16
wearing trousers at ʿArafāt for anyone who could not find a lower wrap, and he likewise allowed (1) the wearing of leather socks for whoever could not find (2) sandals (3). He had restricted the concession at first to socks that were cut down, because once trimmed they are practically the same as sandals.
Accordingly, the sounder opinion is that a pilgrim may wear any footwear that sits below the ankles—such as the low-cut khuff al-mukkaʿab, the jumjum, the madās, and similar items (4)—whether he has sandals at hand or not (5).
If he can find neither sandals nor anything that serves their purpose, like the jumjum or the madās (6) and the like (7), he may then put on full leather socks without cutting them.
…and he likewise forbade the wearing of turbans, trousers, hooded cloaks, and leather socks, except for someone who cannot find sandals; in that case he may put on leather socks and must cut them below the ankles. Reported by al-Bukhari (1543) and Muslim (1177).
(1) The phrase “and he granted a concession in” appears in MSS A and B as “and in”.
(2) The words enclosed in brackets are missing from MS B.
(3) Cf. the hadith of Ibn Abbas: the Messenger of Allah said, “Whoever cannot find an izar (waist-wrapper) may wear trousers, and whoever cannot find sandals may wear leather socks.” Reported by al-Bukhari (1843) and Muslim (1178).
(4) al-jamjam means al-midass (a type of sandal); see al-Muʿjam al-Wasit, p. 133.
(5) According to the madhhab, wearing leather socks while sandals are available is impermissible and requires a fidya; see Majmuʿ al-Fatawa 21/196, Tahdhib al-Sunan 1/349, al-Furuʿ 5/425, al-Insaf 3/465.
(6) MS D also reads al-midass.
(7) The bracketed words are missing from MS B.
عَرَفَاتٍ في لُبْسِ السراويلِ لمنْ لم يَجِدْ [إزارًا، ورخَّصَ في
(١)
لُبْسِ الْخُفَّيْنِ لمنْ لم يَجِدْ]
(٢)
نَعْلَيْنِ
(٣)
، وإنَّما رَخَّصَ في المقطوعِ أوَّلًا؛ لأنَّهُ يَصِيرُ بالقطعِ كالنعلَيْنِ.
ولهذا كانَ الصحيحُ:
أنَّهُ يجوزُ أنْ يلبسَ ما دونَ الكَعْبَيْنِ، مثلَ الْخُفِّ الْمُكَعَّبِ والجمجمِ
(٤)
والْمَدَاسِ، ونحوِ ذلكَ، [سواءٌ كانَ واجدًا للنَّعْلَيْنِ أو فاقِدًا لهما
(٥)
.
وإذا لم يَجِدْ نَعْلَيْنِ ولا ما يقومُ مقامَهُمَا؛ مثلَ الجمجمِ والمداسِ
(٦)
، ونحوِ ذلكَ]
(٧)
؛ فله أنْ يَلْبَسَ الخُفَّ، ولا يقطعَهُ،
= وَلا العَمَائِمَ، وَلا السَّرَاوِيلاتِ، وَلا البَرَانِسَ، وَلا الخِفَافَ، إِلَّا أَحَدٌ لا يَجِدُ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الكَعْبَيْنِ» أخرجه البخاري (١٥٤٣)، ومسلم (١١٧٧).
(١) قوله: (ورخص في) هو في (أ) و (ب): (وفي).
(٢) ما بين معقوفين سقط من (ب).
(٣) كما في حديث ابن عباس رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: «مَنْ لَمْ يَجِدِ الإِزَارَ فَلْيَلْبَسِ السَّرَاوِيلَ، وَمَنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ» أخرجه البخاري (١٨٤٣)، ومسلم (١١٧٨).
(٤) الجمجم: المداس. ينظر: المعجم الوسيط (ص: ١٣٣).
(٥) والمذهب: لا يجوز لبسها مع وجود النعلين، وعليه الفدية. ينظر: مجموع الفتاوى ٢١/ ١٩٦، تهذيب السنن ١/ ٣٤٩، الفروع ٥/ ٤٢٥، الإنصاف ٣/ ٤٦٥.
(٦) في (د): المداس.
(٧) ما بين معقوفين سقط من (ب).