Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“And anything similar to either of them, and over a man’s turban . . .”

His statement, “and anything similar to either of them,” means anything resembling them among all that is worn on the feet, whether it is called a leather sock, a sock, a short leather sock, an outer leather sock, or something else. Wiping over it is permissible, because the effective cause is the same.

His statement, “and over a man’s turban,” means that wiping over a man’s turban is permissible. A turban is that which is wrapped and wound around the head; it is well known.

The evidence for the permissibility of wiping over it is the hadith of al-Mughirah ibn Shu‘bah, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, “wiped over his forelock, his turban, and his leather socks” (1).

It may also be referred to as a head covering, as in Sahih Muslim: “He wiped over the two leather socks and the head covering” (2). He said: this means the turban (3).

Thus, he explained the head covering as meaning the turban. Were it not for this explanation, we would have held it permissible to wipe over the ghutrah (headcloth) when it covers the head, just as it is permissible regarding women’s head coverings.

His statement, “for a man,” means not for a woman. This is one of the conditions for the permissibility of wiping over a turban: a woman may not wipe over a turban, because wearing one is prohibited for her due to its entailing imitation of men. Indeed, the Messenger of Allah, peace and blessings be upon him, has cursed . . .

(1) Reported by Muslim, Kitab al-Taharah (Book of Purification), chapter: wiping over the forelock and the turban, no. 274. (2) Reported by Muslim in the same book and chapter, no. 275, on the authority of Bilal ibn Rabah. (3) Ahmad narrated it, 6:11-13, on the authority of Bilal, with the wording: “He would wipe over the turban and the khuffs (leather socks).”
وَنَحْوِهِمَا، وعلى عِمَامَةٍ لرجلٍ .......... قوله: «ونحوهما»، أي: مثلهما من كلِّ ما يُلبَسُ على الرِّجْل سواء سُمِّي خُفَّاً، أم جورباً، أم مُوقاً، أم جُرموقاً، أم غير ذلك، فإِنَّه يجوز المسح عليه؛ لأن العِلَّة واحدة ..... قوله: «وعلى عِمَامةٍ لرجُل»، أي ويجوز المسح على عِمَامة الرَّجل، والعِمامةُ: ما يُعمَّمُ به الرَّأس، ويكوَّرُ عليه، وهي معروفةٌ. والدَّليل على جواز المسح عليها حديث المغيرة بن شعبة ﵁ أن النبيَّ ﷺ: «مسح بناصيته، وعلى العِمامة، وعلى خُفّيه» (١). وقد يُعبَّر عنها بالخِمَار كما في «صحيح مسلم»: «مسح على الخُفَّين والخِمَار» (٢)، قال: يعني العِمَامة (٣). ففسَّر الخِمَار بالعِمَامة، ولولا هذا التفسير لقلنا بجواز المسح على «الغُترة»، إِذا كانت مخمِّرة للرَّأس، كما يجوز في خُمُر النِّساء. وقوله: «لرَجُل»، أي: لا للمرأة، وهو أحد شروط جواز المسح على العِمامة، فلا يجوز للمرأة المسحُ على العِمَامة، لأنَّ لبسها لها حرام لما فيه من التشبُّه بالرِّجَال، وقد لعن رسولُ الله ﷺ
(١) رواه مسلم، كتاب الطهارة: باب المسح على الناصية والعمامة، رقم (٢٧٤). (٢) رواه مسلم، الكتاب والباب السابقين، رقم (٢٧٥) عن بلال بن رباح ﵁. (٣) روى أحمد (٦/ ١١ ـ ١٢ ـ ١٣) من حديث بلال بلفظ: «فيمسح على العمامة والخفين».

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