هذه أمور مباحة في الأصل لكنها غير جائزة للشخص في حالة الإحرام. والدليل على هذه المسألة ما ثبت من طريق مالك عن نافع عن عبد الله بن عمر: «أن رجلاً سأل رسول الله ﷺ: ما يلبس المحرم من الثياب؟ فقال رسول الله ﷺ: لا تلبسوا القميص ولا العمائم ولا السراويلات ولا البرانس ولا الخفاف، إلا أحد لا يجد نعلين، فليلبس الخفين، وليقطعهما أسفل من الكعبين، ولا تلبسوا من الثياب شيئاً مسه الزعفران أو الورس». فلا يلبس المحرم القميص ولا غيره مما ذُكر في هذا الحديث، ولا ما يشبهه مما هو مخيط. وهذا خاص بالرجال، أي لبس المخيط، ولا حرج على المرأة أن تلبس القميص والمعطف والسراويل والحذاء والغطاء للرأس.
These are ordinarily permissible acts that are not permitted to a person in the ritual state of ihram. The source for this topic is what is established through the tradition of Malik from Nafi< from <Abd Allah ibn ‘Umar “that a man asked the Messenger of Allah (God’s peace and blessings be upon him), ‘What kind of clothes does a person in a ritual state of ihram wear?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘You should neither wear shirts, nor turbans, nor trousers, nor hooded cloaks, nor shoes, unless a person does not find sandals for then he may wear shoes after cutting them below the ankles. And do not wear any clothing which has been touched (dyed) by saffron or wars (yellow dye)’”. the ritual state of ihrdm should not wear a shirt or any other thing mentioned in this tradition nor anything that is similar, that is, stitched: clothing. This is specific for men, that is, wearing stitched clothing, and there is no harm if a woman wears a shirt, coat, trousers, shoes, and a head-cover.
اختلفوا في الشخص الذي لا يجد شيئاً سوى السراويل: هل يلبسها؟ فذهب مالك وأبو حنيفة إلى أنه لا يجوز له لبس السراويل، وإن لبسها فعليه الفدية. وذهب الشافعيّ، والثوريّ، وأحمد، وأبو ثور، وداود إلى أنه لا تبعة عليه إذا لم يجد الإزار. واعتمد مالك في رأيه على ظاهر الحديث السابق عن ابن عمر، قال: ولو كان في هذا رخصة لبيّنها رسول الله ﷺ كما بيّنها في حالة النعلين. واعتمد الفريق الآخر على حديث عمرو بن دينار عن جابر وابن عباس، قالا: سمعتُ رسول الله ﷺ يقول: «مَن لم يجد إزاراً فليلبس السراويل، ومَن لم يجد نعلين فليلبس الخفين».
They differed about the person who does not find anything other than trousers. Is he to wear them? Malik and Abu Hamfa held that he is not permitted to wear trousers and if he does so he atones for it. Al-ShaficT, al- ThawrT, Ahmad. Abu Thawr, and Dawud said that there is no liability upon him if he cannot find a loin-cloth. The reliance in Malik’s opinion is upon the apparent meaning of the preceding tradition of Ibn Umar. He said that had there been some exemption in this the Messenger of Allah (God’s peace and* blessings be upon him) would have expressed it as he did in the case of shoes. The reliance of the other group is upon the tradition of cAmr ibn Dinar from Jabir and Ibn Abbas, who said, “I heard the Messenger c of Allah (God’s peace and blessings be upon him) saying, ‘Trousers are for the person who does not find a loin-cloth and shoes for one who cannot find sandals’”.
أجاز جمهور الفقهاء لبس الخفاف المقطوعة لمن لا يجد النعلين. وقال أحمد: يجوز لمن لا يجد النعلين أن يلبس الخفين غير المقطوعين، معتمدًا في ذلك على إطلاق حديث ابن عباس. وقال عطاء: إن في قطعهما إضاعةً، والله لا يحب الإضاعة. واختلفوا في لابس الخفاف المقطوعة إذا وجد النعلين. فقال مالك: عليه الفدية، وهو قول أبي ثور أيضًا. وقال أبو حنيفة: لا فدية عليه. وقد رُوي عن الشافعي القولان جميعًا، وسنذكر ذلك في مبحث الأحكام.
