‪.(٣٣٧/١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ )‪ ،(٢٥٣ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ٣١٩ / ٢١) ،(٥٢٥ / ٢٠‬ـ ‪ ،(٣٢٢‬ﻭﺣﺎﺷﻴﺔ‬
‫ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪ ،(٥٣٧ / ١‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٥ / ١‬‬

‫‪١٩٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻠﻴﻪ ﺇﻥ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﻟﻴﻪ‪ .‬ﻭﺇﻥ ﱂ ﻳﺼﻞ ﻋﻠﻴﻪ ﻭﻟﻴﻪ‪ ،‬ﻓـﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳـﺼﻠﻰ ﻋﻠﻴﻪ ﺇﱃ‬
‫ﺛﻼﺙ‪ .‬ﻭﻗـﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺩﻓﻦ ﻭﱂ ﻳﺼﻞ ﻋﻠﻴﻪ‪ ،‬ﺃﻋﻴﺪﺕ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻗـﺎﻝ ﺃﺣـﻤﺪ‪ :‬ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﺍﻟﻮﱄ ﺇﻥ ﻟـﻢ ﻳﻜـﻦ ﺻﻠﻰ )‪ .(١‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ‬
‫ﺑﺴﻂ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺑﲔ ﺃﻬﻧﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺟﻮﺍﺯ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﻘـﱪﺓ‪ ،‬ﻭﻫﻲ‬
‫ﺻﻼﺓ ﻳﺸﺘﺮﻁ ﳍـﺎ ﻣﺎ ﻳﺸﺘـﺮﻁ ﻟﻠﺼﻠﻮﺍﺕ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﻼﺓ ﻏﲑ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﳌﻘﱪﺓ ﻏﲑ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻋﻠﻰ‬
‫ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﺻﺤﻴﺤﺔ ﻣﻊ ﺍﻟﻜـﺮﺍﻫﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻣﻦ‬
‫ﺍﻷﺣﻨﺎﻑ‪ " :‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ‪ -‬ﺃﻱ ﺍﳌﻘﱪﺓ ‪ -‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﺃﻋﺪ ﻟﻠﺼﻼﺓ‪،‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﱪ ﻭﻻ ﳒﺎﺳﺔ "‪ (٢) .‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪) :-‬ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﰲ‬
‫ﺍﳌﻘﺎﺑﺮ‪ ،‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﰲ ﺍﳌﻘﱪﺓ "‪ (٣) .‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪" :‬‬
‫ﻭﺍﳌﻘﱪﺓ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻘﱪ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ؛ ﻭﺫﻟﻚ ﻛـﻤﺎ ﻭﺻﻔﺖ ﳐـﺘﻠﻄﺔ ﺍﻟﺘﺮﺍﺏ ﺑﺎﳌﻮﺗﻰ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺻﺤﺮﺍﺀ ﱂ ﻳﻘﱪ ﻓﻴﻬﺎ ﻗـﻂ‪ ،‬ﻗﱪ ﻓﻴﻬﺎ ﻗﻮﻡ ﻣﺎﺕ ﳍﻢ ﻣﻴـﺖ‪ ،‬ﰒ ﱂ ﳛﺮﻙ ﺍﻟﻘﱪ ﻓﻠﻮ ﺻﻠﻰ ﺭﺟﻞ‬
‫ﺇﱃ ﺟﺎﻧـﺐ ﺫﻟﻚ ﺍﻟﻘﱪ ﺃﻭ ﻓﻮﻗﻪ‪ ،‬ﻛﺮﻫﺘﻪ ﻟﻪ ﻭﱂ ﺁﻣﺮﻩ ﻳﻌﻴﺪ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﳛﻴﻂ ﺑﺄﻥ ﺍﻟﺘﺮﺍﺏ‬
‫ﻃﺎﻫﺮ‪ ،‬ﱂ ﳜﺘﻠﻂ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻗﱪ ﻓﻴﻪ ﻣﻴﺘﺎﻥ ﺃﻭ ﻣﻮﺗﻰ " )‪ (٤‬ﻭﻣﻔﺎﺩ ﻛﻼﻣﻪ ﻫﺬﺍ‪ :‬ﺃﻥ‬
‫ﺍﳌﻘﱪﺓ ﺍﳌﻨﺒﻮﺷﺔ ﳒﺴﺔ‪ ،‬ﻓﻼ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﺃﻣﺎ ﻏﲑ ﺍﳌﻨﺒﻮﺷﺔ‪ :‬ﻓﻬﻲ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‬
‫ﺻﺤﻴﺤﺔ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﳌﻐﲏ‪ " :‬ﻭﻋﻦ ﺃﺣـﻤﺪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ‪ -‬ﺃﻱ ﺍﳌﻘﱪﺓ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٤٧ / ١‬ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ١٤١ / ٥‬ـ ‪ ١٥٥‬ـ ‪ ،(١٦٢‬ﻭﺍﻹﻧﺼﺎﻑ )‪/ ٢‬‬
‫‪ ٥٣١‬ـ ‪.(٥٣٢‬‬
‫)‪ (٢‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٨٠ / ١‬‬
‫)‪ (٣‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٩٠ / ١‬‬
‫)‪ (٤‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(٩٢ / ١‬‬

‫‪١٩١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﳊﺶ ﻭﺍﳊﻤﺎﻡ ﻭﺃﻋﻄﺎﻥ ﺍﻹﺑﻞ ‪ -‬ﺻﺤﻴﺤﺔ ﻣﺎ ﱂ ﺗﻜﻦ ﳒﺴﺔ " )‪.(١‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﲢﺮﻡ ﺍﻟﺼﻼﺓ ﻏﲑ ﺍﳉﻨﺎﺋﺰﺓ ﺑﺎﳌﻘﱪﺓ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ )‪ (٢‬ﻭﻫﻲ‬
‫ﺍﳌﺬﻫﺐ )‪.(٣‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫)‪(٤‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉـﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ ‪ } ‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠـﺪﺍ ﻭﻃﻬﻮﺭﺍ {‬
‫ﺑﺮﻭﺍﻳﺎﺗﻪ ﺍﳌﻄﻠﻘﺔ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ } :‬ﺍﻷﺭﺽ ﻛﻠﻬﺎ { )‪.(٥‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺑﲔ ﺃﻥ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻟﻪ ﻣﺴﺠﺪ ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻣﺔ‬
‫ﺍﶈﻤﺪﻳﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ..." :‬ﻓـﻔﻀﺎﺋﻠﻪ ‪ ‬ﱂ ﺗﺰﻝ ﺗﺰﺩﺍﺩ ﺇﱃ ﺃﻥ ﻗﺒﻀﻪ ﺍﷲ‪ ،‬ﻓـﻤﻦ‬
‫ﻫﻬﻨﺎ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻻ ﳚﻮﺯ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ‪ ،‬ﻭﻻ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻻ ﺍﻟﻨﻘﺼﺎﻥ " )‪.(٦‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﳊﻨﺎﺑﻠﺔ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻗﻮﻟﻪ ‪ } ‬ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ ﺇﻻ ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ { )‪.(٨) (٧‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﺇﻻ ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ { )‪.(٩‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٧ / ٢‬‬

‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٤٨٩ / ١‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٤ / ١‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢٢‬ﺃﲪﺪ )‪.(٣٨٣/٥‬‬
‫)‪ (٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٦‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٠ / ٥‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٨‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬

‫‪١٩٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺍﺳﺘﺜﲎ ﺍﳌﻘﱪﺓ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﺼﺎﳊـﺔ ﻟﻠﺼﻼﺓ؛ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻘﱪﺓ ﻻ‬
‫ﺗﺼﺢ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻏﲑ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪.‬‬
‫‪ - ٢‬ﻗﺎﻝ ‪ } ‬ﻟﻌﻦ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﱪ ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ { )‪.(٢) (١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻟﻌﻦ ﺍﷲ‪ ...‬ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﺧﱪ ﺃﻥ ﺍﷲ ﺃﺑﻌﺪ ﻋﻦ ﺭﲪﺘﻪ ﻣﻦ ﻳﺘﺨﺬ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪،‬‬
‫ﻭﺍﳌﺼﻠﻲ ﰲ ﺍﳌﻘﱪﺓ ﻗﺪ ﻳﺘﺨﺬﻫﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﻴﺸﻤﻠﻪ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ‬
‫ﺍﳌﻘﱪﺓ ﳑﻨﻮﻋﺔ ﺷﺮﻋﺎ‪.‬‬
‫‪ - ٣‬ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ‪ " :‬ﻭﳑﻦ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪ :‬ﻋﻠﻲ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ‬
‫ﻋﻤﺮ ﻭﻋﻄﺎﺀ ﻭﺍﻟﻨﺨﻌﻲ " )‪.(٣‬‬
‫ﻓـﻬﺆﻻﺀ ﺟـﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻛﺮﻫﻮﺍ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ؛ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﳏﻼ‬
‫ﻟﻠﺼﻼﺓ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺫﻛﺮ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﳊـﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺣﺘـﺞ ﺑﻪ ﺍﻷﻭﻟﻮﻥ ﻋـﺎﻡ‪ ،‬ﻭﺃﻥ‬
‫ﺣﺪﻳـﺚ ﺍﻻﺳﺘـﺜﻨﺎﺀ ﳜـﺮﺝ ﺍﳌﺴﺘﺜﲎ ﻋﻦ ﺃﻥ ﻳـﻜـﻮﻥ ﴰﻠﺘﻪ ﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻔﺮﻳﻖ‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻣﻦ ﺻﻠﻰ ﻓـﻲ ﺍﳌﻘﱪﺓ ﻋﻠﻰ ﺃﺭﺽ ﻃﺎﻫﺮﺓ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻪ ﺇﺫﺍ ﻛـﺎﻧـﺖ ﻣﺴﺘﺠﻤﻌﺔ‪،‬‬
‫ﻟﺸﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻓـﻬﻲ ﺻﺤﻴﺤـﺔ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳـﺚ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻬﻮ ﻣﺮﺳﻞ ﺗﺎﺑﻌﻲ ﻻ‬
‫ﺣﺠﺔ ﻓﻴﻪ‪.‬‬
‫ﻓﻴﺠﺎﺏ‪ :‬ﺑﺄﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻧﺎﺻﺮﺓ ﻟﻪ ﻭﻣﺆﻳﺪﺓ؛ ﻭﻷﻥ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﻟﺌﻼ ﻳﺸﺎﺑﻪ ﺍﳌﺴﻠﻢ ﺍﳌﺸﺮﻛﲔ ﻓـﻲ ﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻭﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﱃ ﺃﻥ‬

‫)‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‬
‫‪ ،(١٥٧٥‬ﺃﲪﺪ )‪.(٣٣٧/١‬‬
‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٣‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٧ / ٢‬‬

‫‪١٩٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﻠﺔ ﺍﻟﻨﻬـﺐ ﳒـﺎﺳﺔ ﺍﳌﻘﱪﺓ )‪.(١‬‬

‫ﻭﺑﺘﺄﻣﻠﻲ ﻷﺩﻟﺔ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﳝﻜﻨﲏ ﺃﻥ ﺃﺧﻠﺺ ﺇﱃ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫ﺃﻭﻻ‪ :‬ﺛﺒﺖ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﻭﺛﺒﺘﺖ ﺻﺤـﺔ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﻘﱪﺓ‪ .‬ﻭﻫﺬﺍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﻓـﻲ ﺍﳌﻘﱪﺓ ﻣﻜﺮﻭﻫﺔ ﻛﺮﺍﻫﺔ ﺷﺪﻳﺪﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻻ ﳝﻜﻦ ﺍﻟﻘـﻮﻝ ﺑﺒﻄﻼﻥ ﺻﻼﺓ ﻣﻦ ﺻﻠﻰ ﰲ ﺍﳌﻘﱪﺓ ﻋﻠﻰ ﺃﺭﺽ ﻃﺎﻫﺮﺓ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ‬
‫ﻗﺼﺪﻩ ﺗﻌﻈﻴﻢ ﺍﻟﻘﱪ‪ ،‬ﻓﺈﻥ ﻗﺼﺪﻩ ﻓﻬﻮ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴـﻢ‪ ،‬ﻭﺭﲟﺎ ﺃﺷﺮﻙ ﺇﺫﺍ ﺻﻠﻰ‪ ،‬ﻟﻴﺘﻘﺮﺏ‬
‫ﻟﻠﻤﻴﺖ ﺑـﺎﻻﺳﺘـﻐﺎﺛﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻴﻬﻠﻚ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﻣﺎ ﺃﳊﻖ ﻬﺑﺎ‪:‬‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻭﺍﳌﻘـﱪﺓ ﻭﻗـﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻭﺍﺠﻤﻟﺰﺭﺓ‬ ‫ﻣﺮﺍﺩﻱ ﺑﺎﻷﻣﺎﻛﻦ ﺍﻟﺴﺒـﻌـﺔ‪ :‬ﺍﳌﺰﺑﻠﺔ‬
‫ﻭﺍﳊﻤﺎﻡ ﻭﻣﻌﺎﻃﻦ ﺍﻹﺑﻞ ﻭﻓﻮﻕ ﻇﻬﺮ ﺑﻴﺖ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﺄﻣﺎ ﻇﻬﺮ ﺑﻴﺖ ﺍﷲ‪ :‬ﻓﻘﺪ ﺗﻘﺪﻡ ﲝﺜﻪ ﻣﻔﺼﻼ ﰲ ﺷﺄﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻘﱪﺓ‪ :‬ﻓﻘﺪ ﺳﺒﻖ ﱄ ﺃﻥ ﲝﺜﺘﻬﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺎﺿﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺰﺑﻠﺔ‪ :‬ﻓـﺤﻜﻤﻬﺎ ﻣﺘﻌﻠﻖ ﺑﺼﺤﺔ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋـﻤﺮ‪ ،‬ﻭﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﺍﺠﻤﻟﺰﺭﺓ ﻭﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻌﺎﻃﻦ ﺍﻹﺑﻞ‪ :‬ﻓﻘﺪ ﺛﺒﺖ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﲟﺎ ﻳﻠﻲ‪ - :‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‪:‬‬
‫} ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺍﻟﻨﱯ ‪ ‬ﺃﺻﻠﻲ ﰲ ﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ؟ ﻗﺎﻝ‪ :‬ﻻ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٨٠ / ١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(٩٢ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪/ ١‬‬
‫‪ ،(٥٣٧‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٢٩٥ / ١‬‬
‫)‪ (٢‬ﺍﳌﺰﺑﻠﺔ‪ :‬ﺍﺳﻢ ﻟﻸﺭﺽ ﺍﻟﱵ ﲰﺪﺕ‪ ،‬ﻭﺍﺳﻢ ﳌﻮﺿﻊ ﺍﻟﺰﺑﻞ ﻭﻫﻮ ﺍﻟﺴﺮﻗﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺮﺟﲔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻬﺑﺎ ﻫﻨﺎ‪ :‬ﻣﻮﺿﻊ‬
‫ﺍﻟﻘﻤﺎﻣﺔ ﻭﺍﻟﺴﻤﺎﺩ‪ .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٦٨‬‬
‫)‪ (٣‬ﺍﺠﻤﻟﺰﺭﺓ‪ :‬ﻫﻲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﻨﺤﺮ ﻓﻴﻬﺎ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﺸﻴﺎﻩ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﺠﻤﻟﺎﺯﺭ‪ ،‬ﻭﺍﳉﺰﺭ‪ :‬ﻫﻮ ﺍﻟﻘﻄﻊ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ‬
‫ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٠٢‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺍﳊﻴﺾ )‪ ،(٣٦٠‬ﺃﲪﺪ )‪.(٩٢/٥‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٢٧٥ / ١‬ﺭﻗﻢ ‪.٣٦٠‬‬

‫‪١٩٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻟﻠﺘﺮﻣﺬﻱ ﳓﻮﻩ )‪ .(١‬ﻭﻷﰊ ﺩﺍﻭﺩ‪ } :‬ﻻ ﺗﺼﻠﻮﺍ ﰲ ﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ‪ ،‬ﻓﺈﻬﻧﺎ ﻣﻦ‬

‫ﺍﻟﺸﻴﺎﻃﲔ { )‪ .(٣) (٢‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ ﻻ ﻳﺼﻠﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺳﺒﺐ‬
‫ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ‪ :‬ﻫﻮ ﻛﻮﻬﻧﺎ ﻣﺄﻭﻯ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ ﻭﻋﻄﻨﻬﺎ ﻫﻮ ﳏﻠﻬﺎ ﺍﻟﺬﻱ ﺗﱪﻙ ﻓﻴﻪ‬
‫ﺑﻌﺪ ﺃﻥ ﺗﺮﺩ ﺍﳌﺎﺀ‪ ،‬ﺃﻭ ﺗﺴﺘﺮﻳﺢ ﻭﻓﻴﻪ ﺍﳌﺎﺀ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ .‬ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ‪ " :‬ﺍﻟﻌﻄﻦ ﻟﻺﺑﻞ‪ ،‬ﻛﺎﻟﻮﻃﻦ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﻏﻠﺐ ﻋﻠﻰ ﻣﱪﻛﻬﺎ ﺣﻮﻝ ﺍﳊﻮﺽ‪ ،‬ﻭﺍﳌﻌﻄﻦ ﻛﺬﻟﻚ " )‪.(٤‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻭﺃﻣﺎ ﺣﻜـﻢ ﺍﻟﻨﻬﻲ ﻭﺗﺄﺛﲑﻩ‬
‫ﻣﻦ ﺟﻬﺔ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﻭﺇﺟﺰﺍﺋﻬﺎ‪ ،‬ﻓﺴﻴﺄﰐ ﺑـﺤﺜﻪ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﻗﺮﻳﺒﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊـﻤﺎﻡ‪ :‬ﻓﻬﻮ ﻣﻜﺎﻥ ﻳﻐﺘﺴﻞ ﻓﻴﻪ ﲨﻊ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻳﺘﻨﻈﻔﻮﻥ ﲟﺎﺋـﻪ‪ ،‬ﻭﻣﺎﺅﻩ ﺣﺎﺭ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ :‬ﻣﺸﺘﻖ ﻣﻦ ﺍﳊﻤﻴﻢ )‪ .(٥‬ﻭﻫﻮ ﳏﻞ ﻛﺸﻒ ﺍﻟﻌﻮﺭﺍﺕ‪ ،‬ﻭﺑﻴﺖ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻬﻧﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ )‪ .(٦‬ﻭﻗﺪ ﺛﺒﺖ ﺍﻟﻨﻬﻲ ﺑﻘﻮﻟﻪ ‪ } ‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ ﺇﻻ‬

‫ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ { )‪ .(٨) (٧‬ﻭﻳﻘـﺎﺱ ‪ -‬ﻋﻠﻰ ﺍﳊﻤﺎﻡ ﺍﳊﺶ )‪ (٩‬ﻭﺍﻟﻜﻨﻴﻒ )‪ (١٠‬ﻭﻫﻲ ﺃﻣﺎﻛﻦ‬
‫ﻗﻀﺎﺀ ﺍﳊﺎﺟـﺔ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺩﻭﺭﺍﺕ ﺍﳌﻴﺎﻩ؛ ﻭﻷﻥ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﳑﻨﻮﻉ ﺷﺮﻋﺎ‬
‫ﺗﻌﻈﻴﻤﺎ ﷲ ﺗﻌﺎﱃ ﻭﺗﺸﺮﻳﻔﺎ ﻟﻪ ‪ ‬ﺃﻥ ﻳﺬﻛﺮ ﺍﲰﻪ ﰲ ﻣﻮﻗﻊ ﺧﺒﺚ ﻭﳒﺎﺳﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺫﻛﺮ ﷲ‬

‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٣٢٧ / ٢‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻬﺎﺭﺓ )‪ ،(١٨٤‬ﺃﲪﺪ )‪.(٢٨٨/٤‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١٥٩ / ٢‬‬
‫)‪ (٤‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٠٠٠ / ٤‬ﻭﺍﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪.(٢٤٨ / ٤‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٨٠ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ٣١٩ / ٢١) ،(٥٢٥ / ٢٠‬ـ ‪ ،(٣٢٢‬ﻭﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ )‪.(٢٥٣ / ١‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٨‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٩‬ﺍﳊﺶ‪ :‬ﻫﻮ ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﻜﺎﻥ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ؛ ﻷﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻀﻮﻥ ﺣﻮﺍﺋﺠﻬﻢ ﰲ ﺍﻟﺒﺴﺎﺗﲔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ‬
‫ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١٣٧‬‬
‫)‪ (١٠‬ﺍﻟﻜﻨﻴﻒ‪ :‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ‪ :‬ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺘﺮ ﺑﻪ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٥٨٠‬‬

‫‪١٩٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺗﻌـﺎﱃ )‪ .(١‬ﻗـﺎﻝ ﺳﺒﺤﺎﻧـﻪ ﻭﺗﻌـﺎﱃ‪ .(٢) { ∩⊇⊆∪ ü“Ìò2Ï%Î! nο4θn=¢Á9$# ÉΟÏ%r&uρ } :‬ﻗﺎﻝ ﻓـﻲ‬
‫ﺍﳌﻐﲏ‪ " :‬ﻭﻷﻥ ﻫﺬﻩ ﺍﳌﻮﺍﺿـﻊ ﻣﻈﻨﺔ ﻟﻠﻨﺠـﺎﺳﺎﺕ " )‪ .(٣‬ﻭﻗﺎﻝ ﻏﲑﻩ ﰲ ﺍﺠﻤﻟﺰﺭﺓ‪ " :‬ﻻ ﺗﺼﺢ‬
‫ﻷﺟﻞ ﳒـﺎﺳﺔ ﺩﻣﺎﺀ ﺍﻟﺬﺑﺎﺋـﺢ ﻓﻴـﻬـﺎ " )‪ .(٤‬ﻭﻳـﻘﺎﺱ ﻋﻠﻴﻬـﺎ ﺍﳌﺪﺑﻐـﺔ ﳌﺎ ﲢـﻮﻳﻪ‬
‫ﺍﳉﻠﻮﺩ ﻣﻦ ﳒﺎﺳﺔ )‪.(٥‬‬
‫ﻭﺩﻟﻴﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺴﺒﻌﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ‪- :‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ‪ } ‬ﻬﻧﻰ ﺃﻥ ﻳﺼﻠﻰ ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﻃﻦ‪ :‬ﰲ ﺍﳌﺰﺑﻠﺔ ﻭﺍﺠﻤﻟﺰﺭﺓ‬

‫ﻭﺍﳌﻘﱪﺓ ﻭﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ﻭﰲ ﺍﳊﻤﺎﻡ‪ ،‬ﻭﻣﻌﺎﻃﻦ ﺍﻹﺑﻞ ﻭﻓﻮﻕ ﻇﻬﺮ ﺑﻴﺖ ﺍﷲ { )‪ .(٦‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺘﺮﻣﺬﻱ )‪.(٧‬‬
‫)‪(٨‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﻬﻧﻰ ﺃﻥ ﻳﺼﻠﻰ ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﻃﻦ {‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺴﺒﻌﺔ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﺣﺪﻳـﺚ ﺍﺑﻦ ﻋﻤﺮ ﺇﺳﻨﺎﺩﻩ ﻟﻴﺲ ﺑﺬﺍﻙ ﺍﻟﻘﻮﻯ‪ ،‬ﻭﻗـﺪ ﺗﻜﻠﻢ ﰲ ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ‬
‫ﻣﻦ ﻗﺒﻞ ﺣﻔﻈﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻤﺮﻱ ﻋﻦ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٨٠ / ١‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٩٤ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٥٢٤ / ٢٠‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺍﻵﻳﺔ ‪.١٤‬‬
‫)‪ (٣‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٦٨ / ٢‬‬
‫)‪ (٤‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١١٣٤ / ٣‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪ ،(٥٤١ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١١٣٤ / ٣‬‬
‫)‪ (٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٤٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٦‬‬
‫)‪ (٧‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ (٣٢٣ / ٢‬ﻭﰲ ﺳﻨﺪﻩ‪ :‬ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ‬
‫ﺍﳊﺪﻳﺚ‪ .‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ‪.‬‬
‫)‪ (٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٤٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٦‬‬

‫‪١٩٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌـﻤﺮﻱ )‪ (١‬ﺿﻌﻔﻪ ﺑﻌﺾ ﺃﻫﻞ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﻗﺒﻞ ﺣـﻔﻈﻪ " )‪ .(٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ " :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻨﻜﺮ‪ ،‬ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﳛﺘﺞ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﲟﺜﻠﻪ " )‪.(٣‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﶈـﻠﻰ‪ " :‬ﻭﺇﳕﺎ ﺟﺎﺀ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﺠﻤﻟﺰﺭﺓ ﻭﻇﻬﺮ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ‪ ،‬ﻭﻫﻮ ﻻ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﻛﺎﺗﺐ ﺍﻟﻠﻴﺚ‪ ،‬ﻭﻫﻮ‬
‫ﺿﻌﻴﻒ " )‪.(٤‬‬
‫ﻭﻗـﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻋـﺒـﺪ ﺍﷲ ﺑﻦ ﺻـﺎﱀ ﻛـﺎﺗـﺐ ﺍﻟﻠﻴﺚ‪ :‬ﻗـﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬
‫ﻣﺘﺮﻭﻙ‪.‬‬
‫ﻭﻗـﺎﻝ ﺃﺑﻮ ﺣـﺎﰎ‪ :‬ﻻ ﻳﻜـﺘﺐ ﺣـﺪﻳﺜـﻪ‪ .‬ﻭﻗـﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺜﻘﺔ " )‪.(٥‬‬
‫ﺇﺫﺍ‪ :‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬ﻭﺑﻀﻌﻔﻪ ﻻ ﻳﺜﺒﺖ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺩﻟﻴﻞ‬
‫ﳜﺼﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻗﻴﺲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺴﺒﻌﺔ‪ :‬ﻓﺈﻥ ﻛـﺎﻥ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﳜﺼﻪ ﻭﻳﺆﻳﺪ ﺍﻟﻨﻬﻲ‬
‫ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻲ ﻓـﻴﻪ ﻭﺍﺭﺩ‪ ،‬ﻛﺎﳊﺶ ﻭﺍﻟﻜـﻨﻴﻒ ﻭﺍﺠﻤﻟﺰﺭﺓ ﻭﺍﳌﺪﺑﻐﺔ‪.‬‬
‫ﻭﺃﳊﻖ ﻬﺑﺎ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ؛ ﻟﻜﻮﻧﻪ ﻣﻈﻨﺔ ﺍﻟﻨﺠـﺎﺳﺎﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﺴﻴﻞ ﺇﻟﻴﻪ‪،‬‬
‫)‪(٦‬‬
‫ﻭﻣﺮﺑﺾ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﺮﺑـﺾ ﺍﻹﺑﻞ‪ ،‬ﻭﻣﺮﺑـﺾ ﺍﻟﺪﻭﺍﺏ‬ ‫ﺃﻭ ﺗﻠﻘﻰ ﻓﻴﻪ‬
‫ﻛـﺎﳊـﻤـﲑ ﻟﻜﻮﻬﻧـﺎ ﻣﻈﻨﺔ ﺍﻟﻨﺠﺎﺳـﺔ‪ ،‬ﻭﺇﺻﻄﺒﻞ ﺍﳋﻴﻞ ﻭﺍﻟﻄﺎﺣﻮﻧﺔ ﻻﻧﺸﻐـﺎﻝ ﺍﻟﺒﺎﻝ‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻌﻤﺮﻱ ﺍﳌﺪﱐ‪ .‬ﺭﻭﻯ ﻋﻦ ﻧﺎﻓﻊ ﻭﲨﺎﻋﺔ‪ .‬ﺿﻌﻔﻪ‬
‫ﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١٧٣‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‬
‫‪.(٤٦٥ / ٢‬‬
‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ٣٢٤ / ٢‬ـ ‪.(٣٢٥‬‬
‫)‪ (٣‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٦ / ٥‬‬
‫)‪ (٤‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٨٢ / ٤‬‬
‫)‪ (٥‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻠﺬﻫﱯ )‪ ٩٩ / ٢‬ـ ‪ ،(١٠٠‬ﻭﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ )‪.(٢٤٥ / ١‬‬
‫)‪ (٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٣٨٠ / ١‬‬

‫‪١٩٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﺼﻮﺗـﻬﺎ‪ ،‬ﻭﻣﺴﻴﻞ ﺍﻟﻮﺍﺩﻱ ﻭﺍﻟﺼﺤـﺮﺍﺀ ﻟﻌﺪﻡ ﺍﻟﺴﺘـﺮﺓ‪ ،‬ﻭﺃﺭﺽ ﺍﳌﺴـﺒﺎﺥ )‪ (١‬ﻭﺍﳌﻘﺼﻮﺭﺓ‬

‫ﺍﶈﻤﻴﺔ ﻭﺍﻷﺭﺟﻮﺣـﺔ ﻭﺑﺴﺎﻁ ﺍﳍﻮﺍﺀ؛ ﻷﻥ ﺍﻷﺭﺽ ﺷﺮﻁ ﻟﺼﺤـﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻌﺪﻡ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺇﱃ ﺟﺪﺍﺭ ﻣﺮﺣﺎﺽ‪ ،‬ﻭﺍﻟﺼـﻼﺓ ﺇﱃ ﻧﺎﺋﻢ ﺃﻭ ﻣـﺘـﺤـﺪﺙ‪،‬‬
‫ﻭﺍﻟﺼـﻼﺓ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻨﻬـﺮ ﻭﺍﻟﺴﺎﺑﺎﻁ )‪.(٢‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺭﺿﻬﺎ ﻃﺎﻫﺮﺓ ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺻﺤﻴـﺤﺔ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﺔ ﻓﻴﻬﺎ‬
‫ﻟﻠﺘﱰﻳﻪ؛ ﺇﺫ ﱂ ﻳﺜﺒﺖ ﺩﻟﻴﻞ ﳛﺮﻡ ﺍﻟﺼﻼﺓ ﻓﻴـﻬﺎ ﺃﻭ ﻳﺒﻄﻠﻬﺎ‪.‬‬
‫)‪(٣‬‬
‫ﻣﺎ ﺗﻘﺪﻡ‬ ‫ﻭﲨﻠﺔ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻫﻲ ﺃﺭﺑﻌﺔ ﻭﺛﻼﺛﻮﻥ ﻣﻜـﺎﻧﺎ‬
‫ﺫﻛﺮﻩ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﻌﺬﺍﺏ ﻭﺍﳋﺴﻒ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪ ،‬ﻭﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺳﺘﺄﰐ ﻗﺮﻳﺒﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﺩﻳﺎﺭ ﺍﻟﻌﺬﺍﺏ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺒﺨـﺎﺭﻱ ‪ -‬ﺭﺣـﻤﻪ ﺍﷲ ‪ " :-‬ﻳﺬﻛﺮ ﺃﻥ ﻋﻠﻴﺎ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﺑـﺨﺴﻒ ﺑﺎﺑﻞ "‪.‬‬
‫ﻭﺳﺎﻕ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ " :‬ﻻ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻌﺬﺑﲔ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﺗﻜـﻮﻧﻮﺍ ﺑﺎﻛـﲔ‪ ،‬ﻓـﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ‪ ،‬ﻓﻼ ﺗﺪﺧـﻠﻮﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻻ ﻳﺼﻴﺒﻜـﻢ ﻣﺎ‬
‫ﺃﺻﺎﻬﺑﻢ‪ .‬ﻭﻓـﻲ ﺭﻭﺍﻳﺔ‪ :‬ﰒ ﻗـﻨـﻊ ‪ ‬ﺭﺃﺳـﻪ ﻭﺃﺳـﺮﻉ ﺍﻟﺴـﻴـﺮ ﺣـﱴ ﺃﺟـﺎﺯ‬
‫ﺍﻟﻮﺍﺩﻱ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤‬‬
‫ﻗـﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﳌﺎ ﻣﺮﻭﺍ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﺑﺎﳊﺠـﺮ ﺩﻳﺎﺭ ﲦﻮﺩ ﰲ ﺣﺎﻝ‬
‫ﺗﻮﺟﻬﻬﻢ ﺇﱃ ﺗﺒﻮﻙ " )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻻ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻌﺬﺑﲔ ﺇﻻ‪ ...‬ﻭﺃﺳﺮﻉ ﺍﻟﺴﲑ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﺃﺭﺽ ﺍﻟﺴﺒﺎﺥ‪ :‬ﻫﻲ ﺃﺭﺽ ﺫﺍﺕ ﻣﻠﺢ ﻭﻧﺰ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٨٢‬‬
‫)‪ (٢‬ﺍﻟﺴﺎﺑﺎﻁ‪ :‬ﻫﻮ ﺳﻘﻴﻔﺔ ﺑﲔ ﺣﺎﺋﻄﲔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٢٨٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪ ،(٤٧٩ / ٥‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪ ،(٤٩٦ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ٣٧٩ / ١‬ـ‬
‫‪ ،(٥٤١‬ﻭﻗﻮﺍﻋﺪ ﺍﺑﻦ ﺭﺟﺐ )ﺹ‪ ،(١٢‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٧٢ / ٢‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٣٢٦ / ٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ‪ ٥٣‬ﺍﻟﺼﻼﺓ ﰲ ﻣﻮﺍﺿﻊ ﺍﳋﺴﻒ ﻭﺍﻟﻌﺬﺍﺏ ﺭﻗﻢ ‪ ،٤٣٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١٥٦ / ٢‬‬
‫)‪ (٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٣٠ / ١‬‬

‫‪١٩٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻬﻧﻰ ﻋﻦ ﺍﳌﻜﺚ ﰲ ﺩﻳﺎﺭ ﺍﳌﻌﺬﺑﲔ‪ ،‬ﻭﻬﻧﻴﻪ ﻋﻦ ﺍﻹﻗـﺎﻣﺔ ﻳﺪﻝ ﻋﻠﻰ ﻬﻧﻴﻪ ﻋﻦ‬
‫ﺍﻟﺼﻼﺓ؛ ﻷﻥ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺼﻼﺓ ﺍﳌﻜﺚ ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﲑﺍ؛ ﻭﻷﻧﻪ ‪ ‬ﺃﺳﺮﻉ ﺍﻟﺴﲑ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪ " :‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺮﻡ ﺍﻟﺼﻼﺓ ﰲ ﺃﺭﺽ ﺑﺎﺑﻞ ﻓﻴﺤـﺘﻤﻞ ﺃﻥ‬
‫ﺍﻟﻨﻬﻲ ﺧﺎﺹ ﺑﻌﻠﻲ ﺇﻧﺬﺍﺭﺍ ﻟﻪ ﲟﺎ ﻟﻘﻲ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﺑﺎﻟﻌﺮﺍﻕ " )‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒـﺮ ﺑﻌـﺪ ﺃﻥ ﺳﺎﻕ ﺃﺳـﺎﻧـﻴﺪ ﺍﳊـﺪﻳﺚ ﻋﻦ ﻋﻠﻲ‪ " :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ‬
‫ﺿﻌﻴﻒ‪ ،‬ﳎﺘـﻤﻊ ﻋﻠﻰ ﺿﻌﻔﻪ‪ ،‬ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻣﻨﻘﻄﻊ ﻏﲑ ﻣﺘﺼﻞ ﺑﻌﻠﻲ ‪ ‬ﻭﻋـﻤﺎﺭ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﺿﻌﻴﻔﺎﻥ‪ ،‬ﻻ‬ ‫ﻭﳛﲕ ﺑﻦ ﺃﺯﻫﺮ‬ ‫ﻭﺍﳊـﺠﺎﺝ ﻭﳛـﲕ ﳎﻬﻮﻟﻮﻥ ﻻ ﻳﻌﺮﻓﻮﻥ‪ .‬ﻭﺍﺑﻦ ﳍﻴﻌﺔ‬
‫ﳛﺘﺞ ﲟﺜﻠﻬﻤﺎ‪ ،‬ﻭﺃﺑﻮ ﺻﺎﱀ ﻫﻮ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣـﻤﻦ ﺍﻟﻐﻔﺎﺭﻱ ﻻ ﻳﺼﺢ ﻟﻪ ﺳـﻤـﺎﻉ ﻣﻦ‬
‫ﻋﻠﻲ " )‪ .(٤‬ﻓـﻘﺪ ﺃﻭﺭﺩ ‪ -‬ﺭﺣـﻤـﻪ ﺍﷲ ‪ -‬ﻋﻠﻞ ﺍﻷﺳﺎﻧﻴﺪ ﻛﻠﻬﺎ‪ ،‬ﻭﺿﻌﻒ ﺍﺑﻦ ﺣﺰﻡ ﻫﺬﺍ‬
‫ﺍﻷﺛﺮ ﻋﻦ ﻋﻠﻲ )‪ .(٥‬ﻭﻟﻜـﻦ ﻳﻜﺘﻔﻰ ﺑﻮﺭﻭﺩﻩ ﻓـﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ‪ ،‬ﻓﻬﻮ ﺃﺛﺮ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﺃﻣﺎ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺃﺭﺽ ﺑﺎﺑﻞ ﺑﺎﻃﻠﺔ ﻓﻼ ﻗﻮﺓ ﳍﺎ؛ ﻻﺣﺘﻤﺎﻝ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﳋﻄﺎﰊ؛‬
‫ﻣﻦ ﺃﻥ ﺍﻟﻨﻬﻲ ﺧﺎﺹ ﺑﻌﻠﻲ ‪ ‬ﺛـﻢ ﺇﻧﻪ ﱂ ﻳﺮﺩ ﰲ ﺍﳊﺪﻳﺚ ﻬﻧﻲ ﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﳕﺎ ﻭﺭﺩ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﳌﻜـﺚ ﰲ ﻫﺬﻩ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻭﺃﻥ ﻋﻠﻰ ﻣﻦ ﺩﺧﻠﻬﺎ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﺑﺎﻛﻴﺎ ﺧﺎﺋﻔﺎ‪ .‬ﻭﺃﻣﺎ ﺃﺭﺿﻬﺎ‬
‫ﻓﻠﻴﺴﺖ ﳒﺴﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻋﻠﻴﻪ‪ :‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ ﰲ ﻣﻮﺍﻗﻊ‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻟﻜﻦ ﺗﻜﺮﻩ ﻛﺮﺍﻫﺔ ﺗﱰﻳﻪ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪:‬‬

‫)‪ (١‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ﻬﺑﺎﻣﺶ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١٥٩ / ٢‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﻓﺮﻋﺎﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺛﻮﺑﺎﻥ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ‪ ٩٥‬ﻫـ‪ .‬ﲰﻊ ﻣﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪،‬‬
‫ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻫﺮﻣﺰ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﺍﻷﻭﺯﺍﻋﻲ‪ .‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺜﻘﺔ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻣﻦ‬
‫ﻛﺘﺐ ﻋﻦ ﺍﺑﻦ ﳍﻴﻌﺔ ﻗﺪﳝﺎ ﻓﺴﻤﺎﻋﻪ ﺻﺤﻴﺢ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ١٧٤‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪١١ / ٨‬ـ ‪،(٣٠‬‬
‫ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪ ،(٣٨ / ٣‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪.(٤٧٥ / ٢‬‬
‫)‪ (٣‬ﳛﲕ ﺑﻦ ﺃﺯﻫﺮ‪ :‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﻫﻮ ﻣﻘﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ )‪.(٧٣٠ / ٢‬‬
‫)‪ (٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٤ / ٥‬‬
‫)‪ (٥‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٨٢ / ٤‬‬

