Man Lā Yaḥḍuruh al-Faqīh

رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بَأْسَ لِلْمُحْرِمِ أَنْ يَكْتَحِلَ بِكُحْلٍ لَيْسَ فِيهِ مِسْكٌ وَ لاَ كَافُورٌ إِذَا اِشْتَكَى عَيْنَيْهِ وَ تَكْتَحِلُ اَلْمَرْأَةُ اَلْمُحْرِمَةُ بِالْكُحْلِ كُلِّهِ إِلاَّ كُحْلاً أَسْوَدَ لِزِينَةٍ ».

Abu Basir narrated from Abu Abdullah (a.s), who said: "There is no harm for a Muhrim to use kohl that does not contain musk or camphor if he has an eye ailment. A woman in Ihram may use any kohl except black kohl intended for adornment."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «يَكْتَحِلُ اَلْمُحْرِمُ عَيْنَيْهِ إِنْ شَاءَ بِصَبِرٍ لَيْسَ فِيهِ زَعْفَرَانٌ وَ لاَ وَرْسٌ.

Muhammad ibn Muslim narrated from Abu Ja'far (a.s), who said: "A Muhrim may apply kohl to his eyes if he wishes, provided it is made with sabr (aloe) and does not contain saffron (za'faran) or turmeric (wars)."

وَ رَوَى حَرِيزٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ تَنْظُرْ فِي اَلْمِرْآةِ وَ أَنْتَ مُحْرِمٌ لِأَنَّهُ مِنَ اَلزِّينَةِ.

Hariz narrated from Abu Abdullah (a.s), who said: "Do not look into a mirror while you are in Ihram, because it is considered a form of adornment (zeenah)."

وَ رُوِيَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي اَلْمُحْرِمِ يَسْتَاكُ قَالَ «نَعَمْ» قَالَ قُلْتُ فَإِنْ أَدْمَى يَسْتَاكُ قَالَ «نَعَمْ هُوَ مِنَ اَلسُّنَّةِ.

It was narrated from Mu'awiyah ibn Ammar, who said: I asked Abu Abdullah (a.s) about a Muhrim using a miswak (tooth-stick). Imam (a.s) said: "Yes." I asked: "What if it causes bleeding while using it?" Imam (a.s) said: "Yes, it is part of the Sunnah."

وَ رَوَى حَمَّادٌ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بَأْسَ أَنْ يَحْتَجِمَ اَلْمُحْرِمُ مَا لَمْ يَحْلِقْ أَوْ يَقْلَعِ اَلشَّعْرَ ».

Hammad narrated from Hariz, from Abu Abdullah (a.s), who said: "There is no harm for a Muhrim to undergo cupping (hijamah), provided he does not shave or pluck hair."

واحتجم الحسن بن علي عليهما السلام وهو محرم.

It is also reported that Al-Hasan ibn Ali (a.s) underwent cupping while in the state of Ihram.

وَ سَأَلَ ذَرِيحٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُحْرِمِ يَحْتَجِمُ فَقَالَ «نَعَمْ إِذَا خَشِيَ اَلدَّمَ ».

Dharih asked Abu Abdullah (a.s) about a Muhrim undergoing cupping (hijamah). Imam (a.s) said: "Yes, if he fears harm from the blood."

وَ سَأَلَ اَلْحَسَنُ اَلصَّيْقَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُحْرِمِ يُؤْذِيهِ ضِرْسُهُ أَ يَقْلَعُهُ قَالَ «نَعَمْ لاَ بَأْسَ بِهِ».

Al-Hasan al-Sayqal asked Abu Abdullah (a.s) about a Muhrim whose tooth is causing him pain: "Can he have it extracted?" Imam (a.s) said: "Yes, there is no harm in it."

وَ رَوَى عِمْرَانُ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْمُحْرِمِ يَكُونُ بِهِ اَلْجُرْحُ فَيَتَدَاوَى بِدَوَاءٍ فِيهِ زَعْفَرَانٌ فَقَالَ «إِنْ كَانَ اَلزَّعْفَرَانُ غَالِباً عَلَى اَلدَّوَاءِ فَلاَ وَ إِنْ كَانَتِ اَلْأَدْوِيَةُ غَالِبَةً عَلَيْهِ فَلاَ بَأْسَ.

Imran al-Halabi narrated from Abu Abdullah (a.s) that he was asked about a Muhrim who has a wound and uses a medicine containing saffron. Imam (a.s) said: "If the saffron is the dominant ingredient in the medicine, then no. But if the other ingredients are dominant, there is no harm in it."

وَ سَأَلَهُ مُعَاوِيَةُ بْنُ عَمَّارٍ: عَنِ اَلْمُحْرِمِ يَعْصِرُ اَلدُّمَّلَ وَ يَرْبِطُ عَلَيْهِ اَلْخِرْقَةَ فَقَالَ «لاَ بَأْسَ.

Mu'awiyah ibn Ammar asked Imam (a.s) about a Muhrim squeezing a boil and tying a cloth around it. Imam (a.s) said: "There is no harm in it."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: «إِذَا اِشْتَكَى اَلْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَحِلُّ لَهُ أَنْ يَأْكُلَ وَ هُوَ مُحْرِمٌ ».

Imam (a.s) said: "If a Muhrim falls ill, let him seek treatment with what is permissible for him to consume while in the state of Ihram."

وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا خَرَجَ بِالْمُحْرِمِ اَلْخُرَاجُ وَ اَلدُّمَّلُ فَلْيَبُطَّهُ وَ لْيُدَاوِهِ بِزَيْتٍ أَوْ سَمْنٍ.

Hisham ibn Salim narrated from Abu Abdullah (a.s), who said: "If a Muhrim develops an abscess or a boil, he may lance it and treat it with oil or fat."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلْمُحْرِمِ تَشَقَّقُ يَدَاهُ فَقَالَ «يَدْهُنُهُمَا بِزَيْتٍ أَوْ سَمْنٍ أَوْ إِهَالَةٍ».

Muhammad ibn Muslim narrated from one of the Imams (a.s) regarding a Muhrim whose hands have cracked. Imam (a.s) said: "He may anoint them with oil, fat, or melted fat (ihalah)."

وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ أَرَادَتْ أَنْ تُحْرِمَ فَتَخَوَّفَتِ اَلشُّقَاقَ تَخْضِبُ بِالْحِنَّاءِ قَبْلَ ذَلِكَ قَالَ «مَا يُعْجِبُنِي أَنْ تَفْعَلَ».

