A reading from Ibn Hajar’s commentary on Sahih al-Bukhari with the Shaykh’s annotations.
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The reader: His statement: "Chapter on Tashmir (gathering up) of garments." It is with a shīn with a dot above and a doubled mīm. It means raising the lower part of the garment.
The Shaykh : What...?
The reader: It is with a shīn with a dot above and a doubled mīm.
The Shaykh : The mīm?
The reader: The mīm.
The Shaykh : Yes.
The student: ... .
The Shaykh : Look at the chapter on Tashmir.
The reciter: Chapter: Tucking up garments.
The Shaykh : Yes.
The reader: It is with a shīn with a dot above and a doubled mīm.
The student: ... .
The Shaykh : Tashmir.
The student: ... .
The Shaykh : It is a difference of opinion among us.
The student: Chapter on Tashmir.
The Shaykh : Yes. Yes, indeed. Fine. But no, no. Read.
The reader: Chapter on Tashmir of garments. It is with a shīn with a dot above and a doubled mīm. It means raising the lower part of the garment.
Ishaq narrated to me. His statement: "He said: I saw..." The phrase "thus for the majority" is connected to sentences from the hadith, for its beginning is: "I saw the Prophet (peace and blessings be upon him) in a red tent made of leather," and in it: "Then I saw Bilal," etc. The author cited this at the beginning of the chapter on prayer from Muhammad ibn 'Urayrah from 'Umar ibn Abi Zaydah. When he abridged it, he indicated that what is mentioned is not the beginning of the hadith.
Al-Kashmihani recorded at its beginning: "I saw," and so did al-Nasafi in his narration. Abu Nu'aym also cited it from the Musnad of Ishaq ibn Rahawayh from al-Nadr, and he cited it from another route from Ishaq, who said: "Abu 'Amr al-'Aqdi informed us," who said: "'Umar ibn Abi Zaydah narrated to us." He mentioned that the phrase "gathering up his garment" did not appear in Ishaq’s narration from al-Nadr, but it appeared in his narration from Abu 'Amr. It also appeared in the chapter from Ishaq from al-Nadr, so it is possible that Ishaq is Ibn Mansur. The phrase "gathering up his garment" did not appear for al-Isma'ili, for he cited it through the route of Yahya ibn Zakariyya ibn Abi Zaydah from his uncle 'Umar with the wording: "So the Prophet (peace and blessings be upon him) came out, and I was as if I was looking at the shine of his calves."
The Shaykh : May Allah send prayers and peace upon him.
The reader: Then he said: "Al-Thawri narrated it from 'Awun ibn Abi Juhayfah, and he said in his hadith: 'I was as if I was looking at the shine of his calves.' Al-Isma'ili said: 'This is Tashmir.' From this, it is understood that the prohibition of gathering up garments in prayer applies to anything other than the end of the izar (lower garment). It is also possible that this situation occurred by coincidence, for it was in a state of travel, which is the place for Tashmir."
The Shaykh : Fine, Tashmir means raising the lower part of the izar. Raising the lower part of the izar is sometimes by the original make or the original craft, and there is no doubt in its permissibility, as there are people who now make short garments. Sometimes it is by the action of the person, meaning the original craft of the garment is long, but he gathers it up and raises it. This is a point of dispute. How so? Because the Prophet (peace and blessings be upon him) said:Sahih Ibn Khuzaymah 2:307 And raising it, meaning raising the lower part of the izar, involves gathering up a garment. So how is this reconciled?
Ibn Hajar hinted here at the reconciliation and said that if it occurs by coincidence, meaning he did it for a task before prayer, and did not intend to gather up his garment for the prayer, then there is no harm in it. Because the traveler usually needs to gather up his garment and raise it, because he may chop wood, or perhaps clear a path for the camel, or perhaps need to walk, so he needs the izar to be raised. But if he intends to gather up the garment for the prayer, then that is what is prohibited. However, the well-known position of the Hanbali school is that it is disliked, even if he did it for a task before his prayer. But what the hadith indicates is more preferable. It is said that if a person did it for a task before prayer, it is not said that he raised his garment for the sake of prayer, but this is a matter that occurred, as Ibn Hajar said, by coincidence, without intention. Unlike the one who, when he wants to pray, raises his garment. Why do you raise your garment? There is no need.
The point of this hadith is the narrator’s statement: "I saw the Prophet (peace and blessings be upon him) come out in a tunic, having gathered up his garment."
And in this hadith is evidence for praying facing the 'anazah, which is a short spear with a point, meaning a pointed iron with a thin tip.
