نوازل العبادات في ظلِّ الاحتلال الإسرائيلي دراسة فقهيَّة تطبيقيَّة
Date
2024-04-29
Authors
خليل عطية محمَّد الغزَّاوي
Khaleele Atiiea Muhammad Ghazzawi
Journal Title
Journal ISSN
Volume Title
Publisher
Al-Quds University
Abstract
يعمد المحتلُّ الإسرائيلي مذ وطئت قدماه أرض المسرى إلى إحداث أمور؛ كتلك الحواجز التي تتسبب في تأخير الناس عن صلواتهم في الأوقات المفروضة، أو منع الماء عن المواطنين، أو حصرهم تحت الأنقاض المهدَّمة، ممَّا يحرمهم إمكانيَّة الوضوء أو الاغتسال، أو حتَّى دون ذلك في بعض الأحيان، غير ما يعانيه الأسرى من تضييقات لحرفهم عن أداء عباداتهم، إضافة لمنع المصلِّين من الوصول إلى المسجد الأقصى؛ مما يجبرهم على الصَّلاة في الطرقات المؤدِّية إليه، أو على أبوابه.
فجاءت هذه الدِّراسة المعنونة بـ: (نوازل العبادات في ظلِّ الاحتلال الإسرائيلي–دراسة فقهيَّة تطبيقيَّة) مقسمة لأربعة فصول؛ حيث بيَّنتفي فصلها الأوَّل المقصود بنوازل العبادة،والأسس الَّتي لا بدَّ من مراعاتها عند التَّرجيح بين آراء الفقهاء في تلك النَّوازل؛كمراعاة مقاصد الشَّريعة، والانضباط بالقواعد الفقهية المتعلِّقة بحكم تلك المسائل، والاستفادة من قوة النصوص ودلالتها. وتحدَّثت في الفصل الثَّاني عن النوازل المتعلقة بالطهارة. وأمَّا الفصل الثَّالث فقد تحدَّث عن المسائل المتعلِّقة بنوازل الصَّلاة. بينما تحدَّث الفصل الرابع عن نوازل الزَّكاة والصِّيام والحج.
وتبرز أهمِّيَّة الدِّراسة في توضيحها للحكم الشَّرعيِّ لتلك النَّوازل، إذ لا تكاد تخلو منطقة في الوطن الحبيب إلَّا ويتعرَّض أهلها لمثلها، خاصَّة في غزة الغرَّاء.
وقد انتهج الباحث المنهج الوصفي؛ متتبِّعًا آراء العلماء في أصول المسائل السَّابقة، وأدلَّتهم، ثمَّ تحليلها، والتَّرجيح بينها؛ للوصول إلى نتائج الدِّراسة، ومن أبرزها: جواز الانتقال إلى التَّيمُّم بدل الوضوء أو الاغتسال لمن حصر تحت الهدم، أو في الأنفاق، في حال شحِّ المياه، أو عدم الاستطاعة من استعماله، وكذلك المصاب الَّذي يؤذيه استخدام الماء، وجواز الجمع والقصر لمن يقطع مسافة دون مسافة القصر بسبب المشقَّة، وعدم بطلان صلاة الرِّجال أو النِّساء في حال صلاتهم بمحاذاة بعضهم في حالات الاكتظاظ، وإباحة تعجيل إخراج الزَّكاة قبل موعدها إذا بلغت النِّصاب، وإباحة إرسالها خارج بلد المزكِّي، وإباحة الإفطار للمتطوِّعين في إسعاف المرضى في نهار رمضان عند المشقَّة وعدم القدرة على إكمال الصِّيام، ولمن أعياه الوقوف على الحواجز، ووجوب الهدي لمن أحرم من المسجد الأقصى ثمَّ منعه الاحتلال من السَّفر لأداء مناسك الحجِّ والعمرة، والقضاء إذا كانت حجَّة الإسلام، وإباحة النِّيابة في الحجِّ لمن لا يستطيع مغادرة بلده.
وأوصت الدِّراسة بجملة من التَّوصيات؛ منها الحرص على أداء الصَّلاة على وقتها، وعدم التَّذرُّع بشحِّ المياه إذ يمكن التَّيمُّم للحدثين، واستخدام الحجارة أو الورق للاستنجاء، وكذلك الحرص على القيام بالطَّهارة قدر الإمكان، وبذل الجهد للوصول إلى المسجد الأقصى، والصَّلاة في أقرب نقطة ممكن الوصول إليها، ومعاونة المنكوبين بالمال والصَّدقات، ومنها إرسال أموال الزَّكاة لهم، وإحياء فكرة الإحرام من المسجد الأقصى.