Muhammad ibn al-Fudayl narrated from Abu al-Sabbah al-Kinani, who said: I asked Abu Abdullah (a.s) about a woman who wished to enter Ihram but feared skin cracking. Could she apply henna beforehand? Imam (a.s) said: "I do not like for her to do so."

وَ كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ: إِذَا تَجَهَّزَ إِلَى مَكَّةَ قَالَ لِأَهْلِهِ «إِيَّاكُمْ أَنْ تَجْعَلُوا فِي زَادِنَا شَيْئاً مِنَ اَلطِّيبِ وَ لاَ اَلزَّعْفَرَانِ نَأْكُلْهُ أَوْ نُطْعِمْهُ ».

It is reported that Imam Ali ibn al-Husayn (a.s) used to say to his family when preparing for a journey to Makkah: "Be cautious not to include anything scented, such as perfume or saffron, in our provisions, whether for us to eat or to serve to others."

وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «يُكْرَهُ مِنَ اَلطِّيبِ أَرْبَعَةُ أَشْيَاءَ لِلْمُحْرِمِ اَلْمِسْكُ وَ اَلْعَنْبَرُ وَ اَلزَّعْفَرَانُ وَ اَلْوَرْسُ وَ كَانَ يَكْرَهُ مِنَ اَلْأَدْهَانِ اَلطَّيِّبَةَ اَلرِّيحِ».

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Four types of fragrances are disliked for a Muhrim: musk, ambergris, saffron, and turmeric. He also disliked fragrant oils with a strong scent."

وَ رُوِيَ عَنِ اَلْحَسَنِ بْنِ هَارُونَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَكَلْتُ خَبِيصاً فِيهِ زَعْفَرَانٌ حَتَّى شَبِعْتُ مِنْهُ وَ أَنَا مُحْرِمٌ فَقَالَ «إِذَا فَرَغْتَ مِنْ مَنَاسِكِكَ وَ أَرَدْتَ اَلْخُرُوجَ مِنْ مَكَّةَ فَابْتَعْ بِدِرْهَمٍ تَمْراً وَ تَصَدَّقْ بِهِ فَيَكُونَ كَفَّارَةً لِذَلِكَ وَ لِمَا دَخَلَ عَلَيْكَ فِي إِحْرَامِكَ مِمَّا لاَ تَعْلَمُ».

It was narrated from Al-Hasan ibn Harun, who said: I said to Abu Abdullah (a.s): "I ate a sweet dish (khabis) that contained saffron until I was full while I was in Ihram." Imam (a.s) said: "When you complete your rituals and wish to leave Makkah, buy dates with a dirham and give them in charity. This will be an expiation for that and for anything else that might have affected your Ihram unknowingly."

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «مَنْ أَكَلَ زَعْفَرَاناً مُتَعَمِّداً أَوْ طَعَاماً فِيهِ طِيبٌ فَعَلَيْهِ دَمٌ وَ إِنْ كَانَ نَاسِياً فَلاَ شَيْءَ عَلَيْهِ وَ يَسْتَغْفِرُ اَللَّهَ وَ يَتُوبُ إِلَيْهِ.

Zurara narrated from Abu Ja'far (a.s), who said: "Whoever intentionally eats saffron or food containing fragrance while in Ihram must offer a blood sacrifice (dam). However, if he does so out of forgetfulness, there is nothing upon him, but he should seek forgiveness from Allah (swt) and repent to Him."

وَ رُوِيَ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَضَّأَنِي اَلْغُلاَمُ وَ أَنَا لاَ أَعْلَمُ بدستشان فِيهِ طِيبٌ فَغَسَلْتُ يَدَيَّ وَ أَنَا مُحْرِمٌ فَقَالَ «تَصَدَّقْ بِشَيْءٍ لِذَلِكَ ».

It was narrated from Al-Hasan ibn Ziyad, who said: I said to Abu Abdullah (a.s): "My servant poured water for me to perform ablution, and I was unaware that there was fragrance (dustashan) in it. I then washed my hands while I was in Ihram." Imam (a.s) said: "Give something in charity as an expiation for that."

وَ كَتَبَ إِبْرَاهِيمُ بْنُ سُفْيَانَ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: اَلْمُحْرِمُ يَغْسِلُ يَدَهُ بِأُشْنَانٍ فِيهِ اَلْإِذْخِرُ فَكَتَبَ «لاَ أُحِبُّهُ لَكَ ».

Ibrahim ibn Sufyan wrote to Abu al-Hasan (a.s) asking about a Muhrim washing his hands with soapwort (ushnan) that contains idhkhar (a type of fragrant grass). Imam (a.s) wrote back: "I do not like it for you."

وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ مَسَّ اَلطِّيبَ نَاسِياً وَ هُوَ مُحْرِمٌ قَالَ «يَغْسِلُ يَدَيْهِ وَ يُلَبِّي وَ لَيْسَ عَلَيْهِ شَيْءٌ. وَ فِي خَبَرٍ آخَرَ: «وَ يَسْتَغْفِرُ رَبَّهُ.

Mu'awiyah ibn Ammar narrated from Abu Abdullah (a.s): I asked him about a man who touched perfume while in Ihram, out of forgetfulness. Imam (a.s) said: "He should wash his hands, recite the Talbiyah, and there is nothing upon him." In another narration: "He should seek forgiveness from his Lord (azj)."

وَ رَوَى حُمْرَانُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ « ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ » قَالَ «اَلتَّفَثُ حُفُوفُ اَلرَّجُلِ مِنَ اَلطِّيبِ فَإِذَا قَضَى نُسُكَهُ حَلَّ لَهُ اَلطِّيبُ».

Humran narrated from Abu Ja'far (a.s) regarding the verse of Allah (swt), the Exalted: "Then let them complete their prescribed duties and fulfill their vows" (Surah Al-Hajj 22:29). Imam (a.s) said: "Tafath refers to a person's grooming, including the use of perfume. Once he has completed his rituals, perfume becomes permissible for him."

وَ سَأَلَ عَبْدُ اَللَّهِ بْنُ سِنَانٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْحِنَّاءِ فَقَالَ «إِنَّ اَلْمُحْرِمَ لَيَمَسُّهُ وَ يُدَاوِي بِهِ بَعِيرَهُ وَ مَا هُوَ بِطِيبٍ وَ مَا بِهِ بَأْسٌ.

