Bukhari

Hadith Commentary:
➊
Previously, Imam Bukhari rahimahullah brought a chapter in which it was explained that being naked is prohibited both in prayer and outside of prayer.
Now, through this hadith, he wishes to clarify the limit (definition) of being naked, which is that (saw’atayn)—that is, if the private parts (the place of urination and defecation) are exposed, then this is considered being naked. Because in the aforementioned hadith, the Messenger of Allah sallallahu alayhi wa sallam forbade the posture of ihtiba’ (wrapping oneself in a single garment) if one’s private parts are uncovered.
This means that if the private parts are covered, then it is not prohibited.
Thus, according to Imam Bukhari rahimahullah, the criterion for uncovering the awrah (exposing nakedness) revolves around whether the front and back private parts are exposed or covered. If these parts are exposed while the rest of the body is covered, such a person will be called naked. Conversely, if these parts are covered, then even if the rest of the body is uncovered, he cannot be accused of exposing the awrah or being naked.

➋
The explanation of ishtimal as-samma’ according to the jurists (fuqaha) is that a person wraps himself in a sheet, then lifts both ends of the sheet from one side and throws them over the other shoulder, leaving one part of the body completely exposed, while there is no other garment underneath.
Doing so is forbidden (haram), because the Shari’ah has not permitted exposing the awrah without necessity.
This definition of ishtimal as-samma’ is narrated in a marfu’ (attributed to the Prophet sallallahu alayhi wa sallam) hadith.
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5821)
Another definition is given by the linguists, that the sheet is wrapped around the body in such a way that the hands are bound and there is no way to take them out.
Wrapping the sheet in this manner makes movement and activity very difficult.
According to this explanation, ishtimal as-samma’ is a disliked (makruh) act, because in times of need it becomes difficult to take the hands out, which could lead to harm.
(Fath al-Bari: 1/618)

➌
Ihtiba’ is when a person brings his knees close to his stomach while sitting on his buttocks, then binds them with his hands or a garment, while nothing covers his private parts.
Among the Arabs, sitting in this manner was not considered blameworthy.
This definition of ihtiba’ is narrated in a marfu’ hadith.
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5821)
From this it is understood that if the private parts are not exposed, then it is not prohibited.
And Allah knows best.

Hadith Commentary:

From this hadith, Imam Bukhari rahimahullah derived the meaning of the chapter in such a way that when the Prophet sallallahu alayhi wa sallam forbade sitting in such a manner in which there is a fear of the awrah (private parts) being exposed, it follows that if there is no such fear, then sitting in this manner is also permissible and correct.

In the narration of Imam Muslim, it is mentioned that after the Fajr prayer, the Prophet sallallahu alayhi wa sallam used to sit cross-legged (with four limbs) until sunrise.

Imam Bukhari has included the narration of Ma'mar in "Kitab al-Buyu‘", and the narration of Muhammad ibn Abi Hafsah has been connected by Ibn ‘Adi, and the narration of ‘Abdullah ibn Badil has been connected by Zuhli in "Zuhriyyat".

Regarding "mulamasah" (transaction by touching), Allamah Nawawi has mentioned three scenarios from the scholars in his commentary on Sahih Muslim: The first is that the seller brings a cloth wrapped up or in darkness, and the buyer touches it, and the seller says, "I have sold you this cloth on the condition that your touching it is in place of seeing it, and when you see it, you will have no choice (to cancel the sale)."

The second scenario is that touching itself constitutes the sale, for example, the owner says to the buyer, "When you touch it, the goods are sold to you."

The third scenario is that by touching, the option of choice in the gathering is terminated. In all three scenarios, the sale is invalid.

Similarly, there are three meanings of "munabadhah" (transaction by throwing):

The first is that throwing the cloth constitutes the sale; this is the interpretation of Imam Shafi‘i rahimahullah.

The second is that by throwing, the option of choice is terminated. The third is that by throwing, what is meant is the throwing of a pebble.

