591 - Issue: He said: (And she shall not apply black kohl).
Applying ithmid (antimony) kohl while in the state of ihram is disliked (makruh) for both women and men, but he specifically mentioned women because they are the subject of adornment, and it is more common for them than for men. This is reported from 'Ata', al-Hasan, and Mujahid. Mujahid said: "It is an adornment." It is reported from Ibn 'Umar that he said: "The person in ihram may apply any kohl that does not contain perfume." Malik said: "There is no harm in the person in ihram applying ithmid or other substances to their eyes if they find heat in them." It is reported from Ahmad that he said: "The person in ihram may apply kohl, as long as they do not intend adornment by it." It was said to him: "Both men and women?" He replied: "Yes." The evidence for its being disliked is what was narrated from Jabir, that 'Ali returned from Yemen and found Fatima, who had exited the state of ihram, wearing dyed garments (1) and applying kohl. He disapproved of that for her, and she said: "My father commanded me to do this." Then the Prophet (peace and blessings of Allah be upon him) said: "She spoke the truth, she spoke the truth." Narrated by Muslim and others (2). This indicates that she was previously prohibited from that. It is reported from 'Aisha that she said to a woman: "Apply any kohl you wish, other than ithmid or black [kohl]." Once this is established, applying ithmid kohl is disliked, but there is no fidya (expiation) for it. I do not know of any disagreement regarding this. Shumaysa narrated from 'Aisha that she said: "My eyes ached while I was in ihram, so I asked 'Aisha, and she said: 'Apply any kohl you wish, other than ithmid. Know that it is not forbidden, but it is an adornment, and we dislike it.'" Al-Shafi'i said: "If they both do it, I do not know of any fidya upon them for it whatsoever."
Section: As for applying kohl that is not ithmid, there is no dislike in it, provided it does not contain perfume, according to what we have mentioned from the hadith of 'Aisha and the statement of Ibn 'Umar.
(1) In A, B, and M: "sabghan". (2) This is part of the long hadith of Jabir, and the hadith is recorded by Muslim in: Chapter of the Hajj of the Prophet (peace and blessings of Allah be upon him), from the Book of Hajj. Sahih Muslim 2/886-892. And Abu Dawud in: Chapter on the Description of the Hajj of the Prophet (peace and blessings of Allah be upon him), from the Book of Rites. Sunan Abi Dawud 1/440-443. And al-Nasa'i in: Chapter of the Adhan for those who combine two prayers..., from the Book of Adhan, and Chapter on the Dislike of Dyed Garments, from the Book of Rites. al-Mujtaba 2/13, 14, 5/111. And Ibn Majah in: Chapter of the Hajj of the Messenger of Allah (peace and blessings of Allah be upon him), from the Book of Rites. Sunan Ibn Majah 2/1024-1026. And al-Darimi in: Chapter on the Sunnah of the Pilgrim, from the Book of Rites. Sunan al-Darimi 2/45-49.
٥٩١ - مسألة؛ قال؛ (وَلَا تَكْتَحِلُ بِكُحْلٍ أَسْوَدَ)
الكُحْلُ بالإِثْمِدِ فى الإِحْرَامِ مَكْرُوهٌ لِلْمَرْأةِ والرَّجُلِ، وإنَّما خَصَّ المَرْأَةَ بِالذِّكْرِ لأنَّها مَحَلُّ الزِّينَةِ، وهو فى حَقِّها أَكْثَرُ من الرَّجُلِ. ويُرْوَى هذا عن عَطاءٍ، والحسنِ، ومُجاهِدٍ. قال مُجاهِدٌ: هو زِينَةٌ. وَرُوِىَ عن ابنِ عمرَ أنَّه قال: يَكْتَحِلُ المُحْرِمُ بكُلِّ كُحْلٍ ليس فيه طِيبٌ. قال مالِكٌ: لا بَأْسَ أن يَكْتَحِلَ المُحْرِمُ من حَرٍّ يَجِدُه فى عَيْنَيْهِ بالإثْمِدِ وغيرِه. وَرُوِىَ عن أحمدَ، أنَّه قال: يَكْتَحِلُ المُحْرِمُ، ما لم يُرِدْ به الزِّينَةَ. قِيلَ له: الرِّجَالُ والنِّسَاءُ؟ قال: نعم. والدَّلِيلُ على كَرَاهَتِه ما رُوِىَ عن جابِرٍ، أنَّ عليًّا قَدِمَ من اليَمَنِ، فوَجَدَ فَاطِمَةَ ممَّن حَلَّ، فلَبِسَتْ ثِيَابًا صَبِيغًا (١)، واكْتَحَلَتْ، فأنْكَر ذلك عليها، فقالت: أبِى أمَرَنِى بهذا. فقال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "صَدَقَتْ، صَدَقَتْ". رَوَاهُ مُسْلِمٌ وغيرُه (٢). وهذا يَدُلُّ على أنَّها كانت مَمْنُوعَةً من ذلك. ورُوِىَ عن عائشةَ أنَّها قالت لامْرأةٍ: اكْتَحِلِى بأيِّ كُحْلٍ شِئْتِ، غيرِ الْإثمِدِ أو الأسْوَدِ. إذا ثَبَتَ هذا فإنَّ الكُحْلَ بالإثْمِدِ مَكْرُوهٌ، ولا فِدْيَةَ فيه. ولا أعْلَمُ فيه خلافًا، ورَوَتْ شُمَيْسَةُ، عن عائشةَ، قالتْ: اشْتَكَيْتُ عَيْنَىَّ وأنا مُحْرِمَةٌ، فسألتُ عائشةَ، فقالت: اكْتَحِلِى بأىِّ كُحْلٍ شِئْتِ غيرِ الإثْمِدِ، أمَا إنَّه ليس بِحَرامٍ، ولكنَّه زِينَةٌ، فنحنُ نَكْرَهُه. قال الشَّافِعِىُّ: إن فَعَلَا فلا أعْلَمُ عليهما فيه فِدْيَةً بِشىءٍ.
فصل: فأمَّا الكُحْلُ بغيرِ الإثْمِدِ، فلا كَرَاهَةَ فيه، ما لم يَكُنْ فيه طِيبٌ؛ لما
(١) فى أ، ب، م: "صبغا".(٢) هذا من حديث جابر الطويل، والحديث أخرجه مسلم، فى: باب حجَّة النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، من كتاب الحجّ. صحيح مسلم ٢/ ٨٨٦ - ٨٩٢. وأبو داود، فى: باب صفة حجَّة النَّبِيّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، من كتاب المناسك. سنن أبي داود ١/ ٤٤٠ - ٤٤٣. والنسائى، فى: باب الأذان لمن يجمع بين الصلاتين. . .، من كتاب الأذان. وباب الكراهية فى الثياب المصبغة، من كتاب المناسك. المجتبى ٢/ ١٣، ١٤، ٥/ ١١١. وابن ماجه، فى: باب حجَّة رسول اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٢٤ - ١٠٢٦. والدارمى، فى: باب فى سنة الحاج، من كتاب المناسك. سنن الدارمى ٢/ ٤٥ - ٤٩.
