Bukhari

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned three narrations from Umar ibn Abi Salamah radi Allahu anhu.
Hafiz Ibn Hajar rahimahullah has explained the wisdom behind this in the following words:
The chain of transmission (isnad) of the first narration is elevated (‘aliyy), because there are only three intermediaries between Imam Bukhari rahimahullah and the narrator of the hadith, Umar ibn Abi Salamah radi Allahu anhu. Although this elevation is not absolute, but relative, because it is elevated in comparison to the second and third narrations.
However, even though the chain is elevated, the narrator of the hadith has not explicitly stated his direct observation (mushahadah).
In addition, it is narrated with the phrase “an” (from), which indicates indirect transmission.
Imam Bukhari rahimahullah, by mentioning the second, lower chain (safil isnad), has conveyed the explicit statement of the narrator’s observation.
This means that the narration transmitted from the Messenger of Allah sallallahu alayhi wa sallam by the narrator is after direct observation.
But this narration had the flaw that, although Hisham has explicitly stated his hearing (sama‘) from his father ‘Urwah,
‘Urwah has narrated from Umar ibn Abi Salamah with the phrase “an” (from),
By mentioning the third narration, Imam Bukhari rahimahullah has conveyed the explicit statement of hearing (sama‘) instead of ‘an‘anah (narrating with “an”), because in ‘an‘anah there remains, to the extent of possibility, a suspicion of discontinuity (inqita‘).
Also, in the last two narrations, the specific place has been identified where the narrator of the hadith observed this action, and that is the house of Umm Salamah radi Allahu anha, and she is the noble mother of Umar ibn Abi Salamah. Furthermore, from these narrations it is also understood that “mukhalafat tarafayn” (opposing both ends) and “ishtimal” (wrapping) both have the same meaning.
And Allah knows best.
(Fath al-Bari: 1/608)
2.
‘Allamah Ibn Battal rahimahullah has, with reference to Musannaf ‘Abd al-Razzaq (1/356), narrated a debate between Ubayy ibn Ka‘b radi Allahu anhu and ‘Abdullah ibn Mas‘ud radi Allahu anhu regarding praying in a single garment.
The position of Ubayy ibn Ka‘b was that prayer can be performed in a single garment, because it is established from the Messenger of Allah sallallahu alayhi wa sallam, and therefore it can still be practiced today. Whereas the position of ‘Abdullah ibn Mas‘ud radi Allahu anhu was that this was done out of necessity, when people did not have abundance and ease.
Now, when circumstances are not dire, one must wear complete clothing for prayer.
‘Umar radi Allahu anhu stood on the pulpit and decided that the statement of Ubayy radi Allahu anhu is correct, but ‘Abdullah ibn Mas‘ud radi Allahu anhu was not negligent in his ijtihad (independent reasoning).
(Sharh al-Bukhari: 2/21)

Hadith Commentary:
1.
Imam Bukhari (rahimahullah) has mentioned three narrations from Umar ibn Abi Salamah (radi Allahu anhu).
Hafiz Ibn Hajar (rahimahullah) has explained the wisdom behind this in the following words:
The chain of transmission (isnad) of the first narration is elevated (‘aliyy), because there are only three intermediaries between Imam Bukhari (rahimahullah) and the narrator of the hadith, Umar ibn Abi Salamah (radi Allahu anhu). Although this elevation is not absolute, but relative, because it is found in comparison to the second and third narrations.
However, although the chain is elevated, the narrator of the hadith has not explicitly stated his direct observation.
In addition, it is narrated with the phrase "‘an" (from), indicating indirect transmission.
Imam Bukhari (rahimahullah) then mentioned the second, lower chain (safil sanad), in which the narrator’s direct observation is explicitly stated.
This means that the narration transmitted from the Messenger of Allah (sallallahu alayhi wa sallam) by the narrator is after direct observation.
But this narration had the flaw that, although Hisham explicitly stated his hearing (sama‘) from his father ‘Urwah,
‘Urwah narrated from Umar ibn Abi Salamah with the phrase "‘an" (from).
By mentioning the third narration, Imam Bukhari (rahimahullah) replaced the ambiguous "‘an‘anah" with an explicit statement of hearing (sama‘), because in ‘an‘anah there remains, to the extent of possibility, a suspicion of discontinuity (inqita‘).
Furthermore, in the last two narrations, the specific place is also identified where the narrator witnessed this action, and that is the house of Umm Salamah (radi Allahu anha), and she is the noble mother of the narrator. Also, from these narrations it is understood that "mukhalafat tarafayn" (opposing both ends) and "ishtimal" (wrapping) both have the same meaning.
And Allah knows best.
(Fath al-Bari: 1/608)
2.
‘Allamah Ibn Battal (rahimahullah) has transmitted, with reference to Musannaf ‘Abd al-Razzaq (1/356), a debate between Ubayy ibn Ka‘b (radi Allahu anhu) and ‘Abdullah ibn Mas‘ud (radi Allahu anhu) regarding praying in a single garment.
The position of Ubayy ibn Ka‘b was that prayer can be performed in a single garment, because it is established from the Messenger of Allah (sallallahu alayhi wa sallam), and therefore it can still be practiced today. Whereas the position of ‘Abdullah ibn Mas‘ud (radi Allahu anhu) was that this was due to exigent circumstances, when people did not have abundance and ease.
Now, when circumstances are not dire, one must wear complete clothing for prayer.
‘Umar (radi Allahu anhu) stood on the pulpit and decided that the statement of Ubayy (radi Allahu anhu) is correct, but ‘Abdullah ibn Mas‘ud (radi Allahu anhu) was not negligent in his ijtihad (independent reasoning).
(Sharh al-Bukhari: 2/21)

