ﺑﻴﺎﻥ ﻣﺎ ﻳﻤﻨﻊ ﺻﺤﺔ اﻻﻗﺘﺪاء ﻭﻣﺎ ﻻ ﻳﻤﻨﻊ

اﻟﻔﺼﻞ اﻟﺮاﺑﻊ ﻓﻲ ﺑﻴﺎﻥ ﻣﺎ ﻳﻤﻨﻊ ﺻﺤﺔ اﻻﻗﺘﺪاء ﻭﻣﺎ ﻻ ﻳﻤﻨﻊ

اﻟﻤﺎﻧﻊ ﻣﻦ اﻻﻗﺘﺪاء ﺛﻼﺛﺔ ﺃﺷﻴﺎء.

(ﻣﻨﻬﺎ) ﻃﺮﻳﻖ ﻋﺎﻡ ﻳﻤﺮ ﻓﻴﻪ اﻟﻌﺠﻠﺔ ﻭاﻷﻭﻗﺎﺭ ﻫﻜﺬا ﻓﻲ ﺷﺮﺡ اﻟﻄﺤﺎﻭﻱ ﺇﺫا ﻛﺎﻥ ﺑﻴﻦ اﻹﻣﺎﻡ ﻭﺑﻴﻦ اﻟﻤﻘﺘﺪﻱ ﻃﺮﻳﻖ ﺇﻥ ﻛﺎﻥ ﺿﻴﻘﺎ ﻻ ﻳﻤﺮ ﻓﻴﻪ اﻟﻌﺠﻠﺔ ﻭاﻷﻭﻗﺎﺭ ﻻ ﻳﻤﻨﻊ ﻭﺇﻥ ﻛﺎﻥ ﻭاﺳﻌﺎ ﻳﻤﺮ ﻓﻴﻪ اﻟﻌﺠﻠﺔ ﻭاﻷﻭﻗﺎﺭ ﻳﻤﻨﻊ. ﻛﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ﻭاﻟﺨﻼﺻﺔ ﻫﺬا ﺇﺫا ﻟﻢ ﺗﻜﻦ اﻟﺼﻔﻮﻑ ﻣﺘﺼﻠﺔ ﻋﻠﻰ اﻟﻄﺮﻳﻖ ﺃﻣﺎ ﺇﺫا اﺗﺼﻠﺖ اﻟﺼﻔﻮﻑ ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ اﻟﻄﺮﻳﻖ ﻭاﺣﺪ ﻻ ﻳﺜﺒﺖ ﺑﻪ اﻻﺗﺼﺎﻝ ﺑﺎﻟﺜﻼﺙ ﻳﺜﺒﺖ ﺑﺎﻻﺗﻔﺎﻕ ﻭﻓﻲ اﻟﻤﺜﻨﻰ ﺧﻼﻑ ﻋﻠﻰ ﻗﻮﻝ ﺃﺑﻲ ﻳﻮﺳﻒ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻳﺜﺒﺖ ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﺤﻤﺪ - ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ - ﻻ. ﻛﺬا ﻓﻲ اﻟﻤﺤﻴﻂ.

ﻭﻟﻮ ﻗﺎﻡ اﻹﻣﺎﻡ ﻓﻲ اﻟﻄﺮﻳﻖ ﻭاﺻﻄﻒ اﻟﻨﺎﺱ ﺧﻠﻔﻪ ﻓﻲ اﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻃﻮﻝ اﻟﻄﺮﻳﻖ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﻦ اﻹﻣﺎﻡ ﻭﺑﻴﻦ ﻣﻦ ﺧﻠﻔﻪ ﻓﻲ اﻟﻄﺮﻳﻖ ﻣﻘﺪاﺭ ﻣﺎ ﻳﻤﺮ ﻓﻴﻪ اﻟﻌﺠﻠﺔ ﺟﺎﺯﺕ ﺻﻼﺗﻬﻢ ﻭﻛﺬا ﻓﻴﻤﺎ ﺑﻴﻦ اﻟﺼﻒ اﻷﻭﻝ ﻭاﻟﺜﺎﻧﻲ ﺇﻟﻰ ﺁﺧﺮ اﻟﺼﻔﻮﻑ. ﻛﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ.

