Attending the funeral of a non-muslim

It is permissible to attend the funeral proceedings of a non-Muslim who is considered close, such as a relative or neighbour. According to some scholars, it is also permissible to enter a church to attend the funeral proceedings. However, it is essential not to participate in Christian prayers or religious rituals. If one is present during such rituals, one should take care to distinguish oneself from them and avoid giving the impression, particularly to an outside observer, that one is participating in or approving of the religious rites of that faith.

Consider the following:

1. Attending the funeral of a non-Muslim is permissible when the deceased is considered close, such as a relative or neighbour. If the deceased is not considered close, attending the funeral is regarded as permissible but disliked according to some scholars, while others consider it ḥarām. One may adopt either position.

2. Furthermore, if the funeral proceedings are taking place at a church, entering the church is permissible, provided that no revered religious images, such as the crucifixion image, are present. If such images are present, it is generally impermissible to enter the church unless there is a genuine need to do so. Accordingly, if one’s absence from the funeral proceedings is likely to result in significant complications in one’s life, entering the church will be permissible.

3. Nonetheless, according to the Ḥanbalī school, it is permissible for a Muslim to enter a church even when revered religious images are present, regardless of whether there is a need to enter.

4. It is permissible to offer condolences to the non-Muslim family of the deceased. When offering condolences, one may express sympathy and offer permissible supplications for the bereaved, such as, “May Allah grant you patience,” “May Allah compensate you for your loss,” and “May Allah strengthen you and ease your grief.”

5. It is not permissible to supplicate for the deceased’s forgiveness, mercy, salvation, or entry into Jannah. As for a living non-Muslim, it is permissible to pray for them for matters such as good health, well-being, and guidance.

6. Finally, one is not permitted to participate in any non-Islamic religious rituals and prayers. If present during such a ritual, one should clearly distinguish oneself from it in a manner that would prevent an observer from mistaking one as a participant.

والله أعلم

And Allah knows best.

النصوص المستند إليها :

(و) ﻓﻲ (الكنيسة) ﻭﻫﻲ ﻣﺘﻌﺒﺪ اﻟﻴﻬﻮﺩ، ﻭ (اﻟﺒﻴﻌﺔ) ﻭﻫﻲ ﻣﺘﻌﺒﺪ اﻟﻨﺼﺎﺭﻯ -ﺑﻔﺘﺢ اﻟﺒﺎء- ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﺃﻣﺎﻛﻦ اﻟﻜﻔﺮﺓ، ﺑﻞ ﻳﺤﺮﻡ ﺩﺧﻮﻟﻬﺎ ﺇﻥ ﻣﻨﻌﻮﻩ، ﺃﻭ ﻛﺎﻥ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﻣﺤﺮﻣﺔ.

(بشرى الكريم)

ﺃﻣﺎ الكاﻓﺮ .. ﻓﻴﺠﺐ ﺗﻜﻔﻴﻦ ﻭﺣﻤﻞ ﻭﺩﻓﻦ ﺫﻱ ﺃﻣﺎﻥ، ﻭﻳﺠﻮﺯ ﻏﺴﻠﻪ، ﻭﺗﺤﺮﻡ اﻟﺼﻼﺓ ﻋﻠﻴﻪ.

ﻭﻻ ﻳﺠﺐ ﻟﺤﺮﺑﻲ ﺷﻲء ﻣﻦ ﺫﻟﻚ، ﻭﻳﺠﻮﺯ ﻋﻠﻴﻪ ﻣﺎ ﻋﺪا اﻟﺼﻼﺓ.

(بشرى الكريم)

(ﺃﻳﻀﺎ ﺑﻤﺴﻠﻢ) ﺃﻱ، ﻭﻟﻮ ﺭﻗﻴﻘﺎ اﻩـ. ﻋ ﺷ ﻋﻠﻰ م ﺭ ﻭاﻟﺼﻮﺭاﻟﺘﻲ ﻓﻲ اﻟﻤﻘﺎﻡ ﺃﺭﺑﻌﺔ ﺗﻌﺰﻳﺔ ﻣﺴﻠﻢ ﺑﻤﺴﻠﻢ ﻭﺑﻜﺎﻓﺮ ﻭﺗﻌﺰﻳﺔ ﻛﺎﻓﺮ ﺑﻤﺴﻠﻢ ﻭﺑﻜﺎﻓﺮ ﻭاﻟﺤﻜﻢ ﺃﻧﻬﺎ ﺳﻨﺔ ﻓﻲ اﻷﻭﻟﻴﻦ ﻭﻣﺒﺎﺣﺔ ﻓﻲ اﻷﺧﻴﺮﺗﻴﻦ ﺇﻥ ﻟﻢ ﻳﺮﺝ ﺇﺳﻼﻡ اﻟﻜﺎﻓﺮ ﻭاﻟﻤﻌﺰﻯ ﺑﻔﺘﺢ اﻟﺰاﻱ ﻭﺇﻻ ﻓﺘﺴﻦ ﻫﻜﺬا ﺗﻠﺨﺺ ﻣﻦ ﺷﺮﺡ م ﺭ

(حاشية الجمل)

