如今有些人抱持这样一种观念：清真寺只是用来举行礼拜的场所，除此之外的其他活动在清真寺中都不应被允许。凡是在清真寺里谈论当代问题的人，例如穆斯林统治者的政治腐败，或与伊斯兰经济制度、社会制度相关的议题，都会遭到轻视并被制止。许多清真寺里还张贴着告示牌，禁止讨论穆斯林事务的集会。

Some people carry the notions nowadays that the mosque only exists for the performance of salah, and no that other activities must be permitted in the mosque. Anyone talking about the contemporary issues in the mosques, such as the political corruption of the Muslim rulers, or issues related to economics or social system of Islam, are looked down upon and stopped. Notice boards prohibiting gatherings which discuss the affairs of the Muslims are placed in many mosques.

此外，一些穆斯林甚至制定章程，不仅禁止在清真寺内进行讨论，还将某些国籍的穆斯林排除在清真寺管理委员会之外。这种情况在西方世界尤为突出，那里的清真寺通常由一小群人来管理。

Furthermore, some Muslims have even gone as far as writing constitutions not only to prohibit discussions in the mosques, but also to keep Muslims of certain nationalities out of the mosque committees. This especially applies in the Western world where mosques are usually run by a group of individuals.

所有这些行为在伊斯兰教中都是被禁止的。清真寺的本质决定了它是穆斯林事务的核心。此外,伊斯兰教法(Shari‘ah)规定清真寺应在穆斯林社群中发挥重要作用,古典学者在伊斯兰教法学(fiqh)著作中专门用了相当篇幅阐述这些作用。下文将详细考察清真寺所应承担的各项职责,届时这一点会更加清楚。

All these practices are forbidden in Islam. The very nature of the mosque dictates that it is central to the affairs of the Muslims. Furthermore, the Islamic Shari‘ah has determined that the mosque is expected to play important roles in the Muslim community, and the classical learned scholars have devoted considerable sections in the books of Islamic fiqh (jurisprudence) highlighting these roles, which will become clearer when the tasks which the mosque is expected to be central to, are examined below in detail.

清真寺是伊斯兰国最高领导层的总部。它也是处理国家事务的中心,因为安拉的使者ﷺ过去常在这里接见使节、签署协议、裁决争端等等。哈里发,即伊斯兰国的元首,会在清真寺中阐明他的政策和方法,并毫无畏惧地直接与臣民对话和辩论。哈里发艾布·伯克尔在被授予效忠誓约(bay‘ah)后,于安拉的使者ﷺ的清真寺中发表的演说,或许已被载入史册,成为统治者所发表的最简短的政治演说。艾布·伯克尔说:“诸位民众啊!我已被授予管理你们的权力,但我并非你们中最优秀的人。如果我做得好,你们就帮助我;如果我做错了,你们就纠正我。真诚在于忠诚,虚伪在于背叛。你们中的弱者在我看来应当是强者,直到我为他取回他的权利,如果安拉愿意的话;你们中的强者在我看来应当是弱者,直到我从他那里夺回属于别人的权利。如果一个民族放弃在安拉之道上的战斗,安拉就会使他们蒙受屈辱。罪恶在一个民族中蔓延,安拉就会降下灾祸,殃及所有人。只要我遵从安拉和祂的使者,你们就应服从我;如果我违背了他们,你们就无须服从我。愿安拉饶恕我,也饶恕你们。”