Abdullah ibn Sinan asked Abu Abdullah (a.s) about henna. Imam (a.s) said: "A Muhrim may touch it and use it to treat his camel. It is not considered a perfume, and there is no harm in it."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ يَغْسِلَ اَلرَّجُلُ اَلْخَلُوقَ عَنْ ثَوْبِهِ وَ هُوَ مُحْرِمٌ». وإذا اضطر المحرم إلى سعوط فيه مسك من ريح يعرض له في وجهه وعلة تصيبه فلا بأس بأن يستعط به فَقَدْ سَأَلَ إِسْمَاعِيلُ بْنُ جَابِرٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ «اِسْتَعِطْ بِهِ».

Imam (a.s) said: "There is no harm if a Muhrim washes khaluq (a fragrant substance) off his garment."

وإذا اضطر المحرم إلى سعوط فيه مسك من ريح يعرض له في وجهه وعلة تصيبه فلا بأس بأن يستعط به فَقَدْ سَأَلَ إِسْمَاعِيلُ بْنُ جَابِرٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ «اِسْتَعِطْ بِهِ».

If a Muhrim is compelled to use a nasal medication (sa'ut) containing musk due to an issue with his face or a condition afflicting him, there is no harm in using it. Isma'il ibn Jabir asked Abu Abdullah (a.s) about this, and Imam (a.s) said: "Use it."

وَ رَوَى اَلْحَلَبِيُّ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْمُحْرِمُ يُمْسِكُ عَلَى أَنْفِهِ مِنَ اَلرِّيحِ اَلطَّيِّبَةِ وَ لاَ يُمْسِكُ عَلَى أَنْفِهِ مِنَ اَلرِّيحِ اَلْخَبِيثَةِ».

Al-Halabi and Muhammad ibn Muslim narrated from Abu Abdullah (a.s), who said: "A Muhrim may cover his nose from a pleasant fragrance but should not cover his nose from an unpleasant odor."

وَ رَوَى هِشَامُ بْنُ اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بَأْسَ بِالرِّيحِ اَلطَّيِّبَةِ فِيمَا بَيْنَ اَلصَّفَا وَ اَلْمَرْوَةِ مِنْ رِيحِ اَلْعَطَّارِينَ وَ لاَ يُمْسِكُ عَلَى أَنْفِهِ.

Hisham ibn al-Hakam narrated from Abu Abdullah (a.s), who said: "There is no harm in the pleasant fragrances encountered between Safa and Marwah from the perfumers' shops, and he should not cover his nose."

وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ بَأْسَ أَنْ تَشَمَّ اَلْإِذْخِرَ وَ اَلْقَيْصُومَ وَ اَلْخُزَامَى وَ اَلشِّيحَ وَ أَشْبَاهَهُ وَ أَنْتَ مُحْرِمٌ». وَ رَوَى عَلِيُّ بْنُ مَهْزِيَارَ قَالَ: سَأَلْتُ اِبْنَ أَبِي عُمَيْرٍ عَنِ اَلتُّفَّاحِ وَ اَلْأُتْرُجِّ وَ اَلنَّبِقِ وَ مَا طَابَ مِنْ رِيحِهِ فَقَالَ تُمْسِكُ عَنْ شَمِّهِ وَ أَكْلِهِ وَ لَمْ يَرْوِ فِيهِ شَيْئاً.

Mu'awiyah ibn Ammar narrated from Abu Abdullah (a.s), who said: "There is no harm in smelling idhkhar (a type of fragrant grass), qaysum (a medicinal herb), khuzama (lavender), shiḥ (wormwood), and similar plants while you are in Ihram." Ali ibn Mahziyar reported: I asked Ibn Abi Umayr about apples, citrons (utruj), lotus fruit (nabq), and other fragrant items. Imam (a.s) said: "Refrain from smelling or eating them." However, he did not narrate anything specific regarding their permissibility.

وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ أُظَلِّلُ وَ أَنَا مُحْرِمٌ قَالَ «لاَ» قُلْتُ فَأُظَلِّلُ وَ أُكَفِّرُ قَالَ «لاَ» قُلْتُ فَإِنْ مَرِضْتُ قَالَ «ظَلِّلْ وَ كَفِّرْ » ثُمَّ قَالَ «أَ مَا عَلِمْتَ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ «مَا مِنْ حَاجٍّ يَضْحَى مُلَبِّياً حَتَّى تَغِيبَ اَلشَّمْسُ إِلاَّ غَابَتْ ذُنُوبُهُ مَعَهَا ».

It was narrated from Abdullah ibn al-Mughira, who said: I said to Abu al-Hasan the First (a.s): "Can I use a shade while I am in Ihram?" Imam (a.s) said: "No." I asked: "What if I use a shade and offer expiation?" Imam (a.s) said: "No." I asked: "What if I fall ill?" Imam (a.s) said: "Use a shade and offer expiation." Then Imam (a.s) said: "Do you not know that the Messenger of Allah (swt) (peace be upon him and his family) said: 'There is no pilgrim who exposes himself to the sun while reciting the Talbiyah until the sun sets except that his sins disappear with the setting of the sun.'"

وَ رُوِيَ عَنِ اَلْحُسَيْنِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ مَا فَرْقُ مَا بَيْنَ اَلْفُسْطَاطِ وَ بَيْنَ ظِلِّ اَلْمَحْمِلِ قَالَ «لاَ يَنْبَغِي أَنْ يُسْتَظَلَّ فِي اَلْمَحْمِلِ وَ اَلْفَرْقُ بَيْنَهُمَا أَنَّ اَلْمَرْأَةَ تَطْمَثُ فِي شَهْرِ رَمَضَانَ فَتَقْضِي اَلصِّيَامَ وَ لاَ تَقْضِي اَلصَّلاَةَ» قَالَ صَدَقْتَ جُعِلْتُ فِدَاكَ.

It was narrated from Al-Husayn ibn Muslim, who said: I asked Abu Ja'far the Second (a.s): "What is the difference between a tent (fusṭāṭ) and the shade of a litter (maḥmil)?" Imam (a.s) said: "One should not seek shade in the maḥmil. The difference between them is like the case of a woman who menstruates during Month of Ramadan; she makes up the fasts but does not make up the prayers." I replied: "You have spoken the truth, may I be your ransom."

قال مصنف هذا الكتاب - رحمه الله -: معنى هذا الحديث أن السنة لا تقاس.

The compiler of this book (may Allah (swt) have mercy on him) commented: The meaning of this narration is that traditions of the Sunnah are not subject to analogy (qiyās).

وَ رَوَى عَلِيُّ بْنُ مَهْزِيَارَ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: أَنَّ عَمَّتِي مَعِي وَ هِيَ زَمِيلَتِي وَ يَشْتَدُّ عَلَيْهَا اَلْحَرُّ إِذَا أَحْرَمَتْ فَتَرَى أَنْ أُظَلِّلَ عَلَيَّ وَ عَلَيْهَا فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ «ظَلِّلْ عَلَيْهَا وَحْدَهَا».

Ali ibn Mahziyar narrated from Bakr ibn Salih, who said: I wrote to Abu Ja'far the Second (a.s), saying: "My aunt is with me, and she is my travel companion. She suffers greatly from the heat when she is in Ihram. Do you permit me to use shade for both of us?" Imam (a.s) wrote back: "Shade her alone."

وَ رَوَى اَلْبَزَنْطِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تَضْرِبُ عَلَيْهَا اَلظِّلاَلَ وَ هِيَ مُحْرِمَةٌ فَقَالَ «نَعَمْ» قُلْتُ فَالرَّجُلُ يَضْرِبُ عَلَيْهِ اَلظِّلاَلَ وَ هُوَ مُحْرِمٌ قَالَ «نَعَمْ إِذَا كَانَتْ بِهِ شَقِيقَةٌ وَ يَتَصَدَّقُ بِمُدٍّ لِكُلِّ يَوْمٍ.

Al-Bazanti narrated from Ali ibn Abi Hamzah, from Abu Basir, who said: I asked Imam (a.s) about a woman placing a shade over herself while she is in Ihram. Imam (a.s) said: "Yes." I asked: "What about a man placing a shade over himself while in Ihram?" Imam (a.s) said: "Yes, if he is afflicted with severe pain (shaqiqah), and he should give charity of a mudd for each day."

وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ: أَنَّهُ سُئِلَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا أَسْمَعُ عَنِ اَلظِّلِّ لِلْمُحْرِمِ فِي أَذًى مِنْ مَطَرٍ أَوْ شَمْسٍ أَوْ قَالَ مِنْ عِلَّةٍ فَأَمَرَ بِفِدَاءِ شَاةٍ يَذْبَحُهَا بِمِنًى وَ قَالَ «نَحْنُ إِذَا أَرَدْنَا ذَلِكَ ظَلَّلْنَا وَ فَدَيْنَا».

Muhammad ibn Isma'il ibn Bazi' narrated that Abu al-Hasan (a.s) was asked—while I was listening—about a person in the state of ihram seeking shade due to harm from rain or the sun, or, he said, due to illness. Imam (a.s) commanded that a sheep should be sacrificed in Mina and said: "When we want to do this, we seek shade and offer the expiation."

وَ فِي رِوَايَةِ حَرِيزٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ بِالْقُبَّةِ عَلَى اَلنِّسَاءِ وَ اَلصِّبْيَانِ وَ هُمْ مُحْرِمُونَ وَ لاَ يَرْتَمِسُ اَلْمُحْرِمُ فِي اَلْمَاءِ وَ لاَ اَلصَّائِمُ».

In the narration of Hariz, Abu Abdullah (a.s) said: "There is no harm in a tent being set up over women and children while they are in the state of ihram. However, the person in ihram must not immerse themselves in water, nor should someone who is fasting."

وَ رُوِيَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ قَدْ تَوَضَّأَ وَ هُوَ مُحْرِمٌ ثُمَّ أَخَذَ مِنْدِيلاً فَمَسَحَ بِهِ وَجْهَهُ.

It is narrated from Mansur ibn Hazim who said: "I saw Abu Abdullah (a.s) perform ablution while he was in the state of ihram, and then he took a towel and wiped his face with it."

وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «يُكْرَهُ لِلْمُحْرِمِ أَنْ يَجُوزَ بِثَوْبِهِ فَوْقَ أَنْفِهِ وَ لاَ بَأْسَ أَنْ يَمُدَّ اَلْمُحْرِمُ ثَوْبَهُ حَتَّى يَبْلُغَ أَنْفَهُ.

It is narrated by Mu'awiyah ibn Ammar from Abu Abdullah (a.s), who said: "It is disliked for the person in ihram to cover their nose with their garment. However, there is no harm if the person in ihram extends their garment until it reaches their nose."

أَنَّ حَفْصَ بْنَ اَلْبَخْتَرِيِّ وَ هِشَامَ بْنَ اَلْحَكَمِ رَوَيَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «يُكْرَهُ لِلْمُحْرِمِ أَنْ يَجُوزَ ثَوْبُهُ أَنْفَهُ مِنْ أَسْفَلَ» وَ قَالَ «اِضْحَ لِمَنْ أَحْرَمْتَ لَهُ».

Hafs ibn al-Bakhtari and Hisham ibn al-Hakam narrated from Abu Abdullah (a.s) that he said: "It is disliked for the person in ihram to let their garment cover their nose from below." Imam (a.s) also said, "Show openness to the One for whom you have entered the state of ihram."

وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ لِأَبِي وَ شَكَا إِلَيْهِ حَرَّ اَلشَّمْسِ وَ هُوَ مُحْرِمٌ وَ هُوَ يَتَأَذَّى بِهِ وَ قَالَ تَرَى أَنْ أَسْتَتِرَ بِطَرَفِ ثَوْبِي قَالَ «لاَ بَأْسَ بِذَلِكَ مَا لَمْ يُصِبْ رَأْسَكَ».

It is narrated from Abdullah ibn Sinan who said: "I heard Abu Abdullah (a.s) say to my father, who complained to him about the heat of the sun while he was in the state of ihram and was troubled by it. He asked, 'Do you think it is permissible for me to cover myself with the edge of my garment?' Imam (a.s) said: 'There is no harm in that as long as it does not touch your head.'"

وَ سَأَلَهُ سَعِيدٌ اَلْأَعْرَجُ: عَنِ اَلْمُحْرِمِ يَسْتَتِرُ مِنَ اَلشَّمْسِ بِعُودِ أَوْ بِيَدِهِ فَقَالَ «لاَ إِلاَّ مِنْ عِلَّةٍ.