The majority of the jurists permit the wearing of shoes that have been cut down for a person who cannot find sandals. Ahmad said that it is permitted to a person who cannot find sandals to wear shoes that have not been cut, and this by relying upon the unqualified implication in the tradition of Ibn c Abbas. cAta> said that in cutting them down there is waste and Allah does not like waste. They differed about the person who wears cut down shoes when sandals are available. Malik said that he has to make atonement, and this was also the opinion of Abu Thawr. Abu Hamfa said that there is no atonement for him. Both views are related from al-ShafiT, and we shall mention this in the discussion of the ahkam.
أجمع الفقہاء بالإجماع على أن المُحرِم لا يلبس ثوبًا مصبوغًا بالزعفران أو المَعصفر، لقول النبي ﷺ في حديث ابن عمر: «ولا تلبسوا من الثياب شيئًا مسَّه زعفران ولا ورس». واختلفوا في الثوب المصبوغ بالعصفر؛ فقال مالك: لا بأس به لأنه ليس بطيب. وقال أبو حنيفة والثوري: إنه طيب، وفيه الفدية باستعماله. واستدل أبو حنيفة بما رواه مالك عن علي ﷺ «أن النبي ﷺ نهى عن لبس القَسِّيّ والمُعصفَر».
The jurists agreed unanimously that the person in the state of ihrdm is not to wear clothing that is dyed with wars or saffron, because of the words of the Prophet (God’s peace and blessings be upon him) in the tradition of Ibn Umar, “And do not wear any clothing which has been touched [dyed] by saffron or wars [yellow dye]”. They disagreed about clothing dyed with safflower. Malik said that there is no harm in that as it is not a perfume. Abu HanTfa and al-ThawrT said that it is a perfume and there is ransom (fidya) for using it. The evidence for Abu HanTfa is what Malik has recorded from C A1T “that the Prophet (God’s peace and blessings be upon him) prohibited the wearing of qassly (a silk striped garment) and a garment dyed with safflower”.
واتفقوا على أن إحرام المرأة يتعلق بوجهها، فعليها أن تغطي رأسها وشعرها، وأن تُرخي غطاء رأسها قليلاً أمام وجهها حتى تُستر عن نظر الرجال؛ وفقاً لما روته عائشة رضي الله عنها، قالت: «كنا نُسافر مع رسول الله ﷺ ونحن محرمات، فإذا حاذانا الركبان سدلت إحدانا جلبابها من رأسها على وجهها، فإذا جاوزونا كشفناه». ولا يُروى في تغطية وجوههن شيء إلا ما رواه مالك عن فاطمة بنت المنذر، قالت: «كنا نُغطي وجوهنا ونحن محرمات مع أسماء بنت أبي بكر الصديق».
They agreed that the ihrdm of a woman pertains to her face. She is to cover her head and hair and that she should let her head covering hang a little in front of her face so that she is veiled from the view of men; in accordance with what is related from A isha, who said, “We were accompanying the Messenger of Allah (God’s peace and blessings be upon him) and were in the ritual state of ihrdm. When a rider would pass by us we would pull down our head-garments.a little in front of our faces from over the head, and when the rider had passed we would lift it”. There is no narration about the covering of their faces, except what has been related by Malik from Fatima bint al- Mundhir, who said, “We used to veil our faces while wearing the ihrdm along with Asma daughter of Abu Bakr al-Siddiq”.
اختلفوا في تغطية الرجل وجهه وهو محرم بعد أن أجمعوا على أنه لا يغطي رأسه. روى مالك عن ابن عمر أن ما فوق الذقن من الرأس لا يغطيه الرجل المحرم، وهذا قول مالك. ورُوي عنه أيضًا أنه إذا فعل ذلك ولم يكشفه إلى موضعه فعليه الفدية. وقال الشافعي والثوري وأحمد وأبو داود وأبو ثور: يجوز للمحرم أن يغطي وجهه إلى الحاجبين. وهذا مروي عن الصحابة: عن عثمان، وزيد بن ثابت، وجابر، وابن عباس، وسعد بن أبي وقاص.
They disagreed about the covering of the face by a man in a state of ihrdm after they agreed unanimously that he is not to cover his head. Malik has related from Ibn TJmar that the part of the head above the chin is not to be covered by a man in the state of ihrdm. This was the opinion of Malik. It is also narrated from him that if he does this and does not uncover it up to its proper place he is to pay ransom; Al-ShaficT, al-ThawrT, Ahmad, Abu Dawud, and Abu Thawr said that a person wearing the ihrdm may cover his face up to the eyebrows. This is related from the Companions: from TJthman, Zayd ibn Thabit, Jabir, Ibn Abbas, and Sa<d ibn AbT Waqqas.
اختلفوا في لبس القفازين للمرأة. فقال مالك: إن لبست المرأة القفازين لزمتها الفدية. واستثنى الثوري في ذلك، وهو مروي عن عائشة. ودليل مالك ما رواه أبو داود عن النبي ﷺ «أنه نهى عن لبس النقاب والقفازين». وقد رواه بعض الرواة بسند ينتهي إلى ابن عمر، ورواه بعضهم بسند متصل يرويه عن النبي ﷺ.
c They disagreed about the wearing of gloves by a woman. Malik said that if a woman wears gloves she is liable for ransom. Al-Thawri made an exemption in this, which is related from cA5isha. The evidence for Malik is what has been related by Abu Dawud from Prophet (God’s peace and blessings be upon him) “that he proscribed the wearing of veils and gloves”. Some of the narrators report it with the chain stopping at Ibn TJmar, and some narrators report it with a complete chain, that is narrate it from the Prophet (God’s peace and blessings be upon him).
هذه هي اتفاقاتهم واختلافاتهم المعروفة في (لباس المُحرِم). وأصل ذلك كله هو خلافهم في القياس الذي يُبنى فيه على ما ورد نصّاً من الحكم ما لم يُذكر، وخلافهم في الاحتمالات المختلفة لدلالة النص، وفي صحة ذلك النص أو عدم صحته.
These are their well-known agreements and disagreements over (the pilgrim’s) clothing. The basis of all this is their dispute over the analogies constructed for the unexpressed cases from those that are expressly mentioned, their dispute over the possible interpretations of the text, and whether or not such text is authentic.
الأمر الثاني من المحظورات الطيب. أجمع الفقهاء على أن جميع أنواع الطيب يجب على الحاج والمعتمر اجتنابها ما دام في حالة الإحرام. واختلفوا في جواز تطيب المُحرِم عند إرادة عقد نية الإحرام، بحيث يبقى أثره بعد دخوله في حالة الإحرام، فكره ذلك بعض الفقهاء، وأجازه آخرون. ومن الذين كرهوا ذلك مالك، وقد رواه عن عمر بن الخطاب. وهو أيضاً رأي عثمان، وابن عمر، وجماعة من التابعين. ومن الذين أجازوا ذلك أبو حنيفة، والشافعي، والثوري، وأحمد، وداود. أما دليل مالك من جهة النقل فهو حديث صفوان بن يعلى المروي في الصحيحين، وفيه: «جاء رجل إلى النبي ﷺ وعليه جبة وعليه أثر الخلوق، فقال: يا رسول الله، ما ترى في رجل أحرم بعمرة وعليه جبة وقد تضمخ بالطيب؟ فأُنزل على رسول الله ﷺ الوحي، فلما سُرِّي عنه قال: أين السائل عن العمرة آنفاً؟ فأُتي بالرجل، فقال النبي ﷺ: أما الطيب الذي بك فاغسله ثلاث مرات، وأما الجبة فانزعها، ثم اصنع في عمرتك ما تصنع في حجك». وقد لخّصتُ الحديث وذكرتُ معناه الجوهري.
The second item in the things to be avoided is perfume. The jurists agreed that all kinds of perfume are to be avoided during hajj and <umra by the pilgrim so long as he is in a state of ihrdm. They disagreed about its permissibility for the muhrim at the time when he is about to form the niyya the ihrdm, so that its effect may remain after he has entered into the state of ihram. Some jurists disapproved of it, while others permitted it. Included in those who disapproved it is Malik, who related it from TJmar ibn al-Khattab. It is also the opinion of TJthman, Ibn TJmar, and a group of the Tabicun. Those who permitted it include Abu HanTfa, al-ShaficT, al-ThawrT, Ahmad, and Dawud. The evidence for Malik, by way of transmission, is the tradition of Safwan ibn Ya4a that has been recorded in the Sahihayn, and it includes the words, “A man came to the Prophet (God’s peace and blessings be upon him) donning a tunic and wearing perfume. He said, ‘O Messenger of Allah, what do you think about a man in a state of ihrdm for the himra who wears, a tunic and has applied perfume?’ It was then that a revelation was sent down to ' the Messenger of Allah (God’s peace and blessings be upon him), and when he had recovered he said, ‘Where is the questioner who asked about the <wnra a short while ago?’ The man was found and brought to him. The Prophet (God’s peace and blessings be upon him) said, ‘As for the perfume that you have on, wash it away from yourself three times. The tunic you should take off, and then do for the ^umra what you do for your haff”. I have summarized the tradition and have mentioned its essential meaning.