The mosque is the headquarters of the Islamic State’s supreme leadership. It is also a centre where the State’s affairs are run, since the Messenger of Allah (saw) used to meet the envoys, sign agreements, judge between disputing parties and so on. The Khaleefah, i.e. the head of the Islamic State, would outline his policies and methods, address and debate with his subjects directly without any fear in the mosque. The speech of Khaleefah Abu Bakr delivered in the mosque of the Messenger of Allah (saw), once he had been given the bay‘ah, has perhaps gone down in history as being the shortest political speech delivered by a ruler. Abu Bakr said, “O you people! I have been given authority over you but I am not the best of you. If I do well, help me, and if I do wrong, then put me right. Truth consists in loyalty and falsehood in treachery. The weak among you shall be strong in my eyes until I secure his right if Allah wills; and the strong among you should be weak in my eyes until I wrest the right from him. If a people refrain from the fighting in the way of Allah, Allah will smite them with disgrace. Wickedness is never widespread in a people but Allah brings calamity upon them all. Obey me as long as I obey Allah and His Messenger, and if I disobey them you owe me no obedience. May Allah forgive me and forgive you.”

清真寺被视为重要的伊斯兰信息中心,因为它是政治、社会、文化和宗教仪式生活的场所。所有与重大事务相关的重要消息都在清真寺中宣布,而且它还保证了传达者与接受者之间的直接接触。它被认为是最有效、最成功的宣教(da‘wah)和传递信息的方式之一。例如,宣礼(adhaan)既是告知礼拜时间的信息,同时也是宣扬伊斯兰及其传播的一种方式。讲台也是传递宣教信息的场所,人们在上面阐释宣教的原则,并宣布其规定。礼拜也是另一种切实的信息传递方式,尤其是集体礼拜、《古兰经》、教法学(fiqh)的学习圈、会议和研讨会,被认为是传播伊斯兰信息的成功方法。

The mosque is regarded as an important Islamic information centre, since it the scene of the political, social, cultural and ritual life. All the important news related to vital issues are announced in the mosque and it also ensures a direct contact between the carrier and the receptor of the Message. It is considered to be one of the most effective and successful means of da‘wah and information. The adhaan, for instance, is an information about the time of prayer and at the same time it is a means of campaigning for Islam and its spreading. The pulpit is also a place for information about the campaign and on it the principles of the campaign are explained and its rules are announced. Prayer is also another tangible method of information especially the group prayer, study circles of Qur’an, fiqh, meetings and conferences are considered to be successful methods of departing information about Islam.

安拉的使者（愿主福安之）曾以清真寺为礼拜之所，同时也将其作为信息中心、穆斯林的聚会场所：穆斯林在此举行拜功，进行学习、协商，并训练圣战者（穆扎欣德）。圣战所需装备的筹备、圣战计划以及远征的战略，也都在清真寺中进行。

The Messenger of Allah (saw) used the mosque as a place of worship, as an information centre, as a meeting point for the Muslims where they would hold their prayers, for studies, for consultations and for training the mujahideen. Preparation of equipment and plans for Jihad, as well as strategies for the campaigns would also take place in the mosque.

清真寺过去是法官聚集以裁决纠纷、审理申诉的场所。有许多证据可以支持这一点，而且各个学派在这一问题上并无分歧。

The mosque used to be a place where judges would convene to settle disputes and look into complaints. There are many evidences backing this and there are no differences of opinion among the various Schools of Thought concerning this.

清真寺教授‘阿格against’的基本内容、崇拜行为以及各类伊斯兰教法规则，包括政治、经济、社会、司法等各个方面。其宗旨以《古兰经》和圣训为基础，旨在通过学习小组、辩论和研讨会，培养和教育伊斯兰品格。这样的聚会将充满怜悯，真主（SWT）的慈悯会降临其间，天使也会环绕在他们周围。清真寺是一所大学，昼夜不分，夏冬皆开，欢迎所有人，无需填写申请表，也无需许可；无论年轻或年长、男性或女性、穆斯林或非穆斯林、黑人或白人、阿拉伯人或非阿拉伯人，它都不拒绝任何人。

The mosque teaches the basics of the ‘aqeedah, the acts of worship and the Shari‘ah rules in all their types, political, economic, social, judiciary and others. Its policy is based on the Book and the Sunnah with the aim of building and educating the Islamic personalities by way of study circles, debates, and conferences. Such meetings would be engulfed by compassion, the mercy of Allah (swt) descends on them, and they would be surrounded by the angels. The mosque is a university that welcomes everyone, day or night, summer or winter, not requiring any application form or a permission, and it does not turn anyone away be they young or old, male or female, Muslim or non- Muslim, black or white and Arab or non-Arab.

