Malik and al-Shafi'i; because it is a sewn garment that the Muhrim wore according to the custom of wearing it, so the fidyah is obligatory upon him if he did so intentionally, like the shirt. Ibn al-Mundhir narrated that the Prophet (may Allah bless him and grant him peace) forbade wearing qaba' (outer garments) (3). The position of al-Khiraqi is supported by what preceded regarding the hadith of 'Abd al-Rahman ibn 'Awf, in the issue of when (4) he does not find an izar (waist wrapper), he wears the trousers, and if he does not find sandals, he wears the khuffayn (leather socks). Also, because the qaba' does not encircle the body, the fidyah is not obligatory for placing it over his shoulders if he does not insert his hands into its sleeves, similar to a shirt that one wraps around oneself. Their analogy is refuted by the sleeved rida' (garment), and the report is interpreted as applying to wearing it while inserting the hands into its sleeves.

577 - Issue: He said: (And he shall not shade his head in the mahmil [litter], and if he does so, a dam [blood sacrifice] is due from him).

Ahmad disliked shading in the mahmil specifically, and what is in its meaning, such as the hawdaj (palanquin), the 'ammariyyah (1), the kanisah (2), and the like when on a camel. Ibn 'Umar, Malik (3), 'Abd al-Rahman ibn Mahdi, and the people of Madinah disliked this. Sufyan ibn 'Uyaynah used to say: He shall not shade himself at all. Rabi'ah, al-Thawri, and al-Shafi'i granted a concession for it. This was also narrated from 'Uthman and 'Ata', due to what Umm al-Husayn narrated, saying: I performed Hajj with the Messenger of Allah (may Allah bless him and grant him peace) during the Farewell Hajj, and I saw Usamah and Bilal; one of them was holding the nose-rein of the Prophet's (may Allah bless him and grant him peace) she-camel, and the other was raising his garment, shielding him from the heat, until he threw the pebbles at Jamrat al-'Aqabah. Collected by Muslim and others (4). And because it is permissible for him...