Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Khamisah:
A square-shaped woolen cloak.
(2)
A'laam:
Plural of 'alam.
Designs and patterns.

Hadith Commentary:
➊
What is the ruling on performing prayer while wearing embroidered clothing? Imam Bukhari rahimahullah did not make any definitive ruling on this in the chapter heading, but the narration he presented establishes that the prayer is valid, because for prayer, it is necessary that the clothing covers the awrah and is pure, both of which are fulfilled in this case as well. However, if the worshipper feels that such clothing distracts his attention, then he should avoid it.
Indeed, the hadith explicitly states that during prayer, when the gaze of the Messenger of Allah sallallahu alayhi wa sallam fell upon the designs of the garment, he continued his prayer; he neither broke it nor repeated it after finishing.
Imam Bukhari rahimahullah’s point is thus established: prayer is valid in such clothing, but if its use leads to temptation or distraction, then it is preferable to use plain clothing.
From this, it is also understood that any items which disturb the worshipper’s concentration during prayer should be avoided.
The same ruling applies to embroidered prayer mats.

➋
In the first narration from Ibn Shihab from Urwah, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam turned his attention towards the designs.
In the second narration from Hisham from Urwah, it is mentioned that he feared falling into temptation.
Hafiz Ibn Hajar rahimahullah considered these two statements to be contradictory and interpreted the first narration in such a way that it was as if he was about to turn his attention towards the designs, i.e., he reconciled the first narration with the second by saying that even distraction did not actually occur.
(Fath al-Bari: 1/626)
However, some commentators have deduced from this hadith that if an unrelated thought comes during prayer, the prayer is not invalidated.
If the Messenger of Allah sallallahu alayhi wa sallam did not actually experience any distraction, but only feared it, then how can the aforementioned deduction be correct? Therefore, the better explanation is to accept that some degree of distraction did occur, but this distraction was far less than the level of falling into temptation, which would involve deep absorption in unrelated thoughts.
This situation did not occur to the Messenger of Allah sallallahu alayhi wa sallam; rather, only the fear of it arose. It is possible that by turning his attention to the designs, a thought about the wondrous craftsmanship of Allah Ta’ala arose, which he considered, in relation to his lofty status, to be a deficiency of a certain degree.
This does not necessitate that he turned away from Allah, because some people are able to engage in two tasks simultaneously without any deficiency in the performance of either.

➌
This hadith shows that a minor degree of mental distraction does not prevent the validity of prayer, and there is consensus on this.
Also, if during prayer, a thought about something outside of prayer comes to mind, the prayer remains valid; what is narrated from some of the Salaf that this affects the validity of prayer is not reliable.
It is also understood from this that humility (khushu‘) and full attention of the heart are required in prayer; therefore, the worshipper should, as much as possible, avoid letting other thoughts enter his mind intentionally during prayer, and if they come involuntarily, he should not pay attention to them.
(‘Umdat al-Qari: 3/314)

➍
When the Messenger of Allah sallallahu alayhi wa sallam declared that embroidered garment to be a source of temptation, why did he return it to Abu Jahm radi Allahu anhu? If it was a source of temptation for him, then it could be even more so for Abu Jahm radi Allahu anhu.
The answer is that he returned the garment to console him, so that he could use it for some other purpose; it was not returned for him to pray in it.
Some have also said that Abu Jahm radi Allahu anhu was blind, so the embroidered garment was not a source of temptation for him.
Moreover, it is not necessary that what affects the blessed heart of the Messenger of Allah sallallahu alayhi wa sallam would also affect the hearts of the common people, because his blessed heart was like a clear mirror.
Therefore, due to its perfect clarity and utmost subtlety, it would quickly be affected by visible designs, whereas, if a mirror is not clean, it does not reflect minor designs at all.
Thus, he returned the embroidered garment to Abu Jahm, so if he used it, there would be no harm.