‫‪١٩٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻐﺼـﺐ ﻟﻐـﺔ‪ :‬ﺃﺧـﺬ ﺍﻟﺸﻲﺀ ﻇﻠﻤﺎ )‪ .(١‬ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﻣﺎﻝ‬
‫ﻏﲑﻩ ﻗﻬﺮﺍ ﺑﻐﲑ ﺣﻖ )‪ .(٢‬ﻭﻋﺮﻑ ﺃﻳﻀﺎ‪ :‬ﺑﺄﻧﻪ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﻣﺎﻝ ﻏﲑﻩ ﺑﻐﲑ ﺣﻖ‪ ،‬ﺃﻭ ﻫﻮ ﺃﺧﺬ‬
‫ﻣﺎﻝ ﻗﻬﺮﺍ ﺗﻌﺪﻳﺎ ﺑﻼ ﺣﺮﺍﺑـﺔ‪ .‬ﻭﻋﺮﻑ ﺃﻳﻀﺎ‪ :‬ﺑﺄﻧﻪ ﺇﺯﺍﻟﺔ ﻳﺪ ﺍﳌﺎﻟﻚ ﻋﻦ ﻣﺎﻟﻪ ﺍﳌﺘـﻘﻮﻡ ﺳﺒﻴﻞ‬
‫ﺍﺠﻤﻟﺎﻫﺮﺓ ﻭﺍﳌﻐﺎﻟﺒﺔ ﺑﻔﻌﻞ ﰲ ﺍﳌﺎﻝ )‪.(٣‬‬
‫ﻭﺣﻜـﻤﻪ‪ :‬ﺃﻧﻪ ﳏﺮﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ .‬ﺣﻜﺎﻩ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻭﻏﲑﻩ )‪.(٤‬‬
‫‪Νä3s9≡uθøΒr& (#þθè=à2ù's? Ÿω (#θãΨtΒ#u šÏ%©!$# $y㕃r'¯≈tƒ‬‬ ‫‪ - ١‬ﻓﻤﻦ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪ { 4 öΝä3ΖÏiΒ <Ú#ts? tã ¸οt≈pgÏB šχθä3s? βr& HωÎ) È≅ÏÜ≈t6ø9$$Î/ Μà6oΨ÷t/‬ﺍﻵﻳﺔ )‪.(٥‬‬

‫‪ - ٢‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ‪ } ‬ﺃﻥ ﺭﺳﻮﻝ ﻗـﺎﻝ ﻳﻮﻡ ﺍﻟﻨﺤـﺮ ﻓـﻲ‬
‫ﺣـﺠـﺔ ﺍﻟﻮﺩﺍﻉ‪ " :‬ﻓـﺈﻥ ﺩﻣـﺎﺀﻛـﻢ ﻭﺃﻣـﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜـﻢ ﻋﻠﻴﻜـﻢ ﺣﺮﺍﻡ‪،‬‬
‫ﻛـﺤﺮﻣﺔ ﻳﻮﻣﻜـﻢ ﻫﺬﺍ ﰲ ﺷﻬﺮﻛـﻢ ﻫﺬﺍ ﰲ ﺑﻠﺪﻛـﻢ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ‬
‫ﺍﻟﻐﺎﺋﺐ { )‪ .(٧) (٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪ :‬ﻓﺈﻬﻧﺎ ﳏﺮﻣﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪: -‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ " :‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ ﺣﺮﺍﻡ ﺑﺎﻹﲨﺎﻉ " )‪ .(٨‬ﻭﻫﺬﺍ ﻷﻥ ﺍﻟﻐﺼﺐ‬
‫ﳏﺮﻡ ﺑﺎﻹﲨﺎﻉ ﻛﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﺍﺧـﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺣﻜﻢ ﺍﻟﺼﻼﺓ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٤٧٥‬‬

‫)‪ (٢‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٢٣٨ / ٥‬‬
‫)‪ (٣‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﺗﻜﻤﻠﺔ ﺍﳌﻄﻴﻌﻲ )‪.(٢٨٢ / ١٣‬‬
‫)‪ (٤‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٢٣٨ / ٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(١٨٥ / ٣‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪/ ٥‬‬
‫‪ ٣٤١‬ـ ‪.(٣٤٢‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ ‪.٢٩‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺿﺎﺣﻲ )‪ ،(٥٢٣٠‬ﻣﺴﻠﻢ ﺍﻟﻘﺴﺎﻣﺔ ﻭﺍﶈﺎﺭﺑﲔ ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺪﻳﺎﺕ )‪ ،(١٦٧٩‬ﺃﲪﺪ )‪،(٣٧/٥‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻨﺎﺳﻚ )‪.(١٩١٦‬‬
‫)‪ (٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٣٠٦ / ٣‬ﺭﻗﻢ ‪ ١٦٧٩‬ـ ‪.٣٠‬‬
‫)‪ (٨‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٥٤ / ٣‬‬

‫‪٢٠٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺒﻄﻼﻥ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻭﻗـﻌﺖ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐـﺼﻮﺑﺔ ﻓﻬﻲ ﺻﺤﻴﺤﺔ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ‬
‫ﺍﳉﻤﻬﻮﺭ )‪ .(١‬ﻭﺣﻜﻰ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺃﻥ ﺻﺤـﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ ﻗﻄﻌﻴﺔ‬
‫ﻟﻺﲨﺎﻉ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﻟﻔﺮﺽ ﻬﺑﺎ ﺇﺫﺍ ﺻﻠﻰ‪ .‬ﺣﻜـﺎﻩ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒـﺎﻗﻼﱐ )‪.(٢‬‬
‫ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺍﳋﻼﻝ ﻭﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻭﻏﲑﳘﺎ )‪.(٣‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ ﻻ ﺗﺼﺢ‪ .‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٤‬‬
‫ﻭﺍﺳﺘﺜﲎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺭﻭﺍﻳﺘﻪ ﻫﺬﻩ ﺻﻼﺓ ﺍﳉﻤـﻌﺔ؛ ﻷﻧﻪ ﺇﺫﺍ ﺻﻼﻫﺎ ﺍﻹﻣﺎﻡ‬
‫ﰲ ﺍﻟﻐـﺼﺐ‪ ،‬ﻭﺍﻣـﺘﻨـﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﻌﻪ‪ ،‬ﻓﺎﺗﺘﻬﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺎﺱ ﻋﻠﻴﻬﺎ ﺑﻌﺾ‬
‫ﺃﺻﺤﺎﺑﻪ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳉﻨﺎﺯﺓ )‪.(٥‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫‪ - ١‬ﺍﺳﺘﺪﻝ ﺍﳉـﻤﻬﻮﺭ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﻓﻴﻬﺎ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﺘﱪﺓ‪ ،‬ﻓﻘﺪ ﻭﻗﻌﺖ‬
‫ﻋﻠﻰ ﺃﺭﺽ ﻃﺎﻫﺮﺓ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻓﻬﻲ ﺻﺤﻴﺤﺔ ﻭﳎﺰﺋﺔ ﻳﺴﻘﻂ ﻬﺑﺎ ﺍﻟﻔﺮﺽ )‪.(٦‬‬
‫‪ - ٢‬ﻭﺍﺳﺘﺪﻝ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺑﺄﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻓﻠﻢ ﺗﺼﺢ ﻛﺼﻼﺓ ﺍﳊﺎﺋﺾ‪ ،‬ﻓﺈﻬﻧﺎ ﻟﻮ ﺻﻠﺖ ﱂ ﺗﺼﺢ ﻣﻨﻬﺎ ﺍﻟﺼﻼﺓ )‪.(٧‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺮﺩ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﻟﻨﻬﻲ‪ ،‬ﻫﻞ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻳﻘﺘﻀﻲ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٨١ / ١‬ﻭﺍﳌﺪﻭﻧﺔ )‪ ،(١٥١ / ١‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪،(١١٣٤ / ٣‬‬
‫ﻭﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(٣٣ / ٤‬ﻭﺍﳌﻐﲏ )‪ ،(٧٤ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٥٤٠ / ١‬‬
‫)‪ (٢‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٥٤ / ٣‬ﻭﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ )‪ ٢٤ / ٢‬ـ ‪.(٣٦٦‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٤٩١ / ١‬‬
‫)‪ (٤‬ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻰ )‪ ١١٦ / ١‬ـ ‪ ،(١١٧‬ﻭﺍﻟﻔﺮﻭﻉ )‪ ،(٣٣٢ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ٤٩١ / ١‬ـ ‪.(٤٩٢‬‬
‫)‪ (٥‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ﻟﻠﺒﻬﻮﰐ )‪.(١٥٦ / ١‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٧٤ / ٢‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١١٣٤ / ٣‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪١٥٤ / ٣‬‬
‫(‪.‬‬
‫)‪ (٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ٢٩٥ / ١‬ـ ‪.(٢٩٦‬‬

‫‪٢٠١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﺴﺎﺩ ﺃﻡ ﻻ؟‪ .‬ﺍﺧﺘﻠﻒ ﰲ ﺫﻟﻚ ﺍﻷﺻﻮﻟﻴﻮﻥ ‪ -‬ﺭﺣـﻤـﻬﻢ ﺍﷲ ﺗـﻌـﺎﱃ ‪ -‬ﻭﺍﻟﻨﻬﻲ ﰲ‬

‫ﻫﺬﻩ ﺍﳌﺴـﺄﻟﺔ ﱂ ﻳـﻌﺪ ﺇﱃ ﺫﺍﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﳕﺎ ﻋﺎﺩ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻭﻗـﻌﺖ ﻓﻴـﻪ‪ ،‬ﻭﺇﱃ‬
‫ﺫﺍﺕ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺃﺩﺍﺅﻫﺎ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺍﳌﻐﺘﺼﺐ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﳋﻼﻑ ﺍﻷﺻﻮﻟﻴﲔ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﳚﺪ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‬
‫ﺻﺤﻴﺤـﺔ‪ ،‬ﻷﻥ ﺍﻟﻨﻬﻲ ﻻ ﺗﺄﺛﲑ ﻟﻪ ﻋﻠﻰ ﺫﺍﺕ ﻟﺼﻼﺓ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺬﻳﻦ ﺃﺑﻄﻠﻮﺍ ﺻﻼﺓ ﻣﻦ ﺻﻠﻰ ﰲ‬
‫ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ ﻳﺮﻭﻥ‪ :‬ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ﻳﺪﻝ ﻓﻴﻪ ﺍﻟﻨﻬﻲ ﻋﻠﻰ‬
‫)‪(١‬‬
‫ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﻷﻥ ﳏﻞ ﺍﻟﻨﻬﻲ ﻭﻫﻮ ﻓﻌﻞ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﺭﺽ‬ ‫ﺍﻟﺒﻄﻼﻥ؛ ﺇﺫ ﻻ ﺗﻨﺎﻗﺾ‬
‫ﺍﳌﻐﺼﻮﺑﺔ ﳐﺘﻠﻒ ﻋﻦ ﳏﻞ ﺍﻷﻣﺮ ﻭﻫﻮ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺩﺍﻫﺎ‬
‫ﳑﺘﺜﻼ ﺍﻷﻣﺮ ﰲ ﺫﺍﺕ ﺍﻟﺼﻼﺓ ﻣﺮﺗﻜﺒﺎ ﺍﻟﻨﻬﻲ ﰲ ﺫﺍﺕ ﺍﳌﻜـﺎﻥ ﻓﻘﺪ ﺃﺟﺰﺃﺕ ﺻﻼﺗﻪ‪ ،‬ﻭﺍﺳﺘﺤﻖ‬
‫ﻋﻘﻮﺑﺔ ﺍﺭﺗﻜﺎﺑـﻪ ﻟﻠﻨﻬﻲ‪ .‬ﻭﻬﺑﺬﺍ ﻳﻈﻬﺮ ﻟﻨﺎ‪ :‬ﺃﻥ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﲟﻌﺎﺑﺪ ﺍﳌﺸـﺮﻛﲔ ﻫﻲ‪ :‬ﺍﻟﺼﻮﺍﻣﻊ )‪ (٢‬ﻭﺍﻟﺒـﻴﻊ )‪ (١‬ﻭﺍﻟﻜﻨﺎﺋﺲ )‪ (٢‬ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﻌﺎﺑﺪ‬

‫)‪ (١‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﺮﺳﺎﻟﺔ )ﺹ‪٣٤٣‬ـ ‪ :(٣٥١‬ﺻﻔﺔ ﻬﻧﻲ ﺍﷲ ﻭﻬﻧﻲ ﺭﺳﻮﻟﻪ ﳚﻤﻊ ﻬﻧﻴﻪ ﻣﻌﻨﻴﲔ‪ - :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻬﻧﻰ ﻋﻨﻪ ﳏﺮﻣﺎ‪ ،‬ﻻ ﳛﻞ ﺇﻻ ﺑﻮﺟﻪ ﺩﻝ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻬﻧﻰ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ‬
‫ﺍﻟﺸﻲﺀ ﻣﻦ ﻫﺬﺍ ﻓﺎﻟﻨﻬﻲ ﳏﺮﻡ‪ ،‬ﻻ ﻭﺟﻪ ﻟﻪ ﻏﲑ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﻛﻤﺎ ﻭﺻﻔﺖ‪ .‬ﰒ ﺫﻛﺮ ﺍﻟﺜﺎﱐ ﻓﻘﺎﻝ‪:‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﺍﻟﻮﺟﻪ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻬﻧﻲ ﺍﳌﺮﺀ ﻓﻴﻪ ﻋﻦ ﺷﻲﺀ ﻭﻫﻮ ﳜﺎﻟﻒ ﺍﻟﻨﻬﻲ ﺍﻟﺬﻱ ﺫﻛﺮﺕ ﻗﺒﻠﻪ؟ ﻓﻬﻮ ـ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ـ ﻣﺜﻞ ﻣﺎ ﻬﻧﻰ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻳﺸﺘﻤﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﺼﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﳛﺘﱯ ﰲ ﺛﻮﺏ ﻭﺍﺣﺪ ﻣﻔﻀﻴﺎ ﺑﻔﺮﺟﻪ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﻧﻪ ﺃﻣﺮ ﻏﻼﻣﺎ ﺃﻥ ﻳﺄﻛﻞ ﳑﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻬﻧﺎﻩ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺃﻋﻠﻰ ﺍﻟﺼﺤﻔﺔ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﻣﺒﺎﺣﺎ ﻟﻼﺑﺲ‬
‫ﻭﺍﻟﻄﻌﺎﻡ ﻣﺒﺎﺣﺎ ﻵﻛﻠﻪ ﺣﱴ ﻳﺄﰐ ﻋﻠﻴﻪ ﻛﻠﻪ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ‪ .‬ﻓﻬﻮ ﻬﻧﻰ ﻓﻴﻬﺎ ﻋﻦ ﺷﻲﺀ ﺃﻥ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﺃﻣﺮ ﻓﻴﻬﺎ ﺑﺄﻥ‬
‫ﻳﻔﻌﻞ ﺷﻴﺌﺎ ﻏﲑ ﺍﻟﺬﻱ ﻬﻧﻰ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳌﺴﺘﺼﻔﻰ )‪ ٢٤ / ٢‬ـ ‪ :(٢٥‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ‬
‫ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﻔﻴﺪﺓ ﻟﻸﺣﻜﺎﻡ‪ ،‬ﻫﻞ ﻳﻘﺘﻀﻲ ﻓﺴﺎﺩﻫﺎ؟ ﻓﺬﻫﺐ ﺍﳉﻤﺎﻫﲑ ﺇﱃ ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﻓﺴﺎﺩﻫﺎ‪ .‬ﻭﺫﻫﺐ ﻗﻮﻡ‪ :‬ﺇﱃ ﺃﻧﻪ‬
‫ﺇﻥ ﻛﺎﻥ ﻬﻧﻴﺎ ﻋﻨﻪ ﻟﻌﻴﻨﻪ ﺩﻝ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻐﲑﻩ ﻓﻼ‪ .‬ﻭﺍﳌﺨﺘﺎﺭ‪ :‬ﺃﻧﻪ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﻔﺴﺎﺩ‪ .‬ﻭﻗﺎﻝ ﺍﻵﻣﺪﻱ ﰲ‬
‫ﺍﻷﺣﻜﺎﻡ )‪: (١٨٨ / ٢‬ﻭﻻ ﻧﻌﺮﻑ ﺧﻼﻓﺎ ﰲ ﺃﻥ ﻣﺎ ﻬﻧﻲ ﻋﻨﻪ ﻟﻐﲑﻩ ﺃﻧﻪ ﻻ ﻳﻔﺴﺪ‪ ،‬ﻛﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻴﻊ ﻭﻗﺖ ﺍﻟﻨﺪﺍﺀ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪ ،‬ﺇﻻ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ .‬ﻭﺭﺟﺢ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ )ﺹ‬
‫‪ (١١٢‬ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻨﻬﻲ ﺍﻟﻔﺴﺎﺩ ﺇﺫﺍ ﺗﻌﻠﻖ ﺍﻟﻨﻬﻲ ﺑﺎﻟﻔﻌﻞ ﺫﺍﺗﻪ ﻭﻛﺎﻥ ﻟﻌﻴﻨﻪ‪.‬‬
‫)‪ (٢‬ﺍﻟﺼﻮﺍﻣﻊ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻲ ﺍﳌﻌﺎﺑﺪ ﺍﻟﺼﻐﺎﺭ ﻟﻠﺮﻫﺒﺎﻥ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻟﻪ ﳎﺎﻫﺪ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻋﻜﺮﻣﺔ ﻭﺍﻟﻀﺤﺎﻙ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﳋﻠﻴﻞ‪ :‬ﻛﻞ ﻣﻨﻀﻢ ﻓﻬﻮ ﻣﺘﺼﻤﻊ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺍﺷﺘﻘﺎﻕ ﺍﻟﺼﻮﻣﻌﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٤٣٢ / ٥‬‬

‫‪٢٠٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺸﺮﻛﲔ ﺍﻟﱵ ﻳﺘﻌﺒﺪﻭﻥ ﻓﻴﻬﺎ‪.‬‬

‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﺣـﻤﻬﻢ ﺍﷲ ‪ -‬ﰲ ﺣﻜـﻢ ﺍﻟﺼﻼﺓ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻋﻠﻰ‬
‫ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻛـﺎﻥ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﺑﺪ ﺻﻮﺭ ﺃﻭ ﲤﺎﺛﻴﻞ‪ ،‬ﱂ ﺗـﺼﺢ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺻﺤﺖ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ .‬ﻗـﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ..." :‬ﻭﻛـﺬﻟﻚ‬
‫ﺃﺟـﻤـﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺻﻠﻰ ﰲ ﻛﻨﻴﺴﺔ ﺃﻭ ﺑﻴﻌﺔ ﰲ ﻣﻮﺿﻊ ﻃﺎﻫﺮ ﺃﻥ ﺻﻼﺗﻪ ﻣﺎﺿﻴﺔ ﺟﺎﺋﺰﺓ‬
‫" )‪ .(٣‬ﻭﻛﺬﺍ ﺣﻜﺎﻩ ﺍﻟﻘﺮﻃﱯ ﺇﲨﺎﻋﺎ )‪ .(٤‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ )‪.(٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﲡﻮﺯ ﺑﺎﻟﻜﻨﻴﺴﺔ ﻣﻄﻠﻘﺎ‪ .‬ﺫﻛﺮﻩ ﰲ ﺍﳌﻐﲏ ﻋﻦ ﺍﳊﺴﻦ ﻭﻋﻤﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺸﻌﱯ ﻭﺍﻷﻭﺯﺍﻋﻲ )‪.(٦‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ‪ .‬ﻗﺎﻝ ﺑﻪ ﻣﺎﻟﻚ‪ .‬ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺃﺭﺟﻮ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺳﻌﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ " )‪.(٧‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻤﻮﻡ ﻗﻮﻟﻪ ‪ } ‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ { )‪ .(٩) (٨‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ‬

‫)‪ (١‬ﺍﻟﺒﻴﻊ‪ :‬ﻫﻲ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺼﻮﺍﻣﻊ‪ ،‬ﻭﻫﻲ ﻟﻠﻨﺼﺎﺭﻯ‪ .‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﻀﺤﺎﻙ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻬﻧﺎ ﻛﻨﺎﺋﺲ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻣﺜﻠﻬﺎ ـ ﺻﻠﻮﺍﺕ ﻟﻠﻴﻬﻮﺩ ﻳﺴﻤﻮﻬﻧﺎ ﺻﻠﻮﺗﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ،(٤٣٢ / ٥‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪.(٧١‬‬
‫)‪ (٢‬ﺍﻟﻜﻨﺎﺋﺲ‪ :‬ﻣﻌﺮﻭﻓﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٥٨٠‬‬
‫)‪ (٣‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٢٩ / ٥‬‬
‫)‪ (٤‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪.(٢٥٤ /٨ / ٤‬‬
‫)‪ (٥‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٨١ / ٤‬‬
‫)‪ (٦‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٧٦ / ٢‬‬
‫)‪ (٧‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٩١ / ١‬‬
‫)‪ (٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬
‫)‪ (٩‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫‪٢٠٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺃﺭﺽ ﻃﺎﻫﺮﺓ ﺗﺼﻠﺢ ﻟﻠﺼﻼﺓ‪ .‬ﻭﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺭﺿﻬﺎ ﻃﺎﻫﺮﺓ‬
‫ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺻﺤﻴﺤﺔ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻃﻠﻖ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻗﺎﻝ‪ } :‬ﺧـﺮﺟﻨﺎ ﻭﻓﺪﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺒﺎﻳﻌﻨﺎﻩ ﻭﺻﻠﻴﻨﺎ‬
‫ﻣﻌﻪ ﻭﺃﺧﱪﻧﺎﻩ ﺃﻧﺎ ﺑﺄﺭﺿﻨﺎ ﺑﻴﻌﺔ ﻟﻨﺎ‪ ،‬ﻓﺎﺳﺘﻮﻫﺒﻨﺎﻩ ﻣﻦ ﻓﻀﻞ ﻃﻬﻮﺭﺓ‪ ،‬ﻓﺪﻋﺎ ﲟﺎﺀ ﻓﺘﻮﺿﺄ ﻭﲤﻀﻤﺾ‬
‫)‪(١‬‬
‫ﻭﺃﻣﺮﻧﺎ ﻓﻘﺎﻝ‪ " :‬ﺍﺧﺮﺟﻮﺍ ﻓﺈﺫﺍ ﺃﺗﻴﺘﻢ ﺃﺭﺿﻜـﻢ ﻓﺎﻛﺴﺮﻭﺍ‪ .‬ﺑﻴﻌﺘﻜﻢ‬ ‫ﰒ ﺻﺒﻪ ﻟﻨﺎ ﰲ ﺇﺩﺍﻭﺓ‬
‫ﻭﺍﻧﻀﺤﻮﺍ ﻣﻜﺎﻬﻧﺎ ﺑـﻬﺬﺍ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﲣﺬﻭﻫﺎ ﻣﺴﺠﺪﺍ‪ .‬ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﻟﺒﻠﺪ ﺑﻌـﻴﺪ ﻭﺍﳊﺮ ﺷﺪﻳﺪ‪ ،‬ﻭﺍﳌﺎﺀ‬
‫ﻳﻨﺸﻒ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻣﺪﻭﻩ )‪ (٢‬ﻣﻦ ﺍﳌﺎﺀ‪ ،‬ﻻ ﻳﺰﻳﺪﻩ ﺇﻻ ﻃﻴﺒﺎ "‪ .‬ﻓﺨﺮﺟﻨﺎ ﺣﱴ ﻗﺪﻣﻨﺎ ﺑﻠﺪﻧﺎ ﻓﻜﺴﺮﻧﺎ‬
‫ﺑﻴﻌﺘﻨﺎ‪ ،‬ﰒ ﻧﻀـﺤﻨﺎ ﻣﻜـﺎﻬﻧﺎ ﻭﺍﲣﺬﻧﺎﻫﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﻨﺎﺩﻳﻨﺎ ﻓﻴﻪ ﺑﺎﻷﺫﺍﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺮﺍﻫﺐ ﺭﺟﻞ‬
‫)‪(٣‬‬
‫ﻣﻦ ﺗﻼﻋﻨﺎ ﻓﻠﻢ ﻧﺮﻩ‬ ‫ﻣﻦ ﻃﻲﺀ ﻓﻠﻤﺎ ﲰﻊ ﺍﻷﺫﺍﻥ ﻗﺎﻝ‪ :‬ﺩﻋﻮﺓ ﺣﻖ‪ ،‬ﺛـﻢ ﺍﺳﺘﻘﺒﻞ ﺗﻠﻌﺔ‬
‫ﺑﻌﺪ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﺎﻛﺴﺮﻭﺍ ﺑﻴﻌﺘﻜـﻢ‪ ...‬ﻭﺍﲣﺬﻭﻫﺎ ﻣﺴﺠﺪﺍ‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺮ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﺃﻥ ﻳﺘﺨـﺬﻭﺍ ﻣﻜﺎﻥ ﻋﺒﺎﺩﻬﺗﻢ ﻭﻫﻢ‬
‫ﻣﺸﺮﻛﻮﻥ ﻣﺴﺠﺪﺍ ﺑﻌﺪ ﺃﻥ ﺃﺳﻠﻤﻮﺍ؛ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﲣﺎﺫ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﺴﺎﺟﺪ‪.‬‬
‫‪ - ٣‬ﻗـﺎﻝ ﺍﻟﺒـﺨـﺎﺭﻱ‪ :‬ﻭﻗﺎﻝ ﻋـﻤﺮ ‪ ‬ﺇﻧﺎ ﻻ ﻧﺪﺧﻞ ﻛﻨﺎﺋﺴﻜـﻢ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺼﻮﺭ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺼﻠﻲ ﰲ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﺇﻻ ﺑﻴﻌﺔ ﻓﻴﻬﺎ ﲤﺎﺛﻴﻞ " )‪ .(٥‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺣﺠﺮ‪ " :‬ﻭﺃﺛﺮ ﻋﻤﺮ ﻭﺻﻠﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ .‬ﻭﺃﺛﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺻﻠﻪ ﺍﻟﺒﻐﻮﻱ ﰲ‬
‫ﺍﳉﻌﺪﻳﺎﺕ " )‪.(٦‬‬

‫)‪ (١‬ﺍﻹﺩﺍﻭﺓ‪ :‬ﺍﳌﻄﻬﺮﺓ‪ .‬ﻭﻟﻌﻠﻬﺎ ﺇﻧﺎﺀ ﺧﺎﺹ ﺑﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(١١‬‬
‫)‪ (٢‬ﻣﺪﻭﻩ‪ :‬ﺃﻱ ﺯﻳﺪﻭﻩ‪.‬‬
‫)‪ (٣‬ﺍﻟﺘﻠﻌﺔ‪ :‬ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﻫﺒﻂ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺿﺪﺍﺩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٧٨‬‬
‫)‪ . (٤‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ ٣٨ / ٢‬ـ ‪ ،(٣٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٢١٠ / ١١‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٤‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﻌﺔ‪.‬‬
‫)‪ (٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٥٣١ / ٢‬‬

‫‪٢٠٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻬﺬﺍﻥ ﺻﺤﺎﺑﻴﺎﻥ ﺟﻠﻴﻼﻥ ﺻﻠﻴﺎ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺍﻣﺘﻨﻌﺎ ﻋﻨﻬﺎ ﺣﲔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﻭﺛﺎﻥ‬
‫ﻭﺻﻮﺭ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﳍﻤﺎ ﳐﺎﻟﻒ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻭﻓﻴﻬﺎ ﺍﻟﺘﻤﺎﺛﻴﻞ‬
‫ﻭﺍﻟﺼﻮﺭ ﻻ ﲡﻮﺯ )‪.(١‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺑﺄﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﻗـﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﻣﻦ ﺷﺮﻁ ﺍﻟﺼﻼﺓ ﻃﻬﺎﺭﺓ‬
‫ﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻮﺏ ﻭﺍﳌﻮﺿﻊ‪ ،‬ﻭﻗﺪ ﺣﺼﻞ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﺍﻟﻨﱯ ‪ ‬ﺍﻟﻜﻌﺒﺔ ﻭﻓﻴﻬﺎ ﺻﻮﺭ )‪.(٢‬‬
‫ﻭﺍﺳﺘﺪﻝ ﻣﺎﻟﻚ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺑﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ‪- :‬‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ } ﺃﻥ ﺃﻡ ﺳﻠﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﺫﻛﺮﺕ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﻨﻴﺴﺔ ﺭﺃﻬﺗﺎ‬
‫ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ ﻳﻘﺎﻝ ﳍﺎ " ﻣﺎﺭﻳﺔ " ﻓﺬﻛﺮﺕ ﻟﻪ ﻣﺎ ﺭﺃﺕ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻓـﻘﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ " ‬ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﺇﺫﺍ ﻣﺎﺕ ﻓـﻴﻬﻢ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗـﱪﻩ‬
‫)‪ .(٤‬ﺭﻭﺍﻩ‬ ‫)‪(٣‬‬
‫ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺻﻮﺭﻭﺍ ﻓﻴـﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭ‪ ،‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ {‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ...‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﺧﱪ ﺃﻥ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻗﺒﻮﺭ‪ ،‬ﻭﺃﻬﻧﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺻﻮﺭ‬
‫ﻭﲤﺎﺛﻴﻞ‪ ،‬ﻓﻼ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸﺔ‪:‬‬
‫ﺑﺘـﻤﻌﻦ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‪ :‬ﳒـﺪ ﺃﻥ ﺍﻟﻘﻮﻝ ﲟﻨﻊ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻬﺑﺎ‬
‫ﲤﺎﺛﻴﻞ ﻣﺆﻳﺪ ﺑﻔﻌﻞ ﺻﺤﺎﺑﻴﲔ ﱂ ﻳﻈﻬﺮ ﳍﻤﺎ ﳐﺎﻟﻒ؛ ﻭﻷﻥ ﺍﳌﺎﻧﻊ ﻟﻴﺲ ﻟﺬﺍﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺳﺪﺍ ﻟﺬﺭﻳﻌﺔ ﻣﺸﺎﻬﺑﺔ ﺍﳌﺸﺮﻛﲔ؛ ﻭﻷﻧﻪ ﺇﺫﺍ ﺻﺢ ﻣﻨﻊ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪ ١٦ / ٣‬ـ ‪ ٢٨‬ـ ‪ ،(٢٩‬ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﻌﻤﺮﻳﺔ )ﺹ‪.(١٠‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪.(٧٦ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٢٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٠٤‬ﺃﲪﺪ )‪.(٥١/٦‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٤‬ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﻌﺔ ﺭﻗﻢ ‪.٤٣٤‬‬

‫‪٢٠٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻫﻮ ﻣﺴﺠـﺪ ﻓﻤﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻟﻜﻮﻬﻧﺎ ﱂ ﺗﱭ ﻟﻌﺒﺎﺩﺓ ﺻﺤﻴﺤـﺔ‪ ،‬ﻟﻜـﻦ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﺻﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻗﺒﻞ ﻣﺒﻌﺚ ﺍﻟﻨﱯ ‪ ‬ﺻﺤﻴﺤﺔ ﺇﺫﺍ ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﺘـﺤﺮﻳﻒ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻟﺼﻮﺭ‪ ،‬ﺗﺼﻴﺢ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ .‬ﻻﻧﺘﻔﺎﺀ ﺍﶈﺬﻭﺭ ﺣﻴﻨﺌﺬ ﻭﻫﻮ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﳌﺸﺮﻛﲔ ﰲ ﻋﺒﺎﺩﺍﻬﺗﻢ )‪.(١‬‬
‫ﻭﺃﻣﺎ ﺃﻧﻪ ‪ ‬ﺩﺧﻞ ﺍﻟﻜـﻌﺒﺔ ﻭﻓﻴﻬﺎ ﺻﻮﺭ‪ ،‬ﻓـﺈﻧﻪ ﺃﻣﺮ ﺑﻄﻤﺲ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﻭﺇﺯﺍﻟﺘﻬﺎ‪ .‬ﻓﺈﻥ‬
‫ﻗﻴﻞ‪ :‬ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻜـﻌﺒﺔ ﻭﻓﻴﻬﺎ ﺃﺻﻨﺎﻡ ﻭﲤﺎﺛﻴﻞ ﺻﺤﻴﺤـﺔ‪ ،‬ﻓﻤﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﺜﻠﻬﺎ‪ .‬ﻓﻴﻘﺎﻝ‪:‬‬
‫ﺇﳕﺎ ﺻﺤﺖ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻭﻓﻴﻬﺎ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺣﲔ ﻛﺎﻧﺖ ﺑﻴﺪ ﻛﻔﺎﺭ‪ ،‬ﻭﱂ ﻳﺘﻤﻜﻦ ﺍﳌﺆﻣﻨﻮﻥ‬
‫ﺑﻌﺪ ﻣﻦ ﺗﻄﻬﲑﻫﺎ‪ ،‬ﻭﻟﻮ ﺟﻌﻠﺖ ﺍﻷﺻﻨﺎﻡ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﻓﻴﻬﺎ‪ .‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻣﻦ ﻫﺬﺍ ‪ -‬ﱂ‬
‫ﺗﺒﻄﻞ ﺍﻟﺼﻼﺓ ﺇﻟﻴﻬﺎ؛ ﻟﻜﻮﻬﻧﺎ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﳚـﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺗﻄﻬﲑﻫﺎ‪ ،‬ﻭﻫﻲ ﲝﻤﺪ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‬
‫‪ -‬ﻃﺎﻫﺮﺓ ﰲ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻤﻦ ﺧﺪﻣﻬﺎ ﻭﻗﺎﻡ ﻋﻠﻰ ﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﺃﺛﺎﺑﻪ ﺍﷲ ﻋﻠﻰ ﺣﺴﻦ‬
‫ﺻﻨﻴﻌﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺩﻟﻴﻞ ﻣﺎﻟﻚ‪ :‬ﻓﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺑﺄﻧﻪ ﺛﺒﺖ ‪ -‬ﻓﻴﻤﺎ ﺗﻘﺪﻡ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﺟﺎﺯ ﺍﲣـﺎﺫ‬
‫)‪(٢‬‬
‫ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﺴﺎﺟﺪ‪ .‬ﻭﻳﺸﻬﺪ ﳍﺬﺍ ‪ -‬ﺃﻳـﻀﺎ ‪ -‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻣﺮﻩ ﺃﻥ ﳚﻌﻞ ﻣﺴﺠﺪ ﺍﻟﻄﺎﺋﻒ ﺣﻴﺚ ﻛﺎﻧﺖ‬
‫ﻃﻮﺍﻏﻴﺘﻬﻢ )‪ .(٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺎ ﰲ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻗﺒﻮﺭﺍ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﻓﻮﻗـﻬﺎ ﻭﺇﻟﻴﻬﺎ ﳏﺮﻣﺔ‪ .‬ﻓﻴﻘﺎﻝ‪:‬‬
‫ﻧـﻌﻢ‪ :‬ﺇﻥ ﺗﺄﻛﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻘﱪ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻣﺴﺠﺪ‪ ،‬ﻓﺈﻥ‬

‫)‪ (١‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳐﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪١٢‬ـ ‪ ١٨٨‬ـ ‪ ٢١٤‬ـ ‪.(٢٢١‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ‪ ،‬ﺃﻣﺮﻩ ﻋﻠﻰ ﻭﻓﺪ ﺛﻘﻴﻒ‪ ،‬ﰒ ﺃﻗﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﰒ ﻋﻤﺮ‪ ،‬ﰒ ﺍﺳﺘﻌﻤﻠﻪ ﻋﻤﺮ ﻋﻠﻰ‬
‫ﻋﻤﺎﻥ ﻭﺍﻟﺒﺤﺮﻳﻦ‪ .‬ﻟﻪ‪ :‬ﺃﺣﺎﺩﻳﺚ ﰲ ﻣﺴﻠﻢ ﻭﺍﻟﺴﻨﻦ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﻧﺎﻓﻊ ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﻭﻳﺰﻳﺪ‬
‫ﻭﻣﻄﺮﻑ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺸﺨﲑ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٥١‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣٧٤ / ٢‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‬
‫)‪ ،(٥٠٨ / ٥‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(١٢٨ / ٧‬‬
‫)‪ (٣‬ﺍﻟﻄﺎﻏﻮﺕ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﻃﻐﺎ ﻳﻄﻐﻮ ﻃﻐﻴﺎﻧﺎ ﻭﻃﻐﻮﺍﻧﺎ‪ :‬ﺃﻱ ﺟﺎﻭﺯ ﺍﳊﺪ‪ .‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻛﻞ ﻣﻦ ﺗﻌﺪﻯ ﺑﻪ‬
‫ﺣﺪﻩ ﻣﻦ ﺍﻟﻄﻐﻴﺎﻥ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ،(٣٩٣‬ﻭﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﰲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ )ﺹ‪.(٥٥٥‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(١١٨ / ٢‬‬

‫‪٢٠٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺼﻼﺓ ﺇﻟﻴﻪ ﻭﻋﻠﻴﻪ ﻻ ﲡﻮﺯ‪ ،‬ﻓﺘﻨﺒﺶ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺗﺰﺍﻝ ﻋﻦ ﺍﳌﺴﺎﺟﺪ؛ ﻷﻧﻪ ﻻ ﺣﺮﻣﺔ‬
‫ﻟﻠﻤﺸﺮﻛﲔ‪ ،‬ﻭﻟﻔﻌﻞ ﺍﻟﻨﱯ ‪.(١) ‬‬
‫ﻭﻬﺑﺬﺍ ﻳﻈﻬﺮ ﺃﻥ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﻫﻮ ﺃﻭﳍﺎ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﺣﻜـﻢ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺛﺒﺖ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻛﺄﻋﻄﺎﻥ ﺍﻹﺑﻞ ﻭﺍﳊـﻤﺎﻡ ﻭﻣﻮﺍﻗﻊ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻋﻠﻰ‬
‫ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻠﺠﻤـﻬﻮﺭ‪ .‬ﺃﻥ ﺍﻟﺼﻼﺓ ﻓـﻴﻬﺎ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﺇﻥ ﻭﻗـﻌﺖ ﺻﺤﺖ‬
‫ﻭﺃﺟﺰﺃﺕ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻘﻌﺔ ﺍﻟﱵ ﻳﺼﻠﻲ ﻋﻠﻴﻬﺎ ﺍﳌﺼﻠﻲ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﺔ ﻟﻠﺘﱰﻳﻪ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺑﻼ ﻛﺮﺍﻫﺔ‪ .‬ﻭﻬﺑﺬﺍ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ .(٣‬ﻭﺍﺑﻦ ﺣﺰﻡ )‪.(٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻬﻧﺎ ﺗﺒﻄﻞ ﻣﻄﻠﻘﺎ‪ .‬ﺭﻭﻯ ﻫﺬﺍ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ .‬ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﺇﻥ‬
‫ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺎﻟﻨﻬﻲ ﺃﻋﺎﺩ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﺎﳌﺎ ﺑﺎﻟﻨﻬﻲ ﱂ ﻳﻌﺪ‪ .‬ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ ﻣﺜﻞ ﺍﳉﻤﻬﻮﺭ )‪.(٥‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫‪ - ١‬ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﺃﻬﻧﺎ ﻟﻠﻜﺮﺍﻫﺔ ﺍﻟﺘﱰﻳﻬﻴﺔ‪ ،‬ﻻ ﻟﻠﺘﺤﺮﱘ‪،‬‬
‫ﻷﻥ ﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻬﺎ ﻗﺪ ﻭﺟﺪﺕ ﻗﺮﺍﺋﻦ ﺗﺼﺮﻓﻪ ﻋﻦ ﺍﻟﺘـﺤﺮﱘ ﺇﱃ ﺍﻟﻜﺮﺍﻫﻴـﺔ‪ ،‬ﻣﺜﻞ‬
‫ﻗﻮﻟﻪ ‪ } ‬ﺟـﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ { )‪.(١) (٦‬‬