واستندت المجموعة الأخرى إلى ما رواه مالك عن عائشة، قالت: «كنت أطيّب رسول الله ﷺ لإحرامه قبل أن يحرم، ولحِلّه قبل أن يطوف بالبيت». أما المجموعة الأولى فاستندت إلى الرواية عن عائشة، التي لما بلغها إنكار ابن عمر استعمالَ الطيب قبل الإحرام قالت: «رحم الله أبا عبد الرحمن، طيّبتُ رسول الله ﷺ، ثم طاف على نسائه، ثم أصبح محرمًا». وردّوا ذلك بأنه إذا طاف على نسائه فلا بد أنه اغتسل بعد ذلك، ولم يبقَ عليه إلا أثر رائحة الطيب لا عينه. وأضافوا أنه لما وقع الإجماع على أن كل ما لا يحلّ للمحرم ابتداءً، كلبس الثياب وقتل الصيد، لا يحلّ له في حال الإحرام، وجب أن يكون حكم استدامته كذلك، أي أن يكون الطيب كذلك. فسبب الخلاف إذن هو تعارض الآثار الواردة في هذه المسألة.
The reliance of the other group is on what is related by Malik from c A’isha, who said, “I used to apply perfume to the head of the Messenger of Allah (God’s peace and blessings be upon him) for his ihrdm before he had started the process of the ihrdm, and also when he was not in a state of ihrdm and was about to perform the circumambulation of the House”. The first group relied on the tradition related from cA*isha, who having heard about the rejection by Ibn cUmar of the use of perfume prior to the ihrdm said, “May Allah have mercy on the father of cAbd al-Rahman, I perfumed the Messenger of Allah (God’s peace and blessings be upon him) and he visited his wives and then arose in the morning in a state of ihrdm”. They responded arguing that if he visited his wives, then, he must have taken a bath (afterwards), and only the smell of perfume remained upon him; not its substance. As a consensus occurred (they added) that all things not permitted to the muhrim initially, like the wearing of clothing and killing of game, are not permitted to him during the state of ihrdm, it becomes necessary that the hukm of its continuity be the same, that is, it should be true for perfume. The reason for disagreement, therefore, stems from the conflict of traditions on the topic.
الأمر الثالث الذي يجب اجتنابه هو الجماع. وذلك لأن الفقهاء المسلمين قد أجمعوا على أن الجماع للنساء محرّم على المحرِم بالحج من وقت دخوله في حال الإحرام، لقول الله تعالى: ﴿فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾.249
The third thing to be avoided is sexual intercourse. This is so as the Muslim jurists agreed that sexual intercourse with women is prohibited to the person performing the pilgrimage from the time that he assumes the state of ihrdm, because of the words of the Exalted, “There is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage”.249
الأمر الرابع من المحظورات إزالة الوسخ، وقص الشعر، وقتل القمل. وقد اتفقوا على أنه يجوز للمحرم أن يغسل رأسه من جنابة. واختلفوا في كراهة غسل رأسه لسبب غير الجنابة. فقال الجمهور: لا بأس إذا غسل رأسه. وذهب مالك إلى القول بالكراهة، وعمدته أن عبد الله بن عمر لم يكن يغسل رأسه وهو محرم إلا من احتلام.
