Abu Dawud

Hadith Commentary:
This is the very green color that has remained popular among the general Muslims up to this day. In all the hadiths of the chapter, there is mention of the Messenger of Allah (sallallahu alayhi wa sallam) using cloaks of different colors at different times and in various circumstances.
This is the correspondence between the chapter and the mentioned hadiths; further and more detailed discussion is forthcoming.

Hadith Commentary:
(1)
All these hadiths establish that the Messenger of Allah (sallallahu alayhi wa sallam) was very fond of a striped green cloak. Accordingly, even after his passing, such a cloak was chosen for him. In the hadiths, it is mentioned regarding the Messenger of Allah (sallallahu alayhi wa sallam) that at different times he used cloaks of different colors.

(2)
Imam Bukhari (rahimahullah) has, through these hadiths, alluded to a statement of Umar (radi Allahu anhu) that he once intended to prohibit the use of Yemeni garments because they were dyed in urine. However, Ubayy (radi Allahu anhu) said to him that he should not do so, because the Messenger of Allah (sallallahu alayhi wa sallam) had worn them, and they too had worn them during his blessed era. But this narration is not a valid proof because Hasan al-Basri’s hearing from Umar (radi Allahu anhu) is not established.
(Fath al-Bari: 10/341)

Hadith Commentary:
Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu wished for death on a Monday; from this, the purpose of the chapter is established.
Abu Bakr radi Allahu anhu preferred his everyday clothes for his shroud, the ones in which he used to worship Allah daily.
When his daughter, Sayyidah Aisha radi Allahu anha, saw his condition, she began to lament, but he said, “Do not do so; rather, recite this verse: ﴿وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ﴾ — ‘And the agony of death has come with the truth,’ meaning today the time of the agony of death has arrived.”
Even volumes would be insufficient to enumerate the virtues and merits of al-Siddiq radi Allahu anhu. May Allah be pleased with him and grant him contentment.
Al-‘Allamah Ibn Hajar rahimahullah says:
Abu Dawud narrated from the hadith of Ali, marfu‘an: “Do not be extravagant in the shroud, for it will soon be taken away.” This does not contradict the hadith of Jabir regarding the command to beautify the shroud, which Muslim has recorded, for both can be reconciled by interpreting ‘beautification’ as referring to the quality (of the cloth), and ‘extravagance’ as referring to the price. It is also said that beautification is the right of the deceased, so if he makes a bequest to forego it, it should be followed, as al-Siddiq did.
It is also possible that al-Siddiq chose that particular garment for a specific reason, such as seeking blessing (tabarruk) from it because it had come to him from the Prophet sallallahu alayhi wa sallam, or because he had striven greatly in it, or worshipped in it. This is supported by what Ibn Sa‘d narrated through the chain of al-Qasim ibn Muhammad ibn Abi Bakr, who said: Abu Bakr said, “Shroud me in my two garments in which I used to pray.”
(Fath al-Bari, vol. 6, p. 5)
And Abu Dawud narrated from the hadith of Ali, marfu‘an, that expensive cloth should not be used for the shroud, for it will soon perish.
In the hadith of Jabir, there is also the command to provide a good shroud.
By ‘good’ is meant clean and pure cloth, and by ‘expensive’ is meant costly cloth.
This is the reconciliation between the two hadiths.
It is also said that beautification is the right of the deceased; if he makes a bequest to forego it, it should be followed, as al-Siddiq al-Akbar radi Allahu anhu did.
It is also possible that al-Siddiq al-Akbar preferred those garments as a means of seeking blessing (tabarruk), because they had come to him from the Prophet sallallahu alayhi wa sallam, or because he had striven greatly in them, or worshipped Allah in them.
Supporting this is a narration in which his words are also transmitted: “Shroud me in those two garments in which I performed prayers.”
And in this hadith is the recommendation of shrouding in white garments, using three pieces for the shroud, and seeking to conform to what occurred with the elders as a means of blessing thereby.
And in it is the permissibility of shrouding in washed garments, preferring the living with new garments, burial at night, the virtue of Abu Bakr, the soundness of his insight, and his steadfastness at the time of his death.
And in it is the permissibility of a person acquiring knowledge from someone younger than him.
Abu ‘Umar said: In it is also established that shrouding in new and old garments is equal.
That is, from this hadith it is established that shrouding in white garments and using three pieces for the shroud is recommended, and seeking to conform to the elders, such as the Prophet sallallahu alayhi wa sallam, as a means of blessing is also recommended.
Just as al-Siddiq al-Akbar radi Allahu anhu expressed the desire to conform to the Prophet sallallahu alayhi wa sallam by passing away on a Monday, and from this hadith, shrouding in washed garments is also proven permissible, and that preferring the living with good new garments is recommended, as al-Siddiq al-Akbar radi Allahu anhu said, and the permissibility of burial at night is also established, as well as the virtue and insight of Abu Bakr radi Allahu anhu, and that it is permissible for elders to benefit from the knowledge of those younger than them, as al-Siddiq al-Akbar radi Allahu anhu benefited from his daughter.
Abu ‘Umar said: From this it is also established that shrouding in new and old garments is equal.

Hadith Commentary:
(1)
The time of death is fixed; no one has any control over it. However, on the day of the passing of the Messenger of Allah (sallallahu alayhi wa sallam), it is permissible to wish for death.
Along with his intense adherence in life, Abu Bakr (radi Allahu anhu) also wished that he could follow the Messenger of Allah (sallallahu alayhi wa sallam) in death, even though this wish of his was not fulfilled, because his death occurred on the night of Tuesday. Nevertheless, the connection and closeness in time were not lost to him.
It is mentioned in the hadith that dying on Friday or the night of Friday is a means of protection from the trial of the grave for a Muslim person.
However, Imam Tirmidhi himself has clarified that its chain of narration is not authentic, because there is a narrator, Rabi‘ah ibn Saif, who narrates from Abdullah ibn Amr ibn al-‘As (radi Allahu anhu), even though it is not established that Rabi‘ah heard from him. Nevertheless, Shaykh al-Albani (rahimahullah) and several other researchers have declared this narration to be hasan (good).
See:
(Jami‘ al-Tirmidhi, al-Jana’iz, Hadith: 1074, and Sahih Sunan al-Tirmidhi by al-Albani: 1/454, no. 1074)
In any case, the purpose of Abu Bakr (radi Allahu anhu) was to conform to and follow the Messenger of Allah (sallallahu alayhi wa sallam) in both life and death, to the extent that he expressed his desire to be in agreement with him even in death, which was not within his control.

(2)
Abu Bakr al-Siddiq (radi Allahu anhu) performed a ritual bath (ghusl) on the 7th of Jumada al-Akhirah, after which he caught a chill and developed a fever.
He remained afflicted with this illness for fifteen days.
Finally, he passed away on the night of Tuesday, the 22nd of Jumada al-Akhirah, in the 13th year of Hijrah.
Inna lillahi wa inna ilayhi raji‘un.

Hadith Commentary:
(1)
Sahool is the name of a village in Yemen where cotton garments were produced. Clothes attributed to it were called Sahooliyyah. From a narration in Sahih Muslim, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) was wrapped in a striped Yemeni sheet that belonged to Abdullah bin Abi Bakr (radi Allahu anhu), but later it was removed. (Sahih Muslim, Al-Jana'iz, Hadith: 2180 (941))

(2)
Furthermore, in this narration, it is also mentioned that Abdullah bin Abi Bakr (radi Allahu anhu) had kept this sheet for his own shroud, but later he thought that if Allah, the Exalted, was pleased with such a shroud, then surely the Messenger of Allah (sallallahu alayhi wa sallam) would have been shrouded in it. Then he sold this sheet and gave its price in charity.

(3)
The Messenger of Allah (sallallahu alayhi wa sallam) was initially wrapped in this sheet so that his blessed body would dry through it. After that, three sheets were used. And Allah knows best.

Hadith Commentary: The meaning is that there was no fourth garment.