Saeed al-A'raj asked him about a person in the state of ihram seeking shade from the sun using a stick or their hand. Imam (a.s) said: "No, except in the case of an illness."

وَ سَأَلَهُ اَلْحَلَبِيُّ: عَنِ اَلْمُحْرِمِ يُغَطِّي رَأْسَهُ نَاسِياً أَوْ نَائِماً فَقَالَ «يُلَبِّي إِذَا ذَكَرَ.

Al-Halabi asked him about a person in the state of ihram who covers their head unintentionally or while sleeping. Imam (a.s) said: "They should recite the Talbiyah when they remember."

وَ فِي رِوَايَةِ حَرِيزٍ: «يُلْقِي اَلْقِنَاعَ وَ يُلَبِّي وَ لَيْسَ عَلَيْهِ شَيْءٌ ».

In the narration of Hariz: "They should remove the covering, recite the Talbiyah, and there is nothing upon them (no penalty).

وَ سَأَلَهُ عَنِ اَلْمُحْرِمِ يَنَامُ عَلَى وَجْهِهِ وَ هُوَ عَلَى رَاحِلَتِهِ فَقَالَ «لاَ بَأْسَ بِذَلِكَ».

He was asked about a person in the state of ihram sleeping on their face while on their mount. Imam (a.s) said: "There is no harm in that."

وَ سَأَلَ زُرَارَةُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُحْرِمِ يَقَعُ اَلذُّبَابُ عَلَى وَجْهِهِ حِينَ يُرِيدُ اَلنَّوْمَ فَيَمْنَعُهُ مِنَ اَلنَّوْمِ أَ يُغَطِّي وَجْهَهُ إِذَا أَرَادَ أَنْ يَنَامَ قَالَ «نَعَمْ».

Zurara asked Abu Ja'far (a.s) about a person in the state of ihram who has flies landing on their face, preventing them from sleeping, and whether they may cover their face when they wish to sleep. Imam (a.s) said: "Yes."

وَ رَوَى زُرَارَةُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «أَنَّ اَلْمُحْرِمَةَ تَسْدُلُ ثَوْبَهَا إِلَى نَحْرِهَا».

Zurara narrated from Abu Abdullah (a.s): "A woman in the state of ihram should let her garment hang down to her chest."

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَلَّمَ ظُفُراً مِنْ أَظَافِيرِهِ وَ هُوَ مُحْرِمٌ قَالَ «عَلَيْهِ مُدٌّ مِنْ طَعَامٍ حَتَّى يَبْلُغَ عَشَرَةً فَإِنْ قَلَّمَ أَصَابِعَ يَدَيْهِ كُلَّهَا فَعَلَيْهِ دَمُ شَاةٍ» قُلْتُ فَإِنْ قَلَّمَ أَظَافِيرَ يَدَيْهِ وَ رِجْلَيْهِ جَمِيعاً فَقَالَ «إِنْ كَانَ فَعَلَ ذَلِكَ فِي مَجْلِسٍ وَاحِدٍ فَعَلَيْهِ دَمٌ وَ إِنْ كَانَ فَعَلَهُ مُتَفَرِّقاً فِي مَجْلِسَيْنِ فَعَلَيْهِ دَمَانِ.

Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, from Abu Basir, who said: I asked Abu Abdullah (a.s) about a man in the state of ihram who trimmed one of his nails. Imam (a.s) said: "He must give a mudd of food as expiation. If he trims ten nails, he must sacrifice a sheep." I asked: "What if he trims the nails of both his hands and feet?" Imam (a.s) said: "If he does this in one sitting, he must offer one sacrifice. If he does it in two separate sittings, he must offer two sacrifices."

وَ فِي رِوَايَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «أَنَّ مَنْ فَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلاً فَلاَ شَيْءَ عَلَيْهِ».

In the narration of Zurara from Abu Ja'far (a.s): "Whoever does that (trims nails) out of forgetfulness, inattentiveness, or ignorance, there is nothing upon them (no penalty)."

وَ سَأَلَ مُعَاوِيَةُ بْنُ عَمَّارٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُحْرِمِ تَطُولُ أَظْفَارَهُ أَوْ يَنْكَسِرُ بَعْضُهَا فَيُؤْذِيهِ ذَلِكَ قَالَ «لاَ يَقُصَّ مِنْهَا شَيْئاً إِنِ اِسْتَطَاعَ فَإِنْ كَانَتْ تُؤْذِيهِ فَلْيَقُصَّهَا وَ لْيُطْعِمْ مَكَانَ كُلِّ ظُفُرٍ قَبْضَةً مِنْ طَعَامٍ ».

Mu'awiyah ibn Ammar asked Abu Abdullah (a.s) about a person in the state of ihram whose nails grow long or some of them break and cause harm. Imam (a.s) said: "They should not cut any of them if they can avoid it. But if they cause harm, they may trim them, and for each nail, they must give a handful of food as expiation."

وَ سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ نَسِيَ أَنْ يُقَلِّمَ أَظَافِيرَهُ عِنْدَ اَلْإِحْرَامِ حَتَّى أَحْرَمَ قَالَ «يَدَعُهَا» قُلْتُ فَإِنَّ رَجُلاً مِنْ أَصْحَابِنَا أَفْتَاهُ أَنْ يُقَلِّمَ أَظَافِيرَهُ وَ يُعِيدَ إِحْرَامَهُ فَفَعَلَ فَقَالَ «عَلَيْهِ دَمٌ».

Ishaq ibn Ammar asked Abu Ibrahim (a.s) about a man who forgot to trim his nails before entering the state of ihram until he had already entered it. Imam (a.s) said: "He should leave them as they are." I said: "One of our companions advised him to trim his nails and renew his ihram, so he did." Imam (a.s) said: "He must offer a sacrifice (as expiation)."

وَ رَوَى حَرِيزٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا نَتَفَ اَلرَّجُلُ إِبْطَهُ بَعْدَ اَلْإِحْرَامِ فَعَلَيْهِ دَمٌ».

Hariz narrated from Abu Abdullah (a.s), who said: "If a man plucks his underarm hair after entering the state of ihram, he must offer a sacrifice (as expiation)."

وَ فِي خَبَرٍ آخَرَ: «مَنْ حَلَقَ رَأْسَهُ أَوْ نَتَفَ إِبْطَهُ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلاً فَلاَ شَيْءَ عَلَيْهِ ».

