Azami 3617

Bukhari related it in the Book of Funerals (1261), and Muslim in the Book of Funerals (929:36), both from the hadith of Ayub, from Ibn Sirin, from Umm Atiya, and I have mentioned it in describing how the Prophet ﷺ was washed. Hafiz said in Fath al-Bari (3/133), "Jawzaqi related it through the route of Ibrahim bin Habib bin Shaheed, from Hisham, from Hafsa, from Umm Atiya, who said, 'We shrouded her in five garments, and we wrapped her head as the head of the living is wrapped,' and he said this addition has a sahih chain of transmission."His saying "his waist wrap" means his lower garment.As for what was narrated from Layla bint Qaif Thaqafi, who said, I was among those who washed Umm Kulthum, daughter of the Messenger of Allah ﷺ, at her death. The first thing the Messenger of Allah ﷺ handed us was the waist wrap, then the shift, then the head-covering, then the outer wrap, after which she was further wrapped in another garment. She said, and the Messenger of Allah ﷺ was sitting by the door with her shroud, handing us the garments one by one, this is daif.Abu Dawud related it (3157) from Ahmad bin Hanbal, who said, Yaqub bin Ibrahim told us, my father told us, from Ibn Ishaq, Nuh bin Hakeem Thaqafi told me, and he was a reciter of the Quran, from a man of the tribe of Urwa bin Masud called Dawud, whom Umm Habiba bint Abu Sufyan, wife of the Prophet ﷺ, had borne, that Layla bint Qaif said, and he mentioned it.The correct view is that this incident concerns Zaynab, daughter of the Messenger of Allah ﷺ, as the scholars have said. In its chain of transmission is Nuh bin Hakeem Thaqafi, who is unknown. It also contains a man from the tribe of Urwa bin Masud called Dawud, who is described as having been borne by Umm Habiba bint Abu Sufyan, and Zaylai has gone on at length in Nasb Raya (2/258) refuting this claim, and the conclusion is that it is not known who he is. Because of him, and because of the narrator from him, namely Nuh Thaqafi, this hadith has been judged daif.Given the daif status of this hadith, some scholars have held that there is no difference between the shroud of a woman and the shroud of a man, and that each of them is to be shrouded in three garments. The four imams and their followers held that it is preferable for a woman to be shrouded in five garments, based on the hadith of Layla bint Qaif, and they supported this with statements from some of the successors such as Hasan Basri and others, and also with the addition that Jawzaqi mentioned in the hadith of Umm Atiya, which supports their position. Indeed, the Malikis said that it is preferable for a woman to be shrouded in seven garments, with two additional wrapping cloths.