Qastallani said that Imam Shafi‘i rahimahullah considered it permissible to shroud (the deceased) in a shirt (qamis), but did not regard it as Sunnah. His evidence is the action of Abdullah ibn ‘Umar radi Allahu anhu, which Bayhaqi has narrated, that he shrouded his son in five garments: three sheets, a shirt (qamis), and a turban (‘imamah). However, in Sharh al-Muhadhdhab it is stated that there should be neither a shirt (qamis) nor a turban (‘imamah).

Although the shirt (qamis) and turban (‘imamah) are not disliked (makruh), they are contrary to what is preferable (awla) (Wahidi).

It is better that the deceased be shrouded in only three sheets.

Hadith Commentary:
(1)
According to Imam Malik rahimahullah, it is also recommended (mustahabb) for a turban (imamah) to be included in the shroud (kafan), whereas this is negated in the aforementioned hadith. Imam Bukhari rahimahullah established the mentioned chapter heading in refutation of the Maliki scholars. In the narration of Jami‘ at-Tirmidhi, there is an addition that when it was mentioned to ‘A’ishah radi Allahu anha that people say the Messenger of Allah sallallahu alayhi wa sallam was shrouded in two garments and a striped mantle, ‘A’ishah radi Allahu anha said that a mantle was indeed brought for the shroud, but instead of using it for the shroud, it was returned.
(Jami‘ at-Tirmidhi, al-Jana’iz, Hadith: 996)
However, the Messenger of Allah sallallahu alayhi wa sallam said that whoever has financial means should be shrouded in a striped mantle.
(Musnad Ahmad: 335/3) (2)
Having a striped mantle is not contrary to using white garments, because if among the three garments one is a striped mantle, then both hadiths can be acted upon.
(Ahkam al-Jana’iz, p. 83)
Hafiz Ibn Hajar rahimahullah, referencing Tabaqat Ibn Sa‘d, has detailed these three garments: one was a sheet for covering, the second was a lower garment, and the third was a large sheet for wrapping.
(Fath al-Bari: 179/3)

Hadith Commentary:
Rather, it was one lower garment (izar), one sheet (chadar), and one wrapper (lifafah).
Thus, the Sunnah is these three garments.
To tie a turban (imamah) is an innovation (bid‘ah).
The Hanbalis and our Imam Ahmad ibn Hanbal rahimahullah have considered it disliked (makruh), while the Shafi‘is have permitted the addition of a shirt (qamis) and turban (imamah).
In one hadith, it is stated: “Shroud (kafan) your dead in white garments.”
Tirmidhi said: Among all the hadiths reported regarding the shroud of the Prophet sallallahu alayhi wa sallam, this narration of Aisha radi Allahu anha is the most authentic.
It is regrettable that in our times, people remain entangled in customs and innovations (bid‘at) related to weddings and mourning throughout their lives, and even at the time of death, they do not leave the poor deceased alone.
Sometimes they shroud contrary to the Sunnah, sometimes they place an extra sheet over the wrapper, sometimes they pitch a canopy over the deceased, sometimes they perform rituals like the third, tenth, or fortieth day (teeja, daswan, chehlum).
Sometimes they place the tree of spiritual lineage (shajarah) in the grave.
Sometimes they light a lamp at the grave.
Sometimes they apply sandalwood, distribute sweets, or drape a sheet over the grave.
Sometimes they hold fairs and gatherings at the grave and call it an ‘urs.
Sometimes they reinforce the grave, build structures and domes over it.
All these practices are innovations (bid‘ah) and prohibited.
May Allah Ta‘ala open the eyes of the Muslims and grant them righteous guidance.
Ameen, ya Rabb al-‘alamin.
(Wahidi)