‫)‪ (١‬ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٨٠ / ١‬ﻭﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٤٧ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪،(١١٧ / ١‬‬
‫ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ٩٠ / ١‬ـ ‪ ،(٩١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(٩٢ / ١‬‬
‫)‪ (٣‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ٢١٨ / ٥‬ـ ‪.(٢٢٣‬‬
‫)‪ (٤‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٢٧ / ٤‬‬
‫)‪ (٥‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٤٩٤ / ١‬‬
‫)‪ (٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٤٥‬‬

‫‪٢٠٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ‪ } :- ‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ‬

‫ﻭﻃﻬﻮﺭﺍ { )‪ .(٢‬ﻭﺃﻥ ﻫﺬﺍ ﻣﻦ ﻓﻀﺎﺋﻠﻪ ‪ ‬ﺍﻟﱵ ﻻ ﳚﻮﺯ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ )‪ .(٣‬ﻓﻬﻮ ﻧﺎﺳﺦ‬
‫ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻬﻲ‪ .‬ﻭﺣﻴﻨﺌﺬ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﺇﺫﺍ ﻛﺎﻥ ﻃﺎﻫﺮﺍ ﻣﻦ‬
‫ﺍﻷﳒﺎﺱ )‪.(٤‬‬
‫‪ - ٣‬ﻭﻳﺴﺘﺪﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺘﻪ ﺑﺄﻥ ﺍﻟﺼﻼﺓ ﺗﺒﻄﻞ ﻣﻄﻠﻘﺎ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺛﺒﺖ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ .‬ﻳﺴﺘﺪﻝ ﺑﺄﻥ ﺃﺻﻞ ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤﺮﱘ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ؛ ﻭﻫﻮ ﺣﻴﻨﺌﺬ‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﺒﻄﻼﻥ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺃﻣﺎ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ‪ } ‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ { )‪ .(٥‬ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﻛـﻤﺎ‬
‫ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ :‬ﻛﻞ ﺃﺭﺽ ﻃﻴﺒﺔ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺇﺫﺍ ﺛﺒﺘﺖ‬
‫ﻃﻬﺎﺭﻬﺗﺎ ﺻﺤﺖ ﺍﻟﺼﻼﺓ ﻓﻴـﻬﺎ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﺘﱰﻳﻬﻴﺔ‪.‬‬
‫ﻭﳚﺎﺏ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻟﻠﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﺄﻥ ﺍﻟﻨﻬﻲ ﺣـﻘﻴﻘﺘﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﺇﻥ ﱂ‬
‫ﻳﻜﻦ ﲦﺔ ﻣﻌﲎ ﺃﻭ ﻗﺮﺍﺋﻦ ﺗﺼﺮﻓﻪ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺛـﻢ ﺇﻥ ﺍﻟﻨﻬﻲ ﻫﻨﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﻣـﺎﻛﻦ ﻻ ﻳـﻌـﻮﺩ ﺇﻟـﻰ ﺫﺍﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﳕﺎ ﻳـﻌﻮﺩ ﺇﱃ ﺍﳌﻜﺎﻥ ﻭﺫﺍﺕ ﺍﻟﻔـﻌﻞ‪،‬‬
‫ﻓـﺈﺫﺍ ﻭﻗـﻌﺖ ﺍﻟﺼﻼﺓ ﺻﺤـﺖ‪ .‬ﻓﺈﻥ ﻗﻠﻨﺎ‪ :‬ﺑﺄﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﺤـﺮﱘ؛ ﻓﺈﻥ ﻋﻠﻴﻪ ﺇﺛـﻢ‬
‫ﺍﺭﺗﻜـﺎﺏ ﻫﺬﺍ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ .‬ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻜﺮﺍﻫﺔ ﻟﻠﺘﱰﻳﻪ‪ :‬ﻓـﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻨـﻪ ﺧﺎﻟﻒ‬
‫ﺍﻷﻭﱃ‪.‬‬
‫ﻟﻘﺪ ﲝﺚ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ‬

‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪ .‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ )‪ ،(١٩٤ / ٢‬ﻭﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ )ﺹ‪.(١٠٩‬‬
‫)‪ (٢‬ﺃﲪﺪ )‪.(٢٢٢/٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﻟﻠﺸﻮﻛﺎﱐ )ﺹ‪.(١٨٨‬‬
‫)‪ (٤‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ٢١٨ / ٥‬ـ ‪.(٢٢٣‬‬
‫)‪ (٥‬ﺃﲪﺪ )‪.(٢٢٢/٢‬‬

‫‪٢٠٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﳌﺬﻛﻮﺭﺓ‪ .‬ﻓﻘﻴﻞ‪ :‬ﺇﻬﻧﺎ ﺗﻌﺒﺪﻳﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻟﻠﻨﺠﺎﺳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻬﻧﺎ ﻣﺄﻭﻯ ﺍﻟﺸﻴﺎﻃﲔ )‪ .(١‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪:-‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻠﻠﻬﺎ ﳐـﺘﻠﻔﺔ‪ ،‬ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﺸﺎﻬﺑﺔ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪،‬‬
‫ﻭﺗﺎﺭﺓ ﻟﻜﻮﻬﻧﺎ ﻣﺄﻭﻯ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻛﺄﻋﻄﺎﻥ ﺍﻹﺑﻞ‪ ،‬ﻭﺗﺎﺭﺓ ﻟﻐﲑ ﺫﻟﻚ " )‪.(٢‬‬
‫ﻭﻫﻞ ﻳـﻌﻢ ﺍﻟﻨﻬﻲ ﻣﺎ ﻳﺸﻤﻠﻪ ﺍﺳﻢ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻳﻠﺤﻖ ﲟﺎ ﻬﻧﻲ ﻋﻨﻪ ﺳﻄﺤـﻪ‬
‫ﻭﳓـﻮﻩ؟‪ .‬ﺍﻷﻇﻬﺮ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﺃﻧﻪ ﺇﻥ ﴰﻞ ﺍﻻﺳﻢ ﺍﻟﺴﻄﺢ ﻭﳓﻮﻩ ﺃﳊﻖ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﺍﲣﺎﺫ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﻣﺴﺎﺟﺪ‪ :‬ﻓﺈﻧﻪ ﺟﺎﺋﺰ؛ ﻷﻥ ﺟﻌﻠﻬﺎ ﻣﺴﺎﺟﺪ ﻳﻐﲑ ﺷﻜـﻠﻬﺎ ﻭﳝﺤـﻮ‬
‫ﺃﺛﺮﻫﺎ‪ ،‬ﻭﺗﺰﺍﻝ ﻣﺎ ﻓـﻴﻬﺎ ﻣﻦ ﳒﺎﺳـﺔ ﻭﻗﺬﺍﺭﺓ‪ ،‬ﺇﻻ ﻣﻘﱪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪،‬‬
‫ﻟﻜﻮﺩﺕ ﺍﳌﻘﱪﺓ ﻭﻗـﻔﺎ ﳌﻦ ﻓﻴﻬﺎ ﻭﻫﻢ ﺃﺣﻖ ﻬﺑﺎ‪ ،‬ﳊﺮﻣﺘﻬﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺭﺽ ﺍﳌﻐﺼﻮﺑﺔ‪ :‬ﻓﻠﻜﻮﻬﻧﺎ ﳑﻠﻮﻛـﺔ ﻟﻐﲑ ﻣﺘﱪﻉ ﻬﺑﺎ‪ ،‬ﻭﱂ ﻳﺄﺫﻥ ﻟﻠﻨﺎﺱ ﻓﻴﻬﺎ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﳌﺎ ﺗﻘﺪﻡ ﰲ ﺷﺄﻥ ﺍﲣﺎﺫ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﻣﺴﺎﺟﺪ ﺃﻣﺮﻩ ‪ ‬ﺍﲣﺎﺫ ﻣﻌﺎﺑﺪ ﺍﳌﺸﺮﻛﲔ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻧﺒﺶ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﺑﻨﺎﺅﻩ ﰲ ﻣﻜﺎﻬﻧﺎ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٢٧ / ٥‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(٩٢ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪١‬‬
‫‪.(١٤٢ /‬‬
‫)‪ (٢‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٥٩ / ٢٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٣٨١ / ١‬ﻭﺍﳌﻐﲏ )‪ ،(٧٢ / ٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٢٩٥ / ١‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪٢‬‬
‫‪.(٣٢٣ /‬‬

‫‪٢٠٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ‬

‫ﳜﺘﻠﻒ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ﺑﺎﺧﺘﻼﻑ ﺣﺎﻟﻪ ﻭﻧﻮﻋﻪ‪ ،‬ﻓـﺈﻥ ﻛﺎﻥ ﺇﻣﺎﻣـﺎ ﻓﻠﻪ‬
‫ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﺭﺟﻼ ﻓﻠﻪ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧـﺖ ﺍﻣﺮﺃﺓ ﻓـﻠﻬـﺎ ﻣﻜﺎﻬﻧﺎ‪ .‬ﻭﰲ ﻫﺬﺍ‬
‫ﺍﳌﺒﺤﺚ ﺃﲢﺪﺙ ‪ -‬ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﻣﻜﺎﻥ ﺍﻹﻣﺎﻡ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺼﻠﻮﻥ ﻛﺜﲑﻳﻦ ﺭﺟﺎﻻ‪ ،‬ﺃﻭ ﻣﻌﻬﻢ ﻧﺴﺎﺀ ﻭﺻﺒﻴﺎﻥ‪ ،‬ﻓﺈﻥ ﻣﻜﺎﻥ ﺍﻹﻣﺎﻡ ﰲ ﻣﻜﺎﻥ‬
‫ﻣﺘﻘﺪﻡ ﻣﺴﺘﻘﻞ ﻋﻦ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻣﻘﺎﺑﻞ ﻭﺳﻄﻪ‪ ،‬ﻭﻟﻴﺲ ﺃﺭﻓﻊ ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﻻ ﺃﺧﻔﺾ‬
‫)‪(١‬‬
‫ﻟﻜﻦ ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺟـﻤﺎﻋﺔ ﻭﻓﻮﻗـﻪ ﻣﻦ ﺧﻠﻔﻪ ﲨﺎﻋـﺔ ﺃﻭ ﲢﺘﻪ ﻣﻦ ﺧﻠﻔﻪ‬ ‫ﻣﻨﻬﻢ‬
‫ﻛـﺬﻟﻚ؛ ﺻﺤـﺖ ﺻﻼﺓ ﺍﳉﻤﻴﻊ‪ .‬ﻭﺗﻘﺪﻡ ﻫﺬﺍ ﰲ ﺧﻠﻮﺓ ﺍﳌﺴﺠﺪ ﻭﺳﻄﺤﻪ‪.‬‬
‫ﻭﺃﺩﻟﺔ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ } - ١‬ﻋﻦ ﺃﻧﺲ ‪ ‬ﻗﺎﻝ‪ " :‬ﺻﻠﻴﺖ ﺃﻧﺎ ﻭﺍﻟﻴﺘﻴﻢ ﺧﻠﻒ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﻟﻌﺠﻮﺯ ﻣﻦ ﻭﺭﺍﺋﻨﺎ‪.‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺧﻠﻔﻨﺎ { )‪ .(٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺧﻠﻒ ﺍﻟﻨﱯ‪ ...‬ﻣﻦ ﻭﺭﺍﺋﻨﺎ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺻﻠﻰ ﺇﻣﺎﻣﺎ ﺃﻣﺎﻣﻬـﻤﺎ‪ ،‬ﻭﺻﻠﺖ ﺍﻟﻌـﺠﻮﺯ ﺧﻠﻒ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻤﻜﺎﻥ ﺍﻹﻣﺎﻡ‬
‫ﺃﻣﺎﻡ ﺍﳌﺄﻣﻮﻣﲔ ﻣﻘﺎﺑﻞ ﻭﺳﻄﻬﻢ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﻭﺳﻄﻮﺍ ﺍﻹﻣﺎﻡ ﻭﺳﺪﻭﺍ ﺍﳋﻠﻞ {‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٢٢٩ / ١‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ٢٠٦ / ١‬ـ ‪ ،(٢١٠‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ )‬
‫‪ ،(٢٥٥ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٥٠٩ / ١‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧٣‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٣٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ‬
‫)‪ ،(٨٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦١٢‬ﺃﲪﺪ )‪ ،(١٣١/٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٣٦٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٨٧‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٧٨‬ﺍﳌﺮﺃﺓ ﻭﺣﺪﻫﺎ ﺗﻜﻮﻥ ﺻﻔﺎ ﺭﻗﻢ ‪.٧٢٧‬‬

‫‪٢١٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪.(٢‬‬
‫)‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .‬ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ‬
‫ﺍﻟﺸﺎﻫـﺪ‪ } :‬ﻭﺳﻄﻮﺍ ﺍﻹﻣﺎﻡ { )‪.(٣‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻣﻜﺎﻥ ﺍﻹﻣﺎﻡ ﺃﻣﺎﻡ ﺍﻟﺼﻔﻮﻑ ﻣﻘﺎﺑﻞ ﻭﺳﻄﻬﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﻭﺻﺤﺒﻪ‬
‫ﺍﳌﻜﺮﻣﻮﻥ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ‪ -‬ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ‪.-‬‬
‫‪ - ٣‬ﻋﻦ ﺳـﻬﻞ ﺑﻦ ﺳﻌﺪ ‪ ‬ﻗﺎﻝ‪ } :‬ﺟﻠﺲ ﺍﻟﻨﱯ ‪ ‬ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ﺃﻭﻝ ﻳﻮﻡ ﻭﺿﻊ‪،‬‬
‫ﻭﻗﺎﻡ ﻋﻠﻴﻪ ﻓﻜﱪ‪ ،‬ﻭﻛﱪ ﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﰒ ﺭﻓﻊ ﻓﱰﻝ ﺍﻟﻘﻬﻘﺮﻯ‪ ،‬ﺣﱴ ﺳﺠﺪ ﰲ‬
‫ﺃﺻﻞ ﺍﳌﻨﱪ‪ ،‬ﰒ ﻋﺎﺩ ﺣﱴ ﻓﺮﻍ ﻣﻦ ﺁﺧﺮ ﺻﻼﺗﻪ‪ ،‬ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓـﻘﺎﻝ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﺇﳕﺎ ﺻﻨﻌﺖ ﻫﺬﺍ ﻟﺘﺄﲤﻮﺍ ﰊ ﻭﻟﺘﻌﻠﻤﻮﺍ ﺻﻼﰐ { )‪ .(٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﻜﱪ‪ ...‬ﻓﱰﻝ ﺍﻟﻘﻬﻘﺮﻯ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣـﻴﺚ ﺻﻠﻰ ﺍﻟﻨﱯ ‪ ‬ﻋﻠﻰ ﺃﺭﻓـﻊ ﳑﺎ ﻋﻠﻴﻪ ﺍﳌﺄﻣﻮﻣﻮﻥ‪ ،‬ﻟﺘﻌﻠﻴـﻢ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺟـﺎﺋﺰ ﻟﻠﺘﻌﻠﻴﻢ‪ ،‬ﺃﻣﺎ ﻟﻐﲑﻩ ﻓﻴﻜﺮﻩ‪ .‬ﻭﻭﺟـﻪ ﺍﻟﻜـﺮﺍﻫﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺑﲔ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺟﻌﻠﻪ‬
‫ﻳﺮﺗﻔﻊ ﻋﻠﻰ ﺍﳌﻨﱪ‪.‬‬
‫‪ } - ٤‬ﺃﻡ ﺣﺬﻳﻔﺔ ‪ ‬ﺍﻟﻨﺎﺱ ﺑﺎﳌﺪﺍﺋﻦ ﻋﻠﻰ ﺩﻛﺎﻥ‪ ،‬ﻓﺄﺧﺬ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻘﻤﻴﺼﻪ ﻓﺠﺬﺑﻪ‪،‬‬
‫ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻗﺎﻝ‪ " :‬ﺃﱂ ﺗﻌﻠﻢ ﺃﻬﻧﻢ ﻛـﺎﻧﻮﺍ ﻳﻨﻬﻮﻥ ﻋﻦ ﺫﻟﻚ؟ ﻗـﺎﻝ‪ :‬ﺑﻠﻰ‪ .‬ﺗﺬﻛﺮﺕ‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٨١‬‬

‫)‪ (٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ (٣٧٥ / ٢‬ﻭﺳﺒﺐ ﺿﻌﻔﻪ‪ :‬ﺃﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﳛﲕ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﺧﻼﺩ‪،‬‬
‫ﻣﺘﻜﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﻪ ﳎﻬﻮﻟﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٨٦ / ٤‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٨١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧٠‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٥٤٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ،(٧٣٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ‬
‫)‪ ،(١٠٨٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٤١٦‬ﺃﲪﺪ )‪ ،(٣٣٩/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٥٨‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٨٦ / ١‬ﺭﻗﻢ ‪ ،٥٤٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٦٣٣ / ٥‬‬

‫‪٢١١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺣـﲔ ﻣﺪﺩﺗـﲏ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻛﺎﻧﻮﺍ ﻳﻨﻬﻮﻥ ﻋﻦ ﺫﻟﻚ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﻳﻜﺮﻩ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺮﺗﻔﻊ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣﲔ؛ ﺇﻻ ﻟﻠﺘﻌﻠﻴﻢ‪ ،‬ﻭﺑﺸﻜﻞ ﻧﺎﺩﺭ‪.‬‬
‫ﻭﻟﻮ ﺃﻡ ﺭﺟﻞ ﺭﺟﺎﻻ ﻋﺮﺍﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻭﺳﻄﻬﻢ ﺳﺘﺮﺍ ﻟﻌﻮﺭﺗﻪ ﻟﺌﻼ ﻳﺮﻭﻩ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺃﻣﺖ‬
‫ﺍﻟﻨﺴﺎﺀ ﺗﻘﻒ ﻭﺳﻄﻬﻦ ﻷﻬﻧﺎ ﻋﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﺃﻣﺖ ﺭﺟـﺎﻻ ﺻﻠﺖ ﺧﻠﻔـﻬﻢ‪ ،‬ﺇﻻ ﺇﻥ ﻛـﺎﻧﻮﺍ‬
‫ﳏـﺎﺭﻡ ﳍﺎ‪ ،‬ﻓـﺘﺼﻠﻲ ﺃﻣﺎﻣـﻬﻢ؛ ﻷﻣﻦ ﺍﻟﻔﺘﻨﺔ )‪.(٣‬‬
‫ﻭﺇﻥ ﺻﻠﻰ ﺭﺟﻞ ﺑﺎﻣﺮﺃﺓ ﻭﺍﺣـﺪﺓ ﻓـﺈﻧـﻬـﻤﺎ ﻻ ﻳﻜـﻮﻧﺎﻥ ﺟـﻤﺎﻋـﺔ؛ ﺑﻞ ﻳﺼﻠﻴﺎﻥ‬
‫ﻣﻨﻔﺮﺩﻳﻦ ﻷﻧﻪ ﱂ ﻳﺜﺒﺖ ﻓﻴـﻤﺎ ﺃﻋﺮﻑ ﻋﻦ ﺍﻟﻨﱯ ‪ " - ‬ﺃﻥ ﺭﺟـﻼ ﺻﻠﻰ ﺑﺎﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻻ ﲞﻨﺜﻰ )‪ .(٤‬ﻭﺇﻥ ﺻﻠﻰ ﺭﺟﻞ ﺑﺮﺟﻞ ﻭﺍﺣـﺪ‪ ،‬ﻓـﻤﻜﺎﻥ ﺍﳌﺄﻣﻮﻡ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ‬
‫ﻭﻗﻒ ﺍﺛﻨﺎﻥ ﻋﻦ ﳝﻴﻨﻪ؛ ﺻﺤﺖ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﻫﺬﺍ‪ } :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ " :‬ﺑﺖ ﰲ ﺑﻴﺖ ﺧﺎﻟﱵ‬
‫ﻣﻴﻤﻮﻧﺔ ﻓﺼﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﻌﺸﺎﺀ ﰒ ﺟﺎﺀ ﻓﺼﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰒ ﻧﺎﻡ ﰒ ﻗﺎﻡ‪ ،‬ﻓﺠﺌﺖ‬
‫ﻓﻘﻤﺖ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻓﺠﻌﻠﲏ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻓﺼﻠﻰ ﲬﺲ ﺭﻛﻌﺎﺕ‪ ،‬ﰒ ﺻﻠﻰ ﺭﻛﻌﺘﲔ { )‪ .(٥‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦‬‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٥٩٧‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٥٩٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٣٠٧ / ٢‬ﻭﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪.(٣٩ /١ / ١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(١١٧ / ٢٢) ،(٢٤٦ / ٢٣‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٧٢ / ١‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ‬
‫)‪.(٨١ / ١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ )‪ ،(٢٦٢ / ١‬ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ )‪.(٢٩٦ / ١‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٦٥‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٦٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٣٢‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬
‫ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٦٢٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٣٦٧‬ﺃﲪﺪ )‪ ،(٣٦٩/١‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٢٦٧‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﻟﺼﻼﺓ )‪.(١٢٥٥‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻌﻠﻢ ﺏ‪ ٤١‬ﺍﻟﺴﻤﺮ ﰲ ﺍﻟﻌﻠﻢ ﺭﻗﻢ ‪ ،١٧‬ﻭﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٥٧‬ﻳﻘﻮﻡ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ ﺭﻗﻢ ‪.٦٩٧‬‬

‫‪٢١٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﺠﻌﻠﲏ ﻋﻦ ﳝﻴﻨﻪ "‪.‬‬

‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﻳﻘﻒ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ‪ .‬ﻭﺣﻜﻰ ﺍﺑﻦ ﻫﺒﲑﺓ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻫﺬﺍ )‪.(١‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻜﺎﻥ ﺍﳌﺄﻣﻮﻡ‪:‬‬
‫ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﺄﻣﻮﻡ ﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻓـﻤﻜﺎﻧﻪ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻳﻜـﻮﻧﺎ ﺍﺛﻨﲔ ﻓﺄﻛﺜﺮ‪،‬‬
‫ﻓـﻬﻢ ﺧﻠﻒ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺃﻧﻪ ﻳﻜﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﳌﻜﺎﻥ ﺍﳌﺄﻣﻮﻡ‬
‫ﺣﺎﻻﺕ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪ - :‬ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺄﻣﻮﻣﻮﻥ ﺍﺛﻨﲔ‬
‫ﻓﻘﻂ‪ ،‬ﻓﻘﺪ ﺍﺧـﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻣﻮﻗﻔﻬﻤﺎ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻠﺠﻤﻬﻮﺭ‪ .‬ﺃﻬﻧﻤﺎ ﻳﻘﻔﺎﻥ ﺧﻠﻒ ﺍﻹﻣﺎﻡ )‪.(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺛﻨﺎﻥ ﻭﺳﻂ ﺍﻹﻣﺎﻡ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﺷـﻤﺎﻟﻪ‪ .‬ﻭﻬﺑﺬﺍ‬
‫ﻗﺎﻝ ﺍﻷﺣﻨﺎﻑ )‪ .(٣‬ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﺸـﺎﻓﻌﻲ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﺻﺤﻴﺤﺔ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻨﻪ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ )‪.(٤‬‬
‫ﺍﻷﺩﻟـﺔ‪ :‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺃﺩﻟﺔ ﺍﳉـﻤﻬﻮﺭ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ .‬ﻭﺍﺳـﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ‬
‫ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻗﻮﻟﻪ ‪ } ‬ﻭﺳﻄﻮﺍ ﺍﻹﻣﺎﻡ ﻭﺳﺪﻭﺍ ﺍﳋﻠﻞ { )‪ .(٦) (٥‬ﻭﻣﻔﺎﺩﻩ‪ :‬ﺃﻥ ﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ‬
‫ﻭﺳﻂ ﺍﻻﺛﻨﲔ‪ .‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻔﻆ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ - ٢‬ﻭﺻﻠﻰ ﺍﺑﻦ ﻣﺴـﻌﻮﺩ ﺑﺎﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﻭﻋﻤﻪ ﻋﻠﻘﻤﺔ‪ ،‬ﻭﺟـﻌﻞ ﺃﺣﺪﳘﺎ ﻋﻦ ﳝﻴﻨﻪ‪،‬‬

‫)‪ (١‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٥٥ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(١٤٩ / ١‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺪﻭﻧﺔ )‪ ،(١٠٥ / ١‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٤٨٥ / ١‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ )‪ ،(٨٤ / ٣‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪/ ١‬‬
‫‪.(١٤٩‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٦٧ / ١‬‬
‫)‪ (٤‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١٦٩ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٢٤٥ / ٢٣‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٨١‬‬
‫)‪ (٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫‪٢١٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻵﺧﺮ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ ﺍﻟﻨﱯ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(١‬‬

‫ﺍﳌﻨﺎﻗﺸـﺔ‪ :‬ﺑﺘـﺄﻣﻞ ﺃﺩﻟﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﳒـﺪ ﺃﻥ ﺣـﺪﻳـﺚ } ﻭﺳﻄﻮﺍ‬

‫ﺍﻹﻣـﺎﻡ { )‪ :(٢‬ﺿﻌﻴﻒ‪ .‬ﻻ ﳛﺘﺞ ﺑﻪ؛ ﻭﻷﻧﻪ ﳐﺎﻟﻒ ﻟﻠﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ .(٣‬ﻭﳝﻜﻦ ﺗﺄﻭﻳﻠﻪ‪:‬‬
‫ﺑﺄﻥ ﳚﻌﻞ ﺍﻹﻣﺎﻡ ﻣﻘﺎﺑﻞ ﻭﺳﻂ ﺍﻟﺼﻒ‪.‬‬
‫ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﺍﻻﺛﻨﲔ ﻋﻦ ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ‪ :‬ﻓﻘﻮﻝ ﺻﺤﺎﰊ ﳐﺎﻟﻒ ﻟﻸﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻟﻔﻌﻞ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ )‪ .(٤‬ﻓﺎﻟﺼﻮﺍﺏ‪ :‬ﻫﻮ ﺍﻟﻘﻮﻝ‬
‫ﺍﻷﻭﻝ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ ﻓﻴﻘﻔﻮﻥ ﺧﻠﻔﻪ‪ ،‬ﻟﻸﺣﺎﺩﻳﺚ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﳌﺎ ﺳﻴﺄﰐ‬
‫ﰲ ﻣﺴﺄﻟﺔ ﺗﺮﺗﻴﺐ ﺍﻟﺼﻔﻮﻑ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ‪ ،‬ﻓﻴﺘﻘﺪﻡ ﺍﻟﺮﺟﺎﻝ ﻭﺗﺘﺄﺧﺮ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﺑﻴﺎﻧﻪ ﰲ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪-‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺑﻌﺾ ﺍﳌﺄﻣﻮﻣﲔ ﺃﻣﺎﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻣﺮﺃﺓ؛ ﺻـﺤﺖ‬
‫ﻟﻠﻀـﺮﻭﺭﺓ‪ ،‬ﻭﻛـﺬﺍ ﺗﺼﺢ ﺻـﻼﺓ ﺍﻟﺮﺟﻞ ﻗـﺪﺍﻡ ﺍﻹﻣﺎﻡ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻛﺎﳊﺒﺲ ﻭﳓﻮﻩ )‪.(٥‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﻫﺬﺍ‪ :‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻓﻴﻤﻦ ﺻﻠﻰ ﻗﺪﺍﻡ ﺍﻹﻣﺎﻡ ﺑﻼ‬
‫ﺿﺮﻭﺭﺓ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﲔ‪ - :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻻ ﺗﺼﺢ ﺻﻼﺓ ﻣﻦ ﺻﻠﻰ ﻗﺪﺍﻡ ﺍﻹﻣﺎﻡ ﺑﻼ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻭﻬﺑﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ )‪ (٦‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﳉﺪﻳﺪ )‪ (٧‬ﻭﺃﺣـﻤﺪ )‪ (٨‬ﻭﺍﺑﻦ ﺣﺰﻡ )‪.(١‬‬

‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ٢٨ / ٢‬ـ ‪.(٢٩‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٨١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٣٧٥ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٨٦ / ٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )‪ ٣٠ / ١‬ـ ‪ ،(٣١‬ﻭﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ )‪.(١١٦ / ٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ،(٢٣٦ / ١‬ﻭﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪.(١٥٣ / ١‬‬
‫)‪ (٦‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ٥٦٦ / ١‬ـ ‪.(٥٦٧‬‬
‫)‪ (٧‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٩٦ / ١‬‬
‫)‪ (٨‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٤٨٥ / ١‬‬

‫‪٢١٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(٢‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﳌﺄﻣﻮﻡ ﻗﺪﺍﻡ ﺍﻹﻣﺎﻡ ﺗﺼﺢ‪ ،‬ﻭﻟﻮ ﺑﻼ ﺿﺮﻭﺭﺓ‪ .‬ﻗﺎﻝ ﻬﺑﺬﺍ ﻣﺎﻟﻚ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ﻏﲑ ﺃﻥ ﻣﺎﻟﻜﺎ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻧﺺ ﻋﻠﻰ‬ ‫ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻗﻮﻟﻪ ﺍﻟﻘﺪﱘ‬
‫ﻛﺮﺍﻫﺔ ﺫﻟﻚ‪.‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫‪ - ١‬ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ ‪ } ‬ﺇﳕﺎ ﺟـﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ‬

‫ﻛﱪ ﻓﻜﱪﻭﺍ‪ (٥) { ...‬ﺍﳊﺪﻳﺚ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦‬‬
‫‪ - ٢‬ﻭﻷﻥ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻷﻓﻌﺎﻝ ﻣﺒﻄﻠﺔ؛ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻠﺘﻔﺖ ﺧﻠﻔﻪ ﻟﲑﻯ ﺍﻹﻣﺎﻡ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺒﻄﻞ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪ .‬ﻭﻛﺬﺍ ﺍﻟﺘﻘﺪﻡ ﻋﻠﻴﻪ‬
‫ﺑﺎﻟﺼﻒ‪ ،‬ﻛﺎﻟﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﻣﺒﻄﻞ ﻟﻠﺼﻼﺓ )‪.(٧‬‬
‫‪ - ٣‬ﻭﻷﻥ ﺷﺮﻭﻁ ﺍﻻﻗـﺘﺪﺍﺀ ﻻ ﺗﺘﻮﻓﺮ ﺣـﺎﻝ ﺗﻘﺪﻡ ﺍﳌﺄﻣﻮﻡ ﻋﻠﻰ ﺇﻣﺎﻣﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‬
‫ﻫﻲ‪ - :‬ﺃ ‪ -‬ﻋﺪﻡ ﺍﻟﺘﻘﺪﻡ ﰲ ﺍﳌﻜﺎﻥ‪ .‬ﺏ ‪ -‬ﻭﺍﲢـﺎﺩﻩ‪ .‬ﺝ ‪ -‬ﻭﻋﻠﻢ ﺍﻻﻧﺘﻘﺎﻻﺕ‪ .‬ﺩ ‪ -‬ﻭﻧﻴﺔ‬
‫ﺍﻻﻗﺘﺪﺍﺀ ﻭﺍﻟﺘﺒﻌﻴﺔ‪ .‬ﻫـ ‪ -‬ﻭﻣﻮﺍﻓـﻘﺔ ﻧـﻈﻢ ﺍﻟﺼﻼﺓ ﻭﻋﺪﻡ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻟﺴﻨﻦ )‪.(٨‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺑﻘﻮﻝ ﻣﺎﻟﻚ‪ " :‬ﻭﻗﺪ ﺑﻠﻐﲏ ﺃﻥ ﺩﺍﺭﺍ ﻛﺎﻧﺖ ﻵﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬

‫)‪ (١‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٦٦ / ٤‬‬

‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٨١ / ١‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪.(٨١ / ١‬‬
‫)‪ (٤‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢٨٠ / ٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧١‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤١١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٦١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٣٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٦٠١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٣٨‬ﺃﲪﺪ )‪ ،(٢٠٠/٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪،(٣٠٦‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٥٦‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٧٣‬ﺍﻟﺼﻒ ﻣﻦ ﲤﺎﻡ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٧٢٢‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٠٨ / ١‬ﺭﻗﻢ ‪ ،٤١١‬ﻭﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٢٠٨ / ٢‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪.(٤٨٥ / ١‬‬
‫)‪ (٨‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮﰊ ﻭﻋﻤﲑﺓ )‪ ٢٣٦ / ١‬ـ ‪.(٢٣٧‬‬

‫‪٢١٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻫﻲ ﺃﻣﺎﻡ ﺍﻟﻘﺒﻠﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻓﻴﻬﺎ ﺑﺼﻠﺔ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ " )‪.(١‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺃﻣﺎ ﺩﻟﻴﻞ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻼ ﺃﻋﻠﻢ ﳍﻢ ﻏﲑﻩ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻣﻦ ﻫﻢ ﺁﻝ ﻋﻤﺮ ﺃﻫـﻢ ﺃﺑﻨﺎﺅﻩ‬
‫ﻭﺯﻭﺟـﺘﻪ‪ ،‬ﺃﻡ ﺃﺣـﻔـﺎﺩﻩ؟ ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺃﺣـﻔﺎﺩﻩ‪ :‬ﻓﻬﻢ ﻣﻦ ﺍﻟﺘﺎﺑـﻌﲔ‪ ،‬ﻭﻻ ﺣﺠـﺔ‬
‫ﺑﻔﻌﻠﻬـﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺯﻭﺍﺟـﻪ ﻭﺃﺑﻨﺎﺀﻩ‪ :‬ﻓـﻬﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻓﻌﻠﻬﻢ ﻫﺬﺍ ﳐﺎﻟﻒ ﳌﺎ ﻋﻠﻴﻪ‬
‫ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻼ ﺣﺠﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﻬﺑـﺬﺍ ﻳﺘﺒـﲔ ﺃﻥ ﺍﻟﺮﺍﺟـﺢ‪ :‬ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ .‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻗﺪ ﻗـﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺑﺼﺤﺔ ﺻـﻼﺓ ﺍﳌﺄﻣﻮﻡ ﺃﻣﺎﻡ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﻜﻌﺒـﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺜﻠﻪ‪ ،‬ﻓﻴﻘـﺎﻝ‪ :‬ﲦﺔ ﻓﺮﻕ ﺑﲔ ﺻﻼﺓ‬
‫ﻣﻦ ﰲ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻛﺎﻥ ﺧﺎﺭﺟﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺟﻮﻑ ﺍﻟﻜـﻌﺒﺔ‪ :‬ﻓﺈﻥ ﻛﻼ ﻣﻦ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ ﻳﺴﺘﻘﺒﻞ ﺟﻬﺔ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﺧﺎﺭﺟﻬﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺄﻣﻮﻡ ﻭﺍﻹﻣﺎﻡ ﻳﺴﺘﻘﺒﻼﻥ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﻓﺈﻧﻪ‬
‫ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﳉﻬﺔ‪ ،‬ﻭﻟﻮ ﺗﻘﺪﻡ ﻋﻠﻴﻪ ﺑﻄﻠﺖ ﺻﻼﺗﻪ‪ .‬ﻭﺗﻘﺪﻡ ﺑﻴﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻭﺍﺳﺘﻘﺒﺎﳍﺎ‪.‬‬
‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﻮﺍ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ‪ :‬ﻓﺈﻬﻧﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﰲ ﺟﻬﺎﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﺘـﻘﺪﻡ‬
‫ﺍﳌﺄﻣـﻮﻡ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﰲ ﺍﳉﻬـﺔ ﺍﻟﱵ ﲣﺘﻠﻒ ﻋﻦ ﺟـﻬﺘﻪ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻀﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪:‬‬
‫ﻋﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺑـﻌﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ‪ ،‬ﻫﻲ‪- :‬‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻭﺍﺑﻦ‬ ‫ﻭﺍﺑﻦ ﺣﺰﻡ‬ ‫‪ - ١‬ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻹﻣﺎﻡ‪ .‬ﻗـﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‬
‫ﺣﺠﺮ )‪ (٤‬ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٥‬‬

‫)‪ (١‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٨١ / ١‬‬

‫)‪ (٢‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١١٢٨ / ٣‬‬
‫)‪ (٣‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٥٦ / ٤‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٢٠٨ / ٢‬‬
‫)‪ (٥‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ )‪ ،(٤٨٥ / ١‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ )‪.(٣٣٢ / ٢‬‬

‫‪٢١٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺃﻭﻝ ﺻﻒ ﺗﺎﻝ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﻟـﻢ ﻳﺘـﺨﻠﻠﻪ ﺷﻲﺀ ﻛﻤﻘﺼﻮﺭﺓ‬
‫ﻭﺳﺎﺭﻳﺔ ﻭﳓﻮﻫﺎ )‪.(١‬‬
‫‪ - ٣‬ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﳌﺘﺼﻞ ﺍﻟﺬﻱ ﻳﻘﻄﻌﻪ ﺍﳌﻨﱪ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﻪ ﻣﻨﱪ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﻘﺒﻠﺔ ﻣﻦ ﻏﲑﻩ )‪.(٢‬‬
‫‪ - ٤‬ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻦ ﻳﺄﰐ ﻣﺒﻜﺮﺍ ﻟﻠﻤﺴﺠﺪ ﺃﻭﻝ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺪﺧﻞ ﰲ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﻟﻜﻮﻧﻪ ﺃﻓﻀﻞ ﳑﻦ ﺟﺎﺀ ﰲ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ﻭﺯﺍﺣﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‬
‫‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ )‪.(٣‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﳍﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ :‬ﳚﺪ ﺃﻥ ﺍﻟﻔﺮﻭﻕ ﺑﻴﻨﻬﺎ ﻗﻠﻴﻠﺔ‪ ،‬ﺇﻻ ﺍﻷﺧﲑ ﻓﻬﻮ ﺑﻌﻴﺪ ﻋﻦ ﺍﳌﻌﲎ‬
‫ﺍﳌﺮﺍﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﺫﺍﺕ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺇﻥ ﻛـﺎﻧـﺖ ﺩﻻﻟﺔ ﺍﳊﺪﻳـﺚ ﻣﺴﺘﻠﺰﻣﺔ ﻟﻪ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﳉﺎﻣﻊ ﺍﳌﺎﻧـﻊ ﰲ ﻧﻈﺮﻱ‪ :‬ﻫﻮ ﺍﻷﻭﻝ؛ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺼﻒ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻦ‬
‫ﺧﻠﻔﻪ‪ ،‬ﻭﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻣﺮﻏﺐ ﻓﻴﻪ )‪.(٤‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ } :‬ﻟﻮ ﻳـﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﰲ ﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺼﻒ‬

‫ﺍﻷﻭﻝ ﰒ ﱂ ﳚﺪﻭﺍ ﺇﻻ ﺃﻥ ﻳﺴﺘﻬﻤﻮﺍ ﻋﻠﻴﻪ ﻻﺳﺘﻬﻤﻮﺍ { )‪ .(٥‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪.‬‬

‫ﻭﻋﻨﺪ ﻣﺴﻠﻢ‪ } :‬ﻟﻜﺎﻧﺖ ﻗﺮﻋﺔ { )‪.(١) .(٧) (٦‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،٢٠٨ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٩٨ / ٤‬‬

‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٣٨ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٩٨ / ٤‬‬
‫)‪ (٣‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ٢٦٦ / ١‬ـ ‪.(٢٧١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(١٤٩ / ١‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٥٩٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺫﺍﻥ )‪ ،(٦٧١‬ﺃﲪﺪ )‪/٢‬‬
‫‪ ،(٣٠٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٢٩٥‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪.(٩٩٨‬‬
‫)‪ (٧‬ﺍﻟﻘﺮﻋﺔ‪ :‬ﻣﻌﻨﺎﻫﺎ ﺍﳌﺴﺎﳘﺔ‪ ،‬ﲰﻴﺖ ﺑﺬﻟﻚ ﻣﻦ ﻗﺮﻉ؛ ﻷﻬﻧﺎ ﺷﻲﺀ ﻛﺄﻧﻪ ﻳﻀﺮﺏ‪ ،‬ﻭﺍﻟﺴﻬﻢ ﺍﻟﻨﺼﻴﺐ‪ ،‬ﻭﺳﺎﳘﻪ ﻗﺎﺭﻋﻪ‪،‬‬
‫ﻭﺃﺳﻬﻢ ﺑﻴﻨﻬﻢ‪ :‬ﺃﻗﺮﻉ‪.‬‬

