Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/66)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Question: If he applies perfume to his body, placing it on his head and beard, and then the perfume runs from where he applied it downwards, does this have any effect or not?

Answer: No, it has no effect, because here the perfume moves by itself; he did not move it. Moreover, the apparent practice of the Prophet—may Allah’s blessings and peace be upon him—and his Companions was that they did not concern themselves if the perfume ran, since they had applied it at a time when they were permitted to do so.

Question: If a person in ihram is going to perform ablution, and he has perfumed his head, he will wipe his head with his hands. When he wipes his head with his hands, some of the perfume will adhere to them. Should we say: Prepare for yourself a cloth to place over your hand when you wish to wipe your head, so that you do not touch the perfume?

Answer: No. Rather, this is undue strictness in religion, and nothing to this effect has been reported. Likewise, he should not wipe his head with a stick or a piece of leather. Rather, he should wipe it with his hand, and perfume will adhere to his hand. According to the school of law, he must immediately wash this perfume from his hands, so that its scent disappears.

But what appears correct to me is that this is excused. The person in ihram did not initiate the application of perfume, and this is perfume whose use he was commanded to apply. The hardship of washing his hand in such a way that the scent disappears is not something the Sacred Law imposes.

His statement, “and divesting oneself of tailored garments,” means that it is recommended for one intending to enter ihram to divest himself of tailored garments. Divesting oneself of tailored garments means removing them. What is meant by tailored garments is what is customarily worn, such as a shirt and trousers. The intended manner of divesting oneself is to be dressed in a white waist-wrapper and upper wrap. Otherwise, divesting oneself of tailored garments is obligatory; the author merely followed others in this wording. Had he said, “divesting oneself of prohibited clothing,” it would have been more appropriate.

مسألة: إذا تطيب في بدنه فوضع الطيب على رأسه ولحيته، ثم سال الطيب من الموضع الذي وضعه فيه نازلاً إلى أسفل، فهل هذا يؤثر أو لا؟ الجواب: لا يوثر؛ لأن انتقال الطيب هنا بنفسه، وليس هو الذي نقله؛ ولأن ظاهر حال النبي ﷺ وأصحابه، أنهم لا يبالون إذا سال الطيب؛ لأنهم وضعوه في حال يجوز لهم وضعه. مسألة: إذا كان المحرم سوف يتوضأ، وإذا طيب رأسه فسوف يمسح رأسه بيديه، وإذا مسح رأسه بيديه لصق شيء من الطيب بيديه، فهل نقول أعدَّ لنفسك خرقة تضعها في يدك، إذا أردت أن تمسح رأسك حتى لا تمس الطيب؟! الجواب: لا، بل هذا تنطع في الدين ولم يرد، وكذا لا يمسح رأسه بعود أو جلد، إذاً يمسحه بيده وسوف يعلق الطيب بيده، فعلى المذهب أنه يجب عليه أن يغسل يديه من هذا الطيب فوراً؛ وذلك حتى يذهب ريحه. لكن الذي يظهر لي أن هذا مما يعفى عنه، فالمحرم لم يبتدئ الطيب، وهذا طيب مأمور به، والمشقة في غسل يده غسلاً تذهب معه الرائحة، لا ترد به الشريعة. قوله: «وتجرُّدٌ من مخيط» يعني يسن التجرد من المخيط، لمن أراد الإحرام، والتجرد من المخيط يعني خلعه، والمراد بالمخيط ما يلبس عادة، كالقميص والسراويل، والمقصود أن يكون تجرده في إزار ورداء أبيضين، وإلا فتجرده من المخيط واجب والمؤلف تبع غيره في العبارة، ولو قال: «تجرده من ملبوس محظور» لكان أولى.