进入清真寺不需要任何费用、保险或许可。没有任何阻碍，清真寺也不会区分普通人与学者，也不会区分统治者与臣民。

Entry into the mosque does not require any fee, insurance nor any permission. There are no hinderences, no obstacles, nor does the mosque differentiate between a normal person and a scholar, nor between a ruler and a subject.

清真寺的管理工作将由信息与文化部门的负责人承担，该负责人将由哈里发任命。待当今穆斯林国家中所谓的"教育与艺术部"或"信息与艺术部"被撤销之后，即可如此安排，因为这些部门所奉行的无非是世俗的生活观。除了担任信息与文化部门负责人的职责外，被任命者还应负责在清真寺、学院和市场中设立公共图书馆。

The management of the mosques would be undertaken by the Director of the Department of Information and Culture, who would be appointed by the Khaleefah once what is known nowadays as the ‘Ministry of Education and Arts’ or the ‘Ministry of Information and Arts’ in the Muslim countries have been dissolved, since they depart nothing but secular viewpoints of life. In addition to his duties as a Director of Information and Culture, he appointed person would be responsible for providing public libraries in the mosques, colleges and markets.

该部门将负责清真寺事务，而不是如今穆斯林国家中存在的宗教基金（Awqaf）部门。信息与文化部门将致力于恢复清真寺的作用，使其重新成为教授法源学（Usul al-Fiqh）、圣训传记（Seerah）以及其他伊斯兰教法学科的中心；同时，将向小型清真寺以及作为中心清真寺的主麻清真寺（jami‘a）提供支持。

This department would be in charge of the mosques, rather than. The departments of Awqaf that exist in Muslim countries nowadays. The Department of Information and Culture would work towards restoring the role of the mosque as being a centre where Usul al-Fiqh, seerah as well as other Shari‘ah sciences are taught and support would be given to the small mosques as well as the jami‘a i.e. the central ones.

阿提尔米兹já和哈基姆(al-Hakim)根据阿伊莎的传述记载了一段圣训，她说："使者(愿安拉赐福他并使他平安)常为哈桑在清真寺里设一座讲台，他便从那里讽刺多神教徒。"哈桑·本·萨比特·安萨里传述："我问艾布·胡莱赖：'以安拉发誓！请如实告诉我，你是否听先知(愿安拉赐福他并使他平安)说过：「哈桑啊！替安拉的使者作答吧。主啊！求你以古德斯助他。」'艾布·胡莱赖说：'是的。'" 伊玛目艾哈迈德根据哲伯尔·本·萨穆拉的传述记载："我不止一次看到安拉的使者(愿安拉赐福他并使他平安)坐在清真寺里，他的圣门弟子们在吟诵诗歌，并谈论蒙昧时代的事情，他(愿安拉赐福他并使他平安)有时会与他们相视而笑。" 阿提尔米兹也根据哲伯尔·本·萨穆拉的传述记载："我不止一次与安拉的使者(愿安拉赐福他并使他平安)同坐，他的圣门弟子们吟诵诗歌，并回忆蒙昧时代的事情，他(愿安拉赐福他并使他平安)则保持沉默，有时也会与他们相视而笑。"

Al-Tirmidhi and al-Hakim extracted a hadith on the authority of ‘A’isha, who said, “The Messenger of Allah (saw) used to provide Hassan with a pulpit in the mosque from which he would lampoon the disbelievers.” Narrated Hassan ibn Thabit al-Ansari, “I asked Abu Hurayrah: By Allah! Tell me the truth whether you heard the Prophet (saw) saying, ‘O Hassan! Reply on behalf of the Messenger of Allah (saw). O Allah! Help him with al-Quds’. Abu Hurayrah said, ‘Yes’.” Imam Ahmad reported on the authority of Jabir ibn Samra, who said, “I witnessed the Messenger of Allah (saw) more than once sitting in the mosque while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (saw) would sometimes share a smile with them.” Al- Tirmidhi also reported on the authority of Jabir ibn Samra, who said, “I sat with the Messenger of Allah (saw) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (saw) would keep silent, and sometimes he would share a smile with them.”

