I read a hadith in "Sahih al-Jami'" which is: "The Messenger of Allah (peace and blessings be upon him) forbade letting the garment hang loosely in prayer

The questioner: His EminenceThe Shaykh- May Allah preserve you - , I read a hadith in "Sahih al-Jami'" which is: "The Messenger of Allah (peace and blessings be upon him) forbade letting the garment hang loosely in prayer, and forbade a man to cover his mouth"; what is the meaning of letting the garment hang loosely (saddl) in this hadith? Is it letting the hands hang loosely, or letting the cloak or jacket hang on the shoulders without putting the hands into the sleeves? And what is the ruling on praying in this state?

The Shaykh: Letting the garment hang loosely (saddl) refers to this second meaning, and it relates to the garment, whether it is a cloak, a shirt, or a jacket; the important thing is that one does not put his hands into the sleeves of this garment, but rather throws it over his shoulders or his back. Likewise, the garment that is like a mantle or the lower garment (izar) worn by pilgrims and those performing 'Umrah; one throws it like this, letting it hang loosely, and does not wrap it around one of his shoulders. Whatever fits the meaning of letting the garment hang loosely is what is intended in this hadith. As for the prayer, it is a valid prayer; because the prohibition of letting the garment hang loosely does not necessitate that committing this prohibition invalidates the prayer. This is a rule that should be noted in the expressions of the Prophetic hadiths. There is a clear difference between the prohibition of a thing in prayer and the prohibition of prayer in that thing. If he forbade - as in this hadith - letting the garment hang loosely in prayer, one should refrain from it, but if one contradicts this, the prayer is valid; because he forbade letting the garment hang loosely in prayer. However, if the expression were: he forbade praying while letting the garment hang loosely, or letting it hang down, or something similar; then at that time the prayer would be invalid; because he forbade the prayer itself if one does such a thing in it. But in our case, he only forbade letting the garment hang loosely.
This resembles the correct second meaning which al-Bukhari narrated in his "Sahih" from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family) said: . This is an example of what invalidates the prayer if one contradicts what is forbidden. You will find with me that the prohibition fell upon the prayer, whereas the prohibition there fell upon letting the garment hang loosely in prayer. As for here, he (may the prayer and peace of Allah be upon him) said: . So whoever prays and has nothing of his lower garment on his shoulders, his prayer is invalid, as the Imam of the Sunnah, Imam Ahmad (may Allah have mercy on him), held.
And here I must remind you of a bad habit that most pilgrims and most those performing 'Umrah fall into; I witnessed this in my 'Umrah on this trip. You see many pilgrims, I do not exclude Arabs from non-Arabs, nor non-Arabs from Arabs; all of them - as they say in some countries - "are equal in the air," equal in ignorance. They enter the state of ihram, and as soon as they do, they uncover their shoulder, and they remain like that, especially if they are performing Hajj alone (ifrad), until they finish their Hajj. The effect of this contradiction of the Shari'ah appears on white people, such as the Turks; you find their shoulder has been burned by the sun. Why? Because of their ignorance. This uncovering of the right shoulder is known in the language of the Shari'ah and the Arabs as "al-idtibaa'" (exposing the shoulder). This is only done in one circumambulation, which is the arrival circumambulation (Tawaf al-Qudum). So when they enter ihram, they mistakenly assume that uncovering their shoulder is part of completing the rituals of Hajj, so they contradict the Sunnah from beginning to end. The Sunnah is to gird oneself with this lower garment and cover the upper part, and proceed until one arrives in Makkah. When one stands before the Black Stone, one performs al-idtibaa', taking the lower garment from under the armpit and throwing it over the left shoulder. Then, when one finishes this arrival circumambulation of seven circuits, one returns to the previous state, covering the shoulder. What is the connection between this and the aforementioned hadith: ?
Because they pray many prayers, especially during Hajj, and most specifically those who, as we said, intended Hajj alone (ifrad); he remains without his ihram garment covering his shoulder until the day he throws the pebbles at the Jamarat on the Day of 'Eid. Like this; so how many prayers did this person pray while his shoulder was uncovered, contradicting first the Sunnah of the rituals of Hajj as we mentioned, and secondly contradicting the obligation of prayer and the etiquette of prayer; that is: not to uncover the shoulders; because he (may the prayer and peace of Allah be upon him) said: ; so we must distinguish between when the Messenger forbade prayer in a certain state, in which case that prayer is invalid, and when he forbade a thing in prayer, in which case that thing is invalid, and we do not rule the prayer invalid unless the other evidence is present.
Yes.

The questioner : ... .

The Shaykh : ... .
Other than that?