before entering into the state of ihram, then there is no harm; due to what was narrated from 'Aisha, who said: "It is as if I am looking at the glistening of the perfume on the head of the Messenger of Allah (peace and blessings of Allah be upon him)." (11) Ibn 'Abbas also had the likeness of the rubb (a thick substance) of ghaliya (a type of perfume) on his head while he was in the state of ihram.
Section: Regarding a muhrim covering his face, there are two narrations: One is that it is permissible. This is narrated from 'Uthman ibn 'Affan, 'Abd al-Rahman ibn 'Awf, Zayd ibn Thabit, Ibn al-Zubayr, Sa'd ibn Abi Waqqas, Jabir, Al-Qasim, Tawus, Al-Thawri, and Al-Shafi'i. The second is that it is not permissible. This is the school of thought of Abu Hanifa and Malik, due to what was narrated from Ibn 'Abbas, that a man fell from his mount and it broke his neck, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "Wash him with water and lotus leaves, shroud him in his two garments, and do not cover his face or his head, for he will be resurrected on the Day of Resurrection reciting the talbiyah." (13) And because it is forbidden for a woman, so it is forbidden for a man, like perfume. Our argument is what we have mentioned regarding the saying of the Companions, and we do not know of any who opposed them in their era, so it is considered a consensus (ijma'). Also, because of his saying (peace and blessings be upon him): "The ihram of a man is in his head, and the ihram of a woman is in her face." (14) The famous hadith of Ibn 'Abbas in this regard is: "And do not cover his head," which is the agreed-upon version. As for his saying: "And do not cover his face," Shu'bah said: "Abu Bishr narrated it to me." Then I asked him about it after ten years, and he narrated the hadith as he used to narrate it, except that he said: "And do not cover his face and his head." This indicates that he considered this addition to be weak (da'if). It has also been narrated in some of its versions: "Cover his face, and do not cover his head," so the two narrations contradict each other. What they mentioned is invalidated by [the prohibition of] wearing gloves.
= matted his hair, from Kitab al-Manasik. Sunan Ibn Majah 2/1013. And by Imam Ahmad, in: Al-Musnad 2/120, 131. (11) The second [hadith] was previously cited in page 87. (12) It was previously cited in page 78. (13) It was previously cited in 3/376. (14) It was previously cited in page 151.
قبلَ الإِحْرامِ، فلا بَأْسَ؛ لما رُوِىَ عن عائشةَ، قالتْ: كأَنِّى أَنْظُرُ إلى وَبِيصِ الطِّيبِ فى رَأْسِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (١١). وكان على رَأْسِ ابنِ عَبَّاسٍ مثلُ الرُّبِّ (١٢) من الغَالِيَةِ، وهو مُحْرِمٌ.
فصل: وفى تَغْطِيَةِ المُحْرِمِ وَجْهَهُ رِوَايَتانِ: إحْدَاهما، يُباحُ. رُوِىَ ذلك عن عثمانَ بن عفانَ، وعبد الرحمنِ بن عَوْفٍ، وزيدِ بن ثَابِتٍ، وابنِ الزُّبَيْرِ، وسَعْدِ بن أبى وَقَّاصٍ، وجابِرٍ، والقاسمِ، وطَاوُسٍ، والثَّوْرِىِّ، والشَّافِعِىِّ. والثانية، لا يُبَاحُ. وهو مذهبُ أبى حنيفةَ، ومَالِكٍ؛ لما رُوِىَ عن ابنِ عَبّاسٍ، أن رَجُلًا وَقَعَ عن رَاحِلَتِه، فوَقَصَتْهُ، فقال رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وكَفِّنُوهُ فى ثَوْبَيْهِ، ولا تُخَمِّرُوا وَجْهَهُ ولا رَأْسَه، فَإنَّهُ يُبْعَثُ يَوْمَ القِيَامَةِ يُلَبِّى" (١٣). ولأنَّه مُحَرَّمٌ على المَرْأَةِ، فحُرِّمَ على الرَّجُلِ، كَالطِّيبِ. ولَنا، ما ذَكَرْنَا من قَوْلِ الصَّحابَةِ، ولم نَعْرِفْ لهم مُخَالِفًا فى عَصْرِهم، فيكونُ إجْمَاعًا، ولِقَوْلِه عليه السَّلَامُ: "إحْرَامُ الرَّجُلِ فى رَأْسِه، وإحْرَامُ المَرْأةِ فى وَجْهِهَا" (١٤). وحَدِيثُ ابنِ عَبَّاسٍ المَشْهُورُ فيه: "ولا تُخَمِّرُوا رَأْسَه" هذا المُتَّفَقُ عليه. وقَوْلُه: "وَلَا تُخَمِّرُوا وَجْهَهُ". فقال شُعْبَةُ: حَدَّثَنِيهِ أبو بشْرٍ. ثم سألتُه عنه بعدَ عَشْرِ سِنِينَ، فجاءَ بِالحَدِيثِ كما كان يُحَدِّثُ، إلَّا أنَّه قال: "ولا تُخَمِّرُوا وَجْهَهُ وَرَأْسَه". وهذا يَدُلُّ على أنَّه ضَعَّفَ هذه الزِّيَادَة. وقد رُوِىَ فى بَعْضِ ألْفَاظِه: "خَمِّرُوا وَجْهَهُ، ولا تُخَمِّرُوا رَأْسَهُ" فتتعَارَضُ الرِّوَايَتانِ. وما ذَكَرُوه يَبْطُلُ بِلُبْسِ القُفَّازَيْنِ.
= لبد رأسه، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠١٣. والإِمام أحمد، فى: المسند ٢/ ١٢٠،١٣١.(١١) والثانى تقدم تخريجه فى صفحة ٨٧.(١٢) تقدم تخريجه فى صفحة ٧٨.(١٣) تقدم تخريجه فى ٣/ ٣٧٦.(١٤) تقدم تخريجه فى صفحة ١٥١.