‫‪٢١٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻋﻦ ﺃﻧﺲ ‪ ‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻗـﺎﻝ‪ } :‬ﺃﲤﻮﺍ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺛـﻢ ﺍﻟﺬﻱ‬

‫ﻳﻠﻴـﻪ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ ﻧﻘﺺ ﻓﻠﻴﻜـﻦ ﰲ ﺍﻟﺼﻒ ﺍﳌﺆﺧﺮ { )‪ .(٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﺑﺈﺳﻨﺎﺩ‬
‫ﺻﺤﻴﺢ )‪ .(٣‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ .(٤‬ﻓﺎﻟﻨﱯ ‪ ‬ﲰﻰ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﳌﻮﺍﱄ ﻟﻺﻣﺎﻡ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺃﻣﺮ‬
‫ﺑﺈﲤﺎﻣﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ‪.‬‬
‫‪ - ٣‬ﻗـﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺧـﲑ ﺻـﻔﻮﻑ ﺍﻟﺮﺟـﺎﻝ ﺃﻭﳍـﺎ { )‪ .(٥‬ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ )‪ .(٦‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻟﻪ‬
‫ﺛﻮﺍﺏ ﻣﻦ ﻳﻠﻴﻪ ﳑﻦ ﻳﻘﺘﺪﻱ ﺑﻪ ﰲ ﺍﻟﺼﻔﻮﻑ )‪.(٧‬‬
‫)‪(٨‬‬
‫‪ - ٤‬ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﻟـﻠﻪ ‪ } :- ‬ﻟﻴـﻠﲏ ﻣﻨﻜـﻢ ﺃﻭﻟﻮﺍ ﺍﻷﺣﻼﻡ‬

‫"‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ .(١٠‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﻣﻜﺎﻥ ﺃﻫﻞ‬ ‫)‪(٩‬‬
‫ﻭﺍﻟﻨﻬﻰ {‬
‫ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﳌﺎ ﳍﻢ ﻣﻦ ﻓﻀﻞ‪ ،‬ﻭﺳﺎﺑﻘﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺳﻼﻡ ﻛﺎﻟﻜﺒﲑ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠـﺮ‪ " :‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺇﺧـﻼﺹ‬
‫ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺍﻟﺴـﺒﻖ ﻟﺪﺧﻮﻝ ﺍﳌﺴﺠـﺪ‪ ،‬ﻭﺍﻟﻘـﺮﺏ ﻣﻦ ﺍﻹﻣـﺎﻡ‪ ،‬ﻭﺍﺳﺘـﻤﺎﻉ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻔﺘﺢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﺒﻠﻴﻎ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﺧﺘﺮﺍﻕ ﺍﳌﺎﺭﺓ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﺒﺎﻝ ﻣﻦ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ٩‬ﺍﻻﺳﺘﻬﺎﻡ ﰲ ﺍﻷﺫﺍﻥ ﺭﻗﻢ ‪ ،٦١٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٢٩ / ١‬ﺭﻗﻢ ‪ ،٤٣٩‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‬
‫‪.(٢٠٨ / ٢‬‬
‫)‪ (٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪.(٨١٨‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٩١ / ٢‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ (٢٥٢ / ١‬ﺭﻗﻢ ‪.٦٦٧‬‬
‫)‪ (٥‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٤٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٢٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٧٨‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠٠٠‬ﺃﲪﺪ )‪ ،(٣٤٠/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٦٨‬‬
‫)‪ (٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣٢٣ / ١‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪ ،(١١٢٨ / ٣‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(١٠ / ٢‬‬
‫)‪ (٨‬ﺍﻷﺣﻼﻡ‪ :‬ﺍﳊﻠﻢ ﺧﻼﻑ ﺍﻟﻄﻴﺶ ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻌﺠﻠﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٩٣ / ٢‬‬
‫)‪ (٩‬ﺍﻟﻨﻬﻰ‪ :‬ﺍﻟﻨﻬﻴﺔ ﺍﻟﻌﻘﻞ؛ ﻷﻧﻪ ﻳﻨﻬﻰ ﻋﻦ ﻗﺒﻴﺢ ﺍﻟﻔﻌﻞ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(٣٥٩ / ٥‬‬
‫)‪ (١٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٦ / ١‬ﺭﻗﻢ ‪.٤٤٠‬‬

‫‪٢١٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺭﺅﻳﺔ ﻣﻦ ﻳﻜﻮﻥ ﻗﺪﺍﻣـﻪ‪ ،‬ﻭﺳﻼﻣﺔ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ ﻣﻦ ﺃﺫﻳﺎﻝ ﺍﳌﺼﻠﲔ )‪." (١‬‬
‫‪$oΨ÷ΗÍ>tã ô‰s)s9uρ‬‬ ‫ﻭﺍﺳﺘـﺪﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻋﻠﻰ ﻓـﻀﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﺑﻘﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ‪} :‬‬

‫{ )‪ .(٢‬ﻭﺃﻥ ﺍﺑﻦ ﻋﺒـﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ‬ ‫‪∩⊄⊆∪ tÌÏ‚ø↔tGó¡çRùQ$# $oΨ÷ΗÍ>tã ô‰s)s9uρ öΝä3ΨÏΒ tÏΒωø)tGó¡ßϑø9$#‬‬

‫ﻋﻨﻬـﻤﺎ ‪ -‬ﻓﺴﺮﻫﺎ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪ " :‬ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺍﳌﺴﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺼﻔﻮﻑ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ ﻬﺑﺎ "‪.(٣) .‬‬
‫ﻭﺇﺫﺍ ﻋﻠﻤﺖ ﻓﻀﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻥ ﻓﻀﻠﻪ ﺧﺎﺹ ﺑﺎﻟﺮﺟﺎﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﻓﺄﻓﻀﻞ‬
‫ﺻﻔﻮﻓـﻬﻦ ﺁﺧﺮﻫﺎ؛ ﻟﻜﻮﻧﻪ ﺃﺳﺘﺮ ﳍﻦ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻗﺮﺏ ﻣﻦ ﺍﻹﻣﺎﻡ ﰒ ﻣﺎ ﻛﺎﻥ‬
‫ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﰒ ﻣﺎ ﻛﺎﻥ ﻋﻦ ﻳﺴﺎﺭﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ " :‬ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ‪ :‬ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺇﺫﺍ ﺃﻧﺰﻝ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺍﳉـﻤﺎﻋﺔ‬
‫ﻳﱰﳍﺎ ﺃﻭﻻ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﺛـﻢ ﺗﺘﺠﺎﻭﺯ ﻋﻨﻪ ﺇﱃ ﻣﻦ ﰲ ﺣـﺬﺍﺋﻪ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﰒ ﺇﱃ‬
‫ﺍﳌﻴﺎﻣﻦ‪ ،‬ﰒ ﺇﱃ ﺍﳌﻴـﺎﺳﺮ‪ ،‬ﺛـﻢ ﺇﱃ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ " )‪.(٤‬‬
‫ﻭﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ‪ } :‬ﺃﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﻣﻴﺎﻣﲔ‬

‫ﺍﻟﺼﻔﻮﻑ { )‪ .(٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٦‬‬

‫ﻭﳑﺎ ﺗﻘﺪﻡ‪ :‬ﺗﻌﻠﻢ ﺃﻥ ﻣﻦ ﳛﻀﺮ ﻟﻠﻤﺴﺠﺪ ﺃﻭﻻ‪ ،‬ﳛﺼﻞ ﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻒ ﺍﻷﻭﻝ )‪.(٧‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺗﺮﺗﻴﺐ ﺍﻟﺼﻔﻮﻑ ﻭﺗﺴﻮﻳﺘﻬﺎ‪:‬‬
‫ﻳﺴﻦ ﺗﺮﺗﻴﺐ ﺍﻟﺼﻔﻮﻑ ﻭﺗﺴﻮﻳﺘﻬﺎ ﻭﺇﲤﺎﻣﻬﺎ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪ ،‬ﻭﻳﻜﺮﻩ ﺗﺮﻙ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٢٠٨ / ٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪ :‬ﺍﻵﻳﺔ ‪.٢٤‬‬
‫)‪ (٣‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١١٢٨ / ٣‬‬
‫)‪ (٤‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٥٦٩ / ١‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٧٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪.(١٠٠٥‬‬
‫)‪ (٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ )‪ (٦٧٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٦١٥ / ٥‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(١٩٠ / ٢٢‬‬

‫‪٢١٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻟﻔﺮﺟـﺔ ﻟﻠﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓـﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻬﺎﻧﺔ‬
‫ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺟﺎﻫﻼ ﻬﺑﺎ ﻓـﻬﻮ ﻣﻌﺬﻭﺭ ﲜﻬﻠﻪ )‪.(١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ " :‬ﰲ ﺇﺣﻜـﺎﻡ ﺍﻟﺼـﻔﻮﻑ ﺟـﻤﺎﻝ ﻟﻠﺼﻼﺓ ﻭﺣﻜـﺎﻳﺔ ﻟﻠﻤﻼﺋﻜﺔ )‪.(٢‬‬
‫ﻭﻫﻴﺌﺔ ﻟﻠﻘﺘﺎﻝ " )‪ .(٣‬ﻭﺷﺪﺩ ﰲ ﺫﻟﻚ ﺍﺑﻦ ﺣـﺰﻡ ﻓﻘﺎﻝ‪ " :‬ﻭﻓﺮﺽ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣﲔ ﺗﻌﺪﻳﻞ‬
‫ﺍﻟﺼﻔﻮﻑ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪ ،‬ﻭﺍﻟﺘﺮﺍﺹ ﻓـﻴﻬﺎ‪ ،‬ﻭﺍﶈﺎﺫﺍﺓ ﺑﺎﳌﻨﺎﻛـﺐ ﻭﺍﻷﺭﺟﻞ "‪ .‬ﻭﺭﺃﻯ ‪-‬‬
‫ﺭﺣـﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺑﻄﻼﻥ ﺻﻼﺓ ﻣﻦ ﱂ ﻳﺴﺪ ﻓﺮﺟـﺔ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺗﻌﻤﺪ ﺗﺮﻙ ﺗﺴﻮﻳﺔ‬
‫ﺍﻟﺼﻔﻮﻑ )‪ .(٤‬ﻭﺍﺣﺘﺞ ﺑﻈﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻋﻠﻰ ﺃﻥ ﺗﺮﺗﻴﺐ‬
‫ﺍﻟﺼﻔﻮﻑ ﻭﺗﺴﻮﻳﺘﻬﺎ ﺳﻨﺔ‪.‬‬
‫‪ - ١‬ﻋﻦ ﺍﻟﻨﻌﻤـﺎﻥ ﺑﻦ ﺑﺸـﲑ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺴﻮﻱ ﺻـﻔﻮﻓﻨﺎ‬
‫ﺣﱴ ﻛﺄﳕﺎ ﻳﺴﻮﻱ ﻬﺑﺎ ﺍﻟﻘﺪﺍﺡ ﺣﱴ ﺭﺃﻯ ﺃﻧﺎ ﻗﺪ ﻋﻘﻠﻨﺎ ﻋﻨﻪ‪ ،‬ﻓﺨـﺮﺝ ﻳﻮﻣﺎ ﻓـﻘﺎﻡ ﺣﱴ ﻛﺎﺩ‬
‫ﺃﻥ ﻳﻜﱪ‪ ،‬ﻓﺮﺃﻯ ﺭﺟﻼ ﺑﺎﺩﻳﺎ ﺻﺪﺭﻩ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻋﺒﺎﺩ ﺍﷲ ﻟﺘﺴﻮﻥ ﺻﻔﻮﻓﻜﻢ‪ ،‬ﺃﻭ ﻟﻴﺨﺎﻟﻔﻦ ﺍﷲ ﺑﲔ‬
‫ﻭﺟﻮﻫﻜـﻢ { )‪ .(٥‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪ .(٦‬ﻭﻷﲪﺪ‪ } :‬ﺳﻮﻭﺍ ﺻﻔﻮﻓﻜـﻢ ﻭﺣﺎﺫﻭﺍ ﺑﲔ‬
‫ﻣﻨﺎﻛـﺒﻜـﻢ‪ ،‬ﻭﻟﻴﻨﻮﺍ ﰲ ﺃﻳﺪﻱ ﺇﺧﻮﺍﻧﻜﻢ‪ ،‬ﻭﺳﺪﻭﺍ ﺍﳋﻠﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺪﺧﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻜـﻢ‬
‫ﲟﱰﻟﺔ ﺍﳊﺬﻑ ﻳﻌﲏ‪ :‬ﺃﻭﻻﺩ ﺍﻟﻀﺄﻥ ﺍﻟﺼﻐﺎﺭ { )‪.(١) (٧‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٦٩ / ١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪ ،(١٠٩ / ٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪،(٤٠٨ / ١‬‬
‫ﻭﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﲝﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪.(٩ / ٢‬‬
‫)‪ (٢‬ﻗﻮﻟﻪ‪ " :‬ﺣﻜﺎﻳﺔ ﺍﳌﻼﺋﻜﺔ "‪ :‬ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻒ ﺍﳌﺼﻠﻮﻥ ﻛﻤﺎ ﺗﺼﻒ ﺍﳌﻼﺋﻜﺔ ﻋﻨﺪ ﺭﻬﺑﺎ‪.‬‬
‫)‪ (٣‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪.(١٨٠١ / ٤‬‬
‫)‪ (٤‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٥٢ / ٤‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٨٥‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٣٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨١٠‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٦٦٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(٩٩٤‬ﺃﲪﺪ )‪.(٢٧٦/٤‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ١٨‬ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﺭﻗﻢ ‪ ،٧١٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٤ / ١‬ﻭﺭﻗﻢ ‪ ،٤٣٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪.(٢٠٦ / ٢‬‬
‫)‪ (٧‬ﺃﲪﺪ )‪.(٢٦٢/٥‬‬

‫‪٢٢٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٢‬ﻭﻋﻦ ﺃﻧﺲ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ } :‬ﺳﻮﻭﺍ ﺻﻔﻮﻓﻜﻢ‪ ،‬ﻓﺈﻥ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻒ‬
‫ﻣﻦ ﲤﺎﻡ ﺍﻟﺼﻼﺓ "‪ .‬ﻭﻋﻨﻪ‪ :‬ﻳﻘﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﻬﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﱪ ﻓﻴﻘﻮﻝ‪ " :‬ﺗﺮﺍﺻﻮﺍ ﻭﺍﻋﺘﺪﻟﻮﺍ "‪ .‬ﻭﰲ‬
‫ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ‪ " :‬ﺍﻋﺘﺪﻟﻮﺍ ﰲ ﺻﻔﻮﻓﻜـﻢ ﻭﺗﺮﺍﺻﻮﺍ ﻓﺈﱐ ﺃﺭﺍﻛـﻢ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻱ "‪ .‬ﻗﺎﻝ ﺃﻧﺲ‪:‬‬
‫" ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﺃﺣﺪﻧﺎ ﻳﻠﺼﻖ ﻣﻨﻜﺒـﻪ ﲟﻨﻜـﺐ ﺻـﺎﺣﺒـﻪ ﻭﻗﺪﻣﻪ ﺑﻘﺪﻣﻪ { )‪ .(٢‬ﻣﺘﻔﻖ‬
‫ﻋﻠﻴﻪ )‪.(٣‬‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳝﺴﺢ‬ ‫)‪(٤‬‬
‫‪ } - ٣‬ﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ ‪ -‬‬
‫ﻣﻨﺎﻛﺒﻨﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻳﻘﻮﻝ‪ " :‬ﺍﺳﺘﻮﻭﺍ ﻭﻻ ﲣﺘﻠﻔﻮﺍ ﻓﺘﺨﺘﻠﻒ ﻗﻠﻮﺑﻜﻢ ﻟﻴﻠﲏ ﻣﻨﻜـﻢ ﺃﻭﻟﻮﺍ‬
‫ﺍﻷﺣﻼﻡ ﻭﺍﻟﻨﻬﻰ ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻬﻧﻢ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻬﻧﻢ "‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻌﻮﺩ‪ " :‬ﻓﺄﻧﺘﻢ ﺍﻟﻴﻮﻡ ﺃﺷﺪ‬
‫ﺍﺧﺘﻼﻓﺎ {‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٧‬‬

‫‪ } - ٤‬ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷـﻌﺮﻱ ‪ ‬ﻗﺎﻝ‪ " :‬ﺃﻻ ﺃﺣﺪﺛﻜـﻢ ﺑﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬

‫)‪ (١‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﰲ ﺗﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ .(٣٢٠ / ٥‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺭﺟﺎﻟﻪ ﻣﻮﺛﻮﻗﻮﻥ‪،‬‬
‫ﻗﺎﻟﻪ ﺍﻟﺒﻨﺎﺀ‪.‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٨٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨١٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٦٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ‬
‫ﻓﻴﻬﺎ )‪ ،(٩٩٣‬ﺃﲪﺪ )‪ ،(٢٦٣/٣‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٦٣‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ‪ ٧٢‬ـ ‪ ٧٦‬ﺇﻗﺒﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺇﻟﺰﺍﻕ ﺍﳌﻨﻜﺐ ﺭﻗﻢ ‪ ٥٧١٩‬ـ ‪ ،١٧٢٥‬ﻭﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ )‪ (٣٢٤ / ١‬ﺭﻗﻢ ‪ ٤٣٣‬ـ ‪ ،٤٣٤‬ﻭﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٨٨ / ٤‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(١٦ / ٢‬ﻭﺟﺎﻣﻊ‬
‫ﺍﻷﺻﻮﻝ )‪.(٦٠٤ / ٥‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﻭﱂ ﻳﺸﻬﺪ ﺑﺪﺭﺍ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺟﺰﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺄﻧﻪ ﺷﻬﺪﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﻭﺇﳕﺎ ﻧﺰﻝ‬
‫ﻣﺎﺀ ﺑﺒﺪﺭ ﻓﺸﻬﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﺷﻬﺪ ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ‪ .‬ﺭﻭﻯ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﻮ ﻣﻌﺪﻭﺩ ﰲ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪:‬‬
‫ﻭﻟﺪﻩ ﺑﺸﲑ ﻭﺃﻭﺱ ﺑﻦ ﺿﻤﻌﺞ ﻭﻋﻠﻘﻤﺔ ﻭﺭﺑﻌﻲ ﺑﻦ ﺣﺮﺍﺵ‪ .‬ﻣﺎﺕ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺃﻳﺎﻡ ﻗﺘﻞ ﻋﻠﻲ ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎﺕ ﰲ‬
‫ﺧﻼﻓﺔ ﻣﻌﺎﻭﻳﺔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٤٩٣ / ٢‬ﻭﺍﻹﺻﺎﺑﺔ )‪.(٢٤ / ٧‬‬
‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٢٣ / ١‬ﺭﻗﻢ ‪.٤٣٢‬‬
‫)‪ (٦‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٩٠ / ٢‬‬
‫)‪ (٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٦٧٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٥٩٨ / ٥‬‬

‫‪٢٢١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(٢‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﻗﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺼﻒ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺻﻔﻰ ﺧﻠﻔﻬﻢ ﺍﻟﻐﻠﻤﺎﻥ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬

‫ﻭﻷﺣـﻤﺪ ﳓﻮﻩ‪ ،‬ﻭﻓﻴﻪ‪ } :‬ﻭﺍﻟﻨﺴﺎﺀ ﺧﻠﻒ ﺍﻟﻐﻠﻤﺎﻥ { )‪.(٤) (٣‬‬

‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﺮﺗﻴﺐ ﺍﻟﺼﻔﻮﻑ ﻭﺗﺴﻮﻳﺘﻬﺎ ﺳﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺇﺑﻄﺎﻝ ﺍﻟﺼﻼﺓ‬
‫ﺑﺴﺒﺐ ﺗﺮﻛـﻬﺎ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﻟﻪ ﺩﻟﻴﻼ‪ ،‬ﻭﻟﻴﺲ ﳑﺎ ﻋﺪﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺒﻄﻼ ﻟﻠﺼﻼﺓ‪ ،‬ﺳﻮﻯ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬
‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﻏﺮﻓﺔ ﰲ ﺍﻟﺼﻒ ﻭﺣﺪﻩ‪ ،‬ﺃﻭ ﻣﻊ ﺑﻌﺾ ﺧﺪﻣﻪ‪ ،‬ﻻ ﻳـﻜـﺘﻤﻞ‬
‫ﻓـﻴـﻬﺎ ﺍﻟﺼﻒ‪ ،‬ﻭﺗﻜـﻮﻥ ﺑـﲔ ﺍﻟﺼـﻔـﻮﻑ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳﺴـﻤﻰ ﺑﺎﳌﻘﺼﻮﺭﺓ‪ ،‬ﻓـﻌﻠﻬﺎ‬
‫ﺑﻌﺾ ﺍﳋﻠﻔﺎﺀ ﻗﺪﳝﺎ ﳊﺮﺍﺳﺘﻪ ﻣﻦ ﺍﻟﻌﺪﻭ )‪ .(٥‬ﻭﻬﺑﺬﺍ ﻳﻈﻬﺮ ﻟﻚ‪ :‬ﺃﻥ ﺍﳌﺴﺠﺪ ﻣﺪﺭﺳﺔ ﺗﺮﺑﻮﻳﺔ ﰲ‬
‫ﺍﻹﺧﺎﺀ ﻭﺍﻟﺘﻼﺣـﻢ ﻭﺍﻧﺘﻈﺎﻡ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﻟﻔﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﺴﻮﺍﺭﻱ‪:‬‬
‫ﺍﻟﺴﻮﺍﺭﻱ‪ :‬ﺟـﻤﻴﻊ ﺳﺎﺭﻳﺔ‪ .‬ﻭﺍﳌﺮﺍﺩ ﻬﺑﺎ‪ :‬ﺃﻋﻤﺪﺓ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﳌﺼﻠﻲ ﻋﻨﺪ ﺍﻟﺴﺎﺭﻳﺔ ﻻ ﳜﻠﻮ‬
‫ﻣﻦ ﺣﺎﻻﺕ ﻫﻲ‪- :‬‬
‫ﺍﳊـﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺇﱃ ﺍﻟﺴـﺎﺭﻳﺔ‪ ،‬ﻓﺘـﺼﺢ ﺻﻼﺗﻪ ﻓـﺮﺿـﺎ‪ ،‬ﻭﺗﺴﺘﺤﺐ‬
‫ﺍﻟﺼﻼﺓ ﺇﻟﻴﻬﺎ ﻧﻔﻼ )‪ .(٦‬ﻭﻳﺸﻬﺪ ﳍﺬﺍ‪- :‬‬
‫‪ - ١‬ﻣـﺎ ﻭﺭﺩ ﻋـﻦ ﻋـﻤـﺮ ‪ ‬ﻗـﺎﻝ‪ " :‬ﺍﳌﺼـﻠﻮﻥ ﺃﺣﻖ ﺑﺎﻟﺴـﻮﺍﺭﻱ ﻣﻦ‬
‫ﺍﳌﺘـﺤـﺪﺛﲔ ﺇﻟﻴـﻬـﺎ "‪ .‬ﻭﺭﺃﻯ ﻋـﻤﺮ ﺭﺟـﻼ ﻳﺼﻠﻲ ﺑـﲔ ﺃﺳﻄﻮﺍﻧﺘﲔ ﻓﺄﺩﻧﺎﻩ ﺇﱃ‬
‫ﺳـﺎﺭﻳﺔ‪ ،‬ﻓـﻘـﺎﻝ‪ " :‬ﺻﻞ ﺇﻟﻴﻬﺎ "‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨـﺎﺭﻱ ﻣﻌﻠﻘﺎ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﻮﺻﻮﻻ )‪.(٧‬‬

‫)‪ (١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٧٧‬ﺃﲪﺪ )‪.(٣٤٣/٥‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪.٦٧٧‬‬
‫)‪ (٣‬ﺃﲪﺪ )‪.(٣٤٤/٥‬‬
‫)‪ (٤‬ﻣﺴﻨﺪ ﺃﲪﺪ ﻣﻊ ﻓﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪ ،(٢٩٨ / ٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٨٨ / ٤‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٦٠٤ / ٥‬‬
‫)‪ (٥‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ ﻷﲪﺪ ﺍﻟﺪﻣﺸﻘﻲ )ﺹ‪ ،(٣٢٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ )‪.(٥٤٥ / ٢٢‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻉ )‪ ،(٤٧٠ / ١‬ﻭﺍﳌﻐﲏ )‪ ٢٣٧ / ٢‬ـ ‪ ،(٢٤١‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﻻﺑﻦ ﻗﺎﺳﻢ )‪.(١١٦ / ٢‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٥‬ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻷﺳﻄﻮﺍﻧﺔ‪ ،‬ﻭﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٧٠ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‬
‫‪.(٥٧٧ / ١‬‬

‫‪٢٢٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)‪(٢‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺁﰐ ﻣﻊ ﺳﻠﻤـﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‬ ‫)‪(١‬‬
‫‪ } - ٢‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒـﻴﺪ‬

‫ﻓـﻴﺼﻠﻲ ﻋﻨﺪ ﺍﻷﺳﻄﻮﺍﻧﺔ‪ ،‬ﻗﺎﻝ‪ " :‬ﻓﺈﱐ ﺭﺃﻳﺖ ﺍﻟﻨﱯ ‪ ‬ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ {‪ .‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻋﻨﺪ ﺍﻷﺳﻄﻮﺍﻧﺔ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧﻪ ﺍﻗـﺘﺪﻯ ﺑﺎﻟﻨﱯ ‪ ‬ﰲ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﺴﺎﺭﻳﺔ ﻧﻔﻼ؛ ﳑﺎ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﺴﻨﻮﻥ‪.‬‬
‫‪ - ٣‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺍﳌﺆﺫﻥ ﺇﺫﺍ ﺃﺫﻥ ﻗﺎﻡ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻳﺒﺘﺪﺭﻭﻥ ﺍﻟﺴﻮﺍﺭﻱ‪ ،‬ﺣﱴ ﳜﺮﺝ ﺍﻟﻨﱯ ‪ ‬ﻭﻫﻢ ﻛﺬﻟﻚ ﻳﺼﻠﻮﻥ ﺍﻟﺮﻛﻌﺘﲔ ﻗﺒﻞ‬
‫ﺍﳌﻐﺮﺏ { )‪ .(٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٥‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﺒﺘﺪﺭﻭﻥ ﺍﻟﺴﻮﺍﺭﻱ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ‪ :‬ﺃﻥ ﺍﻟﺴﻨﺔ ﻣﺎﺿﻴﺔ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﺇﱃ ﺳﺎﺭﻳﺔ ﻣﻦ ﺳﻮﺍﺭﻱ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺑﲔ ﺍﻟﺴﺎﺭﻳﺘﲔ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻟﺸﺪﺓ ﺍﻟﺰﺣﺎﻡ ﻭﺿﻴﻖ ﺍﳌﻜﺎﻥ‪ ،‬ﻓﻴﺼﺢ‬
‫ﺫﻟﻚ ﻭﻻ ﻛﺮﺍﻫﺔ ﻓﻴﻪ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ )‪ .(٦‬ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ )‪.(١‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﳌﺪﱐ ﺗﺎﺑﻌﻲ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‪ .‬ﻭﻋﻨﻪ‪ :‬ﳛﲕ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﻣﻜﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﺛﻘﻪ‬
‫ﺍﺑﻦ ﺩﺍﻭﺩ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪١٤٧‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٢٠٦ / ٦‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪.(٣٤٩ / ١١‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﺳﻠﻤﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﻛﻮﻉ ﺳﻨﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﻠﻤﻲ ﻣﻦ ﺃﻫﻞ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ﻭﻏﺰﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺳﺒﻊ‬
‫ﻏﺰﻭﺍﺕ‪ .‬ﻭﺷﻬﺪ ﻣﺆﺗﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٤‬ﻫـ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺘﺴﻌﲔ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪،(٣٢٦ / ٣‬‬
‫ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪.(٣٠٥ / ٤‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٥‬ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻷﺳﻄﻮﺍﻧﺔ ﺭﻗﻢ ‪.٥٠٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٥٩٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﺫﺍﻥ )‪.(٦٨٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ١٤‬ﻛﻢ ﺑﲔ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﺭﻗﻢ ‪ ،٦٢٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٧٣ / ١‬ﺭﻗﻢ ‪.٨٣٧‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ .(٢٢٠ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ )‪.(٣٩ / ٢‬‬

‫‪٢٢٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺑﲔ ﺍﻟﺴﺎﺭﻳﺘﲔ ﻣﻊ ﲨﺎﻋﺔ ﰲ ﺳﻌـﺔ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻔﻲ ﻛﺮﺍﻫﺔ‬
‫ﺍﻟﺼﻼﺓ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ‪ .‬ﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﻭﺣﺬﻳﻔﺔ ﺭﺿﻲ‬
‫)‪( ٣‬‬
‫ﻭﺭﻭﺍﻩ ﺍﳍﻴﺜﻤﻲ ﻋﻦ ﺍﺑﻦ‬ ‫ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ )‪ .(٢‬ﻭﺑﻪ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﻣﺴﻌﻮﺩ ‪.(٤)  -‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺍﳊﺴﻦ‬
‫ﻭﳏـﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻴﻤﻲ )‪ .(٥‬ﻭﺑﻪ ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ )‪.(٦‬‬
‫ﺍﻷﺩﻟﺔ‪:‬‬
‫‪ -١‬ﻋﻦ ﻗﺮﺓ ﻗﺎﻝ‪ } :‬ﻛﻨﺎ ﻧﻨﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ ﻭﻧﻄﺮﺩ ﻋﻨﻬﺎ ﻃﺮﺩﺍ { )‪.(٧‬‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٨‬‬
‫‪ } - ٢‬ﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻟﻘﻮﻡ ﺻﻠﻮﺍ ﺑـﲔ ﺍﻟﺴﻮﺍﺭﻱ‪ " :‬ﻛـﻨﺎ ﻧﺘـﻘﻲ ﻫﺬﺍ‬

‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬ ‫)‪(١٠‬‬

‫ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ .(٩) { ‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺻﺤﻴﺢ )‪.(١١‬‬
‫ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ ﻭﳓﻮﻫﺎ ﺗﺪﻝ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻟﻠﺼﻼﺓ ﺑﲔ‬

‫)‪ (١‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(١٠٦ / ١‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ )‪ ٣٦٩ / ٢‬ـ ‪.(٣٧٠‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‪.(٢٩٩ / ٢‬‬
‫)‪ (٤‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ )‪.(٩٥ / ٢‬‬
‫)‪ (٥‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪.(٣٧٠ / ٢‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٣٧٠ / ٢‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢١ / ٢‬‬
‫)‪ (٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٢١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٧٣‬‬
‫)‪ (٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢٩ / ٣‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬
‫)‪ (٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٢٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٢١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٧٣‬‬
‫)‪ (١٠‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٣٧٠ / ٢‬‬
‫)‪ (١١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢١ / ٢‬‬

‫‪٢٢٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺴﻮﺍﺭﻱ‪ ،‬ﻭﱂ ﻳﻌﻠﻢ ﳍﻢ ﳐﺎﻟﻒ‪ ،‬ﻭﱂ ﳛﻜـﻢ ﺃﻧﺲ ﺑﺒﻄﻼﻥ ﺻﻼﺓ ﻣﻦ ﺻﻠﻮﺍ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ؛‬
‫ﻭﻷﻥ ﺍﻟﺴﻮﺍﺭﻱ ﺗﻘﻄﻊ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﻷﻧـﻬـﺎ ﻣﻮﺿﻊ ﺍﻟﻨﻌﺎﻝ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻗـﻴﻞ‪ :‬ﻷﻧﻪ ﻳﺼﻠﻲ‬
‫ﺑﻴﻨﻬـﺎ ﺍﳉﻦ ﺍﳌﺆﻣﻨﻮﻥ )‪.(١‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﺻﺤـﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻘﺼﺔ ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺟـﻮﻑ ﺍﻟﻜـﻌـﺒﺔ ﺑـﲔ‬
‫ﺍﻟﺴﻮﺍﺭﻱ‪ .‬ﻓﻬـﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﺑﻴﻨﻬﺎ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸﺔ‪:‬‬
‫ﻣﻦ ﻋﺮﺽ ﺍﻷﺩﻟﺔ‪ ،‬ﻳﺘﺒﲔ ﻗﻮﺓ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ .‬ﺃﻣﺎ ﺩﺧﻮﻟﻪ ‪ ‬ﻭﺻﻼﺗﻪ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ‪،‬‬
‫ﻭﺻﻼﺓ ﺍﻟﺼـﺤـﺎﺑﺔ ﻛـﺬﻟﻚ ﺑﲔ ﺍﻟﺴـﻮﺍﺭﻱ ﰲ ﺟـﻮﻑ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﻬﻲ ﺻﻼﺓ ﻧﺎﻓﻠﺔ‪،‬‬
‫ﻭﻫﻲ ﻟﺒﻴﺎﻥ ﺍﳉﻮﺍﺯ‪ .‬ﻭﻷﻥ ﺳﻮﺍﺭﻱ ﺍﻟﻜﻌﺒﺔ ﱂ ﺗﻘﻄـﻊ ﺍﻟﺼﻔـﻮﻑ ﰲ ﺗﻠﻚ ﺍﳊـﺎﻟﺔ‪ ،‬ﻭﻟﻮ‬
‫ﻗﻄﻌﺘـﻬﺎ‪ ،‬ﱂ ﻳﻜـﺮﻩ ﻟﻀـﻴﻖ ﺍﳌﻜﺎﻥ؛ ﻭﻷﻥ ﺍﻟﺼﻔﻮﻑ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻄﻌﻬﺎ ﺷﻲﺀ‪ .‬ﺃﻣﺎ ﻭﻗﺪ‬
‫ﺗﻘﺪﻣﺖ ﺍﳍﻨﺪﺳﺔ ﺍﳌﻌﻤـﺎﺭﻳﺔ‪ ،‬ﻓﺈﱐ ﺃﺭﻯ ﺍﻹﻗـﻼﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤـﺪﺓ‪ ،‬ﻛـﻤﺎ ﺃﱐ ﻻ ﺃﺭﻯ‬
‫ﺩﺍﻋﻴﺎ ﻟﺘﻀﺨﻴﻢ ﻫﺬﻩ ﺍﻷﻋﻤـﺪﺓ‪ ،‬ﻭﺗﻜﺒﲑ ﺣﺠـﻤﻬﺎ ﺑﻼ ﺣﺎﺟﺔ ﺩﺍﻋﻴﺔ ﻟﺬﻟﻚ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ‪:‬‬
‫ﺍﳌﺼﻠﻲ ﺣﲔ ﻳﻨﻔﺮﺩ ﰲ ﺑﻌﺾ ﺍﻟﺼﻼﺓ ﺃﻭ ﻛﻠﻬﺎ ﺧﻠﻒ ﺍﻟﺼﻒ‪ ،‬ﻟﻪ ﺛﻼﺙ ﺣﺎﻻﺕ‪- :‬‬
‫ﺍﳊـﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺗﻜـﻮﻥ ﺍﻣـﺮﺃﺓ ﺗﺼﻠﻲ ﺧﻠﻒ ﺍﻟﺼـﻒ ﻣﻨﻔـﺮﺩﺓ‪.‬‬
‫ﻓﻘﺪ ﺣﻜﻰ ﺍﺑﻦ ﺗﻴـﻤـﻴـﺔ ‪ -‬ﺭﺣـﻤـﻪ ﺍﷲ ‪ -‬ﺍﺗـﻔـﺎﻕ ﺍﻟﻌﻠـﻤـﺎﺀ ﻋﻠـﻰ‬
‫ﺻـﺤـﺔ ﺻـﻼﻬﺗـﺎ ﻣﻨﻔـﺮﺩﺓ ﺧـﻠـﻒ ﺍﻟﺼـﻒ‪ ،‬ﺇﺫﺍ ﻟـﻢ ﻳﻜـﻦ ﻫﻨـﺎﻙ ﺍﻣـﺮﺃﺓ‬
‫ﻏﲑﻫﺎ )‪.(٢‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﺣﺪﻳﺚ ﺃﻧﺲ‪ } :‬ﺻﻠﻴﺖ ﺃﻧﺎ ﻭﻳﺘﻴﻢ ﰲ ﺑﻴﺘﻨﺎ ﺧﻠﻒ ﺍﻟﻨﱯ ‪‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٥٧٨ / ١‬‬

‫)‪ (٢‬ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٣٩٥ / ٢٣‬‬

‫‪٢٢٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻟﻌـﺠـﻮﺯ ﻣﻦ ﻭﺭﺍﺋﻨﺎ { )‪ .(١‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻭﺃﻣﻲ ﺃﻡ ﺳﻠﻴـﻢ ﺧﻠﻔﻨﺎ { )‪ .(٢‬ﺭﻭﺍﻩ‬

‫ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺮﻛـﻊ ﺩﻭﻥ ﺍﻟﺼﻒ‪ ،‬ﰒ ﻳﻠﺤﻖ ﺑﻪ ﺑﻌﺪ ﺭﺍﻛﻌﺎ‪ ،‬ﻓﺈﻥ ﳊﻖ ﺍﻟﺼﻒ ﻭﻫﻮ‬
‫ﺭﺍﻛـﻊ‪ ،‬ﻓـﻴﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﳊﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﻭﺳﻴﺄﰐ ﻗﺮﻳﺒﺎ‪ ،‬ﻭﺇﻥ ﺭﻛﻊ ﺧﻠﻒ ﺍﻟﺼﻒ ﺛـﻢ‬
‫ﳊﻖ ﺑﻪ ﺑﻌﺪﻣﺎ ﺭﻓـﻊ‪ ،‬ﻓـﻬﺬﺍ ﻛـﺎﻟﺬﻱ ﺻﻠﻰ ﻣﻨﻔﺮﺩﺍ ﺧﻠﻒ ﺍﻟﺼﻒ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜـﺔ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺼﻼﺓ ﻛـﻠﻬـﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﺧﻠﻒ ﺍﻟﺼـﻒ ﻣﻨﻔﺮﺩﺍ‪ .‬ﻓﻔﻲ‬
‫ﻫﺬﻩ ﺍﳊـﺎﻟﺔ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ ﺻﺤـﻴﺤﺔ ﳎﺰﺋﺔ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‬
‫‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪.(٤) -‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﻻ ﺗﺼﺢ ﺧﻠﻒ ﺍﻟﺼﻒ‪.‬‬
‫)‪(٦‬‬
‫ﻭﻬﺑـﺬﺍ ﻗﺎﻝ ﺍﻟﻨﺨـﻌﻲ ﻭﲪـﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ )‪ .(٥‬ﻭﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‬
‫ﻭﻭﻛﻴﻊ )‪ (٧‬ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ )‪ .(١‬ﻭﻣﺎﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ )‪ (٢‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )‪ (٣‬ﻭﺍﺑﻦ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧٣‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٦٥٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٣٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ‬
‫)‪ ،(٨٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦١٢‬ﺃﲪﺪ )‪ ،(١٣١/٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٣٦٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٨٧‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪.(٦٩٤‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢١٢ / ٢‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪ ،(١٤٩ / ١‬ﻭﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪ ،(١٥٤ / ١‬ﻭﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪.(١٦٩ / ١‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻜﻮﰲ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﺃﺻﺒﻬﺎﻥ‪ .‬ﺭﻭﻯ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﺗﻔﻘﻪ ﺑﺈﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻨﺨﻌﻲ‪ .‬ﻭﺣﺪﺙ ﻋﻦ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺍﻟﺸﻌﱯ ﻭﲨﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺇﲰﺎﻋﻴﻞ‬
‫ﺑﻦ ﲪﺎﺩ )ﺍﺑﻨﻪ( ﻭﺍﻷﻋﻤﺶ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎ ﺛﺮﻳﺎ ﻛﺮﳝﺎ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١٢٠‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪/ ٥‬‬
‫‪ ٢٣١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ‪.٣٣٢ / ٦‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﻧﻴﻒ ﻭﺳﺒﻌﲔ ﻟﻠﻬﺠﺮﺓ‪ .‬ﺃﺧﺬ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪ ،‬ﻭﺍﳌﻨﻬﺎﻝ‬
‫ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﲨﺎﻋﺔ‪ .‬ﻭﺛﻘﻪ ﺃﺑﻮ ﺯﺭﻋﺔ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﻫﻮ ﳏﻞ ﺍﻟﺼﺪﻕ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ‬
‫ﺑﺎﻟﻘﻮﻯ‪ ،‬ﻭﺫﻛﺮ ﺷﻌﺒﺔ ﺃﻧﻪ ﺳﻲﺀ ﺍﳊﻔﻆ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١٤٨‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٣١٠ / ٦‬ﻭﻭﻓﻴﺎﺕ‬
‫ﺍﻷﻋﻴﺎﻥ )‪.(١٧٨ / ٤‬‬
‫)‪ (٧‬ﻫﻮ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺣﻴﺎﻥ ﺑﻦ ﺻﺪﻗﺔ ﺍﻟﻀﱯ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﻮﻛﻴﻊ‪ .‬ﻟﻪ ﺗﺂﻟﻴﻒ ﻣﻔﻴﺪﺓ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ‬
‫ﻛﻮﺭ ﺍﻷﻫﻮﺍﺯ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻛﺎﻥ ﻧﺒﻴﻼ ﻓﺼﻴﺤﺎ ﻓﺎﺿﻼ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ‪ .‬ﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ‪.‬‬

