صحيح ابن خزيمه
Sahih Ibn Khuzaymah
جماع أبواب ذكر أفعال اختلف الناس فى إباحته للمحرم، نصت سنة النبى صلى الله عليه وسلم أو دلت على إباحتهاChapters on Acts Permitted for the Pilgrim by Sunnah
(139) بَابُ ذِكْرِ الدَّلِيلِ عَلَى أَنَّ فِي قَوْلِهِ تَعَالَى: [وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسَهُ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ] [الْبَقَرَةِ: 196]Chapter: Evidence regarding the verse: "And do not shave your heads until the offering reaches its place..." [Al-Baqarah: 196]
Hadith 2678
حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ الْقَيْسِيُّ ، حَدَّثَنَا رَوْحٌ ، حَدَّثَنَا شِبْلٌ ، عَنِ ابْنِ أَبِي نَجِيحٍ ، عَنْ مُجَاهِدٍ ، قَالَ : حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى ، عَنْ كَعْبِ بْنِ عُجْرَةَ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَآهُ ، وَقَمْلُهُ يَسْقُطُ عَلَى وَجْهِهِ ، فَقَالَ : " أَيُؤْذِيكَ هَوَامُّكَ " ، قَالَ : نَعَمْ ، فَأَمَرَهُ أَنْ يَحْلِقَ وَهُوَ بِالْحُدَيْبِيَةِ لَمْ يُبَيِّنْ لَهُمْ أَنْ يَحِلُّوا بِهَا وَهُمْ عَلَى طَمَعٍ أَنْ يَدْخُلُوا مَكَّةَ ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ الْفِدْيَةَ ، فَأَمَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُطْعِمَ فَرَقًا بَيْنَ سِتَّةٍ ، أَوِ الْهَدْيَ شَاةً ، أَوْ يَصُومَ ثَلاثَةَ أَيَّامٍ " ، قَالَ أَبُو بَكْرٍ : قَدْ بَيَّنْتُ فِي كِتَابِ الأَيْمَانِ وَالْكَفَّارَاتِ مَبْلَغَ الْفَرَقِ ، وَأَنَّهُ ثَلاثَةُ آصُعٍ ، وَبَيَّنْتُ أَنَّ الصَّاعَ أَرْبَعَةُ أَمْدَادٍ ، وَأَنَّ الْفَرَقَ سِتَّةَ عَشَرَ رِطْلا ، وَأَنَّ الصَّاعَ ثُلُثُهُ ، إِذِ الْفَرَقُ ثَلاثَةُ آصُعٍ ، وَالصَّاعُ خَمْسَةُ أَرْطَالٍ وَثُلُثٌ بِدَلائِلِ أَخْبَارِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَهَذِهِ الآيَةُ مِنَ الْجِنْسِ الَّذِي يَقُولُ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَجْمَلَ فَرِيضَةً ، وَبَيَّنَ مَبْلَغَهُ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِذِ اللَّهُ عَزَّ وَجَلَّ أَمَرَ بِالْفِدْيَةِ فِي حَلْقِ الرَّأْسِ فِي كِتَابِهِ بِصِيَامٍ لَمْ يَذْكُرْ فِي الْكِتَابِ عَدَدَ أَيَّامِ الصِّيَامِ ، وَلا مَبْلَغَ الصَّدَقَةِ ، وَلا عَدَدَ مَنْ يُصَدَّقُ بِصَدَقَةِ الْفِدْيَةِ عَلَيْهِمْ ، وَلا وَصَفَ النُّسُكَ ، فَبَيَّنَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي وَلاهُ اللَّهُ عَزَّ وَجَلَّ بَيَانَ مَا أَنْزَلَ عَلَيْهِ مِنْ وَجْهِ أَنَّ الصِّيَامَ ثَلاثَةُ أَيَّامٍ ، وَالصَّدَقَةَ ثَلاثَةُ آصُعٍ عَلَى سِتَّةِ مَسَاكِينٍ ، وَأَنَّ النُّسُكَ شَاةٌ ، وَذِكْرُ النُّسُكِ فِي هَذَا الْخَبَرِ هُوَ مِنَ الْجِنْسِ الَّذِي يَقُولُ : إِنَّ الْحُكْمَ بِالْمِثْلِ وَالشَّبَهِ وَالنَّظِيرِ وَاجِبٌ ، فَسُبْعُ بَقَرَةٍ ، وَسُبْعُ بَدَنَةٍ فِي فِدْيَةِ حَلْقِ الرَّأْسِ جَائِزٌ أَوْ سُبْعُ بَقَرَةٍ ، وَسُبْعُ بَدَنَةٍ يَقُومُ مَقَامَ شَاةٍ فِي الْفِدْيَةِ ، وَفِي الأُضْحِيَّةِ وَالْهَدْيِ ، وَلَمْ يَخْتَلِفِ الْعُلَمَاءُ أَنَّ سُبْعَ بَدَنَةٍ ، وَسُبْعَ بَقَرَةٍ يَقُومُ كُلُّ سُبْعٍ مِنْهَا مَقَامَ شَاةٍ فِي هَدْيِ التَّمَتُّعِ ، وَالْقِرَانِ ، وَالأُضْحِيَةِ لَمْ يَخْتَلِفُوا فِي ذَلِكَ الأَمْرِ ، زَعَمَ أَنَّ الْقِرَانَ لا يَكُونُ إِلا بِسَوْقِ بَدَنَةٍ أَوْ بَقَرَةٍ ، قَالَ بَعْضُ أَهْلِ الْعِلْمِ : إِنَّ عُشْرَ بَدَنَةٍ يَقُومُ مَقَامَ شَاةٍ فِي جَمِيعِ ذَلِكَ ، فَمَنْ أَجَازَ عُشْرَ بَدَنَةٍ فِي ذَلِكَ كَانَ لِسُبْعِهِ أَجُوزَ إِذِ السُّبْعُ أَكْثَرُ مِنَ الْعُشْرِ ، وَقَدْ كُنْتُ أَمْلَيْتُ عَلَى بَعْضِ أَصْحَابِنَا مَسْأَلَةً فِي هَذِهِ الآيَةِ ، وَبَيَّنْتُ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ يُوجِبُ الشَّيْءَ فِي كِتَابِهِ بِمَعْنًى ، وَقَدْ يَجِبُ ذَلِكَ الشَّيْءُ بِغَيْرِ ذَلِكَ الْمَعْنَى الَّذِي أَوْجَبَهُ اللَّهُ فِي الْكِتَابِ إِمَّا عَلَى لِسَانِ نَبِيِّهِ الْمُصْطَفي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْ عَلَى لِسَانِ أُمَّتِهِ ، لأَنَّ اللَّهَ عَزَّ وَجَلَّ إِنَّمَا أَوْجَبَ فِي هَذِهِ الآيَةِ عَلَى مَنْ أَصَابَهُ فِي رَأْسِهِ ، أَوْ كَانَ بِهِ مَرَضٌ فَحَلَقَ رَأْسَهُ ، وَقَدْ تَجِبُ عِنْدَ جَمِيعِ الْعُلَمَاءِ هَذِهِ الْفِدْيَةُ عَلَى حَالِقِ الرَّأْسِ وَإِنْ لَمْ يَكُنْ بِهِ أَذًى مِنْ رَأْسِهِ ، وَلا كَانَ مَرِيضًا ، وَكَانَ عَاصِيًا بِحَلْقِ رَأْسِهِ إِذَا لَمْ يَكُنْ بِرَأْسِهِ أَذًى ، وَلا كَانَ بِهِ مَرِضٌ ، فَبَيَّنْتُ فِي ذَلِكَ الْمَوْضِعِ أَنَّ الْحُكْمَ بِالنَّظِيرِ وَالشَّبِيهِ فِي هَذَا الْمَوْضِعِ وَاجِبٌ ، وَلَوْ لَمْ يَجُزِ الْحُكْمُ للْمَثَلِ وَالشَّبِيهِ وَالنَّظِيرِ لَمْ يَجِبْ عَلَى مَنْ جَزَّ شَعْرَ رَأْسِهِ بِمِقْرَاضٍ أَوْ فِدْيَةٍ ، إِذِ اسْمُ الْحِلَقِ لا يَقَعُ عَلَى الْجَزِّ وَلَكِنْ إِذَا وَجَبَ الْحُكْمُ بِالنَّظِيرِ وَالشَّبِيهِ وَالْمَثَلِ كَانَ عَلَى جَازِّ شَعْرَ الرَّأْسِ فِي الإِحْرَامِ مِنَ الْفِدْيَةِ مَا عَلَى الْحَالِقِ ، وَهَذِهِ مَسْأَلَةٌ طَوِيلَةٌ قَدْ أَمْلَيْتُهَا فِي ذَلِكَ الْمَوْضِعِ
It is narrated from Sayyiduna Ka’b bin ‘Ujrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) saw him while lice were falling onto his face. So the Prophet asked: “Are your lice causing you pain?” He replied: “Yes.” So the Prophet ordered him to shave his head, even though they were still at Hudaybiyyah. The Prophet had not yet informed the Companions that they would shave their heads at Hudaybiyyah, while the Companions wished to enter Makkah (and perform ‘Umrah). Then Allah the Exalted revealed the command of fidyah (compensation). So the Messenger of Allah ordered him to feed one faraq (three sa‘) of grain to six needy people, or to slaughter one goat, or to fast three days.