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned three narrations from Umar ibn Abi Salamah radi Allahu anhu.
Hafiz Ibn Hajar rahimahullah has explained the wisdom behind this in the following words:
The chain of transmission (isnad) of the first narration is elevated (‘ali), because there are only three intermediaries between Imam Bukhari rahimahullah and the narrator of the hadith, Umar ibn Abi Salamah radi Allahu anhu. Although this elevation is not absolute, but relative, because it is elevated in comparison to the second and third narrations.
However, even though the chain is elevated, the narrator of the hadith has not explicitly stated his direct observation.
In addition, it is narrated with the phrase "‘an" (from), indicating indirect transmission.
Imam Bukhari rahimahullah, by mentioning the second, lower chain, has conveyed the explicit statement of the narrator’s observation.
This means that what the narrator has reported from the Messenger of Allah sallallahu alayhi wa sallam is after direct observation.
But this narration had the flaw that, although Hisham has explicitly stated his hearing (sama‘) from his father ‘Urwah,
‘Urwah has narrated from Umar ibn Abi Salamah with the phrase "‘an" (from).
By mentioning the third narration, Imam Bukhari rahimahullah has conveyed the explicit statement of hearing (sama‘) instead of ‘an‘anah,
because in ‘an‘anah there remains, to some extent, the suspicion of a break (inqita‘) in the chain.
Also, in the last two narrations, the specific place has been identified where the narrator of the hadith observed this action, and that is the house of Umm Salamah radi Allahu anha, who is his noble mother.
Furthermore, from these narrations it is also understood that "mukhalafat tarafayn" (opposing both ends) and "ishtimal" (wrapping) both have the same meaning.
And Allah knows best.
(Fath al-Bari: 1/608)

2.
‘Allamah Ibn Battal rahimahullah has, with reference to Musannaf ‘Abd al-Razzaq (1/356),
narrated a debate between Ubayy ibn Ka‘b radi Allahu anhu and ‘Abdullah ibn Mas‘ud radi Allahu anhu regarding praying in a single garment.
Ubayy ibn Ka‘b’s position was that prayer can be performed in a single garment, because it is established from the Messenger of Allah sallallahu alayhi wa sallam, and therefore it can still be practiced today.
Whereas ‘Abdullah ibn Mas‘ud radi Allahu anhu’s position was that this was due to exigent circumstances, when people did not have abundance and ease.
Now, when circumstances are not dire, one must wear complete clothing for prayer.
‘Umar radi Allahu anhu stood on the pulpit and decided that the statement of Ubayy radi Allahu anhu is correct, but ‘Abdullah ibn Mas‘ud radi Allahu anhu was not negligent in his ijtihad (independent reasoning).
(Sharh al-Bukhari: 2/21)

Hadith Commentary:
Vocabulary of the Hadith:
MUSHTAMIL,
MUTAWASHSHIH, and (MUKHALIF BAYNA TARAFAYHI)
— all three have the same meaning.
The intent is that the edge of the garment which is placed on the right shoulder should be passed under the left arm, and the edge which is to be placed on the left shoulder should be passed under the right arm, then both edges should be tied across the chest.

English Commentary:
1:
In the narration of the two Shaykhs, there is the addition: ((waadiʿan tarafayhi ʿala ʿaatiqayhi))—that is, he had placed both its ends upon his two shoulders.
From this, it is established that even if one prays in a single garment, both shoulders must certainly be covered;
otherwise, the prayer will not be valid.
There are some explicit narrations reported on this matter.
Furthermore, this hadith also establishes that at that time, he did not cover his head,
and it is not possible to cover the head with a single garment.

765. Commentary:

➊ ‘Umar ibn Abi Salamah radi Allahu anhu was the son of the noble wife of the Messenger of Allah sallallahu alayhi wa sallam, Umm Salamah radi Allahu anha, from her first husband, and he was raised in the house of the Prophet sallallahu alayhi wa sallam.

➋ Performing prayer (salah) in a single garment is permissible in a situation of necessity. If the garment is small, it should be tied from the navel to the knees. If it is somewhat larger, then it should be passed under the armpits, with the right edge placed over the left shoulder and the left edge over the right shoulder. If there is a fear of it opening, then tie a knot behind the neck; otherwise, leave it loose. In this way, both the stomach and the back will be covered. This is what is mentioned in the hadith. And if there are two garments, then perform the prayer in both: make one an izar (lower garment) and the other a rida (upper garment) or a shirt (qamis).

➌ The words of the hadith make it clear that performing prayer in a single garment is permissible. In such a case, the head certainly remains uncovered, so there is no doubt about the validity of prayer with an uncovered head. However, this pertains to a time when poverty and need were widespread, as is evident from the hadith. Now, in times of ease, making it a habit to pray in a single garment is not something anyone would prefer, nor would anyone seek a legal verdict (fatwa) for its permissibility. Similarly, regarding the issue of praying with an uncovered head, there is no doubt about its permissibility, but making it a habit or a distinguishing practice is absolutely not preferred, nor does it conform to the practice of the Messenger of Allah sallallahu alayhi wa sallam, the noble Companions, or the pious predecessors.

Benefit:
It is established from this hadith that one may perform prayer (salah) in a single garment, provided that the private parts (‘awrah) and the shoulders are covered. It is preferable to perform voluntary (nafl) prayers at home. A stepson should be kept at home.