‫‪٢٢٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺣﺰﻡ )‪ (٤‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺻﺎﺣﺐ ﺍﳌﻐﲏ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ )‪.(٥‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻗﻮﻟﻪ‪ " :‬ﻭﺍﻟﻌﺠﻮﺯ ﻣﻦ ﻭﺭﺍﺋﻨﺎ " ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴـﺎﺑﻖ‪ .‬ﻓﻠﻤﺎ ﺟﺎﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺼﻠﻲ‬
‫ﺧﻠﻒ ﺍﻟﺼﻒ ﻭﺣﺪﻫﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺮﺟﻞ‪.‬‬
‫)‪(٦‬‬
‫‪ -‬ﺭﺿـﻲ ﺍﷲ ﻋـﻨـﻪ ‪ -‬ﺃﻧﻪ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﻨﱯ ‪‬‬ ‫‪ - ٢‬ﻋـﻦ ﺃﺑـﻲ ﺑﻜـﺮﺓ‬
‫ﻭﻫـﻮ ﺭﺍﻛـﻊ‪ ،‬ﻓـﺮﻛـﻊ ﻗـﺒﻞ ﺃﻥ ﻳﺼـﻞ ﺇﱃ ﺍﻟﺼﻒ‪ ،‬ﻓﺬﻛـﺮ ﺫﻟﻚ ﻟﻠﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻻﺑﻦ ﺧﺰﳝﺔ‪ :‬ﻋﻦ‬ ‫)‪(٩‬‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪(٨‬‬
‫} ﺯﺍﺩﻙ ﺍﷲ ﺣﺮﺻﺎ ﻭﻻ ﺗﻌﺪ { )‪ .(٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻋﻄﺎﺀ ﺃﻧﻪ ﲰﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻠﻰ ﺍﳌﻨﱪ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ‪ " :‬ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ ﺍﳌﺴﺠﺪ‬
‫ﻭﺍﻟﻨﺎﺱ ﺭﻛﻊ‪ ،‬ﻓﻠﲑﻛﻊ ﺣﲔ ﻳﺪﺧﻞ ﺍﻟﺼﻒ‪ ،‬ﺛـﻢ ﻟﻴﺪﺏ ﺭﺍﻛـﻌﺎ ﺣﱴ ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻒ‪،‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﺴﻨﺔ "‪ .‬ﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﻫﻮ ﻳﻔﻌﻞ ﺫﻟﻚ )‪.(١٠‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻭﻻ ﺗﻌﺪ "‪ .‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻻ ﺗﻌﻴﺪ ﺍﻟﺼﻼﺓ؛ ﺣﻴﺚ ﻓﺴﺮﻫﺎ ﺍﺑﻦ ﺍﻟﺰﺑﻴـﺮ ‪.‬‬

‫ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٠٦‬ﻫـ ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٢٣٧ / ١٤‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ ،(٥٣٨ / ٥‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‬
‫)‪.(٢٤٩ / ٢‬‬
‫)‪ (١‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٢٣٥ / ٢‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(٣٧٨ / ٣‬‬
‫)‪ (٢‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(٢٦٧ / ١‬‬
‫)‪ (٣‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٣٣٧ / ٢‬‬
‫)‪ (٤‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٥٦ / ٤‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٢٣٥ / ٢‬ﻭﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ،(٨٥ / ٣‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢١٣ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ‬
‫ﺗﻴﻤﻴﺔ )‪.(٣٩٣ / ٢٣‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﻧﻔﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ﻣﻮﱃ ﺍﻟﻨﱯ ﻓﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻭﺃﺳﻠﻢ ﰒ ﺃﻋﺘﻘﻪ ﺍﻟﻨﱯ ﻭﺭﻭﻯ ﲨﻠﺔ ﺃﺣﺎﺩﻳﺚ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪:‬‬
‫ﺑﻨﻮﻩ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٥١‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٥ / ٣‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٧٥٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﻣﺎﻣﺔ )‪ ،(٨٧١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٤‬ﺃﲪﺪ )‪.(٤٢/٥‬‬
‫)‪ (٨‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ١١٤‬ﺇﺫﺍ ﺭﻛﻊ ﺩﻭﻥ ﺍﻟﺼﻒ ﺭﻗﻢ ‪.٧٨٣‬‬
‫)‪ (٩‬ﺍﻟﻨﺴﺎﺋﻲ )‪.(١١٨ / ٢‬‬
‫)‪ (١٠‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ٣١ / ٣‬ـ ‪.(٣٢‬‬

‫‪٢٢٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺭﻭﻯ ﺍﻟﺒـﻐـﻮﻱ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑـﺖ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺃﻬﻧﻤﺎ ﻳﻔﻌﻼﻥ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﺗﻔﺴﲑ ﳌﻌﲎ‬
‫ﺍﻟﻜﻠﻤﺔ )‪.(١‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﺼﻠﻲ ﻫﺬﺍ ﻗﺪ ﺍﻧﻔﺮﺩ ﻋﻦ ﺍﻟﺼﻒ ﰲ ﺑﻌﺾ ﺻﻼﺗﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﻓﻜﺬﻟﻚ‬
‫ﻟﻮ ﺍﻧﻔﺮﺩ ﻓﻴﻬﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﻭﺍﺑﺼﺔ ﺑﻦ ﻣﻌﺒﺪ‪ } :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺭﺃﻯ ﺭﺟﻼ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﻟﺼﻒ‪،‬‬
‫)‪(٥‬‬
‫ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ { )‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٤‬ﻭﺻﺤﺤـﻪ ﻭﺃﺣـﻤـﺪ‬
‫ﻭﺍﺑﻦ ﺧـﺰﳝﺔ )‪ (٦‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺰﻡ )‪ (٧‬ﻭﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ )‪.(٨‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻣﻦ ﺻﻠﻰ ﺧﻠﻒ ﺍﻟﺼﻒ ﻣﻨﻔﺮﺩﺍ ﺗﺒﻄﻞ ﺻﻼﺗﻪ‪ ،‬ﻭﳚـﺐ ﻋﻠﻴـﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺷﻴﺒﺎﻥ‪ :‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﺭﺃﻯ ﺭﺟﻼ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﻟﺼﻒ‪ ،‬ﻓﻮﻗﻒ‬
‫ﺣﱴ ﺍﻧﺼﺮﻑ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺍﺳـﺘـﻘـﺒﻞ ﺻﻼﺗﻚ‪ ،‬ﻓﻼ ﺻـﻼﺓ ﻟﺮﺟﻞ‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٣٧٩ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﻃﺄ )‪ ،(١٦٥ / ١‬ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٩٠ / ٢‬‬
‫)‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٢٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠٠٤‬ﺃﲪﺪ )‪/٤‬‬
‫‪ ،(٢٢٨‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٢٨٥‬‬
‫)‪ (٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٣٧٦ / ٢‬‬
‫)‪ (٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٢٢ / ٢‬‬
‫)‪ (٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪.(٢٣ / ٤‬‬
‫)‪ (٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٠ / ٣‬‬
‫)‪ (٧‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪.(٥٢ / ٤‬‬
‫)‪ (٨‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ،(٣٧٩ / ٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(٩١ / ٤‬‬

‫‪٢٢٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓـﺬ ﺧﻠﻒ ﺍﻟﺼﻒ { )‪ .(١‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻻ ﺻﻼﺓ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺻﺤﺔ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﳎﺰﺋﺔ )‪.(٣‬‬

‫‪ - ٣‬ﺣﺪﻳـﺚ ﺃﰊ ﺑﻜﺮﺓ ﺍﳌﺘﻘﺪﻡ‪ .‬ﻭﺍﻟﺸﺎﻫﺪ ﻣﻨﻪ‪ " :‬ﻻ ﺗـﻌﺪ "‪ .‬ﺃﻱ‪ :‬ﻻ ﺗﻌﻮﺩ ﻣﻦ ﺍﻟﻌﻮﺩ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺣﻴﺚ ﻬﻧﺎﻩ ﻋﻦ ﺍﻟﻌﻮﺩﺓ ﳌﺎ ﺻﻨﻊ‪ ،‬ﻛﻤﺎ ﻬﻧﻰ ﺍﳌﺴﻲﺀ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻭﱂ ﺗﺒﻄﻞ ﺻﻼﺗﻪ‬
‫ﺍﳌﺘﻘﺪﻣﺔ ﳉﻬﻠﻪ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﻧﺎﻗـﺶ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺑﺄﻥ ﻣﻌﲎ ﻛﻠﻤﺔ " ﻻ ﺗﻌﺪ " ﻳﻌﲏ‪ :‬ﻻ ﺗﺮﺟـﻊ‪.‬‬
‫ﻭﳚـﺎﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺄﻧﻪ ﻟﻮ ﻬﻧﺎﻩ ﻟﻔﺴﺪﺕ ﺻﻼﺗﻪ؛ ﻷﻥ ﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ ﺍﻟﻔﺴﺎﺩ )‪.(٤‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺴﻲﺀ ﻓـﻲ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻪ ﺍﻟﻔﺎﺳﺪﺓ ﺑﻄﻠﺖ ﺣـﲔ ﻋﻠﻤﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺻﻠﻰ‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﱂ ﻳﻌﺪ ﺃﺑﻮ ﺑﻜﺮﺓ ﺻﻼﺗﻪ ﻟﻜﻮﻬﻧﺎ ﱂ ﺗﺒﻄﻞ؛ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﺻﻼﺓ‬
‫ﺍﳌﻨﻔﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ‪ } :‬ﻻ ﺻﻼﺓ ﻟﺮﺟﻞ ﻓﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ { )‪ .(٥‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻻ ﺻﻼﺓ‬

‫)‪ (١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٠٠٣‬ﺃﲪﺪ )‪.(٢٣/٤‬‬

‫)‪ (٢‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﺑﺘﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٣٢٨ / ٥‬ﻭﺭﻭﻯ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﲟﻌﻨﺎﻩ‪ .‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻧﻈﺮ‪ :‬ﺷﺮﺣﻪ‬
‫ﻟﺴﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ٣٧٦ / ٢‬ـ ‪.(٣٧٨‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻠﻐﺰﺍﱄ )‪.(٢٤ / ٢‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺸﺎﻓﻌﻲ )ﺹ‪ ٣٤٣‬ـ ‪ ،(٣٥١‬ﻭﺍﳌﺴﺘﺼﻔﻰ )‪٢٤ / ٢‬ـ ‪ ،(٢٥‬ﻭﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻟﻠﺒﺰﺩﻭﻱ )‪/ ١‬‬
‫‪.(٢٥٧‬‬
‫)‪ (٥‬ﺃﲪﺪ )‪.(٢٣/٤‬‬

‫‪٢٢٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳌﻨﻔﺮﺩ ﺧـﻠﻒ ﺍﻟﺼﻒ {‪ :‬ﻓـﻬﻮ ﺣـﺪﻳﺚ ﺻﺤﻴﺢ‪ .‬ﺻﺤـﺤـﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )‪ .(١‬ﻓﺈﻥ‬
‫ﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻻ ﺻﻼﺓ ﻛﺎﻣﻠﺔ‪ :‬ﻓﻬﻮ ﻧﻔﻲ ﻟﻜﻤﺎﻝ ﺻﺤﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻻ ﻳﻔﻴﺪ ﺍﻟﺒﻄﻼﻥ‪ .‬ﻓﻴﻘﺎﻝ‪:‬‬
‫ﺍﻟﻘﺮﺍﺋﻦ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﻟﻨﻔﻲ ﺍﻟﺼﺤﺔ ﻷﻣﺮﻩ ‪ ‬ﺍﻟﺬﻱ ﺻﻠﻰ ﺧﻠﻒ ﺍﻟﺼﻒ ﺃﻥ ﻳﻌﻴﺪ ﺻﻼﺗﻪ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﳌﺎ ﺗﻘﺪﻡ‪ :‬ﳚﺪ ﺃﻥ ﺍﻟﻔﺮﻳﻘﲔ ﳛﺘﺠﺎﻥ ﲝﺠﺞ ﻗﻮﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺃﻥ‬
‫ﻣﻦ ﺻﻠﻰ ﻣﻨﻔﺮﺩﺍ ﺧﻠﻒ ﺍﻟﺼﻒ ﻭﻫﻮ ﰲ ﺳﻌﺔ ﻣﻦ ﺃﻣﺮﻩ‪ ،‬ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻠﺤﺎﻕ ﺑﺎﻟﺼﻒ ﻓﻠﻢ ﻳﻠﺤﻖ‬
‫ﺑﻪ‪ ،‬ﻓﻬﻮ ﻣﻔﺮﻁ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﺻﻼﺗﻪ؛ ﻷﻥ ﺻﻼﺗﻪ ﺧﻠﻒ ﺍﻟﺼﻒ ﺑﺎﻃﻠﺔ‪ .‬ﺃﻣﺎ ﻟﻮ ﺍﺿﻄﺮ ﺇﱃ‬
‫ﺫﻟﻚ ﻭﱂ ﻳﺴﺘﻄﻊ ﺍﻟﻮﻗﻮﻑ ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻻ ﺍﻟﻠﺤﺎﻕ ﺑﺎﻟﺼﻒ‪ ،‬ﻓـﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺘﻈﺮ ﻭﻟﻮ ﻓﺎﺗﻪ‬
‫ﺑﻌﺾ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺧﺸﻲ ﻓﻮﺍﻬﺗﺎ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺍﺿﻄﺮ ﺇﱃ ﺍﻟﺼـﻼﺓ ﺧﻠﻒ ﺍﻟﺼﻒ ﻣﻨﻔﺮﺩﺍ‪،‬‬
‫ﻓـﺄﺭﺟﻮ ﺃﻥ ﻳﻜـﻮﻥ ﰲ ﺍﻷﻣﺮ ﺳﻌﺔ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻪ ﺻﺤﻴﺤﺔ ﻷﻧﻪ ﻣﻀﻄﺮ‪ ،‬ﻭﺇﻥ ﺟﺬﺏ‬
‫ﺃﺣﺪﺍ ﻷﻥ ﻣﻌﻪ ﺣـﱴ ﺻﻒ ﺍﻻﺛﻨﺎﻥ ﺳـﻮﻳﺎ‪ ،‬ﻓـﻘـﺪ ﺧﺮﺝ ﻣﻦ ﺍﳋـﻼﻑ‪ ،‬ﻭﺳﻠﻤـﺖ‬
‫ﺻﻼﺗﻪ ﻣﻦ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺩﻟﻴﻼ ﻳﻨﺺ ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﻦ ﻟﻪ ﺃﻥ ﳚﻠﺐ ﺃﺣﺪﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺄﻧﺲ‬
‫)‪ .(٣‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻬﺑﺬﺍ ﺍﳌﺼﺎﻓﺔ ﻭﺍﻟﺘﺮﺍﺹ‬ ‫)‪(٢‬‬
‫ﺑﻘﻮﻟﻪ ‪ } ‬ﻟﻴﻨﻮﺍ ﺑﺄﻳﺪﻱ ﺇﺧﻮﺍﻧﻜـﻢ {‬
‫ﻓﻴﻬﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﳊﺎﺋﻞ ﺑﲔ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻡ‪:‬‬
‫ﲢﺪﺛﺖ ﰲ ﻣﺴﺄﻟﺔ ﺳﻄﺢ ﺍﳌﺴﺠﺪ ﻭﺧﻠﻮﺗﻪ ﻋﻦ ﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪.‬‬
‫ﻭﺃﲢﺪﺙ ﻫﻨﺎ ﻋﻦ ﺍﳊﺎﺋﻞ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻟﺼﻔﻮﻑ‪ .‬ﻭﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻦ ﺳﻮﺍﺭﻱ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﺼﻼﺓ ﺑﻴﻨﻬﺎ ﺗﻜـﺮﻩ‪ .‬ﺃﻣﺎ ﺗﺒـﺎﻋﺪ ﺍﻟﺼﻔﻮﻑ ﻋﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﻓﺎﻟﺼﻼﺓ‬
‫ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﺮﻩ ﳍﻢ ﺫﻟﻚ ﳋـﺎﻟﻔﺘـﻬﻢ ﺍﻟﺴﻨﺔ؛ ﻭﻷﻥ ﺍﺗﺼﺎﻝ ﺍﻟﺼﻔﻮﻑ ﺑﺎﳌﺴـﺠﺪ‬

‫)‪ (١‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ‪ :‬ﺭﻭﺍﺗﻪ ﺛﻘﺎﺕ ﻣﻌﺮﻭﻓﻮﻥ‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﻣﺆﻳﺪﺓ ﻟﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﺑﺘﺮﺗﻴﺐ ﻣﺴﻨﺪ ﺃﲪﺪ )‪٥‬‬
‫‪ ٣٢٧ /‬ـ ‪ ،(٣٢٩‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ،(٢٣ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪ ،(٩٥ / ٤‬ﻭﺍﳌﻐﲏ )‪.(٢١٦ / ٢‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٦٦‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫‪٢٣٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺗﻘﺎﺭﻬﺑﺎ ﻟﻴﺲ ﻻﺯﻣﺎ )‪ .(١‬ﻭﺃﻣﺎ ﺧﺎﺭﺝ ﺍﳌﺴـﺠـﺪ ﻓﻸﻧﻪ ﻟﻴﺲ ﳏـﻼ ﻟﻠﺠﻤﺎﻋﺔ‪ ،‬ﻓﻴﺸﺘﺮﻁ ﻓﻴﻪ‬
‫ﺍﺗﺼﺎﻝ ﺍﻟﺼﻔﻮﻑ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﺻﺤﺖ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﻛـﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺋﻞ ﺇﺫﺍ ﻋﻠﻢ ﺍﳌﺄﻣﻮﻡ ﺣﺎﻝ‬
‫ﺍﻹﻣﺎﻡ )‪.(٢‬‬
‫ﻭﻗﻴﻞ‪ :‬ﲜﻮﺍﺯ ﺗﺒﺎﻋﺪ ﺍﻟﺼﻔﻮﻑ ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻭﻁ ﺍﳌﺘﺎﺑﻌﺔ ﺣﺎﺻﻠﺔ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﺧﺎﺭﺝ‬
‫ﺍﳌﺴـﺠﺪ ﻭﺃﺑﻮﺍﺏ ﺍﳌﺴـﺠﺪ ﻣﻐﻠﻘﺔ‪ ،‬ﻓﺼﻼﺗﻪ ﺻﺤـﻴﺤـﺔ‪ ،‬ﻭﻛـﺬﻟﻚ ﺗﺼﺢ ﺻﻼﺓ ﻣﻦ‬
‫ﺻﻠﻰ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺮﺣﺒﺔ ﻭﻃﺎﻗﺎﺕ ﺍﳌﺴﺠﺪ‪ ،‬ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﺮﻭﻥ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﻳﺴﻤـﻌـﻮﻥ‬
‫ﺻـﻮﺕ ﺍﻹﻣﺎﻡ ﻭﺻﻔـﻮﻓـﻬـﻢ ﻣﺘﺼﻠﺔ )‪(٣‬؛ ﻭﺫﻟﻚ ﻟﺘﻮﻓﺮ ﺷﺮﻭﻁ ﺍﳌﺘﺎﺑﻌﺔ ﻟﻺﻣﺎﻡ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﺫﻟﻚ‪ :‬ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﰲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺗﻘﺪﻡ )‪ .(٤‬ﻭﻓـﻴﻪ‪ } :‬ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻳﺼﻠﻲ ﻣﻦ ﺍﻟﻠﻴﻞ ﰲ ﺣـﺠﺮﺗﻪ‪ ،‬ﻭﺟﺪﺍﺭ ﺍﳊﺠﺮﺓ ﻗﺼﲑ ﻓﺮﺃﻯ ﺍﻟﻨﺎﺱ ﺷﺨﺺ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻡ‬
‫ﺃﻧﺎﺱ ﻳﺼﻠﻮﻥ ﺑﺼﻼﺗﻪ‪ ،‬ﺻﻨﻌﻮﺍ ﺫﻟﻚ ﻟﻴﻠﺘﲔ ﺃﻭ ﺛﻼﺛﺎ { )‪ .(٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻭﺟﺪﺍﺭ ﺍﳊﺠﺮﺓ ﻗﺼﲑ ﻓﻘﺎﻡ ﺃﻧﺎﺱ ﻳﺼﺪﻭﻥ ﺑﺼﻼﺗﻪ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺻﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺑﻴﻨﻬﻢ ﺟﺪﺍﺭ ﻭﻫﻢ ﻳﺮﻭﻧﻪ؛ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳌﺘﺎﺑـﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺄﻣﻮﻡ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺇﻣﺎﻣﻪ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٢٠٧ / ٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٣٤٧ / ٢‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )‪.(٣٤٧ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴﺮﺧﺴﻲ )‪ ،(٣٥ /٢ / ١‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(١٥١ / ١‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ٢٠٨ / ٢‬ـ‬
‫‪ ،(٢٠٩‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪.(١٠٦ / ٤‬‬
‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ ﺑﺮﻭﺍﻳﺔ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٢١٣ / ٢‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٤٧٥ / ٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ،(٦٩٦‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٦١‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪،(١٦٠٤‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٣٧٣‬ﺃﲪﺪ )‪ ،(٢٦٨/٦‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪.(٢٥٠‬‬
‫)‪ (٦‬ﺳﺒﻖ ﲣﺮﳚﻪ ﺑﺮﻭﺍﻳﺔ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (٢١٣ / ٢‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪.(٤٧٥ / ٣‬‬

‫‪٢٣١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻟﺼﻔﻮﻑ ﻣﺘﺼﻠﺔ‪ ،‬ﺟـﺎﺯ ﻟﻪ ﺫﻟﻚ )‪.(١‬‬

‫ﺃﻣﺎ ﺇﺫﺍ ﻛـﺎﻥ ﺑﲔ ﺍﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻣﲔ ﺣﺎﺋﻞ ﻓﺎﺻﻞ‪ ،‬ﻛﻨﻬﺮ ﻭﻃﺮﻳﻖ ﻭﺑﺌﺮ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﻟﻴﺲ‬
‫ﻣﺘﺤﺪﺍ‪ .‬ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗـﻌﺎﱃ ‪ -‬ﰲ ﺟﻮﺍﺯ ﺍﳌﺘﺎﺑﻌﺔ ﻣﻊ ﻫﺬﺍ ﺍﻟﻔﺎﺻﻞ‪،‬‬
‫ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻗﺘﺪﺍﺀ ﺍﳌﺄﻣﻮﻡ ﻭﺭﺍﺀ ﺍﻹﻣﺎﻡ ﻣﻊ ﻫﺬﺍ ﺍﳊﺎﺋﻞ ﺻﺤﻴﺢ ﻣﺎ ﺩﺍﻡ ﳝﻜـﻨﻪ‬
‫ﺍﳌﺘﺎﺑﻌﺔ ﺑﺴﻤﺎﻉ ﺻـﻮﺕ ﺍﻹﻣﺎﻡ‪ ،‬ﺃﻭ ﻣﺸﺎﻫﺪﺗﻪ ﺃﻭ ﻣﺸـﺎﻫﺪﺓ ﺍﳌﺄﻣﻮﻣﲔ ﺍﻟﺬﻳﻦ ﻭﺭﺍﺀﻩ‪ .‬ﻗﺎﻝ‬
‫ﻬﺑﺬﺍ‪ :‬ﻣﺎﻟﻚ‪ ،‬ﻭﻗﻴﺪ ﺍﻟﻨﻬﺮ ﺑﻜﻮﻧﻪ ﺻﻐﲑﺍ )‪ (٢‬ﻭﺍﻟﺸﺎﻓﻌﻲ )‪ (٣‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ )‪.(٤‬‬
‫)‪(٥‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊـﺎﺋﻞ ﳝﻨﻊ ﺻﺤـﺔ ﺍﻻﺋﺘـﻤـﺎﻡ‪ .‬ﻗـﺎﻝ ﻬﺑـﺬﺍ ﺍﻷﺣﻨﺎﻑ‬
‫ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ )‪.(٦‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺃﻥ ﻧﺴـﺎﺀ ﺍﻟﻨﱯ ‪ ‬ﻛﻦ ﻳﺼﻠﲔ ﰲ ﺑﻴـﻮﻬﺗﻦ ﺑﺼـﻼﺓ ﺃﻫﻞ ﺍﳌﺴﺠﺪ )‪.(٧‬‬
‫‪ - ٢‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﺗﺼﻠﻲ ﻭﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻬﻧﺮ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﳎﻠﺰ‪:‬‬
‫ﻳﺄﰎ ﺑﺎﻹﻣﺎﻡ ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻃﺮﻳﻖ ﺃﻭ ﺟﺪﺍﺭ ﺇﺫﺍ ﲰﻊ ﺗﻜﺒﲑ ﺍﻹﻣﺎﻡ )‪.(٨‬‬
‫‪ - ٣‬ﻭﻷﻥ ﺷﺮﻁ ﺍﻻﻗﺘﺪﺍﺀ ﺍﻟﺮﺅﻳﺔ ﻭﲰﺎﻉ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﻗﺪ ﺣﺼﻼ‪ ،‬ﻭﺇﻥ ﻓﺼﻞ ﻃﺮﻳﻖ ﺃﻭ ﻬﻧﺮ‬
‫)‪(٩‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻥ ﺍﻻﻗﺘـﺪﺍﺀ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻏﲑ ﻣﻨﻀﺒﻂ‪،‬‬ ‫ﺻﻐﲑ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪.(١٠٨ / ٢‬‬

‫)‪ (٢‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٨٢ / ١‬‬
‫)‪ (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(٢١٣ / ٢‬‬
‫)‪ (٤‬ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ٣٦ / ٢‬ـ ‪.(٣٧‬‬
‫)‪ (٥‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ .(٥٧٠ / ١‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ٣٠٨ / ١‬ـ ‪.(٣١٤‬‬
‫)‪ (٦‬ﺍﻹﻧﺼﺎﻑ )‪ ،(٢٩٧ / ٢‬ﻭﺍﻹﻓﺼﺎﺡ )‪ ،(١٥٤ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ )‪.(٤٠٧ / ٢٣‬‬
‫)‪ (٧‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﳌﺎﻟﻚ )‪.(٨٢ / ١‬‬
‫)‪ (٨‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺫﺍﻥ ﺏ ‪ ٨٠‬ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻹﻣﺎﻡ ﻭﺑﲔ ﺍﻟﻘﻮﻡ ﺣﺎﺋﻂ ﺃﻭ ﺳﺘﺮﺓ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢١٣ / ٢‬‬
‫)‪ (٩‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﲝﺎﺷﻴﺔ ﺍﺑﻦ ﻗﺎﺳﻢ )‪.(٣٤٩ / ٢‬‬

‫‪٢٣٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻟﺼﻔﻮﻑ ﱂ ﺗﺘﺼﻞ؛ ﻭﻷﻥ ﲰﺎﻉ ﺍﻟﺼﻮﺕ ﻗﻠﻴﻞ‪ ،‬ﻓﻼ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺃﻣﺎ ﻣﻦ ﻳﺼﻠﻲ ﰲ ﻣﻜﺎﻥ ﻣﺘﺤﺪ‪ ،‬ﻻ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﻣﺎﻡ ﺣﺎﺋﻞ ﻓﺼـﻼﺗﻪ ﺟﺎﺋﺰﺓ‪ .‬ﺃﻣﺎ‬
‫ﺇﻥ ﺻﻠﻰ ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﻣﺎﻡ ﺣﺎﺋﻞ‪ ،‬ﻟﻜﻨﻪ ﻳﺴـﻤﻊ ﺻـﻮﺗﻪ ﻭﻳﺮﺍﻩ‪ ،‬ﻭﻗـﺪ ﺍﺯﺩﺣﻢ ﺍﳌﻜﺎﻥ‪ ،‬ﺃﻭ‬
‫ﻻ ﻗﺪﺭﺓ ﻟﻪ ﻋﻠﻰ ﺍﻟﻮﺻـﻮﻝ ﺇﱄ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻓﺎﺻﻞ ﻛﺒﲑ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ‬
‫ﺩﻟﻴﻼ ﻳﺒﻄﻞ ﺻﻼﺗﻪ؛ ﺧﺎﺻﺔ ﻭﺃﻥ ﺷﺮﻭﻁ ﺍﻻﻗﺘﺪﺍﺀ ﻣﺘﻮﻓﺮﺓ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﰲ ﺣﻜﻢ ﺍﳌﺘﺤﺪ‪،‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺘﺤﺪﺍ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻹﻣﺎﻡ ﺑﻮﺍﺳﻄﺔ ﺃﺟـﻬﺰﺓ ﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻴﺔ ﻭﺍﳌﺴـﻤﻮﻋﺔ‪ ،‬ﻓﻬﻮ ﳏـﺮﻡ ﻻ‬
‫ﻳﺼﺢ؛ ﻷﻥ ﺍﳌﻜـﺎﻥ ﻏﲑ ﻣﺘـﺤـﺪ؛ ﻭﻷﻥ ﺍﻟﻮﻗـﺖ ﻗﺪ ﻻ ﻳﻜـﻮﻥ ﻣﺘﺤﺪﺍ‪ ،‬ﻭﻻﺣﺘﻤﺎﻝ‬
‫ﺍﻧﻘﻄﺎﻉ ﺍﻟﺒﺚ؛ ﻭﻷﻥ ﺍﳌﺘﺎﺑﻌﺔ ﻬﺑﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺑﺪﻋﺔ ﳏﺮﻣﺔ‪ .‬ﻭﺃﻣﺎ ﻭﺿﻊ ﺃﺟﻬﺰﺓ ﻣﺮﺋﻴﺔ ﻭﻣﺴﻤﻮﻋﺔ‬
‫ﰲ ﺃﻣﺎﻛﻦ ﻣﺘﻔﺮﻗﺔ ﻟﻴﺘﺎﺑﻊ ﺍﻹﻣﺎﻡ ﰲ ﻣﻜﺎﻥ ﻣﻌﲔ؛ ﻓﻬﻲ ﺑﺪﻋﺔ ﳏﺮﻣﺔ؛ ﻷﻬﻧﺎ ﺗﺆﺩﻱ ﺇﱃ ﺭﻓﻊ‬
‫ﺍﳌﺼﻠﻲ ﺑﺼﺮﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﳑﻨﻮﻉ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﶈﺮﻣﺔ ﻋﻨﺎ ﻣﻦ ﻳﻘﻮﻝ‬
‫ﺑﺬﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ ﰲ ﺍﳊﻮﺍﻧﻴﺖ ﻭﺃﻣﺎﻛﻦ ﻣﺘﺒﺎﻋﺪﺓ ﻣﻊ ﻓﻮﺍﺻﻞ ﻛﺜﲑﺓ ﻛﺎﻟﺸﻮﺍﺭﻉ ﻭﳓﻮﻫﺎ‪،‬‬
‫ﻓﻬﻮ ﺑﺪﻋﺔ‪ ،‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺗﺄﺩﻳـﺐ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺳﺘﺮﺓ ﺍﳌﺼﻠﻲ‪:‬‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﺳﺘﺮﺓ ﺍﳌﺼﻠﻲ ﺑﺎﻟﺘﻔﺼـﻴﻞ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ ﲝﺚ ﻣﺴﻘﻞ‪ ،‬ﻟﻜﲏ ﻫﻨﺎ ﺳﺄﲢﺪﺙ ‪-‬‬
‫ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻦ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﻭﻧﻮﻋﻴﺘﻬﺎ‪.‬‬
‫ﻓـﺄﻣﺎ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ‪ :‬ﻓﺎﳊﻜـﻤﺔ ﻣﻨﻪ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻻ ﻳﺘﻀﺮﺭ ﲟﺎ ﳝﺮ ﺃﻣﺎﻣﻪ‪ ،‬ﻓﻼ‬
‫ﺗﻨﻘﻄﻊ ﺻﻼﺗﻪ ﺑﺴﺒﺐ ﻣﺮﻭﺭ ﻣﺎ ﻳﻘﻄﻌﻬﺎ؛ ﻭﻷﻥ ﺍﳌﺮﻭﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﳑﻨﻮﻉ ﺷﺮﻋﺎ‪ ،‬ﻟﻜﻮﻧﻪ‬
‫ﻳﺸﻐﻞ ﺍﳌﺼﻠﻲ ﻭﻳﺬﻫﺐ ﺧﺸﻮﻋﻪ )‪.(١‬‬
‫ﻭﺃﻣﺎ ﻧﻮﻋﻴﺘﻬﺎ‪ :‬ﻓـﻬﻲ ﺗﺘﻨﻮﻉ ﺇﱃ ﻋﺪﺓ ﺃﻧﻮﺍﻉ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﺼﺎ ﺃﻭ ﺣـﺮﺑﺔ‪ ،‬ﺃﻭ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪.(١٨٠ / ١‬‬

‫‪٢٣٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺭﺍﺣﻠﺔ‪ ،‬ﺃﻭ ﺣـﺼـﺎﺓ‪ ،‬ﺃﻭ ﺟـﺪﺍﺭﺍ‪ ،‬ﺃﻭ ﺧﻄﺎ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻨﺎﺱ ﲨﺎﻋﺔ‪ :‬ﻓﺈﻥ ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ‬
‫ﺳﺘﺮﺓ ﳌﻦ ﺧﻠﻔﻪ )‪.(١‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗـﺎﻝ‪ :‬ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ‬
‫ﻓﻠﻴﺠﻌﻞ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ﺷﻴﺌﺎ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﻓﻠﻴﻨﺼﺐ ﻋﺼﺎ‪ ،‬ﻓﺈﻥ ﻟـﻢ ﻳﻜﻦ ﻋﺼﺎ‪ ،‬ﻓﻠﻴﺨﻂ ﺧﻄﺎ‪،‬‬
‫ﰒ ﻻ ﻳﻀﺮﻩ ﻣﺎ ﻣﺮ ﺃﻣﺎﻣﻪ { )‪ .(٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﻗـﺎﻝ‪ :‬ﻗـﺎﻟﻮﺍ‪ :‬ﺍﳋﻂ ﺑﺎﻟﻄﻮﻝ‪ ،‬ﻭﻗـﺎﻟﻮﺍ‪:‬‬
‫ﺑﺎﻟﻌـﺮﺽ ﻣـﺜﻞ ﺍﳍﻼﻝ )‪ .(٣‬ﻭﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺧﺬ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﰲ ﻣﺴﺄﻟﺔ ﺍﳋﻂ ﻭﱂ ﻳﺄﺧﺬ‬
‫ﺑﻪ ﺍﳉﻤﻬﻮﺭ )‪.(٤‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﻭﺿﻊ ﺃﺣـﺪﻛﻢ‬ ‫)‪(٥‬‬
‫‪ - ٢‬ﻭﻋﻦ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‬

‫ﻣﺜﻞ ﻣﺆﺧـﺮﺓ ﺍﻟﺮﺣﻞ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﻻ ﻳﺒـﺎﱄ ﻣﻦ ﻣﺮ ﻭﺭﺍﺀ ﺫﻟﻚ { )‪ .(٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻭﻷﰊ‬

‫ﺩﺍﻭﺩ‪ } :‬ﻓﻼ ﻳﻀﺮﻩ ﻣﺎ ﳝﺮ ﺑﲔ ﻳﺪﻳﻪ { )‪ .(٧‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺁﺧﺮﺓ ﺍﻟﺮﺣﻞ ﺫﺭﺍﻉ ﻓﻤﺎ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٢٤٠ / ٢‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪.(٢٥٢ / ٣‬‬

‫)‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٩‬ﺃﲪﺪ )‪.(٢٤٩/٢‬‬
‫)‪ (٣‬ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ؛ ﻷﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺃﺑﺎ ﻋﻤﺮﻭ ﳏﻤﺪ ﺑﻦ ﺣﺮﻳﺚ ﳎﻬﻮﻝ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ‬
‫ﺍﳌﻌﺒﻮﺩ )‪ ٣٨٢ / ٢‬ـ ‪.(٣٨٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﻠﻰ ﻻﺑﻦ ﺣﺰﻡ )‪ ،(١٨٦ / ٤‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٠٩ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٩٤ / ٢‬ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ )‬
‫‪ ٧٨ / ١‬ـ ‪ ،(٧٩‬ﻭﺍﻟﻔﺘﺎﻭﻯ )‪.(١٤ / ٢١‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺗﻴﻢ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ‬
‫ﻓﻬﺮ ﺍﻟﻘﺮﺷﻲ ﺍﳌﻜﻲ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳉﻨﺔ‪ .‬ﻟﻪ‪ :‬ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻋﻦ ﺍﻟﻨﱯ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺑﻨﻮﻩ‪:‬‬
‫ﳛﲕ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭﺍﻷﺣﻨﻒ ﺑﻦ ﻗﻴﺲ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﻏﺎﺏ ﻋﻦ ﻭﻗﻌﺔ ﺑﺪﺭ‪ ،‬ﻭﺗﺄﱂ‬
‫ﻟﻐﻴﺒﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٦‬ﻫـ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ ،(٢٣ / ١‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ‬
‫ﺳﻌﺪ )‪ ،(١٥٢ / ٣‬ﻭﻬﺗﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ،(٢٠ / ٥‬ﻭﺍﻹﺻﺎﺑﺔ )‪.(٢٣٢ / ٥‬‬
‫)‪ (٦‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٣٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ‬
‫)‪ ،(٩٤٠‬ﺃﲪﺪ )‪.(١٦١/١‬‬
‫)‪ (٧‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٤٩٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٣٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ‬
‫)‪ ،(٩٤٠‬ﺃﲪﺪ )‪.(١٦١/١‬‬