ﻭاﻟﻤﺎﻧﻊ ﻣﻦ اﻻﻗﺘﺪاء ﻓﻲ اﻟﻔﻠﻮاﺕ ﻗﺪﺭ ﻣﺎ ﻳﺴﻊ ﻓﻴﻪ ﺻﻔﻴﻦ ﻭﻓﻲ ﻣﺼﻠﻰ اﻟﻌﻴﺪ اﻟﻔﺎﺻﻞ ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﻊ ﻓﻴﻪ اﻟﺼﻔﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻭﻓﻲ اﻟﻤﺘﺨﺬ ﻟﺼﻼﺓ اﻟﺠﻨﺎﺯﺓ اﺧﺘﻼﻑ اﻟﻤﺸﺎﻳﺦ ﻭﻓﻲ اﻟﻨﻮاﺯﻝ ﺟﻌﻠﻪ ﻛاﻟﻤﺴﺠﺪ. ﻛﺬا ﻓﻲ اﻟﺨﻼﺻﺔ.

(ﻭﻣﻨﻬﺎ ﻧﻬﺮ ﻋﻈﻴﻢ) ﻻ ﻳﻤﻜﻦ اﻟﻌﺒﻮﺭ ﻋﻨﻪ ﺇﻻ ﺑﺎﻟﻌﻼﺝ ﻛﺎﻟﻘﻨﻄﺮﺓ ﻭﻏﻴﺮﻫﺎ. ﻫﻜﺬا ﻓﻲ ﺷﺮﺡ اﻟﻄﺤﺎﻭﻱ ﻓﺈﻥ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ اﻹﻣﺎﻡ ﻧﻬﺮ ﻛﺒﻴﺮ ﻳﺠﺮﻱ ﻓﻴﻪ اﻟﺴﻔﻦ ﻭاﻟﺰﻭاﺭﻕ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﻴﺮا ﻻ ﺗﺠﺮﻱ ﻓﻴﻪ ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﻫﻮ اﻟﻤﺨﺘﺎﺭ. ﻫﻜﺬا ﻓﻲ اﻟﺨﻼﺻﺔ ﻭﻫﻮ اﻟﺼﺤﻴﺢ. ﻛﺬا ﻓﻲ ﺟﻮاﻫﺮ اﻷﺧﻼﻃﻲ ﻭﻛﺬا ﻟﻮ ﻛﺎﻥ ﻓﻲ اﻟﻤﺴﺠﺪ اﻟﺠﺎﻣﻊ. ﻫﻜﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ.

ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ اﻟﻨﻬﺮ ﺟﺴﺮ ﻭﻋﻠﻴﻪ ﺻﻔﻮﻑ ﻣﺘﺼﻠﺔ ﻻ ﻳﻤﻨﻊ ﺻﺤﺔ اﻻﻗﺘﺪاء ﻟﻤﻦ ﻛﺎﻥ ﺧﻠﻒ اﻟﻨﻬﺮ ﻭﻟﻠﺜﻼﺛﺔ ﺣﻜﻢ اﻟﺼﻒ ﺑﺎﻹﺟﻤﺎﻉ ﻭﻟﻴﺲ ﻟﻠﻮاﺣﺪ ﺣﻜﻢ اﻟﺼﻒ ﺑﺎﻹﺟﻤﺎﻉ ﻭﻓﻲ اﻟﻤﺜﻨﻰ اﺧﺘﻼﻑ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﻓﻲ اﻟﻄﺮﻳﻖ ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺮﻛﺔ ﺃﻭ ﺣﻮﺽ ﺇﻥ ﻛﺎﻥ ﺑﺤﺎﻝ ﻟﻮ ﻭﻗﻌﺖ اﻟﻨﺠﺎﺳﺔ ﻓﻲ ﺟﺎﻧﺐ ﻳﺘﻨﺠﺲ اﻟﺠﺎﻧﺐ اﻵﺧﺮ ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺘﻨﺠﺲ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء. ﻫﻜﺬا ﻓﻲ اﻟﻤﺤﻴﻂ

(ﻭﻣﻨﻬﺎ ﺻﻒ ﺗﺎﻡ ﻣﻦ اﻟﻨﺴﺎء) . ﻫﻜﺬا ﻓﻲ ﺷﺮﺡ اﻟﻄﺤﺎﻭﻱ ﺇﺫا ﻛﺎﻥ ﺻﻒ ﺗﺎﻡ ﻣﻦ اﻟﻨﺴﺎء ﺧﻠﻒ اﻹﻣﺎﻡ ﻭﻭﺭاءﻫﻦ ﺻﻔﻮﻑ ﻣﻦ اﻟﺮﺟﺎﻝ ﻓﺴﺪﺕ ﺻﻼﺓ ﺗﻠﻚ اﻟﺼﻔﻮﻑ ﻛﻠﻬﺎ اﺳﺘﺤﺴﺎﻧﺎ ﻛﺬا ﻓﻲ اﻟﻤﺤﻴﻂ