In another narration: "Whoever shaves their head or plucks their underarm hair out of forgetfulness, inattentiveness, or ignorance, there is nothing upon them (no penalty)."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ يَدْخُلَ اَلْمُحْرِمُ اَلْحَمَّامَ وَ لَكِنْ لاَ يَتَدَلَّكُ ».

Imam (a.s) said: "There is no harm if a person in the state of ihram enters the bathhouse, but they should not scrub themselves."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: «لاَ يَأْخُذِ اَلْحَرَامُ مِنْ شَعْرِ اَلْحَلاَلِ ».

Imam (a.s) said: "A person in the state of ihram should not cut the hair of one who is not in the state of ihram."

وَ مَرَّ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى كَعْبِ بْنِ عُجْرَةَ اَلْأَنْصَارِيِّ وَ هُوَ مُحْرِمٌ وَ قَدْ أَكَلَ اَلْقَمْلُ رَأْسَهُ وَ حَاجِبَيْهِ وَ عَيْنَيْهِ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «مَا كُنْتُ أَرَى أَنَّ اَلْأَمْرَ يَبْلُغُ مَا أَرَى» فَأَمَرَهُ فَنَسَكَ عَنْهُ نُسُكاً وَ حَلَقَ رَأْسَهُ بِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ « فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيٰامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ » فَالصِّيَامُ ثَلاَثَةُ أَيَّامٍ وَ اَلصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ صَاعٌ مِنْ تَمْرٍ وَ رُوِيَ «مُدٌّ مِنْ تَمْرٍ وَ اَلنُّسُكُ شَاةٌ لاَ يُطْعَمُ مِنْهَا أَحَدٌ إِلاَّ اَلْمَسَاكِينُ ».

The Prophet (peace and blessings be upon him and his family) passed by Ka'b ibn Ujrah al-Ansari while he was in the state of ihram, and lice had afflicted his head, eyebrows, and eyes. The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "I did not think the matter would reach the state that I now see." He (saws) then commanded him to perform an expiation on his behalf, and Ka'b shaved his head, following the words of Allah (swt), the Exalted: "But if any of you is ill or has an ailment in his head, [making shaving necessary], then [his ransom is] fasting, or charity, or sacrifice" (Surah Al-Baqarah 2:196). The expiation is: - Fasting for three days. - Giving charity to six needy individuals, with each person receiving a measure (sa') of dates—or, as narrated in another report, a mudd of dates. Sacrificing a sheep, which must only be given to the needy and not eaten by anyone else.

وَ قَالَ عَبْدُ اَللَّهِ بْنُ سِنَانٍ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَ رَأَيْتَ إِنْ وَجَدْتُ عَلَيَّ قُرَاداً أَوْ حَلَمَةً أَطْرَحُهَا عَنِّي وَ أَنَا مُحْرِمٌ قَالَ «نَعَمْ وَ صَغَاراً لَهُمَا إِنَّهُمَا رَقِيَا فِي غَيْرِ مَرْقَاهُمَا ».

Abdullah ibn Sinan asked Abu Abdullah (a.s): "What do you say if I find a tick or a louse on me while I am in the state of ihram? Should I remove it?" Imam (a.s) said: "Yes, even the small ones of these, as they have ascended to a place where they do not belong."

وَ قَالَ لَهُ مُعَاوِيَةُ بْنُ عَمَّارٍ: اَلْمُحْرِمُ يَحُكُّ رَأْسَهُ فَتَسْقُطُ اَلْقَمْلَةُ وَ اَلثِّنْتَانِ فَقَالَ «لاَ شَيْءَ عَلَيْهِ وَ لاَ يُعِيدُهَا» قَالَ كَيْفَ يَحُكُّ اَلْمُحْرِمُ قَالَ «بِأَظْفَارِهِ مَا لَمْ يُدْمِ وَ لاَ يَقْطَعْ شَعْرَهُ».

Mu'awiyah ibn Ammar asked him about a person in the state of ihram who scratches their head, causing one or two lice to fall off. Imam (a.s) said: "There is no penalty upon them, nor do they need to replace the lice." He asked: "How should the person in ihram scratch?" Imam (a.s) replied: "With their nails, as long as they do not cause bleeding or cut any hair."

وَ سَأَلَهُ: عَنِ اَلْمُحْرِمِ يَعْبَثُ بِلِحْيَتِهِ فَيَسْقُطُ مِنْهَا اَلشَّعْرَةُ وَ اَلثِّنْتَانِ قَالَ «يُطْعِمُ شَيْئاً».

He was asked about a person in the state of ihram who fiddles with their beard, causing one or two hairs to fall out. Imam (a.s) said: "They must give some food as expiation."

وَ فِي خَبَرٍ آخَرَ: «مُدّاً مِنْ طَعَامٍ أَوْ كَفَّيْنِ». والأولى أن لا يحك المحرم رأسه إلا حكا رفيقا بأطراف الأصابع.

In another narration: "A mudd of food or two handfuls." It is preferable that the person in the state of ihram does not scratch their head except gently, using the tips of their fingers.

وَ فِي رِوَايَةِ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «إِذَا وَضَعَ أَحَدُكُمْ يَدَهُ عَلَى رَأْسِهِ وَ عَلَى لِحْيَتِهِ وَ هُوَ مُحْرِمٌ فَسَقَطَ شَيْءٌ مِنَ اَلشَّعْرِ فَلْيَتَصَدَّقْ بِكَفٍّ مِنْ كَعْكٍ أَوْ سَوِيقٍ ».

In the narration of Hisham ibn Salim, Abu Abdullah (a.s) said: "If one of you places their hand on their head or beard while in the state of ihram and some hair falls out, they should give in charity a handful of biscuits or barley flour."

وَ رَوَى أَبَانٌ عَنْ أَبِي اَلْجَارُودِ قَالَ: سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَتَلَ قَمْلَةً وَ هُوَ مُحْرِمٌ قَالَ «بِئْسَ مَا صَنَعَ» قَالَ فَمَا فِدَاؤُهَا قَالَ «لاَ فِدَاءَ لَهَا».

Aban narrated from Abu al-Jarud, who said: A man asked Abu Ja'far (a.s) about a person in the state of ihram who killed a louse. Imam (a.s) said: "What a bad thing he has done." The man asked: "What is its expiation?" Imam (a.s) replied: "There is no expiation for it."

