Continuation of the explanation of the author's statement: "… it is obligatory with what does not reveal the skin…"
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The Shaykh : His statement "with a garment that does not reveal the skin": We mentioned that there are conditions for this garment.
The questioner : ... .
The Shaykh : What did we mention? All right, so, if Allah wills, we will mention them now.
"With a garment that does not reveal the skin": The first condition for this covering garment is that it does not reveal the skin, as the author stated, that it does not reveal the skin. If it reveals it, it is not sufficient, because the covering is not achieved without that, because the covering is not achieved without that. Accordingly, if one wears a garment made of plastic like glass, which prevents water from reaching the skin and even prevents air from reaching it, then it is not valid, because that is what? It does not cover; rather, it reveals the skin.
All right, it is also required that it be pure. If it is impure, then it is not valid to pray with it, and if he prays with it, his prayer is not valid, not because of the lack of covering, but because it is not permissible to carry impurity in prayer.
The evidence: They said the evidence is His statement, the Exalted: "Your garments" is a transposed object for "purify," meaning "purify your garments." This is clear in that the intended meaning is garments of clothing. Some scholars said, "Your garments, so purify them," meaning your work; purify it from shirk (associating partners with Allah), because work is a garment, as He, the Exalted, said: So the meaning is purifying the work from shirk. For this reason, He said afterwards: So we say the verse allows for this and that, and it is not impossible to interpret it with both meanings, because they do not contradict each other. And whenever two meanings are possible for a Qur'anic or Prophetic phrase and they do not contradict each other, then both are intended by the phrase.
All right, there is also another evidence, which is that a child who had not yet eaten food was brought to the Prophet (peace and blessings be upon him), and he sat him on his lap. The Prophet (peace and blessings be upon him) — the child urinated on his lap, so he called for water and sprinkled it on it. This indicates that the garment must be pure, and for this reason the Prophet (peace and blessings be upon him) hastened to do so.
A third evidence is that the Prophet (peace and blessings be upon him) was one day praying with his companions, so he took off his sandals, and the people took off their sandals. When he finished the prayer, he asked them why they had taken off their sandals. They said, "We saw you take off your sandals, so we took off ours." He said:Mishkat al-Masabih 766 This indicates the obligation of purifying oneself from what contains impurity.
A fourth evidence, if it is possible to attribute to it the hadith of Ibn 'Abbas (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) passed by two graves being tortured and said:Sunan Abi Dawud 20Sahih (Al-Albani) Yes? All right, this has some room for consideration and discussion.
A fifth evidence is that Allah said:[Al-Hajj 22:26] They said: If Allah the Exalted commanded the purification of the place, which is separate from the one praying, what about the garment, which is connected to him? The command to purify it is even more necessary.
The questioner : ... .
The Shaykh : Two verses. All right, so we say there are evidences from the Qur'an and the Sunnah, and an evidence from reasoning, which is the last one: an analogy that the garment used for covering in prayer must be what? Pure.
The third condition is that it be permissible, meaning it is not forbidden. The forbidden is of two types: forbidden in itself and forbidden due to its acquisition. And the forbidden in itself is forbidden by its essence and forbidden by its description, so these are three categories: forbidden by its essence, forbidden by its description, and forbidden due to its acquisition.
The forbidden by its essence is like silk for a man. This is haram (forbidden). This… If a man prays in a silk garment, his prayer is invalid based on this condition, because he covered his 'awrah (nakedness) with a garment that is not permitted. And whoever does a deed for which there is no command from Allah and His Messenger, it is rejected.
The forbidden by its description is like a garment that is isbal (letting hang below the ankles), the one with isbal. This is a man who has a permissible garment of cotton, but he let it hang down to the bottom. We say this is forbidden, why? By its description. So the prayer in it is not valid, because it is not permitted, and he is sinful for wearing it, so its ruling is invalid in the Shari'ah. And whoever does a deed for which there is no command from us, it is rejected.
The forbidden due to its acquisition is that it is usurped or stolen, like a man who stole a person's garment and prayed in it. We say the prayer here is not valid, because you covered your 'awrah with a garment that is forbidden for you, so your prayer is not valid.
So the conditions for the garment that is taken as a covering in prayer are three: First, that it does not reveal the skin, because what reveals it does not achieve the covering.
Second, that it be pure.
And the third is that it be permissible.