That is, the buyer, at the seller's instruction, throws a pebble at some goods, and whatever the pebble lands on, it becomes obligatory to buy, whether it is little or much.

All these are sales from the time of ignorance (jahiliyyah) which are included in gambling, and for this reason, the Prophet sallallahu alayhi wa sallam forbade them. In this narration, two types of garments are prohibited.

One is "ishtimal as-samma’", the form of which has been described above. The second form is that a person wraps a garment around his body in such a way that it is not open from any side, as if it is likened to that stone which is called "sakhrah samma’", i.e., a stone in which there is no hole or crack, and it is hard and uniform from all sides.

Some have said that "ishtimal as-samma’" is when a person covers his entire body with a garment and lifts the garment from one side, so his awrah becomes exposed.

In short, both these forms are impermissible. The second garment is "ihtiba’", which the Prophet sallallahu alayhi wa sallam forbade when there is no cloth over the private parts, i.e., to sit with one garment wrapped around the knees and the stomach, and the back is tied, so if there is a cloth over the private parts and the awrah is not exposed, then it is permissible; but if the awrah becomes exposed, then it is impermissible.

Hadith Commentary:
(1)
"Istimal as-Samma’" is when a person wraps himself in a garment in such a way that his hands become completely enclosed. In such a state, a person may fall even with a slight stumble. It is likened to a stone, which has no opening or crack from any side. The form of "ihtiba’" referred to here is when a person sits with his knees drawn up and his private parts become exposed; if there is no fear of the awrah (private parts) being uncovered, then there is no harm in adopting this posture.

(2)
Imam al-Bukhari rahimahullah’s intent is that, apart from these prohibited forms, a person may sit in any manner he wishes. There is no restriction that he must adopt a particular posture while sitting. And Allah knows best.

Hadith Commentary:
(1)
In one hadith, this is clarified in these words: a man wraps his garment in such a way that his private parts remain exposed towards the sky.
(Sunan Abi Dawud, Kitab al-Libas, Hadith: 4080)
(2)
The reason for its prohibition is that in this situation, nakedness is present because the private parts become exposed, whereas covering them has been commanded.
Sometimes, immoral people act in this manner, so imitating them is also not permissible. However, if proper covering is ensured, then sitting in this way with caution is not objectionable.
In our language, this way of sitting is called "got maar kar baithna" (sitting with knees drawn up).
And Allah knows best.

Benefits and Issues:
➊ Fasting on the days of Eid is prohibited (haram).

➋ Performing voluntary (nafl) prayers after the Fajr and Asr prayers is impermissible; however, if one needs to perform a missed (qada) prayer or a prayer that has a specific cause (sababi prayer), then according to some scholars it is permissible, provided that the sun is not about to rise or set.

It is understood that if one is wearing full clothes and ties a knot with an extra piece of cloth in such a way that it has no effect on the covering (of the body), then there is no harm in it.

Benefits and Issues:

➊
The purpose of clothing is to cover the body, and especially to conceal the private parts (awrah).
If a sheet or lower garment (izar or lungi) is used in such a manner that this purpose is not fulfilled, then it is prohibited, because such clothing is contrary to modesty.

➋
Wrapping oneself completely in a garment is called (ishtimal as-samma’).
Samma’ means a solid thing, that is, when a person wraps himself in a sheet in such a way that he is deprived of easy movement, just as a solid stone cannot move.

➌
(ihtiba’) means to sit with the knees raised and to tie the back and knees together with a garment.
If one sits in this manner by tying the lower garment (izar) in such a way, then the requirements of covering (awrah) are not fulfilled.
If, apart from the lower garment, another piece of clothing is used in this way, then it is permissible, because there is no fear of exposure.
This is not considered ihtiba’ in a single garment.

➍
Sometimes, one sits with the knees raised and brings the arms in front of them, holding one hand with the other.
Sitting in this manner is permissible, because there is no exposure in sitting like this, but during the sermon (khutbah), sitting in this way is discouraged, because there is a risk of falling asleep in this posture.
And Allah knows best.