(ﻭﻻ) ﺛﻢ (ﻣﻨﻜﺮ)، ﻭﻟﻮ ﻋﻨﺪ اﻟﻤﺪﻋﻮ ﻓﻘﻂ. (ﻛﻔﺮﺵ ﻣﺤﺮﻣﺔ) ﻟﻜﻮﻧﻬﺎ ﺣﺮﻳﺮا ﻭاﻟﻮﻟﻴﻤﺔ ﻟﻠﺮﺟﺎﻝ، ﺃﻭ ﻛﻮﻧﻬﺎ ﻣﻐﺼﻮﺑﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ (ﻭﺻﻮﺭ ﺣﻴﻮاﻥ ﻣﺮﻓﻮﻋﺔ) ﻛﺄﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺳﻘﻒ ﺃﻭ ﺟﺪاﺭ ﺃﻭ ﺛﻴﺎﺏ ﻣﻠﺒﻮﺳﺔ ﺃﻭ ﻭﺳﺎﺩﺓ ﻣﻨﺼﻮﺑﺔ

(شرح المنهج)

ﻭﻣﺤﻞ ﻗﺬﺭ ﻭﻣﻌﺼﻴﺔ ﻛﺎﻟﺼﺎﻏﺔ ﻓﻴﺤﺮﻡ ﺩخولها ﻋﻠﻰ ﻣﺎ ﺃﻃﻠﻘﻪ ﻏﻴﺮ ﻭاﺣﺪ ﻟﻜﻦ ﻗﻴﺪﻩ اﻟﻤﺼﻨﻒ ﻓﻲ ﻓﺘﺎﻭﻳﻪ ﺑﻤﺎ ﺇﺫا ﻋﻠﻢ ﺃﻥ ﻓﻴﻬﺎ ﺃﻱ ﺣﺎﻝ ﺩﺧﻮﻟﻪ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻌﺼﻴﺔ ﻛﺮﺑﺎ ﻭﻟﻢ ﺗﻜﻦ ﻟﻪ ﺣﺎﺟﺔ ﻓﻲ اﻟﺪﺧﻮﻝ ﻭﻣﻨﻪ ﻳﺆﺧﺬ ﺃﻥ ﻣﺤﻞ ﺣﺮﻣﺔ ﺩخول ﻛﻞ ﻣﺤﻞ ﺑﻪ ﻣﻌﺼﻴﺔ ﻛﺎﻟﺰﻧﻴﺔ ﻣﺎ ﻟﻢ ﻳﺤﺘﺞ ﻟﺪﺧﻮﻟﻪ ﺃﻱ ﺑﺄﻥ ﻳﺘﻮﻗﻒ ﻗﻀﺎء ﻣﺎ ﻳﺘﺄﺛﺮ ﺑﻔﻘﺪﻩ ﺗﺄﺛﺮا ﻟﻪ ﻭﻗﻊ ﻋﺮﻓﺎ ﻋﻠﻰ ﺩخول محلها

(تحفة المحتاج)

ﻭﻗﺪ ﻳﻜﻮﻥ اﻟﺪﻋﺎء ﺣﺮاﻣﺎ ﻭﻣﻨﻪ ﻃﻠﺐ ﻣﺴﺘﺤﻴﻞ ﻋﻘﻼ ﺃﻭ ﻋﺎﺩﺓ ﺇﻻ ﻟﻨﺤﻮ ﻭﻟﻲ ﻭﻃﻠﺐ ﻧﻔﻲ ﻣﺎ ﺩﻝ اﻟﺸﺮﻉ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﺃﻭﺛﺒﻮﺕ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻧﻔﻴﻪ، ﻭﻣﻦ ﺫﻟﻚ: اﻟﻠﻬﻢ اﻏﻔﺮ ﻟﺠﻤﻴﻊ اﻟﻤﺴﻠﻤﻴﻦ ﺟﻤﻴﻊ ﺫﻧﻮﺑﻬﻢ ﻟﺪﻻﻟﺔ اﻷﺣﺎﺩﻳﺚ اﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺗﻌﺬﻳﺐ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺑﺨﻼﻑ ﻧﺤﻮ اﻟﻠﻬﻢ اﻏﻔﺮ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻟﺠﻤﻴﻊ اﻟﻤﺴﻠﻤﻴﻦ ﺫﻧﻮﺑﻬﻢ ﻋﻠﻰ اﻷﻭﺟﻪ ﻟﺼﺪﻗﻪ ﺑﻐﻔﺮاﻥ ﺑﻌﺾ اﻟﺬﻧﻮﺏ ﻟﻠﻜﻞ ﻓﻼ ﻣﻨﺎﻓﺎﺓ ﻟﻠﻨﺼﻮﺹ ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﻔﺮا ﻛﺎﻟﺪﻋﺎء ﺑﺎﻟﻤﻐﻔﺮﺓ ﻟﻤﻦ ﻣﺎﺕ ﻛﺎﻓﺮا

(حاشية الشرواني)

ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ ﻭﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ اﻟﺰﺭﻛﺸﻲ اﻟﺪﻋﺎء ﻓﻲ ﻛﻨﻴﺴﺔ ﻭﺣﻤﺎﻡ ﻭﻣﺤﻞ ﻧﺠﺎﺳﺔ ﻭﻗﺬﺭ ﻭﻟﻌﺐ ﻭﻣﻌﺼﻴﺔ ﻛﺎﻷﺳﻮاﻕ اﻟﺘﻲ ﻳﻐﻠﺐ ﻭﻗﻮﻉ اﻟﻌﻘﻮﺩ ﻭاﻷﻳﻤﺎﻥ اﻟﻔﺎﺳﺪﺓ ﻓﻴﻬﺎ ﻭاﻟﺪﻋﺎء ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻭﻟﺪﻩ ﺃﻭ خادمه ﻭﻓﻲ ﺇﻃﻼﻕ ﻋﺪﻡ ﺟﻮاﺯ اﻟﺪﻋﺎء ﻋﻠﻰ اﻟﻮﻟﺪ ﻭاﻟﺨﺎﺩﻡ ﻧﻈﺮ، ﻭﻳﺠﻮﺯ اﻟﺪﻋﺎء ﻟﻠﻜﺎﻓﺮ ﺑﻨﺤﻮ ﺻﺤﺔ اﻟﺒﺪﻥ ﻭاﻟﻬﺪاﻳﺔ ﻭاﺧﺘﻠﻔﻮا ﻓﻲ ﺟﻮاﺯ اﻟﺘﺄﻣﻴﻦ ﻋﻠﻰ ﺩﻋﺎﺋﻪ ﻭﻳﺤﺮﻡ ﻟﻌﻦ اﻟﻤﺴﻠﻢ اﻟﻤﺘﺼﻮﻝ ﻭﻳﺠﻮﺯ ﻟﻌﻦ ﺃﺻﺤﺎﺏ اﻷﻭﺻﺎﻑ اﻟﻤﺬﻣﻮﻣﺔ ﻛﺎﻟﻔﺎﺳﻘﻴﻦ ﻭاﻟﻤﺼﻮﺭﻳﻦ ﻏﻴﺮ ﻣﻘﻴﺪ ﺑﺸﺨﺺ ﻭﻛﺎﻹﻧﺴﺎﻥ ﻓﻲ ﺗﺤﺮﻳﻢ ﻟﻌﻨﻪ ﺑﻘﻴﺔ اﻟﺤﻴﻮاﻧﺎﺕ اﻧﺘﻬﻰ ﺳﻢ ﻭﻗﻮﻟﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﻔﺮا ﺇﻟﺦ ﻟﻌﻠﻪ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﻃﻠﺐ ﻣﻐﻔﺮﺓ اﻟﺸﺮﻙ اﻟﻤﻤﻨﻮﻋﺔ ﺑﻨﺺ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﺇﻥ اﻟﻠﻪ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ} [ اﻟﻨﺴﺎء: 48]

ﻭﻣﻊ ﺫﻟﻚ ﻓﻲ ﻛﻮﻥ ﺫﻟﻚ ﻛﻔﺮا ﺷﻲء ﻭﻗﻮﻟﻪ ﻭﺣﻤﺎﻡ ﺇﻟﺦ ﻗﻀﻴﺘﻪ ﺃﻧﻪ ﻟﻮ ﺗﻮﺿﺄ ﺃﻭ اﻏﺘﺴﻞ ﻓﻲ ﺫﻟﻚ ﻛﺮﻩ ﻟﻪ ﺃﺩﻋﻴﺔ اﻟﻮﺿﻮء ﻭاﻟﻐﺴﻞ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﻫﺬﻩ ﻭﻧﺤﻮﻫﺎ ﻣﺴﺘﺜﻨﺎﺓ ﻭﻗﻮﻟﻪ ﻭﻓﻲ ﺇﻃﻼﻕ ﻋﺪﻡ ﺟﻮاﺯ اﻟﺪﻋﺎء ﺇﻟﺦ اﻟﻤﺮاﺩ ﺟﻮاﺯا ﻣﺴﺘﻮﻱ اﻟﻄﺮﻓﻴﻦ ﻭﻫﻮ اﻹﺑﺎﺣﺔ ﻓﻼ ﻳﻨﺎﻓﻲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻧﻪ ﻣﻜﺮﻭﻩ ﻻ ﺣﺮاﻡ ﻭﻳﻨﺒﻐﻲ ﺃﻧﻪ ﺇﻥ ﻗﺼﺪ ﺑﺬﻟﻚ ﺗﺄﺩﻳﺒﻪ ﻭﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺇﻓﺎﺩﺗﻪ ﺟﺎﺯ ﻛﻀﺮﺑﻪ ﺑﻞ ﺃﻭﻟﻰ ﻭﻗﻮﻟﻪ ﻭاﺧﺘﻠﻔﻮا ﻓﻲ ﺟﻮاﺯ اﻟﺘﺄﻣﻴﻦ ﺇﻟﺦ ﻭﻳﻨﺒﻐﻲ ﺣﺮﻣﺘﻪ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻤﻪ ﻭﺗﺨﻴﻴﻞ ﺃﻥ ﺩﻋﺎءﻩ ﻣﺴﺘﺠﺎﺏ اﻩـ ﻋ ﺷ

