with an expiation (fidya). If he continues to wear it after it is possible to remove it, an expiation is upon him, because continuing to wear it is prohibited just as initiating it is, by the evidence that the Prophet (peace and blessings of Allah be upon him) commanded the man to remove his jubbah, and the only reason he did not command him to pay an expiation was, as we see, because he was ignorant of the prohibition (3), so he was treated in the same manner as one who forgets.
567 - Issue: He said: "The months of Hajj are: Shawwal, Dhu al-Qa'dah, and ten days of Dhu al-Hijjah."
This is the position of Ibn Mas'ud, Ibn Abbas, Ibn Umar, Ibn al-Zubayr, Ata, Mujahid, al-Hasan, al-Sha'bi, al-Nakha'i, Qatadah, al-Thawri, and the People of Opinion (Ashab al-Ra'y). It has been narrated from Umar, his son, and Ibn Abbas: "The months of Hajj are Shawwal, Dhu al-Qa'dah, and Dhu al-Hijjah (1)." This is the position of Malik, because the minimum number for a plural is three. Al-Shafi'i said: "The end of the months of Hajj is the night of the Sacrifice (Nahr), and the day of the Sacrifice is not part of them," based on the words of the Almighty: "So whoever adopts Hajj therein (in these months)" (2). It is not possible to adopt it after the night of the Sacrifice. Our argument is the statement of the Prophet (peace and blessings of Allah be upon him): "The day of the Great Hajj is the Day of Sacrifice." Reported by Abu Dawud (3). So how can it be permissible for the Day of the Great Hajj
(3) In the original manuscript: "mada" (it passed). (1) He alluded to the report of Umar, [cited by] Ibn Kathir when interpreting the Almighty's saying: "The Hajj is [during] well-known months." See: Tafsir Ibn Kathir 1/342. As for the report of Ibn Umar, it was recorded by al-Bukhari in ta'liq (suspended) form, in: The Chapter of the Saying of Allah the Almighty: "The Hajj is [during] well-known months," from the Book of Hajj. Sahih al-Bukhari 2/173. And by al-Daraqutni, in: The beginning of the Book of Hajj. Sunan al-Daraqutni 2/226. And by Imam Malik, in: The Chapter of What Has Been Reported Regarding Tamattu', from the Book of Hajj. Al-Muwatta 1/344. And by al-Hakim, in: The Chapter of the Interpretation of Surat al-Baqarah, from the Book of Tafsir. Al-Mustadrak 2/276. The report of Ibn Abbas was recorded by al-Daraqutni, in: The beginning of the Book of Hajj. Sunan al-Daraqutni 2/226. (2) Surat al-Baqarah, 197. (3) In: The Chapter of the Day of the Great Hajj, from the Book of Manasik. Sunan Abi Dawud 1/451. It was also recorded by al-Bukhari in ta'liq form, in: The Chapter of the Sermon during the Days of Mina, from the Book of Hajj. Sahih al-Bukhari 2/217. And by al-Tirmidhi, in: The Chapter of Surat al-Tawbah, from the Chapters of Tafsir. 'Aridat al-Ahwadhi 1/230. And by Ibn Majah, in: The Chapter of the Sermon on the Day of Sacrifice, from the Book of Manasik. Sunan Ibn Majah 2/1016, 1017. And by al-Daraqutni, in: The Chapter of the Miqats, from the Book of Hajj. Sunan al-Daraqutni 2/285.
بِفِدْيَةٍ. وإن اسْتَدامَ اللِّبْسَ بعدَ إمْكانِ نَزْعِه، فعليه الفِدْيَةُ؛ لأنَّ اسْتِدامَةَ اللِّبْسِ مُحَرَّمٌ كابْتِدَائِه، بِدَلِيلِ أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أمَرَ الرَّجُلَ بِنَزْعِ جُبَّتِه، وإنَّما لم يَأمُرْهُ بِفِدْيَةٍ لما مَضَى فيما نَرَى (٣)؛ لأنَّه كان جَاهِلًا بِالتَّحْرِيمِ، فجَرَى مَجْرَى النَّاسِى.
٥٦٧ - مسألة؛ قال: (وأشْهُرُ الْحَجِّ: شَوَّالٌ، وذُو القَعْدَةِ، وعَشْرٌ مِنْ ذِى الْحِجَّةِ)
هذا قولُ ابنِ مسعودٍ، وابنِ عَبَّاسٍ، وابنِ عمرَ، وابنِ الزُّبَيْرِ، وعَطاءٍ، ومُجاهِدٍ، والحسنِ، والشَّعْبِىِّ، والنَّخَعِىِّ، وقَتَادَةَ، والثَّوْرِىِّ، وأصْحابِ الرَّأْىِ. ورُوِىَ عن عمرَ، وابْنِه، وابنِ عَبَّاسٍ: أشْهُرُ الحجِّ شَوَّالٌ، وذُو القَعْدَةِ، وذُو الحِجَّةِ (١). وهو قولُ مَالِكٍ؛ لأنَّ أقَلَّ الجَمْعِ ثلاثةٌ. وقال الشَّافِعِىُّ: آخِرُ أشْهُرِ الحَجِّ لَيْلَةُ النَّحْرِ، وليس يومُ النَّحْرِ منها؛ لِقَوْلِه تعالى: {فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ} (٢). ولا يُمْكِنُ فَرْضُه بعدَ لَيْلَةِ النَّحْرِ. ولَنا، قَوْلُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "يَوْمُ الحَجِّ الأَكْبَرِ يَوْمُ النَّحْرِ". رَوَاهُ أبو دَاوُدَ (٣). فكيف يجوزُ أن يكونَ يَوْمُ الحَجِّ
(٣) فى الأصل: "مضى".(١) أشار إلى خبر عمر، ابن كثير عند تفسير قوله تعالى: {الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ}. انظر: تفسير ابن كثير ١/ ٣٤٢.أما خبر ابن عمر، فأخرجه البخارى تعليقا، فى: باب قول اللَّه تعالى: {الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ}، من كتاب الحج. صحيح البخارى ٢/ ١٧٣. والدارقطنى، فى: أول كتاب الحج. سنن الدارقطنى ٢/ ٢٢٦. والإمام مالك، فى: باب ما جاء فى التمتع، من كتاب الحج. الموطأ ١/ ٣٤٤. والحاكم، فى: باب تفسير سورة البقرة، من كتاب التفسير. المستدرك ٢/ ٢٧٦.وأخرج خبر ابن عباس، الدارقطنى، فى: أول كتاب الحج. سنن الدارقطنى ٢/ ٢٢٦.(٢) سورة البقرة ١٩٧.(٣) فى: باب يوم الحج الأكبر، من كتاب المناسك. سنن أبى داود ١/ ٤٥١.كما أخرجه البخارى تعليقا، فى: باب الخطبة أيام منى، من كتاب الحج. صحيح البخارى ٢/ ٢١٧. والترمذى، فى: باب سورة التوبة، من أبواب التفسير. عارضة الأحوذى ١/ ٢٣٠. وابن ماجه، فى: باب الخطبة يوم النحر، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠١٦، ١٠١٧. والدارقطنى، فى: باب المواقيت، من كتاب الحج. سنن الدارقطنى ٢/ ٢٨٥.
