Tarikh (al-Tabari) 1652
The Farewell Pilgrimage
( رُكُوبُ النَّبِيِّ ﷺ قَاصِدًا إِلَى مِنًى قَبْلَ الزَّوَالِ ) قالَ ابْنُ سَعْدٍ: فَلَمَّا كَانَ قَبْلَ يَوْمِ التَّرْوِيَةِ بِيَوْمٍ خَطَبَ بِمَكَّةَ بَعْدَ الظُّهْرِ فَلَمَّا كَانَ يَوْمُ الْخَمِيسِ ضُحًى تَوَجَّهَ بِمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ إِلَى مِنًى فَأَحْرَمَ بِالْحَجِّ مَنْ كَانَ أَحِلُّ مِنْهُمْ فِي رِحَالِهِمْ، وَلَمْ يَدْخُلُوا الْمَسْجِدَ فَأَحْرَمُوا مِنْهُ، بَلْ أَحْرَمُوا وَمَكَّةُ خَلْفَ ظُهُورِهِمْ فَلَمَّا وَصَلَ إِلَى مِنًى نَزَلَ بِهَا فَصَلَّى بِهَا الظُّهْرَ وَالْعَصْرَ، وَبَاتَ بِهَا، وَكَانَتْ لَيْلَةُ الْجُمْعَةِ، فَلَمَّا طَلَعَتِ الشَّمْسُ سَارُوا مِنْهَا إِلَى عَرَفَةَ وَأَخَذَ عَلَى طَرِيقِ ضَبٍّ عَلَى يَمِينِ طَرِيقِ النَّاسِ الْيَوْمَ، وَكَانَ مِنَ الصَّحَابَةِ الْمُلَبِّي وَالْمُكَبِّرُ، وَهُوَ يَسْمَعُ ذَلِكَ وَلَا يُنْكِرُ عَلَى هَؤُلَاءِ وَلَا عَلَى هَؤُلَاءِ. قُلْتُ: وَفِي حَدِيثِ ابْنِ عَبَّاسٍ قَالَ: غَدَا رَسُولُ اللَّهِ ﷺ يَوْمَ عَرَفَةَ مِنْ مِنًى، فَلَمَّا انْبَعَثَتْ بِهِ رَاحِلَتُهُ وَعَلَيْهَا قَطِيفَةٌ قَدِ اشْتُرِيَتْ بِأَرْبَعَةِ دَرَاهِمَ، قَالَ: «اللَّهُمَّ اجْعَلْهُ حَجًّا مَبْرُورًا، لَا رِيَاءَ فِيهِ وَلَا سُمْعَةَ» رَوَاهُ الطَّبَرَانِيُّ بِسَنَدٍ جَيِّدٍ. وَفِي حَدِيثِ جَابِرٍ وَلَا تَشُكُّ قُرَيْشٌ إِلَّا أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ، فَسَارَ رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى نَمِرَةَ، فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ هُنَاكَ بِأَمْرِهِ فَنَزَلَ فِيهَا، حَتَّى إِذَا زَالَتِ الشَّمْسُ أَمَرَ بِنَاقَتِهِ الْقَصْوَاءِ فَرُحِلَتْ لَهُ فَأَتَى بَطْنَ الْوَادِي مِنْ أَرْضِ عَرَفَةَ. قَالَ ابْنُ سَعْدٍ: فَوَقَفَ بِالْهَضَبَاتِ مِنْ عَرَفَاتٍ وَقَالَ: «كُلُّ عَرَفَةَ مَوْقِفٌ إِلَّا بَطْنَ عُرَنَةَ» أَيْ بِالنُّونِ قَالَ ابْنُ تَيْمِيَةَ وَهُوَ يَعْنِي بَطْنَ عُرَنَةَ وَادِي مِنْ حُدُودِ عَرَفَةَ. فَخَطَبَ النَّاسَ قَبْلَ الصَّلَاةِ عَلَى رَاحِلَتِهِ خُطْبَةً عَظِيمَةً. قَرَّرَ فِيهَا قَوَاعِدَ الْإِسْلَامِ، وَهَدَمَ فِيهَا قَوَاعِدَ الشِّرْكِ وَالْجَاهِلِيَّةِ، وَقَرَّرَ فِيهَا تَحْرِيمَ الْمُحَرَّمَاتِ الَّتِي اتِّفَقَتِ الْمِلَلُ عَلَى تَحْرِيمِهَا، وَهِيَ الدِّمَاءُ، وَالْأَمْوَالُ، وَالْأَعْرَاضُ، وَوَضَعَ فِيهَا أُمُورَ الْجَاهِلِيَّةِ تَحْتَ قَدَمَيْهِ، وَوَضَعَ فِيهَا رِبَا الْجَاهِلِيَّةِ كُلَّهُ، وَأَبْطَلَهُ، وَأَوْصَاهُمْ بِالنِّسَاءِ خَيْرًا، وَذَكَرَ الْحَقَّ، الَّذِي لَهُنَّ، وَالَّذِي عَلَيْهِنَّ، وَأَنَّ الْوَاجِبَ لَهُنَّ الرِّزْقُ، وَالْكِسْوَةُ بِالْمَعْرُوفِ، وَلَمْ يُقَدِّرْ ذَلِكَ بِتَقْدِيرٍ، وَأَبَاحَ لِلْأَزْوَاجِ ضَرْبَهُنَّ إِذَا أَدْخَلْنَ إِلَى بُيُوتِهِنَّ مَنْ يَكْرَهُهُ أَزْوَاجُهُنَّ، وَأَوْصَى الْأُمَّةَ فِيهَا بِالِاعْتِصَامِ بِكِتَابِ اللَّهِ، وَأَخْبَرَ أَنَّهُمْ لَنْ يَضِلُّوا مَا دَامُوا مُعْتَصِمِينَ بِهِ، ثُمَّ أَخْبَرَهُمْ أَنَّهُمْ مَسْئُولُونَ عَنْهُ، وَاسْتَنْطَقَهُمْ: بِمَاذَا يَقُولُونَ، وَبِمَاذَا يَشْهَدُونَ، فَقَالُوا: نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ، وَأَدَّيْتَ، وَنَصَحْتَ فَرَفَعَ أُصْبُعَهُ إِلَى السَّمَاءِ، وَاسْتَشْهَدَ اللَّهَ عَلَيْهِمْ ثَلَاثَ مَرَّاتٍ، وَأَمَرَهُمْ أَنْ يُبَلِّغَ شَاهِدُهُمْ غَائِبَهُمْ. قَالَ ابْنُ حَزْمٍ: وَأَرْسَلَتْ إِلَيْهِ أم الفضل بنت الحارث الهلالية وَهِيَ أُمُّ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، بِقَدَحِ لَبَنٍ فَشَرِبَهُ أَمَامَ النَّاسِ، وَهُوَ عَلَى بَعِيرِهِ، فَلَمَّا أَتَمَّ الْخُطْبَةَ أَمَرَ بلالا فَأَقَامَ الصَّلَاةَ، وَهَذَا مِنْ وَهْمِهِ - رَحِمَهُ اللَّهُ -، فَإِنَّ قِصَّةَ شُرْبِهِ اللَّبَنَ إِنَّمَا كَانَتْ بَعْدَ هَذَا، حِينَ سَارَ إِلَى عَرَفَةَ، وَوَقَفَ بِهَا هَكَذَا جَاءَ فِي " الصَّحِيحَيْنِ " مُصَرَّحًا بِهِ عَنْ ميمونة: أَنَّ النَّاسَ شَكُّوا فِي صِيَامِ النَّبِيِّ ﷺ يَوْمَ عَرَفَةَ، فَأَرْسَلَتْ إِلَيْهِ بِحِلَابٍ وَهُوَ وَاقِفٌ فِي الْمَوْقِفِ، فَشَرِبَ مِنْهُ، وَالنَّاسُ يَنْظُرُونَ. وَفِي لَفْظٍ، وَهُوَ وَاقِفٌ بِعَرَفَةَ. وَمَوْضِعُ خُطْبَتِهِ لَمْ يَكُنْ مِنَ الْمَوْقِفِ، فَإِنَّهُ خَطَبَ بِعُرَنَةَ، وَلَيْسَتْ مِنَ الْمَوْقِفِ، وَهُوَ ﷺ، نَزَلَ بِنَمِرَةَ، وَخَطَبَ بِعُرَنَةَ، وَوَقَفَ بِعَرَفَةَ، وَخَطَبَ خُطْبَةً وَاحِدَةً، وَلَمْ تَكُنْ خُطْبَتَيْنِ، جَلَسَ بَيْنَهُمَا، فَلَمَّا أَتَمَّهَا أَمَرَ بلالا فَأَذَّنَ، ثُمَّ أَقَامَ الصَّلَاةَ، فَصَلَّى الظُّهْرَ رَكْعَتَيْنِ، أَسَرَّ فِيهِمَا بِالْقِرَاءَةِ، وَكَانَ يَوْمَ الْجُمُعَةِ، فَدَلَّ عَلَى أَنَّ الْمُسَافِرَ لَا يُصَلِّي جُمُعَةً، ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ رَكْعَتَيْنِ أَيْضًا، وَمَعَهُ أَهْلُ مَكَّةَ، وَصَلَّوْا بِصَلَاتِهِ قَصْرًا وَجَمْعًا بِلَا رَيْبٍ، وَلَمْ يَأْمُرْهُمْ بِالْإِتْمَامِ، وَلَا بِتَرْكِ الْجَمْعِ، وَمَنْ قَالَ: إِنَّهُ قَالَ لَهُمْ: " أَتِمُّوا صَلَاتَكُمْ فَإِنَّا قَوْمٌ سَفْرٌ " فَقَدْ غَلِطَ فِيهِ غَلَطًا بَيِّنًا، وَوَهِمَ وَهْمًا قَبِيحًا، وَإِنَّمَا قَالَ لَهُمْ ذَلِكَ فِي غَزَاةِ الْفَتْحِ بِجَوْفِ مَكَّةَ، حَيْثُ كَانُوا فِي دِيَارِهِمْ مُقِيمِينَ. وَلِهَذَا كَانَ أَصَحُّ أَقْوَالِ الْعُلَمَاءِ: إِنَّ أَهْلَ مَكَّةَ يَقْصُرُونَ وَيَجْمَعُونَ بِعَرَفَةَ، كَمَا فَعَلُوا