In the name of Allah, the Most Gracious, the Most Merciful.
The Ifadah Center
for Human Studies and Research
presents:
Abridged Sahih al-Bukhari.
Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer.
On the authority of Muhammad ibn al-Munkadir, who said:
I entered upon Jabir ibn 'Abdillah while he was praying in a single garment, wrapped around him,
with his cloak set aside.
When he finished the prayer, we said: "O Abu 'Abdillah,
do you pray while your cloak is set aside?"
He replied: "Yes, I wanted the ignorant ones like you to see me;
for I saw the Prophet (peace and blessings of Allah be upon him) praying like this."
Commentary on the Hadith:
"Chapter: Tying the Waist-Wrapper around the Back of the Neck in Prayer"
*Al-qafa* refers to the back of the neck.
*Multahifan bihi* (wrapped in it):
*Al-Iltihaf*
is wrapping oneself in a garment in any manner,
which encompasses draping it over one shoulder (*al-tawashshuh*) and wrapping it around the body (*al-ishtimal*).
Al-Zuhri said:
"Crossing its two ends over his shoulders."
*Wa rida'uhu* (and his cloak):
The *rida'* is an upper garment,
and it is said to be the cloak that a person places over his shoulders and upper back above his other clothes.
Key Takeaways from the Hadith:
It is derived from the hadith:
The permissibility of praying in a single garment for someone who possesses more than that.
It shows that practical demonstration leaves a deeper impact on the soul.
A scholar may opt for the easiest permissible option despite being capable of more,
to make things easier for the common people so they may follow his example.
It also shows the permissibility of being stern when rebuking the ignorant.
Chapter: Praying in a Single Garment Wrapped around Oneself.
On the authority of 'Umar ibn Abi Salamah, who said:
I saw the Messenger of Allah (peace and blessings of Allah be upon him) praying in a single garment wrapped around him
in the house of Umm Salamah,
having crossed its two ends over his shoulders.
In another narration: "He had crossed its two ends."
And on the authority of Abu Hurayrah:
A questioner asked the Messenger of Allah (peace be upon him) about praying in a single garment,
so the Messenger of Allah (peace be upon him) said:
"Does every one of you have two garments?"
Commentary on the Hadith:
*Mujtamilan bihi* (wrapped around him):
*Al-Ishtimal* is wrapping the garment over both shoulders.
*'Ala 'atiqayhi* (over his shoulders):
*Al-'Atiqan* (the two shoulders)
refer to the area from the shoulders to the base of the neck.
"Does every one of you have two garments?"
This is a rhetorical question,
functioning as an observation of what he (peace be upon him) knew of their condition
regarding poverty and the scarcity of clothing;
thus, he informed them of the permissibility of praying in a single garment.
Key Takeaways from the Hadith:
It is derived from the hadith:
The permissibility of wrapping oneself in a single garment during prayer.
Wrapping oneself (*al-ishtimal*) takes various forms;
the prohibited form
is *ishtimal al-samma'*.
It also demonstrates the permissibility of praying in a single garment.
In the hadith:
Deriving a ruling through contextual implication (*al-fahwa*);
it is as if he (peace be upon him) meant:
"If covering the 'awrah is obligatory,
and prayer is mandatory,
yet not everyone possesses two garments,
how could they not realize that praying in a single garment is permissible?"
Chapter:
When one prays in a single garment,
he should drape part of it over his shoulders.
On the authority of Abu Hurayrah, who said:
The Prophet (peace and blessings of Allah be upon him) said:
"None of you should pray in a single garment
without having anything over his shoulders."
In another narration:
"Whoever prays in a single garment,
let him cross its two ends over his shoulders."
Commentary on the Hadith:
"None of you should pray":
The prohibition here denotes recommendation against rather than strict unlawfulness (*tanzih*, not *tahrim*).
Key Takeaways from the Hadith:
It is derived from the hadith:
If someone prays without any part of his garment covering his shoulder,
his prayer is valid according to the majority of scholars.
It highlights the benefit of crossing the garment's ends
and the permissible manner of wrapping oneself:
so that the worshipper does not see his own 'awrah when bowing,
nor does the cloak fall off during bowing.
Chapter:
When the Garment is Tight.