وعمدة الجمهور ما رواه مالك عن عبد الله بن جبير: "أن ابن عباس والمسور بن مخرمة اختلفا بالأبواء في غسل المحرم رأسه، فقال عبد الله: يغسل المحرم رأسه، وقال المسور بن مخرمة: لا يغسل المحرم رأسه. قال: فأرسلني عبد الله بن عباس إلى أبي أيوب الأنصاري، فوجدته يغتسل بين القرنين، وهو يستر بثوب. قال: فسلمت عليه، فقال: من هذا؟ فقلت: أنا عبد الله بن جبير، أرسلني إليك عبد الله بن عباس أسألك: كيف كان رسول الله ﷺ يغسل رأسه وهو محرم؟ فوضع أبو أيوب يده على الثوب فطأطأه حتى بدا لي رأسه، ثم قال لإنسان يصب عليه: اصبب، فصب على رأسه، ثم حرك رأسه بيديه، فأقبل بهما وأدبر، ثم قال: هكذا رأيت رسول الله ﷺ يفعل".
وكان عمر رضي الله عنه يغسل رأسه وهو محرم، ويقول: "إنه ليزيده شعثاً". أخرجه مالك في الموطأ. وقد حمل مالك حديث أبي أيوب الأنصاري على الغسل من الجنابة. والدليل عليه إجماعهم على أنّ المُحرِم ممنوعٌ من قتل القمل، وقصّ الشعر، وإزالة التَّفَث، وهو الوسخ، ومن غسل رأسه يفعل كلّ ذلك أو بعضه. وقد اتفقوا على تحريم أن يغسل المُحرِم رأسه بالخِطمي. وقال مالكٌ وأبو حنيفة: إن فعل ذلك وجب عليه الفدية. وقال أبو ثور: لا شيء عليه.
The fourth thing prohibited is the removal of dirt, cutting hair, and killing lice, but they agreed that it is permitted for the person to wash his head because of a major impurity. They disagreed about the disapproval of washing his head due to a reason other than a major impurity. The majority said that there is no harm if he washes his head. Malik upheld the disapproval and his reliance is on the fact that ‘Abd Allah ibn ‘Umar did not wash his head while he was a muhrim, except after a- nocturnal emission. The reliance of the majority is on what is related by Malik from ‘Abd Allah ibn Jubayr “that Ibn ‘Abbas and al-Miswar ibn Makhrama disputed at al-Abwa* (the washing of the head by a muhrim). ‘Abd Allah said that a muhrim may wash his head, while al-Miswar ibn Makhrama said that a muhrim is not to wash his head. He said, ‘Abd Allah ibn ‘Abbas sent me to Abu Ayyub al-Ansarl. I found him (he said) bathing between two props curtained with a cloth. I greeted him. He said, ‘Who is that?’ I said, ‘‘Abd Allah ibn Jubayr. ‘Abd Allah ibn ‘Abbas sent me to you to ask you how the Messenger of Allah (God’s peace and blessings be upon him) used to wash his head when he was in the state of ihrdm\ Abu Ayyub then slapped on the cloth till I could see his head. He said to the person who was pouring water on him to pour it over his head. The person poured it over his head and he moved his head with his hands, taking them forwards and backwards. He then said, ‘This is how I saw the Messenger of Allah (God’s peace and blessings be upon him) doing it’ ”. ‘Umar also used to wash his head when he was in a state of ihram and said, “It will only make it (hair) more ruffled”. It is recorded by Malik in al-Muwatta?. Malik interpreted the tradition of Abu Ayyub al-AnsarT to apply to (a bath because of a) major impurity. The evidence for him is their consensus that the muhrim is prohibited from killing lice, trimming hair, or removal of tafath, which is dirt, and the person who washes his head does all or some of these things. They agreed about the prohibition of the muhrim washing his head with marsh’ mallow. Malik and Abu HanTfa said that if he does this he has to pay ransom. Abu Thawr said that he is under no liability.
اختلفوا في دخول الحمّام العام. فكره مالك ذلك، وذهب إلى أن من فعله فعليه الفدية. وقال أبو حنيفة والشافعي والثوري وداود: لا بأس بذلك. وروي من طريقين عن ابن عباس أنه دخل الحمّام العام وهو محرم. والأولى كراهة دخول الحمّام، لأن المحرم ممنوع من إزالة الوسخ.
They disagreed about entering a public bath. Malik disapproved this and held that whoever does this has to pay ransom. Abu HanTfa, al-Shafi‘T, al- Thawri, and Dawud said that there is no harm in this. It is related through two channels from Ibn ‘Abbas that he entered the public bath when he was in a state of ihram. It is better to disapprove entry into the bath as the muhrim is prohibited from removing dirt.
