Regarding Ahmad's view on someone who kills a louse, he said: "He should feed something." Based on this, whatever he gives as charity is sufficient, whether he killed many or few. This is the view of the People of Opinion (Ashab al-Ra'y). Ishaq said: "A date or more." Malik said: "A handful of food." This has also been narrated from Ibn Umar. 'Ata' said: "A palmful of food." All these statements return to what we have said, for they did not intend by that a specific quantitative measurement; rather, it is an approximation of the minimum amount to be given in charity.
Section: There is no harm in a Muhrim washing his head and body gently. Umar and his son did this, and it was permitted by Ali, Jabir, Sa'id ibn Jubayr, al-Shafi'i, Abu Thawr, and the People of Opinion. Malik disliked for the Muhrim to submerge himself in water and submerge his head in it. Perhaps he held that this serves as a covering (sitr) for him. The correct view is that there is no harm in that, for it is not a covering, and for this reason, it does not stand in the place of a sutrah (barrier) in prayer. It has been narrated from Ibn Abbas, who said: "Umar would often say to me while we were in Ihram at al-Juhfah: 'Come, let me challenge you to see which of us has a longer breath underwater.'" He also said: "I once dived (qamastu) with Umar ibn al-Khattab at al-Juhfah while we were in Ihram." Both were narrated by Sa'id. This is because it is not a conventional covering; it is similar to pouring water over it or placing one's hands upon it. 'Abd Allah ibn Hunayn narrated: "Ibn Abbas sent me to Abu Ayyub al-Ansari, and I came to him while he was washing. I greeted him, and he asked: 'Who is this?' I said: 'I am 'Abd Allah ibn Hunayn, sent to you by 'Abd Allah ibn Abbas, asking you: How did the Messenger of Allah (peace and blessings of Allah be upon him) wash his head while he was in Ihram?' Abu Ayyub placed his hand on the cloth and lowered it until his head was revealed to me, then he said to a man who was pouring water on him: 'Pour.' So he poured on his head, then he rubbed his head with his hands, moving them forward and backward, then said: 'This is how I saw the Messenger of Allah (peace and blessings of Allah be upon him) do it.'" (Agreed upon).
(4) In [MS] M: "Sa'd", which is a mistake. (5) Meaning: We look to see which of us can hold their breath longer. It was narrated as such by al-Bayhaqi, in: The chapter of washing after Ihram, from the Book of Hajj. Al-Sunan al-Kubra 5/63. It is also like this in the original arrangement of the Musnad of al-Shafi'i, though the publisher changed it to: "aqamisuka" (I challenge you to dive). See: The chapter on what is permissible for the Muhrim and what is forbidden..., from the Book of Hajj. Tartib Musnad al-Shafi'i 1/309. (6) In [MSS] A, B, and M: "qayastu". The term "al-qams" means diving. (7) In the manuscripts: "Jubayr". The correction is made based on the sources of verification.
وعن أحمدَ فى مَن قَتَلَ قَمْلَةً، قال: يُطْعِمُ شيئًا. فعلى هذا أىُّ شىءٍ تَصَدَّقَ به أجْزَأهُ، سواءٌ قَتَلَ كثِيرًا أو قَلِيلًا. وهذا قولُ أصْحابِ الرَّأْىِ. وقال إسحاقُ: تَمْرَةٌ فما فَوْقَها. وقال مَالِكٌ: حَفْنَةٌ من طَعَامٍ. ورُوِىَ ذلك عن ابنِ عمرَ. وقال عَطاءٌ: قَبْضَةٌ من طَعَامٍ. وهذه الاْقْوَالُ كلُّها تَرْجِعُ إلى ما قُلْنَاهُ، فإنَّهم لم يُرِيدُوا بذلك التَّقْدِيرَ، وإنَّما هو على التَّقْرِيبِ لِأقَلِّ ما يُتَصَدَّقُ به.
فصل: ولا بَأْسَ أن يَغْسِلَ المُحْرِمُ رَأسَهُ وبَدَنَهُ بِرِفْقٍ، فَعَلَ ذلك عمرُ، وابْنُه، وَرَخَّصَ فيه علىٌّ، وجابِرٌ، وسعيدُ (٤) بن جُبَيْرٍ، والشَّافِعِىُّ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. وكَرِهَ مَالِكٌ لِلْمُحرِمِ أن يَغْطِسَ فى الماءِ، ويُغَيِّبَ فيه رَأْسَه. ولَعَلَّه ذَهَبَ إلى أنَّ ذلك سِتْرٌ له، والصَّحِيحُ أنَّه لا بَأْسَ بذلك، وليس ذلك بِسِتْرٍ، ولهذا لا يَقُومُ مَقامَ السُّتْرَةِ فى الصلاةِ، وقد رُوِىَ عن ابنِ عَبَّاسٍ، قال: رُبَّما قال لى عمرُ ونحن مُحْرِمُونَ بالجُحْفَةِ: تَعَال أُبَاقِيكَ (٥) أيُّنَا أَطْوَلُ نَفَسًا فى الماءِ. وقال: رُبَّما قامَسْتُ (٦) عمرَ بن الخَطَّابِ بالْجُحْفَةِ ونحن مُحْرِمُونَ. رَوَاهُما سَعِيدٌ. ولأنَّه ليس بسِتْرٍ مُعْتادٍ، أشْبَهَ صَبَّ الماءِ عليه، أو وَضْعَ يَدَيهِ عليه. وقد رَوَى عبدُ اللهِ ابن حُنَيْنٍ (٧)، قال: أرْسَلَنِى ابنُ عَبّاسٍ إلى أبى أيُّوبَ الأنْصَارِىِّ، فأتَيْتُه وهو يَغْتَسِلُ، فسَلَّمْتُ عليه، فقال: مَن هذا؟ فقلتُ: أنا عبدُ اللهِ بن حُنَيْنٍ (٧)، أرْسَلَنِى إليك عبدُ اللهِ بن عَبَّاسٍ يَسْأَلُكَ: كيف كان رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يَغْسِلُ رَأْسَهُ وهو مُحْرِمٌ؟ فوَضَعَ أبو أيُّوبَ يَدَهُ على الثَّوْبِ، فطَأْطَأَهُ حتى بَدَا لى رَأْسُه، ثم قال
(٤) فى م: "وسعد" خطأ.(٥) يعنى: ننظر أينا أبقى.وكذلك رواها البيهقى، فى: باب الاغتسال بعد الإحرام، من كتاب الحج. السنن الكبرى ٥/ ٦٣. وهى كذلك فى أصل ترتيب مسند الشافعى، وقد غيرها الناشر إلى: "أقامسك". انظر: باب فيما يباح للمحرم وما يحرم. . .، من كتاب الحج. ترتيب مسند الشافعى ١/ ٣٠٩.(٦) فى أ، ب، م: "قايست". والقمس: الغوص.(٧) فى النسخ: "جبير". والتصويب من مصادر التخريج.