On the authority of Sa'id ibn al-Harith, who said:
We asked Jabir ibn 'Abdillah about praying in a single garment,
and he said:
"I accompanied the Prophet (peace and blessings of Allah be upon him) on one of his journeys,
and I came to him one night for an errand.
I found him praying
while I was wearing only a single garment,
so I wrapped myself in it
and prayed beside him.
When he finished the prayer,
he said:
'What brings you at this hour of the night, Jabir?'
I told him of my errand,
and when I finished,
he said:
'What was this wrapping of the garment that I saw?'
I said:
'It was a garment—'
meaning that it was tight.
He said:
'If it is ample, wrap yourself in it;
but if it is tight, tie it as a waist-wrapper.'"
Commentary on the Hadith:
"On one of his journeys":
That is, during the Expedition of Buwat.
"For an errand":
Meaning, for some personal need.
"When he finished":
Meaning, when he completed the prayer and turned away from facing the Qiblah.
"What brings you at this hour of the night, Jabir?":
An inquiry regarding the reason for his night arrival.
"What was this wrapping?":
A rhetorical question of disapproval,
understood as referring to *ishtimal al-samma'*.
"Tie it as a waist-wrapper":
Key Takeaways from the Hadith:
It is derived from the hadith:
The wrapping disapproved of by the Prophet (peace be upon him)
is *ishtimal al-samma'*,
which consists of completely enveloping oneself in the garment
without leaving an opening on either side,
such that one cannot free his hands except from underneath,
causing a risk that his 'awrah might be exposed in doing so.
It indicates the permissibility of approaching a ruler at night for one's needs,
and the permissibility of visiting someone at night due to necessity.
The hadith also indicates:
If the garment is spacious,
one crosses its ends over the shoulders;
but if it is tight,
one ties it as a waist-wrapper.
It emphasizes the importance of covering the 'awrah during prayer.
On the authority of Sahl, who said:
Men used to pray alongside the Prophet (peace and blessings of Allah be upon him)
with their waist-wrappers tied around their necks
like young boys.
In another narration:
"They tied their waist-wrappers around their necks due to their small size."
And it was said to the women:
"Do not raise your heads
until the men are fully seated upright."
Commentary on the Hadith:
"With their waist-wrappers tied around their necks":
Meaning, wrapped around them;
this is understood to be distinct from the prohibited *ishtimal al-samma'*.
"Do not raise your heads":
Meaning, from prostration.
Key Takeaways from the Hadith:
It is derived from the hadith:
Wrapping oneself is preferable to merely wearing a waist-wrapper,
as it provides greater coverage.
It urges guarding the 'awrah by all available means.
It also highlights the obligation of lowering the gaze from private areas.
Chapter: The Dislike of Nakedness in Prayer and Otherwise.
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:
When the Ka'bah was being rebuilt,
the Prophet (peace and blessings of Allah be upon him)
and 'Abbas went to carry stones.
'Abbas said to the Prophet (peace be upon him):
"Put your waist-wrapper over your neck to protect yourself from the stones."
So he fell to the ground,
with his eyes gazing up toward the sky.
Then he regained consciousness
and said:
"My waist-wrapper! My waist-wrapper!"
So his waist-wrapper was fastened around him.
In another narration:
"He (peace and blessings of Allah be upon him) was never seen naked after that."
Commentary on the Hadith:
"When the Ka'bah was being rebuilt":
That is, before the advent of his Prophetic mission.
*Yaqika* (to protect you):
That is, to shield and protect you.
*Fa-kharra* (he fell):
That is, he collapsed unconscious.
*Wa-tammahat 'aynahu* (his eyes gazed upward):
That is, his eyes turned toward the sky.
"My waist-wrapper!":
Meaning, "Hand me my waist-wrapper."
Key Takeaways from the Hadith:
It is derived from the hadith:
Modesty and covering oneself are innate human dispositions (*fitrah*).
And the Prophet (peace and blessings of Allah be upon him)
was protected from the vices of the pre-Islamic era of ignorance (*Jahiliyyah*),
naturally dispositioned toward the noblest of manners.
Chapter: What Must Be Covered of the 'Awrah.