وَ رَوَى مُعَاوِيَةُ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْمُحْرِمُ يُلْقِي عَنْهُ اَلدَّوَابَّ كُلَّهَا إِلاَّ اَلْقَمْلَةَ فَإِنَّهَا مِنْ جَسَدِهِ فَإِذَا أَرَادَ أَنْ يُحَوِّلَ قَمْلَةً مِنْ مَكَانٍ إِلَى مَكَانٍ فَلاَ يَضُرَّهُ.

Mu'awiyah ibn Ammar narrated from Abu Abdullah (a.s), who said: "A person in the state of ihram should remove all insects from themselves, except for lice, as they are from their body. However, if they wish to move a louse from one place to another, it does not harm them."

وَ رَوَى أَبَانٌ عَنْ زُرَارَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمُحْرِمِ هَلْ يَحُكُّ رَأْسَهُ أَوْ يَغْسِلُ بِالْمَاءِ فَقَالَ «يَحُكُّ رَأْسَهُ مَا لَمْ يَتَعَمَّدْ قَتْلَ دَابَّةٍ وَ لاَ بَأْسَ بِأَنْ يَغْتَسِلَ بِالْمَاءِ وَ يَصُبَّ عَلَى رَأْسَهُ مَا لَمْ يَكُنْ مُلَبِّداً فَإِنْ كَانَ مُلَبِّداً فَلاَ يُفِيضُ عَلَى رَأْسِهِ اَلْمَاءَ إِلاَّ مِنِ اِحْتِلاَمٍ.

Aban narrated from Zurara, who said: I asked him about a person in the state of ihram—can they scratch their head or wash it with water? Imam (a.s) said: "They may scratch their head as long as they do not intentionally kill an insect, and there is no harm in washing with water or pouring it over their head, as long as their head is not treated with a binding substance (muddied). If their head is treated with such a substance, they should not pour water over it unless it is due to a state of ritual impurity (from a wet dream)."

وَ سَأَلَ يَعْقُوبُ بْنُ شُعَيْبٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمُحْرِمِ يَغْتَسِلُ فَقَالَ «نَعَمْ وَ يُفِيضُ اَلْمَاءَ عَلَى رَأْسِهِ وَ لاَ يَدْلُكُهُ ».

Ya'qub ibn Shu'ayb asked Abu Abdullah (a.s) about a person in the state of ihram taking a bath. Imam (a.s) said: "Yes, they may pour water over their head, but they should not scrub it."

وَ فِي رِوَايَةِ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا اِغْتَسَلَ اَلْمُحْرِمُ مِنَ اَلْجَنَابَةِ صَبَّ عَلَى رَأْسِهِ اَلْمَاءَ وَ يَمِيزُ اَلشَّعْرَ بِأَنَامِلِهِ بَعْضَهُ مِنْ بَعْضٍ ».

In the narration of Hariz from Abu Abdullah (a.s), Imam (a.s) said: "When a person in the state of ihram performs ghusl (ritual bath) for janabah (major ritual impurity), they should pour water over their head and separate their hair with their fingers, parting it gently."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمُحْرِمِ يَشْهَدُ نِكَاحَ مُحِلَّيْنِ قَالَ عَلَيْهِ اَلسَّلاَمُ «لاَ يَشْهَدْ » ثُمَّ قَالَ «يَجُوزُ لِلْمُحْرِمِ أَنْ يُشِيرَ بِصَيْدٍ عَلَى مُحِلٍّ ».

Imam (a.s) said regarding a person in the state of ihram attending the marriage of those not in ihram: "They should not witness it." Then Imam (a.s) said: "It is permissible for a person in the state of ihram to point out game to someone not in ihram."

قال مصنف هذا الكتاب - رضي الله عنه -: وهذا على الانكار لذلك لا على أنه يجوز.

The compiler of this book—may Allah (swt) be pleased with him—commented: This is stated as a condemnation of such actions, not as an allowance.

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ لِلْمُحْرِمِ أَنْ يَتَزَوَّجَ وَ لاَ يُزَوِّجَ مُحِلاًّ فَإِنْ تَزَوَّجَ أَوْ زَوَّجَ فَتَزْوِيجُهُ بَاطِلٌ».

Abdullah ibn Sinan narrated from Abu Abdullah (a.s), who said: "A person in the state of ihram is not allowed to marry or to officiate the marriage of someone who is not in ihram. If they marry or officiate a marriage, the marriage is invalid."

وَ إِنَّ رَجُلاً مِنَ اَلْأَنْصَارِ تَزَوَّجَ وَ هُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نِكَاحَهُ.

A man from the Ansar married while he was in the state of ihram, and the Messenger of Allah (swt) (peace and blessings be upon him and his family) invalidated his marriage.

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ تَزَوَّجَ اِمْرَأَةً فِي إِحْرَامِهِ فُرِّقَ بَيْنَهُمَا وَ لَمْ تَحِلَّ لَهُ أَبَداً ».

Imam (a.s) said: "Whoever marries a woman while in the state of ihram, they shall be separated, and she will never be permissible for him."

وَ فِي رِوَايَةِ سَمَاعَةَ: «لَهَا اَلْمَهْرُ إِنْ كَانَ دَخَلَ بِهَا».

In the narration of Sama'ah: "She is entitled to the dowry if he had consummated the marriage with her."

وَ فِي رِوَايَةِ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «اَلْمُحْرِمُ يُطَلِّقُ وَ لاَ يَتَزَوَّجُ ».

In the narration of Asim ibn Humayd from Abu Basir, he said: I heard Imam Abu Abdullah (a.s) say: "A person in the state of ihram may pronounce divorce but may not marry."

وَ سَأَلَ سَعِيدٌ اَلْأَعْرَجُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُنْزِلُ اَلْمَرْأَةَ مِنَ اَلْمَحْمِلِ فَيَضُمُّهَا إِلَيْهِ وَ هُوَ مُحْرِمٌ فَقَالَ «لاَ بَأْسَ إِلاَّ أَنْ يَتَعَمَّدَ وَ هُوَ أَحَقُّ أَنْ يُنْزِلَهَا مِنْ غَيْرِهِ ».

Saeed al-A'raj asked Abu Abdullah (a.s) about a man who helps a woman down from her mount and holds her close while in the state of ihram. Imam (a.s) said: "There is no harm in it unless he does so intentionally [with inappropriate intent], and he has more right to help her down than others."