ﻗﻮﻡ ﺻﻠﻮا ﻋﻠﻰ ﻇﻬﺮ ﻇﻠﺔ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﺗﺤﺘﻬﻢ ﻗﺪاﻣﻬﻢ ﻧﺴﺎء ﺃﻭ ﻃﺮﻳﻖ ﻻ ﺗﺠﻮﺯ ﺻﻼﺗﻬﻢ ﻓﺈﻥ ﻛﻦ ﺛﻼﺛﺎ ﻓﻲ ﻇﺎﻫﺮ اﻟﺮﻭاﻳﺔ ﺗﻔﺴﺪ ﺻﻼﺓ ﺛﻼﺛﺔ ﻣﻦ اﻟﺮﺟﺎﻝ ﺇﻟﻰ ﺁﺧﺮ اﻟﺼﻔﻮﻑ ﻭﺗﺠﻮﺯ ﺻﻼﺓ اﻟﺒﺎﻗﻴﻦ ﻭﺇﻥ ﻛﻦ ﺻﻔﺎ ﻭاﺣﺪا ﺗﻔﺴﺪ ﺻﻼﺓ اﻟﻜﻞ ﻭﺇﻥ ﻛﺎﻥ اﻟﺬﻳﻦ ﻓﻮﻕ اﻟﻈﻠﺔ ﺑﺤﺬاﺋﻬﻢ ﻣﻦ ﺗﺤﺘﻬﻢ ﻧﺴﺎء ﺟﺎﺯﺕ ﺻﻼﺓ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ اﻟﻈﻠﺔ. ﻛﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ﻓﻲ ﻓﺼﻞ ﻣﺴﺎﺋﻞ اﻟﺸﻚ.

ﻭﻓﻲ ﻓﻮاﺋﺪ اﻟﺸﻴﺦ اﻟﺰاﻫﺪ ﺃﺑﻲ اﻟﺤﺴﻦ اﻟﺮﺳﺘﻔﻐﻨﻲ ﺇﺫا ﻛﺎﻥ ﻓﻲ اﻟﻤﺴﺠﺪ ﺭﻑ ﻭﻋﻠﻰ اﻟﺮﻑ ﺻﻒ ﻣﻦ اﻟﻨﺴﺎء اﻗﺘﺪﻳﻦ ﺑﺎﻹﻣﺎﻡ ﻭﺗﺤﺖ اﻟﺮﻑ ﺻﻔﻮﻑ ﻣﻦ اﻟﺮﺟﺎﻝ ﻫﻞ ﺗﻔﺴﺪ ﺻﻼﺓ ﻣﻦ ﻭﻗﻒ ﺧﻠﻒ اﻟﻨﺴﺎء ﻗﺎﻝ ﻻ ﺗﻔﺴﺪ.

ﺇﻣﺎﻡ ﻳﺼﻠﻲ ﺑﺮﺟﺎﻝ ﻭﻧﺴﺎء ﻭﺻﻒ اﻟﻨﺴﺎء ﺑﺤﺬاء ﺻﻒ اﻟﺮﺟﺎﻝ ﺗﻔﺴﺪ ﺻﻼﺓ ﺭﺟﻞ ﻭاﺣﺪ اﻟﺬﻱ ﺑﻴﻦ اﻟﺮﺟﺎﻝ ﻭاﻟﻨﺴﺎء ﻭﺻﺎﺭ ﺫﻟﻚ ﻛﺴﺘﺮﺓ ﺃﻭ ﺣﺎﺋﻂ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﻦ ﺃﻻ ﻳﺮﻯ ﻟﻮ ﻛﺎﻥ ﺑﻴﻦ ﺻﻒ اﻟﻨﺴﺎء ﻭﺻﻒ اﻟﺮﺟﺎﻝ ﺳﺘﺮﺓ ﻗﺪﺭ ﻣﺆﺧﺮ اﻟﺮﺟﻞ ﻛﺎﻥ ﺫﻟﻚ ﺳﺘﺮﺓ ﻟﻠﺮﺟﺎﻝ ﻭﻻ ﺗﻔﺴﺪ ﺻﻼﺓ ﻭاﺣﺪ ﻣﻨﻬﻢ ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﺣﺎﺋﻂ ﻗﺪﺭ اﻟﺬﺭاﻉ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺳﺘﺮﺓ ﻓﺈﻥ ﻛﺎﻧﺖ اﻟﻨﺴﺎء ﻣﻦ ﻓﻮﻕ ﺫﻟﻚ اﻟﺤﺎﺋﻂ اﻟﺬﻱ ﻫﻮ ﻗﺪﺭ اﻟﺬﺭاﻉ ﻓﻠﻴﺲ ﺑﺴﺘﺮﺓ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪﺭ ﻗﺎﻣﺔ ﻓﻬﻮ ﺳﺘﺮﺓ ﻟﻤﻦ ﻛﺎﻥ ﻋﻠﻰ اﻷﺭﺽ ﻣﻦ اﻟﺮﺟﺎﻝ ﻭﻻ ﻳﻜﻮﻥ ﺳﺘﺮﺓ ﻟﻤﻦ ﻛﺎﻥ ﻋﻠﻰ اﻟﺤﺎﺋﻂ. ﻛﺬا ﻓﻲ اﻟﻤﺤﻴﻂ.