And in it is evidence that if someone passes behind the sutrah, it does not diminish the prayer nor invalidate it, because people and animals pass behind the sutrah, and the Prophet (peace and blessings be upon him) approved of that. Yes.
The Shaykh : What...?
The reader: It is with a shīn with a dot above and a doubled mīm.
The Shaykh : The mīm?
The reader: The mīm.
The Shaykh : Yes.
The student: ... .
The Shaykh : Look at the chapter on Tashmir.
The reciter: Chapter: Tucking up garments.
The Shaykh : Yes.
The reader: It is with a shīn with a dot above and a doubled mīm.
The student: ... .
The Shaykh : Tashmir.
The student: ... .
The Shaykh : It is a difference of opinion among us.
The student: Chapter on Tashmir.
The Shaykh : Yes. Yes, indeed. Fine. But no, no. Read.
The reader: Chapter on Tashmir of garments. It is with a shīn with a dot above and a doubled mīm. It means raising the lower part of the garment.
Ishaq narrated to me. His statement: "He said: I saw..." The phrase "thus for the majority" is connected to sentences from the hadith, for its beginning is: "I saw the Prophet (peace and blessings be upon him) in a red tent made of leather," and in it: "Then I saw Bilal," etc. The author cited this at the beginning of the chapter on prayer from Muhammad ibn 'Urayrah from 'Umar ibn Abi Zaydah. When he abridged it, he indicated that what is mentioned is not the beginning of the hadith.
Al-Kashmihani recorded at its beginning: "I saw," and so did al-Nasafi in his narration. Abu Nu'aym also cited it from the Musnad of Ishaq ibn Rahawayh from al-Nadr, and he cited it from another route from Ishaq, who said: "Abu 'Amr al-'Aqdi informed us," who said: "'Umar ibn Abi Zaydah narrated to us." He mentioned that the phrase "gathering up his garment" did not appear in Ishaq’s narration from al-Nadr, but it appeared in his narration from Abu 'Amr. It also appeared in the chapter from Ishaq from al-Nadr, so it is possible that Ishaq is Ibn Mansur. The phrase "gathering up his garment" did not appear for al-Isma'ili, for he cited it through the route of Yahya ibn Zakariyya ibn Abi Zaydah from his uncle 'Umar with the wording: "So the Prophet (peace and blessings be upon him) came out, and I was as if I was looking at the shine of his calves."
The Shaykh : May Allah send prayers and peace upon him.
The reader: Then he said: "Al-Thawri narrated it from 'Awun ibn Abi Juhayfah, and he said in his hadith: 'I was as if I was looking at the shine of his calves.' Al-Isma'ili said: 'This is Tashmir.' From this, it is understood that the prohibition of gathering up garments in prayer applies to anything other than the end of the izar (lower garment). It is also possible that this situation occurred by coincidence, for it was in a state of travel, which is the place for Tashmir."
The Shaykh : Fine, Tashmir means raising the lower part of the izar. Raising the lower part of the izar is sometimes by the original make or the original craft, and there is no doubt in its permissibility, as there are people who now make short garments. Sometimes it is by the action of the person, meaning the original craft of the garment is long, but he gathers it up and raises it. This is a point of dispute. How so? Because the Prophet (peace and blessings be upon him) said:
I was commanded to prostrate on seven bones and not to gather up hair or garment
أمرت أن أسجد على سبعة أعظم ولا أكف شعرا ولا ثوباIbn Hajar hinted here at the reconciliation and said that if it occurs by coincidence, meaning he did it for a task before prayer, and did not intend to gather up his garment for the prayer, then there is no harm in it. Because the traveler usually needs to gather up his garment and raise it, because he may chop wood, or perhaps clear a path for the camel, or perhaps need to walk, so he needs the izar to be raised. But if he intends to gather up the garment for the prayer, then that is what is prohibited. However, the well-known position of the Hanbali school is that it is disliked, even if he did it for a task before his prayer. But what the hadith indicates is more preferable. It is said that if a person did it for a task before prayer, it is not said that he raised his garment for the sake of prayer, but this is a matter that occurred, as Ibn Hajar said, by coincidence, without intention. Unlike the one who, when he wants to pray, raises his garment. Why do you raise your garment? There is no need.
The point of this hadith is the narrator’s statement: "I saw the Prophet (peace and blessings be upon him) come out in a tunic, having gathered up his garment."
And in this hadith is evidence for praying facing the 'anazah, which is a short spear with a point, meaning a pointed iron with a thin tip.
And in it is evidence that if someone passes behind the sutrah, it does not diminish the prayer nor invalidate it, because people and animals pass behind the sutrah, and the Prophet (peace and blessings be upon him) approved of that. Yes.