(حاشية الشرواني)

ﻭﻻ ﻳﺠﻮﺯ ﺩﺧﻮﻝ ﻛﻨﺎﺋﺴﻬﻢ اﻟﻤﺴﺘﺤﻘﺔ اﻹﺑﻘﺎء ﺇﻻ ﺑﺈﺫﻧﻬﻢ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﻣﻌﻈﻤﺔ

(تحفة المحتاج)

ﻭﻟﻠﺮﺟﻞ ﺑﻼ ﻛﺮاﻫﺔ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﺓ ﻛﺎﻓﺮ ﻗﺮﻳﺐ ﻗﺎﻝ اﻷﺫﺭﻋﻲ ﻭﻫﻞ ﻳﻠﺤﻖ ﺑﻪ اﻟﺠﺎﺭ ﻛﻤﺎ ﻓﻲ اﻟﻌﻴﺎﺩﺓ ﻓﻴﻪ ﻧﻈﺮ اﻧﺘﻬﻰ ﻭﺃﻣﺎ ﺯﻳﺎﺭﺓ ﻗﺒﺮﻩ ﻓﻔﻲ اﻟﻤﺠﻤﻮﻉ اﻟﺼﻮاﺏ ﺟﻮاﺯﻩ ﻭﺑﻪ ﻗﻄﻊ اﻷﻛﺜﺮﻭﻥ

(حاشية الشرواني)

(ﻭﻻ اﺗﺒﺎﻉ ﻣﺴﻠﻢ ﺟﻨﺎﺯﺓ ﻗﺮﻳﺒﻪ الكافر) ﻟﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩاﻭﺩ ﻋﻦ ﻋﻠﻲ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻭﻭﻗﻊ ﻓﻲ اﻟﻤﺠﻤﻮﻉ ﺑﺈﺳﻨﺎﺩ ﺿﻌﻴﻒ «ﻗﺎﻝ ﻟﻤﺎ ﻣﺎﺕ ﺃﺑﻮ ﻃﺎﻟﺐ ﺃﺗﻴﺖ ﺭﺳﻮﻝ اﻟﻠﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓﻘﻠﺖ ﺇﻥ ﻋﻤﻚ اﻟﺸﻴﺦ اﻟﻀﺎﻝ ﻗﺪ ﻣﺎﺕ ﻗﺎﻝ اﻧﻄﻠﻖ ﻓﻮاﺭﻩ» ﻗﺎﻝ اﻷﺫﺭﻋﻲ ﻭﻻ ﻳﺒﻌﺪ ﺇﻟﺤﺎﻕ اﻟﺰﻭﺟﺔ ﻭاﻟﻤﻤﻠﻮﻙ ﺑﺎﻟﻘﺮﻳﺐ ﻗﺎﻝ ﻭﻫﻞ ﻳﻠﺤﻖ ﺑﻪ اﻟﺠﺎﺭ ﻛﻤﺎ ﻓﻲ اﻟﻌﻴﺎﺩﺓ ﻓﻴﻪ ﻧﻈﺮ

(شرح المنهج)

