The five [garments] are a waist wrapper, a chemise, a head covering, and two wrapping sheets. This is the correct view, due to the hadith of Layla which we mentioned, and what Umm 'Atiyya narrated, that the Prophet (may Allah bless him and grant him peace) handed her a waist wrapper, a chemise, a head covering, and two garments. (4)
Section: Al-Marwazi said: 'I asked Abu 'Abd Allah: In how many [garments] is a young girl (jariyah) shrouded if she has not reached puberty?' He said: 'In two wrapping sheets and a chemise, with no head covering.' Ibn Sirin shrouded a daughter of his who had reached the age of puberty (i'sarat) (5) in a chemise and two wrapping sheets. It was also narrated [that it was done] in a baqir and two wrapping sheets. Ahmad said: 'The baqir is the chemise that has no sleeves.' This is because a non-pubescent girl is not obligated to cover her head in prayer. There is a difference in the report from Ahmad regarding the threshold at which she assumes the status of a woman in terms of the shroud. It was narrated from him: 'When she reaches puberty.' This is the apparent meaning of his words in the report of al-Marwazi, based on the saying of the Prophet (may Allah bless him and grant him peace): 'Allah does not accept the prayer of a menstruating woman (ha'id) except with a head covering.' (6) Its implication is that one who is not such does not need a head covering in her prayer, and likewise in her shroud. Furthermore, Ibn Sirin shrouded his daughter when she had reached puberty—meaning she was near menstruation—without a head covering. Most of his companions narrated from Ahmad: 'When she is nine years old, the same is done for her as is done for a woman.' He used as evidence the hadith of 'A'isha, that the Prophet (may Allah bless him and grant him peace) consummated the marriage with her when she was nine years old (7). It is narrated from her that she said: 'When a girl reaches nine, she is a woman.'
(4) The citation for the hadith of Umm 'Atiyya was provided previously on page 375. (5) Its explanation will follow shortly. (6) Its citation was provided previously in 2/283. (7) Missing from the original [Manuscript] A. The hadith was produced by al-Bukhari, in: 'Chapter: The Prophet (may Allah bless him and grant him peace) marrying 'A'isha', from the Book of the Virtues of the Ansar; and in: 'Chapter: A man giving his young children in marriage', 'Chapter: The father marrying his daughter to the Imam', and 'Chapter: One who consummates marriage with a woman who is nine years old', from the Book of Marriage. Sahih al-Bukhari 5/71, 7/22, 27, 28. Also by Abu Dawud, in: 'Chapter: On marrying the young', from the Book of Marriage. Sunan Abi Dawud 1/490. And Ibn Majah, in: 'Chapter: The marriage of the young, whom the fathers marry off', from the Book of Marriage. Sunan Ibn Majah 1/603, 604. And al-Darimi, in: 'Chapter: On marrying the young when their fathers marry them off', from the Book of Marriage. Sunan al-Darimi 2/159. And Imam Ahmad, in: al-Musnad 6/42, 118, 211.
الخَمْسَةَ إِزَارٌ، ودِرْعٌ، وخِمَارٌ، ولِفَافَتانِ، وهو الصَّحِيحُ، لِحَديثِ لَيْلَى الذي ذَكَرْنَاهُ، ولما رَوَتْ أُمُّ عَطَّةَ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- نَاوَلَها إزَارًا، ودِرْعًا، وخِمَارًا، وَثَوْبَيْنِ. (٤)
فصل: قال المَرُّوذِىُّ: سألتُ أبا عبدِ اللَّه: في كم تُكَفَّنُ الجارِيَةُ إذا لم تَبْلُغْ؟ قال: في لِفَافَتَيْنِ، وقَمِيصٍ، لا خِمَارَ فيه. وكَفَّنَ ابنُ سِيرِينَ بِنتًا له قد أعْصَرَتْ (٥) في قَمِيصٍ ولِفَافَتَيْنِ. ورُوِىَ في بَقِيرٍ ولِفَافَتَيْنِ. قال أحمدُ: البَقِيرُ القَمِيصُ الذي ليس له كُمَّانِ. ولأنَّ غَيْرَ البَالِغِ لا يَلْزَمُها سَتْرُ رَأْسِها في الصلاةِ. واخْتَلَفَتِ الرِّوَايَةُ عن أحمدَ في الحَدِّ الذي تَصِيرُ به في حُكْمِ المَرْأَةِ في الكَفَنِ، فَرُوِىَ عنه: إذا بَلَغَتْ. وهو ظَاهِرُ كَلَامِهِ، في رِوَايَةِ المَرُّوذِىِّ؛ لِقَوْلِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "لا يَقْبَلُ اللهُ صَلَاةَ حَائِضٍ إلَّا بخِمَارٍ" (٦) مَفْهُومُهُ أنَّ غَيْرَها لا تَحْتَاجُ إلى خِمارٍ في صَلَاتِها، فكذلك في كَفَنِها. ولأنَّ ابنَ سِيرِينَ كَفَّنَ ابْنَتَهُ، وقد أعْصَرَتْ - أي قَارَبَتِ المَحِيضَ - بغيرِ خِمَارٍ. ورَوَى عن أحمدَ أكْثَرُ أصْحابِه: إذا كانتْ بِنْتَ تِسْعٍ يُصْنَعُ بها ما يُصْنَعُ بِالمَرْأَةِ. واحْتَجَّ بحديثِ عائشةَ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- دَخَلَ بها وهى بِنْتُ تِسْع سِنِينَ (٧). وَرُوِىَ عنها أنَّها قالت: إذا بَلَغَتِ الجَارِيَةُ تِسْعًا فهى امْرَأةٌ.
(٤) تقدم تخريج حديث أم عطية في صفحة ٣٧٥.(٥) يأتى تفسيره بعد قليل.(٦) تقدم تخريجه في ٢/ ٢٨٣.(٧) سقط من: الأصل، أ.وأخرج الحديث البخاري، في: باب تزويج النبي -صلى اللَّه عليه وسلم- عائشة، من كتاب مناقب الأنصار، وفى: باب إنكاح الرجل ولده الصغار، وباب تزويج الأب ابنته من الإِمام، وباب من بنى بامرأة وهى بنت تسع سنين، من كتاب النكاح. صحيح البخاري ٥/ ٧١، ٧/ ٢٢، ٢٧، ٢٨. وأبو داود، في: باب في تزويج الصغار، من كتاب النكاح. سنن أبي داود ١/ ٤٩٠. وابن ماجه، في: باب نكاح الصغار يزوجهن الآباء، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠٣، ٦٠٤. والدارمى، في: باب في تزويج الصغار إذا زوجهن آباؤهن، من كتاب النكاح. سنن الدارمي ٢/ ١٥٩. والإِمام أحمد، في: المسند ٦/ ٤٢، ١١٨، ٢١١.