On the authority of Abu Sa'id (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) forbade
fasting on the Day of Fitr and the Day of Nahr,
and against the *samma'* wrap,
and against a man sitting with his knees drawn up (*ihtiba'*) wrapped in a single garment,
and against praying after the morning and 'Asr prayers.
Commentary on the hadith:
*Al-Samma'*:
*Ishtimal al-samma'*
is for a person to cover and wrap his entire body with a single lower garment or cloak,
drawing it from his right side over his left arm and left shoulder,
and then wrapping it again from behind him over his right arm and right shoulder,
thereby covering them both completely.
"And against sitting with knees drawn up (*ihtiba'*)"—
*Al-Ihtiba'*
is for a person to sit on his buttocks with his shins upright,
binding the garment around his waist and knees,
leaving his private parts exposed.
Key takeaways from the hadith:
It is derived from the hadith
that fasting on the days of Eid is prohibited,
and it contains the prohibition of the *samma'* wrap,
as well as the prohibition of postures in which private parts may be uncovered,
such as sitting with the knees drawn up (*ihtiba'*).
On the authority of Abu Hurayrah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings of Allah be upon him) prohibited two types of sales,
two types of garments,
and two times of prayer.
He prohibited praying after Fajr until the sun rises,
and after 'Asr until the sun sets;
he prohibited wrapping oneself in the *samma'* fashion;
and he prohibited sitting with the knees drawn up in a single garment
in such a way that exposes one's private parts to the sky;
and he prohibited *munabadhah* and *mulamasah* sales.
Commentary on the hadith:
"Exposing one's private parts to the sky"
means showing and uncovering one's nakedness without any covering.
"And *munabadhah*"
refers to a transaction where a person throws his garment to finalize the sale before the buyer inspects it or looks at it,
and it has various forms.
"*Mulamasah*"
refers to merely touching a garment to finalize the sale without looking at it,
and it also has various forms.
Key takeaways from the hadith:
It is derived from the hadith
that wearing garments that do not conceal the private parts is prohibited,
as well as the prohibition of specific forms of acts of worship and commercial transactions.
On the authority of Humayd ibn 'Abd al-Rahman ibn 'Awf,
Abu Hurayrah said:
"Abu Bakr sent me during that Hajj among the criers on the Day of Sacrifice
to announce at Mina:
'No polytheist shall perform Hajj after this year,
nor shall anyone circumambulate the House naked.'"
In another narration:
"And the Day of the Greatest Hajj is the Day of Sacrifice."
Humayd ibn 'Abd al-Rahman said:
"Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him,
and commanded him to proclaim the declaration of disavowal (*Bara'ah*)."
Abu Hurayrah said:
"'Ali joined us in making the proclamation to the people of Mina on the Day of Sacrifice:
'No polytheist shall perform Hajj after this year,
nor shall anyone circumambulate the House naked.'"
Commentary on the hadith:
"During that Hajj"
refers to the pilgrimage over which the Messenger of Allah (peace be upon him) appointed al-Siddiq (may Allah be pleased with him) as leader,
which took place one year before the Farewell Pilgrimage.
"Nor shall anyone circumambulate the House naked"
was the abolition of the pre-Islamic Jahiliyyah practice of performing Tawaf in the nude.
"Then the Messenger of Allah (peace be upon him) sent 'Ali to follow him"
means that the Messenger of Allah (peace be upon him) dispatched 'Ali ibn Abi Talib (may Allah be pleased with him)
after Abu Bakr (may Allah be pleased with him),
"to proclaim the declaration of disavowal (*Bara'ah*),"
meaning the opening verses of Surat al-Tawbah.
Key takeaways from the hadith:
It is derived from the hadith
that covering the private parts is obligatory during Tawaf and elsewhere,
along with the clarification of the virtue of Abu Bakr,
and the virtue of 'Ali ibn Abi Talib.
Chapter: What has been mentioned regarding the thigh.
On the authority of Anas:
The Messenger of Allah (peace be upon him) raided Khaybar,
and we prayed the morning prayer near it in the darkness before dawn.
In another narration:
Whenever the Prophet (peace be upon him) went on a campaign with us against a people,
he would not attack them until morning came and he observed them;
if he heard the call to prayer, he would refrain from attacking them,
and if he did not hear the call to prayer, he would launch the raid against them.
