Benefits of the Hadith: (… from Abu Hurayrah (may Allah be pleased with him), who said
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The Shaykh : This hadith contains matters that the Messenger (peace and blessings be upon him) forbade in transactions, in clothing, and in acts of worship.
In transactions, he forbade two types of sales: al-mulamasah and al-munabadhah, and we have explained their meanings previously.
Al-mulamasah? Yes.
Al-mulamasah is derived from touching, as if one says, "Any garment you touch is yours for such-and-such."
The Shaykh : Yes, if he says, "Any garment you touch is yours for such-and-such," this is permissible if he touches a garment of high value or low value.
Al-munabadhah? Yes? Yes.
The questioner : "Any garment I throw is yours."
The Shaykh : "Any garment I throw," where throwing means tossing it or pulling it, is yours for such-and-such. This is also a case where it is not known what will be thrown. These two types are based on
The questioner : gharar (excessive uncertainty in a contract).
The Shaykh : gharar (excessive uncertainty in a contract) and ignorance. Therefore, we say that the rule in such cases is that any sale involving gharar (excessive uncertainty in a contract) is forbidden and invalid.
Now, regarding worship, he forbade two prayers: a prayer after Fajr until the sun rises, and a prayer after 'Asr until the sun sets.
After Fajr means after the Fajr prayer, as established in another wording, until the sun rises to the height of a spear. Its rising to the height of a spear means about a meter or so, which in clock time is approximately ten to fifteen minutes. Ten minutes to a quarter of an hour. After 'Asr until it sets. We are left with a time of three for the prohibition, when it stands until it departs.
From this hadith, we know that the times of prohibition are three in brief, and from the hadith of 'Uqbah ibn 'Amir, we take that they are five times in detail. How is that? Here, from the Fajr prayer until the sun rises, this is one time. But in the hadith of 'Uqbah ibn 'Amir, it implies that there are two times: one time from the Fajr prayer to the rising of the sun, and another time from the rising of the sun to its rising to the height of a spear.
As for 'Asr, here it says after 'Asr until it sets, so it is one time. And in the hadith of 'Uqbah ibn 'Amir, it implies that after 'Asr there are two times, because he said:Sunan an-Nasa'i 560Sahih (Darussalam) Do you understand, everyone?
The time in which the hadiths agree is the zenith, one time. So the times of prohibition are five in detail and three in brief.
Now, regarding clothing, he said: "And that he should sit in the posture of al-ihtiba' with a single garment that leaves nothing of it between his private parts and the sky".
Al-ihtiba' is when a man sits on his buttocks, extends his feet and thighs, and ties a belt, a headscarf, a waistcloth, or something similar around himself. This is al-ihtiba'.
If he sits in al-ihtiba' with a garment that leaves nothing of it between his private parts and the sky, his 'awrah (the part of the body that must be covered) is exposed, is it not? Yes? Anyone who stands near him can look at his 'awrah (the part of the body that must be covered), and anyone who sits next to him, being higher than him, can look at his 'awrah (the part of the body that must be covered). For this reason, the Prophet (peace and blessings be upon him) forbade this manner of dressing.
Now, "And that he should wrap himself tightly". The meaning of wrapping oneself tightly is to wear a garment that covers his entire body and is solid, having no openings. For example, a wide cloak that he wraps around himself and does not extend his hands out of. This is called wrapping oneself tightly because, in reality, a person cannot defend himself if a snake or a scorpion or something similar attacks him, as he is confined. For this reason, the Prophet (peace and blessings be upon him) forbade wrapping oneself tightly. Yes? ...
In transactions, he forbade two types of sales: al-mulamasah and al-munabadhah, and we have explained their meanings previously.
Al-mulamasah? Yes.
Al-mulamasah is derived from touching, as if one says, "Any garment you touch is yours for such-and-such."
The Shaykh : Yes, if he says, "Any garment you touch is yours for such-and-such," this is permissible if he touches a garment of high value or low value.
Al-munabadhah? Yes? Yes.
The questioner : "Any garment I throw is yours."
The Shaykh : "Any garment I throw," where throwing means tossing it or pulling it, is yours for such-and-such. This is also a case where it is not known what will be thrown. These two types are based on
The questioner : gharar (excessive uncertainty in a contract).
The Shaykh : gharar (excessive uncertainty in a contract) and ignorance. Therefore, we say that the rule in such cases is that any sale involving gharar (excessive uncertainty in a contract) is forbidden and invalid.
Now, regarding worship, he forbade two prayers: a prayer after Fajr until the sun rises, and a prayer after 'Asr until the sun sets.
After Fajr means after the Fajr prayer, as established in another wording, until the sun rises to the height of a spear. Its rising to the height of a spear means about a meter or so, which in clock time is approximately ten to fifteen minutes. Ten minutes to a quarter of an hour. After 'Asr until it sets. We are left with a time of three for the prohibition, when it stands until it departs.
From this hadith, we know that the times of prohibition are three in brief, and from the hadith of 'Uqbah ibn 'Amir, we take that they are five times in detail. How is that? Here, from the Fajr prayer until the sun rises, this is one time. But in the hadith of 'Uqbah ibn 'Amir, it implies that there are two times: one time from the Fajr prayer to the rising of the sun, and another time from the rising of the sun to its rising to the height of a spear.
As for 'Asr, here it says after 'Asr until it sets, so it is one time. And in the hadith of 'Uqbah ibn 'Amir, it implies that after 'Asr there are two times, because he said:
and when it is close to setting, until it has fully set
وحين تضيّف الشمس للغروب حتى تغربThe time in which the hadiths agree is the zenith, one time. So the times of prohibition are five in detail and three in brief.
Now, regarding clothing, he said: "And that he should sit in the posture of al-ihtiba' with a single garment that leaves nothing of it between his private parts and the sky".
Al-ihtiba' is when a man sits on his buttocks, extends his feet and thighs, and ties a belt, a headscarf, a waistcloth, or something similar around himself. This is al-ihtiba'.
If he sits in al-ihtiba' with a garment that leaves nothing of it between his private parts and the sky, his 'awrah (the part of the body that must be covered) is exposed, is it not? Yes? Anyone who stands near him can look at his 'awrah (the part of the body that must be covered), and anyone who sits next to him, being higher than him, can look at his 'awrah (the part of the body that must be covered). For this reason, the Prophet (peace and blessings be upon him) forbade this manner of dressing.
Now, "And that he should wrap himself tightly". The meaning of wrapping oneself tightly is to wear a garment that covers his entire body and is solid, having no openings. For example, a wide cloak that he wraps around himself and does not extend his hands out of. This is called wrapping oneself tightly because, in reality, a person cannot defend himself if a snake or a scorpion or something similar attacks him, as he is confined. For this reason, the Prophet (peace and blessings be upon him) forbade wrapping oneself tightly. Yes? ...