布哈里传述，艾布·胡莱赖说：“先知（saw）派遣了一些骑兵前往奈季德，他们带回了一名来自哈尼法部族、名叫色姆玛·本·乌萨勒的人（作为战俘）。他们把他绑在清真寺的一根柱子上。先知ﷺ来到，下令释放他。”

Bukhari reported that Abu Hurayrah said, “The Prophet (saw) sent some horsemen to Najd and they brought a man called Thumama ibn Uthal from Banu Hanifah (as a prisoner of war). They fastened him to one of the pillars of the mosque. The Prophet (saw) came and ordered them to release him.

他(塞玛玛)走到清真寺附近的一片椰枣树园,洗了个澡,然后重新走进清真寺,说:"我作证,除安拉外没有应受崇拜的主,穆罕默德是安拉的使者ﷺ。"(即他皈依了伊斯兰教)。

He (Thamama) went to a (garden of) date-palms near the mosque, took a bath and entered the mosque again and said, ‘I bear witness that there is no one worthy of worship except Allah and Muhammad is the Messenger of Allah (i.e. he embraced Islam)’.”

已在《古兰经》之外的《沙希尔·布哈里圣训集》中得到证实：安拉的使者ﷺ在清真寺里摊开并分配了从巴林运来的钱财。

It has been confirmed in Sahih Bukhari that the Messenger of Allah (saw) spread out and divided in the mosque monies which came from Bahrain.

布哈里根据阿伊莎的传述说，她讲道：“萨阿德·本·穆阿兹在壕沟之战中受伤，被古莱氏人哈班·本·阿尔卡击中了臂部的正中静脉。安拉的使者ﷺ为穆阿兹在清真寺里搭了一顶帐篷，以便他能靠近穆阿兹并探望他。他的伤口血流不止，之后他在帐篷里住了一个月便去世了。”在这段圣训中，有迹象表明：允许在清真寺中过夜，允许在清真寺中护理病人，即使病人伤势严重。

Bukhari reported on the authority of ‘A’isha that she said, “Sa‘d ibn Mu‘adh was injured in the battle of the Trench, being hit in the medial arm vein by a man from Quraysh called Habban ibn Arqa, and the Messenger of Allah (saw) pitched a tent in the mosque for Mu‘adh so he could be near him and visit him. His wound was bleeding profusely, he then died after spending a month in the tent.” In this hadith, there is an indication that it is permitted to sleep in the mosque and for the sick to be nursed in there even if the sick was badly wounded.

布哈里记载，真主的使者（愿主福安之）留出清真寺的一角作为穷人的栖身之所，这些人被称为“苏夫法的人”。布哈里还记载，伊本·欧麦尔年幼时曾在真主的使者（愿主福安之）的清真寺里过夜。

Bukhari reported that the Messenger of Allah (saw) reserved a corner of the mosque as a shelter for the poor who were known as the people of al-Suffah. Bukhari reported that ‘Abdullah ibn ‘Umar used to sleep in the mosque of the Messenger of Allah (saw) when he was still young.