The Prophet of Allah (peace be upon him) rode,
Abu Talhah rode,
and I was riding behind Abu Talhah.
The Prophet of Allah (peace be upon him) galloped through the lanes of Khaybar,
and my knee was touching the thigh of the Prophet of Allah (peace be upon him).
Then the lower garment was uncovered from his thigh,
until I could see the whiteness of the thigh of the Prophet of Allah (peace be upon him).
When he entered the town, he said:
"Allah is the Greatest!
Khaybar is ruined!
Indeed, whenever we descend upon the open square of a people,
evil will be the morning of those who were warned."
He repeated it three times.
He said:
The people had come out to their daily labor,
and they said:
"Muhammad and the army (*khamis*)!"
He said:
We took it by force,
and the captives were rounded up.
In another narration:
The Messenger of Allah (peace be upon him) prevailed over them,
the combatants were killed, and the dependents were taken captive.
Dihyah al-Kalbi (may Allah be pleased with him) came
and said:
"O Prophet of Allah,
grant me a slave-girl from the captives."
He said:
"Go and take a slave-girl."
So he took Safiyyah bint Huyayy.
Then a man came to the Prophet (peace be upon him)
and said:
"O Prophet of Allah,
you gave Dihyah Safiyyah bint Huyayy,
the chief lady of Qurayzah and al-Nadir,
and she is suitable only for you."
He said:
"Call him to bring her."
So he brought her,
and when the Prophet (peace be upon him) looked at her,
he said:
"Take another slave-girl from the captives."
He said:
The Prophet (peace be upon him) then manumitted her and married her.
Thabit asked him:
"O Abu Hamzah,
what was her dowry?"
He replied:
"Her own self;
he manumitted her and made that her marriage."
On the way back,
Umm Sulaym prepared her for him
and brought her to him as a bride during the night,
so the Prophet (peace be upon him) became a bridegroom by morning.
He said:
"Whoever has anything with him, let him bring it."
And he spread out a leather dining mat.
One man began bringing dates,
another began bringing clarified butter,
and he said:
"I think he also mentioned parched barley (*sawiq*)."
He said:
So they mixed it into a sweet dish (*hays*),
and that was the wedding feast (*walimah*) of the Messenger of Allah (peace be upon him).
Commentary on the hadith:
"Chapter: What has been mentioned regarding the thigh"—
al-Bukhari did not make a definitive ruling in the chapter heading regarding whether the thigh is considered *'awrah* (private parts)
due to the strong scholarly difference on that matter.
"He raided Khaybar"
took place in the seventh year after the Hijrah.
*Al-Ghadah*
refers to the Fajr prayer.
*Bi-ghalas*:
*al-ghalas* is the darkness of the end of the night.
"He galloped"
means he sped up his riding mount.
"Through the lanes" (*ziqaq*):
*al-ziqaq*
refers to the alleyways and pathways between houses.
"Uncovered" (*hasara*)
means it was exposed.
"The town" (*al-qaryah*)
refers to Khaybar.
"Ruined" (*kharibat*)
means it fell into devastation.
"Upon the open square" (*bi-sahah*):
*al-sahah*
is the open space between dwellings.
"Evil will be" (*fa-sa'a*)
is derived from misfortune and distress.
"The morning of those who were warned":
the warned person is one who has received a warning,
which is to incite caution by notifying someone of impending harm.
"*Al-Khamis*" (the army):
the army is called *khamis*
because it is divided into five sections:
the vanguard/center, the right flank, the left flank,
and the two wings/rearguard.
"We took it by force (*'anwah*)"
means we conquered it through victory and compulsion.
"She is suitable only for you"
because she descended from a noble lineage and a household of leadership.
"What was her dowry (*asdaqaha*)":
*al-sadaq* is the bridal gift (*mahr*).
"She prepared her"
means she adorned and readied her.
"She brought her"
means she escorted her as a bride to him.
"A bridegroom" (*'arus*):
*al-'arus* is a term applied to both the man and the woman upon marriage.
"And he spread out a leather mat (*nit'a*)":
*al-nit'a* is a mat made of cured leather.
