all of them, except for the circumambulation (tawaf) of the House." Reported by Abu Dawud (3). The Prophet (peace and blessings of Allah be upon him) commanded Aisha to perform ghusl for the intention of Hajj, while she was menstruating (4). If the menstruating or postpartum woman hopes to become pure before departing from the miqat, it is recommended for her to delay the ghusl until she becomes pure so that it may be more complete for her; if she fears departure before that, she should perform ghusl and enter Ihram.
566 - Issue: He said: "And whoever enters Ihram while wearing a shirt, he should take it off, and he should not tear it."
This is the position of most scholars. It was narrated from al-Sha'bi, al-Nakha'i, Abu Qilabah, and Abu Salih Dhakwan (1) that he should tear his clothes so that he does not cover his head when removing the shirt from himself. Our argument is what was narrated by Ya'la ibn Umayyah, that a man came to the Prophet (peace and blessings of Allah be upon him) and said: "O Messenger of Allah, what is your view regarding a man who entered Ihram for 'Umrah while wearing a jubbah (outer garment), after having perfumed himself?" The Prophet (peace and blessings of Allah be upon him) looked at him for a moment and then remained silent, then the revelation came to him. The Prophet (peace and blessings of Allah be upon him) said to him: "As for the perfume that is on you, wash it off; as for the jubbah, take it off; then do in your 'Umrah what you do in your Hajj." Agreed upon (2). This is the wording of Muslim. Ata said: "Before we heard this hadith, we used to say regarding one who enters Ihram while wearing a shirt or a jubbah that he should tear it off. When this hadith reached us, we adopted it and abandoned what we used to issue as fatwa before that." This is also because tearing the garment constitutes wasting one's wealth, and the Prophet (peace and blessings of Allah be upon him) forbade the wasting of wealth.
Section: If he removes it immediately, there is no expiation (fidya) upon him, because the Prophet (peace and blessings of Allah be upon him) did not command the man
(3) In: The Chapter of the Menstruating Woman Entering Hajj, from the Book of Manasik. Sunan Abi Dawud 1/405. It was also recorded by al-Tirmidhi, in: The Chapter of What Has Been Reported Regarding What the Menstruating Woman Performs of the Rites, from the Chapters of Hajj. 'Aridat al-Ahwadhi 4/172. And Imam Ahmad, in: Al-Musnad 1/364. (4) Its authentication (takhrij) was provided previously on page 15. (1) Abu Salih Dhakwan al-Samman, the freed slave of Juwayriyah bint al-Ahmas, one of the Tabi'in; he died in the year 101 AH. Tahdhib al-Tahdhib 3/220. (2) Its authentication (takhrij) was provided previously on page 78.
كُلَّها، غَيْرَ الطَّوَافِ بِالْبَيْتِ". رواه أبو دَاوُدَ (٣). وأمَرَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عائشةَ أن تَغْتَسِلَ لإهْلَالِ الحَجِّ، وهى حَائِضٌ (٤). وإن رَجَتِ الحائِضُ الطُّهْرَ قبلَ الخُرُوجِ من المِيقَاتِ، أو النُّفَسَاءُ، اسْتُحِبَّ لها تَأْخِيرُ الاغْتِسَالِ حتى تَطْهُرَ؛ لِيكونَ أكْمَلَ لها، فإن خَشِيَتِ الرَّحِيلَ قبلَه، اغْتَسَلَتْ، وأحْرَمَتْ.
٥٦٦ - مسألة؛ قال: (وَمَنْ أحْرَمَ وَعَلَيْهِ قَمِيصٌ خلَعَهُ، ولَمْ يَشُقَّهُ)
هذا قولُ أكْثَرِ أهْلِ العِلْمِ. وحُكِىَ عن الشَّعْبِىِّ، والنَّخَعِىِّ، وأبى قِلابَةَ، وأبى صالِحٍ ذَكْوَانَ (١)، أنَّه يَشُقُّ ثِيابَه؛ لِئَلَّا يَتَغطَّى رَأسُه حين يَنْزِعُ القَمِيصَ منه. ولَنا، ما رَوَى يَعْلَى بن أمَيَّةَ، أنَّ رَجُلًا أتَى النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال: يا رسولَ اللهِ، كيف تَرَى فى رَجُلٍ أحْرَمَ بِعُمْرَةٍ فى جُبَّةٍ، بعدَ ما تَضَمَّخَ بِطِيبٍ؟ فنَظَرَ إليه النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- سَاعَةً، ثم سَكَتَ، فجاءَهُ الوَحْىُ، فقال له النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أمَّا الطِّيبُ الَّذِى بِكَ فَاغْسِلْهُ، وأمَّا الجُبَّةُ فَانْزِعْها، ثُمَّ اصْنَعْ فِى عُمْرَتِكَ ما تَصْنَعُ فِى حَجِّكَ". مُتَّفَقٌ عليه (٢). وهذا لَفْظُ مُسْلِمٍ. قال عَطاءٌ: كُنَّا قبلَ أن نَسْمَعَ هذا الحَدِيث نقولُ فى مَن أحْرَمَ وعليه قَمِيصٌ أو جُبَّةٌ، فلْيَخْرِقُها عنه. فلما بَلَغَنَا هذا الحَدِيثُ، أخَذْنَا به، وتَرَكْنَا ما كُنَّا نُفْتِى به قبلَ ذلك. ولأنَّ فى شَقِّ الثَّوْبِ إضاعَةَ مَالِيَّتِه، وقد نَهَى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن إضاعَةِ المالِ.
فصل: وإذا نَزَعَ فى الحالِ، فلا فِدْيَةَ عليه؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لم يَأْمُر الرَّجُلَ
(٣) فى: باب الحائض تهل بالحج، من كتاب المناسك. سنن أبى داود ١/ ٤٠٥.كما أخرجه الترمذى، فى: باب ما جاء ما تقضى الحائض من المناسك، من أبواب الحج. عارضة الأحوذى ٤/ ١٧٢. والإمام أحمد، فى: المسند ١/ ٣٦٤.(٤) تقدم تخريجه فى صفحة ١٥.(١) أبو صالح ذكوان السمان، مولى جويرية بنت الأحمس، من التابعين، توفى سنة إحدى ومائة. تهذيب التهذيب ٣/ ٢٢٠.(٢) تقدم تخريجه فى صفحة ٧٨.