(ﻗﻮﻟﻪ ﺟﻨﺎﺯﺓ ﻗﺮﻳﺒﻪ الكافر) ﺃﻓﻬﻢ ﻛﻼﻣﻪ ﺗﺤﺮﻳﻢ ﺗﺸﻴﻴﻊ اﻟﻤﺴﻠﻢ ﺟﻨﺎﺯﺓ الكافر ﻏﻴﺮ ﻧﺤﻮ اﻟﻘﺮﻳﺐ ﻭﺑﻪ ﺻﺮﺡ اﻟﺸﺎﺷﻲ ﻛﺎﺑﺘﺪاء اﻟﺴﻼﻡ ﻟﻜﻦ ﻗﻀﻴﺔ ﺇﻟﺤﺎﻕ اﻟﺰﻭﺟﺔ ﻭﻧﺤﻮﻫﺎ ﺑﻪ اﻟﻜﺮاﻫﺔ ﻓﻘﻂ ﻭﻣﺎ ﻧﺎﺯﻉ ﺑﻪ اﻹﺳﻨﻮﻱ ﻓﻲ اﻻﺳﺘﺪﻻﻝ ﺑﺨﺒﺮ ﻋﻠﻲ ﻓﻲ ﻣﻄﻠﻖ اﻟﻘﺮاﺑﺔ ﻟﻮﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻰ ﻭﻟﺪﻩ ﻋﻠﻲ ﻛﻤﺎ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﺆﻧﺘﻪ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻳﻤﻜﻦ ﺭﺩﻩ ﺑﺄﻥ اﻷﻭﻟﻰ ﻟﻪ ﻋﻠﻰ اﻹﻃﻼﻕ ﺩﻟﻴﻞ اﻟﺠﻮاﺯ ﻭﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ اﺳﺘﺨﻼﻑ ﻏﻴﺮﻩ ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻞ ﻣﻠﺘﻪ ﻭﺃﻣﺎ ﺯﻳﺎﺭﺓ اﻟﻤﺴﻠﻢ ﻗﺒﺮ ﻧﺤﻮ ﻗﺮﻳﺒﻪ الكافر ﻓﺠﺎﺋﺰﺓ ﻛﻤﺎ ﻓﻲ اﻟﻤﺠﻤﻮﻉ ﻟﻜﻦ ﻣﻊ اﻟﻜﺮاﻫﺔ ﻭاﻷﺻﻞ ﻓﻲ ﺟﻮاﺯ ﺫﻟﻚ ﺧﺒﺮ «اﺳﺘﺄﺫﻧﺖ ﺭﺑﻲ ﻷﺳﺘﻐﻔﺮ ﻷﻣﻲ ﻓﻠﻢ ﻳﺄﺫﻥ ﻟﻲ ﻭاﺳﺘﺄﺫﻧﺘﻪ ﺃﻥ ﺃﺯﻭﺭ ﻗﺒﺮﻫﺎ ﻓﺄﺫﻥ ﻟﻲ» ﻭﻓﻲ ﺭﻭاﻳﺔ «ﻓﺰﻭﺭﻭا اﻟﻘﺒﻮﺭ ﻓﺈﻧﻬﺎ ﺗﺬﻛﺮﻛﻢ اﻟﻤﻮﺕ» اﻩـ. ﺷﺮﺡ م ﺭ ﻭﻗﻮﻟﻪ ﻭﺃﻣﺎ ﺯﻳﺎﺭﺓ اﻟﻤﺴﻠﻢ ﻗﺒﺮ ﻧﺤﻮ ﻗﺮﻳﺒﻪ الكافر ﻓﺠﺎﺋﺰﺓ ﻛﻤﺎ ﻓﻲ اﻟﻤﺠﻤﻮﻉ ﻟﻜﻦ ﻣﻊ اﻟﻜﺮاﻫﺔ ﻣﻔﻬﻮﻣﻪ ﺃﻧﻪ ﻳﺤﺮﻡ ﻋﻠﻴﻪ ﺫﻟﻚ ﺇﺫا ﻛﺎﻥ ﻏﻴﺮ ﻧﺤﻮ ﻗﺮﻳﺐ ﻭﻫﻮ اﻟﻤﻮاﻓﻖ ﻟﻤﺎ ﺗﻘﺪﻡ ﻋﻦ اﻟﺸﺎﺷﻲ ﻓﻲ اﺗﺒﺎﻉ ﺟﻨﺎﺯﺗﻪ ﻭﻟﻮ ﻗﻴﻞ ﺑﻜﺮاﻫﺘﻪ ﻫﻨﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ اﻟﻤﻌﺘﻤﺪ ﻛﺮاﻫﺔ اﺗﺒﺎﻉ ﺟﻨﺎﺯﺗﻪ ﻟﻢ ﻳﻜﻦ ﺑﻌﻴﺪا ﻫﺬا ﻭﺳﻴﺄﺗﻲ ﻟﻠﺸﺎﺭﺡ ﺃﻥ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ اﻟﻜﻔﺎﺭ ﻣﺒﺎﺣﺔ ﺧﻼﻓﺎ ﻟﻠﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺗﺤﺮﻳﻤﻪ ﻭﻫﻮ ﺑﻌﻤﻮﻣﻪ ﺷﺎﻣﻞ ﻟﻠﻘﺮﻳﺐ ﻭﻏﻴﺮﻩ ﻭﻗﻀﻴﺔ اﻟﺘﻌﺒﻴﺮ ﺑﺎﻹﺑﺎﺣﺔ ﻋﺪﻡ اﻟﻜﺮاﻫﺔ ﺇﻻ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﺃﻥ اﻟﻤﺮاﺩ ﺑﻬﺎ ﻋﺪﻡ اﻟﺤﺮﻣﺔ ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻣﻘﺎﺑﻠﺘﻪ ﺑﻜﻼﻡ اﻟﻤﺎﻭﺭﺩﻱ ﺃﻭ ﻳﻘﺎﻝ ﻫﻮ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺇﺫا ﻗﺼﺪ ﻗﺒﺮا ﺑﻌﻴﻨﻪ ﺃﺧﺬا ﻣﻤﺎ ﻳﺄﺗﻲ ﻋﻦ اﻟﻤﻨﺎﻭﻱ ﻓﻲ ﻟﻴﻠﺔ اﻟﻨﺼﻒ اﻩـ.

ﻋ ﺷ ﻋﻠﻴﻪ.

(ﻗﻮﻟﻪ ﺃﺑﻮ ﻃﺎﻟﺐ) ﻛﻨﻴﺘﻪ ﻭاﺳﻤﻪ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﻋﺒﺪ اﻟﻤﻄﻠﺐ ﺟﺪﻩ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻫﻠﻚ ﻛﺎﻓﺮا ﻓﺨﺴﺮ اﻟﺪﻧﻴﺎ ﻭاﻵﺧﺮﺓ اﻩـ. ﺑﺮﻣﺎﻭﻱ (ﻗﻮﻟﻪ اﻟﺸﻴﺦ اﻟﻀﺎﻝ) ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻮﺗﻪ ﻛﺎﻓﺮا ﻭﻫﻮ ﻛﺬﻟﻚ ﻛﻤﺎ ﻓﻲ اﻟﺒﺨﺎﺭﻱ ﻭﻏﻴﺮﻩ ﺃﻧﻪ ﺃﺧﻒ ﺃﻫﻞ اﻟﻨﺎﺭ ﻋﺬاﺑﺎ ﻭﻣﺎ ﻗﻴﻞ ﻣﻦ ﺃﻧﻪ ﺃﺣﻴﻲ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﺃﺳﻠﻢ ﻻ ﺃﺻﻞ ﻟﻪ ﻷﻥ ﺫﻟﻚ ﻟﻢ ﻳﺜﺒﺖ ﺇﻻ ﻓﻲ ﺃﺑﻮﻳﻪ اﻩـ. ﺷﻴﺨﻨﺎ ﺣ ﻓ ﻭﻣﻤﺎ ﻳﺪﻝ ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﻮﺗﻪ ﻛﺎﻓﺮا ﺁﻳﺔ {ﻣﺎ ﻛﺎﻥ ﻟﻠﻨﺒﻲ ﻭاﻟﺬﻳﻦ ﺁﻣﻨﻮا ﺃﻥ ﻳﺴﺘﻐﻔﺮﻭا ﻟﻠﻤﺸﺮﻛﻴﻦ} [ اﻟﺘﻮﺑﺔ: 113] اﻵﻳﺔ ﻓﺈﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﺑﻌﺾ اﻟﻤﻔﺴﺮﻳﻦ اﻩـ. ﺷﻴﺨﻨﺎ

(ﻗﻮﻟﻪ اﻧﻄﻠﻖ ﻓﻮاﺭﻩ) ﻧﺎﺯﻉ ﻓﻴﻪ اﻹﺳﻨﻮﻱ ﺑﺄﻥ ﻋﻠﻴﺎ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﻛﻤﺎ ﻛﺎﻥ ﻳﺠﺐ ﻋﻠﻴﻪ اﻟﻘﻴﺎﻡ ﺑﻜﻔﺎﻳﺘﻪ ﻓﻲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻓﻼ ﺩﻟﻴﻞ ﻓﻴﻪ ﻋﻠﻰ ﻣﻄﻠﻖ اﻟﻘﺮاﺑﺔ اﻩـ. ﺣ ﻟ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺃﻣﺮ ﻋﻠﻲ ﺑﺬﻟﻚ ﻣﻊ ﺃﻥ ﻟﻪ ﺃﻭﻻﺩا ﻏﻴﺮﻩ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ اﻧﻄﻠﻖ ﻓﻮاﺭﻩ ﻭﻟﻢ ﻳﻘﻞ ﻓﺄﻣﺮ ﺑﻤﻮاﺭاﺗﻪ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ اﻩـ. ﺷﻴﺨﻨﺎ ﺣ ﻓ (ﻗﻮﻟﻪ ﻓﻴﻪ ﻧﻈﺮ) ﻋﺒﺎﺭﺓ ﺷﺮﺡ ﻣ ﺭ ﻭﻳﻠﺤﻖ ﺑﻪ ﺃﻳﻀﺎ اﻟﻤﻮﻟﻰ ﻭاﻟﺠﺎﺭ ﻛﻤﺎ ﻓﻲ اﻟﻌﻴﺎﺩﺓ ﻓﻴﻤﺎ ﻳﻈﻬﺮ اﻧﺘﻬﺖ.

(حاشية الجمل)

ﺩﺧﻮﻝ ﻣﻜﺎﻥ ﻓﻴﻪ ﻣﻨﻜﺮ:

ﺫﻫﺐ ﺟﻤﻬﻮﺭ اﻟﻔﻘﻬﺎء ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ اﻟﺪﺧﻮﻝ ﺑﻘﺼﺪ اﻟﻤﻜﺚ ﻭاﻟﺠﻠﻮﺱ ﺇﻟﻰ ﻣﺤﻞ ﻓﻴﻪ ﻣﻨﻜﺮ. ﻭﻳﺠﺐ اﻟﺪﺧﻮﻝ ﺇﺫا ﻛﺎﻥ اﻟﻤﻨﻜﺮ ﻳﺰﻭﻝ ﺑﺪﺧﻮﻟﻪ ﻟﻨﺤﻮﻋﻠﻢ ﺃﻭ ﺟﺎﻩ، ﻹﺯاﻟﺔ اﻟﻤﻨﻜﺮ.

ﺩﺧﻮﻝ اﻟﻤﺴﻠﻢ اﻟﻜﻨﻴﺴﺔ ﻭاﻟﺒﻴﻌﺔ:

ﻳﺮﻯ اﻟﺤﻨﻔﻴﺔ ﺃﻧﻪ ﻳﻜﺮﻩ ﻟﻠﻤﺴﻠﻢ ﺩﺧﻮﻝ اﻟﺒﻴﻌﺔ ﻭاﻟﻜﻨﻴﺴﺔ، ﻷﻧﻪ ﻣﺠﻤﻊ اﻟﺸﻴﺎﻃﻴﻦ، ﻻ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻟﻴﺲ ﻟﻪ ﺣﻖ اﻟﺪﺧﻮﻝ. ﻭﺫﻫﺐ ﺑﻌﺾ اﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺭﺃﻱ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺩﺧﻮﻟﻬﺎ ﺇﻻ ﺑﺈﺫﻧﻬﻢ، ﻭﺫﻫﺐ اﻟﺒﻌﺾ اﻵﺧﺮ ﻓﻲ ﺭﺃﻱ ﺁﺧﺮ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺤﺮﻡ ﺩﺧﻮﻟﻬﺎ ﺑﻐﻴﺮ ﺇﺫﻧﻬﻢ. ﻭﺫﻫﺐ اﻟﺤﻨﺎﺑﻠﺔ ﺇﻟﻰ ﺃﻥ ﻟﻠﻤﺴﻠﻢ ﺩﺧﻮﻝ ﺑﻴﻌﺔ ﻭﻛﻨﻴﺴﺔ ﻭﻧﺤﻮﻫﻤﺎ ﻭاﻟﺼﻼﺓ ﻓﻲ ﺫﻟﻚ، ﻭﻋﻦ ﺃﺣﻤﺪ ﻳﻜﺮﻩ ﺇﻥ ﻛﺎﻥ ﺛﻢ ﺻﻮﺭﺓ، ﻭﻗﻴﻞ ﻣﻄﻠﻘﺎ، ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ اﻟﺮﻋﺎﻳﺔ، ﻭﻗﺎﻝ ﻓﻲ اﻟﻤﺴﺘﻮﻋﺐ: ﻭﺗﺼﺢ ﺻﻼﺓ اﻟﻔﺮﺽ ﻓﻲ اﻟﻜﻨﺎﺋﺲ ﻭاﻟﺒﻴﻊ ﻣﻊ اﻟﻜﺮاﻫﺔ، ﻭﻗﺎﻝ اﺑﻦ ﺗﻤﻴﻢ. ﻻ ﺑﺄﺱ ﺑﺪﺧﻮﻝ اﻟﺒﻴﻊ ﻭاﻟﻜﻨﺎﺋﺲ اﻟﺘﻲ ﻻ ﺻﻮﺭ ﻓﻴﻬﺎ، ﻭاﻟﺼﻼﺓ ﻓﻴﻬﺎ. ﻭﻗﺎﻝ اﺑﻦ ﻋﻘﻴﻞ: ﻳﻜﺮﻩ ﻛﺎﻟﺘﻲ ﻓﻴﻬﺎ ﺻﻮﺭ، ﻭﺣﻜﻰ ﻓﻲ اﻟﻜﺮاﻫﺔ ﺭﻭاﻳﺘﻴﻦ. ﻭﻗﺎﻝ ﻓﻲ اﻟﺸﺮﺡ. ﻻ ﺑﺄﺱ ﺑﺎﻟﺼﻼﺓ ﻓﻲ اﻟﻜﻨﻴﺴﺔ اﻟﻨﻈﻴﻔﺔ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ اﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﻣﻮﺳﻰ ﻭﺣﻜﺎﻩ ﻋﻦ ﺟﻤﺎﻋﺔ، ﻭﻛﺮﻩ اﺑﻦ ﻋﺒﺎﺱ ﻭﻣﺎﻟﻚ اﻟﺼﻼﺓ ﻓﻲ اﻟﻜﻨﺎﺋﺲ ﻷﺟﻞ اﻟﺼﻮﺭ، ﻭﻗﺎﻝ اﺑﻦ ﻋﻘﻴﻞ: ﺗﻜﺮﻩ اﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻷﻧﻪ ﻛﺎﻟﺘﻌﻈﻴﻢ ﻭاﻟﺘﺒﺠﻴﻞ ﻟﻬﺎ، ﻭﻗﻴﻞ: ﻷﻧﻪ ﻳﻀﺮ ﺑﻬﻢ (1) . ﻭﻳﻜﺮﻩ ﺩﺧﻮﻝ ﻛﻨﺎﺋﺴﻬﻢ ﻳﻮﻡ ﻧﻴﺮﻭﺯﻫﻢ ﻭﻣﻬﺮﺟﺎﻧﻬﻢ. ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ: ﻻ ﺗﺪﺧﻠﻮا ﻋﻠﻰ اﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﻛﻨﺎﺋﺴﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ، ﻓﺈﻥ اﻟﺴﺨﻄﺔ ﺗﻨﺰﻝ ﻋﻠﻴﻬﻢ (2)

(الموسوعة الفقهية)

اﻟﺼﻮﺭ ﻓﻲ اﻟﻜﻨﺎﺋﺲ ﻭاﻟﻤﻌﺎﺑﺪ ﻏﻴﺮ اﻹﺳﻼﻣﻴﺔ

اﻟﻜﻨﺎﺋﺲ ﻭاﻟﻤﻌﺎﺑﺪ اﻟﺘﻲ ﺃﻗﺮﺕ ﻓﻲ ﺑﻼﺩ اﻹﺳﻼﻡ ﺑﺎﻟﺼﻠﺢ ﻻ ﻳﺘﻌﺮﺽ ﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﺼﻮﺭ ﻣﺎ ﺩاﻣﺖ ﻓﻲ اﻟﺪاﺧﻞ.