All right, as for the first two conditions, they are clear and their evidences are apparent. As for the third, it is a point of disagreement among scholars. Some scholars say that the covering is achieved with a forbidden garment, and here the direction of the prohibition and the command are different, meaning the command and the prohibition are different, because the forbidden aspect of this garment is not its wearing in prayer, so that we would say it contradicts the command to wear it in prayer.
Pay attention to the rule: The forbidden aspect of wearing this garment is absolute. Accordingly, the place of the prohibition is not the place of the command, is it not? Or is it not clear?
The questioner : Clear.
The Shaykh : All right, meaning if you were told, "Do not wear silk in prayer," and then you wore it, in that case your prayer is not valid, because the place of the command and the prohibition is the same: the command is to take clothing or adornment, and the prohibition is the prohibition of wearing silk in prayer. If that were the case, we would say the prayer is not valid due to the contradiction between the command and the prohibition. But the prohibition is outside of prayer: do not wear silk absolutely. And this man wore it, so he is sinful for wearing it, no doubt, but it is not in a manner specific to prayer, so that we would say it contradicts it. Accordingly, if he prays in a forbidden garment, his prayer is valid, but he is sinful because he is wearing a forbidden garment.
All right, is it required that it does not harm him? Is it required that the garment does not harm him? Yes, it is required that it does not harm him. Suppose the garment has nails in it.
The questioner : ... .
The Shaykh : The important thing, or thorns, do you know thorns? I don't know… Do they know them or not? Do you know them? Do we oblige him to wear this which eats his skin or makes it bleed? The answer is no, because Allah the Exalted did not oblige His servants with what is difficult for them. Then, during his prayer, is it possible for him to be at peace in his prayer? Absolutely not, he cannot be at peace. How can he be at peace when this is difficult for him? For this reason, it is required that it does not harm him.
All right, if it is assumed that he has a skin sensitivity that cannot accept any garment, and if he wore a garment, he would not be able to pray except a prayer in which he is very distracted. The answer is that it is said that silk alleviates this sensitivity, and if a person has a sensitivity in his body and wears silk, it cools him down, even the sensitivity cools down as long as he has this garment on him. And at that time, we say: choose for yourself a garment of silk if you are able, and if you are not able, pray according to your condition.
All right, the author says: "It is obligatory with what does not reveal her skin," and we mentioned the conditions are four now.
The questioner : ... .
The Shaykh : Yes? …
The questioner : ... .
The Shaykh : The last one is that it is not obligatory. As for the one for whom it is forbidden, the stronger position is that the prayer is valid, valid with sin for the wearing.
The questioner : ... .
The Shaykh : What did we mention? All right, so, if Allah wills, we will mention them now.
"With a garment that does not reveal the skin": The first condition for this covering garment is that it does not reveal the skin, as the author stated, that it does not reveal the skin. If it reveals it, it is not sufficient, because the covering is not achieved without that, because the covering is not achieved without that. Accordingly, if one wears a garment made of plastic like glass, which prevents water from reaching the skin and even prevents air from reaching it, then it is not valid, because that is what? It does not cover; rather, it reveals the skin.
All right, it is also required that it be pure. If it is impure, then it is not valid to pray with it, and if he prays with it, his prayer is not valid, not because of the lack of covering, but because it is not permissible to carry impurity in prayer.
The evidence: They said the evidence is His statement, the Exalted:
And your clothes, purify them
وثيابك فطهرand the garment of righteousness, that is best
ولباس التقوى ذلك خيرand abandon the poetry
والرجز فاهجرAll right, there is also another evidence, which is that a child who had not yet eaten food was brought to the Prophet (peace and blessings be upon him), and he sat him on his lap. The Prophet (peace and blessings be upon him) — the child urinated on his lap, so he called for water and sprinkled it on it. This indicates that the garment must be pure, and for this reason the Prophet (peace and blessings be upon him) hastened to do so.
A third evidence is that the Prophet (peace and blessings be upon him) was one day praying with his companions, so he took off his sandals, and the people took off their sandals. When he finished the prayer, he asked them why they had taken off their sandals. They said, "We saw you take off your sandals, so we took off ours." He said:
Gabriel came to me and informed me that there was filth on them
إن جبريل أتاني فأخبرني أن فيهما أذىA fourth evidence, if it is possible to attribute to it the hadith of Ibn 'Abbas (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) passed by two graves being tortured and said:
One did not safeguard himself from urine.