الخامس مما يُحرَّم هو الصيد. وهذا أيضًا مُجمَعٌ عليه لقول الله تعالى: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ... وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا﴾، ولقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾. واتفقوا على أن المحرِم لا يجوز له أن يصطاد ولا أن يأكل مما صاده. واختلفوا في جواز أكل المحرِم من الصيد إذا صاده غيرُ المحرِم، وفي ذلك ثلاثة أقوال. فذهب قوم إلى أنه يجوز له أكله دون قيد، وهو قول أبي حنيفة، وهو أيضًا قول عمر بن الخطاب والزبير. وذهب فريق إلى أنه محرَّم عليه في جميع الأحوال، وهو قول ابن عباس وعلي وابن عمر، وكان قول الثوري أيضًا. وقال مالك: ما لم يُصَدْ لأجل المحرِم أو لأجل المحرِمين عامةً فهو مباح له، أما إذا صُيد لأجل محرِم فهو محرَّم على كل محرِم.
The fifth thing that is prohibited is hunting. This is also agreed upon because of the words of the Exalted, “To hunt on land is forbidden you as long as ye are on pilgrimage”,250 and His words, “Kill no wild game while ye are on the .pilgrimage”.251 They agreed that the person in a state of ihram is not permitted to hunt nor to eat what he has hunted. They disagreed about whether it is permitted to the muhrim to eat game when someone not in the state of ihram hunts it. There are thre opinions. According to one opinion it is permitted for him to eat it without restriction. This was expressed by Abu HanTfa, and it is also the opinion of ‘Umar ibn al-Khattab and al-Zubayr. One group said that it is prohibited for him under all circumstances. This is the opinion of Ibn ‘Abbas, ‘All, and Ibn ‘Umar, and it was also the opinion of al-Thawri. Malik said that as long as it has not been hunted for a muhrim or for those in ihrdm generally it is permissible for him, but if it has been hunted for a muhrim it is prohibited for each muhrim.
سبب الخلاف يرجع إلى تعارض الروايات في هذه المسألة. فمن ذلك ما رواه مالك عن أبي قتادة: «أنه كان مع رسول الله ﷺ، وهم على بعض طرق مكة، فتخلف أبو قتادة مع بعض أصحاب النبي ﷺ وهم محرمون، وهو غير محرم، فرأى حمارا وحشيا، فركب فرسه، فسأل أصحابه أن يناولوه سوطه، فأبوا، فسألهم رمحه، فأبوا، فأخذه بنفسه، فشد على الحمار فقتله، فأكل بعض أصحاب رسول الله ﷺ منه، وأبى بعضهم، فلما أدركوا رسول الله ﷺ سألوه عن ذلك، فقال: "إنما هو طعمة أطعمكموها الله»». وبمثله ما رواه النسائي عن طلحة بن عبيد الله، قال عبد الرحمن التيمي: «كنا مع طلحة بن عبيد الله ونحن محرمون، فأُهدي له طير وهو نائم، فمنا من أكل، ومنا من لم يأكل، فلما استيقظ وافق على الأكل، وقال: أكلناه مع رسول الله ﷺ». أما الرواية الثانية فهي عن ابن عباس، وقد رواها مالك أيضا: «أن حمارا وحشيا أُهدي لرسول الله ﷺ بالأبواء، أو بودان، فرده على صاحبه، وقال: "إنا لم نرده عليك إلا أنا حُرُم»». وهناك سبب آخر للخلاف، وهو: هل النهي متعلق بأكل الصيد نفسه، دون النظر إلى كون المحرم هو الذي صاده أو صيد له، أم متعلق بفعل القتل من المحرم، أم بهما معا؟ فَقَالَ الَّذِينَ اعْتَمَدُوا عَلَى حَدِيثِ أَبِي قَتَادَةَ: إِنَّ النَّهْيَ مُتَعَلِّقٌ بِالْأَكْلِ مَعَ الْفِعْلِ، أَيْ بِالْأَكْلِ مَعَ الصَّيْدِ. وَقَالَ الَّذِينَ عَمِلُوا بِحَدِيثِ ابْنِ عَبَّاسٍ: إِنَّ النَّهْيَ مُتَعَلِّقٌ بِكُلِّ فِعْلٍ عَلَى حِدَةٍ. وَالَّذِينَ سَلَكُوا طَرِيقَةَ التَّرْجِيحِ فِي هَذِهِ الْأَحَادِيثِ إِمَّا عَمِلُوا بِحَدِيثِ أَبِي قَتَادَةَ، وَإِمَّا بِحَدِيثِ ابْنِ عَبَّاسٍ. أَمَّا الَّذِينَ جَمَعُوا بَيْنَ الْأَحَادِيثِ فَقَدْ قَالُوا بِالرَّأْيِ الثَّالِثِ، وَقَالُوا: إِنَّ الْجَمْعَ أَوْلَى، وَاسْتَدَلُّوا عَلَى ذَلِكَ بِمَا رُوِيَ عَنْ جَابِرٍ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: «أُحِلَّ لَكُمْ صَيْدُ الْبَرِّ مَا لَمْ تَصِيدُوهُ أَوْ يُصَدْ لَكُمْ، وَأَنْتُمْ حُرُمٌ».