‫‪٢٣٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻮﻗﻪ )‪.(١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﻭﻻ ﻳﺒﺎﱄ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﲣﺎﺫ ﺍﻟﺴﺘﺮﺓ‪.‬‬
‫‪ - ٣‬ﻋﻦ ﺃﰊ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﺇﺫﺍ ﻗـﺎﻡ ﺃﺣـﺪﻛـﻢ‬
‫ﻳﺼﻠﻲ ﻓـﺈﻧﻪ ﻳﺴـﺘﺮﻩ ﺇﺫﺍ ﻛـﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ﻣﺜﻞ ﺁﺧـﺮﺓ ﺍﻟﺮﺣﻞ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻄﻊ ﺻﻼﺗﻪ ﺍﳊﻤﺎﺭ‬
‫ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ‪ .‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ‪ :‬ﻣﺎ ﺑﺎﻝ ﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ ﻣﻦ ﺍﻟﻜﻠﺐ ﺍﻷﺣـﻤﺮ ﻣﻦ‬
‫ﺍﻟﻜﻠﺐ ﺍﻷﺻﻔﺮ؟ ﻗﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ‪ :‬ﺳﺄﻟﺖ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻛـﻤـﺎ ﺳﺄﻟﺘﲏ ﻓـﻘـﺎﻝ‪" :‬‬
‫ﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ ﺷﻴﻄﺎﻥ { )‪ .(٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٣‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻳﺒﲔ ﺟﺰﺀﺍ ﻣﻦ ﺍﳊﻜﻤﺔ ﻣﻦ ﻣﺸﺮﻭﻋﻴﺔ ﺍﲣﺎﺫ ﺍﻟﺴﺘﺮﺓ ﻟﻠﻤﺼﻠﻲ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ :-‬ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺮﺃﺓ‪،‬‬
‫ﻭﺍﳊﻤﺎﺭ‪ ،‬ﻭﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ‪ :‬ﺗﻘﻄﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﺫﺍ ﻣﺮﺕ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﻭﺑﲔ ﺳﺘﺮﺗﻪ؛ ﻣﺴﺘﺪﻟﲔ‬
‫ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﺍﳉـﻤﻬﻮﺭ‪ :‬ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﻘﻄﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛـﺬﻟﻚ ﺍﳊـﻤـﺎﺭ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪.‬‬
‫ﻭﺃﺟﺎﺑﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻘﻮﻝ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ } :-‬ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻳﺼﻠﻲ ﺻﻼﺗﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺃﻧﺎ ﻣﻌﺘﺮﺿﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘـﺒﻠﺔ { )‪ .(٤‬ﻣﺘـﻔﻖ ﻋﻠﻴـﻪ )‪ .(٥‬ﻭﻟﻪ‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٥٨ / ١‬ﺭﻗﻢ ‪ ،٤٩٩‬ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪ ،(٣٨٠ / ٢‬ﻭﺍﻧﻈﺮ‪ :‬ﲢﻔﺔ‬
‫ﺍﻷﺣﻮﺫﻱ )‪ ،(٣٠٠ / ٢‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٥٢٠ / ٥‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥١٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٣٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺒﻠﺔ )‪ ،(٧٥٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٧٠٢‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(٩٥٢‬ﺃﲪﺪ )‪ ،(١٦٠/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤١٤‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٦٥ / ١‬ﺭﻗﻢ ‪ ،٥١٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ )‪.(٥٠٧ / ٥‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٧٥‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥١٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪ ،(١٦٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٧١٤‬ﺃﲪﺪ )‬
‫‪ ،(٢٠٥/٦‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٢٥٨‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤١٣‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ١٠٥‬ﻣﻦ ﻗﺎﻝ ﻻ ﻳﻘﻄﻊ ﺍﻟﺼﻼﺓ ﺷﻲﺀ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣٦٦ / ١‬‬

‫‪٢٣٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﺣـﺎﺩﻳﺚ ﺗﺆﻳﺪﻩ )‪ .(١‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺑﺴﻂ ﺍﳌﺴﺄﻟﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﰲ ﺣﺎﻝ ﻣﺮﻭﺭ ﺍﻟﺜﻼﺛﺔ ﺑﲔ ﺍﳌﺼﻠﻲ ﻭﺳﺘﺮﺗﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺇﻣﺎﻣﺎ‪ ،‬ﺃﻭ ﻣﻨﻔﺮﺩﺍ‪ ،‬ﺃﻣﺎ‬
‫ﺻـﻔﻮﻑ ﺍﳌﺼﻠﲔ‪ :‬ﻓﻼ ﻳﻀﺮﻫﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻭﺭﺍﺀ ﺍﻹﻣﺎﻡ؛ ﻷﻥ ﺳﺘﺮﺗﻪ ﺳﺘﺮﺓ ﳍﻢ )‪.(٢‬‬
‫‪ - ٤‬ﻋﻦ ﺍﺑﻦ ﻋﻤـﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ } :-‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛﺎﻥ ﻳﻌﺮﺽ‬

‫ﺭﺍﺣﻠﺘﻪ ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ { )‪ .(٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬

‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺍﺣﻠﺔ ﻳﺼﺢ ﺃﻥ ﲡـﻌﻞ ﺳﺘﺮﺓ‪ ،‬ﻣﺎ ﱂ ﺗﻜﻦ ﲪﺎﺭﺍ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ‬
‫ﺑﻘﻄﻌﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫‪ - ٥‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ } :-‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‬

‫ﺃﻣﺮ ﺑﺎﳊﺮﺑﺔ ﻓﺘﻮﺿﻊ ﺑﲔ ﻳﺪﻳﻪ ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﺍﻟﺴﻔﺮ {‬

‫)‪ .(٥‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﳍﻤﺎ‪ } :‬ﻓﺮﻛﺰ ﻋﱰﺓ ﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﳝﺮ ﻭﺭﺍﺀﻫﺎ ﺍﻟﻜﻠﺐ ﻭﺍﳌﺮﺃﺓ ﻭﺍﳊﻤﺎﺭ {‬
‫)‪ (٧) .(٦‬ﻭﻫﺬﺍ ﻳﻮﺿﺢ ﻧﻮﻉ ﺍﻟﺴﺘﺮﺓ‪ ،‬ﻭﺃﻬﻧﺎ ﺗﻜﻮﻥ ﻋﺼﺎ ﺃﻭ ﺳﻼﺣﺎ‪.‬‬
‫‪ - ٦‬ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ‪ ‬ﻗﺎﻝ‪ } :‬ﻛـﺎﻥ ﺑﲔ ﻣﺼﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺑﲔ ﺍﳉﺪﺍﺭ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪.(٢٥١ / ٢‬‬

‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪ ،(٢٣٧ / ٢‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪.(٣٠١ / ٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٨٥‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٥٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٩٢‬ﺃﲪﺪ )‪٢‬‬
‫‪.(١٢٩/‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٨‬ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﺮﺍﺣﻠﺔ ﺭﻗﻢ ‪ ،٥٠٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٥٩ / ١‬ﺭﻗﻢ ‪ ،٥٠٢‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٨٠ / ١‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٧٢‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٨٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ‬
‫)‪ ،(١٣٠٥‬ﺃﲪﺪ )‪.(١٤٢/٢‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺿﻮﺀ )‪ ،(١٨٥‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(١٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺒﻠﺔ )‪ ،(٧٧٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٥٢٠‬ﺃﲪﺪ )‪ ،(٣٠٧/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤٠٩‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٠‬ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﳌﻦ ﺧﻠﻔﻪ ﺭﻗﻢ ‪ ،٤٩٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٣٦٠ / ١‬ﻭﺭﻭﺍﻩ‬
‫ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٧ / ١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻙ ﺍﻟﺼﻼﺓ ﺭﻗﻢ ‪ ،٦٩٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥٧٣ / ١‬‬

‫‪٢٣٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﳑﺮ ﺍﻟﺸﺎﺓ { )‪ .(١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪ .(٢‬ﻭﻫﺬﺍ ﻳﻮﺿﺢ ﺃﻧﻪ ‪ ‬ﻛﺎﻥ ﻳﺴﺘﺘﺮ ﺑﺎﳉﺪﺍﺭ‪.‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﻭﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﻭﺳﺘﺮﺗﻪ ﳑﻨﻮﻉ ﺷـﺮﻋﺎ‪ ،‬ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪ } :‬ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ‬
‫ﺇﱃ ﺷﻲﺀ ﻳﺴﺘﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺄﺭﺍﺩ ﺃﺣﺪ ﺃﻥ ﳚﺘﺎﺯ ﺑﲔ ﻳﺪﻳﻪ ﻓﻠﻴﺪﻓﻌﻪ‪ ،‬ﻓﺈﻥ ﺃﰉ ﻓﻠﻴﻘﺎﺗﻠﻪ ﻓﺈﳕﺎ ﻫﻮ‬
‫ﺷﻴﻄﺎﻥ { )‪ .(٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪ .(٤‬ﻓﻮﺻﻒ ﺍﻟﻨﱯ ‪ ‬ﻟﻠﻤﺎﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﺣﲔ ﻳﺄﰉ ﺍﻟﺮﺟﻮﻉ‬
‫ﺑﻌﺪ ﺃﻥ ﻳﺪﻓﻌﻪ ﺍﳌﺼﻠﻲ ﺑﺄﻧﻪ ﺷﻴﻄﺎﻥ؛ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺍﺭﺗﻜﺒﻪ ﺟﺮﻡ ﻋﻈﻴـﻢ ﳏﺮﻡ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﺃﰊ ﺟﻬﻴﻢ )‪ (٥‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } ‬ﻟﻮ ﻳﻌﻠﻢ ﺍﳌﺎﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﻣﺎﺫﺍ‬
‫ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﺃﻥ ﻳﻘﻒ ﺃﺭﺑﻌﲔ ﺧﲑﺍ ﻟﻪ ﻣﻦ ﺃﻥ ﳝﺮ ﺑﲔ ﻳﺪﻳﻪ "‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﻀﺮ‪ " :‬ﻻ ﺃﺩﺭﻱ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﺃﻭ ﺷﻬﺮﺍ ﺃﻭ ﺳﻨﺔ؟ { )‪ .(٦‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٧‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٧٤‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪.(٦٩٦‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩١‬ﻗﺪﺭ ﻛﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺼﻠﻲ ﻭﺍﻟﺴﺘﺮﺓ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٦٤ / ١‬ﺭﻗﻢ‬
‫‪.٥٠٨‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٨٧‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺴﺎﻣﺔ )‪ ،(٤٨٦٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(٦٩٧‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(٩٥٤‬ﺃﲪﺪ )‪ ،(٦٣/٣‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٣٦٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪١٤١١‬‬
‫(‪.‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ١٠٠‬ﻳﺮﺩ ﺍﳌﺼﻠﻲ ﻣﻦ ﻣﺮ ﺑﲔ ﻳﺪﻳﻪ ﺭﻗﻢ ‪ ،٥٠٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٣٦٢ / ١‬ﺭﻗﻢ ‪،٥٠٥‬‬
‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫)‪ (٥‬ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻬﻴﻢ ﺍﻷﻧﺼﺎﺭﻱ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻭﻟﺴﺖ ﺃﻗﻒ ﻋﻠﻰ ﻧﺴﺒﻪ ﰲ ﺍﻷﻧﺼﺎﺭ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻫﻮ‬
‫ﺃﺑﻮ ﺍﳉﻬﻢ ﺑﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﻏﺎﱎ ﺍﻟﻘﺮﺷﻲ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﲨﺎﻋﺔ‪ :‬ﺍﲰﻪ ﻋﺎﻣﺮ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﻤﺮﻳﻦ ﻭﳑﻦ ﺗﺄﺧﺬ ﻋﻨﻬﻢ‬
‫ﻗﺮﻳﺶ ﺍﻷﻧﺴﺎﺏ‪ .‬ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ،(٣٥ / ٤‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪ ٣٥ / ٤‬ـ ‪.(٣٦‬‬
‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٨٨‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ،(٥٠٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٣٣٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺒﻠﺔ )‪ ،(٧٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ،(٧٠١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(٩٤٥‬ﺃﲪﺪ )‪ ،(١٦٩/٤‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪،(٣٦٥‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٤١٧‬‬
‫)‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ١٠١‬ﺇﰒ ﺍﳌﺎﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﺭﻗﻢ ‪ ،٥١٠‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٣٦٣ / ١‬ﻭﺭﻭﺍﻩ ﻣﺎﻟﻚ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ‪.‬‬

‫‪٢٣٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓـﻬﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﻛﺮﻩ ﻷﺟﻠﻪ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺍﳌﺮﻭﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ‬
‫ﻭﺳﺘﺮﺗﻪ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻻ ﻳﺸﻤﻞ ﻣﻦ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ -‬ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﳌﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻭﺭﺍﺀ ﺍﻹﻣﺎﻡ ﻻ ﻳﺘﺄﺛﺮﻭﻥ ﲟﻦ ﳝﺮ‬
‫ﺑﲔ ﻳﺪﻳﻬﻢ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳌﺎﺭ ﱂ ﳜﺘﺮﻕ ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﻟﻜﻦ ﻣﻦ ﻳﺘﺨﻄﻰ ﺻﻔﻮﻑ ﺍﳌﺼﻠﲔ ﺑﻼ ﺣﺎﺟﺔ‬
‫ﻳﺄﰒ؛ ﻷﻧﻪ ﺍﺭﺗـﻜﺐ ﻓﻌﻼ ﻣﻨﻬﻴﺎ ﻋﻨﻪ ﺷﺮﻋﺎ ﻭﻫﻮ ﺍﻟﺘﺨﻄﻲ‪:‬‬
‫ﻋﻦ ﺃﰊ ﺫﺭ ‪ ‬ﻗﺎﻝ‪ } :‬ﺃﻗﺒﻠﺖ ﺭﺍﻛﺒﺎ ﻋﻠﻰ ﺃﺗﺎﻥ )‪ (١‬ﻭﺃﻧﺎ ﻳﻮﻣﺌﺬ ﻗﺪ ﻧﺎﻫﺰﺕ ﺍﻻﺣﺘﻼﻡ‪،‬‬
‫ﻭﺍﻟﻨﱯ ‪ ‬ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﲟﲎ ﺇﱃ ﻏﲑ ﺟـﺪﺍﺭ‪ ،‬ﻓـﻤـﺮﺭﺕ ﺑﲔ ﻳﺪﻱ ﺍﻟﺼﻒ‪ ،‬ﻓﱰﻟﺖ‬
‫ﻭﺃﺭﺳﻠﺖ ﺍﻷﺗﺎﻥ ﺗﺮﺗﻊ‪ ،‬ﻭﺩﺧﻠﺖ ﰲ ﺍﻟﺼﻒ‪ ،‬ﻓﻠﻢ ﻳﻨﻜﺮ ﺫﻟﻚ ﻋﻠﻲ ﺃﺣـﺪ {‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬
‫)‪ .(٢‬ﻭﻫﺬﺍ ﺍﳊﺪﻳـﺚ ﺃﻳﻀﺎ‪ :‬ﺩﻟﻴﻞ ﻟﻠﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺍﳊﻤﺎﺭ ﻻ ﻳـﻘﻄﻊ ﺍﻟﺼـﻼﺓ‪ .‬ﻭﺍﺳﺘﺪﻝ ﺑﻪ ‪-‬‬
‫ﺃﻳﻀﺎ ‪ :-‬ﻋﻠﻰ ﺃﻥ ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﳌﻦ ﺧﻠﻔﻪ؛ ﻭﻷﻥ ﺍﻷﺗﺎﻥ ﱂ ﲤﺮ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ )‪.(٣‬‬
‫ﻭﳑﺎ ﺗﻘﺪﻡ‪ :‬ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺴﺘﺮﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﻣﻄﻠﻮﺑﺔ‪.‬‬
‫ﻭﺃﺭﻯ‪ :‬ﺃﻥ ﺗﻜـﻮﻥ ﻣﺘﻨﻘﻠﻪ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ ﺇﱃ ﺍﶈﺮﺍﺏ‪ ،‬ﺃﻭ ﺟﺪﺍﺭ ﻭﺫﻟﻚ‬
‫ﻟﻴﻤﻜﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ ﰲ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻻ ﻳﻨﺒـﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺰﺧـﺮﻓﺔ ﺗﻠﻬﻲ ﺍﳌﺼﻠﻲ ﻭﺗﺸـﻐﻠﻪ ﻋﻦ ﺻﻼﺗﻪ‪.‬‬

‫)‪ (١‬ﺍﻷﺗﺎﻥ‪ :‬ﻫﻲ ﺃﻧﺜﻰ ﺍﳊﻤﲑ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٤‬‬

‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٩٠‬ﺳﺘﺮﺓ ﺍﻹﻣﺎﻡ ﺳﺘﺮﺓ ﳌﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٣٦١ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﺴﺎﺋﻲ )‪/ ٢‬‬
‫‪ ،(٦٤‬ﻭﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪ ،(٥١١ / ٥‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(٥٧١ / ١‬ﻭﺍﶈﻠﻰ )‪ ،(١٨٦ / ٤‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪/ ٢‬‬
‫‪.(٣٠١‬‬
‫)‪ (٣‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(٢٥١ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(١٦ / ١٤ / ٢١‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )‪٢٥٢ / ٣‬‬
‫(‪.‬‬

‫‪٢٣٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ‬

‫ﳑﺎ ﻻ ﺭﻳﺐ ﻓﻴـﻪ ﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻳﺼﻠﻲ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺗﻘﺪﻡ ﺃﻥ‬
‫ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺼﻠﻲ ﺣﻴﺚ ﺃﺩﺭﻛﺘـﻪ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺳﺒﻖ ﺑﻴﺎﻥ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ‬
‫ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺃﻣﺎﻛﻦ ﳐﺼﺼﺔ ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻏﲑ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺿﻊ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﰲ‬
‫ﺍﳌﺴﺄﻟﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‪- :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﳌﺼﻠﻴـﺎﺕ‪:‬‬
‫ﺷﺮﻉ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﰲ ﺍﻹﺳﻼﻡ ﺻﻠﻮﺍﺕ ﰲ ﺃﻭﻗﺎﺕ ﳏﺪﺩﺓ‪ ،‬ﻭﻫﻲ ﻓﺮﺽ‬
‫ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻜﺎﻧﺎ ﺗﺼﻠﻰ ﻓـﻴـﻪ‪ ،‬ﻭﺇﻥ ﺻﺤﺖ ﺻﻼﻬﺗﺎ‬
‫ﺑﺎﳌﺴـﺎﺟـﺪ‪ ،‬ﻓـﺈﻥ ﻫﺬﺍ ﺍﳌﺼﻠﻰ ﻫﻮ ﺍﳌﻜـﺎﻥ ﺍﻷﺻﻠﻲ ﺍﳌﺸﺮﻭﻉ ﺃﻥ ﺗﻘﺎﻡ ﻓﻴﻪ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻷﻣﺎﻛﻦ ﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻣﺼﻠﻰ ﺍﻟﺒﻴﺖ‪:‬‬
‫ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﳌﺨﺼﺺ ﰲ ﺍﻟﺒﻴﺖ ﻟﻠﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﲝﻴﺚ ﳛﺎﻓﻆ ﻋﻠﻰ ﺃﺭﺿﻪ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺎﺕ‬
‫ﻭﺍﻷﻗﺬﺍﺭ ﺑﺸﻜﻞ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﺎ‪ ،‬ﻓﻴﺠﻮﺯ ﺍﲣﺎﺫﻩ ﻟﻠﺮﺟﻞ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓـﻴﺴﻦ ﳍﺎ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺆﻣﻨﲔ‬
‫ﺃﻥ ﺗﺘﺨﺬ ﻣﺼﻠﻰ ﰲ ﺩﺍﺭﻫﺎ؛ ﻷﻥ ﺫﻟﻚ ﺃﻓﻀﻞ‪ .‬ﻭﻗـﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﺖ ﻣﻦ ﺧﺼﺎﺋﺺ‬
‫ﺍﳌﺴﻠﻤﲔ )‪.(١‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﲣﺎﺫ ﺍﳌﺼﻠﻰ ﰲ ﺍﻟﺒﻴﺖ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ } - ١‬ﻋﻦ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻗﺪ‬
‫ﺃﻧﻜـﺮﺕ ﺑﺼﺮﻱ ﺃﻧﺎ ﺃﺻﻠﻲ ﺑﻘﻮﻣﻲ‪ ،‬ﻓـﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﻄﺎﺭ ﺳﺎﻝ ﺍﻟﻮﺍﺩﻱ ﺍﻟﺬﻱ ﺑﻴﲏ ﻭﺑﻴﻨﻬﻢ‪،‬‬
‫ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺁﰐ ﺍﳌﺴﺠﺪ ﻓﺄﺻﻠﻲ ﻬﺑﻢ‪ ،‬ﻭﺩﺩﺕ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻚ ﺗﺄﺗﻴﲏ ﻓﺘﺼﻠﻲ ﰲ ﺑﻴﱵ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٣١٩ / ٦‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ،(١٢٨ / ٢‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ )‪/ ٤‬‬
‫‪ ،(١٩٠٤‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(١٧٧ / ٢‬ﻭﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪ ،(٣٧١ /٨ / ٤‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪٢‬‬
‫‪ ،(٢٠٥ /‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(٤٣٤ / ٣‬‬

‫‪٢٣٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﺄﲣﺬﻩ ﻣﺼﻠﻰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ " ‬ﺳﺄﻓﻌﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ "‪ .‬ﻗﺎﻝ ﻋﺘﺒﺎﻥ‪ " :‬ﻓﻐﺪﺍ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺣﲔ ﺍﺭﺗﻔﻊ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺎﺳﺘﺄﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺄﺫﻧﺖ ﻟﻪ‪ ،‬ﻓﻠﻢ ﳚﻠﺲ ﺣﱴ‬
‫ﺩﺧﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻳﻦ ﲢﺐ ﺃﺻﻠﻲ ﻣﻦ ﺑﻴﺘﻚ؟ ﻗﺎﻝ‪ :‬ﻓﺄﺷﺮﺕ ﻟﻪ ﺇﱃ ﻧﺎﺣﻴﺔ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺎﻡ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ‪ -‬ﻓﻜﱪ‪ ،‬ﻓـﻘﻤﻨﺎ ﻓـﺼـﻔﻔﻨﺎ‪ ،‬ﻓﺼﻠﻰ ﺭﻛـﻌﺘﲔ ﺛـﻢ‬
‫ﺳﻠﻢ‪ ...‬ﺍﳊﺪﻳﺚ { )‪ .(١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺗﺄﺗﻴﲏ ﻓﺘﺼﻠﻲ ﰲ ﺑﻴﱵ ﻓﺄﲣﺬﻩ ﻣﺼﻠﻰ‪ ...‬ﺃﻳﻦ ﲢﺐ ﺃﻥ ﺃﺻﻠﻲ ﻣﻦ ﺑﻴﺘﻚ؟‪...‬‬
‫ﻓﻜﱪ ﻓﻘﻤﻨﺎ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻗﺮ ﳍﺬﺍ ﺍﳌﻌﺬﻭﺭ ﺍﲣﺎﺫ ﻣﺼﻠﻰ ﰲ ﺑﻴﺘﻪ؛ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﺮﺟﻞ‬
‫ﺍﳌﻌﺬﻭﺭ ﺷﺮﻋﺎ ﺍﳌﺘﺨﻠﻒ ﻋﻦ ﺍﳉـﻤﺎﻋﺔ ﺃﻥ ﻳﺘﺨﺬ ﻣﺼﻠﻰ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺯ ﺫﻟﻚ ﻟﻠﺮﺟﻞ ﻓﻬﻮ‬
‫ﺟﺎﺋﺰ ﻟﻠﻤﺮﺃﺓ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪.‬‬
‫‪ - ٢‬ﻗﻮﻟﻪ ‪ } ‬ﺍﺟﻌﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜـﻢ ﻣﻦ ﺻﻼﺗﻜﻢ ﻭﻻ ﺗﺘﺨـﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ { )‪.(٣‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٤‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺍﺟﻌﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜـﻢ ﻣﻦ ﺻﻼﺗﻜـﻢ‪." ...‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳋﻄﺎﺏ ﰲ ﻇﺎﻫﺮ ﺍﳊـﺪﻳﺚ ﻣﻮﺟـﻪ ﺇﱃ ﺍﻟﺮﺟـﺎﻝ‪ ،‬ﻭﺃﻧﻪ ﻛـﻤﺎ ﺗﺒﲔ ﺑﺎﻷﺩﻟﺔ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤١٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ،(٣٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪.(٧٥٤‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٤٦‬ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺒﻴﻮﺕ ﺭﻗﻢ ‪ ،٤٢٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ ،(٦١ / ١‬ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪/ ٢‬‬
‫‪ ،(٨٠‬ﻭﺍﳌﻮﻃﺄ )‪ ،(١٧٢ / ١‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥١٩ / ١‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٢٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ،(٧٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ،(٤٥١‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ،(١٥٩٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١٤٤٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٣٧٧‬ﺃﲪﺪ‬
‫)‪.(٦/٢‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﺼﻼﺓ ﺏ ‪ ٥٢‬ﻛﺮﺍﻫﻴﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﺭﻗﻢ ‪ ،٤٣٢‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٥٣٨ / ١‬ﺭﻗﻢ ‪،٧٧٧‬‬
‫ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪.(٤٨٣ / ٥‬‬

‫‪٢٤٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﺃﻥ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻟﺒﻴﺖ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛـﺬﻟﻚ ﻓﺈﻧﻪ ﳚﻮﺯ ﻟﻠﺮﺟﺎﻝ ﺍﲣﺎﺫ‬
‫ﺍﳌﺼﻠﻰ ﰲ ﺍﻟﺒﻴﻮﺕ؛ ﻭﻷﻥ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺒﻴﻮﺕ ﺇﺣـﻴﺎﺀ ﳍﺎ ﺑﺬﻛـﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺣـﺼﻨﺎ ﳍﺎ‬
‫ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ )‪.(١‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﺼﻠﻰ ﺍﻟﻌﻴﺪ‪:‬‬
‫ﻫﻮ ﺍﳌﻜﺎﻥ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﺍﳌﺨﺼﺺ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻳﻮﺿﻊ ﻓﻴﻪ ﻣﻨﱪ ﻟﺘﺤﺪﻳﺪ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻟﻴﻘﻒ‬
‫ﻋﻠﻴﻪ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺟﻮﺩ ﻓـﻲ ﻗﺮﻯ ﳒﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺪﻥ‪ :‬ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﺍﳌﺨﺼﺺ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ ﺳﻮﺭ ﻣﻦ ﺍﳊﺠﺎﺭﺓ ﺃﻭ ﺍﳊﺪﻳﺪ ﺃﻭ‬
‫ﺍﻟﻠﱭ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻣﺴﻨﻮﻧﺔ ﻓﻴﻪ ﺇﻥ ﻛﺎﻥ ﰲ ﺍﳉﺒﺎﻧﺔ ‪ -‬ﺻﺤﺮﺍﺀ ‪ -‬ﻗـﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺒﻠﺪ‪ .‬ﺃﻣﺎ ﺇﻥ‬
‫ﻛـﺎﻧﺖ ﺍﻟﺒﻼﺩ ﻣـﺘﺮﺍﻣﻴﺔ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻓﻴﺼﻠﻰ ﻓـﻲ ﻣﺼﻠﻴﺎﺕ ﺍﻟﻌﻴﺪ ﺍﳌﻬﻴﺄﺓ‪ ،‬ﺃﻭ ﰲ ﺟﻮﺍﻣﻊ‬
‫ﺍﻟﺒﻠﺪ ﺍﻟﻜﺒﲑﺓ ﻛـﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻳﻨﺤﺮ ﰲ ﺍﳌﻨﺤﺮ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﻳﻌﲏ‬

‫ﻣﻨﺤﺮ ﺍﻟﻨﱯ ‪ .(٢) { ‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ .(٣‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋـﻤﺮ ﻗـﺎﻝ‪ } :‬ﻛـﺎﻥ‬

‫ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻳﺬﺑﺢ ﻭﻳﻨﺤـﺮ ﺑﺎﳌﺼﻠﻰ { )‪ .(٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﻨﺤﺮ ﰲ ﺍﳌﻨﺤﺮ‪ ...‬ﻳﺬﺑﺢ ﻭﻳﻨﺤﺮ ﺑﺎﳌﺼﻠﻰ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٣٦٧ / ١‬ﻭﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ،(٢١٣ / ٢‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪٢٣‬‬
‫‪ ،(١٣١ /‬ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪.(٨١ / ١‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺿﺎﺣﻲ )‪ ،(٥٢٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ،(١٥٨٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻀﺤﺎﻳﺎ )‪ ،(٢٨١١‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻷﺿﺎﺣﻲ )‪ ،(٣١٦١‬ﺃﲪﺪ )‪.(١٥٢/٢‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺿﺎﺣﻲ ﺏ ‪ ٦‬ﺍﻷﺿﺤﻰ ﻭﺍﳌﻨﺤﺮ ﰲ ﺍﳌﺼﻠﻰ ﺭﻗﻢ ‪.٥٥٥١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺿﺎﺣﻲ )‪ ،(٥٢٣٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ،(١٥٨٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻀﺤﺎﻳﺎ )‪ ،(٢٨١١‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻷﺿﺎﺣﻲ )‪ ،(٣١٦١‬ﺃﲪﺪ )‪.(١٥٢/٢‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻷﺿﺎﺣﻲ ﺏ ‪ ٦‬ﺍﻷﺿﺤﻰ ﻭﺍﳌﻨﺤﺮ ﰲ ﺍﳌﺼﻠﻰ ﺭﻗﻢ ‪ ،٥٥٥٢‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٩ / ١٠‬‬

‫‪٢٤١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﻣﻜـﺎﻧﺎ ﳐﺼﺼﺎ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ‪،‬‬
‫ﻭﻳﺴـﻤـﻮﻧﻪ ﺍﳌﺼﻠﻰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳﻨﺤـﺮ ﻓـﻴـﻪ ﺃﺿﺤﻴﺘﻪ‪.‬‬
‫‪ - ٢‬ﻋﻦ ﻋﺒﺎﺩ ﺑﻦ ﲤﻴﻢ ﻋﻦ ﻋﻤﻪ ﻗﺎﻝ‪ } :‬ﺧﺮﺝ ﺍﻟﻨﱯ ‪ ‬ﺇﱃ ﺍﳌﺼﻠﻰ ﻳﺴﺘﺴﻘﻲ ﻭﺍﺳﺘﻘﺒﻞ‬

‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓـﺼﻠﻰ ﺭﻛـﻌﺘﲔ ﻭﻗﻠﺐ ﺭﺩﺍﺀﻩ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺧﺮﺝ ﺇﱃ ﺍﳌﺼﻠﻰ ﻳﺴﺘﺴﻘﻲ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺧﺮﺝ ﻟﺼﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﰲ ﺍﳌﺼﻠﻰ ﺍﻟﺬﻱ ﺗﺆﺩﻯ ﻓﻴﻪ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ؛ ﳑﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﳌﺼﻠﻰ ﻛﺎﻥ ﻣﻜﺎﻧﺎ ﻣﻌﻠﻮﻣﺎ ﻣﻌﺮﻭﻓﺎ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﻭﻫﻮ ﻣﻐﺎﻳﺮ‬
‫ﻟﻠﻤﺴﺠﺪ )‪.(٣‬‬
‫ﺑﲔ ﻳﺪﻳﻪ‬ ‫)‪(٤‬‬
‫‪ - ٣‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ } ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻳﻐﺪﻭ ﺇﱃ ﺍﳌﺼﻠﻰ ﻭﺍﻟﻌﱰﺓ‬

‫ﲢﻤﻞ ﻭﺗﻨﺼﺐ ﺑﺎﳌﺼﻠﻰ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﻐﺪﻭ ﺇﱃ ﺍﳌﺼﻠﻰ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺣﻴﺚ ﺑﲔ ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺧﺼﺺ ﻣﺼﻠﻰ ﻏﲑ ﺍﳌﺴﺠﺪ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬
‫ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﳓﻮﻫﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٨١‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ،(٨٩٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٥٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ )‬
‫‪ ،(١٥١٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٦٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٦٧‬ﺃﲪﺪ )‪ ،(٤٢/٤‬ﻣﺎﻟﻚ‬
‫ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ،(٤٤٨‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٥٣٣‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺏ ‪ ١٩‬ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﳌﺼﻠﻰ ﺭﻗﻢ ‪ ،١٠٢٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٥١٥ / ٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(٧٥ /٢ / ١‬ﻭﺍﻹﻧﺼﺎﻑ )‪ ،(٤٤٢ / ٢‬ﻭﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )ﺹ‪.(٨٢‬‬
‫)‪ (٤‬ﺍﻟﻌﱰﺓ ـ ﺑﻔﺘﺤﺘﲔ ـ ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﻌﺼﺎ ﻭﺃﻗﺼﺮ ﻣﻦ ﺍﻟﺮﻣﺢ‪ ،‬ﻭﻓﻴﻬﺎ ﺯﺝ ﻛﺰﺝ ﺍﻟﺮﻣﺢ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪.(٤٥٧‬‬
‫)‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻌﻴﺪﻳﻦ ﺏ ‪ ١٤‬ﲪﻞ ﺍﻟﻌﱰﺓ ﺭﻗﻢ ‪ ،٩٧٣‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٦٣ / ٢‬‬

‫‪٢٤٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ - ٤‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺎﺑﺲ ﻗﺎﻝ‪ } :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﺷﻬﺪﺕ ﺍﻟﻌﻴﺪ ﻣﻊ‬
‫ﺍﻟﻨﱯ ‪‬؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻭﻟﻮﻻ ﻣﻜﺎﱐ ﻣﻦ ﺍﻟﺼﻐﺮ ﻣﺎ ﺷﻬﺪﺗﻪ‪ ،‬ﺣﱴ ﺃﺗﻰ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻋﻨﺪ ﺩﺍﺭ‬
‫ﻛﺜﲑ ﺑﻦ ﺍﻟﺼﻠﺖ‪ ،‬ﻓﺼﻠﻰ ﰒ ﺧـﻄﺐ ﺣﱴ ﺃﺗﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻌﻪ ﺑﻼﻝ‪ ،‬ﻓﻮﻋﻈﻬﻦ ﻭﺫﻛﺮﻫﻦ‬
‫ﻭﺃﻣﺮﻫﻦ ﺑﺎﻟﺼﺪﻗﺔ‪ ...‬ﺍﳊﺪﻳﺚ { )‪ .(١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ " :‬ﺣﱴ ﺃﺗﻰ ﺍﻟﻌﻠﻢ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻧـﻬﻢ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬـﻢ ‪ -‬ﺟﻌﻠﻮﺍ ﻟﻠﻤـﺼﻠﻰ ﻋﻠﻤﺎ ‪ -‬ﻭﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﺸﺎﺧﺺ ‪-‬‬
‫ﻳﻌﺮﻓﻮﻥ ﺍﳌﺼﻠﻰ ﺑﻪ؛ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﲢﺪﻳﺪ ﻣﻜﺎﻥ ﻣﻌﲔ ﻟﻴﺠﻌﻞ ﻣﺼﻠﻰ‪.‬‬
‫ﻭﺫﻭﺍﺕ‬ ‫)‪(٣‬‬
‫‪ - ٥‬ﻋﻦ ﺣﻔﺼﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪ } :‬ﺃﻣﺮﻧﺎ ﺃﻥ ﳔﺮﺝ ﺍﻟﻌﻮﺍﺗﻖ‬

‫ﺍﳋﺪﻭﺭ‪ ،‬ﻭﻳﻌﺘﺰﻟﻦ ﺍﳊﻴﺾ ﺍﳌﺼﻠﻰ {‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤‬‬

‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻳﻌﺘﺰﻟﻦ ﺍﳊﻴﺾ ﺍﳌﺼﻠﻰ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳌﺼﻠﻰ ﳏﺪﻭﺩ ﻣﻌﻠﻮﻡ‪ ،‬ﳝﻜـﻦ ﻟﻠﺤـﻴﺾ ﲰﺎﻉ ﺍﻟﺬﻛـﺮ ﻭﻫﻦ ﻗﺪ ﺍﻋﺘﺰﻟﻨﻪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﺼﻠﻰ ﺍﳉﻨﺎﺋﺰ‪:‬‬
‫ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ ﲣﺼﻴﺺ ﻣﺼﻠﻰ ﻟﻠﺠﻨﺎﺋﺰ‪ .‬ﻭﻳﺪﻝ ﳍﺬﺍ ﻣﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } ‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻧﻌﻰ ﻟﻠﻨﺎﺱ ﺍﻟﻨﺠﺎﺷﻲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ،(٩٣٤‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ،(٨٨٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ،(١١٤٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ،(١٢٧٣‬ﺃﲪﺪ )‪ ،(٣٥٧/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٦١٠‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻌﻴﺪﻳﻦ ﺏ ‪ ١٨‬ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﰲ ﺍﳌﺼﻠﻰ ﺭﻗﻢ ‪ ،٩٧٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٦٧ / ٢‬‬
‫)‪ (٣‬ﺍﻟﻌﻮﺍﺗﻖ‪ :‬ﲨﻊ ﻋﺎﺗﻖ‪ .‬ﻭﻫﻲ ﺍﻟﺸﺎﺑﺔ ﰲ ﻣﻘﺘﺒﻞ ﺇﺩﺭﺍﻛﻬﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪.(٤١١‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﻟﻌﻴﺪﻳﻦ ﺏ ‪ ١٥‬ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳊﻴﺾ ﺇﱃ ﺍﳌﺼﻠﻰ ﺭﻗﻢ ‪ ،٩٧٤‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٦٣ / ٢‬‬

‫‪٢٤٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﺎﺕ ﻓـﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﻬﺑﻢ ﺇﱃ ﺍﳌﺼﻠﻰ‪ ،‬ﻭﻛﱪ ﺃﺭﺑﻊ ﺗﻜﺒﲑﺍﺕ { )‪ .(١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪.(٢‬‬
‫ﺍﻟﺸﺎﻫـﺪ‪ " :‬ﻓﺨﺮﺝ ﻬﺑﻢ ﺇﱃ ﺍﳌﺼﻠﻰ "‪.‬‬
‫ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪:‬‬
‫ﺃﻥ ﺍﳉﻨﺎﺋﺰ ﻛﺎﻥ ﳍﺎ ﻣﻜﺎﻥ ﺧﺎﺹ ﻳﺼﻠﻲ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ ‬ﺃﺻﺤﺎﺑﻪ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ - ٢‬ﻭﺭﺩ ﰲ ﻗﺼﺔ ﻣﺎﻋﺰ ‪ } ‬ﻓﺄﻣﺮ ﺑﻪ ﻓﺮﺟـﻢ ﺑﺎﳌﺼﻠﻰ { )‪ .(٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤‬‬

‫ﻭﳌﺴﻠﻢ‪ } :‬ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺮﲨﻪ ﻓﺎﻧﻄﻠﻘﻨﺎ ﺇﱃ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ { )‪.(٦) (٥‬‬

