as if he wore a skullcap (qalansuwa) because of the cold.
Section: If he carries a basket (mikta) or a tray or something similar on his head, there is no fidya (ransom) upon him. This is the opinion of 'Ata' and Malik. Al-Shafi'i said: There is a fidya upon him because he has covered it. Our argument is that the intent behind this is not usually to cover [the head], so the fidya does not become obligatory because of it, just as if he placed his hands upon it. It is the same whether he intended to cover it or did not intend to; for that which makes the fidya obligatory does not differ based on intent or the lack thereof, and likewise for that which does not make the fidya obligatory. Ibn 'Aqil chose the view that the fidya is obligatory if he intended to cover it, for legal stratagems (hiyal) cannot bypass rights. If he covers his head with his hands, there is nothing upon him, due to what we have mentioned, and because covering with something attached to him does not establish the ruling of covering. For this reason, if he placed his hands on his private parts, it would not suffice as covering. Also, the muhrim is commanded to wipe his head, and that is done by placing his hands or one of them upon it. If he smears his head with honey or gum so that the hair gathers and becomes matted, such that dust does not penetrate it, it is not afflicted by dishevelment, and lice do not inhabit it, this is permissible. This is the talbid (matted hair) which appears in the hadith of Ibn 'Umar: "I saw the Messenger of Allah (peace and blessings of Allah be upon him) entering into the state of ihram with matted hair." Narrated by Al-Bukhari. From Hafsa, that she said to the Messenger of Allah (peace and blessings of Allah be upon him): "What is the matter with the people? They have exited [the state of ihram for 'Umrah], but you have not exited your 'Umrah?" He said: "I have matted my hair and adorned my sacrificial animal, so I will not exit [the state of ihram] until I perform the sacrifice." This is agreed upon by both [Al-Bukhari and Muslim] (10). If there is perfume on his head which he had placed there
(7) Al-miktal: A basket made from palm leaves. (8) In M: "his hand". (9) In the original, there is an addition: "he said". (10) The first [hadith] was narrated by Al-Bukhari in: Chapter: Whoever enters into ihram with matted hair, from Kitab al-Hajj; and in: Chapter: Matted hair, from Kitab al-Libas. Sahih al-Bukhari 2/168, 7/209. And by Muslim, in: Chapter: The Talbiyah, its description and time, from Kitab al-Hajj. Sahih Muslim 2/842. It was also narrated by Abu Dawud, in: Chapter: Matted hair, from Kitab al-Manasik. Sunan Abi Dawud 1/405. And Al-Nasa'i, in: Chapter: Matted hair upon ihram, from Kitab Manasik al-Hajj. Al-Mujtaba 5/104, 105. And Ibn Majah, in: Chapter: Whoever
لو لَبِسَ قَلَنْسُوَةً من أجْلِ البَرْدِ.
فصل: فإن حَمَلَ على رَأْسِه مِكْتَلًا (٧) أو طَبَقًا أو نَحْوَه؛ فلا فِدْيَةَ عليه، وبهذا قال عَطاءٌ، ومالِكٌ. وقال الشَّافِعِىُّ: عليه الفِدْيَةُ؛ لأنَّه سَتَرَهُ. ولَنا، أنَّ هذا لا يُقْصَدُ به السَّتْرُ غَالِبًا، فلم تَجِبْ به الفِدْيَةُ، كما لو وَضَعَ يَدَيْهِ (٨) عليه. وسَوَاءٌ قَصَدَ به السَّتْرَ أو لم يَقْصِدْ؛ لأنَّ ما تَجِبُ به الفِدْيَةُ لا يَخْتَلِفُ بِالقَصْدِ وعَدَمِه، فكذلك ما لا تَجِبُ به الفِدْيَةُ. واخْتَارَ ابنُ عَقِيلٍ وُجُوبَ الفِدْيَةِ عليه إذا قَصَدَ به السَّتْرَ؛ لأنَّ الحِيَلَ لا تُحِيلُ الحُقُوقَ (٩). وإن سَتَرَ رَأْسَهُ بِيَدَيْهِ، فلا شىءَ عليه؛ لما ذَكَرْنَا، ولأنَّ السَّتْرَ بما هو مُتَّصِلٌ به لا يَثْبُتُ له حُكْمُ السَّتْرِ، ولذلك لو وَضَعَ يَدَيْهِ على فَرْجِه، لم تُجْزِئْهُ فى السَّتْرِ، ولأنَّ المُحْرِمَ مَأْمُورٌ بِمَسْحِ رَأْسِه، وذلك يكونُ بِوَضْعِ يَدَيْهِ أو إحْدَاهما عليه. وإن طَلَى رَأْسَهُ بِعَسَلٍ أو صَمْغٍ؛ لِيَجْتَمِعَ الشَّعْرُ ويَتَلَبَّدَ، فلا يَتَخَلَّلُه الغُبَارُ، ولا يُصِيبُه الشَّعَثُ، ولا يَقَعُ فيه الدَّبِيبُ، جَازَ. وهو التَّلْبِيدُ الذى جَاءَ فى حديثِ ابنِ عمرَ: رأيتُ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يُهلُّ مُلَبَّدًا. رَوَاهُ البُخَارِيُّ. وعن حَفْصَةَ، أنَّها قالتْ لِرسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: ما شأْنُ النّاسِ، حَلُّوا ولم تَحْلُلْ أنْتَ من عُمْرَتِكَ؟ قال: "إنِّى لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِى، فَلَا أُحِلُّ حَتَّى أَنْحَرَ". مُتَّفَقٌ عليهما (١٠). وإن كان فى رَأْسِه طِيبٌ ممَّا جَعَلَهُ فيه
(٧) المكتل: زنبيل يعمل من الخوص.(٨) فى م: "يده".(٩) فى الأصل زيادة: "قال".(١٠) الأول أخرجه البخارى، فى: باب من أهل ملبدا، من كتاب الحج، وفى: باب التلبيد، من كتاب اللباس. صحيح البخارى ٢/ ١٦٨، ٧/ ٢٠٩. ومسلم، فى: باب التلبية وصفتها ووقتها، من كتاب الحج. صحيح مسلم ٢/ ٨٤٢.كما أخرجه أبو داود، فى: باب التلبيد، من كتاب المناسك. سنن أبى داود ١/ ٤٠٥. والنسائي، فى: باب التلبيد عند الإحرام، من كتاب مناسك الحج. المجتبى ٥/ ١٠٤، ١٠٥. وابن ماجه، فى: باب من=
