Section: Ahmad said: 'It does not please me that she is shrouded in anything made of silk.' Al-Hasan, Ibn al-Mubarak, and Ishaq also disliked this. Ibn al-Mundhir said: 'I do not know of any disagreement from anyone else.' There are two possibilities (8) regarding the permissibility of shrouding a woman in silk; because the one that relies on analogy (qiyas) is permissibility, as it is among her garments during her life. However, we disliked it for her because she has moved beyond being a site of adornment and desire. Likewise, it is disliked to shroud her in saffron-dyed [cloth] (mu'asfar) and the like, for that same reason. Al-Awza'i said: 'The deceased shall not be shrouded in dyed garments, except for that which is 'asb, meaning that which is dyed with 'asb, which is a plant that grows in Yemen.' (9)
351 - Issue: He said: '(Her hair shall be braided into three plaits and let down behind her.)'
The totality of this is that the hair of the deceased woman is washed. Even if it were knotted, it is undone, then washed, then braided into three plaits: her two sides and her forelock, and it is cast behind her. This is the view of al-Shafi'i, Ishaq, and Ibn al-Mundhir. Al-Awza'i and the scholars of opinion (ashab al-ra'y) said: 'It is not to be braided, but rather let loose alongside her cheeks, from in front of her on both sides, then the head covering is released over it,' because braiding it requires combing it, which causes her hair to break (1) and be pulled out (2). We argue based on what Umm 'Atiyya narrated, who said: 'We braided her hair into three plaits and cast it behind her'—meaning the daughter of the Messenger of Allah (may Allah bless him and grant him peace). Agreed upon (4). In the narration of Muslim: 'So we braided her hair into three plaits; her two sides and her forelock.' And for al-Bukhari: 'They made the head of the daughter of the Messenger of Allah (may Allah bless him and grant him peace) into three plaits. We undid it,'
(8) In [Manuscript] A: "ihtima". In [Manuscript] M: "hatman". (9) In al-Lisan: "'Asb" refers to Yemeni cloths whose yarn is "asaba"-ed, meaning gathered and tied, then dyed and woven, so it comes out variegated because the parts that were tied remain white. (1) In [Manuscript] A and M: "fayanqati'". (2) In [Manuscript] A and M: "wayantif". (3) Missing from: A, M. (4) Its citation was provided previously on page 375.
فصل: قال أحمدُ: لا يُعْجِبُنِى أن تُكَفَّنَ في شيءٍ من الحَرِيرِ. وكَرِهَ ذلك الحسنُ، وابنُ المُبارَكِ، وإسحاقُ. قال ابنُ المُنْذِرِ: ولا أحْفَظُ مِن غَيْرِهم خِلَافَهم. وفى جَوَازِ تَكْفِينِ المَرْأَةِ بالحَرِيرِ احْتمالان (٨)؛ لأنَّ أقْيَسَهما الجَوَازُ، لأنَّه مِن لِباسِها في حَياتِها، لكن كَرِهْنَاهُ لها، لأنَّها خَرَجَتْ عن كَوْنِها مَحَلًّا لِلزِّينَةِ والشَّهْوَةِ، وكذلك يُكْرَهُ تَكْفِينُها بالمُعَصْفَرِ، ونحوِه؛ لذلك. قال الأوْزاعِىُّ: لا يُكَفَّنُ المَيِّتُ في الثِّيَابِ المُصْبَغةِ، إلَّا ما كان من العَصْبِ، يَعْنِى ما صُبِغَ بالعَصْبِ، وهو نَبْتٌ يَنْبُتُ باليَمَنِ (٩).
٣٥١ - مسألة؛ قال: (ويُضْفَرُ شَعْرُهَا ثَلَاثَةَ قُرُونٍ، ويُسْدَلُ مِنْ خَلْفِهَا)
وجُمْلَةُ ذلك أنَّ شَعْرَ المَيِّتَةِ يُغْسَلُ، وإن كان مَعْقُوصًا نُقِضَ، ثم غُسِلَ، ثم ضُفِرَ ثلاثةَ قُرُونٍ، قَرْنَيْها ونَاصِيَتَها، ويُلْقَى مِن خَلْفِها. وبهذا قال الشَّافِعِىُّ، وإسحاقُ، وابنُ المُنْذِرِ. وقال الأوْزَاعِىُّ، وأصْحَابُ الرَّأْىِ: لا يُضْفَرُ، ولكنْ يُرْسَلُ مع خَدَّيْها، مِن بين يَدَيْها من الجانِبَيْنِ، ثم يُرْسَلُ عليه الخِمارُ؛ لأنَّ ضَفْرَهُ يَحْتاجُ إلى تَسْرِيحِهَا، فيتقطَّعُ (١) شَعْرُها ويَتَنَتَّفُ (٢). ولَنا، ما رَوَتْ أُمُّ عَطِيَّةَ، قالتْ: ضَفَرْنَا شَعْرَهَا ثلاثةَ قُرُونٍ، وألْقَيْنَاهُ مِن (٣) خَلْفِهَا. يَعْنِى بِنْتَ رسولِ اللهِ -صلى اللَّه عليه وسلم-. مُتَّفَقٌ عليه (٤). ولِمُسْلِمٍ: فَضَفَرْنَا شَعْرَهَا ثلاثَةَ قُرُونٍ؛ قَرْنَيْها، ونَاصِيَتَها. ولِلْبُخَارِىِّ: جَعَلْنَ رَأْسَ بِنْتِ رسولِ اللهِ -صلى اللَّه عليه وسلم- ثَلَاثَةَ قُرُونٍ، نَقَضْنَهُ،
(٨) في أ: "احتما". وفي م: "حتما".(٩) في اللسان: العصب برود يمنية يعصب غزلها، أي يجمع ويشد، ثم يصبغ وينسج، فيأتى موشيا لبقاء ما عصب به أبيض.(١) في أ، م: "فينقطع".(٢) في أ، م: "وينتف".(٣) سقط من: أ، م.(٤) تقدم تخريجه في صفحة ٣٧٥.