The reason for disagreement emanates from the conflict of traditions about this. One of these is a tradition recorded by Malik from Abu Qatada “that he was with the Messenger of Allah (God’s peace and blessings be upon him) when they were on one of the ways leading to Mecca when Abu Qatada stayed behind with some of the Prophet’s Companions who were in a state of ihrdm, while he was not. He noticed a wild ass and mounting on his horse asked his company to hand him his whip. They refused to do this so he asked them for his spear, which they also refused. He, then, took it himself and charging the wild ass killed it. Some of the Companions of the Messenger of Allah (God’s peace and blessings be upon him) ate of it while others did not. When they caught up with the Messenger of Allah (God’s peace and blessings be upon him) they asked him about it and he said, ‘It was food that Allah fed you with’”. Implying the same is the tradition of Talha ibn ‘Ubayd Allah that is recorded by al-NasaT that ‘Abd al-Rahman al-TamTmT said, “We were with Talha ibn ‘Ubayd Allah and in a state of ihrdm. A gazelle was brought as a gift for him when he was sleeping. Some of us ate of it and when Talha woke up he approved of eating, and said, ‘We ate it along with the Messenger of Allah (God’s peace and blessings be upon him)’ ”. The second tradition is from Ibn ‘Abbas and has also been recorded by Malik that “a wild ass was brought for the Messenger of Allah (God’s peace and blessings be upon him) at al- Abwa” or at Waddan. He returned it to the person and said, ‘We would not wish to decline it, it is only that we are in a state of ihrdm* There is another reason for the disagreement and that is whether the proscription is linked to eating the game itself, as distinct from whether the muhrim killed it or it was killed for him, or to the act of killing by the muhrim, or to a combination of both. Those who relied upon the tradition of Abu Qatada said that the proscription is related to eating along with the act of killing. Those who acted upon the tradition of Ibn ‘Abbas said that the proscription is related to each individual action. Those who adopted the method of preference in these traditions either acted upon the tradition of Abu Qatada or on the tradition of Ibri ‘Abbas. Those who reconciled the traditions upheld the third opinion. They said that reconciliation is better and they supported this with the tradition related from Jabir from the Prophet (God’s peace and blessings be upon him) that he said, “Game from the land is permitted to you when you are in a state of ihram as long as you have not hunted it and it has not been hunted for you”.
اختلفوا في حكم المضطر هل يأكل الميتة أو يصيد وهو محرم، فقال مالك وأبو حنيفة والثوري وزفر وجماعة من الفقهاء: إذا اضطر أكل الميتة ولحم الخنزير ولا يصيد. وقال أبو يوسف: يصيد ويأكل، وعليه الجزاء. والقول الأول أولى في سدّ الذريعة، بينما قول أبي يوسف أصحّ قياسًا، لأن الميتة محرّمة لذاتها، والصيد محرّم للإحرام لعارض، وما حُرّم لعارض مؤقت أخفّ في الرتبة مما حُرّم لذاته على الدوام.