In the narration regarding the Prophetic shroud, the word “Sahuliyyah” (سحولیة) appears.
Its explanation, in the words of Allamah Shawkani, is as follows:
(SUHULIYYAH)
With the dammah (u-sound) on both the seen and ha, and it is also narrated with a fatha (a-sound) on the first letter:
It is attributed to Suhul, a village in Yemen. Imam Nawawi said:
The fatha is more well-known, and it is the narration of the majority. Ibn al-A‘rabi and others said:
They are white, pure garments that are only made from cotton. Ibn Qutaybah said:
They are white garments, but he did not specify that they must be cotton. In a narration of al-Bukhari, “Suhul” appears without attribution, and it is the plural of “sahl,” and “sahl” is:
A white, pure garment that is only made from cotton, as mentioned earlier. Al-Azhari said:
With fatha: it refers to the city, and with dammah:
It refers to the garments. And it is said:
With dammah, it is attributed to the village, and with fatha, it is attributed to the washerman, because he “sahhala” the garments, meaning he cleans them—so it is in al-Fath.
(Nayl al-Awtar, vol. 3, p. 40)

In summary, the word “Sahuliyyah” is with dammah on the seen and ha, and it is also narrated with fatha on the seen.
It is an attribution to a village located in Yemen.
Ibn al-A‘rabi and others said that it is a white, clean garment that is made of cotton.
In one narration of Sahih al-Bukhari, the word “Suhul” appears, which is the plural of “sahl,” and it refers to a white, washed garment.
Al-Azhari says that “Suhul” with fatha on the seen refers to a city, and with dammah, it refers to the washerman who washes and cleans the garment until it becomes pure and clear.

Hadith Commentary:
Imam Bukhari rahimahullah has established that the deceased should be shrouded in white garments, because Allah, the Exalted, preferred white garments as a shroud for His Messenger, Muhammad sallallahu alayhi wa sallam.
From this, it is understood that this color is beloved to Allah, the Exalted.
The Messenger of Allah sallallahu alayhi wa sallam also gave an explicit command in this regard, but since it did not meet Imam Bukhari rahimahullah’s criteria, he did not narrate this hadith.
It is narrated from Ibn Abbas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Wear white clothing.
It is the best and finest of your garments.
And shroud your dead in it as well.” (Musnad Ahmad: 1/247)
Some narrations indicate that there was also a striped sheet in the shroud of the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 3/173)
However, this striped sheet was used only for drying the body, and after that it was removed, as is explicitly stated in Musannaf ‘Abd al-Razzaq.
(Fath al-Bari: 3/174)
Nevertheless, it is also permissible to use a striped sheet as a shroud, as is found in Sunan Abi Dawud.
(Sunan Abi Dawud, al-Jana’iz, Hadith: 3150)

Hadith Commentary:
Benefits and Issues:
➊
Sahuliyyah:
There are both fathah (zabar) and dammah (pesh) reported on the letter "seen." If read with fathah (zabar) on the "seen," it refers to white or cotton garments.
And it is better to ascribe it to a particular town, meaning Sahuli garments.
➋
According to Imam Shafi‘i rahimahullah, Ahmad rahimahullah, and the hadith scholars,
there are three shrouds (kafan) for a man,
and these do not include a shirt (qamis) or a turban (‘imamah).
Because if these were included, the number of garments would become five.
And this is also the position of Imam Malik rahimahullah.
According to the Hanafis, there are three garments, one of which is a shirt (qamis),
i.e., a shirt,
a sheet, and a wrapper. However, including the shirt among these three garments is contrary to the explicit narration.

English Commentary:
1:
By "three white garments" is meant three large sheets, and according to some, it refers to a shroud (kafani), a lower garment (tehband), and a large sheet.

2:
From this, it is understood that using more than three garments for the shroud (kafan) is disliked (makruh), especially the turban (imamah), which was introduced by the later Hanafis and Malikis; it is a complete innovation (bid‘ah). As for the narration of Ibn Abbas in which it is stated: “The Messenger of Allah (sallallahu alayhi wa sallam) was shrouded in three Bahrani garments: the hullah, two garments, and his shirt in which he died,” this is munkar (rejected); its narrator Yazid ibn Abi Ziyad is weak. Similarly, the hadith of ‘Ubadah ibn Samit, “The best shroud is the hullah,” is also weak; its narrator Nasi is unknown (majhul).

