Majmu' al-FatawaIbn Taimiya

without facing the qiblah (direction of prayer), as in voluntary prayer while travelling or the prayer of fear while mounted, ritual purity remains a condition, although the prayer is not connected to the House. Moreover, looking at the House is an act of worship connected to it, yet neither ritual purity nor the other conditions are required for it.

There are also acts of worship that require being in a mosque but do not require ritual purity, such as devotional retreat. Allah Most High says:

“Purify My House for those who circumambulate it, those who stand in worship, and those who bow and prostrate.”

There is no stronger basis for comparing someone circumambulating the House to someone bowing and prostrating than for comparing him to someone observing devotional retreat. Indeed, he more closely resembles the latter, since being in the mosque is a condition of both circumambulation and devotional retreat, but not of prayer.

If it is said, “Someone who circumambulates must offer the two units of prayer afterwards, and prayer requires ritual purity,” the response is:

Whether the two units of prayer following circumambulation are obligatory is disputed. Even assuming that they are obligatory, they need not follow the circumambulation immediately. Their connection to circumambulation is no closer than that of the Friday prayer to its sermon. It is well known that if someone delivers the sermon in a state of minor ritual impurity, then performs ablution and leads the Friday prayer, this is valid. All the more, then, may someone circumambulate in a state of minor ritual impurity, then perform ablution and offer the two units of prayer. This is a situation people frequently encounter when they forget to ensure ritual purity before delivering the sermon or circumambulating: they may purify themselves afterwards and pray. It has also been expressly stated that delivering the sermon while in a state of major ritual impurity is valid.

Once it is clear that ritual purity is not a condition, the remaining question is whether

إلَى غَيْرِ الْقِبْلَةِ كَمَا يُصَلِّي الْمُتَطَوِّعُ فِي السَّفَرِ وَكَصَلَاةِ الْخَوْفِ رَاكِبًا فَإِنَّ الطَّهَارَةَ شَرْطٌ وَلَيْسَتْ مُتَعَلِّقَةً بِالْبَيْتِ. وَأَيْضًا فَالنَّظَرُ إلَى الْبَيْتِ عِبَادَةٌ مُتَعَلِّقَةٌ بِالْبَيْتِ وَلَا يُشْتَرَطُ لَهُ الطَّهَارَةُ وَلَا غَيْرُهَا. ثُمَّ هُنَاكَ عِبَادَةٌ مِنْ شَرْطِهَا الْمَسْجِدُ وَلَمْ تَكُنْ الطَّهَارَةُ شَرْطًا فِيهَا كَالِاعْتِكَافِ وَقَدْ قَالَ تَعَالَى: {أَنْ طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ} فَلَيْسَ إلْحَاقُ الطَّائِفِ بِالرَّاكِعِ السَّاجِدِ بِأَوْلَى مِنْ إلْحَاقِهِ بِالْعَاكِفِ بَلْ بِالْعَاكِفِ أَشْبَهُ لِأَنَّ الْمَسْجِدَ شَرْطٌ فِي الطَّوَافِ وَالْعُكُوفِ وَلَيْسَ شَرْطًا فِي الصَّلَاةِ. فَإِنْ قِيلَ: الطَّائِفُ لَا بُدَّ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ بَعْدَ الطَّوَافِ وَالصَّلَاةُ لَا تَكُونُ إلَّا بِطَهَارَةِ. قِيلَ: وُجُوبُ رَكْعَتَيْ الطَّوَافِ فِيهِ نِزَاعٌ وَإِذَا قُدِّرَ وُجُوبُهُمَا لَمْ تَجِبْ فِيهِمَا الْمُوَالَاةُ وَلَيْسَ اتِّصَالُهُمَا بِالطَّوَافِ بِأَعْظَمَ مِنْ اتِّصَالِ الصَّلَاةِ بِالْخُطْبَةِ يَوْمَ الْجُمُعَةِ. وَمَعْلُومٌ أَنَّهُ لَوْ خَطَبَ مُحْدِثًا ثُمَّ تَوَضَّأَ وَصَلَّى الْجُمُعَةَ جَازَ فَلَأَنْ يَجُوزَ أَنْ يَطُوفَ مُحْدِثًا ثُمَّ يَتَوَضَّأُ وَيُصَلِّي الرَّكْعَتَيْنِ بِطَرِيقِ الْأَوْلَى وَهَذَا كَثِيرٌ مَا يُبْتَلَى بِهِ الْإِنْسَانُ إذَا نَسِيَ الطَّهَارَةَ فِي الْخُطْبَةِ وَالطَّوَافِ فَإِنَّهُ يَجُوزُ لَهُ أَنْ يَتَطَهَّرَ وَيُصَلِّيَ وَقَدْ نَصَّ عَلَى أَنَّهُ إذَا خَطَبَ وَهُوَ جُنُبٌ جَازَ. وَإِذَا تَبَيَّنَ أَنَّ الطَّهَارَةَ لَيْسَتْ شَرْطًا: يَبْقَى الْأَمْرُ دَائِرًا بَيْنَ أَنْ

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies