Azami 6439

Narrated by Nasai (2562), Ahmad (6180), Bazzar in Kashf Astar (1876), and Abu Yaala (5551), and graded sahih by Ibn Hibban (7340) and Hakim (1/72), all of them through the hadith of Abdullah bin Yasar, the freed slave of Ibn Umar, who said, "I testify that I heard Salim say, Abdullah said," and then he mentioned it.Its chain is hasan because of Abdullah bin Yasar, for he is one whose hadith is hasan. This has already been discussed.On this subject there is also what was narrated from Ibn Umar, who said, "The Messenger of Allah ﷺ cursed effeminate men and masculine women." Narrated by Ahmad (5328), Bazzar in Kashf Astar (2075), and Tabarani in Kabir (13477), all of them through the route of Israil, from Thuwayr, from Mujahid, from Ibn Umar, who mentioned it.Its chain is daif because of Thuwayr, who is Ibn Abu Fakhita of Kufa, Abu Jahm, one of the men found in Tahdhib, whom the majority of scholars declared daif. Ibn Hibban said, "He used to reverse chains of transmission, so that things would appear in his narrations as though fabricated."On this subject there is also what was narrated from a man of Huzayl, who said, "I saw Abdullah bin Amr bin As, his home being outside the sacred precinct and his place of prayer inside the sacred precinct. While I was with him, he saw Umm Saeed, the daughter of Abu Jahl, wearing a bow slung over her shoulder and walking with the gait of a man. Abdullah said, Who is this? The man from Huzayl said, I said, This is Umm Saeed, daughter of Abu Jahl. He said, I heard the Messenger of Allah ﷺ say, He is not one of us who imitates men among the women, nor is he one of us who imitates women among the men."Narrated by Imam Ahmad (6875), from Abdul-Razzaq, who said, Umar bin Hawshab, a righteous man, informed us, Amr bin Dinar informed me, from Ataa, from a man of Huzayl, who mentioned it.In it there is an unnamed man from Huzayl. It also contains Umar bin Hawshab, who is the man from Sanaa, about whom Ibn Qattan said, "His condition is unknown," as stated in Tahdhib. However, Abdul-Razzaq's statement, "a righteous man," indicates that he was known to him. So the defect narrows down to the unnamed man from Huzayl, and Ibn Hajar and others attributed the defect to him for this reason.On this subject there is also what was narrated from Ibn Abu Mulayka, who said, "It was said to Ayesha that a woman wears sandals like men's. She said, The Messenger of Allah cursed the woman who behaves like a man."Narrated by Abu Dawud (4099), from Muhammad bin Sulayman Luwayn, part of it read out to him, from Sufyan, from Ibn Jurayj, from Ibn Abu Mulayka, who mentioned it. But Ibn Jurayj is a mudallis. Ahmad said in Ilal (5265), "Hajjaj Awar narrated it from Ibn Jurayj with a different chain, and it is not from Ibn Abu Mulayka," which shows that he practiced tadlis in it.I say, imitation in dress is in some cases explicitly addressed, because it was something practiced in the time of the Prophet ﷺ and the time of the companions, and so the prohibition of it came down. In other cases it is a matter open to independent judgment, so the one exercising independent judgment or the one issuing a religious ruling must take into account, in his ruling, the needs of the country and the customs of the people. The more covering the clothing is, the better it is, even if there is some resemblance in its length and width, such as the long shirt for men that is called today "the thawb," and the long dress for women, for these two are equal in length but differ in color and craftsmanship.