ﻭﻻ ﻳﻤﻨﻊ ﺫﻟﻚ ﻣﻦ ﺩﺧﻮﻝ اﻟﻤﺴﻠﻢ اﻟﻜﻨﻴﺴﺔ ﻋﻨﺪ اﻟﺠﻤﻬﻮﺭ. ﻭﺗﻘﺪﻡ ﻣﺎ ﻧﻘﻠﻪ ﺻﺎﺣﺐ اﻟﻤﻐﻨﻲ ﺃﻥ ﻋﻠﻴﺎ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺩﺧﻞ اﻟﻜﻨﻴﺴﺔ بالمسلمين، ﻭﺃﺧﺬ ﻳﺘﻔﺮﺝ ﻋﻠﻰ اﻟﺼﻮﺭ. ﻭﺃﻥ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﺃﺧﺬ ﻋﻠﻰ ﺃﻫﻞ اﻟﺬﻣﺔ ﺃﻥ ﻳﻮﺳﻌﻮا ﺃﺑﻮاﺏ ﻛﻨﺎﺋﺴﻬﻢ، ﻟﻴﺪﺧﻠﻬﺎ المسلمون ﻭاﻟﻤﺎﺭﺓ.

ﻭﻟﺬا ﻗﺎﻝ اﻟﺤﻨﺎﺑﻠﺔ: ﻟﻠﻤﺴﻠﻢ ﺩﺧﻮﻝ اﻟﻜﻨﻴﺴﺔ ﻭاﻟﺒﻴﻌﺔ، ﻭاﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﻣﻦ ﻏﻴﺮ ﻛﺮاﻫﺔ ﻋﻠﻰ اﻟﺼﺤﻴﺢ ﻣﻦ اﻟﻤﺬﻫﺐ.

ﻭﻓﻲ ﻗﻮﻝ ﺁﺧﺮ ﻟﻠﺤﻨﺎﺑﻠﺔ، ﻭﻫﻮ ﻗﻮﻝ اﻟﺤﻨﻔﻴﺔ: ﻳﻜﺮﻩ ﺩﺧﻮﻝﻫﺎ ﻷﻧﻬﺎ ﻣﺄﻭﻯ اﻟﺸﻴﺎﻃﻴﻦ.

(الموسوعة الفقهية)

(ﻭﻳﺒﺎﺡ ﺩﺧﻮﻝ اﻟﺒﻴﻊ) ﺟﻤﻊ ﺑﻴﻌﺔ ﺑﻜﺴﺮ اﻟﺒﺎء (ﻭ) ﺩﺧﻮﻝ (الكنائس اﻟﺘﻲ ﻻ ﺻﻮﺭ ﻓﻴﻬﺎ ﻭ) ﺗﺒﺎﺡ (اﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺇﺫا ﻛﺎﻧﺖ ﻧﻈﻴﻔﺔ) .

ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﻣﻮﺳﻰ ﻟﺨﺒﺮ «ﺟﻌﻠﺖ ﻟﻲ اﻷﺭﺽ ﻣﺴﺠﺪا ﻭﻃﻬﻮﺭا» (ﻭﺗﻜﺮﻩ) اﻟﺼﻼﺓ (ﻓﻴﻤﺎ ﻓﻴﻪ ﺻﻮﺭ) ﺑﻴﻌﺔ ﻛﺎﻧﺖ ﺃﻭ ﻛﻨﻴﺴﺔ ﻟﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ «ﻻ ﺗﺪﺧﻞ اﻟﻤﻼﺋﻜﺔ ﺑﻴﺘﺎ ﻓﻴﻪ ﺻﻮﺭﺓ» .

ﻭﻗﺎﻝ ﻓﻲ اﻹﻧﺼﺎﻑ: ﻭﻟﻪ ﺩﺧﻮﻝ ﺑﻴﻌﺔ ﻭﻛﻨﻴﺴﺔ ﻭاﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﻣﻦ ﻏﻴﺮ ﻛﺮاﻫﺔ ﻋﻠﻰ اﻟﺼﺤﻴﺢ ﻣﻦ اﻟﻤﺬﻫﺐ ﻭﻋﻨﻪ ﺗﻜﺮﻩ، ﻭﻋﻨﻪ ﻣﻊ ﺻﻮﺭ ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺟﻤﺎﻋﺔ ﻳﺤﺮﻡ ﺩﺧﻮﻟﻪ ﻣﻌﻬﺎ ﻭﻭﺟﻪ اﻟﺠﻮاﺯ «ﺃﻧﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺻﻠﻰ ﻓﻲ اﻟﻜﻌﺒﺔ ﻭﻓﻴﻬﺎ ﺻﻮﺭ ﺛﻢ ﻗﺪ ﺩﺧﻠﺖ ﻓﻲ ﻋﻤﻮﻡ ﻗﻮﻟﻪ - ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻓﺄﻳﻨﻤﺎ ﺃﺩﺭﻛﺘﻚ اﻟﺼﻼﺓ ﻓﺼﻞ، ﻓﺈﻧﻪ ﻣﺴﺠﺪ» ﻣﺘﻔﻖ ﻋﻠﻴﻪ.

(كشف القناع)