乌巴德·本·塔米姆（Ubad ibn Tamim）转述其叔父的说法，他看见安拉的使者ﷺ……

Ubad ibn Tamim reported on the authority of his uncle that he saw the Messenger of Allah (saw)

在清真寺中躺卧。（双方共同认可的圣训）艾哈迈德、奈萨仪和艾布·达乌德转述，来自阿卜杜拉·伊本·欧麦尔，他说："在安拉的使者ﷺ在世时……"

lying down in the mosque. (agreed upon). Ahmad and al-Nisa‘i and Abu Dawud reported on the authority of ‘Abdullah ibn ‘Umar that he said, “During the lifetime of the Messenger of Allah (saw)

我们年轻时常在清真寺里睡觉、午睡。”布哈里还辑录了一段圣训，说安拉的使者ﷺ来到清真寺时，阿里正在里面睡觉，他的衣服从身侧滑落，沾满了灰尘；安拉的使者ﷺ为他拂去灰尘，并对阿里说：“起来吧，阿布·图拉布（尘土之父）。”我们从这些文献中可以得知，安拉的使者ﷺ和圣门弟子们曾在清真寺中休息和睡觉。

we used to sleep in the mosque and have siestas when we were young.” Bukhari also extracted a hadith stating that the Messenger of Allah (saw) came to the mosque while ‘Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (saw) wiped the dust off and said to ‘Ali, “Get up Abu Turab (father of dust).” We gather from these texts that the Messenger of Allah (saw) and the Sahabah used to rest and sleep in the mosque.

布哈里、艾哈迈德和穆斯林依据艾卜·胡莱赖的传述说，安拉的使者ﷺ说：“经常去清真寺的人，每次来去，安拉都会在天堂为他预备一处住所。”艾哈迈德、提尔米兹和伊本·马哲依据伊本·赛义德的传述说，安拉的使者ﷺ说：“如果你们看见有人经常去清真寺，就当为他作证，他是一个信士。”穆斯林依据艾卜·胡莱赖的传述说，安拉的使者ﷺ说：“谁在家中净身，然后走向安拉的一座殿宇，为了履行安拉的一条命令，他的每一步，一步能消除一项罪过，另一步能增加他的回报。”

Bukhari, Ahmad and Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who frequently goes to the mosque, Allah would prepare a quarter for him in Heaven each time he came and went.” Ahmad, al-Tirmidhi and Ibn Maja reported on the authority of Ibn Sa‘id that the Messenger of Allah (saw) said, “If you saw a man going frequently to the mosques, do bear witness that he is a believer.” Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who purified himself at home then walked to one of Allah’s houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards.”

伊本·马哲报道，阿卜杜拉·本·哈里斯说："在安拉的使者ﷺ在世时，我们曾在清真寺里吃面包和肉。"布哈里在其《圣训实录》中也报道，阿勒-苏夫法的人住在清真寺里，因此他们也必须在里面吃饭。

Ibn Majah reported that ‘‘Abdullah ibn al-Harith said, “We used to eat bread and meat in the mosque during the lifetime of the Messenger of Allah (saw).” Bukhari also reported in his Sahih that if the people of al-Suffah lived in the mosque, they therefore had to eat in there as well.

布哈里和穆斯林圣训集记载，阿伊莎说：“安拉的使者ﷺ曾用披风遮盖我，而我正在看埃塞俄比亚人在清真寺里玩长矛。”阿伊莎还传述：“一位住在清真寺一间小屋里的黑人女孩常来与我交谈，每次坐下，她都会吟诵一句诗。”这段圣训表明，允许在清真寺中睡觉和休息。穆斯林圣训集记载，哲比尔·本·赛姆拉说：“安拉的使者ﷺ在晨礼之后，会坐在礼拜的地方直到日出，日出之后他ﷺ才会起身。”他还说：“人们会交谈，提及蒙昧时代的事情，并且发笑，而他ﷺ只是微笑。”

Bukhari and Muslim narrated that ‘A’isha said, “The Messenger of Allah (saw) was once covering me while I was watching the Abyssinians playing with the spears in the mosque.” ‘A’isha also reported, “A black girl who lived in a small room in the mosque used to come to talk to me, and every time she sat she recited verse of poetry.” The hadith carries an indication that it is permitted to sleep and rest in the mosque. Muslim reported that Jabir ibn Samra said, “The Messenger of Allah (saw) would not rise from the spot where he prayed the dawn prayer until the sun rise, when it did, he (saw) would rise.” He also said, “They used to talk and mention the time of jahiliyyah, they would laugh and he (saw) would smile.”

