Azami 2591

Abu Dawud (641), Tirmidhi (377), and Ibn Majah (655) all narrated it through various routes from Hammad bin Salama, from Qatada, from Muhammad bin Sirin, from Safiya bint Harith, from Ayesha, and she related the hadith. Tirmidhi said, "This is a hasan hadith." Its isnad is sahih, and Ibn Khuzayma (775) also graded it sahih, and from him Ibn Hibban (1712) and Hakim (1/251) narrated it, all through the route of Hammad bin Salama, similarly. Hakim said, "It is sahih according to the criterion of Muslim, though the two of them did not include it, and I think this is due to a disagreement over it regarding Qatada." He then cited the narration of Ibn Abu Aruba, from Qatada, from Hasan, from the Prophet ﷺ, relating the same, as a mursal narration, and Abu Dawud alluded to it following the connected hadith.I say, this is not a defect, for a sahih narration is not undermined by a daif one, as is well known in the science of hadith defects. So if Ibn Abu Aruba narrates it from Qatada as mursal, while Hammad bin Salama narrates it as connected, then the ruling goes to whoever added more, especially since Hammad bin Salama is trustworthy. Hammad bin Zayd corroborated him, narrating it from Qatada as connected, as Ibn Hazm recorded in Muhalla (3/219). Daraqutni pointed out another defect, namely that Shuba and Saeed bin Bashir narrated it from Qatada as stopped. I say, the ruling goes to whoever added more.As for his saying "the menstruating woman," he means one who has reached the age of menstruation, not a woman who is currently in her days of menstruation, for a menstruating woman does not pray at all. As for a woman's dress in prayer, there is no disagreement that it consists of the gown and the head-covering. The gown, which resembles a shirt, covers the tops of her feet, and the head-covering covers her head and neck. So when she prostrates, the sole of her foot may become visible, as Ibn Taymiya said in his treatise Hijab Mara wa Libasuha fi Salah (p. 26). It is reported that Maymuna and Umm Salama used to pray in a gown and head-covering, without a waist-wrap, as Malik mentioned in Muwatta. Hence Ahmad said, "Most of them agreed on the gown and the head-covering." Mughni (2/330).Shaykh al-Islam, may Allah have mercy on him, said, "In sum, it has been established by textual evidence and consensus that she is not required in prayer to wear the outer garment that covers her when she is in her house. That is only required when she goes out. In that case she prays in her house even if her face, hands, and feet are visible." Majmu Fatawa (22/115).As for the hadith of Umm Salama found in the Sunan with a sahih isnad, she said, the Messenger of Allah ﷺ was asked, "How much may a woman let her hem trail?" He said, "A handspan." I said, "But then her legs would be exposed." He said, "A forearm's length, no more than that." Its full sourcing will come later in the Book of Clothing.Shaykh al-Islam said, "This applies when they go out of their houses..." And he said, "The Muslim women used to pray in their houses, and the Prophet ﷺ said, "Do not prevent the female servants of Allah from the mosques of Allah, though their houses are better for them." They were not commanded, along with their shirts, to wear anything but head-coverings. A woman was not commanded to cover her legs, neither with leather socks nor with cloth socks, nor to cover her hands with gloves or anything else. This indicates that she is not required in prayer to cover these if there are no unrelated men present with her." (p. 32).Ayesha used to pray in the gown and head-covering, and likewise Maymuna used to pray in the gown and head-covering, without a waist-wrap. Hisham bin Urwa reported from his father that a woman sought a ruling from him, saying, "The waist-belt is difficult for me. May I pray in a gown and head-covering?" He said, "Yes, if the gown is ample." All these reports were recorded by Malik in the Book of Congregational Prayer. The waist-belt is what is tied around the waist. Ibn Abdul-Barr said, "The waist-belt, the hiqw, the izar, and the sarawil are all the same." He also said, "The scholars agreed that a woman does not pray while veiled with a niqab or a burqa." See Istidhkar (5/444).As for what is reported from Muhammad bin Zayd bin Qanfudh, that his mother asked Umm Salama, "In what clothing does a woman pray?" She said, "She prays in the head-covering and the ample gown that hides the tops of her feet." This is a mawquf report. Malik narrated it in the Book of Congregational Prayer (36) from Muhammad bin Zayd bin Qanfudh, similarly. Abu Dawud (639) narrated it from Qanabi, from Malik. The mother of Muhammad is unknown, as Dhahabi said in Mizan. Her kunya is "Umm Haram," and her name is "Amina."Bayhaqi said (2/232), "It was likewise narrated by Bakr bin Mudar, Hafs bin Ghiyath, Ismail bin Jafar, and Muhammad bin Ishaq, from Muhammad bin Zayd, from his mother, from Umm Salama, as mawquf." He said, "Uthman bin Umar narrated it from Abdul-Rahman bin Abdullah bin Dinar, from Muhammad bin Zayd, as marfu."I say, the hadith of Uthman bin Umar was narrated by Abu Dawud (640) from Mujahid