إن أحدهما كان لا يستنزه من البولA fifth evidence is that Allah said:
and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
وطهر بيتي للطائفين والقائمين والركع السجودThe questioner : ... .
The Shaykh : Two verses. All right, so we say there are evidences from the Qur'an and the Sunnah, and an evidence from reasoning, which is the last one: an analogy that the garment used for covering in prayer must be what? Pure.
The third condition is that it be permissible, meaning it is not forbidden. The forbidden is of two types: forbidden in itself and forbidden due to its acquisition. And the forbidden in itself is forbidden by its essence and forbidden by its description, so these are three categories: forbidden by its essence, forbidden by its description, and forbidden due to its acquisition.
The forbidden by its essence is like silk for a man. This is haram (forbidden). This… If a man prays in a silk garment, his prayer is invalid based on this condition, because he covered his 'awrah (nakedness) with a garment that is not permitted. And whoever does a deed for which there is no command from Allah and His Messenger, it is rejected.
The forbidden by its description is like a garment that is isbal (letting hang below the ankles), the one with isbal. This is a man who has a permissible garment of cotton, but he let it hang down to the bottom. We say this is forbidden, why? By its description. So the prayer in it is not valid, because it is not permitted, and he is sinful for wearing it, so its ruling is invalid in the Shari'ah. And whoever does a deed for which there is no command from us, it is rejected.
The forbidden due to its acquisition is that it is usurped or stolen, like a man who stole a person's garment and prayed in it. We say the prayer here is not valid, because you covered your 'awrah with a garment that is forbidden for you, so your prayer is not valid.
So the conditions for the garment that is taken as a covering in prayer are three: First, that it does not reveal the skin, because what reveals it does not achieve the covering.
Second, that it be pure.
And the third is that it be permissible.
All right, as for the first two conditions, they are clear and their evidences are apparent. As for the third, it is a point of disagreement among scholars. Some scholars say that the covering is achieved with a forbidden garment, and here the direction of the prohibition and the command are different, meaning the command and the prohibition are different, because the forbidden aspect of this garment is not its wearing in prayer, so that we would say it contradicts the command to wear it in prayer.
Pay attention to the rule: The forbidden aspect of wearing this garment is absolute. Accordingly, the place of the prohibition is not the place of the command, is it not? Or is it not clear?
The questioner : Clear.
The Shaykh : All right, meaning if you were told, "Do not wear silk in prayer," and then you wore it, in that case your prayer is not valid, because the place of the command and the prohibition is the same: the command is to take clothing or adornment, and the prohibition is the prohibition of wearing silk in prayer. If that were the case, we would say the prayer is not valid due to the contradiction between the command and the prohibition. But the prohibition is outside of prayer: do not wear silk absolutely. And this man wore it, so he is sinful for wearing it, no doubt, but it is not in a manner specific to prayer, so that we would say it contradicts it. Accordingly, if he prays in a forbidden garment, his prayer is valid, but he is sinful because he is wearing a forbidden garment.
All right, is it required that it does not harm him? Is it required that the garment does not harm him? Yes, it is required that it does not harm him. Suppose the garment has nails in it.
The questioner : ... .
The Shaykh : The important thing, or thorns, do you know thorns? I don't know… Do they know them or not? Do you know them? Do we oblige him to wear this which eats his skin or makes it bleed? The answer is no, because Allah the Exalted did not oblige His servants with what is difficult for them. Then, during his prayer, is it possible for him to be at peace in his prayer? Absolutely not, he cannot be at peace. How can he be at peace when this is difficult for him? For this reason, it is required that it does not harm him.
All right, if it is assumed that he has a skin sensitivity that cannot accept any garment, and if he wore a garment, he would not be able to pray except a prayer in which he is very distracted. The answer is that it is said that silk alleviates this sensitivity, and if a person has a sensitivity in his body and wears silk, it cools him down, even the sensitivity cools down as long as he has this garment on him. And at that time, we say: choose for yourself a garment of silk if you are able, and if you are not able, pray according to your condition.
All right, the author says: "It is obligatory with what does not reveal her skin," and we mentioned the conditions are four now.
The questioner : ... .
The Shaykh : Yes? …
The questioner : ... .
The Shaykh : The last one is that it is not obligatory. As for the one for whom it is forbidden, the stronger position is that the prayer is valid, valid with sin for the wearing.