The basis for this is the Prophet's (peace and blessings of Allah be upon him) prohibition against wearing turbans and burnouses (1). And his statement regarding the muhrim whose mount threw him: "Do not cover his head, for he will be resurrected on the Day of Resurrection reciting the talbiyah" (2). He attributed the prohibition of covering his head to the fact that he remains in a state of ihram, thus it is known that the muhrim is prohibited from (3) that. Ibn Umar used to say: A man's ihram is in his head. The Qadi mentioned in "Al-Sharh" that the Prophet (peace and blessings of Allah be upon him) said: "A man's ihram is in his head, and a woman's ihram is in her face" (4). And that he (peace and blessings of Allah be upon him) prohibited the muhrim from tightening his head with a strap. Al-Khiraqi’s statement: "And the ears are part of the head." Its implication is the prohibition of covering them. Al-Shafi'i permitted this. It has been narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "The ears are part of the head" (5). We have already mentioned this in [the book of] Purification. If this is established, he is prohibited from covering part of his head, just as he is prohibited from covering all of it; because the Prophet (peace and blessings of Allah be upon him) said: "Do not cover his head" (2). It is prohibited to perform a portion of that which is prohibited, just as when the Almighty said: {And do not shave your heads} (7), it became prohibited to shave a part of it. It is the same whether he covers it with ordinary clothing or otherwise, such as if he binds it with a bandage, or tightens it with a strap, or places upon it paper containing medication or no medication, or dyes it with henna, or smears it with clay or depilatory lime, or applies medicine to it; all of these acts constitute covering it, and he is prohibited from doing so. It is the same whether this is due to an excuse or otherwise; for an excuse does not waive the fidya, as evidenced by the Almighty’s saying: {Whoever among you is sick or has an ailment of the head [making shaving necessary], then [he must offer] a ransom [of fasting or charity or sacrifice]} (6), and the story of Ka'b ibn Ujrah. Al-Shafi'i holds this same position. 'Ata' used to permit the bandage in cases of necessity. The correct view is that the fidya is not waived by an excuse, just as
(1) Its takhrij (source documentation) was previously mentioned on page 119. (2) Its takhrij was previously mentioned in 3/376. (3) Omitted in: B, M. (4) Narrated by Al-Daraqutni in: Kitab al-Hajj. Sunan al-Daraqutni 2/294. And by Al-Bayhaqi, in: Chapter: A woman shall not wear a niqab..., from Kitab al-Hajj. Al-Sunan al-Kubra 5/47. (5) Its takhrij was previously mentioned in 1/150. (6) Surah Al-Baqarah: 196.
والأصْلُ فى ذلك نَهْىُ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن لُبْسِ العَمَائِمِ والبَرَانِسِ (١). وقَوْلُه فى المُحْرِمِ الذى وَقَصَتْهُ رَاحِلَتُه: "لَا تُخَمِّرُوا رَأْسَه، فَإنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ مُلَبِّيًا" (٢). عَلَّلَ مَنْعَ تَخْمِيرِ رَأْسِه بِبَقَائِه على إحْرَامِه، فعُلِمَ أنَّ المُحْرِمَ مَمْنُوعٌ مِن (٣) ذلك. وكان ابنُ عمرَ يقولُ: إحْرَامُ الرَّجُلِ فى رَأْسِه. وذَكَرَ القاضى، فى "الشَّرْحِ"، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "إحْرَامُ الرَّجُلِ فى رَأْسِه، وإحْرَامُ المَرْأةِ فِى وَجْهِهَا" (٤). وأنَّه عليه السَّلَامُ نَهَى أنْ يَشُدَّ المُحْرِمُ رَأْسَه بالسَّيْرِ. وقولُ الْخِرَقِىِّ: "والأُذُنَانِ مِن الرَّأْسِ". فائِدَتُه تَحْرِيمُ تَغْطِيَتِهمَا. وأباحَ ذلك الشَّافِعِىُّ. وقد رُوِىَ عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه قال: "الأُذُنَانِ مِنَ الرَّأْسِ" (٥). وقد ذَكَرْنَاهُ فى الطَّهارَةِ. وإذا ثَبَتَ هذا فإنَّه يُمْنَعُ من تَغْطِيَةِ بعضِ رَأْسِه، كما يُمْنَعُ من تَغْطِيَةِ جَمِيعِه؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "لا تُخَمِّرُوا رَأْسَهُ" (٢). والمَنْهِىُّ عنه يَحْرُمُ فِعْلُ بَعْضِه، ولذلك لمَّا قال تعالى: {وَلَا تَحْلِقُواْ رُءُوسَكُمْ} (٧). حَرُمَ حَلْقُ بَعْضِه. وسَوَاءٌ غَطَّاهُ بِالمَلْبُوسِ المُعْتَادِ أو بغيرِه، مثل أن عَصَبَهُ بِعِصَابَةٍ، أو شَدَّهُ بِسَيْرٍ، أو جَعَلَ عليه قِرْطاسًا فيه دَوَاءٌ أو لا دَوَاءَ فيه، أو خَضَبَهُ بِحِنَّاءٍ، أو طَلَاهُ بِطِينٍ أو نُورَةٍ، أو جَعَلَ عليه دَوَاءً، فإنَّ جَمِيعَ ذلك سَتْرٌ له، وهو مَمْنُوعٌ منه. وسَوَاء كان ذلك لِعُذْرٍ أو غيرِه؛ فإنَّ العُذْرَ لا يُسْقِطُ الفِدْيَةَ، بِدَلِيلِ قَوْلِه تعالى: {فَمَنْ كَانَ مِنْكُم مَرِيضًا أوْ بِهِ أَذّى مِنْ رَأْسِهِ فَفِدْيَةٌ} (٦). وقِصَّةِ كَعْبِ بن عُجْرَةَ. وبهذا كلِّه قال الشَّافِعِىُّ. وكان عَطاءٌ يُرَخِّصُ فى العِصابَةِ من الضَّرُورَةِ. والصَّحِيحُ أنَّه لا تَسْقُطُ الفِدْيَةُ عنه بِالعُذْرِ، كما
(١) تقدم تخريجه فى صفحة ١١٩.(٢) تقدم تخريجه فى ٣/ ٣٧٦.(٣) سقط من: ب، م.(٤) أخرجه الدارقطنى، فى: كتاب الحج. سنن الدارقطنى ٢/ ٢٩٤. والبيهقى، فى: باب المرأة لا تنتقب. . .، من كتاب الحج. السنن الكبرى ٥/ ٤٧.(٥) تقدم تخريجه فى ١/ ١٥٠.(٦) سورة البقرة ١٩٦.