Explanation ◄
Mulamasah: Merely touching with the hand was considered as a sale.
Munabadhah: Throwing (the item) towards the buyer was regarded as a sale.
In both these types of transactions, the buyer did not get an opportunity to examine (the goods) and was compelled to purchase. This type of sale led to many harms. Therefore, it was prohibited.

Benefit:
The meaning of this hadith is that performing supererogatory prayers (nawafil) after the Asr prayer is permissible; the prohibition is only at the time when the sun has turned yellow. Similarly, after the Fajr prayer, supererogatory prayers are permissible; the prohibition is only at the time when the sun is rising. This is clarified by other evidences. For example, it is narrated from Sayyiduna Abu Hurairah radi Allahu anhu:
«ان رسول الله صلى الله عليه وسلم نهى عن الصلاة بـعـد الـعـصـر حتى تغرب الشمس وعن الصلاة بعد الصبح حتى تطلع الشمس»
“The Noble Messenger sallallahu alayhi wa sallam forbade prayer after Asr until the sun sets, and after the morning prayer until the sun rises.” [صـحـيـح بـخـاري : 588 صـحـيـح مـسـلـم : 825]
The prohibition (nahi) mentioned in this hadith and in other ahadith will be understood as referring to the time after the sun has turned yellow. The supporting evidence for this is that it is narrated from Sayyiduna Ali ibn Abi Talib radi Allahu anhu:
«ان النبى صلى الله عليه وسلم نهـى عـن الـصـلاة بـعـد العصر الا والشمس مرتفعة»
“The Prophet sallallahu alayhi wa sallam forbade (supererogatory) prayer after Asr, except when the sun is high (then it is permissible to pray).” [مسند الامام أحمد : 80/ 1- 81 ، 129 ، 141 ، سنن ابی داود : 1274 وسنده حسن التريب : 187/2]
Sayyiduna Anas ibn Malik radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said:
«ولا تـصـلـوا عند طلوع الشمس ولا عند غروبها ، فانها تطلع و تغرب على قرنى الشيطان ، وصلو ابين ذلك ما شئتم»
“Do not pray at the time of sunrise or sunset, for it rises and sets between the two horns of Satan. Pray as much as you wish between these times.” [مسند ابی یعلی : 4612 ، وسنده حسن]
It is established from numerous Companions radi Allahu anhum that they performed supererogatory prayers after Asr. For example, Asim ibn Damrah says:
«كنا مع على رضي الله عنه فى سفر فصلٰى بنا العصر ركعتين ، ثم دخل فسطاطه و أنا أنظر ، فصلى ركعتين»
“We were on a journey with Sayyiduna Ali radi Allahu anhu. He led us in two rak‘ahs of Asr, then entered his tent and performed two rak‘ahs. I was observing this scene.” [السنن الکبری للبیهقی : 459/ 2 ، وسنده حسن]
Tawus ibn Kaysan, the Tabi‘i, says:
“‘He permitted two rak‘ahs after Asr.’”
Sayyiduna Ibn Umar radi Allahu anhuma granted permission to perform two rak‘ahs after Asr. [سنن ابی داود : 1284 وسنده حسن]
Imam Sa‘id ibn Jubayr, the Tabi‘i, rahimahullah, says: “I saw Umm al-Mu’minin Sayyidah A’ishah radi Allahu anha standing and performing two rak‘ahs after Asr, and Umm al-Mu’minin Sayyidah Maymunah radi Allahu anha performing four rak‘ahs while sitting.” [الاوسـط لابـن الـمـنـذر : 394/2 ، وسنده حسن] and others.
The statement of some scholars that performing two rak‘ahs after Asr was a special characteristic (khasiyyah) of the Prophet sallallahu alayhi wa sallam is extremely weak and has no evidence. If it were a special characteristic, the Companions would not have performed supererogatory prayers after Asr.