They disagreed about the case of the person under duress whether he is to consume carrion or is to hunt in the state of ihram, Malik, Abu Hanifa, al- ThawrT, Zufar, and a group of jurists said that if he is under duress he may eat carrion or swine flesh without hunting. Abu Yusuf said that he is to hunt and eat, and he is obliged to make reparation. The first view is better for the blocking of the means (to seek an unlawful end), while the view of Abu Yusuf reflects a better analogy, because this (carrion) is prohibited for itself and hunting is (temporarily) prohibited for some reason, and what is prohibited temporarily for a reason is lesser in gravity than what is perpetually prohibited in itself.
اتفق الفقهاء المسلمون على أن هذه الأمور الخمسة من محظورات الإحرام، واختلفوا في زواج المُحرِم. فقال مالك، والشافعي، والليث، والأوزاعي: لا يتزوج المُحرِم ولا يُزوِّج غيره، فإن فعل فالنكاح باطل. وهذا أيضًا قول عمر، وعلي بن أبي طالب، وابن عمر، وزيد بن ثابت. وقال أبو حنيفة والثوري: لا بأس أن يتزوج المُحرِم أو يُزوِّج غيره.
The Muslim jurists agreed that these five things are prohibitions of the ihram, but they differed about the marriage of the muhrim. Malik, al-ShaficT, al-Layth, and al-AwzaT said that a muhrim is not to marry nor give someone away in marriage. If he does that the marriage is void. This is also the opinion of TJmar, ^IT ibn Abl Talib, Ibn TJmar, and Zayd ibn Thabit. Abu Hanifa and al-Thawrl said there is no harm if the muhrim marries himself or gives someone away in marriage.
سبب اختلافهم يرجع إلى تعارض الأحاديث في المسألة. فمن ذلك ما رُوِيَ عن عثمان بن عفان، أنه قال: «لا يَنْكِحُ المُحْرِمُ، ولا يُنْكِحُ، ولا يَخْطُبُ». والحديث المعارض لهذا ما رَوَاه ابن عباس رضي الله عنهما: «أن رسول الله ﷺ تزوّج ميمونة وهو مُحْرِم». وقد أخرجه أصحاب الصحاح، إلا أنه قد عارضه عدد من الأحاديث عن ميمونة نفسها، قالت: «تزوّجها رسول الله ﷺ وهو غير مُحْرِم». وقد رُوِيَ ذلك عنها من طرق متعددة: عن أبي رافع، وعن سليمان بن يسار، وكان مولاها، وعن زيد بن الأصم. ويمكن الجمع بين الأحاديث بحمل أحدها على الكراهة، والآخر على بيان الجواز. ..
The reason for their disagreement arises from the conflict of traditions on the subject. One of these is related as a tradition from TJthman ibn cAffan, who said, “The muhrim is not to marry nor give someone away in marriage, nor is he to make a marriage proposal”. The tradition that opposes this is from Ibn Abbas c “that the Messenger of Allah (God’s peace and blessings be upon him) married Maymuna when he was in a state of ihram”. It is recorded by the compilers of the authentic traditions, except that it has been opposed by. a number of traditions from Maymuna (herself), who said “that the Messenger of Allah (God’s peace and blessings be upon him) married her when he was not in the state of ihram”. It has been related from her through various channels from Abu Rafic, from Sulayman ibn Yassar, who was her mawla (client), and from Zayd ibn al-Asamm. It is possible to reconcile the traditions by interpreting one to imply disapproval and the other to indicate permissibility. ..
هذه هي المسائل المشهورة في بيان ما يُحظر على المُحرِم. أما متى يُخرَج من حال الإحرام، ومتى تعود الأفعال المحظورة مباحةً، فسنذكره عند الكلام على أفعال الحج. وحال الإحرام للمُعتمِر ينتهي بعد أن يطوف ويسعى ويحلق رأسه. واختلفوا في انتهاء هذه الحال بالنسبة للحاج، كما سيأتي لاحقًا. والآن، وقد تحدثنا عما يجب على المُحرِم اجتنابه، ننتقل إلى الكلام عن أفعاله.
These are the well-known issues about what is prohibited to the muhrim. As to when he is to be released from the status of ihram, when the proscribed acts become permissible again, we shall mention it when discussing the acts of hajj. The state of ihram for the person performing the <umra ceases after he has made the tawdf and the sa*y, and had his head shaved. They differed about the termination of this state for those performing hajj, as will be coming up later. And now, as we have discussed the things to be avoided by the muhrim, we move to a discussion of his acts.