وَ رُوِيَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْمُحْرِمُ يَنْظُرُ إِلَى اِمْرَأَتِهِ وَ هِيَ مُحْرِمَةٌ قَالَ «لاَ بَأْسَ.

It is narrated from Muhammad al-Halabi, who said: I asked Abu Abdullah (a.s) about a man in the state of ihram looking at his wife while she is also in the state of ihram. Imam (a.s) said: "There is no harm in it."

وَ رُوِيَ عَنْ خَالِدٍ بَيَّاعِ اَلْقَلاَنِسِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَتَى أَهْلَهُ وَ عَلَيْهِ طَوَافُ اَلنِّسَاءِ قَالَ «عَلَيْهِ بَدَنَةٌ» ثُمَّ جَاءَهُ آخَرُ فَسَأَلَهُ عَنْهَا فَقَالَ «عَلَيْهِ بَقَرَةٌ» ثُمَّ جَاءَهُ آخَرُ فَسَأَلَهُ عَنْهَا فَقَالَ «عَلَيْهِ شَاةٌ» فَقُلْتُ بَعْدَ مَا قَامُوا أَصْلَحَكَ اَللَّهُ كَيْفَ قُلْتَ عَلَيْهِ بَدَنَةٌ فَقَالَ «أَنْتَ مُوسِرٌ وَ عَلَيْكَ بَدَنَةٌ وَ عَلَى اَلْوَسَطِ بَقَرَةٌ وَ عَلَى اَلْفَقِيرِ شَاةٌ.

It is narrated from Khalid, the seller of caps, who said: I asked Abu Abdullah (a.s) about a man who had intercourse with his wife before completing the Tawaf al-Nisa. Imam (a.s) said: "He must offer a camel (as expiation)." Then another person came and asked him about the same situation. Imam (a.s) said: "He must offer a cow." Then another person came and asked him. Imam (a.s) said: "He must offer a sheep." I said to him after they had left: "May Allah (swt) set you right, how is it that you said a camel for one, a cow for another, and a sheep for the last?" Imam (a.s) said: "For the wealthy, it is a camel; for one of moderate means, it is a cow; and for the poor, it is a sheep."

وقال عليه السلام: " لا يذبح الصيد في الحرم وإن صيد في الحل.

Imam (a.s) said: "Game should not be slaughtered in the Sacred Sanctuary (Haram), even if it was hunted outside the sanctuary."

وَ رَوَى حَنَانُ بْنُ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَمَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِقَتْلِ اَلْفَأْرَةِ فِي اَلْحَرَمِ وَ اَلْأَفْعَى وَ اَلْعَقْرَبِ وَ اَلْغُرَابِ اَلْأَبْقَعِ تَرْمِيهِ فَإِنْ أَصَبْتَهُ فَأَبْعَدَهُ اَللَّهُ عَزَّ وَ جَلَّ وَ كَانَ يُسَمِّي اَلْفَأْرَةَ اَلْفُوَيْسِقَةِ وَ قَالَ «إِنَّهَا تُوهِي اَلسِّقَاءَ وَ تُضْرِمُ اَلْبَيْتَ عَلَى أَهْلِهِ ».

Hanan ibn Sadir narrated from Abu Ja'far (a.s) that he said: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) commanded the killing of a mouse in the Sacred Sanctuary, as well as a snake, a scorpion, and a pied crow. If you strike it, may Allah (swt) distance it [from His mercy]." He (saws) used to call the mouse "al-Fuwaysiqah" (the little corrupt one) and said: "It weakens water-skins and sets houses on fire for their inhabitants."

وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنْ أَلْقَى اَلْمُحْرِمُ اَلْقُرَادَ عَنْ بَعِيرِهِ فَلاَ بَأْسَ وَ لاَ يُلْقِي اَلْحَلَمَةَ.

Mu'awiyah ibn Ammar narrated from Abu Abdullah (a.s), who said: "If a person in the state of ihram removes ticks from their camel, there is no harm in that, but they should not remove lice."

وَ فِي رِوَايَةِ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنَّ اَلْقُرَادَ لَيْسَ مِنَ اَلْبَعِيرِ وَ اَلْحَلَمَةَ مِنَ اَلْبَعِيرِ ».

In the narration of Hariz from Abu Abdullah (a.s), he said: "Ticks are not considered part of the camel, but lice are considered part of the camel."

وَ فِي رِوَايَةِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنِ اَلْمُحْرِمِ يَنْزِعُ اَلْحَلَمَةَ عَنِ اَلْبَعِيرِ فَقَالَ «لاَ هِيَ بِمَنْزِلَةِ اَلْقَمْلَةِ مِنْ جَسَدِكَ ».

In the narration of Ali ibn Abi Hamzah from Abu Basir, he said: I asked him about a person in the state of ihram removing lice from a camel. Imam (a.s) said: "No, it is like the lice from your own body."

وَ رَوَى مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُحْرِمِ وَ مَا يَقْتُلُ مِنَ اَلدَّوَابِّ قَالَ «يَقْتُلُ اَلْأَسْوَدَ وَ اَلْأَفْعَى وَ اَلْفَأْرَةَ وَ اَلْعَقْرَبَ وَ كُلَّ حَيَّةٍ وَ إِنْ أَرَادَكَ اَلسَّبُعُ فَاقْتُلْهُ وَ إِنْ لَمْ يُرِدْكَ فَلاَ تَقْتُلْهُ وَ اَلْكَلْبُ اَلْعَقُورُ إِنْ أَرَادَكَ فَاقْتُلْهُ وَ لاَ بَأْسَ لِلْمُحْرِمِ أَنْ يَرْمِيَ اَلْحِدَأَةَ وَ إِنْ عَرَضَ لَهُ اَللُّصُوصُ اِمْتَنَعَ مِنْهُمْ ».

Muhammad ibn al-Fudhayl narrated from Abu al-Hasan (a.s), who said: I asked him about what a person in the state of ihram is permitted to kill from among the creatures. Imam (a.s) said: "They may kill black snakes, vipers, mice, scorpions, and any snake. If a predatory animal attacks you, kill it; but if it does not attack, do not kill it. As for a rabid dog, if it attacks you, kill it. There is no harm for a person in ihram to throw stones at a kite. If robbers confront them, they may defend themselves."