bin Musa, from him, from Abdul-Rahman bin Abdullah bin Dinar, with similar wording. In it, it states that Umm Salama asked the Prophet ﷺ, "May a woman pray in a gown and head-covering, without a waist-wrap?" He said, "If the gown is ample enough to cover the tops of her feet."Abu Dawud said, "This hadith was narrated by Malik bin Anas, Bakr bin Mudar, Hafs bin Ghiyath, Ismail bin Jafar, Ibn Abu Dhib, and Ibn Ishaq, from Muhammad bin Zayd, from his mother, from Umm Salama. None of them mentioned the Prophet ﷺ, and they confined it to Umm Salama alone ." This indicates that Abdul-Rahman bin Abdullah bin Dinar alone raised it to the Prophet from Muhammad bin Zayd.Although Abdul-Rahman bin Abdullah bin Dinar is among the narrators used by Bukhari, Abu Hatim said of him, "There is some laxity in him, his hadith is recorded but not relied upon," meaning when he contradicts others. Hence Hafiz preferred the mawquf version in Talkhis, saying, "Abdul-Haqq considered it defective on the grounds that Malik and others narrated it as mawquf, and that is correct."As for Hakim, he narrated it (1/250) through the route of Mujahid bin Musa, similar to the isnad of Abu Dawud, except that he said in it, "from his father, from Umm Salama," and said, "sahih according to the criterion of Bukhari." But there are two errors in it. The first is his saying "from his father," whereas everyone who narrated this hadith said "from his mother." We do not know whether this error is his or that of the copyists. The second is that Muhammad bin Zayd bin Muhajir bin Qanfudh is not among the narrators used by Bukhari, even though he is trustworthy and among the narrators used by Muslim, and likewise his father and mother are not among the narrators used by Bukhari. More important than all this is that Bukhari does not include the hadith of a man who contradicted a group by raising it to the Prophet when others narrated it as stopped. The mere fact that a narrator is among his narrators is not sufficient to judge that a hadith meets his criterion, until we know the manner in which it was narrated from him.Ibn Jawzi said in Tahqiq (1/114), "Yahya declared Abdul-Rahman bin Abdullah bin Dinar daif, and Abu Hatim said, "He is not relied upon." It appears that he erred in raising this hadith." The author of Tanqih said, "Abdul-Rahman bin Abdullah bin Dinar was narrated from by Bukhari in his Sahih, and some scholars deemed him trustworthy, but he erred in raising this hadith." See also Nasb Raya (1/299–300).As for the jurists of Islam, they agreed that it is permissible for a woman to uncover her face in prayer, but they differed regarding uncovering the hands. From Imam Ahmad there are two positions, one of which permits uncovering them, and this is the view of Malik and Shafii, because Ibn Abbas used to say, regarding Allah's saying, "and not display their adornment except what is apparent of it" [Nur 24:31], that this means the face and the hands.Likewise, they differed regarding covering the feet. Abu Hanifa said, "The feet are not among the parts that must be covered, because they are usually exposed." Ahmad said, "Covering the feet is obligatory," based on the hadith of Ibn Umar, who said, the Messenger of Allah ﷺ said, "Whoever trails his garment out of arrogance, Allah will not look at him on the Day of Resurrection." Umm Salama said, "Then how should women deal with their hems?" He said, "Let them lower them a handspan." She said, "Then their feet would be exposed." He said, "Then let them lower it a forearm's length, no more than that." The compilers of the Sunan narrated it, and Tirmidhi (1731) said, "hasan sahih." Its full sourcing will come later in the Book of Clothing, but Shaykh al-Islam interpreted it as referring to going out of the house, as mentioned before.He said in his Fatawa (22/114-115), "Likewise, showing the foot is permissible according to Abu Hanifa, and this is the stronger view, for Ayesha counted it among the apparent adornment. She said, regarding "and not display their adornment except what is apparent of it" [Nur 24:31], that the fatakh are rings of silver worn on the toes." Ibn Abu Hatim narrated it. This is evidence that women used to show their feet originally, just as they showed the face and hands. They used to let down their hems, so when a woman walked, her foot might become visible, and they did not walk in leather socks or shoes. Requiring the covering of this in prayer would involve great hardship. And Umm Salama said, "A woman prays in an ample garment that covers the tops of her feet," so when she prostrates, the sole of her foot may become visible.In sum, it has been established by textual evidence and consensus that she is not required in prayer to wear the outer garment that covers her when she is in her house. That is only required when she goes out. In that case she prays in her house even if her face, hands, and feet are seen, just as they used to walk before the command to draw their outer garments close around them. So what must be covered in prayer is not tied to what must be covered from onlookers' gaze, neither in one direction nor the other." End.