Abu Dawud

627. Commentary:
That is, wrap it around the waist in such a manner that its right end comes over the left shoulder and its left end over the right shoulder; in this way, this cloth will serve both as a lower garment (tehband) and as an upper sheet.

Hadith Commentary:
➊
Imam Bukhari rahimahullah, in this chapter, has described a type of covering (‘satr’) for the one praying, which is purely the right of Allah Ta’ala. This is because, during prayer, it is sometimes necessary for the worshipper to cover a part of the body that, outside of prayer, can generally be exposed. Similarly, sometimes in prayer, it is permissible to expose a part that, in ordinary circumstances, women must conceal from men.
An example of the first case is the shoulders: during prayer, it is necessary to cover them.
This ruling is due to the right of prayer, whereas men, in general circumstances, may keep their shoulders uncovered.
An example of the second case is the ruling regarding the face, hands, and feet: for a woman, it is not permissible to expose these in front of non-mahram men in ordinary circumstances, but during prayer, it is not necessary for her to cover them.
From this, it is understood that this type of covering in prayer is the right of Allah, and for this reason, even in the darkness of night, it is not permissible to circumambulate the Ka’bah (tawaf) naked, even if one is alone.
Just as a person is not permitted to pray naked in voluntary circumstances, even if alone.
Imam Ibn Taymiyyah rahimahullah has presented this discussion in a very beautiful manner in one of his treatises, which we have translated into Urdu under the title “The Muslim Woman’s Veil and Her Prayer Garment.”

➋
Hafiz Ibn Hajar rahimahullah says that, according to the majority, the emphasis on placing a garment over the shoulders during prayer is for recommendation (mustahabb), and the ahadith in which there is prohibition are to be understood as indicating disliked-but-not-forbidden (karahat tanzihiyyah). However, from Imam Ahmad rahimahullah, one statement is transmitted that prayer is not valid without placing a garment over the shoulders; in other words, he considered it a condition for the validity of prayer.
Another opinion is that the prayer will be valid, but due to abandoning an obligation (wajib), one will be sinful.
(Fath al-Bari: 1/611)
Allamah Kirmani rahimahullah says that, apparently, the demand of the prohibition is indeed for prohibition (tahrim), but consensus (ijma‘) has been established on the permissibility of leaving it, because the main objective is the covering of the private parts (‘awrah), which can be achieved in any manner.
(Sharh al-Kirmani: 2/18)
Allamah Kirmani’s claim of consensus is questionable, because Imam Ahmad ibn Hanbal rahimahullah has disagreed with this position.
Allamah Khattabi rahimahullah has deduced non-obligation from the hadith that the Messenger of Allah sallallahu alayhi wa sallam prayed in a single garment, one end of which was on one of his noble wives while she was sleeping.
This shows that the garment was not so large that it could be placed over the shoulders, nor so small that it could only be used as a waist-wrapper (izaar).
If covering the shoulders had been necessary, he could have covered them with the other end, but he did not do so, which means that covering the shoulders during prayer is not necessary.
(I‘lam al-Hadith: 1/250)
Hafiz Ibn Hajar rahimahullah, after mentioning Khattabi’s reasoning, writes that this is questionable.
(Fath al-Bari: 1/612)
Apparently, Imam Bukhari rahimahullah’s position is detailed: if the garment is large, it is necessary to place it over the shoulders, and if it is tight, it should be used as a waist-wrapper, and it is not necessary to place it over the shoulders.
His position is different from that of Imam Ahmad rahimahullah.
Imam Ahmad rahimahullah considers covering the shoulders a condition for the validity of prayer, whereas Imam Bukhari rahimahullah only considers it obligatory, and even lifts this obligation in times of difficulty.
As will be seen in the following section.

➌
Allamah Kirmani rahimahullah has explained the relevance of the second hadith to the chapter heading in these words: in this hadith, the ruling is to oppose the two sides (of the garment), and this can only be acted upon when something is placed over the shoulders; without this, opposition of the two sides is not possible.
(Sharh al-Kirmani: 2/19)
Shah Waliullah Muhaddith Dehlawi rahimahullah has also expressed similar thoughts in the chapter headings of Bukhari, stating:
The indication of this hadith to the chapter heading is that the two ends of the garment being in opposite directions is itself a reason that one end must necessarily be placed over the shoulders.
Hafiz Ibn Hajar rahimahullah, who is an expert in Imam Bukhari’s hints, says that Imam Bukhari rahimahullah, as per his habit, has alluded to a narration in which, at the time of opposing the two sides, it is explicitly mentioned to place the garment over the shoulders. Thus, the Messenger of Allah sallallahu alayhi wa sallam said that whoever prays in only one garment should place it over his shoulders and turn its two ends over.
(Musnad Ahmad: 2/255)
Allamah Isma‘ili rahimahullah and Abu Nu‘aym rahimahullah have also narrated in this manner through the chain of Husayn.
(Fath al-Bari: 1/611)
In summary, when the garment is so wide that after covering the private parts, the shoulders can also be covered, then this is what should be done.
On the other hand, if the garment is so tight that after covering the shoulders there is a risk of exposing the private parts, then in such a case, it is unanimously permissible to keep the shoulders uncovered and tie the garment as a waist-wrapper and pray.
And Allah knows best.

Benefits:
➊ From this hadith, it is understood that covering the shoulders in prayer is obligatory.
➋ Some people declare it necessary for men to cover their heads during prayer, but there is no evidence for this in the Shariah.
The narration in Shamail al-Tirmidhi [ص 71 و فى نسختنا ص 4 حديث : 33، 125] in which: «يكثر القناع» “That is, the Messenger of Allah sallallahu alayhi wa sallam would often keep a cloth on his blessed head” is mentioned—this is weak due to Yazid ibn Aban al-Ruqashi.
For criticism of Yazid, see Tahdhib al-Tahdhib [ج11 ص 270] and others.
◈ Imam al-Nasa’i rahimahullah said: «متروك بصري» [كتاب الضعفاء : 642]
◈ Hafiz Haythami said: «ويزيد الرقاشي ضعفه الجهمور» “And the majority have declared Yazid al-Ruqashi weak.” [مجمع الزوائد 226/6]
◈ In Taqrib al-Tahdhib [7683] it is written «زاهد ضعيف»
In the authoritative and reliable book of the Deobandis and Barelvis, “Durr Mukhtar,” it is written that if a person prays bareheaded out of humility, then doing so is permissible. [الدرالمختار مع رد المختار 474/1]

Now observe the Deobandi fatwa:
Question: In a book it is written that if a person prays bareheaded with the intention of presenting himself humbly before Allah, then there is no harm.
Answer: This is also written in the books of jurisprudence (fiqh) that with the aforementioned intention, there is no dislike (karahah) in praying bareheaded. [فتاويٰ دارالعلوم ديوبند 94/4]

Ahmad Raza Khan Barelvi sahib has written:
“If one prays bareheaded with the intention of humility, then there is no harm.” [احكام شريعت حصهٔ اول ص 130]

In some mosques, much importance is given to covering the head during prayer, so they keep caps made of straw. Such caps should not be worn, because they are contrary to dignity and respect. Would any sensible person wear such a cap to a dignified gathering? Certainly not—so when presenting oneself in the court of Allah, special importance should be given to one’s attire.

Furthermore, if covering the head is a Sunnah and without it the prayer is deficient, then keeping a beard is even more necessary, in fact obligatory. Has the Messenger of Allah sallallahu alayhi wa sallam ever prayed without a beard? May Allah grant us understanding of the religion and the ability to follow the Sunnah.

Note:
According to the research of the writer, in times of necessity, it is permissible for a man to pray bareheaded, but it is better and preferable that there be a cap, turban, or scarf on the head.
❀ Nafi‘ the Tabi‘i was seen by Sayyiduna Ibn ‘Umar radi Allahu anhuma praying in a single garment, so he said: “Did I not give you two garments? …If I were to send you out in this state, would you go?” Nafi‘ said: No. ‘Abdullah ibn ‘Umar radi Allahu anhuma said: Is not Allah more deserving that one should adorn himself before Him, or are people more deserving? Then he narrated to Nafi‘ rahimahullah a hadith from which the command to pray in two garments is established. [السنن الكبريٰ للبيهقي ملخصًا 236/2 و سنده صحيح]

Hadith Commentary:
➊
Imam Bukhari rahimahullah, in this chapter, has described a type of covering (‘satr’) for the one praying, which is purely the right of Allah Ta’ala. This is because, during prayer, it is sometimes necessary for the worshipper to cover a part of the body that, outside of prayer, can generally be exposed. Similarly, there are times in prayer when it is permissible to expose a part of the body that, in ordinary circumstances, women are required to conceal from men.
An example of the first case is the shoulders: during prayer, it is necessary to cover them.
This ruling is due to the right of the prayer, whereas men, in general circumstances, may keep their shoulders uncovered.
An example of the second case is the ruling regarding the face, hands, and feet: for a woman, it is not permissible to expose these in front of non-mahram men in ordinary circumstances, but during prayer, it is not necessary for a woman to cover them.
From this, it is understood that this type of covering in prayer is the right of Allah, and for this reason, even in the darkness of night, it is not permissible to perform tawaf of the Ka’bah naked, even if one is alone.
Just as a person is not permitted to pray naked in optional circumstances, even if alone.
Imam Ibn Taymiyyah rahimahullah has presented this discussion in a very beautiful manner in one of his treatises, which we have translated into Urdu under the title “The Muslim Woman’s Veil and Her Prayer Garment.”

➋
Hafiz Ibn Hajar rahimahullah says that, according to the majority, the emphasis on placing a garment over the shoulders during prayer is for recommendation (mustahabb), and the ahadith in which there is prohibition are to be understood as indicating disliked-but-not-forbidden (karahat tanzihiyyah). However, from Imam Ahmad rahimahullah, one statement is transmitted that prayer is not valid without placing a garment over the shoulders; in other words, he considered it a condition for the validity of prayer.
Another opinion is that the prayer will be valid, but due to abandoning an obligation (wajib), one will be sinful.
(Fath al-Bari: 1/611)
Allamah Kirmani rahimahullah says that, apparently, the implication of the prohibition is indeed impermissibility (tahrim), but consensus (ijma‘) has been established on the permissibility of leaving it, because the main objective is the covering of the nakedness (‘awrah), which can be achieved in any manner.
(Sharh al-Kirmani: 2/18)
Allamah Kirmani’s claim of consensus is questionable, because Imam Ahmad ibn Hanbal rahimahullah has disagreed with this position.
Allamah Khattabi rahimahullah has deduced non-obligation from the hadith in which the Messenger of Allah sallallahu alayhi wa sallam prayed in a single garment, one edge of which was on one of his noble wives while she was sleeping.
This shows that the garment was not so large that it could be placed over the shoulders, nor so small that it could only be used as a waist-wrapper (izaar).
If covering the shoulders had been necessary, he could have covered them with the other edge, but he did not do so, which means that covering the shoulders during prayer is not necessary.
(I‘lam al-Hadith: 1/250)
Hafiz Ibn Hajar rahimahullah, after mentioning Khattabi’s reasoning, writes that this is questionable.
(Fath al-Bari: 1/612)
Apparently, Imam Bukhari rahimahullah’s position is detailed: if the garment is large, it is necessary to place it over the shoulders, and if it is tight, it should be used as a waist-wrapper, and it is not necessary to place it over the shoulders.
His position is different from that of Imam Ahmad rahimahullah.
Imam Ahmad rahimahullah considers covering the shoulders a condition for the validity of prayer, whereas Imam Bukhari rahimahullah only considers it obligatory, and even lifts this obligation in times of difficulty.
As will be seen in the following section.