➎
The Messenger of Allah sallallahu alayhi wa sallam returned the garment to Abu Jahm because he was the one who had sent it as a gift, as mentioned in the hadith that Abu Jahm ibn Hudhayfah radi Allahu anhu had sent an embroidered garment as a gift to the Messenger of Allah sallallahu alayhi wa sallam.
From this, it is also understood that if a gift is returned to the giver and he does not intend to take it back himself, then there is no harm in him taking it back.
The Messenger of Allah sallallahu alayhi wa sallam requested a plain garment in place of the embroidered one to console Abu Jahm radi Allahu anhu, so that he would not feel disheartened at the return of his gift.
(Sharh Ibn Battal: 2/37)

Hadith Commentary:
This cloak was given as a gift to the Prophet (sallallahu alayhi wa sallam) by Abu Juhm.
However, its patterns and decorations were not liked by him because they were causing a disturbance in the humility and concentration (khushu‘ and khudu‘) of the prayer.
Therefore, he returned it.
It is understood from this that there should not be anything in prayer that causes distraction.

Hadith Commentary:
(1)
There are several types of turning (al-iltifat):
➊ Glancing sideways with the corner of the eye—this is permissible in prayer according to everyone, but doing so without necessity is contrary to what is preferable.
➋ Turning the face to the side while the chest remains facing the qiblah—this act is disliked (makruh) or forbidden (haram). In cases of severe necessity, there is allowance for doing so.
➌ Looking to the right or left in such a way that the chest also turns away from the qiblah—doing so invalidates the prayer.

(2)
Imam al-Bukhari rahimahullah has presented this hadith because when a worshipper sees such types of decorations and patterns, his attention will certainly be distracted to some extent. For this reason, the Messenger of Allah sallallahu alayhi wa sallam removed it and returned it.
And this too is a type of turning (al-iltifat) which the Messenger of Allah sallallahu alayhi wa sallam did not approve of, because the use of such things affects the humility (khushu‘) of the worshipper, which is contrary to the spirit of prayer.
(Fath al-Bari: 2/304)

Hadith Commentary:
(1)
A blanket that has designs and is embroidered with floral patterns is called a khamisah, and an anjabaniyyah refers to a plain sheet that has no designs. The Messenger of Allah (sallallahu alayhi wa sallam) disliked it because of its designs, as the patterns caused distraction during prayer. However, he did not repeat that prayer, which shows that if one prays while wearing such a sheet, the prayer is valid and there is no need to repeat it.
(2)
The Messenger of Allah (sallallahu alayhi wa sallam) used it, therefore wearing it is permissible.

Hadith Commentary:

Benefits and Issues:
The Prophet (sallallahu alayhi wa sallam) was given a decorated sheet as a gift by Abu Juhm (radi Allahu anhu). When the Prophet (sallallahu alayhi wa sallam) began to pray in it, his attention and focus started turning towards its designs and patterns. The Prophet (sallallahu alayhi wa sallam) did not approve of this distraction in prayer, so he returned the sheet to Abu Juhm (radi Allahu anhu) and took a plain sheet from him instead, so that by returning the gift, Abu Juhm (radi Allahu anhu) would not be discouraged or hurt. From this hadith, it is understood that mosques should be kept free from such designs, decorations, and carpets that cause distraction and disturbance to the concentration and focus of those praying. However, such adornment and decoration that has become a common practice and does not disturb the attention of those praying, there is no harm in it.