ﺇﺫا ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺋﻂ ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء ﺇﻥ ﻛﺎﻥ ﻛﺒﻴﺮا ﻳﻤﻨﻊ اﻟﻤﻘﺘﺪﻱ اﻟﻮﺻﻮﻝ ﺇﻟﻰ اﻹﻣﺎﻡ ﻟﻮ ﻗﺼﺪ اﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ اﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﺃﻭ ﻟﻢ ﻳﺸﺘﺒﻪ ﻛﺬا ﻓﻲ اﻟﺬﺧﻴﺮﺓ ﻭﻳﺼﺢ ﺇﻥ ﻛﺎﻥ ﺻﻐﻴﺮا ﻻ ﻳﻤﻨﻊ ﺃﻭ ﻛﺒﻴﺮا ﻭﻟﻪ ﺛﻘﺐ ﻻ ﻳﻤﻨﻊ اﻟﻮﺻﻮﻝ ﻭﻛﺬا ﺇﺫا ﻛﺎﻥ اﻟﺜﻘﺐ ﺻﻐﻴﺮا ﻳﻤﻨﻊ اﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻟﻜﻦ ﻻ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﺳﻤﺎﻋﺎ ﺃﻭ ﺭﺅﻳﺔ ﻫﻮ اﻟﺼﺤﻴﺢ ﻭﺃﻣﺎ ﺇﺫا ﻛﺎﻥ اﻟﺤﺎﺋﻂ ﺻﻐﻴﺮا ﻳﻤﻨﻊ ﻭﻟﻜﻦ ﻻ ﻳﺨﻔﻲ ﺣﺎﻝ اﻹﻣﺎﻡ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ: ﻳﺼﺢ اﻻﻗﺘﺪاء ﻭﻫﻮ اﻟﺼﺤﻴﺢ. ﻫﻜﺬا ﻓﻲ اﻟﻤﺤﻴﻂ.

ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ اﻟﺤﺎﺋﻂ ﺑﺎﺏ ﻣﺴﺪﻭﺩ ﻗﻴﻞ: ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء؛ ﻷﻧﻪ ﻳﻤﻨﻌﻪ ﻣﻦ اﻟﻮﺻﻮﻝ ﻭﻗﻴﻞ: ﻳﺼﺢ؛ ﻷﻥ ﻭﺿﻊ اﻟﺒﺎﺏ ﻟﻠﻮﺻﻮﻝ ﻓﻴﻜﻮﻥ اﻟﻤﺴﺪﻭﺩ ﻛﺎﻟﻤﻔﺘﻮﺡ. ﻫﻜﺬا ﻓﻲ ﻣﺤﻴﻂ اﻟﺴﺮﺧﺴﻲ ﻭاﻟﻤﺴﺠﺪ ﻭﺇﻥ ﻛﺒﺮ ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ ﻓﻴﻪ. ﻛﺬا ﻓﻲ اﻟﻮﺟﻴﺰ ﻟﻠﻜﺮﺩﺭﻱ.