*Al-Sawiq*
is roasted wheat or barley that is subsequently ground,
to take it as travel provision.
So they prepared a dish of *hays*.
*Hays*
is a dish made of dates, dried curd (*aqit*), and clarified butter.
A wedding feast (*walimah*),
meaning the food served for a wedding.
Key takeaways from the hadith:
It is derived from the hadith:
It is permissible for two people to ride on a mount if it can bear the weight.
It highlights the virtue of jihad in the cause of Allah Almighty.
The hadith indicates that the thigh is not part of the nakedness (*'awrah*).
It establishes the recommendation of remembering Allah and proclaiming His greatness (*takbir*) during battle.
It is recommended for a master to manumit his female slave and marry her,
and it has been authentically established that he receives a double reward.
It shows the permissibility of holding the wedding consummation by night or by day.
It is recommended for the groom’s companions and neighbors to assist him with the wedding feast by contributing food of their own.
The hadith also indicates
that the wedding feast is fulfilled with whatever food is available,
and is not contingent upon slaughtering a sheep;
the Sunnah is fulfilled even without meat.
Chapter:
In how many garments should a woman pray?
On the authority of 'A'ishah, who said:
"The believing women used to attend the Fajr prayer with the Messenger of Allah (peace and blessings of Allah be upon him),
wrapped closely in their woolen sheets (*murut*),
then they would return to their homes as soon as they finished the prayer,
unrecognized by anyone because of the darkness before dawn (*ghalas*)."
Commentary on the hadith:
"They used to attend" (*yashhadna*), meaning they were present.
"Wrapped closely" (*mutalaffi'at*), meaning covered all over
in their woolen sheets (*bi-murutihinna*).
The *mirt*
is a patterned garment made of wool or other materials.
"They would return" (*yanqalibna*), meaning they would go back.
*Al-Ghalas*
is the darkness at the end of the night.
Key takeaways from the hadith:
The hadith indicates the preference of praying Fajr in the darkness before dawn (*taghlis*) and early in its time,
though there is a scholarly difference of opinion on the matter.
It shows the permissibility of women going out at night,
which is permissible provided there is safety from temptation (*fitnah*).
It demonstrates that the fundamental principle regarding a woman's state is concealment.
Chapter: If one prays in a garment with markings
and looks at its markings.
On the authority of 'A'ishah,
that the Prophet (peace and blessings of Allah be upon him) prayed in a patterned woolen cloak (*khamisah*) that had markings.
He cast a glance at its markings,
and when he finished the prayer,
he said:
"Take this *khamisah* of mine to Abu Jahm,
and bring me the plain, coarse cloak (*anbijaniyyah*) of Abu Jahm,
for it has just distracted me from my prayer."
In another narration:
"I was looking at its markings while in prayer,
and I feared it would distract me."
Commentary on the hadith:
A *khamisah* is a garment made of wool or silk-blend (*khazz*),
thin, square-shaped, and having decorative markings.
"Markings" (*a'lam*) refers to the embroidery and stripes found on garments.
Abu Jahm is 'Amir ibn Hudhayfah (may Allah be pleased with him).
"An *anbijaniyyah*"
is a coarse cloak without any markings,
said to be named after a place called Anbijan.
"It distracted me" (*alhatni*), meaning it preoccupied my attention.
"Just now" (*anifan*), meaning moments ago.
Key takeaways from the hadith:
It is derived from the hadith:
It is permissible to pray in a garment that has markings.
A minor wandering of the mind during prayer does not invalidate it.
It emphasizes seeking humility and presence of heart (*khushu'*) in prayer,
and removing anything that preoccupies the heart and distracts it.
It is permissible for an imam or scholar to call someone of lesser standing by their agnomen (*kunyah*).
Chapter: If one prays in a garment with crosses or images,
does it invalidate his prayer,
and what has been prohibited regarding that?
On the authority of Anas, who said:
'A'ishah had a patterned curtain (*qiram*)
with which she screened a side of her house.
The Prophet (peace be upon him) said:
"Remove this curtain of yours from our sight,
for its images have not ceased to present themselves before me during my prayer."
Commentary on the hadith:
*Qiram*
is a screen or curtain featuring decorative patterns.
