Fath al-Rabbani

Benefits: … What is meant by “ishtimal al-samma’”? Hafiz Ibn Hajar said: The linguists say: It is when a person wraps a garment around his body in such a way that he neither lifts any part of it to any side, nor leaves enough space for his hand to come out. Ibn Qutaybah said: The reason for naming it “samma’” is that its form closes all openings, thus it becomes like a solid rock in which there is no hole. As for the jurists (fuqaha), they said: A man wraps a garment around his body and then lifts one edge and places it on his shoulder, so that his private parts become exposed. (Fath al-Bari: 1/629) The narration of Sunan Abi Dawud (4080) supports this meaning, in which it is stated: The Messenger of Allah sallallahu alayhi wa sallam forbade two types of clothing: a man sitting in such a way that his private parts are exposed from above, and wearing a garment in such a way that one side remains uncovered and the garment is thrown over the shoulder. Although the definition of this hadith’s narrator, Sayyiduna Abu Sa’id al-Khudri radi Allahu anhu, is similar to the definition of the jurists, Allamah Azimabadi says: If the word “samma’” is considered, then there is no room for this meaning; the meaning stated by Asma’i is closer to the word, as he says: It is when a man covers his entire body with a single garment in such a way that not even a hole remains for his hand to come out, and thus he cannot defend himself from harmful things with his hands. (Awn al-Ma’bud: 1/1122)
Habwah (sitting posture): To sit on the buttocks with the knees raised and to clasp both hands around them for support, or to tie a cloth around the back and knees. The Prophet sallallahu alayhi wa sallam himself used to sit in this manner, so sitting in this way is permissible, provided the one sitting does not become exposed, as is also understood from this hadith.

Hafiz Ibn Hajar (in Fath al-Bari: 1/477) states that from the apparent wording of the narration of Yunus from Abu Sa’id al-Khudri in the Book of Clothing, it is understood that the explanation mentioned in the hadith (of ishtimal al-samma’) is marfu’ (attributed to the Prophet) and is in accordance with the statement of the jurists. If it is considered the statement of a Companion, then even so, according to the correct opinion, it is a proof, because the clarification of the narrator is not contrary to the hadith. Allamah Azimabadi rahimahullah, after quoting the above statement of Hafiz Ibn Hajar, says that the explanation of ishtimal al-samma’ mentioned in the hadith of Abu Hurayrah radi Allahu anhu (Bukhari: 5821) is certainly marfu’ and is in accordance with the hadith narrated from Abu Sa’id through Yunus, and this is the reliable position.

From the above discussion, it is understood that the explanation of ishtimal al-samma’ is either part of the hadith or in accordance with the hadith, and that (the hadith narrated from Abu Hurayrah) is also present in Abu Dawud (4080). It is also understood that the explanation of ishtimal al-samma’ given by the jurists is also correct according to Allamah Azimabadi. The statement under “Benefits” attributed to Allamah Azimabadi is questionable. (Abdullah Rafiq)
(See Awn al-Ma’bud: 4/97)
The details of mulaamasa and munabadhah will come in the Book of Sales (Kitab al-Buyu’).