ﻭﻟﻮ اﻗﺘﺪﻯ ﺑﺎﻹﻣﺎﻡ ﻓﻲ ﺃﻗﺼﻰ اﻟﻤﺴﺠﺪ ﻭاﻹﻣﺎﻡ ﻓﻲ اﻟﻤﺤﺮاﺏ ﻓﺈﻧﻪ ﻳﺠﻮﺯ. ﻛﺬا ﻓﻲ ﺷﺮﺡ اﻟﻄﺤﺎﻭﻱ ﻭﺇﻥ ﻗﺎﻡ ﻋﻠﻰ ﺳﻄﺢ ﺩاﺭﻩ اﻟﻤﺘﺼﻞ ﺑاﻟﻤﺴﺠﺪ ﻻ ﻳﺼﺢ اﻗﺘﺪاﺅﻩ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ. ﻛﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ﻭاﻟﺨﻼﺻﺔ ﻭﻫﻮ اﻟﺼﺤﻴﺢ ﺇﻻ ﺇﺫا ﻛﺎﻥ ﻋﻠﻰ ﺭﺃﺱ ﺣﺎﺋﻂ اﻟﻤﺴﺠﺪ. ﻛﺬا ﻓﻲ ﻣﺤﻴﻂ اﻟﺴﺮﺧﺴﻲ ﻭﺇﻥ ﻗﺎﻡ ﻋﻠﻰ اﻟﺠﺪاﺭ اﻟﺬﻱ ﺑﻴﻦ ﺩاﺭﻩ ﻭﺑﻴﻦ اﻟﻤﺴﺠﺪ ﻭﻻ ﻳﺸﺘﺒﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﺻﺢ اﻻﻗﺘﺪاء ﻭﻟﻮ ﻗﺎﻡ ﻋﻠﻰ ﺩﻛﺎﻥ ﺧﺎﺭﺝ اﻟﻤﺴﺠﺪ ﻣﺘﺼﻞ ﺑﺎﻟﻤﺴﺠﺪ ﻳﺠﻮﺯ اﻻﻗﺘﺪاء ﻟﻜﻦ ﺑﺸﺮﻁ اﺗﺼﺎﻝ اﻟﺼﻔﻮﻑ. ﻛﺬا ﻓﻲ اﻟﺨﻼﺻﺔ.

ﻭﻳﺠﻮﺯ اﻗﺘﺪاء ﺟﺎﺭ اﻟﻤﺴﺠﺪ ﺑﺈﻣﺎﻡ اﻟﻤﺴﺠﺪ ﻭﻫﻮ ﻓﻲ ﺑﻴﺘﻪ ﺇﺫا ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻦ اﻟﻤﺴﺠﺪ ﻃﺮﻳﻖ ﻋﺎﻡ ﻭﺇﻥ ﻛﺎﻥ ﻃﺮﻳﻖ ﻋﺎﻡ ﻭﻟﻜﻦ ﺳﺪﺗﻪ اﻟﺼﻔﻮﻑ ﺟﺎﺯ اﻻﻗﺘﺪاء ﻟﻤﻦ ﻓﻲ ﺑﻴﺘﻪ ﺑﺈﻣﺎﻡ اﻟﻤﺴﺠﺪ. ﻛﺬا ﻓﻲ اﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ ﻧﺎﻗﻼ ﻋﻦ اﻟﺤﺠﺔ.

ﻭﻟﻮ ﻗﺎﻡ ﻋﻠﻰ ﺳﻄﺢ اﻟﻤﺴﺠﺪ ﻭاﻗﺘﺪﻯ ﺑﺈﻣﺎﻡ ﻓﻲ اﻟﻤﺴﺠﺪ ﺇﻥ ﻛﺎﻥ ﻟﻠﺴﻄﺢ ﺑﺎﺏ ﻓﻲ اﻟﻤﺴﺠﺪ ﻭﻻ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﻳﺼﺢ اﻻﻗﺘﺪاء ﻭﺇﻥ اﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﻻ ﻳﺼﺢ. ﻛﺬا ﻓﻲ ﻓﺘﺎﻭﻯ ﻗﺎﺿﻲ ﺧﺎﻥ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﺎﺏ ﻓﻲ اﻟﻤﺴﺠﺪ ﻟﻜﻦ ﻻ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻝ اﻹﻣﺎﻡ ﺻﺢ اﻻﻗﺘﺪاء ﺃﻳﻀﺎ ﻭﻛﺬا ﻟﻮ ﻗﺎﻡ ﻓﻲ اﻟﻤﺌﺬﻧﺔ ﻣﻘﺘﺪﻳﺎ ﺑﺈﻣﺎﻡ اﻟﻤﺴﺠﺪ. ﻛﺬا ﻓﻲ اﻟﺨﻼﺻﺔ.