مَعَ النَّبِيِّ ﷺ وَفِي هَذَا أَوْضَحُ دَلِيلٍ عَلَى أَنَّ سَفَرَ الْقَصْرِ لَا يَتَحَدَّدُ بِمَسَافَةٍ مَعْلُومَةٍ، وَلَا بِأَيَّامٍ مَعْلُومَةٍ، وَلَا تَأْثِيرَ لِلنُّسُكِ فِي قَصْرِ الصَّلَاةِ الْبَتَّةَ، وَإِنَّمَا التَّأْثِيرُ لِمَا جَعَلَهُ اللَّهُ سَبَبًا وَهُوَ السَّفَرُ، هَذَا مُقْتَضَى السُّنَّةِ، وَلَا وَجْهَ لِمَا ذَهَبَ إِلَيْهِ الْمُحَدِّدُونَ. فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ، رَكِبَ حَتَّى أَتَى الْمَوْقِفَ، فَوَقَفَ فِي ذَيْلِ الْجَبَلِ عِنْدَ الصَّخَرَاتِ، وَاسْتَقْبَلَ الْقِبْلَةَ، وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ، وَكَانَ عَلَى بَعِيرِهِ فَأَخَذَ فِي الدُّعَاءِ، وَالتَّضَرُّعِ، وَالِابْتِهَالِ إِلَى غُرُوبِ الشَّمْسِ، وَأَمَرَ النَّاسَ أَنْ يَرْفَعُوا عَنْ بَطْنِ عُرَنَةَ، وَأَخْبَرَ أَنَّ عَرَفَةَ لَا تَخْتَصُّ بِمَوْقِفِهِ ذَلِكَ، بَلْ قَالَ: " وَقَفْتُ هَاهُنَا وَعَرَفَةُ كُلُّهَا مَوْقِفٌ ". وَأَرْسَلَ إِلَى النَّاسِ أَنْ يَكُونُوا عَلَى مَشَاعِرِهِمْ، وَيَقِفُوا بِهَا، فَإِنَّهَا مِنْ إِرْثِ أَبِيهِمْ إِبْرَاهِيمَ، وَهُنَالِكَ أَقْبَلَ نَاسٌ مِنْ أَهْلِ نَجْدٍ، فَسَأَلُوهُ عَنِ الْحَجِّ، فَقَالَ:" الْحَجُّ عَرَفَةُ، مَنْ جَاءَ قَبْلَ صَلَاةِ الصُّبْحِ مِنْ لَيْلَةِ جَمْعٍ، تَمَّ حَجُّهُ، أَيَّامُ مِنًى ثَلَاثَةٌ، فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ، فَلَا إِثْمَ عَلَيْهِ، وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ". وَكَانَ فِي دُعَائِهِ رَافِعًا يَدَيْهِ إِلَى صَدْرِهِ كَاسْتِطْعَامِ الْمِسْكِينِ، وَأَخْبَرَهُمْ أَنَّ خَيْرَ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ. وَهُنَاكَ سَقَطَ رَجُلٌ مِنَ الْمُسْلِمِينَ عَنْ رَاحِلَتِهِ، وَهُوَ مُحْرِمٌ، فَمَاتَ ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ أَنْ يُكَفَّنَ فِي ثْوْبَيْهِ، وَلَا يُمَسَّ بِطِيبٍ، وَأَنْ يُغَسَّلَ بِمَاءٍ، وَسِدْرٍ، وَلَا يُغَطَّى رَأْسُهُ، وَلَا وَجْهُهُ، وَأَخْبَرَ أَنَّ اللَّهَ تَعَالَى يَبْعَثُهُ يَوْمَ الْقِيَامَةِ يُلَبِّي. وَفِي هَذِهِ الْقِصَّةِ اثْنَا عَشَرَ حُكْمًا. الْأَوَّلُ: وُجُوبُ غُسْلِ الْمَيِّتِ لِأَمْرِ رَسُولِ اللَّهِ ﷺ بِهِ. الْحُكْمُ الثَّانِي: أَنَّهُ لَا يَنْجُسُ بِالْمَوْتِ ؛ لِأَنَّهُ لَوْ نَجُسَ بِالْمَوْتِ لَمْ يَزِدْهُ غُسْلُهُ إِلَّا نَجَاسَةً؛ لِأَنَّ نَجَاسَةَ الْمَوْتِ لِلْحَيَوَانِ عَيْنِيَّةٌ، فَإِنْ سَاعَدَ الْمُنَجِّسُونَ عَلَى أَنَّهُ يَطْهُرُ بِالْغُسْلِ، بَطَلَ أَنْ يَكُونَ نَجِسًا بِالْمَوْتِ، وَإِنْ قَالُوا: لَا يَطْهُرُ، لَمْ يَزِدِ الْغُسْلُ أَكْفَانَهُ وَثِيَابَهُ وَغَاسِلَهُ إِلَّا نَجَاسَةً. الْحُكْمُ الثَّالِثُ: أَنَّ الْمَشْرُوعَ فِي حَقِّ الْمَيِّتِ، أَنْ يُغَسَّلَ بِمَاءٍ وَسِدْرٍ ، لَا يُقْتَصَرُ بِهِ عَلَى الْمَاءِ وَحْدَهُ، وَقَدْ أَمَرَ النَّبِيُّ ﷺ بِالسِّدْرِ فِي ثَلَاثَةِ مَوَاضِعَ هَذَا أَحَدُهَا، وَالثَّانِي: فِي غُسْلِ ابْنَتِهِ بِالْمَاءِ وَالسِّدْرِ، وَالثَّالِثُ: فِي غُسْلِ الْحَائِضِ. وَفِي وُجُوبِ السِّدْرِ فِي حَقِّ الْحَائِضِ قَوْلَانِ فِي مَذْهَبِ أَحْمَدَ. الْحُكْمُ الرَّابِعُ: أَنَّ تَغَيُّرَ الْمَاءِ بِالطَّاهِرَاتِ لَا يَسْلُبُهُ طَهُورِيَّتَهُ، كَمَا هُوَ مَذْهَبُ الْجُمْهُورِ، وَهُوَ أَنَصُّ الرِّوَايَتَيْنِ عَنْ أحمد، وَإِنْ كَانَ الْمُتَأَخِّرُونَ مِنْ أَصْحَابِهِ عَلَى خِلَافِهَا، وَلَمْ يَأْمُرْ بِغُسْلِهِ بَعْدَ ذَلِكَ بِمَاءٍ قَرَاحٍ، بَلْ أَمَرَ فِي غُسْلِ ابْنَتِهِ أَنْ يَجْعَلْنَ فِي الْغَسْلَةِ الْأَخِيرَةِ شَيْئًا مِنَ الْكَافُورِ ، وَلَوْ سَلَبَهُ الطَّهُورِيَّةَ، لَنَهَى عَنْهُ، وَلَيْسَ الْقَصْدُ مُجَرَّدَ اكْتِسَابِ الْمَاءِ مِنْ رَائِحَتِهِ حَتَّى يَكُونَ تَغَيُّرَ مُجَاوَرَةٍ، بَلْ هُوَ تَطْيِيبُ الْبَدَنِ، وَتَصْلِيبُهُ، وَتَقْوِيتُهُ، وَهَذَا إِنَّمَا يَحْصُلُ بِكَافُورٍ مُخَالِطٍ لَا مُجَاوِرٍ. الْحُكْمُ الْخَامِسُ: إِبَاحَةُ الْغُسْلِ لِلْمُحْرِمِ ، وَقَدْ تَنَاظَرَ فِي هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَالْمِسْوَرُ بْنُ مَخْرَمَةَ، فَفَصَلَ بَيْنَهُمَا أَبُو أَيُّوبَ الْأَنْصَارِيُّ، بِأَنَّ رَسُولَ اللَّهِ ﷺ اغْتَسَلَ وَهُوَ مُحْرِمٌ، وَاتَّفَقُوا عَلَى أَنَّهُ يَغْتَسِلُ مِنَ الْجَنَابَةِ وَلَكِنْ كَرِهَ مالك - رَحِمَهُ اللَّهُ - أَنْ يُغَيَّبَ رَأْسُهُ فِي الْمَاءِ؛ لِأَنَّهُ نَوْعُ سِتْرٍ لَهُ، وَالصَّحِيحُ أَنَّهُ لَا بَأْسَ بِهِ فَقَدْ فَعَلَهُ عُمَرُ بْنُ الْخَطَّابِ وَابْنُ عَبَّاسٍ. الْحُكْمُ السَّادِسُ: أَنَّ الْمُحْرِمَ غَيْرُ مَمْنُوعٍ مِنَ الْمَاءِ وَالسِّدْرِ ، وَقَدِ اخْتُلِفَ فِي ذَلِكَ، فَأَبَاحَهُ الشَّافِعِيُّ، وأحمد فِي أَظْهَرِ الرِّوَايَتَيْنِ عَنْهُ وَمَنَعَ مِنْهُ مالك، وأبو حنيفة، وأحمد فِي رِوَايَةِ ابْنِهِ صالح عَنْهُ. قَالَ: فَإِنْ فَعَلَ أَهْدَى، وَقَالَ صَاحِبَا أبي حنيفة: إِنْ فَعَلَ فَعَلَيْهِ صَدَقَةٌ. وَلِلْمَانِعِينَ ثَلَاثُ عِلَلٍ. إِحْدَاهَا: أَنَّهُ يَقْتُلُ الْهَوَامَّ مِنْ رَأْسِهِ، وَهُوَ مَمْنُوعٌ مِنَ التَّفَلِّي. الثَّانِيَةُ: أَنَّهُ تَرَفُّهٌ، وَإِزَالَةُ شَعَثٍ يُنَافِي الْإِحْرَامَ. الثَّالِثَةُ: أَنَّهُ يَسْتَلِذُّ رَائِحَتَهُ، فَأَشْبَهَ الطِّيبَ وَلَا سِيَّمَا الْخِطْمِيُّ. وَالْعِلَلُ الثَّلَاثُ وَاهِيَةٌ جِدًّا، وَالصَّوَابُ جَوَازُهُ لِلنَّصِّ، وَلَمْ يُحَرِّمِ اللَّهُ وَرَسُولُهُ عَلَى الْمُحْرِمِ إِزَالَةَ الشَّعَثِ بِالِاغْتِسَالِ، وَلَا قَتْلَ الْقَمْلِ ، وَلَيْسَ السِّدْرُ مِنَ الطِّيبِ فِي شَيْءٍ. الْحُكْمُ السَّابِعُ: أَنَّ الْكَفَنَ مُقَدَّمٌ عَلَى الْمِيرَاثِ، وَعَلَى الدَّيْنِ ؛ لِأَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ أَنْ يُكَفَّنَ فِي ثَوْبَيْهِ، وَلَمْ يَسْأَلْ عَنْ وَارِثِهِ، وَلَا عَنْ دَيْنٍ عَلَيْهِ. وَلَوِ اخْتَلَفَ الْحَالُ، لَسَأَلَ. وَكَمَا أَنَّ كِسْوَتَهُ فِي الْحَيَاةِ مُقَدَّمَةٌ عَلَى قَضَاءِ دَيْنِهِ، فَكَذَلِكَ بَعْدَ الْمَمَاتِ، هَذَا كَلَامُ الْجُمْهُورِ، وَفِيهِ خِلَافٌ شَاذٌّ لَا يُعَوَّلُ عَلَيْهِ. الْحُكْمُ الثَّامِنُ: جَوَازُ الِاقْتِصَارِ فِي الْكَفَنِ عَلَى ثَوْبَيْنِ ، وَهُمَا إِزَارٌ وَرِدَاءٌ، وَهَذَا قَوْلُ الْجُمْهُورِ. وَقَالَ الْقَاضِي أبو يعلى: لَا يَجُوزُ أَقَلُّ مِنْ ثَلَاثَةِ أَثْوَابٍ عِنْدَ الْقُدْرَةِ؛ لِأَنَّهُ لَوْ جَازَ الِاقْتِصَارُ عَلَى ثَوْبَيْنِ لَمْ يَجُزِ التَّكْفِينُ بِالثَّلَاثَةِ لِمَنْ لَهُ أَيْتَامٌ وَالصَّحِيحُ: خِلَافُ قَوْلِهِ، وَمَا ذَكَرَهُ يُنْقَضُ بِالْخَشِنِ مَعَ الرَّفِيعِ. الْحُكْمُ التَّاسِعُ: أَنَّ الْمُحْرِمَ مَمْنُوعٌ مِنَ الطِّيبِ ؛ لِأَنَّ النَّبِيَّ ﷺ نَهَى أَنْ يَمَسَّ طِيبًا، مَعَ شَهَادَتِهِ لَهُ أَنَّهُ يُبْعَثُ مُلَبِّيًا، وَهَذَا هُوَ الْأَصْلُ فِي مَنْعِ الْمُحْرِمِ مِنَ الطِّيبِ. وَفِي " الصَّحِيحَيْنِ ": مِنْ حَدِيثِ ابْنِ عُمَرَ " لَا تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ وَرْسٌ أَوْ زَعْفَرَانٌ ". وَأَمَرَ الَّذِي أَحْرَمَ فِي جُبَّةٍ بَعْدَ مَا تَضَمَّخَ بِالْخَلُوقِ، أَنْ تُنْزَعَ عَنْهُ الْجُبَّةُ، وَيُغْسَلَ عَنْهُ أَثَرُ الْخَلُوقِ. فَعَلَى هَذِهِ الْأَحَادِيثِ الثَّلَاثَةِ مَدَارُ مَنْعِ الْمُحْرِمِ مِنَ الطِّيبِ. وَأَصْرَحُهَا: هَذِهِ الْقِصَّةُ، فَإِنَّ النَّهْيَ فِي الْحَدِيثَيْنِ الْأَخِيرَيْنِ إِنَّمَا هُوَ عَنْ نَوْعٍ خَاصٍّ مِنَ الطِّيبِ لَا سِيَّمَا الْخَلُوقُ، فَإِنَّ النَّهْيَ عَنْهُ عَامٌّ فِي الْإِحْرَامِ وَغَيْرِهِ. وَإِذَا كَانَ النَّبِيُّ ﷺ قَدْ نَهَى أَنْ يَقْرَبَ طِيبًا، أَوْ يُمَسَّ بِهِ تَنَاوَلَ ذَلِكَ الرَّأْسَ وَالْبَدَنَ وَالثِّيَابَ وَأَمَّا شَمُّهُ مِنْ غَيْرِ مَسٍّ فَإِنَّمَا حَرَّمَهُ مَنْ حَرَّمَهُ بِالْقِيَاسِ، وَإِلَّا فَلَفْظُ النَّهْيِ لَا يَتَنَاوَلُهُ بِصَرِيحِهِ وَلَا إِجْمَاعَ مَعْلُومَ فِيهِ، يَجِبُ الْمَصِيرُ إِلَيْهِ، وَلَكِنْ تَحْرِيمُهُ مِنْ بَابِ تَحْرِيمِ الْوَسَائِلِ، فَإِنَّ شَمَّهُ يَدْعُو إِلَى مُلَامَسَتِهِ فِي الْبَدَنِ وَالثِّيَابِ، كَمَا يَحْرُمُ النَّظَرُ إِلَى الْأَجْنَبِيَّةِ؛ لِأَنَّهُ وَسِيلَةٌ إِلَى غَيْرِهِ، وَمَا حَرُمَ تَحْرِيمَ الْوَسَائِلِ فَإِنَّهُ يُبَاحُ لِلْحَاجَةِ، أَوِ الْمَصْلَحَةِ الرَّاجِحَةِ، كَمَا يُبَاحُ النَّظَرُ إِلَى الْأَمَةِ الْمُسْتَامَةِ، وَالْمَخْطُوبَةِ، وَمَنْ شَهِدَ عَلَيْهَا، أَوْ يُعَامِلُهَا، أَوْ يَطِبُّهَا. وَعَلَى هَذَا، فَإِنَّمَا يُمْنَعُ الْمُحْرِمُ مِنْ قَصْدِ شَمِّ الطِّيبِ لِلتَّرَفُّهِ، وَاللَّذَّةِ، فَأَمَّا إِذَا وَصَلَتِ الرَّائِحَةُ إِلَى أَنْفِهِ مِنْ غَيْرِ قَصْدٍ مِنْهُ، أَوْ شَمَّهُ قَصْدًا لِاسْتِعْلَامِهِ عِنْدَ شِرَائِهِ، لَمْ يُمْنَعْ مِنْهُ، وَلَمْ يَجِبْ عَلَيْهِ سَدُّ أَنْفِهِ، فَالْأَوَّلُ بِمَنْزِلَةِ نَظَرِ الْفَجْأَةِ، وَالثَّانِي: بِمَنْزِلَةِ نَظَرِ الْمُسْتَامِ وَالْخَاطِبِ، وَمِمَّا يُوَضِّحُ هَذَا، أَنَّ الَّذِينَ أَبَاحُوا لِلْمُحْرِمِ اسْتِدَامَةَ الطِّيبِ قَبْلَ الْإِحْرَامِ مِنْهُمْ مَنْ صَرَّحَ بِإِبَاحَةِ تَعَمُّدِ شَمِّهِ بَعْدَ الْإِحْرَامِ، صَرَّحَ بِذَلِكَ أَصْحَابُ أبي حنيفة فَقَالُوا: فِي"جَوَامِعِ الْفِقْهِ" لأبي يوسف: لَا بَأْسَ بِأَنْ يَشُمَّ طِيبًا تَطَيَّبَ بِهِ قَبْلَ إِحْرَامِهِ، قَالَ: صَاحِبُ " الْمُفِيدِ ": إِنَّ الطِّيبَ يَتَّصِلُ بِهِ فَيَصِيرُ تَبَعًا لَهُ؛ لِيَدْفَعَ بِهِ أَذَى التَّعَبِ بَعْدَ إِحْرَامِهِ، فَيَصِيرُ كَالسَّحُورِ فِي حَقِّ الصَّائِمِ، يَدْفَعُ بِهِ أَذَى الْجُوعِ وَالْعَطَشِ فِي الصَّوْمِ، بِخِلَافِ الثَّوْبِ فَإِنَّهُ بَائِنٌ عَنْهُ. وَقَدِ اخْتَلَفَ الْفُقَهَاءُ، هَلْ هُوَ مَمْنُوعٌ مِنَ اسْتِدَامَتِهِ كَمَا هُوَ مَمْنُوعٌ مِنَ ابْتِدَائِهِ أَوْ يَجُوزُ لَهُ اسْتِدَامَتُهُ ؟ عَلَى قَوْلَيْنِ. فَمَذْهَبُ الْجُمْهُورِ: جَوَازُ اسْتِدَامَتِهِ اتِّبَاعًا لِمَا ثَبَتَ بِالسُّنَّةِ الصَّحِيحَةِ عَنِ النَّبِيِّ ﷺ أَنَّهُ كَانَ يَتَطَيَّبُ قَبْلَ إِحْرَامِهِ، ثُمَّ يُرَى وَبِيصُ الطِّيبِ فِي مَفَارِقِهِ بَعْدَ إِحْرَامِهِ، وَفِي لَفْظٍ "وَهُوَ يُلَبِّي" وَفِي لَفْظٍ " بَعْدَ ثَلَاثٍ ". وَكُلُّ هَذَا يَدْفَعُ التَّأْوِيلَ الْبَاطِلَ الَّذِي تَأَوَّلَهُ مَنْ قَالَ: إِنَّ ذَلِكَ كَانَ قَبْلَ الْإِحْرَامِ فَلَمَّا اغْتَسَلَ ذَهَبَ أَثَرُهُ. وَفِي لَفْظٍ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يُحْرِمَ تَطَيَّبَ بِأَطْيَبِ مَا يَجِدُ، ثُمَّ يُرَى، وَبِيصُ الطِّيبِ فِي رَأْسِهِ، وَلِحْيَتِهِ بَعْدَ ذَلِكَ، وَلِلَّهِ مَا يَصْنَعُ التَّقْلِيدُ، وَنُصْرَةُ الْآرَاءِ بِأَصْحَابِهِ. وَقَالَ آخَرُونَ مِنْهُمْ: إِنَّ ذَلِكَ كَانَ مُخْتَصَّا بِهِ، وَيَرُدُّ هَذَا أَمْرَانِ، أَحَدُهُمَا: أَنَّ دَعْوَى الِاخْتِصَاصِ لَا تُسْمَعُ إِلَّا بِدَلِيلٍ. وَالثَّانِي: مَا رَوَاهُ أبو داود، عَنْ عائشة، ( كُنَّا نَخْرُجُ مَعَ رَسُولِ اللَّهِ ﷺ إِلَى مَكَّةَ، فَنُضَمِّدُ جِبَاهَنَا بِالسُّكِّ الْمُطَيِّبِ عِنْدَ الْإِحْرَامِ، فَإِذَا عَرِقَتْ إِحْدَانَا، سَالَ عَلَى وَجْهِهَا، فَيَرَاهُ النَّبِيُّ ﷺ فَلَا يَنْهَانَا ). الْحُكْمُ الْعَاشِرُ: أَنَّ الْمُحْرِمَ مَمْنُوعٌ مِنْ تَغْطِيَةِ رَأْسِهِ ، وَالْمَرَاتِبُ فِيهِ ثَلَاثٌ: مَمْنُوعٌ مِنْهُ بِالِاتِّفَاقِ، وَجَائِزٌ بِالِاتِّفَاقِ، وَمُخْتَلَفٌ فِيهِ، فَالْأَوَّلُ: كُلُّ مُتَّصِلٍ مُلَامِسٍ يُرَادُ لِسِتْرِ الرَّأْسِ، كَالْعِمَامَةِ، وَالْقُبَعَةِ، وَالطَّاقِيَّةِ، وَالْخُوذَةِ وَغَيْرِهَا. وَالثَّانِي: كَالْخَيْمَةِ، وَالْبَيْتِ وَالشَّجَرَةِ، وَنَحْوِهَا، وَقَدْ صَحَّ عَنِ النَّبِيِّ ﷺ أَنَّهُ ضُرِبَتْ لَهُ قُبَّةٌ بِنَمِرَةَ وَهُوَ مُحْرِمٌ، إِلَّا أَنَّ مالكا مَنَعَ الْمُحْرِمَ أَنْ يَضَعَ ثَوْبَهُ عَلَى شَجَرَةٍ؛ لِيَسْتَظِلَّ بِهِ ، وَخَالَفَهُ الْأَكْثَرُونَ، وَمَنَعَ أَصْحَابُهُ الْمُحْرِمَ أَنْ يَمْشِيَ فِي ظِلِّ الْمَحْمِلِ. وَالثَّالِثُ: كَالْمَحْمِلِ، وَالْمَحَارَةِ، وَالْهَوْدَجِ، فِيهِ ثَلَاثَةُ أَقْوَالٍ: الْجَوَازُ، وَهُوَ قَوْلُ الشَّافِعِيِّ، وأبي حنيفة - رَحِمَهُمَا اللَّهُ -، وَالثَّانِي: الْمَنْعُ. فَإِنْ فَعَلَ افْتَدَى، وَهُوَ مَذْهَبُ مالك - رَحِمَهُ اللَّهُ -. وَالثَّالِثُ: الْمَنْعُ فَإِنْ فَعَلَ فَلَا فِدْيَةَ عَلَيْهِ، وَالثَّلَاثَةُ رِوَايَاتٌ عَنْ أحمد - رَحِمَهُ اللَّهُ -. الْحُكْمُ الْحَادِيَ عَشَرَ: مَنْعُ الْمُحْرِمِ مِنْ تَغْطِيَةِ وَجْهِهِ ، وَقَدِ اخْتُلِفَ فِي هَذِهِ الْمَسْأَلَةِ، فَمَذْهَبُ الشَّافِعِيِّ، وأحمد فِي رِوَايَةٍ إِبَاحَتُهُ وَمَذْهَبُ مالك، وأبي حنيفة، وأحمد فِي رِوَايَةٍ الْمَنْعُ، مِنْهُ وَبِإِبَاحَتِهِ قَالَ سِتَّةٌ مِنَ الصَّحَابَةِ عثمان، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَزَيْدُ بْنُ ثَابِتٍ، والزبير، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وجابر ؓ. وَفِيهِ قَوْلٌ ثَالِثٌ شَاذٌّ: إِنْ كَانَ حَيَّا، فَلَهُ تَغْطِيَةُ وَجْهِهِ، وَإِنْ كَانَ مَيِّتًا، لَمْ يَجُزْ تَغْطِيَةُ وَجْهِهِ، قَالَهُ ابْنُ حَزْمٍ، وَهُوَ اللَّائِقُ بِظَاهِرِيَّتِهِ. وَاحْتَجَّ الْمُبِيحُونَ بِأَقْوَالِ هَؤُلَاءِ الصَّحَابَةِ، وَبِأَصْلِ الْإِبَاحَةِ، وَبِمَفْهُومِ قَوْلِهِ: " وَلَا تُخَمِّرُوا رَأْسَهُ " وَأَجَابُوا عَنْ قَوْلِهِ: " وَلَا تُخَمِّرُوا وَجْهَهُ " بِأَنَّ هَذِهِ اللَّفْظَةَ غَيْرُ مَحْفُوظَةٍ فِيهِ. قَالَ شعبة: حَدَّثَنِيهِ أبو بشر، ثُمَّ سَأَلْتُهُ عَنْهُ بَعْدَ عَشْرِ سِنِينَ، فَجَاءَ بِالْحَدِيثِ كَمَا كَانَ، إِلَّا أَنَّهُ قَالَ: " لَا تُخَمِّرُوا رَأْسَهُ، وَلَا وَجْهَهُ " قَالُوا: وَهَذَا يَدُلُّ عَلَى ضَعْفِهَا. قَالُوا: وَقَدْ رُوِيَ فِي هَذَا الْحَدِيثِ " خَمِّرُوا وَجْهَهُ، وَلَا تُخَمِّرُوا رَأْسَهُ ". الْحُكْمُ الثَّانِيَ عَشَرَ: بَقَاءُ الْإِحْرَامِ بَعْدَ الْمَوْتِ ، وَأَنَّهُ لَا يَنْقَطِعُ بِهِ، وَهَذَا مَذْهَبُ عثمان، وعلي، وَابْنِ عَبَّاسٍ، وَغَيْرِهِمْ ؓ، وَبِهِ قَالَ أحمد، وَالشَّافِعِيُّ، وإسحاق، وَقَالَ أبو حنيفة، ومالك، وَالْأَوْزَاعِيُّ: يَنْقَطِعُ الْإِحْرَامُ بِالْمَوْتِ، وَيُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْحَلَالِ، لِقَوْلِهِ ﷺ: " إِذَا مَاتَ أَحَدُكُمُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ ". قَالُوا: وَلَا دَلِيلَ فِي حَدِيثِ الَّذِي وَقَصَتْهُ رَاحِلَتُهُ؛ لِأَنَّهُ خَاصٌّ بِهِ، كَمَا قَالُوا فِي صَلَاتِهِ عَلَى النَّجَاشِيِّ: إِنِّهَا مُخْتَصَّةٌ بِهِ. قَالَ الْجُمْهُورُ: دَعْوَى التَّخْصِيصِ عَلَى خِلَافِ الْأَصْلِ، فَلَا تُقْبَلُ، وَقَوْلُهُ فِي الْحَدِيثِ: " فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ مُلَبِّيًا "، إِشَارَةٌ إِلَى الْعِلَّةِ. فَلَوْ كَانَ مُخْتَصًّا بِهِ لَمْ يُشِرْ إِلَى الْعِلَّةِ، وَلَا سِيَّمَا إِنْ قِيلَ: لَا يَصِحُّ التَّعْلِيلُ بِالْعِلَّةِ الْقَاصِرَةِ. وَقَدْ قَالَ نَظِيرَ هَذَا فِي شُهَدَاءِ أُحُدٍ، فَقَالَ: " زَمِّلُوهُمْ فِي ثِيَابِهِمْ، بِكُلُومِهِمْ، فَإِنَّهُمْ يُبْعَثُونَ يَوْمَ الْقِيَامَةِ اللَّوْنُ لَوْنُ الدَّمِ، وَالرِّيحُ رِيحُ الْمِسْكِ ". وَهَذَا غَيْرُ مُخْتَصٍّ بِهِمْ وَهُوَ نَظِيرُ قَوْلِهِ: " كَفِّنُوهُ فِي ثَوْبَيْهِ، فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ مُلَبِّيًا " وَلَمْ تَقُولُوا: إِنَّ هَذَا خَاصٌّ بِشُهَدَاءِ أُحُدٍ فَقَطْ، بَلْ عَدَّيْتُمُ الْحُكْمَ إِلَى سَائِرِ الشُّهَدَاءِ مَعَ إِمْكَانِ مَا ذَكَرْتُمْ مِنَ التَّخْصِيصِ فِيهِ. وَمَا الْفَرْقُ ؟ وَشَهَادَةُ النَّبِيِّ ﷺ فِي الْمَوْضِعَيْنِ وَاحِدَةٌ، وَأَيْضًا: فَإِنَّ هَذَا الْحَدِيثَ مُوَافِقٌ لِأُصُولِ الشَّرْعِ وَالْحِكْمَةِ الَّتِي رُتِّبَ عَلَيْهَا الْمُعَادُ، فَإِنَّ الْعَبْدَ يُبْعَثُ عَلَى مَا مَاتَ عَلَيْهِ، وَمَنْ مَاتَ عَلَى حَالَةٍ بُعِثَ عَلَيْهَا فَلَوْ لَمْ يَرِدْ هَذَا الْحَدِيثُ، لَكَانَتْ أُصُولُ الشَّرْعِ شَاهِدَةً بِهِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ (The Prophet’s ﷺ riding toward Mina before the sun’s decline) Ibn Saʿd said: When it was one day before the Day of Tarwiyah, he delivered a sermon in Makkah after the noon prayer. Then, on Thursday morning, he set out with the Muslims who were with him to Mina. Those of them who had exited the state of ihram assumed ihram for the Hajj at their camps; they did not enter the mosque and assume ihram from there. Rather, they assumed ihram while Makkah was behind their backs. When he reached Mina, he alighted there and prayed the noon and afternoon prayers there, and spent the night there. That was Friday night. When the sun rose, they moved