‫ﻓﺒﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ‪ :‬ﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻘﱪ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺑﺎﳌﺼﻠﻰ ﻧﺺ ﰲ ﺃﻥ ﺍﳌﺼﻠﻰ ﻛﺎﻥ ﰲ‬
‫ﺍﳌﻘﱪﺓ ﻟﻴﺼﻠﻰ ﻋﻠﻰ ﺍﳉﻨﺎﺋﺰ ﻓﻴﻪ )‪.(٧‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ‪ ،‬ﺇﺫﺍ ﺃﻭﻗﻔﺖ ﻋﻠﻰ ﻗﻮﻟﲔ‪- :‬‬
‫ﺍﻟﻘـﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻫـﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﻻ ﺗﺄﺧـﺬ ﺣﻜـﻢ ﺍﳌﺴـﺎﺟـﺪ؛ ﺳـﻮﺍﺀ‬
‫ﺃﻭﻗـﻔﺖ ﻟﻠﺼـﻼﺓ ﻓﻴـﻬـﺎ ﺃﻭ ﱂ ﺗﻮﻗـﻒ‪ .‬ﻭﺑـﻪ ﻗﺎﻝ ﲨـﻬـﻮﺭ ﺍﻟﻌﻠﻤـﺎﺀ )‪.(٨‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٢٦٨‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ،(٩٥١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٩٧١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ،(٣٢٠٤‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ،(١٥٣٤‬ﺃﲪﺪ )‪ ،(٥٢٩/٢‬ﻣﺎﻟﻚ ﺍﳉﻨﺎﺋﺰ )‪.(٥٣٠‬‬
‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫)‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻭﺩ )‪ ،(٦٤٣٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﺪﻭﺩ )‪ ،(١٤٢٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺪﻭﺩ )‪ ،(٤٤٣٠‬ﺃﲪﺪ )‪.(٣٢٣/٣‬‬
‫)‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ ﺍﳊﺪﻭﺩ ﺏ ‪ ٢٥‬ﺍﻟﺮﺟﻢ ﺑﺎﳌﺼﻠﻰ ﺭﻗﻢ ‪ ،٦٨٢٠‬ﻭﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(١٢٩ / ١٢‬‬
‫)‪ (٥‬ﻣﺴﻠﻢ ﺍﳊﺪﻭﺩ )‪ ،(١٦٩٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺪﻭﺩ )‪ ،(٤٤٣١‬ﺃﲪﺪ )‪ ،(٦٢/٣‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳊﺪﻭﺩ )‪.(٢٣١٩‬‬
‫)‪ (٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (١٣٢٠ / ٣‬ﺭﻗﻢ ‪ ،١٦٩٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٥٣٤ / ٢‬‬
‫)‪ (٧‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺒﺴﻮﻁ )‪ ،(٦٨ /٢ / ١‬ﻭﺍﻟﻔﺮﻭﻉ )‪ ،(٢١٣ / ٢‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٣٦٧ / ١‬ﻭﺍﳌﻐﲏ )‪٢‬‬
‫‪ ،(٣٨٧ /‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪ ،(٢٤٢ / ١‬ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ١٢١ / ١‬ـ ‪ ،(١٢٣‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )‪٤٢٣ / ١‬‬
‫(‪ ،‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )‪ ٩١ / ٣‬ـ ‪.(٩٥‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٣٦٧ / ١‬ﻭﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ )‪ ،(١٧٧ / ١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‬
‫ﻟﻠﻨﻮﻭﻱ )‪ ،(١٨٣ / ٢‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(١٧٧ / ١‬ﻭﺑﺪﺍﻳﺔ ﺍﺠﻤﻟﺘﻬﺪ )‪ ،(٢٤٢ / ١‬ﻭﺍﻹﻧﺼﺎﻑ ﻟﻠﻤﺮﺩﺍﻭﻱ )‬
‫‪.(٤٢٦ / ٢‬‬

‫‪٢٤٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻘـﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﻻ ﺗﺄﺧﺬ ﺣـﻜـﻢ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﻭﻗﻔﺖ ﻓﺈﺫﺍ‬
‫ﺟـﻌﻠﻬﺎ ﺻﺎﺣـﺒﻬﺎ ﻭﻗﻔﺎ‪ ،‬ﺻﺎﺭﺕ ﻣﺴﺠـﺪﺍ ﺗﺄﺧﺬ ﺣـﻜـﻢ ﺍﳌﺴﺠﺪ‪ .‬ﻭﺑﻪ ﻗﺎﻝ‬
‫ﻋﻴﺎﺽ )‪ (١‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪.‬‬
‫ﺍﻷﺩﻟـﺔ‪:‬‬
‫ﺍﺣﺘﺞ ﺍﳉﻤﻬﻮﺭ ﲟﺎ ﻳﻠﻲ‪- :‬‬
‫‪ - ١‬ﺃﻥ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﻟﻴﺲ ﳍﺎ ﺟـﻤﺎﻋﺔ ﺭﺍﺗﺒﺔ ﻳﻘﻴـﻤﻮﻥ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﺃﺻﻼ‪ ،‬ﻓﻤﺎ‬
‫ﻻ ﺗﻘﺎﻡ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻻ ﻳﻌﺘﱪ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﻟﻪ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺠﺪ )‪.(٢‬‬
‫‪ - ٢‬ﻭﻷﻥ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﻛﺎﻧﺖ ﺗﱰﻝ ﻓﻴﻬﺎ ﺍﻟﻘﻮﺍﻓﻞ‪ ،‬ﻭﻳﻠﻌﺐ ﺍﻟﺼﺒﻴﺎﻥ ﻬﺑـﺎ ﻭﲤﻜـﺚ‬
‫ﻓـﻴﻬﺎ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﻟﻮ ﻛـﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻌﺘﻘـﺪﻭﻬﻧﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻟﺼﺎﻧﻮﻫﺎ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ‬
‫)‪.(٣‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺑﻘﻮﻝ ﺣﻔﺼﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ } :-‬ﻭﻳﻌﺘﺰﻟﻦ ﺍﳊﻴﺾ‬

‫ﺍﳌﺼﻠﻰ { )‪ .(٤‬ﻭﻫﺬﺍ ﻋﻦ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﺴﺠﺪﺍ ﻟﻪ ﺣﻜـﻢ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﳌﺎ‬
‫ﻣﻨﻌﺖ ﺍﳊﺎﺋـﺾ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻭﻗﻒ ﻟﻠﺼﻼﺓ ﻓـﻬﻮ ﻣﺴﺠﺪ‪.‬‬
‫ﺍﳌﻨﺎﻗﺸـﺔ‪:‬‬
‫ﺃﺟـﺎﺏ ﺍﳉﻤﻬﻮﺭ ﻋﻦ ﻗﻮﻝ ﺣﻔﺼﺔ‪ :‬ﺑﺄﻧﻪ ﺇﳕﺎ ﺃﻣﺮﻫﻦ ﻟﻴﺘﻤﻴﺰﻥ‪ ،‬ﻭﻟﺌﻼ ﻳﻠﻮﺛﻦ ﺍﳌﺼﻠﻰ‪،‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻤﺮﻭﻥ ﺍﻟﻴﺤﺼﱯ ﺍﻟﺴﺒﱵ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﻋﺎﱂ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺇﻣﺎﻡ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﰲ ﻭﻗﺘﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻭﺃﻧﺴﺎﻬﺑﻢ ﻭﺃﻳﺎﻣﻬﻢ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ " ﺳﺒﺘﺔ " ﺍﻟﱵ ﻭﻟﺪ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻗﻀﺎﺀ ﻏﺮﻧﺎﻃﺔ‪ .‬ﻭﻟﺪ ﺳﻨﺔ‬
‫‪ ٤٧٦‬ﻫـ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪٥٤٤‬ﻫـ‪ .‬ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﺍﻟﺸﻔﺎﺀ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﳌﺼﻄﻔﻰ‪ ،‬ﻭﺍﻟﻐﻨﻴﺔ ﻭﺷﺮﺡ ﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ‪ ،‬ﻭﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪ ،(٣٩٢ / ١‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪.(٢٨٢ / ٥‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(١٢٩ / ١٢‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ٣٧٣ / ٢‬ـ ‪.(٣٧٦‬‬
‫)‪ (٣‬ﺇﻋﻼﻡ ﺍﻟﺴﺎﺟﺪ ﻟﻠﺰﺭﻛﺸﻲ )ﺹ‪.(٣٨٦‬‬
‫)‪ (٤‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ،(٨٩٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ )‪ ،(٥٣٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ،(١٥٥٨‬ﺃﲪﺪ )‪،(٨٤/٥‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪.(١٦٠٩‬‬

‫‪٢٤٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﻟﻴﺘﺴﻊ ﻟﻐﲑﻫﻦ )‪.(١‬‬

‫ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘـﻌﻠﻘﺔ ﺑﺬﺍﺕ ﺍﳌﺴﺠﺪ‪ .‬ﺃﻣﺎ ﰲ ﻃﻬﺎﺭﺓ ﺍﳌﺼﻠﻰ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻃﺎﻫﺮﺍ‪ ،‬ﺻﺎﳊﺎ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﻣﺴﺎﺟﺪ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻻ‬
‫ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﺍﳉﻤﺎﻋﺔ‪ .‬ﺃﻣﺎ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻫﺠﺮﻩ ﺃﻫﻠﻪ‪ :‬ﻓﺈﻧﻪ ﻻ ﻳﺰﺍﻝ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﺣﱴ ﻳﻨﻘﻞ‬
‫)‪(٢‬‬
‫ﻭﻣﺴﺠﺪ ﺍﳊﻮﺽ‪ :‬ﻭﻫﻮ ﻣﻜﺎﻥ ﳜﺼﺺ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ‬ ‫ﻭﻗﻔﻪ ﺣﺎﻝ ﺗﻌﻄﻠﻪ ﳌﺴﺠﺪ ﺁﺧﺮ‬
‫ﻟﺼﻼﺓ ﺍﳌﺘﻮﺿﺊ ﻣﻦ ﺣﻮﺽ ﺍﳌﺎﺀ ﺍﳋﺎﺹ ﺑﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﻨـﻊ ﻗﺪﳝﺎ؛ ﻷﻥ ﺍﻟﺴﻨﺔ ﻭﺭﺩﺕ‬
‫ﺑﺼﻼﺓ ﺭﻛـﻌﺘﲔ ﺑﻌﺪ ﻛﻞ ﻭﺿﻮﺀ‪ .‬ﻭﺃﻣﺎ ﻣﺴﺠﺪ ﺍﻟﺒﻴﺖ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺇﺫﺍ ﺃﻏﻠﻖ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ؛‬
‫ﺻﻠﻰ ﻓﻴﻪ ﲨﺎﻋﺔ ﺑﺄﻥ ﻛﺎﻧﻮﺍ ﻣﺴﺘﻤﺮﻳﻦ ﻓﻴﻪ ﻓﻬﻮ ﻣﺴﺠﺪ ﻟﻪ ﺣﻜﻢ ﺍﳌﺴﺎﺟﺪ ﺇﺫﺍ ﺃﻭﻗﻔﻪ ﺭﺏ ﺍﻟﺪﺍﺭ‬
‫ﻟﺬﻟﻚ )‪.(٣‬‬
‫ﻭﺗﺄﺧـﺬ ﻫﺬﻩ ﺍﳌﺼﻠﻴﺎﺕ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟـﺪ ﰲ ﺗﻮﺍﺻﻞ ﺍﻟﺼـﻔﻮﻑ‪ ،‬ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻹﻣﺎﻡ‪،‬‬
‫ﻭﻃﻬﺎﺭﺓ ﺃﺭﺿﻬﺎ؛ ﻷﻬﻧﺎ ﺃﻋﺪﺕ ﻟﻠﺼﻼﺓ‪ .‬ﻭﻳﺸﺘﺮﻁ ﻟﻠﺼﻼﺓ ﻃﻬﺎﺭﺓ ﺍﳌﻮﻗﻊ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬
‫ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺍﳉﻨﺎﺯﺓ ﻛﺼﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ )‪.(٤‬‬
‫ﻭﻬﺑﺬﺍ ﺗﻌﺮﻑ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺼﻠﻰ ﻭﺍﳌﺴـﺠﺪ‪ .‬ﻓﺎﳌﺴـﺠﺪ ﻟﻪ ﺃﺣﻜـﺎﻡ ﺧﺎﺻﺔ‪ ،‬ﻛﺘﺤﻴﺔ‬
‫ﺍﳌﺴﺠﺪ ﻭﻣﻨﻊ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺩﺧﻮﻝ ﺍﳊﺎﺋﺾ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺼﻠﻰ‪ :‬ﻓﻠﻴﺲ ﻟﻪ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ؛ ﺇﻻ ﻃﻬﺎﺭﺓ ﺍﻷﺭﺽ ﻟﻠﺼﻼﺓ‪ .‬ﻭﺑﺎﷲ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺠﻤﻟﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ )‪.(١٨٣ / ٢‬‬

‫)‪ (٢‬ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﰲ ﺍﻟﻮﻗﻒ‪.‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪ ،(٦٥٧ / ١‬ﻭﺷﺮﺡ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ )‪ ،(٣٦٧ / ١‬ﻭﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪/ ٢‬‬
‫‪ ٣٧٣‬ـ ‪ ٣٨٨‬ـ ‪.(٤٩٣‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )‪ ٣٧٣ / ٢‬ـ ‪ ٣٨٨‬ـ ‪ ،(٤٩٣‬ﻭﺍﻟﻜﺎﰲ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪ ،(٢٦٤ / ١‬ﻭﺍﳌﺪﻭﻧﺔ )‪/ ١‬‬
‫‪ ،(١٧٠‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(١٢٩ / ١٢‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )‪.(٦٥٧ / ١‬‬

‫‪٢٤٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﺃﺣﻞ ﻟﻜﻢ ﻟﻴﻠﺔ ﺍﻟﺼﻴﺎﻡ ﺍﻟﺮﻓﺚ ﺇﱃ ﻧﺴﺎﺋﻜﻢ ﻫﻦ ﻟﺒﺎﺱ ﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻟﺒﺎﺱ ﳍﻦ ‪١٧٤ ،١٧٣................‬‬
‫ﺇﳕﺎ ﻳﻌﻤﺮ ﻣﺴﺎﺟﺪ ﺍﷲ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ‪١٠٢ ،٣١.......................‬‬
‫ﺇﻧﲏ ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﱐ ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻱ ‪١٩٢ ...........................................‬‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻦ ﺻﻼﻬﺗﻢ ﺳﺎﻫﻮﻥ ‪١٢٧ ..................................................................‬‬
‫ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻭﻗﻮﻣﻮﺍ ﷲ ﻗﺎﻧﺘﲔ ‪١٠٥ ......................................‬‬
‫ﻓﻮﻳﻞ ﻟﻠﻤﺼﻠﲔ ‪١٢٧ ..................................................................................‬‬
‫ﰲ ﺑﻴﻮﺕ ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ﻳﺴﺒﺢ ﻟﻪ ﻓﻴﻬﺎ ﺑﺎﻟﻐﺪﻭ ‪١٦٧ ،٨٩ ،١٦ ...................‬‬
‫ﻻ ﺗﻘﻢ ﻓﻴﻪ ﺃﺑﺪﺍ ﳌﺴﺠﺪ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﺃﺣﻖ ﺃﻥ ﺗﻘﻮﻡ ﻓﻴﻪ ‪١٨٦ ،١٥..................‬‬
‫ﻭﺇﺫ ﺑﻮﺃﻧﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﺃﻥ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ﻭﻃﻬﺮ ﺑﻴﱵ ﻟﻠﻄﺎﺋﻔﲔ ‪١٦ .........................‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻭﺍ ﲡﺎﺭﺓ ﺃﻭ ﳍﻮﺍ ﺍﻧﻔﻀﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺗﺮﻛﻮﻙ ﻗﺎﺋﻤﺎ ﻗﻞ ﻣﺎ ﻋﻨﺪ ﺍﷲ ‪٦١ .................................‬‬
‫ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺬﻳﻦ ﳜﻮﺿﻮﻥ ﰲ ﺁﻳﺎﺗﻨﺎ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﺣﱴ ﳜﻮﺿﻮﺍ ﰲ ﺣﺪﻳﺚ ‪١٨٥ ،١٨٤..............‬‬
‫ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺍﺭﻛﻌﻮﺍ ﻣﻊ ﺍﻟﺮﺍﻛﻌﲔ ‪١١٠ ..............................................‬‬
‫ﻭﺃﻥ ﺍﳌﺴﺎﺟﺪ ﷲ ﻓﻼ ﺗﺪﻋﻮﺍ ﻣﻊ ﺍﷲ ﺃﺣﺪﺍ ‪١٠ ...........................................................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﺴﺠﺪﺍ ﺿﺮﺍﺭﺍ ﻭﻛﻔﺮﺍ ﻭﺗﻔﺮﻳﻘﺎ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺇﺭﺻﺎﺩﺍ ‪١٨٦ ،١١٤ ،١٥ ...............‬‬
‫ﻭﺟﺎﻭﺯﻧﺎ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺒﺤﺮ ﻓﺄﺗﻮﺍ ﻋﻠﻰ ﻗﻮﻡ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺃﺻﻨﺎﻡ ﳍﻢ ‪١٧١ ............................‬‬
‫ﻭﻗﺪ ﻧﺰﻝ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺇﺫﺍ ﲰﻌﺘﻢ ﺁﻳﺎﺕ ﺍﷲ ﻳﻜﻔﺮ ﻬﺑﺎ ﻭﻳﺴﺘﻬﺰﺃ ‪١٨٤ ...........................‬‬
‫ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﻜﻢ ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺍﳌﺴﺘﺄﺧﺮﻳﻦ ‪٢١٥ ...........................................‬‬
‫ﻭﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ‪٢٥ ..............................................................................‬‬
‫ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﻣﻨﻊ ﻣﺴﺎﺟﺪ ﺍﷲ ﺃﻥ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ﻭﺳﻌﻰ ﰲ ﺧﺮﺍﻬﺑﺎ ‪٨٧ ،٣١ .........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻧﻮﺩﻱ ﻟﻠﺼﻼﺓ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺎﺳﻌﻮﺍ ﺇﱃ ﺫﻛﺮ‪١٠٥ .............................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ‪١٩٧ ................................‬‬

‫‪٢٤٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺃﲤﻮﺍ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺛـﻢ ﺍﻟﺬﻱ ﻳﻠﻴـﻪ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ ﻧﻘﺺ ﻓﻠﻴﻜـﻦ ﰲ ﺍﻟﺼﻒ ﺍﳌﺆﺧﺮ ‪٢١٤ ..........‬‬
‫ﺃﺗﻴﺖ ﺍﻟﻨﱯ ﻭﻫﻮ ﰲ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻝ ﺻﻞ ﺭﻛﻌﺘﲔ ﻭﻛﺎﻥ ﱄ ﻋﻠﻴﻪ ﺩﻳﻦ ﻓـﻘﻀﺎﱐ ﻭﺯﺍﺩﱐ ‪١٤٢ ............‬‬
‫ﺇﺫﺍ ‪ ٢١١‬ﺷﻬﺪﺕ ﺇﺣﺪﺍﻛﻦ ﺍﳌﺴﺠﺪ ﻓﻼ ﲤﺲ ﻃﻴﺒﺎ ‪١٨٠ ...............................................‬‬
‫ﺇﺫﺍ ﺃﻗـﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻓـﻼ ﺻﻼﺓ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ ‪١٥٨ ،١٣٩...........................................‬‬
‫ﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﻜـﻢ ﻧﺴﺎﺅﻛﻢ ﺑﺎﻟﻠﻴﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﻓﺄﺫﻧﻮﺍ ﳍﻦ ‪١٧٩ ..........................................‬‬
‫ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ ﺍﳌﺴﺠﺪ ﻓـﻼ ﺻﻼﺓ ﻭﻻ ﻛﻼﻡ ﺣﱴ ﻳﻔﺮﻍ ﺍﻹﻣﺎﻡ‪١٥٦ ............................‬‬
‫ﺇﺫﺍ ﺩﺧﻞ ﺃﺣـﺪﻛﻢ ﺍﳌﺴﺠﺪ ﻓﻼ ﳚﻠﺲ ﺣـﱴ ﻳﺮﻛـﻊ ﺭﻛـﻌـﺘـﲔ ‪١٥٠ ..........................‬‬
‫ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻛـﻢ ﺍﳌﺴﺠﺪ ﻓﻼ ﳚﻠﺲ ﺣﱴ ﻳﺼﻠﻲ ﺭﻛـﻌـﺘﲔ ‪١٥٠ .................................‬‬
‫ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ ﺇﱃ ﺷﻲﺀ ﻳﺴﺘﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺄﺭﺍﺩ ﺃﺣﺪ ﺃﻥ ﳚﺘﺎﺯ ﺑﲔ ﻳﺪﻳﻪ ‪٢٣٤ .......................‬‬
‫ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛـﻢ ﺍﳉﻤﻌـﺔ ﻓﻠﻴﺼﻞ ﺑﻌﺪﻫﺎ ﺃﺭﺑﻌﺎ ‪١٣٨ ...............................................‬‬
‫ﺇﺫﺍ ﺻﻠﻰ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﻌﻞ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ﺷﻴﺌﺎ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﻓﻠﻴﻨﺼﺐ ﻋﺼﺎ‪ ،‬ﻓﺈﻥ ‪٢٣١ ....................‬‬
‫ﺇﺫﺍ ﺻﻠﻴﺘﻤﺎ ﰲ ﺭﺣﺎﻟﻜـﻤﺎ ﰒ ﺃﺗﻴﺘﻤﺎ ﻣﺴﺠـﺪ ﲨﺎﻋﺔ‪ ،‬ﻓﺼﻠﻴﺎ ﻣﻌﻬﻢ ‪١٢٢ ..............................‬‬
‫ﺇﺫﺍ ﻗﺎﻡ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍﻟﺼﻼﺓ ﻓﻼ ﳝﺴﺢ ﺍﳊﺼﻰ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﲪﺔ ﺗﻮﺍﺟﻬﻪ ‪٩٣ .................................‬‬
‫ﺇﺫﺍ ﻗـﺎﻡ ﺃﺣـﺪﻛـﻢ ﻳﺼﻠﻲ ﻓـﺈﻧﻪ ﻳﺴـﺘﺮﻩ ﺇﺫﺍ ﻛـﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ﻣﺜﻞ ﺁﺧـﺮﺓ ﺍﻟﺮﺣﻞ‪٢٣٢ ......... ،‬‬
‫ﺇﺫﺍ ﻗـﺪﻡ ﻣﻦ ﺳـﻔﺮ ﺿـﺤﻰ ﺩﺧﻞ ﺍﳌﺴـﺠـﺪ ﻓـﺼﻠﻰ ﺭﻛﻌﺘﲔ ‪١٤٢ ............................‬‬
‫ﺇﺫﺍ ﻗـﻀﻰ ﺃﺣـﺪﻛـﻢ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪﻩ ﻓﻠﻴﺠﻌﻞ ﻟﺒﻴﺘﻪ ﻧﺼﻴﺒﺎ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻓﺈﻥ‪١٤٠ ................‬‬
‫ﺇﺫﺍ ﻗﻠﺖ ﻟﺼﺎﺣﺒﻚ ﺃﻧﺼﺖ ﻓﻘﺪ ﻟﻐﻮﺕ ‪١٥٥ ...........................................................‬‬
‫ﺇﺫﺍ ﻭﺿﻊ ﺃﺣـﺪﻛﻢ ﻣﺜﻞ ﻣﺆﺧـﺮﺓ ﺍﻟﺮﺣﻞ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﻻ ﻳﺒـﺎﱄ ﻣﻦ ﻣﺮ ﻭﺭﺍﺀ ﺫﻟﻚ ‪٢٣١ ...............‬‬
‫ﺃﻋﻄﻴﺖ ﺧـﻤﺴـﺎ ﱂ ﻳﻌﻄﻬﻦ ﻧﱯ ﻗﺒﻠﻲ‪ ،‬ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ‪ ،‬ﻭﺟـﻌﻠﺖ ﱄ ﺍﻷﺭﺽ‪٤ .......‬‬
‫ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﻓـﻲ ﺑﻴـﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ ‪١٤٧ ،١١٩..............................................‬‬
‫ﺃﻗﺒﻠﺖ ﺭﺍﻛﺒﺎ ﻋﻠﻰ ﺃﺗﺎﻥ ﺍﻷﺗﺎﻥ ﻫﻲ ﺃﻧﺜﻰ ﺍﳊﻤﲑ ﺍﻧﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﺹ‪٢٣٥ ........................ ٤‬‬
‫ﺇﻻ ﺍﳌﻘﱪﺓ ‪١٨٩ ،٢٣.................................................................................‬‬

‫‪٢٤٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟـﻘﺒﻮﺭ ﻣـﺴﺎﺟـﺪ‪ ،‬ﻓـﺈﱐ ﺃﻧـﻬﺎﻛـﻢ ﻋﻦ ﺫﻟﻚ ‪٢٤ ..............................‬‬

‫ﺃﻡ ﺣﺬﻳﻔﺔ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺪﺍﺋﻦ ﻋﻠﻰ ﺩﻛﺎﻥ‪ ،‬ﻓﺄﺧﺬ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻘﻤﻴﺼﻪ ﻓﺠﺬﺑﻪ‪ ،‬ﻓﻠﻤﺎ ‪٢٠٨ ...................‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ﻓـﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛـﺎﻥ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ﺍﳌﺴﺎﺟﺪ ﰲ ﺩﻳﺎﺭﻧﺎ‪ ،‬ﻭﻧﺼﻠﺢ ‪٧ .......................‬‬
‫ﺃﻣﺎ ﻫﺬﺍ ﻓـﻘﺪ ﻋﺼﻰ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ‪١٦٤ ................................................................‬‬
‫ﺃﻣﺮ ﺍﻟﻨﱯ ﺑﻼﻻ ﺃﻥ ﻳﺆﺫﻥ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻓﻮﻕ ﺍﻟﻜﻌﺒﺔ ‪٥٩ ....................................................‬‬
‫ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺪﻭﺭ‪ ،‬ﻭﺃﻥ ﺗﻨﻈﻒ ﻭﺗﻄﻴﺐ ‪٣٠ .........................................‬‬
‫ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺪﻭﺭ ﻛﺎﻥ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ﺍﳌﺴﺎﺟﺪ ﰲ ﺩﻳﺎﺭﻧﺎ ‪٧ ......................‬‬
‫ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑـﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻓـﻲ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﺃﻥ ﺗـﻨﻈﻒ ﻭﺗﻄﻴـﺐ ‪٦ ..............................‬‬
‫ﺃﻣﺮﻧﺎ ﺃﻥ ﳔﺮﺝ ﺍﻟﻌﻮﺍﺗﻖ ﺍﻟﻌﻮﺍﺗﻖ ﲨﻊ ﻋﺎﺗﻖ ﻭﻫﻲ ﺍﻟﺸﺎﺑﺔ ﰲ ﻣﻘﺘﺒﻞ ﺇﺩﺭﺍﻛﻬﺎ ‪٢٤١ ........................‬‬
‫ﺃﻥ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺫﻛﺮﺕ ﻟﺮﺳﻮﻝ ﺍﷲ ﻛﻨﻴﺴﺔ ﺭﺃﻬﺗﺎ ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ‪٢٠٢ .....................‬‬
‫ﺇﻥ ﺍﳊﺼـﺎﺓ ﻟﺘﻨﺎﺷـﺪ ﺍﻟﺬﻱ ﳜـﺮﺟـﻬـﺎ ﻣﻦ ﺍﳌﺴـﺠﺪ ‪٩٤ .......................................‬‬
‫ﺇﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﺇﻧـﻬﻤﺎ ﻻ ﻳﻨﺨﺴﻔﺎﻥ ﳌﻮﺕ ﺃﺣـﺪ ﻭﻻ ﳊـﻴـﺎﺗﻪ‪١٣٠ ......... ،‬‬
‫ﺃﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﻣﻴﺎﻣﲔ ﺍﻟﺼﻔﻮﻑ‪٢١٦ ..................................................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺍﻧـﺼﺮﻑ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﺄﺗـﻰ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﻮﻗﻒ ﻋﻠﻴﻬﻦ‪١٨١ ............... ،‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺧـﺮﺝ ﻟﻴﺼﻠﺢ ﺑﲔ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺎﺳﺘﺨﻠﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻫﻮ ﻋﺒﺪ ‪١١٨ ................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻗـﺎﻝ ﻻ ﺗﻘـﻮﻡ ﺍﻟﺴـﺎﻋـﺔ ﺣـﱴ ﻳﺘـﺒـﺎﻫﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴـﺎﺟﺪ‪٣٧ ....................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻗـﺎﻝ ﻟﻘﻮﻡ ﻳﺘﺨـﻠﻔﻮﻥ ﻋﻦ ﺍﳉﻤﻌﺔ ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﺁﻣﺮ ﺭﺟﻼ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪١٠٦ ............ ،‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺃﻣﺮ ﺑﺎﳊﺮﺑﺔ ﻓﺘﻮﺿﻊ ﺑﲔ ﻳﺪﻳﻪ ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ ‪٢٣٣ ......................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻛـﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻔﺠﺮ ﺟﻠﺲ ﰲ ﻣﺼﻼﻩ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤـﺲ ﺣﺴﻨﺎ ‪١٦٦ ...................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﺿﺤﻰ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺃﻥ ﳚﻠﺲ ‪١٤٢ ...............‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﻳﻐﺪﻭ ﺇﱃ ﺍﳌﺼﻠﻰ ﻭﺍﻟﻌﱰﺓ ﺍﻟﻌﱰﺓ ـ ﺑﻔﺘﺤﺘﲔ ـ ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﻌﺼﺎ ‪٢٤٠ ...................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻬﻧﻰ ﺃﻥ ﻳﻮﻃﻦ ﺍﻟﺮﺟﻞ ﺍﳌﻘﺎﻡ ﺍﻟﻮﺍﺣـﺪ ﻛﺈﻳﻄﺎﻥ ﺍﻟﺒﻌﲑ ‪١٦٨ .....................................‬‬
‫ﺃﻥ ﺭﺟﻼ ﺃﻋﻤﻰ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺲ ﱄ ﻗﺎﺋﺪ ﻳﻘﻮﺩﱐ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻬﻞ ﲡﺪ ‪١١١ ...................‬‬

‫‪٢٤٩‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺍﻟﻨﱯ ﺃﺻﻠﻲ ﰲ ﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ ؟ ﻗﺎﻝ ﻻ ‪١٩١ .............................................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻓﺮﺃﻯ ﰲ ﺍﻟﻘﻮﻡ ﺭﻗﺔ‪ ،‬ﻓـﻘﺎﻝ ﺇﱐ ﻷﻫﻢ ﺃﻥ ﺃﺟﻌﻞ ‪١١٠ ......................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺧﺮﺝ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻓﺼﻠﻰ ﰲ ﺍﳌﺴﺠـﺪ‪ ،‬ﻓﺼﻠﻰ ﺭﺟﺎﻝ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ‪١٤٥ ........‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺧﺮﺝ ﻭﻗﺪ ﺃﻗـﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻭﻋﺪﻟﺖ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻗـﺎﻡ ﰲ ﻣﺼﻼﻩ ‪١٦٤ ........‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺭﺃﻯ ﺭﺟﻼ ﻳﺼﻠﻲ ﺧﻠﻒ ﺍﻟﺼﻒ‪ ،‬ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺼﻼﺓ ‪٢٢٥ ...........................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﺼﺒﺢ ﺑﻐﻠﺲ ﺍﻟﻐﻠﺲ ﺑﻔﺘﺤﺘﲔ ﻇﻠﻤﺔ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺍﻧﻈﺮ ‪١٨٠ ...................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻳﻌـﺘﻜﻒ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧـﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻓـﺎﻋﺘﻜـﻒ ﻋﺎﻣـﺎ ﺣـﱴ ‪١٧٤ .....‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻳﻌﺮﺽ ﺭﺍﺣﻠﺘﻪ ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ ‪٢٣٣ ..................................................‬‬
‫ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ﻧﻌﻰ ‪ ٢٨٦‬ﻟﻠﻨﺎﺱ ﺍﻟﻨﺠﺎﺷﻲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓـﻴﻪ‪ ،‬ﻓﺨﺮﺝ ﻬﺑﻢ ‪٢٤١ ..............‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﻗـﺎﻝ ﻳﻮﻡ ﺍﻟﻨﺤـﺮ ﻓـﻲ ﺣـﺠـﺔ ﺍﻟﻮﺩﺍﻉ ﻓـﺈﻥ ﺩﻣـﺎﺀﻛـﻢ ﻭﺃﻣـﻮﺍﻟﻜﻢ ‪١٩٧ ........‬‬
‫ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﺻﺎﺏ ﺃﺭﺿﺎ ﲞﻴﱪ‪ ،‬ﻓﺄﺗﻰ ﺍﻟﻨﱯ ﻳﺴﺘﺄﻣﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﻓـﻘﺎﻝ ﻳﺎ ‪٨٠ ......................‬‬
‫ﺇﻥ ﻛﻨﺖ ﻓﺎﻋﻼ ﻓﻮﺍﺣﺪﺓ ‪٩٣ ...........................................................................‬‬
‫ﺇﳕﺎ ﺑﻨﻴـﺖ ﺍﳌﺴـﺎﺟـﺪ ﳌﺎ ﺑﻨﻴﺖ ﻟﻪ‪١٦٧ ............................................................‬‬
‫ﺇﳕﺎ ﺟـﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﱪ ﻓﻜﱪﻭﺍ ‪٢١٢ ....................................‬‬
‫ﺃﻧﻪ ﺃﺻﺎﻬﺑﻢ ﻣﻄﺮ ﰲ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻓﺼﻠﻰ ﻬﺑﻢ ﺍﻟﻨﱯ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﰲ ﺍﳌﺴﺠﺪ ‪١٢٨ ............................‬‬
‫ﺃﻧﻪ ﻗـﺮﺃ ﻋﻠﻰ ﺍﳌﻨﺒـﺮ ﺳﺠﺪﺓ ﺳﻮﺭﺓ ﺹ ﺛـﻢ ﻧﺰﻝ ﻓﺴﺠﺪ ‪٦٢ ........................................‬‬
‫ﺇﱐ ﻷﻗـﻮﻡ ﰲ ﺍﻟﺼـﻼﺓ ‪ ٢١٢‬ﺃﻃﻮﻝ ﻓﻴﻬﺎ ﻓﺄﲰﻊ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻓﺄﲡﻮﺯ ﰲ ﺻﻼﰐ ‪١٨١ .................‬‬
‫ﺇﻳﺎﻛـﻢ ﻭﺍﳉﻠﻮﺱ ﺑﺎﻟﻄﺮﻗﺎﺕ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻟﻨﺎ ﺑﺪ ﻣﻦ ﳎﺎﻟﺴـﻨﺎ ﻧﺘﺤـﺪﺙ ‪١٢ ................‬‬
‫ﺇﻳﺎﻛـﻢ ﻭﺍﳉـﻠﻮﺱ ﻓـﻲ ﺍﻟﻄﺮﻗـﺎﺕ ﺇﺫﺍ ﺃﺑﻴـﺘـﻢ ﺇﻻ ﺍﺠﻤﻟﻠﺲ ﻓﺄﻋﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ‪١٢ ...................‬‬
‫ﺃﻳﻜـﻢ ﻳﺘﺠﺮ ﻋﻠﻰ ﻫﺬﺍ ‪١٢٠ .........................................................................‬‬
‫ﺃﻳﻜـﻢ ﻳﺘﺠﺮ ﻋﻠﻰ ﻫﺬﺍ ﻓـﻘﺎﻡ ﺭﺟﻞ ﻓﺼﻠﻰ ﻣﻌﻪ ‪١١٦ ................................................‬‬
‫ﺍﺋﺬﻧﻮﺍ ﻟﻠﻨﺴﺎﺀ ﺑﺎﻟﻠﻴﻞ ﺇﱃ ﺍﳌﺴﺎﺟﺪ ‪١٧٩ ................................................................‬‬
‫ﺍﺑﻨﻮﺍ ‪ ٤٨‬ﺍﳌﺴﺎﺟﺪ ﻭﺍﲣـﺬﻭﻫﺎ ﲨﺎ ‪٣٩ ................................................................‬‬

‫‪٢٥٠‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﺟﻌﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜـﻢ ﻣﻦ ﺻﻼﺗﻜﻢ ﻭﻻ ﺗﺘﺨـﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ ‪٢٣٨ ........................................‬‬

‫ﺍﺟـﻌﻠﻮﺍ ﻣﻦ ﺻﻼﺗﻜـﻢ ﰲ ‪ ١٦٦‬ﺑﻴﻮﺗﻜـﻢ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﰲ ‪١٤٠ ...............‬‬
‫ﺍﺟﻠﺲ ﻓﻘﺪ ﺁﺫﻳـﺖ ‪١٥٨ ............................................................................‬‬
‫ﺍﺟـﻠﺲ ﻓﻘﺪ ﺁﺫﻳﺖ ﻭﺁﻧﻴﺖ ‪١٥٦ .....................................................................‬‬
‫ﺍﺣﺘﺠﺮ ﺭﺳﻮﻝ ﺍﷲ ﺣﺠﲑﺓ ﺣﺠﲑﺓ ﺗﺼﻐﲑ ﺣﺠﺮﺓ‪ ،‬ﻭﺍﳋﺼﻔﺔ ﺃﻭ ﺍﳊﺼﲑ ﻣﻌﻨﺎﳘﺎ ‪١٤٧ ...................‬‬
‫ﺍﺳـﺘـﻘـﺒﻞ ﺻﻼﺗﻚ‪ ،‬ﻓﻼ ﺻـﻼﺓ ﻟﺮﺟﻞ ﻓـﺬ ﺧﻠﻒ ﺍﻟﺼﻒ ‪٢٢٦ ................................‬‬
‫ﺍﺷﺘﺮﻯ ﻣﲏ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﲑﺍ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮﱐ ﺃﻥ ﺁﰐ ﺍﳌﺴﺠﺪ ﻓﺄﺻﻠﻲ ﺭﻛﻌﺘﲔ ‪١٤٢ ..............‬‬
‫ﺍﻋﺘﻜﻒ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺍﻣﺮﺃﺓ ﻣﺴﺘﺤﺎﺿﺔ ﻣﻦ ﺃﺯﻭﺍﺟﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﺮﻯ ﺍﳊﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ‪١٧٥ ............ ،‬‬
‫ﺍﻷﺭﺽ ﻛﻠﻬـﺎ ﻣﺴﺠـﺪ ﺇﻻ ﺍﳌـﻘـﺒـﺮﺓ ﻭﺍﳊﻤﺎﻡ ‪١٨٩ ،٢٢ ،٥ .................................‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒـﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﺗـﺨﺬﻭﺍ ﻗـﺒﻮﺭ ‪٢٥ ....................‬‬
‫ﺍﳌﻼﺋـﻜﺔ ﺗـﺼﻠﻲ ﻋﻠﻰ ﺃﺣﺪﻛـﻢ ﻣﺎ ﺩﺍﻡ ﰲ ﻣﺼﻼﻩ ﻣـﺎ ﱂ ﳛـﺪﺙ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ‪١٦٥ ..............‬‬
‫ﺍﳌﻼﺋﻜﺔ ﺗﺼﻠﻲ ﻋﻠﻰ ﺃﺣﺪﻛﻢ ﻣﺎﺩﺍﻡ ﰲ ﻣﺼﻼﻩ ﻣﺎ ﱂ ﳛﺪﺙ ‪١٦٥ .......................................‬‬
‫ﺍﻟﻨﱯ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻜﻒ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﻜﻒ ﻓﻴﻪ ‪١٧٧ .......................‬‬
‫ﲞـﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ ‪١٠٩ .......................................................................‬‬
‫ﺑﲎ ﺍﷲ ﻟﻪ ﰲ ﺍﳉﻨﺔ ﻣﺜﻠﻪ‪٣٢ ............................................................................‬‬
‫ﺑﻴﻨﻤـﺎ ﺍﻟﻨﱯ ﻳـﺨﻄﺐ ﻳﻮﻡ ﺍﳉﻤـﻌﺔ؛ ﺇﺫ ﺟـﺎﺀ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺃﺻﻠﻴﺖ ﻳﺎ ‪١٥٤ .................‬‬
‫ﺛـﻢ ﺁﰐ ﻗﻮﻣﺎ ﻳﺼﻠﻮﻥ ﰲ ﺑﻴﻮﻬﺗﻢ ﻟﻴﺴﺖ ﻬﺑﻢ ﻋﻠﺔ ﻓﺄﺣﺮﻕ ﻋﻠﻴﻬﻢ ﺑﻴﻮﻬﺗﻢ ‪١١١ ...........................‬‬
‫ﰒ ﺃﺣﺮﻕ ﻋﻠﻰ ﺭﺟﺎﻝ ﻳﺘﺨﻠﻔﻮﻥ ﻋﻦ ﺍﳉﻤﻌﺔ ‪١٠٦ ......................................................‬‬
‫ﺛـﻢ ﺍﻷﺭﺽ ﺑﻌﺪ ﺫﻟﻚ ﻟﻚ ﻣﺴـﺠـﺪﺍ ‪٤ ............................................................‬‬
‫ﰒ ﺟﻠﺲ ﻓﻴﻪ ‪١٤٢ ....................................................................................‬‬
‫ﰒ ﺩﺧﻞ ﺭﺟﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒـﺎﺏ ﰲ ﺍﳉﻤﻌﺔ ﺍﳌﻘﺒﻠﺔ ﻭﺭﺳﻮﻝ ﺍﷲ ﻗﺎﺋﻢ ﳜﻄﺐ ‪٨٥ ........................‬‬
‫ﺛـﻢ ﺭﻛـﺐ ﺭﺳﻮﻝ ﺍﷲ ﺫﺍﺕ ﻏﺪﺍﺓ ﻣﺮﻛﺒﺎ‪ ،‬ﻓﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺮﺟﻊ ﺿﺤﻰ‪ ،‬ﻓﻤﺮ ﺭﺳﻮﻝ ‪١٣٠ .....‬‬
‫ﺛـﻢ ﺻﻠﻰ ﺭﻛـﻌﺘﲔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﰲ ﺍﳌﺴﺠﺪ ‪١٣٨ ...................................................‬‬

