as is the case with perfume on his body, head, and feet.
Section: If he commits a prohibited act from various categories—such as shaving, wearing clothing, using perfume, and having sexual intercourse—then he owes a fidyah for each one, regardless of whether he did so collectively or separately. This is the school of al-Shafi'i. From Ahmad, it is narrated that for perfume, clothing, and shaving, there is only one fidyah, but if he did them one after another, then he owes a dhuww (blood sacrifice) for each one. This is the opinion of Ishaq. 'Ata' and 'Amr ibn Dinar said: If he shaves and then needs perfume, or a cap, or both, and does so, he owes only one fidyah. Al-Hasan said: If he wears a shirt, wraps a turban, and uses perfume, and does all of that, he owes only one expiation (kaffarah). Something similar is narrated from Malik. Our position is that these are prohibited acts of different categories, so their parts do not overlap, just as with differing hadd punishments or differing oaths. The inverse of this is when it is of a single category.
681 - Issue: He said: (And if he wears clothing or uses perfume out of forgetfulness, there is no fidyah upon him, and he must remove the clothing, wash off the perfume, and proceed to the talbiyah).
The famous position in the school is that the one who uses perfume or wears clothing out of forgetfulness or ignorance owes no fidyah. This is the school of 'Ata', al-Thawri, Ishaq, and Ibn al-Mundhir. Ahmad said: Sufyan said: There are three things in [Hajj where] the intentional [act] and the forgetful act are the same: if he has intercourse with his wife, if he kills game, and if he shaves his head. Ahmad said: If he has intercourse with his wife, his Hajj is invalidated, because it is something he cannot undo. If he kills game, it is gone and he cannot undo it, and if he shaves hair, it is gone. Thus, for these three, the intentional, the erroneous, and the forgetful are the same. For everything else caused by forgetfulness, it is possible to undo it, such as if a pilgrim covers his head and then remembers, he removes it from his head and there is nothing upon him, or if he wears leather socks, he takes them off and there is nothing upon him.
(9) Omitted from: B, M. (1) In B and M here and hereafter: "and removes" (wa-yanza'). (2) In B and M: "ignorance" (al-jahl).
كَالطِّيبِ فى بَدَنِه ورَأْسِه ورِجْلَيْهِ.
فصل: وإن فَعَلَ مَحْظُورًا من أجْناسٍ، فحَلَقَ، ولَبِسَ، وتَطَيَّبَ، وَوَطِئَ، فعليه لِكُلِّ وَاحِدٍ فِدْيَةٌ، سَواءٌ فعلَ ذلك مُجْتَمِعًا أو مُتَفَرِّقًا. وهذا مذهبُ الشَّافِعِىِّ. وعن أحمدَ، أنَّ فى الطِّيبِ واللُّبْسِ والحَلْقِ فِدْيَةً واحِدَةً، وإن فعلَ ذلك واحِدًا بعد وَاحِدٍ فعليه لِكُلِّ وَاحِدٍ دَمٌ. وهو قَوْلُ إسْحاقَ. وقال عَطاءٌ، وعَمْرُو بن دِينَارٍ: إذا حَلَقَ، ثم احْتَاجَ إلى الطِّيبِ، أو إلى قَلَنْسُوَةٍ، أو إليهما، ففعلَ ذلك، فليس عليه إلَّا فِدْيَةٌ واحدةٌ (٩). وقال الحسنُ: إن لَبِسَ القَمِيصَ وتعَمَّمَ وتَطَيَّبَ، فعلَ ذلك جَمِيعًا، فليس عليه إلَّا كَفَّارَةٌ وَاحِدَةٌ. ونحوُ ذلك عن مَالِكٍ. ولَنا، أنَّها مَحْظُورَاتٌ مُخْتَلِفَةُ الأجْناسِ، فلم تَتَدَاخَلْ أجْزاؤُها، كالحُدُودِ المُخْتَلِفَةِ، والأيْمانِ المُخْتَلِفَةِ. وعَكْسُه ما إذا كان من جِنْسٍ واحِدٍ.
٦٨١ - مسألة؛ قال: (وَإنْ لَبِسَ أوْ تَطَيَّبَ نَاسِيًا، فَلَا فِدْيَةَ عَلَيْهِ، ويَخْلَعُ اللِّبَاسَ، ويَغْسِلُ الطِّيبَ، ويَفْرَغُ (١) إلَى التَّلْبِيَةِ)
المشهورُ فى المذهبِ أنَّ المُتَطَيِّبَ أو اللَّابِسَ ناسِيًا أو جاهِلًا لا فِدْيَةَ عليه. وهو مذهبُ عَطاءٍ، والثَّوْرِيِّ، وإسحاقَ، وابْنِ المُنْذِرِ. وقال أحمدُ: قال سفيانُ: ثلاثةٌ فى [الحَجِّ، العَمْدُ] (٢) والنِّسْيَانُ سَوَاءٌ؛ إذا أتَى أهْلَهُ، وإذا أصابَ صَيْدًا، وإذا حَلَقَ رَأْسَهُ. قال أحمدُ: إذا جَامَعَ أهْلَهُ بَطَلَ حَجُّهُ. لأنَّه شىءٌ لا يَقْدِرُ على رَدِّهِ، والصَّيْدُ إذا قَتَلَهُ فقد ذَهَبَ لا يَقْدِرُ على رَدِّه، والشَّعْرُ إذا حَلَقَه فقد ذَهَبَ، فهذه الثلاثةُ العَمْدُ والخَطَأُ والنِّسْيانُ فيها سواءٌ، وكلُّ شىءٍ من النِّسيانِ بعدَ الثَّلَاثَةِ فهو يَقْدِرُ على رَدِّهِ، مثلُ إذا غَطَّى المُحْرِمُ رَأْسَه ثم ذَكَرَ، ألْقَاهُ عن رَأْسِهِ، وليس
(٩) سقط من: ب، م.(١) فى ب، م هنا وفيما يأتى: "وينزع"(٢) فى ب، م: "الجهل".