915. Commentary:
➊ Abu Juhm radi Allahu anhu was among the companions of the Prophet sallallahu alayhi wa sallam. His name is reported as Ubayd or Amir bin Hudhayfah Qurashi ‘Adawi. The patterned cloak was sent to him because he had gifted this cloak to the Messenger of Allah sallallahu alayhi wa sallam. [عون المعبود]
➋ If clothing, a prayer mat, carpet, or the wall in front is such that its patterns cause distraction during prayer, then one should avoid it.
➌ Closing the eyes during prayer in any way is not correct. The gaze should, as much as possible, remain at the place of prostration. However, while sitting in Tashahhud, it is recommended (mustahabb) for the gaze to be on the index finger. [سنن نسائي۔ حديث۔ 1161]
For details, see: [نيل الاوطار باب نظر المصلي اليٰ موضع سحوده۔۔۔ ص 211/2]

Benefits and Issues:
It is necessary to avoid anything that causes distraction during the worship of Allah Ta'ala.
Especially for the Messenger (sallallahu alayhi wa sallam), even a decorated garment would be a hindrance; therefore, he instructed the Muslims regarding mosques that they should not be adorned with decorations. In the same way, one should also avoid brightly colored clothing and prayer mats.

772. Commentary:

➊ This patterned cloak was indeed sent as a gift by Abu Juhm radi Allahu anhu. Since returning a gift could have hurt his feelings, the gift was exchanged instead.

➋ Anbajani was a plain cloak without stripes. Anbajan was the region where such cloaks were made.

➌ The blessed heart of the Messenger of Allah sallallahu alayhi wa sallam was so pure that even the slightest ripple was perceptible to him. Even a minor distraction must have been strongly felt by him—otherwise, who could possess humility and devotion (khushu‘ and khudu‘) like him?

➍ The author rahimahullah has deduced from this narration that prayer (salah) is valid in patterned clothing. The Prophet sallallahu alayhi wa sallam did not repeat the prayer. In any case, wearing striped clothing is not prohibited. If the garment worn or the prayer mat has stripes, there is no defect in the prayer, but it is better to avoid it. Our hearts are not so pure that such minor stripes would affect our humility and devotion in prayer, since our khushu‘ and khudu‘ are already very little. However, if someone finds that the stripes, colors, etc., of his clothing or prayer mat reduce his humility and devotion, he should avoid such items. Nowadays, prayer mats often have images of mosques, minarets, domes, etc., which are related to prayer, so they are generally not considered objectionable. However, according to this hadith, these too are disliked, and one should strive to avoid them as well. As for garments or prayer mats that have images of living beings or of things that are worshipped, such items are absolutely impermissible.

Benefits and Issues:
(1)
It is permissible for a man to wear clothing with designs and patterns, provided that it is not of the type considered to be women's clothing.

(2)
There should not be such designs and patterns in front of the person praying that would attract his attention; therefore, it is not appropriate to pray on colorful prayer mats.

(3)
It is also not correct to decorate the walls of the mosque in various ways, as this too distracts the worshipper from the prayer.

(4)
It is better for a man to wear simple clothing.

(5)
If one has to return someone's gift, the excuse should be clearly explained.

(6)
The Messenger of Allah (sallallahu alayhi wa sallam) requested the companion for the second sheet so that his feelings would not be hurt due to the gift being returned.

(7)
One should avoid, as much as possible, hurting the feelings of followers and companions.

(8) (Anjaniyyah)
There was a type of simple sheet, without designs or patterns, which was made of very coarse, low-quality cloth.

Benefit:
In this, it is stated that anything which distracts the worshipper from prayer must be removed. In the present era, prayer mats and carpets with various designs fall under this ruling; prayer mats and carpets should be completely plain. Similarly, the mihrabs in mosques with various designs also fall under this ruling. It is unfortunate that the Muslim Ummah spends millions, even tens of millions, on certain unnecessary things in the construction of mosques and madrasahs, yet does not give a reasonable salary to the scholar working in the mosque or madrasah, and this is often the case. As a warning to such people, it is said that the mosque has never taught you the Noble Qur’an, nor has it given you lessons in hadith, nor does it follow you to your home. Rather, it is the person who sits in the mosque and invites people to the Qur’an and hadith who comes to your home for the purpose of religious invitation; respect him and pay special attention to his needs. Spending money on mosques out of pride is a major sin.