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الفتح الربانی
Fath al-Rabbani
أبواب المساجدChapters on Mosques
بَابٌ فِي الصَّلَاةِ فِي ثَوْبِ النَّوْمِ وَشَعْرِ النِّسَاءِ وَحُكْمِ ثَوْبِ الصَّغِيرِChapter on Praying in Sleepwear, Women's Hair, and the Ruling on a Child's Garment
Hadith 1448
اُردوEn
عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَحْمِلُ أُمَامَةَ أَوْ أُمَيْمَةَ بِنْتَ أَبِي الْعَاصِ وَهِيَ بِنْتُ زَيْنَبَ يَحْمِلُهَا إِذَا قَامَ وَيَضَعُهَا إِذَا رَكَعَ حَتَّى فَرَغَ
Sayyiduna Abu Qatadah (may Allah be pleased with him) narrates that he saw the Messenger of Allah (peace and blessings be upon him) carrying Umamah or Umaymah bint Abi al-As, who was the daughter of Sayyidah Zaynab (may Allah be pleased with her). When he stood up (in prayer), he would pick her up, and when he bowed (for ruku‘), he would put her down, until he finished the prayer.
Brief Explanation
Benefits: … According to the last hadith, the Prophet sallallahu alayhi wa sallam kept his granddaughter in his arms during the prayer. This incident pertains to an obligatory (fard) prayer, and the Prophet sallallahu alayhi wa sallam was leading the people in prayer, as is evident from the narration in Sahih Muslim. This action relates to permissibility. All claims and interpretations that this concession was specific to the Prophet sallallahu alayhi wa sallam, or that it has been abrogated, or that it pertains only to voluntary (nafl) prayers, are invalid. Furthermore, this hadith shows that a child’s body and clothes will be considered pure (tahir) as long as there are no clear signs of impurity (najasah) or certain knowledge of it.
As for the Prophet sallallahu alayhi wa sallam not praying in the lower garment of the Mothers of the Believers (Ummahat al-Mu’minin), Allamah Azimabadi, explaining the reason for this, said: This hadith indicates that one should avoid those garments of women about which there is a risk of impurity, and the same ruling applies to other clothes as well. (Awn al-Ma’bud: 1/336)
After mentioning this hadith, Imam Abu Dawud established the following chapter: “Chapter: The Concession in This Regard,” and in it he mentioned this hadith: Sayyidah Maymunah radi Allahu anha narrates: The Prophet sallallahu alayhi wa sallam would pray wearing a sheet, while part of it was upon one of his wives who was menstruating. (Abu Dawud: 369, Ibn Majah: 653)
However, deriving the permissibility of concession from this hadith is questionable, because a woman wearing a garment is one matter, and a part of the husband’s garment touching or being upon his wife is another matter.
In light of the Shari’ah texts, the summary of this chapter is that it is prohibited to wear impure (najis) clothing, and likewise, men should avoid those garments that are specific to women. It is also possible that the Prophet sallallahu alayhi wa sallam, by his natural disposition, did not wear the lower garments of the Mothers of the Believers.
As for the Prophet sallallahu alayhi wa sallam not praying in the lower garment of the Mothers of the Believers (Ummahat al-Mu’minin), Allamah Azimabadi, explaining the reason for this, said: This hadith indicates that one should avoid those garments of women about which there is a risk of impurity, and the same ruling applies to other clothes as well. (Awn al-Ma’bud: 1/336)
After mentioning this hadith, Imam Abu Dawud established the following chapter: “Chapter: The Concession in This Regard,” and in it he mentioned this hadith: Sayyidah Maymunah radi Allahu anha narrates: The Prophet sallallahu alayhi wa sallam would pray wearing a sheet, while part of it was upon one of his wives who was menstruating. (Abu Dawud: 369, Ibn Majah: 653)
However, deriving the permissibility of concession from this hadith is questionable, because a woman wearing a garment is one matter, and a part of the husband’s garment touching or being upon his wife is another matter.
In light of the Shari’ah texts, the summary of this chapter is that it is prohibited to wear impure (najis) clothing, and likewise, men should avoid those garments that are specific to women. It is also possible that the Prophet sallallahu alayhi wa sallam, by his natural disposition, did not wear the lower garments of the Mothers of the Believers.