穆斯林和al-Nisa‘i在Abu Hazim Salman al-Ashja‘i的圣训中记载，真主的使者ﷺ允许贫困者在清真寺中请求帮助。Abu Dawud也在其著作中专设一章，名为“在清真寺中请求（Mas‘ala）”。‘Abd al-Rahman ibn Abu Bakr传述：真主的使者ﷺ说：“你们中有谁今天供养了一个贫困者吗？”Abu Bakr说：“我进入清真寺，看见里面有一个人在乞求，‘Abd al-Rahman手里正好有一块面包，我便拿过来给了他。”

Muslim and al-Nisa‘i extracted from the hadith of Abu Hazim Salman al-Ashja‘i that the Messenger of Allah (saw) has permitted the needy person to seek help in the mosque. Abu Dawud has also included in his works a special chapter entitled ‘The chapter of Mas‘ala (request) in the mosque’. ‘Abd al-Rahman ibn Abu Bakr reported that the Messenger of Allah (saw) said, “Has any of you fed a needy person today?” Abu Bakr said, “I entered the mosque and I saw a man in there begging, ‘Abd al-Rahman had a loaf of bread in his hand so I took it and gave it to him.”

布哈里和穆斯林等人都记载，安拉的使者（SWT）就伊夫克事件在清真寺里征询众人的意见。 Wait: the system says keep (SWT) as is, and ﷺ after mention of the Prophet. The original has "(saw)", which should be replaced by ﷺ, and "(SWT)" stays as is. Corrected: 布哈里和穆斯林等人都记载，安拉的使者ﷺ就伊夫克事件在清真寺里征询众人的意见。

Bukhari and Muslim, among others, reported that the Messenger of Allah (saw) consulted people in the mosque about the Ifk event.

规定的礼拜在清真寺中举行，并从清真寺发起对安拉的号召。清真寺是一个重要的文化中心，学者们在这里举办学习圈、辩论和讲座，讲授古兰经学、圣训学、教法学和阿拉伯语。清真寺不是有限公司或股份有限公司，也不是协会或慈善组织，更不是垄断宗教仪式的场所，因为整个大地都是清真寺。因此，我们应当以此为基础开展工作，使安拉（SWT）的宗教覆盖整个大地，使祂（SWT）的名字永远被纪念，使祂（SWT）的宗教高高屹立。

The prescribed prayers are held in the mosque, and from it the call for Allah is initiated. It is a major cultural centre where the learned scholars hold study circles, debates and talks on the sciences of Qur’an, hadith, fiqh and the Arabic language. The mosque is not a limited company or a public limited company, nor is it an association or a charity organisation, nor is it a land where the rituals are monopolised, for the whole earth is a mosque. Therefore, we ought to work on this basis so that the deen of Allah (swt) engulfs the whole earth, where His (swt) name is ever remembered, and His (swt) deen stands highest.

清真寺是一座“Jami‘a”，举行主麻拜，同时也是一个民众议事会，每天都在清真寺举行各种会议。清真寺里进行的正是五拜，这些拜功是集体举行的，是被倡导的行为，人们因对安拉的爱和对祂的服从而在此聚集。安拉（SWT）说：“那些悔罪归主的人，那些崇拜主的人，那些赞颂主的人，那些为主道而奔波的人，那些鞠躬叩拜的人，那些劝人行善、禁人作恶、恪守安拉定制界限的人（这些人应当欢喜）。”[《古兰经》9:112] 此外，还有一个每周举行的、具有强制性的聚会，旨在研讨穆斯林的事务，并履行主麻拜的义务。因此，清真寺是一个永不关闭的聚会场所和议事会，无论是公共假日还是其他任何日子都是如此。清真寺将各行各业的人聚集在一起。