Imam Abu Bakr (may Allah have mercy on him) says: I have explained the amount of a faraq in the Book of Faith and Expiations, that it is three sa‘. And I have explained that one sa‘ is four mudd, and one faraq is sixteen ratl. And one sa‘ is one third of a faraq, because one faraq is three sa‘. And one sa‘ is equal to five and one third ratl. I have stated these amounts based on the evidence from the Sunnah of the Prophet (peace and blessings of Allah be upon him). And this noble verse is also related to this type of matter, about which we say that Allah the Exalted has mentioned a general obligation, and Allah has explained its amount through the words of His Prophet. Because Allah the Exalted has commanded in His Book to give fidyah by fasting for shaving the head, but the number of fasts, the amount of charity, the number of people under the charity, and the description of the sacrifice are not mentioned in the Qur’an. Therefore, the Prophet (peace and blessings of Allah be upon him), whom Allah entrusted with the responsibility of clarifying His revelation, explained that in fidyah, three fasts must be observed, and in charity, three sa‘ of grain must be given to six needy people, and in sacrifice, one goat must be slaughtered.
In this hadith, the mention of sacrifice is of the same type about which we say that it is obligatory to apply the same ruling to similar, resembling, and analogous things. Therefore, in the fidyah for shaving the head, it is permissible to give as fidyah one-seventh of a cow or camel in place of sacrificing a goat. There is no difference of opinion among the scholars that in Hajj Tamattu‘, Hajj Qiran, and the general sacrifice, one-seventh of a cow or camel is considered as one thing, in one respect it is made obligatory, and sometimes the same thing is made obligatory without that respect. Either that thing is made obligatory by the words of the Prophet (peace and blessings of Allah be upon him), or the obligation is expressed by the words of the scholars of the Ummah. Because Allah the Exalted has made fidyah obligatory in this noble verse upon the muhrim (one in the state of ihram) who shaves his head due to illness or pain in the head. And according to all the scholars, this fidyah will also be obligatory upon the muhrim who shaves his head without any illness or pain in the head. In that case, he will be sinful. At this point, I have clarified the issue that it is obligatory to apply the same ruling to similar, analogous issues. If it were not obligatory to apply the same ruling to similar, analogous issues in this place, then fidyah should not have been obligatory upon the one who cuts his hair with scissors. Because shaving the head does not apply to cutting the hair. But when it was obligatory to apply the same ruling to similar and analogous actions, then the same fidyah was applied to the one who cut his hair as was applied to the one who shaved his head. This is a lengthy issue which I have mentioned under this verse.
Imam Abu Bakr (may Allah have mercy on him) says: I have explained the amount of a faraq in the Book of Faith and Expiations, that it is three sa‘. And I have explained that one sa‘ is four mudd, and one faraq is sixteen ratl. And one sa‘ is one third of a faraq, because one faraq is three sa‘. And one sa‘ is equal to five and one third ratl. I have stated these amounts based on the evidence from the Sunnah of the Prophet (peace and blessings of Allah be upon him). And this noble verse is also related to this type of matter, about which we say that Allah the Exalted has mentioned a general obligation, and Allah has explained its amount through the words of His Prophet. Because Allah the Exalted has commanded in His Book to give fidyah by fasting for shaving the head, but the number of fasts, the amount of charity, the number of people under the charity, and the description of the sacrifice are not mentioned in the Qur’an. Therefore, the Prophet (peace and blessings of Allah be upon him), whom Allah entrusted with the responsibility of clarifying His revelation, explained that in fidyah, three fasts must be observed, and in charity, three sa‘ of grain must be given to six needy people, and in sacrifice, one goat must be slaughtered.
In this hadith, the mention of sacrifice is of the same type about which we say that it is obligatory to apply the same ruling to similar, resembling, and analogous things. Therefore, in the fidyah for shaving the head, it is permissible to give as fidyah one-seventh of a cow or camel in place of sacrificing a goat. There is no difference of opinion among the scholars that in Hajj Tamattu‘, Hajj Qiran, and the general sacrifice, one-seventh of a cow or camel is considered as one thing, in one respect it is made obligatory, and sometimes the same thing is made obligatory without that respect. Either that thing is made obligatory by the words of the Prophet (peace and blessings of Allah be upon him), or the obligation is expressed by the words of the scholars of the Ummah. Because Allah the Exalted has made fidyah obligatory in this noble verse upon the muhrim (one in the state of ihram) who shaves his head due to illness or pain in the head. And according to all the scholars, this fidyah will also be obligatory upon the muhrim who shaves his head without any illness or pain in the head. In that case, he will be sinful. At this point, I have clarified the issue that it is obligatory to apply the same ruling to similar, analogous issues. If it were not obligatory to apply the same ruling to similar, analogous issues in this place, then fidyah should not have been obligatory upon the one who cuts his hair with scissors. Because shaving the head does not apply to cutting the hair. But when it was obligatory to apply the same ruling to similar and analogous actions, then the same fidyah was applied to the one who cut his hair as was applied to the one who shaved his head. This is a lengthy issue which I have mentioned under this verse.
