Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/194)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Some scholars have said that he should widen the neck opening and pull it down from below, but what we have mentioned is correct.

If a person in ihram covers his head forgetfully, nothing is due from him; but as soon as he remembers, he must uncover it. Likewise, if a person covers his head while asleep, no expiation is due from him, because he is not legally accountable; but once he wakes up, he must uncover it.

The evidence that these matters are waived in cases of forgetfulness, ignorance, and coercion is as follows:

First: Allah says, “Our Lord, do not take us to task if we forget or make a mistake.” [al-Baqarah 2:286] Allah said, “I have done so.” (1)

Second: Allah says, “There is no blame upon you for what you do by mistake, but only for what your hearts deliberately intend.” [al-Ahzab 33:5]

Third: Allah says, “Whoever disbelieves in Allah after having believed—except one who is compelled while his heart remains secure in faith—but whoever willingly opens his breast to disbelief, upon them is wrath from Allah.” [al-Nahl 16:106] If disbelief itself has its consequent ruling waived under coercion, then what is less serious is even more deserving of that concession.

Fourth: Among the evidences from the sunnah is the Prophet’s statement, may Allah’s peace and blessings be upon him: “Allah, Most High, has pardoned my ummah for mistakes, forgetfulness, and what they are coerced into doing.” (2)

(1) Reported by Muslim in Kitab al-Iman (Faith), chapter: “Clarifying that He, glorified be He, has only imposed what is within one’s capacity” (126), on the authority of Ibn Abbas, may Allah be pleased with him. (2) Reported by Ibn Majah in Kitab al-Talaq (Divorce), chapter: “The divorce of one who is coerced or forgetful” (2043), on the authority of Abu Dharr, may Allah be pleased with him; and on the authority of Ibn Abbas (2045), with the wording: “has remitted.” It was authenticated by Ibn Hibban (7219).

وقال بعض العلماء: يوسع الجيب وينزله من أسفل، لكن الصحيح ما ذكرنا. ولو غطى رأسه ناسياً وهو محرم فلا شيء عليه، لكن متى ذكر وجب عليه كشفه، ولو أن إنساناً وهو نائم غطى رأسه فلا فدية عليه؛ لأنه مرفوع عنه القلم، لكن متى استيقظ وجب عليه كشفه. والدليل على سقوط هذه الأشياء، بالنسيان، والجهل، والإكراه ما يلي: أولاً: قوله تعالى: ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦]، فقال الله: «قد فعلت» (١). ثانياً: قوله تعالى: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ﴾ [الأحزاب: ٥]. ثالثاً: قوله تعالى: ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ﴾ [النحل: ١٠٦]، فالكفر إذا كان يسقط موجبه بالإكراه، فما دونه من باب أولى. رابعاً: من السنة قوله ﷺ: «إن الله تعالى تجاوز عن أمتي الخطأ والنسيان وما استكرهوا عليه» (٢).

(١) أخرجه مسلم في الإيمان/ باب بيان أنه سبحانه لم يكلف إلا ما يطاق (١٢٦) عن ابن عباس ﵄. (٢) أخرجه ابن ماجه في الطلاق/ باب طلاق المكره والناسي (٢٠٤٣) عن أبي ذر ﵁، وعن ابن عباس (٢٠٤٥) بلفظ: وضع، وصححه ابن حبان (٧٢١٩).