‫‪٢٥١‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺟﺎﺀ ﺭﺟﻞ ﻭﺍﻟﻨﱯ ﳜﻄﺐ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻘﺎﻝ ﺃﺻﻠﻴﺖ ﻳﺎ ﻓﻼﻥ ؟ ﻗﺎﻝ ﻻ ﻗﺎﻝ ﻗﻢ ﻓﺎﺭﻛﻊ ‪١٥٥ ........‬‬
‫ﺟﺎﺀ ﺭﺟﻞ ﻭﻗﺪ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﺃﻳﻜـﻢ ﻳﺘﺠﺮ ﻋﻠﻰ ﻫﺬﺍ ؟ ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﺼﻠﻰ ﻣﻌﻪ ‪١١٦ ..........‬‬
‫ﺟﺎﺀ ﺳﻠﻴﻚ ﺍﻟﻐﻄﻔﺎﱐ ﻭﺭﺳﻮﻝ ﺍﷲ ﳜﻄﺐ ﻓﺠﻠﺲ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺳﻠﻴﻚ ﻗﻢ ﻓﺎﺭﻛـﻊ ﺭﻛﻌﺘﲔ ‪١٥٥ .........‬‬
‫ﺟﺎﺀ ﺿﻤﺎﻡ ﻫﻮ ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﻋﻤﺮ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﺃﺣﺴﻦ ﻣﺴﺄﻟﺔ‪١٥١ ............،‬‬
‫ﺟﻌﻠﺖ ﻟـﻲ ﺍﻷﺭﺽ ﻃﻬﻮﺭﺍ ﻭﻣﺴﺠﺪﺍ ‪٥ ..............................................................‬‬
‫ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ ﺇﻻ ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ ‪١٩٢ ..............................................‬‬
‫ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠـﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪١٨٩ .....................................................‬‬
‫ﺟـﻌﻠـﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠـﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪٢٠٤ ،٢٠٠ ،١٦ .......................................‬‬
‫ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴـﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ﺃﻳﻨﻤﺎ ﺃﺩﺭﻛﺘﲏ ﺍﻟﺼﻼﺓ‪ ،‬ﲤﺴﺤﺖ ﻭﺻﻠﻴﺖ ‪٢٠٥ ،٢٠٤ ،٤ ....‬‬
‫ﺟﻠﺲ ﺍﻟﻨﱯ ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ﺃﻭﻝ ﻳﻮﻡ ﻭﺿﻊ‪ ،‬ﻭﻗﺎﻡ ﻋﻠﻴﻪ ﻓﻜﱪ‪ ،‬ﻭﻛﱪ ﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ ‪٢٠٨ ....................‬‬
‫ﺣـﻤﻞ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻗﻨﺎﺩﻳﻞ ﻭﺯﻳﺘﺎ ﻭﻣﻘﻄﺎ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ‪٩٠ ........................‬‬
‫ﺧﺮﺝ ﺍﻟﻨﱯ ﺇﱃ ﺍﳌﺼﻠﻰ ﻳﺴﺘﺴﻘﻲ ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓـﺼﻠﻰ ﺭﻛـﻌﺘﲔ ﻭﻗﻠﺐ ﺭﺩﺍﺀﻩ ‪٢٣٩ ...............‬‬
‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﻭﺇﺫﺍ ﺍﻟﻨﺎﺱ ﰲ ﺭﻣﻀﺎﻥ ﻳﺼﻠﻮﻥ ﰲ ﻧﺎﺣﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓـﻘﺎﻝ ﻣﺎ ‪١٤٦ ...................‬‬
‫ﺧﺮﺟﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻏﺰﺍﺓ ﻓﺄﺑﻄﺄ ﰊ ﲨﻠﻲ ﻭﺃﻋﻴﺎ ‪ ١٦٩‬ﰒ ﻗـﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ‪١٤٣ ................‬‬
‫ﺧـﺮﺟﻨﺎ ﻭﻓﺪﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﺒﺎﻳﻌﻨﺎﻩ ﻭﺻﻠﻴﻨﺎ ﻣﻌﻪ ﻭﺃﺧﱪﻧﺎﻩ ﺃﻧﺎ ﺑﺄﺭﺿﻨﺎ ‪٢٠٠ ..........................‬‬
‫ﺧﺴﻔﺖ ﺍﻟﺸﻤﺲ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﻓﻘﺎﻡ ﻓﺰﻋﺎ ﳜﺸﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺣﱴ ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻡ ﻳﺼﻠﻰ‪١٣٠ .‬‬
‫ﺧﺸﻴﺖ ﺃﻥ ﺗﻔﺘﺮﺽ ﻋﻠﻴﻜﻢ ‪١٤٦ ......................................................................‬‬
‫ﺧـﲑ ﺻـﻔﻮﻑ ﺍﻟﺮﺟـﺎﻝ ﺃﻭﳍـﺎ ‪٢١٥ ............................................................‬‬
‫ﺩﺧﻞ ﺭﺟﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻦ ﺑﺎﺏ ﻭﻛﺎﻥ ﻭﺟﺎﻩ ﺍﳌﻨﱪ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ﻗﺎﺋـﻢ ﳜﻄﺐ ‪٨٤ ....................‬‬
‫ﺯﺍﺩﻙ ﺍﷲ ﺣﺮﺻﺎ ﻭﻻ ﺗﻌﺪ‪٢٢٤ ........................................................................‬‬
‫ﺳـﺌﻞ ﺍﻟﻨﱯ ﻛـﻴﻒ ﺃﺻﻠﻲ ﰲ ﺍﻟﺴﺴﻔـﻴﻨﺔ ؟ ﻗـﺎﻝ ﺻﻞ ﻓـﻴـﻬﺎ ﻗﺎﺋﻤـﺎ ﺇﻻ ﺃﻥ ﲣـﺎﻑ ﺍﻟﻐﺮﻕ ‪٢٠‬‬
‫ﺳﺪﻭﺍ ﻋﲏ ﻛﻞ ﺧﻮﺧﺔ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻏﲑ ﺧـﻮﺧﺔ ﺃﰊ ﺑﻜﺮ ‪٦٤ .....................................‬‬
‫ﺳﺪﻭﺍ ﻋﲏ ﻛﻞ ﺧﻮﺧﺔ ﻻ ﻳﺒﻘﲔ ﰲ ﺍﳌﺴﺠﺪ ﺑﺎﺏ ﺇﻻ ﺳﺪ ‪٦٤ ...........................................‬‬

‫‪٢٥٢‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﲰﻌﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﻴﻞ ﻟﻪ ﺃﺷﻬﺪﺕ ﺍﻟﻌﻴﺪ ﻣﻊ ﺍﻟﻨﱯ ؟ ﻗﺎﻝ ﻧﻌﻢ ﻭﻟﻮﻻ ﻣﻜﺎﱐ ﻣﻦ‪٢٤٠ .....................‬‬
‫ﲰـﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ ﻳﻘﻮﻝ ﺃﻻ ﻭﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜـﻢ ﻛﺎﻧﻮﺍ ‪٢٤ ..................‬‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟـﻠﻪ ﻳﻘﻮﻝ ﻻ ﺻﻼﺓ ﺑـﻌﺪ ﺍﻟﺼﺒـﺢ ﺣﱴ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻻ ﺻـﻼﺓ ‪١٦٢ ..........‬‬
‫ﺳﻨﺘﲔ ﺃﻭ ﺳﻨﺔ ﻭﺑﻌﺾ ﺳﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﺕ ﻕ ﻭﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ ﺇﻻ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻝ ‪٦٢ ...................‬‬
‫ﺳﻮﻭﺍ ﺻﻔﻮﻓﻜـﻢ ﻭﺣﺎﺫﻭﺍ ﺑﲔ ﻣﻨﺎﻛـﺒﻜـﻢ‪ ،‬ﻭﻟﻴﻨﻮﺍ ﰲ ﺃﻳﺪﻱ ﺇﺧﻮﺍﻧﻜﻢ‪ ،‬ﻭﺳﺪﻭﺍ ﺍﳋﻠﻞ‪٢١٧ ........ ،‬‬
‫ﺳﻮﻭﺍ ﺻﻔﻮﻓﻜﻢ‪ ،‬ﻓﺈﻥ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻒ ﻣﻦ ﲤﺎﻡ ﺍﻟﺼﻼﺓ ﻭﻋﻨﻪ ﻳﻘﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﻬﻪ ‪٢١٧ .....................‬‬
‫ﺷﻬﺪ ﻋﻨﺪﻱ ﺭﺟﺎﻝ ﻣﺮﺿﻴﻮﻥ‪ ،‬ﻭﺃﺭﺿﺎﻫﻢ ﻋﻨﺪﻱ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ﻧـﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﻌـﺪ ‪١٦٢ .........‬‬
‫ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺣﺠﺘﻪ ﻓﺼﻠﻴﺖ ﻣﻌﻪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﰲ ﻣﺴﺠﺪ ﺍﳋﻴﻒ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ‪١٢١ ..........‬‬
‫ﺻﻞ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺎ ‪٢٠ ....................................................................................‬‬
‫ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺗﻔﻀﻞ ﻋﻠﻰ ﺻﻼﺓ ﺍﳌﻨﻔﺮﺩ ‪١٠٩ .........................................................‬‬
‫ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺻـﻼﺓ ﺍﻟﻔﺬ ﺑﺴﺒﻊ ﻭﻋـﺸﺮﻳﻦ ﺩﺭﺟـﺔ ‪١٠٩ ....................................‬‬
‫ﺻﻼﺓ ﺍﳉﻤﻴﻊ ﺗﺰﻳﺪ ﻋﻠﻰ ﺻﻼﺗﻪ ﰲ ﺑﻴﺘﻪ ﻭﺻﻼﺗﻪ ﰲ ﺳﻮﻗﻪ ﲬﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺟﺔ ‪٧ ......................‬‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜﲎ ﻣﺜﲎ ‪١٢٣ ...........................................................................‬‬
‫ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪٧٤ ........................‬‬
‫ﺻﻠﻴﺖ ﺃﻧﺎ ﻭﻳﺘﻴﻢ ﰲ ﺑﻴﺘﻨﺎ ﺧﻠﻒ ﺍﻟﻨﱯ ﻭﺍﻟﻌـﺠـﻮﺯ ﻣﻦ ﻭﺭﺍﺋﻨﺎ‪٢٢٣ ....................................‬‬
‫ﺻﻠﻴﺖ ﻣﻊ ﺍﻟﻨﱯ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻔﻲ ﺻﻼﺓ ﳜﻄﺐ ﻗﺎﺋﻤﺎ‪٦١ .................................................‬‬
‫ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷـﻌﺮﻱ ﻗﺎﻝ ﺃﻻ ﺃﺣﺪﺛﻜـﻢ ﺑﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﻓﺄﻗﺎﻡ ﺍﻟﺼﻼﺓ‪٢١٨ ..............،‬‬
‫ﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ ﻫﻮ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﻭﱂ ﻳﺸﻬﺪ ﺑﺪﺭﺍ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪٢١٨ .................،‬‬
‫ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﺻﻠﻴﺖ ﺃﻧﺎ ﻭﺍﻟﻴﺘﻴﻢ ﺧﻠﻒ ﺍﻟﻨﱯ ﻭﺍﻟﻌﺠﻮﺯ ﻣﻦ ﻭﺭﺍﺋﻨﺎ ﻭﰲ ﺭﻭﺍﻳﺔ ﺧﻠﻔﻨﺎ ‪٢٠٧ ................‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺑﺖ ﰲ ﺑﻴﺖ ﺧﺎﻟﱵ ﻣﻴﻤﻮﻧﺔ ﻓﺼﻠﻰ ﺭﺳﻮﻝ ‪٢٠٩ ...................‬‬
‫ﻋﻦ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺃﻧﻜـﺮﺕ ﺑﺼﺮﻱ ‪٢٣٧ .................‬‬
‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒـﻴﺪ ﻫﻮ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﳌﺪﱐ ﺗﺎﺑﻌﻲ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺳﻠﻤﺔ ‪٢١٩ ...................‬‬
‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ﻫﻮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﳉﺮﺷﻲ ﻳﺴﻜﻦ ﺑﺎﻟﻐﻮﻃﺔ ﺑﻘﺮﻳﺔ ﺯﺑﺪﻳﻦ‪١٠٨ ................. ،‬‬

‫‪٢٥٣‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻓﺄﺟﺐ ﻣﺎ ﺃﺟﺪ ﻟﻚ ﺭﺧﺼﺔ ‪١١١ .....................................................................‬‬

‫ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻓﺼﻠﻮﺍ ‪١٣٠ ...........................................................................‬‬
‫ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻓﻜﱪﻭﺍ ﻭﺍﺩﻋﻮﺍ ﺍﷲ ﻭﺻﻠﻮﺍ ﻭﺗﺼﺪﻗﻮﺍ ‪١٣١ ..............................................‬‬
‫ﻓﺈﺫﺍ ﺭﺃﻳﺘﻤﻮﳘﺎ ﻛـﺬﻟﻚ ﻓﺎﻓﺰﻋﻮﺍ ﺇﱃ ﺍﳌﺴﺎﺟـﺪ ‪١٣١ .................................................‬‬
‫ﻓﺄﻣﺮ ﺑﻪ ﻓﺮﺟـﻢ ﺑﺎﳌﺼﻠﻰ ‪٢٤١ .......................................................................‬‬
‫ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺮﲨﻪ ﻓﺎﻧﻄﻠﻘﻨﺎ ﺇﱃ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ ‪٢٤١ ........................................................‬‬
‫ﻓﺈﻥ ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ ﻭﺃﻧـﺖ ﰲ ﺍﳌﺴﺠﺪ ﻓﺼﻞ ‪١٢١ ...................................................‬‬
‫ﻓﺈﻥ ﺧﲑ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ ‪١٤٠ .........................................................‬‬
‫ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﻛـﱪ‪ ،‬ﻭﺻﻒ ﺍﻟﻨﺎﺱ ﻭﺭﺍﺀﻩ ‪١٣١ ،١٣٠.............................‬‬
‫ﻓﺨﺮﺟﺖ ﰲ ﻧﺴﻮﺓ ﺑﲔ ﻇﻬﺮﻱ ﺍﳊﺠﺮ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺄﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻣﺮﻛﺒﻪ ﺣﱴ ‪١ ..................‬‬
‫ﻓﺪﺧﻞ ﺑﻴﺘﻪ ﻭﲨﻊ ﺃﻫﻠﻪ ﻓﺼﻠﻰ ﻬﺑﻢ ‪١١٨ ...............................................................‬‬
‫ﻓﺮﻛﺰ ﻋﱰﺓ ﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﳝﺮ ﻭﺭﺍﺀﻫﺎ ﺍﻟﻜﻠﺐ ﻭﺍﳌﺮﺃﺓ ﻭﺍﳊﻤﺎﺭ ‪٢٣٤ ......................................‬‬
‫ﻓـﺼﻞ ﺭﻛـﻌـﺘﲔ ‪١٥٥ ...........................................................................‬‬
‫ﻓﻌﻨﺪﻩ ﻃﻬﻮﺭﻩ ﻭﻣﺴﺠﺪﻩ ‪٥ .............................................................................‬‬
‫ﻓﻼ ﻳﻀﺮﻩ ﻣﺎ ﳝﺮ ﺑﲔ ﻳﺪﻳﻪ ‪٢ ...........................................................................‬‬
‫ﻓﻠﻴـﺮﻛـﻊ ﺭﻛـﻌـﺘﲔ ﻗـﺒﻞ ﺃﻥ ﳚﻠﺲ ‪١٥٠ ......................................................‬‬
‫ﻓﻠﻴﺲ ﻟﻪ ﺃﺟﺮ ‪١٣٤ ...................................................................................‬‬
‫ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺍﳌﻨﱪ ‪٦١ ...................................................................................‬‬
‫ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ﻗـﺒﻮﺭ ﺃﻧﺒﻴﺎﺋـﻬﻢ ﻣﺴﺎﺟﺪ ‪٢٤ .................................................‬‬
‫ﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻟﻘﻮﻡ ﺻﻠﻮﺍ ﺑـﲔ ﺍﻟﺴﻮﺍﺭﻱ ﻛـﻨﺎ ﻧﺘـﻘﻲ ﻫﺬﺍ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪٢٢١ .........‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﺯﺧﺮﻓﺘﻢ ﻣﺴﺎﺟﺪﻛﻢ ﻭﺣﻠﻴﺘﻢ ﻣﺼﺎﺣﻔﻜـﻢ ﻓﺎﻟﺪﺑﺎﺭ ﻋﻠﻴﻜـﻢ ‪٣٨ ...................‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﻃﻠﻊ ﺣﺎﺟﺐ ﺍﻟﺸﻤﺲ ﻓﺪﻋﻮﺍ ﺍﻟﺼﻼﺓ ﺣﱴ ﺗﱪﺯ‪ ،‬ﻭﺇﺫﺍ ﻏﺎﺏ‪١٦٢ ....................‬‬
‫ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺃﻧﺖ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻴﻚ ﺃﻣﺮﺍﺀ ﳝﻴﺘﻮﻥ ﺍﻟﺼﻼﺓ ؟ ﺃﻭ ‪١٢١ ........................‬‬

‫‪٢٥٤‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻗﻄﺎﺓ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ ‪٣٢ .......................................................................‬‬

‫ﻗﻢ ﻓﺎﺭﻛـﻊ ‪١٥٤ ....................................................................................‬‬
‫ﻗـﻤﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﻠﺔ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺇﱃ ﺛﻠﺚ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﻗـﻤﻨﺎ ﻣـﻌﻪ ﻟﻴﻠﺔ‪١٤٥ ..................‬‬
‫ﻛﺎﻥ ﺍﳌﺆﺫﻥ ﺇﺫﺍ ﺃﺫﻥ ﻗﺎﻡ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﻳﺒﺘﺪﺭﻭﻥ ﺍﻟﺴﻮﺍﺭﻱ‪ ،‬ﺣﱴ ﳜﺮﺝ ‪٢٢٠ ..................‬‬
‫ﻛـﺎﻥ ﺍﻟﻨﱯ ﺃﺣـﺴﻦ ﺍﻟﻨﺎﺱ ﺧﻠﻘﺎ‪ ،‬ﻓﺮﲟﺎ ﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﰲ ﺑﻴﺘﻨﺎ‪ ،‬ﻓـﻴﺄﻣﺮ ‪١٠٩ ................‬‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﻳـﻌﺘﻜـﻒ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﱴ ﺗﻮﻓﺎﻩ ﺍﷲ‪ ،‬ﰒ ﺍﻋﺘﻜﻒ ‪١٧٥ ..................‬‬
‫ﻛـﺎﻥ ﺑﲔ ﻣﺼﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺑﲔ ﺍﳉﺪﺍﺭ ﳑﺮ ﺍﻟﺸﺎﺓ ‪٢٣٤ .............................................‬‬
‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ٢١٣‬ﺇﺫﺍ ﺳﻠﻢ ﻗـﺎﻡ ﺍﻟﻨﺴﺎﺀ ﺣـﲔ ﻳﻘﻀﻲ ﺗﺴﻠﻴـﻤﻪ‪ ،‬ﻭﻣﻜـﺚ ﻳﺴﲑﺍ ‪١٨٢ .........‬‬
‫ﻛـﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ ﻳﺬﺑﺢ ﻭﻳﻨﺤـﺮ ﺑﺎﳌﺼﻠﻰ‪٢٣٩ ....................................................‬‬
‫ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺴﻮﻱ ﺻـﻔﻮﻓﻨﺎ ﺣﱴ ﻛﺄﳕﺎ ﻳﺴﻮﻱ ﻬﺑﺎ ﺍﻟﻘﺪﺍﺡ ﺣﱴ ﺭﺃﻯ ﺃﻧﺎ ‪٢١٧ .................‬‬
‫ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺼﻠﻲ ﺻﻼﺗﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺃﻧﺎ ﻣﻌﺘﺮﺿﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘـﺒﻠﺔ ‪٢٣٢ .......................‬‬
‫ﻛـﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺼﻠﻲ ﻣﻦ ﺍﻟﻠﻴﻞ ﰲ ﺣـﺠﺮﺗﻪ‪ ،‬ﻭﺟﺪﺍﺭ ﺍﳊﺠﺮﺓ ﻗﺼﲑ ﻓﺮﺃﻯ ﺍﻟﻨﺎﺱ ‪٢٢٨ .............‬‬
‫ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻳﻨﺤﺮ ﰲ ﺍﳌﻨﺤﺮ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﻳﻌﲏ ﻣﻨﺤﺮ ﺍﻟﻨﱯ ‪٢٣٩ .............................‬‬
‫ﻛـﺎﻧـﺖ ﺍﻣﺮﺃﺓ ﻟﻌـﻤﺮ ﺗﺸـﻬﺪ ﺻﻼﺓ ﺍﻟﺼﺒـﺢ ﻭﺍﻟﻌﺸﺎﺀ ﰲ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ‪١٧٩ ............. ،‬‬
‫ﻛﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻓـﺈﺫﺍ ﺃﺫﻥ ﺍﳌﺆﺫﻥ ﻟﺼﻼﺓ ﺍﳌﻐﺮﺏ ﺍﺑﺘﺪﺭﻭﺍ ﺍﻟﺴﻮﺍﺭﻱ ﻓﺮﻛـﻌﻮﺍ‪١٣٨ ........................‬‬
‫ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﻳﻮﻣﺎ ﻗﺎﻝ ﺃﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ؟ ﻗﻠﺖ ﻧـﻌﻢ ﻗﺎﻝ ﺃﺻﻠﻴـﺖ ‪١٥٢ .............. ١٨٠‬‬
‫ﻛﻨﺎ ﻧﺼﻠﻲ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺷﺪﺓ ﺍﳊﺮ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﺴﺘﻄﻊ ﺃﺣﺪﻧﺎ ﺃﻥ ﳝﻜﻦ ﺟﺒﻬﺘﻪ ‪٩٦ .....................‬‬
‫ﻛﻨﺎ ﻧﻨﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﲔ ﺍﻟﺴﻮﺍﺭﻱ ﻭﻧﻄﺮﺩ ﻋﻨﻬﺎ ﻃﺮﺩﺍ ‪٢٢١ ...........................................‬‬
‫ﻛﻨﺖ ﺃﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﰊ ﰲ ﺍﻟﺴﺪﺓ ﺍﻟﺴﺪﺓ ﺑﺎﻟﻀﻢ ﺑﺎﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻗﻴﻞ ﺃﻣﺎﻡ ‪١٣ ..........................‬‬
‫ﻻ ﺗﺰﺍﻝ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻭ ﻗﺎﻝ ﺃﻣـﱵ ﲞـﲑ ﻣﺎ ﱂ ﻳﺘﺨﺬﻭﺍ ﰲ ﻣﺴﺎﺟﺪﻫﻢ ﻣﺬﺍﺑﺢ ‪٤٧ .......................‬‬
‫ﻻ ﺗﺼﻠﻮﺍ ﺻﻼﺓ ﰲ ﻳﻮﻡ ﻣﺮﺗﲔ ‪١٢٤ ...................................................................‬‬
‫ﻻ ﺗﺼﻠﻮﺍ ﰲ ﻣﺒﺎﺭﻙ ﺍﻹﺑﻞ‪ ،‬ﻓﺈﻬﻧﺎ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ‪١٩١ ....................................................‬‬
‫ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﺘﺒﺎﻫﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺎﺟﺪ ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟﺪ ﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ ‪٣٨ .........................‬‬

‫‪٢٥٥‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻻ ﺻﻼﺓ ﻟﺮﺟﻞ ﻓﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ ‪٢٢٦ ...............................................................‬‬

‫ﻻ ﺻﻼﺓ ﳌﻨﻔﺮﺩ ﺧـﻠﻒ ﺍﻟﺼﻒ ‪٢٢٦ .................................................................‬‬
‫ﻻ ﻭﺗﺮﺍﻥ ﰲ ﻟﻴﻠﺔ ‪١٢٣ ................................................................................‬‬
‫ﻻ ﻳﺒﻘﲔ ﰲ ﺍﳌﺴﺠﺪ ﺑﺎﺏ ﺇﻻ ﺳﺪ ﺇﻻ ﺑﺎﺏ ﺃﰊ ﺑﻜﺮ ‪٨٥ ،٦٤ ..........................................‬‬
‫ﻻ ﻳﺰﺍﻝ ﺃﺣﺪﻛـﻢ ﰲ ﺻﻼﺓ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺼﻼﺓ ﲢﺒﺴـﻪ‪ ،‬ﻻ ﳝﻨﻌـﻪ ﺃﻥ ﻳﻨﻘﻠـﺐ ‪١٦٥ .................‬‬
‫ﻻ ﻳﺰﺍﻝ ﺍﻟﻌﺒﺪ ﰲ ﺻﻼﺓ ﻣﺎ ﻛﺎﻥ ﻓـﻲ ﻣﺼﻼﻩ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﻘﻮﻝ ﺍﳌﻼﺋـﻜـﺔ ‪١٦٥ ................‬‬
‫ﻻ ﻳـﻘﻴﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﻘﻌـﺪﻩ ﺛـﻢ ﳚﻠﺲ ﻓـﻴﻪ‪ ،‬ﻭﻟـﻜـﻦ ﺗﻔﺴﺤﻮﺍ ﻭﺗﻮﺳـﻌﻮﺍ ‪١٦٩ ......‬‬
‫ﻻ ﻳﻘﻴﻤﻦ ﺃﺣﺪﻛـﻢ ﺃﺧﺎﻩ ﺛـﻢ ﳚﻠﺲ ﰲ ﳎﻠﺴﻪ ‪١٧٠ .................................................‬‬
‫ﻻ ﻳـﻘﻴـﻤﻦ ﺃﺣﺪﻛـﻢ ﺃﺧﺎﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﻟﻴﺨﺎﻟﻒ ﺇﱃ ﻣﻘﻌﺪﻩ ﻓﻴﻘﻌﺪ ﻓﻴﻪ‪١٧٠ ................... ،‬‬
‫ﻻ ﻳﻘـﻴـﻤﻦ ﺃﺣـﺪﻛـﻢ ﺍﻟﺮﺟﻞ ﻣﻦ ﳎﻠﺴﻪ ‪١٧٠ ...................................................‬‬
‫ﻻ ﻳﻘﻴﻤﻦ ﺃﺣـﺪﻛـﻢ ﺍﻟﺮﺟـﻞ ﻣﻦ ﳎﻠﺴﻪ ﰒ ﳚﻠﺲ ﻓﻴﻪ ‪١٦٩ .........................................‬‬
‫ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪٢٤ .........................................................................‬‬
‫ﻟﻌﻦ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘـﱪ ﻭﺍﳌﺘـﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴـﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ ‪١٨٩ ،١٨٧.........................‬‬
‫ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ ‪٢٥ .................................‬‬
‫ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣـﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪٢٣ ....................................‬‬
‫ﻟﻘﺪ ﺭﺃﻳﺖ ﻛـﺒﺎﺭ ﺃﺻﺤـﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻳﺒﺘﺪﺭﻭﻥ ﺍﻟﺴﻮﺍﺭﻱ ﻋﻨﺪ ﺍﳌﻐﺮﺏ ‪١٣٨ ........................‬‬
‫ﻟﻘـﺪ ﻛـﺎﻥ ﺗﻨﻮﺭﻧﺎ ﻭﺗﻨﻮﺭ ﺍﻟﻨﱯ ﻭﺍﺣـﺪﺍ ‪٦٢ .........................................................‬‬
‫ﻟﻜﺎﻧﺖ ﻗﺮﻋﺔ ‪٢١٤ ....................................................................................‬‬
‫ﱂ ﺃﻋﻘﻞ ﺃﺑﻮﻱ ﺇﻻ ﻭﳘﺎ ﻳﺪﻳﻨﺎﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟـﻢ ﳝﺮ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺇﻻ ﻳﺄﺗﻴﻨﺎ ‪١٣ ................................‬‬
‫ﳌﺎ ﺗﻮﰲ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗـﺎﺹ ﻫﻮ ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻭﻫﻴﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺯﻫﺮﺓ ‪١٣٣ ............‬‬
‫ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ﻃﻔﻖ ﻳﻄﺮﺡ ﺧـﻤﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻏﺘﻢ ﻬﺑﺎ ﻛﺸـﻔﻬﺎ ‪٢٣ .................‬‬
‫ﻟﻮ ﺗﺮﻛﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻠﻨﺴﺎﺀ ‪١٨٠ ،٨٥................................................................‬‬
‫ﻟﻮ ﻳﻌﻠﻢ ﺍﳌﺎﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ﻣﺎﺫﺍ ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﺃﻥ ﻳﻘﻒ ﺃﺭﺑﻌﲔ ﺧﲑﺍ ﻟﻪ ‪٢٣٥ ..........................‬‬

‫‪٢٥٦‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻟﻮ ﻳـﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﰲ ﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺼﻒ ﺍﻷﻭﻝ ﰒ ﱂ ﳚﺪﻭﺍ ﺇﻻ ﺃﻥ ﻳﺴﺘﻬﻤﻮﺍ ‪٢١٤ ........................‬‬
‫ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟﺪ ﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻻ ﻳﻌﻤﺮﻭﻬﻧﺎ ﺇﻻ ﻗﻠﻴﻼ ‪١٠٣ ،٣٨.................‬‬
‫ﻟﻴﺲ ﻟﻌﺮﻕ ﻇﺎﱂ ﺣﻖ ‪٢٨ ..............................................................................‬‬
‫ﻟﻴـﻠﲏ ﻣﻨﻜـﻢ ﺃﻭﻟﻮﺍ ﺍﻷﺣﻼﻡ ﺍﻷﺣﻼﻡ ﺍﳊﻠﻢ ﺧﻼﻑ ﺍﻟﻄﻴﺶ ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻌﺠﻠﺔ‪٢١٥ ...................‬‬
‫ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻋﻦ ﻭﺩﻋﻬﻢ ﺍﳉﻤﻌﺎﺕ‪ ،‬ﺃﻭ ﻟﻴﺨﺘﻤﻦ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ‪١٠٦ .................................‬‬
‫ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻋﻦ ﻭﺩﻋـﻬﻢ ﻭﺩﻋﻬﻢ ﺃﻱ ﺗﺮﻛﻬﻢ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺍﳉﻤﻌﺎﺕ‪ ،‬ﺃﻭ‪١٠٦ ..............‬‬
‫ﻟﻴﻨﻮﺍ ﺑﺄﻳﺪﻱ ﺇﺧﻮﺍﻧﻜـﻢ ‪٢٢٧ .........................................................................‬‬
‫ﻣﺎ ﺃﺟـﺪ ﻟﻚ ﺭﺧﺼﺔ ‪١١١ ..........................................................................‬‬
‫ﻣﺎ ﺃﻣﺮﺕ ﺑﺘﺸﻴﻴﺪ ﺍﳌﺴﺎﺟﺪ ‪٤١ .........................................................................‬‬
‫ﻣﻄﺮﻧﺎ ﺫﺍﺕ ﻟﻴﻠﺔ ﻓﺄﺻﺒﺤﺖ ﺍﻷﺭﺽ ﻣﺒﺘﻠﺔ‪ ،‬ﻓﺠـﻌﻞ ﺍﻟﺮﺟﻞ ﳚﻲﺀ ﺑﺎﳊﺼﻰ ﰲ ﺛﻮﺑﻪ‪٩٤ ................. ،‬‬
‫ﻣﻦ ﺃﺳﺮﺝ ﺳﺮﺍﺟﺎ ﰲ ﻣﺴﺠﺪ ﻟـﻢ ﺗﺰﻝ ﺍﳌﻼﺋﻜﺔ ﻭﲪﻠﺔ ﺍﻟﻌﺮﺵ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﻣﺎ ﺩﺍﻡ ‪٩١ ...................‬‬
‫ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ ﺻﻐﲑﺍ ﻛـﺎﻥ ﺃﻭ ﻛـﺒﲑﺍ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ ‪٣٢ ...............................‬‬
‫ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ ﻳﺒﺘﻐﻲ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘـﺎ ﻓـﻲ ﺍﳉﻨﺔ ‪٣٢ .................................‬‬
‫ﻣﻦ ﺻﻠﻰ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﰲ ﺍﳌﺴﺠﺪ ﻓﻼ ﺷﻲﺀ ﻟﻪ ‪١٣٤ ...................................................‬‬
‫ﻣﻦ ﻗﺎﻡ ﻣﻦ ﳎﻠﺴﻪ ﺛـﻢ ﺭﺟﻊ ﺇﻟﻴﻪ ﻓﻬﻮ ﺃﺣﻖ ﺑﻪ ‪١٧١ ..................................................‬‬
‫ﻧﻌﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻨﺠﺎﺷﻲ ﻫﻮ ﺃﺻﺤﻤﺔ ﻣﻠﻚ ﺍﳊﺒﺸﺔ‪ ،‬ﻣﻌﺪﻭﺩ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ‪١٣٥ ...............‬‬
‫ﻬﻧﻰ ﺃﻥ ﻳﺼﻠﻰ ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﻃﻦ ﰲ ﺍﳌﺰﺑﻠﺔ ﻭﺍﺠﻤﻟﺰﺭﺓ ﻭﺍﳌﻘﱪﺓ ﻭﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ‪١٩٣ ........................‬‬
‫ﻬﻧـﻴﻨﺎ ﺃﻥ ﻧﺼﻠﻲ ﰲ ﻣﺴـﺠـﺪ ﻣﺸﺮﻑ ‪٣٩ .........................................................‬‬
‫ﻭﺃﻣﻲ ﺃﻡ ﺳﻠﻴـﻢ ﺧﻠﻔﻨﺎ ‪٢٢٣ .........................................................................‬‬
‫ﻭﺍﻟﻨﺴﺎﺀ ﺧﻠﻒ ﺍﻟﻐﻠﻤﺎﻥ ‪٢١٨ ..........................................................................‬‬
‫ﻭﺟﻌﻠﺖ ﻟﻨﺎ ﺍﻷﺭﺽ ﻛﻠﻬـﺎ ﻣﺴﺠﺪﺍ ‪٤ ................................................................‬‬
‫ﻭﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻃﻴﺒﺔ ﻃﻬﻮﺭﺍ ﻭﻣﺴﺠﺪﺍ‪٥ ...........................................................‬‬
‫ﻭﺟﻌﻠـﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪٥ .............................................................‬‬

‫‪٢٥٧‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻭﺳﻄﻮﺍ ﺍﻹﻣـﺎﻡ ‪٢١٠ ................................................................................‬‬

‫ﻭﺳﻄﻮﺍ ﺍﻹﻣﺎﻡ ﻭﺳﺪﻭﺍ ﺍﳋﻠﻞ ‪٢١٠ ،٢٠٧.............................................................‬‬
‫ﻭﻋﻦ ﳏـﺠﻦ ﻫﻮ ﳏﺠﻦ ﺑﻦ ﺍﻷﺩﺭﻉ ﺍﻷﺳﻠﻤﻲ ﺍﳌﺪﱐ‪ ،‬ﻛﺎﻥ ﻗﺪﱘ ﺍﻹﺳﻼﻡ ﺭﻭﻯ ﻋﻦ ‪١٢٢ ..............‬‬
‫ﻭﻟﻜﻦ ﻟﻴﺨﺮﺟﻦ ﻭﻫﻦ ﺗﻔﻼﺕ ‪١٧٩ ....................................................................‬‬
‫ﻭﱂ ﳝﺮ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺇﻻ ﻳﺄﺗﻴﻨﺎ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺔ ‪١٣ ................................‬‬
‫ﻭﻟﻮ ﻛﺘﺐ ﻋﻠﻴﻜـﻢ ﻣﺎ ﻗﻤﺘﻢ ﺑﻪ ‪١٤٧ .................................................................‬‬
‫ﻭﻟﻮ ﻛـﻤـﻔﺤﺺ ﻗﻄﺎﺓ ‪٣٣ ،٣٢ ...................................................................‬‬
‫ﻭﻣﺎ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺳﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ ﺇﻻ ﰲ ﺍﳌﺴﺠﺪ ‪١٣٣ .......................................‬‬
‫ﻭﻳﻌﺘﺰﻟﻦ ﺍﳊﻴﺾ ﺍﳌﺼﻠﻰ ‪٢٤٣ .........................................................................‬‬

‫‪٢٥٨‬‬
 ‫ﺃﺣﻜﺎﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻔﻬﺮﺱ‬
‫ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ‪٥ .................................................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺒﻨﺎﺀ ‪٥ .......................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻮﻗـﻊ ﺍﳌﺴﺠﺪ ‪٦ ........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺍﻟﻘﱪ ﺃﻭ ﺇﻟﻴﻪ ‪٢٤ .........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ‪٣٣ .........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺃﺟﺰﺍﺀ ﺍﳌﺴﺠﺪ ‪٤٥ ........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ﻣﻠﻜﻴﺔ ﺍﳌﺴﺠﺪ ‪٧٠ ......................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﺗﻨﻈﻴﻢ ﺍﳌﺴﺠﺪ ‪٨٦ ......................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪١٠٦...................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﲨﺎﻋﺔ ﺑﺎﳌﺴﺠﺪ ‪١٠٧.......................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﻨﻮﻧﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ‪١٣٠........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ‪١٥٢........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﺍﻟﻠﺒﺚ ﰲ ﺍﳌﺴﺠﺪ ‪١٦٦....................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ‪١٨٨...................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ‪٢١٠.............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻣﻜﺎﻥ ﺍﳌﺼﻠﻲ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ ‪٢٣٩.......................................‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ‪٢٤٧...............................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪٢٤٨............................................................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪٢٥٩.....................................................................................‬‬

‫‪٢٥٩‬‬