3:
This contains evidence that a shirt (qamis) is not recommended (mustahabb) in the shroud (kafan); this is the view of the majority (jumhur). However, the Malikis and Hanafis hold it to be recommended. They respond to this hadith by saying that there is a possibility that both (the shirt and turban) were present, and there is also the possibility that the negation pertains to the items being counted, meaning the shirt and turban were not included among the three, but were additional. The reply to this is that the first possibility is correct, and its meaning is precisely that there was no shirt or turban in the shroud.

1900. Commentary:

➊ Three garments for the shroud (kafan) are Sunnah; it is permissible to suffice with two, and if even those are not available, then one is sufficient out of necessity, just as for some of the martyrs of the Battle of Uhud, only a single sheet was found, and the Prophet (sallallahu alayhi wa sallam) buried them in that one sheet.

➋ "Shirt and turban": The shroud should not include a shirt (qamis) or a turban (‘imamah), as is explicitly stated in this hadith. The majority of scholars hold this view. The Hanafis consider the shirt and, for a prominent person, the turban to be permissible. They interpret this hadith to mean that the shirt and turban were not included among the three garments, but were in addition to them; however, this interpretation is contrary to the apparent meaning. Although some weak ahadith mention the turban, preference will always be given to the authentic ahadith.

Benefits and Issues:

➊
It is better for the shroud (kafan) to be white.
As will also be mentioned ahead in hadith (1473).

➋
It is also permissible to make the shroud from colored or striped cloth.
If it were not permissible, the noble Companions (radi Allahu anhum ajma‘in) would not have prepared such a shroud for the Prophet (sallallahu alayhi wa sallam).

➌
The Messenger of Allah (sallallahu alayhi wa sallam) was shrouded in three garments.
From this, it is understood that men and women are equal regarding the number of shroud garments.
There is no authentic hadith establishing the permissibility of using more shroud garments for women than for men.

Lexical Explanation:
«سُجَّيَ» is the passive form from the verb "tasjiyyah" (bab taf‘il). It means "to cover."
«بِبُرْدِ حِبَرَةِ» can take the form of an idafah (construct phrase) as well as that of a noun and its adjective. In «بُرْد», the "ba" has a dammah and the "ra" is sukun. It refers to a sheet or a striped cloth.
In «حِبَرَة», the "ha" has a fatha. It refers to a sheet with floral patterns. And this act of covering was done before the ritual bath (ghusl).

Benefits and Issues:
➊ It is also permissible to cover the deceased with a striped sheet before giving the ritual bath (ghusl).
➋ This hadith proves that this also occurred to the Prophet sallallahu alayhi wa sallam.
➌ This hadith easily resolves the issue of the life of the Prophet (hayat al-nabi): if he had not passed away, then why was the same procedure performed with him as is done with those who have died, i.e., ritual bath (ghusl), burial, and funeral preparations, etc.?

Lexical Explanation:
«كُفٌنَ» is derived from takfin (shrouding).
«ثَلَاثَةَ اَثَّوَابٟ» refers to being shrouded in three garments, namely an izar (lower wrap), a sheet, and a covering cloth.
«بِيض» has a kasrah under the letter ba, and it is the plural of «اُبْيَض».
«سُحُو لِيَّةِ» has a dammah on both the letter "sin" and "ha". It is also reported with a fathah on "sin" and a dammah on "ha". It is attributed to Suhul, which is a town or village in Yemen. Another opinion is that in the case of a fathah, it is attributed to a washerman (qassar), because «سحل» means to clean, and the washerman cleans the garment by washing it. In this regard, the meaning of «سحوليه» will be «نقيه» (cleanliness, purity, and neatness).
«كُرْسُف» has a dammah on both the "kaf" and "sin", and between them the "ra" is sakin (quiescent). By this is meant cotton.

Benefits and Issues:
➊ This hadith proves that the deceased, whether male or female, should be shrouded in three garments. Shrouding women in more than three garments is not established by any authentic hadith. And Allah knows best. Among these garments, there should be neither a shirt (qamis) nor a turban. Cotton cloth is preferable for the shroud.
➋ According to the majority, the three garments refer to three large sheets, while according to some, it refers to a shroud (kafni), a lower wrap (tehband), and a large sheet.