➌
Allamah Kirmani rahimahullah has explained the relevance of the second hadith to the chapter heading in these words: in this hadith, the ruling is to oppose the two sides (of the garment), and this can only be acted upon when something is placed over the shoulders; without this, opposition of the two sides is not possible.
(Sharh al-Kirmani: 2/19)
Shah Waliullah Muhaddith Dehlawi rahimahullah has also expressed similar thoughts in the chapter headings of Bukhari, stating:
The indication of this hadith to the chapter heading is that the two edges of the garment being in opposite directions is itself the reason that one edge will certainly be placed over the shoulders.
Hafiz Ibn Hajar rahimahullah, who is an expert in Imam Bukhari’s hints, says that Imam Bukhari rahimahullah, as per his habit, has alluded to a narration in which, at the time of opposing the two sides, there is explicit mention of placing the garment over the shoulders. Thus, the Messenger of Allah sallallahu alayhi wa sallam said that whoever prays in only one garment should place it over his shoulders and turn its two edges over.
(Musnad Ahmad: 2/255)
Allamah Isma‘ili rahimahullah and Abu Nu‘aym rahimahullah have also narrated in this manner through the chain of Husayn.
(Fath al-Bari: 1/611)
In summary, when the garment is so wide that after covering the nakedness (‘awrah), the shoulders can also be covered, then this is what should be done.
On the other hand, if the garment is so tight that after covering the shoulders there is a risk of exposing the nakedness, then in such a case, it is unanimously permissible to leave the shoulders uncovered and tie the garment as a waist-wrapper and pray.
And Allah knows best.

Hadith Commentary:
1.
In the details narrated by Umar (radi Allahu anhu) regarding clothing, it appears that the consideration of covering the private parts (satr) and then covering the body is given precedence. This is why the garments used for covering the middle part of the body were mentioned first, because the part of the body for which covering is obligatory is indeed the middle part. Then, the garments used for protecting the middle part of the body are three: the izar (lower garment), the pajama (trousers), and the jangiya (undergarment).

Among these three, the izar was mentioned first; it is most commonly used and also serves as a covering for the body. Thus, it is as if three levels of garments have been indicated in terms of covering the awrah (private parts): first the izar, then the pajama, and lastly the jangiya, because it provides the least coverage. However, if it is used along with a sheet or a shirt, then there is no harm.

The meaning is that if the person praying performs the prayer in two garments, then along with the lower garment (tehband), there should also be a sheet, shirt, or cloak for the upper body. If he prays with a pajama, then with it too there should be a sheet, shirt, or cloak. If he is wearing only a jangiya, then with it there should be a sheet or shirt or cloak, so that the covering of the private parts is observed as much as possible.

(Fath al-Bari: 1/617)
Hafiz Ibn Hajar (rahimahullah) has written that it is necessary to take care regarding clothing at the time of prayer, as is understood from the hadith, and praying in a single garment is only for times of hardship and poverty. Praying in multiple garments is superior to praying in a single garment. Although Qadi Iyad (rahimahullah) has denied any disagreement regarding this, the statement of Ibn al-Mundhir (rahimahullah) proves that there is a difference of opinion. He has written, after mentioning the permissibility of praying in a single garment according to the Imams, that some scholars have considered it recommended to pray in two garments. However, he has written with reference to Ashhab that if someone, despite having the ability and means, prays in only one garment, then he must repeat the prayer within its time; but if the garment is thick, then there is no need to repeat it. Some of the Hanafis have also considered the prayer of such a person to be disliked (makruh).

('Umdat al-Qari: 3/286)
2.
In Musannaf 'Abd al-Razzaq (1/356), it is mentioned that Abdullah ibn Mas'ud (radi Allahu anhu) considered praying in a single garment to be disliked (makruh), and he attributed the permission for it to the early period of Islam, during times of hardship, when people did not have many clothes available. Ubayy ibn Ka'b (radi Allahu anhu), on the other hand, did not consider praying in a single garment to be disliked. Upon hearing of the difference between these two, Umar (radi Allahu anhu) stood on the pulpit and announced that the correct view is what Ubayy ibn Ka'b (radi Allahu anhu) says, not what Abdullah ibn Mas'ud (radi Allahu anhu) says.

Hadith Commentary:
It is permissible and valid to perform prayer (salah) in a single garment, provided that it covers the awrah (private parts that must be covered). This is the ruling given by the majority of the ummah.

