and Ikrimah, and Sa'id ibn Salim al-Qaddah. It is reported from Ahmad that he must cut them until they are below the ankles; if he wears them without cutting, he must offer a fidyah (expiation). This is the opinion of Urwah ibn al-Zubayr, Malik, al-Thawri, al-Shafi'i, Ishaq, Ibn al-Mundhir, and the Ashab al-Ra'y, due to what Ibn Umar narrated from the Prophet (peace and blessings of Allah be upon him), that he said: "Whoever does not find sandals, let him wear the khuffayn, and let him cut them until they are below the ankles." (Agreed upon). This includes an addition to the hadith of Ibn Abbas and Jabir, and an addition from a trustworthy source is accepted. Al-Khattabi said: "It is surprising that Ahmad holds this position, for he hardly ever opposes a Sunnah that reaches him, and rarely is there a Sunnah that does not reach him." Ahmad argued based on the hadith of Ibn Abbas and Jabir: "Whoever does not find sandals, let him wear the khuffayn," along with the statement of Ali (may Allah be pleased with him): "Cutting the khuffayn is corruption; he should wear them as they are." This is also in accordance with analogy (qiyas), for it is a garment permitted due to the lack of an alternative, thus resembling trousers. Furthermore, cutting them does not remove them from the state of being prohibited, for wearing cut-down khuffayn is forbidden when one has the ability to wear sandals, just like wearing the intact ones. It also involves the destruction of one's wealth, and the Prophet (peace and blessings of Allah be upon him) has forbidden the wasting of wealth. As for the hadith of Ibn Umar, it has been said that his statement "and let him cut them" is from the words of Nafi'. We have recorded this in "Amali Abi al-Qasim ibn Bishran" with an authentic chain of narration, that Nafi' said after narrating the hadith: "And let him cut the khuffayn below the ankles." Ibn Abi Musa narrated from Safiyyah bint Abi Ubayd, from Aisha (may Allah be pleased with her), that the Messenger of Allah (peace and blessings of Allah be upon him) granted a concession for the Muhrim to wear the khuffayn and not cut them. Ibn Umar used to give legal rulings...
(4) Abu Uthman Sa'id ibn Salim al-Qaddah al-Makki; he narrated from al-Thawri, and al-Shafi'i narrated from him. He is trustworthy and died before the year 200 AH. Tahdhib al-Tahdhib 4/35. (5) Cited previously on the page before last. (6) In Ma'alim al-Sunan 2/176-177. (7) In the manuscripts: "al-khatar". (8) Abu al-Qasim Abd al-Malik ibn Muhammad ibn Abd Allah ibn Bishran al-Umawi, the trustworthy hadith scholar, died in the year 430 AH. The manuscript of his Amali is in the Zahiriyyah library. Tarikh al-Turath al-'Arabi 1/1/478.
وعِكْرِمَةُ، وسَعِيدُ بن سَالِمٍ القَدَّاحُ (٤). وعن أحمَدَ، أنَّه يَقْطَعُهما، حتى يَكُونا أسْفَلَ من الكَعْبَيْنِ، فإنْ لَبِسَهما من غيرِ قَطْعٍ، افْتَدَى. وهذا قولُ عُرْوَةَ بن الزُّبَيْرِ، ومالِكٍ، والثَّوْرِىِّ، والشَّافِعِىِّ، وإسحاقَ، وابنِ المُنْذِرِ، وأصْحابِ الرَّأْىِ؛ لما رَوَى ابنُ عمرَ، عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه قال: "فَمَنْ لَمْ يَجِدْ نَعْلَيْنِ، فَلْيَلْبَس الخُفَّيْنِ، ولْيَقْطَعْهُمَا، حَتَّى يَكُونَا أسْفَلَ مِنَ الكَعْبَيْنِ". مُتَّفَقٌ عليه (٥)، وهو مُتَضَمِّنٌ لِزيادَةٍ على حديثِ ابنِ عَبّاسٍ، وجابِرٍ، والزِّيادَةُ من الثِّقَةِ مَقْبُولَةٌ. قال الخَطَّابِىُّ (٦): العَجَبُ من أحمدَ فى هذا، فإنَّه لا يَكادُ يُخَالِفُ سُنَّةً تَبْلُغُه، وقَلَّتْ سُنَّةٌ لم تَبْلُغْهُ. واحْتَجَّ أحمدُ بِحديثِ ابنِ عَبَّاسٍ، وجابِرٍ: مَنْ لَمْ يَجِدْ نَعْلَيْنِ، فَلْيَلْبَسْ خُفَّيْنِ". مع قولِ علىٍّ رَضِىَ اللهُ عنه: قَطْعُ الخُفَّيْنِ فَسَادٌ، يَلْبَسُهما كما هما. مع مُوافَقَةِ القِياس، فإنَّه مَلْبُوسٌ أُبِيحَ لِعَدَمِ غيرِه، فأشْبَهَ السَّرَاوِيلَ، وقَطْعُه لا يُخْرِجُهُ عن حَالَةِ الحَظْرِ (٧)، فإنَّ لُبْسَ المَقْطُوعِ مُحَرَّمٌ مع القُدْرَةِ على النَّعْلَيْنِ، كلُبْسِ الصَّحِيحِ، وفيه إتْلافُ مَالِه، وقد نَهَى النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن إضَاعَتِه. فأمَّا حديثُ ابنِ عمرَ، فقد قِيلَ إنَّ قَوْلَه: "ولْيَقْطَعْهُما" مِن كلامِ نَافِعٍ. كذلك رَويْنَاهُ فى "أمالِى أبى القَاسِمِ بن بِشْرَانَ" (٨)، بإسْنادٍ صَحِيحٍ، أنَّ نَافِعًا قال بعدَ رِوَايَتِه لِلْحَدِيثِ: وْليَقْطَع الخُفَّيْنِ أسْفَلَ من الكَعْبَيْنِ. ورَوَى ابنُ أبى موسى، عن صَفِيَّةَ بنت أبِى عُبَيْدٍ، عن عائشةَ، رَضِىَ اللهُ عنها، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، رَخَّصَ لِلْمُحْرِمِ أنْ يَلْبَسَ الخُفَّيْنِ، ولا يَقْطَعَهُما، وكان ابنُ عمرَ يُفْتِى
(٤) أبو عثمان سعيد بن سالم القداح المكى، روى عن الثورى، وروى عنه الشافعى، وهو ثقة، توفى قبل المائتين. تهذيب التهذيب ٤/ ٣٥.(٥) تقدم فى الصفحة قبل السابقة.(٦) فى معالم السنن ٢/ ١٧٦، ١٧٧.(٧) فى النسخ: "الخطر".(٨) أبو القاسم عبد الملك بن محمد بن عبد اللَّه بن بشران الأموى، المحدث الثقة، توفى سنة ثلاثين وأربعمائة، ونسخة أماليه فى الظاهرية. تاريخ التراث العربى ١/ ١/ ٤٧٨.
