Zād al-Maʿād - Ibn al-Qayyim - (2/297)

Zād al-MaʿādIbn al-Qayyim

her face; the Prophet ﷺ would see it and would not forbid us.”

The tenth ruling: A person in pilgrimage consecration is prohibited from covering his head. There are three categories in this regard (1): what is prohibited by consensus, what is permissible by consensus, and what is disputed.

The first comprises anything resting directly against the head (2) and intended to cover it, such as a turban, a cap (3), a skullcap (4), a helmet (5), and similar items.

The second includes tents, houses, trees, and the like. It is authentically established that a tent was pitched for the Prophet ﷺ at Namirah while he was in pilgrimage consecration. Mālik, however, prohibited a person in pilgrimage consecration from placing his garment over a tree and taking shade (6) beneath it. Most scholars disagreed with him. His followers also prohibited a person in pilgrimage consecration from walking in the shade of a camel litter.

The third includes the mahmil (camel litter), the mahārah (women’s litter) (7), and the howdah. There are three opinions concerning these. The first is permissibility, which is the position of al-Shāfiʿī and Abū Hanīfah. The second is prohibition: anyone who does so must offer expiation. This is Mālik’s position. The third is prohibition without any expiation being due if one does so. All three opinions are reported from Ahmad.

(1) Thus in all manuscripts, with the numeral in the feminine form. (2) mb and the printed edition read mulāmis (touching). The adopted reading follows the remaining manuscripts. (3) Al-qub‘ (cap) is the reading in all manuscripts; it means a cap or skullcap. See Takmilat al-ma‘ājim al-‘arabiyya (8:172). The printed edition changed it to al-qubba‘a (hat). There is no need for this change. (4) A head covering made of wool, cotton, or similar materials. (5) A mighfar (protective coif) is worn on the head. (6) The printed edition reads li-yastazilla (so that he may take shade), contrary to the manuscripts. (7) A type of women’s litter. See Takmilat al-ma‘ājim al-‘arabiyya (5:204).

وجهها، فيراه النَّبيُّ ﷺ فلا ينهانا. الحكم العاشر: أنَّ المحرِم ممنوعٌ من تغطية رأسه، والمراتب فيه ثلاثة (١): ممنوعٌ منه بالاتِّفاق، وجائزٌ بالاتِّفاق، ومختلفٌ فيه: فالأوَّل كلُّ متَّصلٍ مُلابسٍ (٢) يُراد لستر الرَّأس: كالعِمامة، والقُبع (٣)، والطَّاقيَّة (٤)، والخُوذَة (٥) وغيرها. والثَّاني كالخيمة، والبيت، والشَّجرة، ونحوها. وقد صحَّ عن النَّبيِّ ﷺ أنَّه ضُرِبت له قبَّةٌ بنَمِرَةَ وهو محرمٌ، إلا أنَّ مالكًا منع المحرم أن يضع ثوبه على شجرةٍ يستظلُّ (٦) به، وخالفه الأكثرون، ومنع أصحابه المحرمَ أن يمشي في ظلِّ المَحْمِل. والثَّالث كالمَحْمِل، والمَحَارة (٧)، والهَوْدج. فيه ثلاثة أقوالٍ: الجواز، وهو قول الشَّافعيِّ وأبي حنيفة. والثَّاني: المنع. فإن فعل افتدى، وهو مذهب مالك. والثَّالث: المنع، فإن فعل فلا فديةَ عليه. والثَّلاثة رواياتٌ عن أحمد.

(١) كذا في جميع النسخ بتأنيث العدد. (٢) في مب، المطبوع: «ملامس». والمثبت من بقية النسخ. (٣) كذا في جميع النسخ، وهو بمعنى القلنسوة والطاقية. انظر: «تكملة المعاجم العربية» (٨/ ١٧٢). وغيَّرها في المطبوع إلى: «القُبَّعة». ولا داعي للتغيير. (٤) غطاء للرأس من الصوف أو القطن ونحوهما. (٥) المغفر يجعل على الرأس. (٦) في المطبوع: «ليستظل» خلاف النسخ. (٧) ضرب من محامل النساء. انظر: «تكملة المعاجم العربية» (٥/ ٢٠٤).