Hadith Commentary:
1.
The purpose of the question posed by the Messenger of Allah (sallallahu alayhi wa sallam) is: Do you not see? You are asking about a clear and self-evident matter; you should have reflected that if it were not permissible to pray in a single garment, I would certainly have prohibited it. But neither did I prohibit it, nor did I investigate whether the one praying in a single garment is lacking another garment or possesses more. In this regard, there is no distinction between ease and hardship.

It is permissible to pray in a single garment, because the validity of prayer does not depend on the number of garments, but rather on the covering of the ‘awrah (private parts). However, it is recommended (mustahabb) that, if possible, more than one garment be used.

Imam Khattabi (rahimahullah) states:
The Messenger of Allah (sallallahu alayhi wa sallam) responded in an interrogative manner, but in reality, he intended to inform about the times of hardship, and from the context of the speech, the answer to the original question can also be understood: when covering the ‘awrah is obligatory and performing the prayer is also necessary, and not every one of you possesses multiple garments, in such circumstances you should know that it is permissible to pray in a single garment.

If it were not permissible, I would have clarified it.
(I’lam al-Hadith: 1/349)

2.
In another narration reported from Abu Hurayrah (radi Allahu anhu), there is an addition that someone asked the same question to ‘Umar (radi Allahu anhu), so he replied:
When Allah, the Exalted, has granted abundance in the matter of clothing, then people should also act with abundance; that is, people should use the garments Allah has given them on their bodies, meaning they should pray in an izar (lower garment) and a cloak, in an izar and a shirt, in an izar and a qaba (outer garment), in trousers and a cloak, in trousers and a shirt, in trousers and a qaba, in underpants and a qaba, and also in underpants and a shirt.

Abu Hurayrah (radi Allahu anhu) says:
I think that ‘Umar (radi Allahu anhu) also mentioned praying in underpants and a cloak along with these.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 365)

Hadith Commentary:
Benefits and Issues:
From the hadith of Abu Hurairah (radi Allahu anhu), it is established that the period in which the questioner asked the Prophet (sallallahu alayhi wa sallam) about praying in a single garment was a time of extreme poverty and need, and not every person had the means to wear two garments. Therefore, the Shariah did not specify a set number of garments for prayer.
A person should pray in whatever capacity and means he possesses, or in however many clothes he usually wears, but it is necessary to cover the ‘awrah (private parts that must be concealed).

625. Commentary:
That is, when in reality not every person has two garments available, then there is no hardship in the Shari‘ah either; prayer is permissible even in a single garment. The method of wrapping it is explained in the following ahadith.

770. Commentary: This applies when the garment is wide. If the garment is small, then it should be tied as an izar (lower wrap). If no other garment is available, then covering from the navel to the knees will suffice, and this is permissible according to the Shari‘ah, because in a situation of necessity, there is leniency in this matter.

Benefits and Issues:
➊
A man may perform prayer (salah) while wearing a single garment.
Among the Arabs, the method of wearing a single garment was that the cloth would be placed around the waist like an izar (lower wrap), then brought forward, with its right end thrown over the left shoulder, and the left end thrown over the right shoulder.
In this way, the awrah (private parts) would be covered with a single garment—both the abdomen and the shoulders.
Thus, a large garment would serve the purpose of two garments.

➋
If the garment is small and it is not possible to wear it in the aforementioned manner, then a second garment should also be used.
One garment should be tied around the waist like an izar (lower wrap), and the other should be worn as a sheet (chadar).
If it cannot be worn, then it should be placed over the shoulders.
Because the Messenger of Allah (sallallahu alayhi wa sallam) said:
“No person should pray in a single garment in such a way that nothing is on his shoulders.” (Sahih al-Bukhari, Kitab al-Salat, Chapter: If one prays in a single garment, let him place it over his shoulders, Hadith: 359)

➌
In the hadith, the word (عَاتِق) (‘atiq) is used, which has been translated as “shoulder.”
Another word for shoulder is mankib, which is used in the sense that is commonly understood in Urdu for “shoulder.”
The original meaning of ‘atiq is the area between the mankib (shoulder) and the neck.
The meaning is that there should be some clothing or garment on the upper part of the body as well.

