Majmu' al-FatawaIbn Taimiya

many jurists. Ibn ‘Abbās, however, knew the hadith concerning the man whose she-camel broke his neck while he was in ihram. The Prophet, may Allah bless him and grant him peace, said:

“Wash him with water and lote leaves, shroud him in his two garments, do not apply any perfume to him, and do not cover his head, for he will be raised on the Day of Resurrection reciting the talbiyah.”

He therefore acted upon this and said: “The state of ihram continues; the restrictions observed by other pilgrims in ihram must still be observed for one who dies in that state.” This is the position of the jurists versed in hadith and others.

The same applies to the martyr. It is reported that Ibn ‘Umar was asked about washing a martyr and replied: “‘Umar was washed, although he was a martyr.” Most scholars, however, had learned of the Prophet’s practice concerning the martyrs of Uhud and his words, may Allah bless him and grant him peace:

“Wrap them with their wounds and blood, for each of them will be raised on the Day of Resurrection with his wound gushing blood: its colour will be that of blood, but its fragrance will be that of musk.”

This hadith is recorded in the authentic collections. They therefore applied it to the battlefield martyr who dies before being carried away wounded and still alive. There are many similar examples.

The scholars agree that a pilgrim in ihram may knot his lower wrap when necessary, since it will only stay in place when knotted. Ibn ‘Umar disapproved of a pilgrim in ihram knotting his upper wrap, apparently considering that tying a knot in it made it resemble a sleeveless shirt. Most jurists followed him in this, regarding it as prohibited and requiring expiation from anyone who does so. Those who regard it as merely discouraged, however, do not require expiation; this is the more plausible view.

No Companion has been reported to have disapproved of knotting a small upper wrap that cannot be wrapped around the body and ordinarily will not stay in place except by knotting it or using a similar means, such as a fastening pin or tying its two ends at the waist

كَثِيرٌ مِنْ الْفُقَهَاءِ. وَابْنُ عَبَّاسٍ عَلِمَ حَدِيثَ {الَّذِي وَقَصَتْهُ نَاقَتُهُ وَهُوَ مُحْرِمٌ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اغْسِلُوهُ بِمَاءِ وَسِدْرٍ وَكَفِّنُوهُ فِي ثَوْبَيْهِ وَلَا تُقَرِّبُوهُ طِيبًا وَلَا تُخَمِّرُوا رَأْسَهُ فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ مُلَبِّيًا} فَأَخَذَ بِذَلِكَ وَقَالَ: الْإِحْرَامُ بَاقٍ يَجْتَنِبُ الْمُحْرِمُ إذَا مَاتَ مَا يَجْتَنِبُهُ غَيْرُهُ وَعَلَى ذَلِكَ فُقَهَاءُ الْحَدِيثِ وَغَيْرُهُمْ. وَكَذَلِكَ الشَّهِيدُ. رُوِيَ عَنْ ابْنِ عُمَرَ أَنَّهُ سُئِلَ عَنْ تَغْسِيلِهِ؟ فَقَالَ: غُسِّلَ عُمَرُ وَهُوَ شَهِيدٌ. وَالْأَكْثَرُونَ بَلَغَهُمْ سُنَّةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي شُهَدَاءِ أُحُدٍ وَقَوْلُهُ: {زَمِّلُوهُمْ بِكُلُومِهِمْ وَدِمَائِهِمْ فَإِنَّ أَحَدَهُمْ يُبْعَثُ يَوْمَ الْقِيَامَةِ وَجُرْحُهُ يَثْعَبُ دَمًا: اللَّوْنُ لَوْنُ دَمٍ وَالرِّيحُ رِيحُ مِسْكٍ} وَالْحَدِيثُ فِي الصِّحَاحِ فَأَخَذُوا بِذَلِكَ فِي شَهِيدِ الْمَعْرَكَةِ إذَا مَاتَ قَبْلَ أَنْ يَرْتَثَّ. وَنَظَائِرُ ذَلِكَ كَثِيرَةٌ. وَاتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّ الْمُحْرِمَ يَعْقِدُ الْإِزَارَ إذَا احْتَاجَ إلَى ذَلِكَ؛ لِأَنَّهُ إنَّمَا يَثْبُتُ بِالْعَقْدِ. وَكَرِهَ ابْنُ عُمَرَ لِلْمُحْرِمِ أَنْ يَعْقِدَ الرِّدَاءَ كَأَنَّهُ رَأَى أَنَّهُ إذَا عَقَدَ عُقْدَةً صَارَ يُشْبِهُ الْقَمِيصَ الَّذِي لَيْسَ لَهُ يَدَانِ. وَاتَّبَعَهُ عَلَى ذَلِكَ أَكْثَرُ الْفُقَهَاءِ فَكَرِهُوهُ كَرَاهَةَ تَحْرِيمٍ فَيُوجِبُونَ الْفِدْيَةَ إذَا فَعَلَ ذَلِكَ. وَأَمَّا كَرَاهَةَ تَنْزِيهٍ فَلَا يُوجِبُونَ الْفِدْيَةَ وَهَذَا أَقْرَبُ. وَلَمْ يَنْقُلْ أَحَدٌ مِنْ الصَّحَابَةِ كَرَاهَةَ عَقْدِ الرِّدَاءِ الصَّغِيرِ الَّذِي لَا يُلْتَحَفُ وَلَا يَثْبُتُ بِالْعَادَةِ إلَّا بِالْعَقْدِ أَوْ مَا يُشْبِهُهُ مِثْلُ الْخِلَالِ وَرَبْطِ الطَّرَفَيْنِ عَلَى حَقْوِهِ

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