from there to ʿArafah, taking the road of Ḍabb, on the right of the road people take today. Among the Companions were those reciting the talbiyah and those saying the takbīr, and he heard that and did not object to either group. I say: In the hadith of Ibn ʿAbbās, he said: The Messenger of Allah ﷺ set out on the Day of ʿArafah from Mina. When his riding camel moved off, upon it was a velvet cloth that had been purchased for four dirhams, and he said: “O Allah, make it a Hajj that is accepted, without ostentation and without seeking reputation.” Al-Ṭabarānī narrated it with a good chain. And in the hadith of Jābir: Quraysh did not doubt that he would stand at the Sacred Monument, as Quraysh used to do in the pre-Islamic era. So the Messenger of Allah ﷺ traveled until he came to Namirah, and he found that a tent had been pitched for him there by his order, so he alighted in it. Then, when the sun had passed its zenith, he ordered that his she-camel al-Qaṣwāʾ be saddled for him, and he came to the bottom of the valley from the land of ʿArafah. Ibn Saʿd said: He stood at the hillocks of ʿArafāt and said: “All of ʿArafah is a place of standing except the bottom of ʿUranah,” that is, with a nūn. Ibn Taymiyyah said: It means the bottom of ʿUranah, a valley within the boundaries of ʿArafah. Then he delivered to the people before the prayer, upon his riding camel, a great sermon. In it he affirmed the foundations of Islam, demolished the foundations of polytheism and the pre-Islamic era, affirmed the prohibition of the forbidden things that all religious communities agreed upon prohibiting, namely blood, property, and honor. In it he placed the affairs of the pre-Islamic era beneath his feet, and in it he abolished all the ribā of the pre-Islamic era and nullified it. He enjoined them to treat women well, and mentioned the rights that are due to them and the duties they owe, and that what is obligatory for them is provision and clothing according to what is reasonable, and he did not specify that with any fixed amount. He permitted husbands to strike them if they bring into their houses those whom their husbands dislike. He enjoined the community in it to hold fast to the Book of Allah, and informed them that they would never go astray as long as they held fast to it. Then he informed them that they would be asked about it, and he asked them to speak: What do you say, and what do you testify? They said: We testify that you have conveyed, fulfilled, and advised. Then he raised his finger to the sky and called Allah to witness against them three times, and he ordered them that those present among them should convey to those absent. Ibn Ḥazm said: Umm al-Faḍl bint al-Ḥārith al-Hilāliyyah, who is the mother of ʿAbd Allāh b. ʿAbbās, sent to him a bowl of milk, and he drank it in front of the people while he was on his camel. When he completed the sermon, he ordered Bilāl, and he called the iqāmah for the prayer. This is one of his errors—may Allah have mercy on him—for the story of his drinking milk was only after this, when he traveled to ʿArafah and stood there. Thus it is stated explicitly in the two Ṣaḥīḥs from Maymūnah: The people doubted whether the Prophet ﷺ was fasting on the Day of ʿArafah, so she sent to him a vessel of milk while he was standing at the standing place, and he drank from it while the people were watching. In another wording: while he was standing at ʿArafah. And the place of his sermon was not from the standing place, for he delivered the sermon at ʿUranah, which is not part of the standing place. He ﷺ alighted at Namirah, delivered the sermon at ʿUranah, and stood at ʿArafah. He delivered one sermon, not two sermons with a sitting between them. When he finished it, he ordered Bilāl, who called the adhān, then the iqāmah for the prayer. He prayed the noon prayer as two rakʿahs, reciting quietly in them. It was a Friday, which indicates that the traveler does not pray the Friday prayer. Then he called the iqāmah and prayed the afternoon prayer as two rakʿahs also, and with him were the people of Makkah, who prayed with his prayer, shortened and combined, without doubt. He did not order them to complete it or to abandon combining. Whoever said that he said to them: “Complete your prayer, for we are a traveling people” has made a clear error and a grave mistake. He only said that to them during the campaign of the conquest in the interior of Makkah, when they were resident in their homes. For this reason, the most correct of the scholars’ opinions is that the people of Makkah shorten and combine at ʿArafah, as they did with the Prophet ﷺ. In this is the clearest proof that the travel that permits shortening is not defined by a known distance or by known days, and that the rites of Hajj have absolutely no effect on