Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/189)

His statement, “or wear anything”: “anything” is an indefinite noun occurring in a negative context, and thus conveys generality.

His statement, “then wears a garment”: if he wears trousers or tubbān—a short pair of trousers without sleeves—he has broken his oath.

His statement, “or a coat of mail”: he has broken his oath. A coat of mail is worn in battle. Allah, Exalted is He, says:

“And We taught him the making of coats of mail for your benefit, to protect you in your warfare.” [al-Anbiya’ 21:80]

And He says:

“Make full coats of mail.” [Saba’ 34:11]

That is, full-length coats of mail. A coat of mail is a garment woven from iron rings, which a person wears to protect himself from spears, knives, and the like.

His statement, “or a cuirass”: a cuirass is a type of armour, but of a particular form. Likewise, if he wears a cap or a headcloth, he has broken his oath.

His statement, “or sandals, he has broken his oath”: the same applies to socks. Thus, anything that is worn breaks his oath.

Question: If he prays upon a mat, has he broken his oath or not? If he has not broken it, then how do we answer the hadith of Anas, may Allah be pleased with him: “I stood upon one of our mats, which had turned black from having been worn for so long” (1)? Another narration has: “from having remained for so long” (2). The scholars said: here, libās (wearing) means use; thus, the wearing of

(1) Reported by al-Bukhari in Al-Salah (Prayer), chapter: “Praying on a mat” (380), and by Muslim in Al-Masajid wa Mawadi al-Salah (Mosques and Places of Prayer), chapter: “The permissibility of congregational prayer for voluntary prayers” (658). (2) Reported by al-Bukhari in Al-Adhan (Call to Prayer), chapter: “The ablution of children and when ghusl becomes obligatory upon them” (860).

قوله: «ولا يلبس شيئاً» «شيئاً» نكرة في سياق النفي فتفيد العموم. قوله: «فلبس ثوباً» أو لبس سروالاً أو تُبَّاناً يحنث والتُّبان بسروال قصير ليس له أكمام. قوله: «أو درعاً» يحنث، والدرع يلبسونه في الحرب، قال الله تعالى: ﴿وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ﴾ [الأنبياء: ٨٠]، وقال تعالى: ﴿أَنِ اعْمَلْ سَابِغَاتٍ﴾ [سبأ: ١١] يعني دروعاً سابغات، والدرع عبارة عن ثوب منسوج من حلق الحديد، يلبسه الإنسان ليتقي به الرماح والسكاكين، وغير ذلك. قوله: «أو جوشناً» الجوشن نوع من الدروع، لكنه على صفة خاصة، كذلك لو لبس طاقية أو غترة حنث. قوله: «أو نعلاً حنث» وكذلك الجوارب، إذن كل ما يلبس يحنث به. مسألة: لو صلى على حصير فهل يحنث أو لا؟ وإذا كان لا يحنث، فكيف نجيب عن حديث أنس ﵁: «فقمت إلى حصير لنا قد اسود من طول ما لبس» (١)، وفي رواية: «لبث» (٢)؟ قال العلماء: إن اللباس هنا بمعنى الاستعمال، فلباس

(١) أخرجه البخاري في الصلاة/ باب الصلاة على الحصير … (٣٨٠) ومسلم في المساجد ومواضع الصلاة/ باب جواز الجماعة في النافلة … (٦٥٨). (٢) أخرجه البخاري في الأذان/ باب وضوء الصبيان ومتى يجب عليهم الغسل … (٨٦٠).