Since the Israeli occupier set foot on the sacred land, it has worked to implement measures that hinder the proper performance of worship. These include checkpoints that delay people from performing prayers on time, restricting access to water, or trapping citizens under demolished buildings—thus depriving them of the ability to perform ablution (wudu) or full-body washing (ghusl), or even less than that at times. Prisoners also suffer restrictions aimed at preventing them from practicing their religious rituals. Additionally, worshippers are often prevented from reaching Al-Aqsa Mosque, forcing them to pray in the streets leading to it or at its gates. This study, titled “Contemporary Worship Issues under Israeli Occupation – An Applied Jurisprudential Study”, is divided into four chapters. The first chapter explains the concept of worship-related contingencies and the foundational principles that must be considered when preferring one scholarly opinion over another. These principles include considering the objectives of Islamic law (Maqasid al-Shari‘ah), adhering to jurisprudential rules related to such matters, and utilizing the strength and implications of textual evidence. The second chapter discusses contemporary issues related to purification (taharah), while the third focuses on matters related to prayer (salah). The fourth chapter addresses issues concerning zakat, fasting (sawm), and pilgrimage (hajj). The importance of this study lies in its clarification of the Islamic rulings concerning these contemporary issues, which are prevalent across many areas of the beloved homeland, especially in besieged Gaza. The researcher adopted a descriptive methodology, tracing scholarly opinions and their supporting evidence, followed by analysis and weighing between them to arrive at the study’s conclusions. Key findings include: the permissibility of resorting to dry ablution (tayammum) instead of wudu or ghusl for those trapped under rubble or in tunnels where water is scarce or inaccessible, and for the injured who would be harmed by water use, the allowance of combining and shortening prayers for those traveling distances shorter than the legally defined “travel distance” due to hardship, the validity of men and women praying side by side in cases of extreme crowding, the permissibility of giving zakat in advance once the minimum amount (nisab) is reached, and of sending zakat funds outside the giver’s country, the permissibility of breaking voluntary fasts for those providing medical assistance during Ramadan when it becomes too difficult to continue fasting, or for those worn out by standing in long lines at checkpoints, the obligation of offering a sacrificial animal (hady) for those who enter ihram at Al-Aqsa Mosque but are prevented by the occupation from completing their pilgrimage. If this was their obligatory Hajj, they must make it up later, and the permissibility of deputizing someone else to perform Hajj for those unable to leave their country. The study concludes with several recommendations, including: ensuring that prayers are performed on time, not using water scarcity as a justification to neglect purification, as tayammum can be used for both minor and major ritual impurity, using stones or paper for personal cleansing when necessary, striving to maintain purification as much as possible, making every effort to reach Al-Aqsa Mosque and praying at the nearest accessible point, supporting those affected through financial assistance and charity, including directing zakat funds to them, and reviving the tradition of entering into the state of ihram from Al-Aqsa Mosque.
Since the Israeli occupier set foot on the sacred land, it has worked to implement measures that hinder the proper performance of worship. These include checkpoints that delay people from performing prayers on time, restricting access to water, or trapping citizens under demolished buildings—thus depriving them of the ability to perform ablution (wudu) or full-body washing (ghusl), or even less than that at times. Prisoners also suffer restrictions aimed at preventing them from practicing their religious rituals. Additionally, worshippers are often prevented from reaching Al-Aqsa Mosque, forcing them to pray in the streets leading to it or at its gates. This study, titled “Contemporary Worship Issues under Israeli Occupation – An Applied Jurisprudential Study”, is divided into four chapters. The first chapter explains the concept of worship-related contingencies and the foundational principles that must be considered when preferring one scholarly opinion over another. These principles include considering the objectives of Islamic law (Maqasid al-Shari‘ah), adhering to jurisprudential rules related to such matters, and utilizing the strength and implications of textual evidence. The second chapter discusses contemporary issues related to purification (taharah), while the third focuses on matters related to prayer (salah). The fourth chapter addresses issues concerning zakat, fasting (sawm), and pilgrimage (hajj). The importance of this study lies in its clarification of the Islamic rulings concerning these contemporary issues, which are prevalent across many areas of the beloved homeland, especially in besieged Gaza. The researcher adopted a descriptive methodology, tracing scholarly opinions and their supporting evidence, followed by analysis and weighing between them to arrive at the study’s conclusions. Key findings include: the permissibility of resorting to dry ablution (tayammum) instead of wudu or ghusl for those trapped under rubble or in tunnels where water is scarce or inaccessible, and for the injured who would be harmed by water use, the allowance of combining and shortening prayers for those traveling distances shorter than the legally defined “travel distance” due to hardship, the validity of men and women praying side by side in cases of extreme crowding, the permissibility of giving zakat in advance once the minimum amount (nisab) is reached, and of sending zakat funds outside the giver’s country, the permissibility of breaking voluntary fasts for those providing medical assistance during Ramadan when it becomes too difficult to continue fasting, or for those worn out by standing in long lines at checkpoints, the obligation of offering a sacrificial animal (hady) for those who enter ihram at Al-Aqsa Mosque but are prevented by the occupation from completing their pilgrimage. If this was their obligatory Hajj, they must make it up later, and the permissibility of deputizing someone else to perform Hajj for those unable to leave their country. The study concludes with several recommendations, including: ensuring that prayers are performed on time, not using water scarcity as a justification to neglect purification, as tayammum can be used for both minor and major ritual impurity, using stones or paper for personal cleansing when necessary, striving to maintain purification as much as possible, making every effort to reach Al-Aqsa Mosque and praying at the nearest accessible point, supporting those affected through financial assistance and charity, including directing zakat funds to them, and reviving the tradition of entering into the state of ihram from Al-Aqsa Mosque.
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Citation
الغزَّاوي، خليل عطية. (2024). نوازل العبادات في ظلِّ الاحتلال الإسرائيلي دراسة فقهيَّة تطبيقيَّة [أطروحة دكتوراة منشورة، جامعة القدس، فلسطين]. المستودع الرقمي لجامعة القدس.