shortening the prayer. The effect belongs only to what Allah has made a cause, namely travel. This is what the Sunnah entails, and there is no basis for what those who set limits have adopted. When he finished his prayer, he mounted and rode until he came to the standing place, and he stood at the foot of the mountain near the rocks, facing the qiblah. He placed the line of pedestrians before him, and he was upon his camel. He began supplication, humble entreaty, and earnest invocation until sunset. He ordered the people to move away from the bottom of ʿUranah, and informed them that ʿArafah is not restricted to his standing place; rather, he said: “I have stood here, but all of ʿArafah is a place of standing.” He sent word to the people to remain at their sacred rites and to stand there, for they are from the inheritance of their father Ibrāhīm. At that point, some people from the people of Najd came and asked him about the Hajj. He said: “The Hajj is ʿArafah. Whoever comes before the dawn prayer on the night of Jamʿ, his Hajj is complete. The days of Mina are three; whoever hastens in two days, there is no sin upon him, and whoever delays, there is no sin upon him.” In his supplication, he raised his hands to his chest like a poor man begging for food, and he informed them that the best supplication is the supplication of the Day of ʿArafah. There, a man from the Muslims fell from his riding animal while in ihram and died. The Messenger of Allah ﷺ ordered that he be shrouded in his two garments, not touched with perfume, washed with water and lote leaves, and that his head and face not be covered. He informed them that Allah, exalted be He, would raise him on the Day of Resurrection reciting the talbiyah. In this story there are twelve legal rulings. The first: the obligation of washing the deceased, because of the Messenger of Allah’s ﷺ command to do so. The second ruling: that he does not become ritually impure by death; for if he became impure by death, washing him would only add impurity, because the impurity of death for an animal is inherent. If those who deem it impure agree that he becomes pure by washing, then the claim that he is impure by death is invalid. And if they say he does not become pure, then washing only adds impurity to his shrouds, his clothes, and his washer. The third ruling: that the prescribed practice for the deceased is to wash him with water and lote leaves, not to confine it to water alone. The Prophet ﷺ commanded lote leaves in three places: this is one of them; the second, in washing his daughter with water and lote leaves; and the third, in the washing of a menstruating woman. Regarding the obligation of lote leaves for a menstruating woman, there are two opinions in the school of Aḥmad. The fourth ruling: that the change of water by pure substances does not remove its purifying property, as is the position of the majority, and it is the most explicit of the two narrations from Aḥmad, even if later scholars of his school differ from it. He did not order him to be washed afterward with plain water; rather, in washing his daughter he ordered that they put some camphor in the final washing. If it removed its purifying property, he would have prohibited it. The intent is not merely that the water acquires its fragrance so that it is a change due to proximity, but rather it is to perfume the body, to firm and strengthen it. This only occurs with camphor that is mixed in, not merely adjacent. The fifth ruling: the permissibility of washing for the one in ihram. ʿAbd Allāh b. ʿAbbās and al-Miswar b. Makhramah debated this, and Abū Ayyūb al-Anṣārī settled between them by stating that the Messenger of Allah ﷺ washed while in ihram. They agreed that one may wash from janābah, but Mālik—may Allah have mercy on him—disliked that his head be submerged in water because it is a kind of covering for it. The correct view is that there is no harm in it, for ʿUmar b. al-Khaṭṭāb and Ibn ʿAbbās did it. The sixth ruling: that the one in ihram is not forbidden from using water and lote leaves. There is disagreement about this: al-Shāfiʿī and Aḥmad, in the more apparent of the two narrations from him, permit it, while Mālik, Abū Ḥanīfah, and Aḥmad, in the narration of his son Ṣāliḥ from him, forbid it. He said: If he does it, he must offer a sacrifice. The two companions of Abū Ḥanīfah said: If he does it, he must give charity. The forbidders have three reasons. One of them: that it kills insects on his head, and he is forbidden from delousing. The second: that it is a luxury and removes the disheveled state, which conflicts with ihram. The third: that he enjoys its fragrance, so it resembles perfume, especially marshmallow. The three reasons are very weak. The correct view is that it is permissible due to the explicit