is prohibited, and then it becomes nullified by fruit and the removal of dirt. The removal of dust is also achieved through that, and the killing of vermin is not known to be achieved [by it]. It is not valid to compare it to wars, because that is a perfume; therefore, if one were to use it in something other than washing, or on a garment, it would be prohibited, unlike our issue.
571- Issue: He said: (And he shall not wear a qamis [shirt/tunic], nor trousers, nor a burnus [hooded cloak]).
Ibn al-Mundhir said: The scholars have reached a consensus that the Muhrim is prohibited from wearing shirts, turbans, trousers, khuffayn (leather socks), and burnuses. The basis for this is what Ibn Umar narrated, that a man asked the Messenger of Allah (peace and blessings of Allah be upon him): "What garments should the Muhrim wear?" The Messenger of Allah (peace and blessings of Allah be upon him) said: "He shall not wear shirts, nor turbans, nor trousers, nor burnuses, nor khuffayn, except for one who does not find sandals; let him wear the khuffayn, and let him cut them below the ankles. And he shall not wear any garment that has been touched by saffron or wars." (Agreed upon). The Prophet (peace and blessings of Allah be upon him) explicitly mentioned these things, and the scholars have attached to them anything with the same meaning, such as the jubba (long outer garment), the darra'ah (slit-fronted garment), the tubban (short drawers), and similar items. Thus, the Muhrim is not permitted to cover his body with something tailored to its size, nor to cover any part of his limbs with something tailored to its size, such as the shirt for the body, the trousers for part of the body, gloves for the hands, khuffayn for the feet, and the like, and there is no disagreement regarding all of this. Ibn Abd al-Barr said: The wearing of any stitched garment is not permissible according to all scholars, and they have reached a consensus that what is meant by this are males, not females.
(14) In [Manuscripts] A, B, and M: "and some". (15) In M: "was prohibited". (1) In M: "al-qumus". (2) In A: "al-qamis". (3) Its verification was cited previously on page 76. (4) Al-darra'ah: A jubba that is slit in the front. (5) In A, B, and M: "and clothes". Al-tubban: Trousers that are short, reaching the knees. (6) In the original: "some". (7) Omitted from: The original.
مَمْنُوعٌ، ثم يَبْطُلُ بالفَاكِهَةِ ونَفْضِ (١٤) التُّرَابِ. وإزَالَةُ الشَّعَثِ تَحْصُلُ بذلك أيضًا، وقَتْلُ الهَوَامِّ لا يُعْلَمُ حُصُولُه، ولا يَصِحُّ قِيَاسُه على الوَرْسِ؛ لأنَّه طِيبٌ، ولذلك لو اسْتَعْمَلَهُ فى غيرِ الغَسْلِ، أو فى ثَوْبٍ لَمُنِعَ (١٥) منه، بِخِلافِ مَسْألَتِنَا.
٥٧١ - مسألة؛ قال: (وَلَا يَلْبَسُ الْقَمِيصَ (١)، ولَا السَّرَاوِيلَ، ولَا البُرْنُسَ)
قال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ على أنَّ المُحْرِمَ مَمْنُوعٌ من لُبْسِ القُمُص (٢)، والعَمائمِ، والسَّرَاوِيلاتِ، والخِفافِ، والبَرَانِسِ. والأصْلُ فى هذا ما رَوَى ابنُ عمرَ، أنَّ رجلًا سألَ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: ما يَلْبَسُ المُحْرِمُ من الثِّيابِ؟ فقال رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "لا يَلْبَسُ القُمُصَ، ولَا العَمَائِمَ، ولَا السَّرَاوِيلَاتِ، ولَا البَرَانِسَ، ولَا الخِفَافَ، إلَّا أحَدًا لا يَجِدُ نَعْلَيْن، فَلْيَلْبَسِ الْخُفَّيْنِ، ولْيَقْطَعْهُمَا أسْفَلَ مِنَ الكَعْبَيْنِ، ولا يَلْبَسْ مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ، ولَا الوَرْسُ". مُتَّفَقٌ عليه (٣). نَصَّ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- على هذه الأشْياءِ، وألْحَقَ بها أهْلُ العِلْمِ ما فى مَعْناهَا، مثلَ الجُبَّةِ، والدُّرَّاعَةِ (٤)، والتُّبَّانِ (٥)، وأشْباهِ ذلك. فليس لِلْمُحْرِمِ سَتْرُ بَدَنِه بما عُمِلَ على قَدْرِه، ولا سَتْرُ [عُضْوٍ من] (٦) أعْضائِه بما عُمِلَ على قَدْرِه، كالقَمِيصِ لِلْبَدَنِ، [والسَّرَاوِيلِ لِبَعْضِ البَدَنِ] (٧)، والقُفَّازَيْنِ لِلْيَدَيْنِ، والخُفَّيْنِ لِلرِّجْلَيْنِ، ونحوِ
(١٤) فى أ، ب، م: "وبعض".(١٥) فى م: "منع".(١) فى م: "القمص".(٢) فى أ: "القميص".(٣) تقدم تخريجه فى صفحة ٧٦.(٤) الدراعة: جبة مشقوقة المقدم(٥) فى أ، ب، م: "والثياب".والتبان: سراويل قصيرة إلى الركبة.(٦) فى الأصل: "بعض".(٧) سقط من: الأصل.
