Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (1/482)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

may Allah be pleased with her, said: “I applied perfume to the Messenger of Allah ﷺ when he had become released from the state of iḥrām and when he first entered it.” Sālim added, “And the Sunnah of the Messenger of Allah ﷺ is most deserving to be followed.”

I say: Its chain is also sound. Al-Ṭaḥāwī likewise recorded it (1/421), as did Saʿīd ibn Manṣūr, as cited in al-Muḥallā (7/139).

The ḥadīth is clear proof that, once the pilgrim has cast the stones at Jamrat al-ʿAqabah, every prohibition of iḥrām is lifted for him except sexual intercourse; that alone remains forbidden by consensus. Al-Shawkānī (5/60) attributed this ruling to the Ḥanafīs, the Shāfiʿīs and to the scholars of the Prophetic household. What is commonly reported from the Ḥanafīs, however, is that release from the restrictions does not occur until both the pelting and the shaving have taken place. Al-Ṭaḥāwī supported their view with the previously mentioned ḥadīth of ʿAmrah from ʿĀʾishah, whose weakness you have already seen, so it cannot serve as evidence—especially when it contradicts her authentic report which I have cited in support of the statement of ʿUmar that accords with their school.

Yet Ibn ʿĀbidīn, in his marginalia on al-Baḥr al-Rāʾiq (2/373), quotes from Abū Yūsuf an opinion that agrees with what al-Shawkānī related about the Ḥanafīs; this shows that there is in fact a difference of opinion within their school. The view of Abū Yūsuf is the correct one, for it conforms to the ḥadīth.

It is, moreover, rather surprising that al-Ṣanʿānī, in his commentary on that weak ḥadīth of ʿĀʾishah, should say: “What appears is that there is consensus that perfume and the like become permissible—apart from intercourse—after the pelting, even if one has not yet shaved.” Although this is indeed the correct view, ʿUmar and other early authorities disagreed, and a number of scholars—including Ibn Rushd in al-Bidāyah (1/295)—have documented the existence of disagreement. Where, then, is the claimed consensus?

Rather, the correct position is what the ḥadīth itself establishes, and it is the view adopted by Ibn Ḥazm in al-Muḥallā (7/139), where he said:

الله عنها: " أنا طيبت رسول الله ﷺ لحله وإحرامه، قال سالم: وسنة رسول الله ﷺ أحق أن تتبع ". قلت: وسنده صحيح أيضا، وأخرجه الطحاوي أيضا (١ / ٤٢١) وكذا سعيد بن منصور كما في " المحلى " (٧ / ١٣٩) . وفي الحديث دلالة ظاهرة على أن الحاج يحل له بالرمي لجمرة العقبة كل محظور من محظورات الإحرام إلا الوطئ للنساء، فإنه لا يحل به بالإجماع، وما دل عليه الحديث عزاه الشوكاني (٥ / ٦٠) للحنفية والشافعية والعترة، والمعروف عن الحنفية أن ذلك لا يحل إلا بعد الرمي والحلق، واحتج لهم الطحاوي بحديث عمرة عن عائشة المتقدم وقد عرفت ضعفه، فلا حجة فيه لاسيما مع مخالفته لحديثها الصحيح الذي احتجت به على قول عمر الموافق لمذهبهم. نعم ذكر ابن عابدين في " حاشيته " على " البحر الرائق " (٢ / ٣٧٣) عن أبي يوسف ما يوافق ما حكاه الشوكاني عن الحنفية، فالظاهر أن في مذهبهم خلافا، وقول أبي يوسف هو الصواب لموافقته للحديث، ومن الغرائب قول الصنعاني في شرح حديث عائشة الضعيف: " والظاهر أنه مجمع على حل الطيب وغيره إلا الوطء بعد الرمي، وإن لم يحلق " فإن هذا وإن كان هو الصواب، فقد خالف فيه عمر وغيره من السلف وحكى الخلاف فيه غير واحد من أهل العلم منهم ابن رشد في " البداية " (١ / ٢٩٥) فأين الإجماع؟ ! لكن الصحيح ما أفاده الحديث، وهو مذهب ابن حزم في " المحلى "، (٧ / ١٣٩) وقال: