of oiling the head, it requires fidya (expiation); because it [removes dishevelment] (4), it is similar to if it were scented. Our stance is that the obligation of fidya requires evidence, and there is no evidence for it in the text or consensus. It is also not valid to make an analogy (qiyas) to perfume, for perfume requires fidya even if it does not remove dishevelment, and it is the same whether applied to the head or elsewhere, whereas oil is different. Furthermore, it is a fluid for which fidya is not required when used on the body (5), so it is not required when used on the head, just like water.
588 - Issue: He said: (And he shall not intentionally sniff perfume.)
Meaning he does not intentionally sniff it from others by an action of his own, such as sitting with perfume sellers for that purpose, or entering the Ka'bah while it is being incensed to smell its fragrance, or carrying with him a sachet containing musk to find its scent. Ahmad said: Glory be to Allah, how can this be permissible? Al-Shafi'i permitted this, except for the sachet that is with him which he sniffs, for his companions differed regarding it; because he is sniffing perfume from something other than himself, it is similar to if he had not intended it. Our stance is that he has sniffed perfume intentionally, initiating it while in ihram, so it is prohibited, just as if he had directly touched it. This is confirmed by the fact that the intent is to sniff it, not to touch it, as evidenced by the fact that if he touched a dry substance that does not cling to his hand, there would be nothing upon him, but if he lifted it with a cloth and sniffed it, fidya would be obligatory upon him, even if he did not touch it. As for sniffing it without intent—like someone sitting near a perfume seller for his own necessity, one who is inside the market, or inside the Ka'bah to seek blessing from it (2), and someone who buys perfume for himself or for trade (3) without touching it—then he is not prohibited from doing so, because it is impossible to avoid this, so it is pardoned, unlike the first case.
589 - Issue: He said: (And he shall not cover any part of his head, and the ears are part of the head.)
Ibn al-Mundhir said: The scholars have reached consensus that the muhrim is prohibited from covering his head.
(4) In B: "removes dishevelment". (5) In the copies: "the two hands". (1) In M: "fa-innahu" is an error. (2) This is what he said, may Allah have mercy on him, although it is not permissible to seek blessing from a created being, neither the Ka'bah nor others. What is authentic regarding the seeking of blessings by the Companions, may Allah be pleased with them, from that which was separated from the body of the Messenger (peace and blessings of Allah be upon him), such as his sweat, hair, and saliva, is from his unique characteristics (peace and blessings of Allah be upon him) during his lifetime. (3) In A, B, and M: "and for trade".
مِن دَهْنِ الرَّأْسِ: فيه الفِدْيَةُ؛ لأنَّه [مُزِيلٌ لِلشَّعَثِ] (٤)، أشْبَهَ ما لو كان مُطَيَّبًا. ولَنا، أنَّ وُجُوبَ الفِدْيَةِ يَحْتاجُ إلى دَلِيلٍ، ولا دَلِيلَ فيه مِن نَصٍّ ولا إجْمَاعٍ، ولا يَصِحُّ قِيَاسُه على الطِّيبِ، فإنَّ الطِّيبَ يُوجِبُ الفِدْيَةَ، وإن لم يُزِلْ شَعَثًا، ويَسْتَوِى فيه الرَّأْسُ وغيرُه، والدَّهْنُ بِخِلَافِه، ولأنَّه مَائِعٌ لا تَجِبُ الفِدْيَةُ بِاسْتِعْمَالِه فى البَدَنِ (٥)، فلم تَجِبْ بِاسْتِعْمَالِه فى الرَّأْسِ، كالماءِ.
٥٨٨ - مسألة؛ قال: (وَلَا يَتَعَمَّدُ لِشَمِّ الطِّيبِ)
أى لا يَقْصِدُ شَمَّه مِن غيرِه بِفِعْلٍ منه، نحو أن يَجْلِسَ عندَ العَطَّارِينَ لذلك، أو يَدْخُلَ الكَعْبَةَ حال تَجْمِيرِها، لِيَشمَّ طِيبَها، أو يَحْمِلَ معه عُقْدَةً فيها مِسْكٌ لِيَجِدَ رِيحَها. قال أحمدُ: سُبْحَانَ اللهِ، كيف يجوزُ هذا؟ وأباحَ الشَّافِعِىُّ ذلك، إلَّا العُقْدَةَ تكونُ معه يَشمُّها، فإنَّ (١) أصْحَابَه اخْتَلَفُوا فيها؛ لأنَّه يَشَمُّ الطِّيبَ من غيرِه، أشْبَهَ ما لو لم يَقْصِدْهُ. ولَنا، أنَّه شَمَّ الطِّيبَ قَاصِدًا مُبْتَدِئًا به فى الإِحْرَامِ، فحُرِّمَ، كما لو بَاشَرَهُ، يُحَقِّقُه أنَّ القَصْدَ شَمُّه لا مُباشَرَتُه، بِدَلِيلِ ما لو مَسَّ اليابِسَ الذى لا يَعْلَقُ بِيَدِه لم يكنْ عليه شىءٌ، ولو رَفَعَهُ بِخِرْقَةٍ وشَمَّهُ لَوَجَبَتْ عليه الفِدْيَةُ، ولو لم يُبَاشِرْهُ، فأمَّا شَمُّه من غيرِ قَصْدٍ، كالجالِسِ عندَ العَطَّارِ لِحَاجَتِه، ودَاخِلِ السُّوقِ، أو دَاخِلِ الكَعْبَةِ لِلتَّبَرُّكِ بها (٢)، ومَن يَشْتَرِى طِيبًا لِنَفْسِه أو لِلتِّجَارَةِ (٣) ولا يَمَسُّهُ، فغيرُ مَمْنُوعٍ منه؛ لأنَّه لا يُمْكِنُ التَّحَرُّزُ من هذا، فعُفِىَ عنه، بِخِلافِ الأوَّلِ.
٥٨٩ - مسألة؛ قال: (وَلَا يُغَطِّى شَيْئًا مِنْ رَأْسِه، وَالْأُذُنَانِ مِنَ الرَّأْسِ)
قال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ علَى أنَّ المُحْرِمَ مَمْنُوعٌ من تَخْمِيرِ رَأْسِه.
(٤) فى ب: "يزيل الشعث".(٥) فى النسخ: "اليدين".(١) فى م: "فإنه" خطأ.(٢) هكذا قال، رحمه اللَّه، مع أنه لا يجوز التبرك بالمخلوق، لا الكحبة ولا غيرها، وما صح من تبرك الصحابة، رضوان اللَّه عليهم، بما انفصل من جسم الرسول -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كعرقه وشعره وريقه، فهذا من خصائصه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى حياته.(٣) فى أ، ب، م: "وللتجارة".
