between him and the Qibla. I would have a need, and I would dislike to stand up and face him, so I would slip away gradually." Agreed upon (44). This is because it resembles prostrating to that person. It is also disliked to pray toward a fire. Ahmad said: If an oven is in the direction of the Qibla, one should not pray toward it. Ibn Sirin also disliked this. Ahmad said regarding a lamp or a lantern that is in the direction of the Qibla: "I dislike it, and I dislike everything." Even (45) they used to dislike placing anything in the direction of the Qibla, including a Mushaf (copy of the Quran). This is only disliked because fire is worshiped instead of Allah, so praying toward it resembles praying to it. Ahmad said: "Do not pray toward a statue or image erected before you," because an image is worshiped instead of Allah. It has been narrated from Aisha that she said: "We had a cloth with images on it, and I placed it in front of the Messenger of Allah (may Allah bless him and grant him peace) while he was praying, and he forbade me," or she said, "He disliked that." Recorded by Abd al-Rahman ibn Abi Hatim with his chain of narration. Furthermore, images distract the person praying by looking at them, causing him to become oblivious to his prayer. Ahmad said: "It is disliked for there to be anything hanging in the direction of the Qibla, whether it is a Mushaf or otherwise, but there is no harm if it is placed on the ground." Mujahid narrated: "Abdullah ibn Umar would not leave anything between him and the Qibla without removing it, neither a sword nor a Mushaf." Recorded by al-Khallal with his chain of narration. Ahmad said: "Nothing should be written in the direction of the Qibla," because it distracts the heart of the one praying, and he might become preoccupied with reading it instead of his prayer. Likewise, decorating it is disliked, as is everything that distracts the one praying from his prayer. It has been narrated that the Prophet (may Allah bless him and grant him peace) prayed in a khamisa (46) (a patterned garment) with markings on it, and when he finished his prayer, he said: "Take this to Abu Jahm ibn Hudhayfah, for it just distracted me from my prayer. And bring me his anbajaniyya (47) (a simple garment)." Agreed upon (48). It has been narrated that the Prophet (may Allah bless him and grant him peace) said to Aisha: "Remove
(44) Recorded by al-Bukhari in: The Chapter on a man facing his companion or others in his prayer while he is praying, and the chapter of whoever says that nothing interrupts the prayer, from the Book of Prayer, and in: The Chapter on the Bed, from the Book of Seeking Permission. Sahih al-Bukhari 1/136, 137, 8/76. And Muslim in: The Chapter on passing in front of one who is praying, from the Book of Prayer. Sahih Muslim 1/366. And Imam Ahmad in: Al-Musnad 6/125. (45) Omitted from the original. (46) Khamisa: A black cloak with markings at the two ends, made of khazz (silk-wool blend) or wool. (47) Anbajaniyya: A coarse cloak with no markings. (48) In the original and [A]: "Agreed upon regarding its meaning." Its recording was previously mentioned on 2/392.
بينَه وبينَ القِبْلَة، تكونُ لىَ الحاجَةُ فأَكْرَهُ أن أَقُومَ فأَسْتَقْبِلَه، فأنْسَلُّ انْسِلَالًا. مُتَّفَقٌ عليه (٤٤). ولأنَّه شِبْهُ السُّجُودِ لذلك الشَّخْص. ويُكْرَهُ أن يُصَلِّىَ إلى نارٍ. قال أحمدُ: إذا كان التَّنُّورُ في قِبْلَتِه لا يُصَلِّى إليه. وكَرِهَ ابنُ سِيرينَ ذلك. وقال أحْمَدُ، في السِّرَاجِ والقِنْدِيلِ يكون في القِبْلَةِ: أكْرَهُه. وأكرَهُ كُلَّ شيءٍ. حتى (٤٥) كانوا يَكْرَهُونَ أنْ يَجْعَلُوا شَيْئًا في القِبْلَةِ حتَّى المُصْحَفَ، وإنما كُرِهَ ذلك لأنَّ النَّارَ تُعْبَدُ من دُونِ اللَّه، فالصَّلَاةُ إليها تُشْبِهُ الصَّلَاةَ لها. وقال أحمدُ: لا تُصَلِّ إلى صُورَةٍ مَنْصُوبَةٍ في وَجْهِكَ، وذلك لأنَّ الصُّورَةَ تُعْبَدُ من دونِ اللهِ. وقد رُوِىَ عن عائِشَةَ، قالت: كان لنا ثَوْبٌ فيه تَصَاوِيرُ، فجَعَلْتُه بين يَدَىْ رسولِ اللهِ -صلى اللَّه عليه وسلم- وهو يُصَلِّى، فَنَهَانِى. أو قالت: كَرِهَ ذلك. رَوَاه عبدُ الرحمنِ بن أبِى حاتِمٍ، بإسْنَادِهِ. ولأنَّ التَّصَاوِيرَ تَشْغَلُ المُصَلِّىَ بالنَّظَرِ إليها، وتُذْهِلُه عن صَلاتِه. وقال أحمدُ: يُكْرَهُ أن يكونَ في القِبلَةِ شىءٌ مُعَلَّقٌ، مُصْحَفٌ أو غيرُه، ولا بَأْسَ أن يكونَ مَوْضُوعًا بالأرْضِ. وقد رَوَى مُجاهِدٌ، قال: لم يكن عبدُ اللهِ بنُ عمرَ يَدَعُ شيئًا بينَه وبينَ القِبْلَةِ إلَّا نَزَعَهُ، لا سَيْفًا ولا مُصْحَفًا. رَوَاهُ الخَلَّالُ بإسْنَادِهِ. قال أحمدُ: ولا يُكْتَبُ في القِبْلَةِ شىءٌ، وذلك لأنَّه يَشْغَلُ قَلْبَ المُصَلِّى، ورُبَّما اشْتَغَلَ بِقِرَاءَتِه عن صَلَاتِه، وكذلك يُكْرَهُ تَزْوِيقُها، وكلُّ ما يَشْغَلُ المُصَلِّىَ عن صَلَاتِه، وقد رُوِىَ أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- صَلَّى في خَمِيصَةٍ (٤٦) لها أعْلَامٌ، فلمَّا قَضَى صَلَاتَه، قال: "اذْهَبُوا بِهذِهِ إلَى أبي جَهْمِ بْنِ حُذَيْفَةَ، فَإنَّها أَلْهَتْنِى آنِفًا عَنْ صَلَاتِى. وائْتُونِى بأَنْبِجَانِيَّتِه (٤٧) ". مُتَّفَقٌ عليه (٤٨). وَرُوِىَ أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- قال لِعَائِشَةَ: "أَمِيطِى
(٤٤) أخرجه البخاري، في: باب استقبال الرجل صاحبه أو غيره في صلاته وهو يصلى، وباب من قال لا يقطع الصلاة شيء، من كتاب الصلاة، وفى: باب السرير، من كتاب الاستئذان. صحيح البخاري ١/ ١٣٦، ١٣٧، ٨/ ٧٦. ومسلم، في: باب الاعتراض بين يدى المصلى، من كتاب الصلاة. صحيح مسلم ١/ ٣٦٦. والإِمام أحمد، في: المسند ٦/ ١٢٥.(٤٥) سقط من: الأصل.(٤٦) الخميصة: كساء أسود معلم الطرفين، ويكون من خز أو صوف.(٤٧) الأنبجانية: كساء غليظ لا علم له.(٤٨) في الأصل، أ: "متفق على معناه". وتقدم تخريجه في ٢/ ٣٩٢.