The mosque is a jami‘a holding the Jum‘ah prayer, and also a popular council conferences are held daily in the mosque. These are in fact the five prescribed prayers, which are held in congregation and this is a desirable action, and people meet in there united by the love of Allah (swt) and His (swt) obedience. Allah (swt) says, “Those that turn (to Allah) in repentence, those that serve Him, and prase Him, those that wander in devotion to the Cause of Allah, those that bow down and prostrate themselves in prayer, those that enjoin good and forbid the evil, and observe the limits set by Allah (these do rejoice).” [TMQ 9:112] There is also a weekly meeting which is compulsory and designed to study the affairs of the Muslims and perform the obligation of Friday prayer. The mosque is therefore a meeting place and a council which never closes, either on a public holiday or on any other day. The mosque holds people of all walks of life together.

清真寺是最好的去处，也是最好的闭关（i'tikaf）之地。经常前往清真寺的人是最好的人之一，这一点的证据取自先知穆罕默德ﷺ的圣训。先知ﷺ劝勉我们为经常前往清真寺的人作见证，认定其信仰。先知ﷺ说："如果你们看见一个人经常去清真寺，你们就应当为他作证，证明他是信士。"先知ﷺ还使我们在清真寺中闭关成为一种值得推崇的行为（mandub），这一点载于所有的圣训集中，对此并无异议。

The mosque is the best place to be and the best place for i‘tikaf. Evidence about the fact that those who frequently go to the mosque are among the best people is extracted from the hadith of the Messenger of Allah (saw) where he (saw) exhorts us to testify the belief of he who frequently goes to the mosques. The Messenger of Allah (saw) said, “If you see a man going frequently to the mosque, do bear witness that he is a believer.” He (saw) made it mandub for us to perform i‘tikaf in the mosques, and this has been mentioned in all the books of hadith and there is no difference about this.

历代的圣训学者的领袖们一致认同：据撒海勒·本·赛尔德（Sahl ibn Sa‘d）传述，他亲眼见到安拉的使者ﷺ在清真寺内执行“毛拉阿乃”或“里尔阿”（即因丈夫或妻子指控对方通奸而进行的诅咒宣誓）的刑罚，当时的情况是希拉勒·本·欧麦叶（Hilal ibn Umayyah）指控其妻子通奸，却没有任何证据。里尔阿属于刑法范畴，然而哈乃斐学派禁止在清真寺内执行刑罚。

The leading Imams of hadith have consented about what has been reported on the authority of Sahl ibn Sa‘d that he witnessed the Messenger of Allah (saw) carrying out the penalty of mula’ana or li‘an (the oath of condemnation or the sworn allegation of adultery committed by either a husband or a wife), in the mosque between Hilal ibn Umayyah who accused his wife of adultery without having any proof. The li‘an is part of the penal code, however, the Hanafi School have forbidden for the penal codes to be executed in the mosques.

安拉(SWT)说:“人类最初设立的礼拜场所,确是在巴卡(麦加)的那座殿宇。”[TMQ 3:96] 他(SWT)又说:“难道他们没有看见,我使他们的禁地安全无恙,而他们四周的人却遭到掳掠吗?”[TMQ 29:67] 他(SWT)还说:“我使易卜拉欣居住于天房之地,并说:你不要以任何物配我,你当为绕行、站立、鞠躬和叩头的人清洁我的殿宇。” [TMQ 22:26]

Allah (swt) says, “The first House (for worship) appointed for mankind was that at Bakkah (Makkah).” [TMQ 3:96] And He (swt) says, “Do they not see that We made a sanctuary secure, and that mankind is being snatched away from all around them?” [TMQ 29:67] He (swt) also says, “And We gave the site to Ibraheem of the (Sacred) House, saying: Associate not anything (in worship) with Me, and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (in prayer).” [TMQ 22:26]