Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/286)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Nor is the face of a female [pilgrim] to be covered …

His statement, “Nor is the face of a female [pilgrim] [to be covered],” means that if a woman in ihram dies, her face is not covered. This applies if she is not in the presence of unrelated men. If she is in the presence of unrelated men, then her face is covered, just as it would be if she were alive.

Her head, however, is covered, because it must be covered during ihram and at other times while she is alive.

The apparent meaning of the author’s words is that these matters are to be avoided even after the first release from ihram. Perhaps this is not what he intended, for after the first release from ihram, nothing remains prohibited to the pilgrim except relations with women. Accordingly, he should be treated as one who has undergone the first release from ihram. This may also be inferred from the Prophet’s statement, peace and blessings be upon him: “For he will be raised on the Day of Resurrection reciting the talbiyah.” For once he begins the first release from ihram, the talbiyah ceases, as it ceases upon stoning the Jamrat al-‘Aqabah.

In the Prophet’s statement, peace and blessings be upon him, “For he will be raised on the Day of Resurrection reciting the talbiyah,” (1) there is evidence that the remaining rites of his pilgrimage are not to be completed on his behalf, even if the Hajj was obligatory—contrary to the view held by some scholars, who maintain that the remaining rites should be completed on his behalf if the Hajj was obligatory. In response, we say: The Prophet, peace and blessings be upon him, did not tell them, “Complete the rest of the rites on his behalf.” Had completing the remaining rites been obligatory, the Prophet, peace and blessings be upon him, would have made it clear. Furthermore, were we to complete the rest of his rites on his behalf, we would deprive him of an immensely great benefit: that he will be raised on the Day of Resurrection reciting the talbiyah. For if the remaining rites were completed on his behalf, he would be released from ihram and his rites would be over. Thus, completing the remaining rites on his behalf would be a disservice to the deceased. We say: This man began performing the rites and died before completing them; and whoever leaves his home

(1) Previously cited; see p. 269.

وَلَا وَجْهُ أُنْثَى .......... قوله: «ولا وجه أُنثى»، أي: لو ماتت أُنثى محرمة فإن وجهها لا يغطى، وهذا إن لم يُمر بها حول رجال أجانب، فإن مُر بها حول رجال أجانب فإن وجهها يستر، كما لو كانت حية. وأما رأسها فيغطى؛ لأنه يجب تغطيته حال الحياة في الإحرام وغيره. وظاهر كلام المؤلف اجتناب هذه الأشياء حتى بعد التحلل الأول، ولعله غير مراد؛ لأن المحرم بعد التحلل الأول لا يحرم عليه إلا النساء فقط، وعلى هذا يصنع به كما يصنع بالمتحلل تحللاً أولاً، ويمكن أن يؤخذ ذلك من قوله ﷺ: «فإنه يبعث يوم القيامة ملبياً»؛ لأنه إذا شرع في التحلل الأول انقطعت التلبية؛ لأنها تنقطع عند رمي جمرة العقبة. وفي قول النبي ﷺ: «فإنه يبعث يوم القيامة ملبياً» (١)، دليل على أنه لا يُقضى عنه ما بقي من نسكه ولو كان الحج فريضةً خلافاً لما ذهب إليه بعض أهل العلم، وقالوا: إنه يقضى عنه ما بقي من النسك إذا كان الحج فريضة؛ فإننا نقول رداً على هذا القول: إن النبي ﷺ لم يقل لهم: اقضوا عنه بقية النسك، ولو كان قضاء بقية النسك واجباً لبيّنه النبي ﷺ؛ ولأننا لو قضينا عنه بقية نسكه لفوتنا عليه فائدة كبيرة جداً، وهي أنه يبعث يوم القيامة ملبياً؛ لأنه لو قضي عنه بقية النسك لتحلل وانتهى من النسك، فيكون في قضاء بقية النسك عنه إساءة للميت. ونقول: هذا الرجل شرع في أداء النسك ومات قبل إكماله، ومن خرج من بيته

(١) سبق تخريجه ص (٢٦٩).