text. Allah and His Messenger did not forbid the one in ihram from removing dishevelment by washing, nor from killing lice, and lote leaves are not perfume in any respect. The seventh ruling: that the shroud takes precedence over inheritance and over debt; for the Messenger of Allah ﷺ ordered that he be shrouded in his two garments, and he did not ask about his heir or about any debt upon him. If the situation had been otherwise, he would have asked. Just as his clothing in life takes precedence over paying his debt, so too after death. This is the position of the majority, and there is a rare dissenting opinion that is not relied upon. The eighth ruling: the permissibility of limiting the shroud to two garments, which are a waist wrapper and an outer garment. This is the position of the majority. Al-Qāḍī Abū Yaʿlā said: It is not permissible to use fewer than three garments when one has the means, because if limiting to two garments were permissible, it would not be permissible to shroud with three for someone who has orphans. The correct view is contrary to his statement, and what he mentioned is refuted by the case of coarse cloth versus fine cloth. The ninth ruling: that the one in ihram is forbidden from perfume; for the Prophet ﷺ forbade that he be touched with perfume, while testifying that he would be raised reciting the talbiyah. This is the basis for forbidding the one in ihram from perfume. And in the two Ṣaḥīḥs, from the hadith of Ibn ʿUmar: “Do not wear any garment that has been touched by wars or saffron.” And he ordered the one who entered ihram in a jubba after having smeared himself with khalūq, that the jubba be removed from him and the trace of khalūq be washed off. So on these three hadiths rests the prohibition of perfume for the one in ihram. The most explicit of them is this story, for the prohibition in the last two hadiths is only about a specific type of perfume, especially khalūq, for the prohibition of that is general in ihram and otherwise. And since the Prophet ﷺ forbade that he be brought near perfume or touched with it, that includes the head, the body, and the clothes. As for smelling it without touching, only those who forbid it by analogy do so; otherwise, the wording of the prohibition does not include it explicitly, and there is no known consensus on it that must be followed. But its prohibition is of the category of prohibiting means, for smelling it invites touching it on the body and clothes, just as looking at a strange woman is forbidden because it is a means to something else. Whatever is forbidden as a means is permitted for need or overriding benefit, as it is permitted to look at a slave woman one intends to buy, a woman one intends to marry, one who testifies against her, one who deals with her, or one who treats her medically. Based on this, the one in ihram is forbidden only from deliberately smelling perfume for luxury and pleasure. As for when the scent reaches his nose without intention on his part, or he smells it deliberately to identify it when buying, he is not forbidden from that, and he is not required to block his nose. The first is like a sudden glance, and the second is like the look of a buyer or a suitor. What clarifies this is that among those who permit the one in ihram to continue using perfume applied before ihram, some explicitly permit deliberate smelling of it after ihram. The companions of Abū Ḥanīfah explicitly stated this, saying in the “Jawāmiʿ al-fiqh” of Abū Yūsuf: There is no harm in smelling perfume that he applied before ihram. The author of al-Mufīd said: The perfume attaches to him and becomes a part of him, so that he may ward off the harm of fatigue after ihram, just as the pre-dawn meal is for the fasting person to ward off the harm of hunger and thirst during the fast, unlike a garment, which is separate from him. The jurists have disagreed: is he forbidden from continuing its use just as he is forbidden from initiating it, or is it permissible for him to continue it? There are two opinions. The majority position is that continuing its use is permissible, following what is established in the authentic Sunnah from the Prophet ﷺ that he used to apply perfume before ihram, and then the gleam of perfume could be seen in the parting of his hair after ihram. In one wording: “while he was reciting the talbiyah,” and in another: “after three days.” All of this refutes the false interpretation of those who said that this was before ihram and that when he washed, its trace disappeared. In one wording: The Messenger of Allah ﷺ, when he wanted to enter ihram, would apply the best perfume he could find, and then the gleam of perfume could be seen in his head and beard after that. And to Allah belongs the matter—what blind imitation and partisanship for