"A side of her house",
what is meant
is the wall.
"Remove" (*amiti*),
meaning take it away.
"Its images" (*tasawiruhu*),
meaning its decorative patterns.
"Present themselves" (*ta'ridu*),
meaning appear before me.
Key takeaways from the hadith:
It is derived from the hadith:
One should avoid whatever impairs humility and presence of heart in prayer,
and eliminate the causes of distraction.
The hadith also provides evidence that all forms of prohibited imagery are forbidden.
Chapter: One who prays in a silk tunic (*farruj*) and then removes it.
On the authority of 'Uqbah ibn 'Amir, who said:
A silk tunic was gifted to the Prophet (peace be upon him),
so he put it on and prayed in it.
Then he finished the prayer,
took it off forcefully as though he disliked it,
and said, "This is not fitting for the God-fearing."
Commentary on the hadith:
"Was gifted":
The person who gifted it was Ukaydir, the ruler of Dumah al-Jandal.
A "silk tunic" (*farruj harir*)
is a garment with tight sleeves and waist,
slit from behind,
worn tucked up for ease of movement in battle and travel,
and was typically the attire of non-Arabs.
"He took it off":
because silk is prohibited for men.
"Not fitting" (*la yanbaghi*),
meaning it is not permissible.
Key takeaways from the hadith:
It is derived from the hadith:
Wearing silk is strictly forbidden for men.
The prayer performed in a silk garment remains valid,
though there is a scholarly difference of opinion on the matter.
It shows the permissibility of accepting a gift from a polytheist.
Chapter: Praying on roofs, the pulpit, and wooden structures.
On the authority of Abu Hazim ibn Dinar,
that some men came to Sahl ibn Sa'd al-Sa'idi
when they had differed concerning the pulpit,
as to what type of wood it was made of.
So they asked him about that,
and he said:
"By Allah, I surely know what it is made of,
and I saw it the very first day it was set up,
and the first day the Messenger of Allah (peace be upon him) sat upon it.
The Messenger of Allah (peace be upon him) sent a message to so-and-so,"
a woman whom Sahl named,
"saying: 'Instruct your carpenter slave
to make wooden steps for me
so that I may sit upon them when I address the people.'
So she gave the order,
and he made them from the tamarisk wood of the Forest (*al-Ghabah*).
Then he brought it,
and she sent it to the Messenger of Allah (peace be upon him).
He then gave the instruction for it,
and it was placed right here.
Then I saw the Messenger of Allah (peace be upon him) pray upon it;
he uttered the *takbir* while standing on it,
then bowed while on it,
then stepped backward
and prostrated at the base of the pulpit.
Then he returned to it,
and when he finished,
he turned to the people and said:
'O people,
I have only done this
so that you may follow me and learn my manner of prayer.'"
Commentary on the hadith:
"They differed" (*imtaraw*),
meaning they were in doubt,
and it is also said they debated.
"What type of wood it was made of" (*min mu'awwadih*),
meaning from which tree it was crafted.
"And I saw it the very first day it was set up,
and the first day the Messenger of Allah (peace be upon him) sat upon it."
This emphatic addition, reinforced by the particle *la-* and the word *qad*,
serves to demonstrate his firm and precise knowledge of what they asked him.
"Instruct your slave":
His name was Maymun,
and other names have also been reported.
"From tamarisk" (*min tarfa'*):
This is a well-known desert tree.
*Al-Ghabah*
is an area located nine miles from Medina,
where the camels of the Prophet (peace be upon him)
used to stay for grazing.
"Then he stepped backward" (*nazala al-qahqara*),
meaning he moved backward without turning around.
"And prostrated at the base of the pulpit",
meaning upon the ground
beside its lowest step.
Key takeaways from the hadith:
It is derived from the hadith:
It is recommended to review knowledge and engage in scholarly discussion about it.
The one who was present and memorized the details
is an authority over the one who did not.
Asking the scholar is the key to knowledge and understanding.
Walking a few steps during prayer does not invalidate it,
and likewise, minor movement done for the benefit of the prayer does not invalidate it.
The hadith also shows
that the imam may teach the congregation the actions of prayer through practical demonstration,
which is far more impactful and effective in the mind.