➍
If there is only one garment and it cannot be worn as an upper wrap, then it should be tied around the waist like an izar (lower wrap) and prayer should be performed.
The Prophetic instruction (sallallahu alayhi wa sallam) is:
“If the garment is wide, wrap yourself in it, and if it is tight, then make it an izar (lower wrap).” (Sahih al-Bukhari, Kitab al-Salat, Chapter: If the garment is tight, Hadith: 361)

➎
A woman must cover her entire body during prayer.

➊ Lexical Explanation:
«فالتحف», «التحاف» are imperative forms. The meaning is: to cover oneself with a sheet or to wear it. The manner of covering is clarified by the next sentence «فخالف بين طرفيه». Its method is that the middle of the cloth should be placed at the middle of the body at the back, then the right side should be taken and thrown over the left shoulder from the front, and similarly, the left side should be thrown over the right shoulder, and both corners near the nape should be tied in a knot.

«فَاتَّزَرْ» is an imperative form from the verb pattern "ifti‘al", meaning: to tie a waist-wrapper, to wear an izar (waist-wrapper).

➋ Benefit:
Its meaning has been explained as follows: If the sheet is large, then a part of it should be used as an izar (waist-wrapper) and the rest as a rida’ (upper garment), in such a way that its two ends (opposite to each other) are on the shoulders, and the shoulders do not remain uncovered. And if the sheet is small, then it should be tied as an izar (waist-wrapper). According to the well-known opinion, the area that must be covered (‘awrah) for a man is from the navel to the knees. [سبل السلام]

Takhrij al-Hadith:
[الموطأ رواية يحييٰ بن يحييٰ 140/1 ح 316، ك 8 ب 9 ح 30، التمهيد 363/6، الاستذكار : 286، و أخرجه البخاري 358، ومسلم 515، من حديث مالك به]
Jurisprudential Points:
➊ It is permissible for men to perform prayer (salah) in a single garment, such as a sheet or only a shirt, provided that the shoulders are covered. However, it is better to perform prayer in two (or more) garments.
➋ Due to being occupied with some work, Nafi‘ rahimahullah was performing prayer in a single garment. After the prayer, Sayyiduna Ibn ‘Umar radi Allahu anhu said: “Did I not give you two garments?” Nafi‘ replied: “Yes!” Ibn ‘Umar radi Allahu anhu said: “If I were to send you outside in a single garment, would you go?” Nafi‘ replied: “No.” Ibn ‘Umar radi Allahu anhu said: “Is Allah more deserving that adornment be adopted for Him, or people?” Nafi‘ replied: “Allah.” Then Ibn ‘Umar radi Allahu anhu said: The Noble Prophet sallallahu alayhi wa sallam (or ‘Umar radi Allahu anhu) said: «إِذَا وَجَدَ أَحَدُكُمْ ثَوْبَيْنِ فَلْيُصَلِّ فِيهِمَا۔۔۔» “If any of you has two garments, he should perform prayer in them.” [التمهيد 371/6 وسنده صحيح]
● See also: [السنن الكبريٰ للبيهقي 236/2 وسنده صحيح، شرح معاني الآثار للطحاوي 377/1، ومجموع فتاويٰ ابن تيميه 117/22، ولفظه غريب]
➌ It is permissible for a man to perform prayer with his head uncovered, but except during Hajj and ‘Umrah, it is better that there be a cap, scarf, turban, or cloth on the head. See my book: [هدية المسلمين حديث نمبر 10]
➍ A woman should perform prayer at home covering her entire body except the face, and in the presence of non-mahram men, she should also cover her face; this is better and more virtuous. See also: [التمهيد 364/6]

Benefit:
It is established from this hadith that performing prayer in a single garment is permissible, and it is also understood from this hadith that the noble Companions (radi Allahu anhum) continued to uphold the commands of Islam as their distinguishing mark even in a state of poverty.

Benefit:
From this hadith, it is understood that supplication (du'a) should be made with complete confidence, not with hesitation or doubt. Whenever one asks Allah Ta'ala, it should be on the basis of certainty, and asking from Allah Ta'ala is an act of worship.