Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/125)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

at Namirah, where he remained until the sun had passed its zenith at Arafah.” (1)

If someone were to ask: Is not shading oneself with an umbrella and the like a form of covering?

The answer is: It is not considered covering, because anyone walking beside you can see your entire head. The Prophet, peace and blessings be upon him, “had Bilal and Usamah with him: one of them was leading his camel, while the other had placed his garment over his own head until he stoned Jamrat al-Aqabah.” (2) That is, he was shading him with it; this is exactly like an umbrella.

Issue: Covering the head applies specifically to men. As for shaving the head and clipping the nails, these apply to both men and women.

The apparent meaning of the author’s statement, may Allah have mercy on him, is that covering the face is neither forbidden nor among the restrictions of ihram, for he said, “Whoever covers his head,” and made no mention of the face. When he makes no mention of it, the basic ruling is permissibility. Accordingly, there is nothing wrong with a pilgrim in ihram covering his face.

This is a matter concerning which the scholars differ. Some maintain that a male pilgrim in ihram may not cover his face, based on their regarding as authentic the wording reported in Ibn Abbas’s hadith, may Allah be pleased with him and his father, concerning the man whose camel threw him down: “nor his face.” In al-Sahihayn, the Prophet, peace and blessings be upon him, said only: “Do not cover his head.” (3)

Muslim also narrated that he said: “nor his face.” (4) The scholars have differed over

(1) Its authentication and source reference have preceded on p. 76, from the hadith of Jabir, may Allah be pleased with him. (2) Narrated by Muslim in Kitab al-Hajj, chapter: “The recommendation to stone Jamrat al-Aqabah on the Day of Sacrifice” (1298), on the authority of Umm Husayn, may Allah be pleased with her. (3) Its authentication and source reference have preceded on p. 72. (4) Narrated by Muslim in Kitab al-Hajj, chapter: “What a muhrim (pilgrim in ihram) should have done if he dies” (1206 [98]); also by Ahmad (1:287); al-Nasai in Kitab al-Manasik, chapter: “How many garments a muhrim is shrouded in when he dies” (5:196); Ibn Majah in Kitab al-Manasik, chapter: “When a muhrim dies” (3084); Ibn Hibban in al-Ihsan (3960); and al-Bayhaqi (3:392-393). Al-Bayhaqi said: “The mention of the face in it is anomalous ... The narration of the group who did not express doubt and transmitted the text more accurately is more deserving of being regarded as preserved.” Ibn al-Turkumani critiqued him in al-Jawhar al-Naqi (3:391), saying: “I say: the prohibition of covering both of them has been authentically established. Some narrators mentioned both together, some mentioned the head alone, and others the face alone. All of these are sound, and there is no error in any of their wordings. This is preferable to declaring Muslim mistaken.” See Nasb al-Rayah (3:28) and al-Talkhis (1081).

له قبة بنمرة فبقي فيها حتى زالت الشمس في عرفة» (١). فإن قال قائل: التظليل بالشمسية ونحوها، أليس ستراً؟ فالجواب: ليس ستراً؛ لأن الذي يمشي إلى جنبك يرى كل رأسك، والنبي ﷺ «كان بلال وأسامة أحدهما يقود به البعير، والثاني واضع ثوبه على رأسه حتى رمى جمرة العقبة» (٢)، أي: يظلله به، وهذا كالشمسية تماماً. مسألة: تغطية الرأس خاص بالرجال، أما حلق الرأس، وتقليم الأظافر فهو عام للرجال والنساء. وظاهر كلام المؤلف ﵀: أن تغطية الوجه ليست حراماً؛ ولا محظوراً، لأنه قال: «فمن غطى رأسه» ولم يتعرض للوجه، وإذا لم يتعرض له فالأصل الحل، وعلى هذا فتغطية المحرم وجهه لا بأس بها، وهذه محل خلاف بين العلماء، فمنهم من قال: لا يجوز للمحرم الرجل أن يغطي وجهه، بناء على صحة اللفظة الواردة في حديث ابن عباس ﵄ في قصة الرجل الذي وقصته ناقته: «ولا وجهه»، ففي الصحيحين أن النبي ﷺ قال: «لا تخمروا رأسه» (٣) فقط. وروى مسلم أنه قال: «ولا وجهه» (٤)، فاختلف العلماء في

(١) سبق تخريجه ص (٧٦) من حديث جابر ﵁. (٢) أخرجه مسلم في الحج/ باب استحباب رمي جمرة العقبة يوم النحر (١٢٩٨) عن أم الحصين ﵂. (٣) سبق تخريجه ص (٧٢). (٤) في الحج/ باب ما يفعله المحرم إذا مات (١٢٠٦) (٩٨)؛ وأخرجه الإمام أحمد (١/ ٢٨٧)؛ والنسائي في المناسك/ باب في كم يكفن المحرم إذا مات (٥/ ١٩٦)؛ وابن ماجه في المناسك/ باب المحرم يموت (٣٠٨٤)؛ وابن حبان (٣٩٦٠) إحسان، والبيهقي (٣/ ٣٩٢ ـ ٢٩٣). وقال البيهقي: «وذكر الوجه فيه غريب … ورواية الجماعة الذي لم يشكوا، وساقوا المتن أحسن سياقة أولى بأن تكون محفوظة». وتعقبه ابن التركماني في «الجوهر النقي» (٣/ ٣٩١) بقوله: «قلت: قد صح النهي عن تغطيتهما، فجمعهما بعضهم، وأفرد بعضهم الرأس، وبعضهم الوجه، والكل صحيح، ولا وهم في شيء منه في متنه، وهذا أولى من تغليط مسلم»، انظر: نصب الراية (٣/ ٢٨) والتلخيص (١٠٨١).