opinions do to its adherents. Others said: That was specific to him. Two things refute this: first, the claim of specificity is not accepted without evidence. Second: what Abū Dāwūd narrated from ʿĀʾishah: “We used to go out with the Messenger of Allah ﷺ to Makkah, and we would smear our foreheads with musk perfume at the time of ihram. When one of us sweated, it would run down her face, and the Prophet ﷺ would see it and not forbid us.” The tenth ruling: that the one in ihram is forbidden from covering his head. The levels in this are three: forbidden by consensus, permitted by consensus, and disputed. The first: anything connected and touching that is intended to cover the head, such as a turban, a cap, a skullcap, a helmet, and the like. The second: such as a tent, a house, a tree, and the like. It is authentic from the Prophet ﷺ that a tent was pitched for him at Namirah while he was in ihram. However, Mālik forbade the one in ihram from placing his garment on a tree to shade himself with it, and the majority disagreed with him. His companions forbade the one in ihram from walking in the shade of a howdah. The third: like the mahmil, the mahārah, and the hawdaj—there are three opinions regarding it: permissibility, which is the saying of al-Shāfiʿī and Abū Ḥanīfah (may Allah have mercy on them both); the second: prohibition—if he does it, he must offer fidyah, which is the school of Mālik (may Allah have mercy on him); and the third: prohibition—if he does it, no fidyah is due upon him. These three are narrations from Aḥmad (may Allah have mercy on him). The eleventh ruling: prohibition of the muḥrim covering his face. There has been disagreement on this issue. The school of al-Shāfiʿī and Aḥmad in one narration is its permissibility, and the school of Mālik, Abū Ḥanīfah, and Aḥmad in another narration is its prohibition. Permissibility was the view of six of the Companions: ʿUthmān, ʿAbd al-Raḥmān b. ʿAwf, Zayd b. Thābit, al-Zubayr, Saʿd b. Abī Waqqāṣ, and Jābir ؓ. There is a third anomalous opinion: if he is alive, he may cover his face, but if he is dead, it is not permissible to cover his face—said by Ibn Ḥazm, and it befits his Ẓāhirī literalism. Those who permit it argued with the statements of these Companions, with the principle of permissibility, and with the understood meaning of his saying: "Do not cover his head." They responded to his saying: "Do not cover his face" by saying that this wording is not preserved in it. Shuʿbah said: Abū Bishr narrated it to me, then I asked him about it after ten years, and he produced the ḥadīth just as it was, except that he said: "Do not cover his head, nor his face." They said: This indicates its weakness. They said: It has been narrated in this ḥadīth: "Cover his face, but do not cover his head." The twelfth ruling: the persistence of iḥrām after death, and that it is not severed by it. This is the school of ʿUthmān, ʿAlī, Ibn ʿAbbās, and others ؓ, and it was adopted by Aḥmad, al-Shāfiʿī, and Isḥāq. Abū Ḥanīfah, Mālik, and al-Awzāʿī said: iḥrām is severed by death, and he is treated as one who is not in iḥrām, because of his ﷺ saying: "When one of you dies, his deeds come to an end except from three." They said: There is no evidence in the ḥadīth of the man whose riding beast trampled him, because it is specific to him, just as they said regarding his prayer over the Negus that it is specific to him. The majority said: The claim of specification is contrary to the principle, so it is not accepted. His saying in the ḥadīth: "For he will be raised on the Day of Resurrection reciting the talbiyah" is an indication of the cause. If it were specific to him, he would not have pointed to the cause, especially if it is said that reasoning by a restricted cause is not valid. He said something similar regarding the martyrs of Uḥud: "Wrap them in their clothes, with their wounds, for they will be raised on the Day of Resurrection with the color the color of blood, and the scent the scent of musk." This is not specific to them, and it is analogous to his saying: "Shroud him in his two garments, for he will be raised on the Day of Resurrection reciting the talbiyah." You did not say that this is specific only to the martyrs of Uḥud; rather, you extended the ruling to all martyrs, although the specification you mentioned is possible in it. What is the difference? The testimony of the Prophet ﷺ in both places is one. Also, this ḥadīth agrees with the principles of the Sharīʿah and the wisdom upon which the resurrection is based, for the servant will be raised upon what he died upon, and whoever dies upon a state will be raised upon it. Even if this ḥadīth had not come, the principles of the Sharīʿah would testify to it. And Allah knows best.
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