the Messenger of Allah (peace be upon him) dyeing with it, and it was—meaning—none was more beloved to him than it. He used to dye all his garments with it, even his turban. With his chain of narration (86), he narrated from Ibn Abbas, who said: The Messenger of Allah (peace be upon him) said: "Wear your white garments, for they are among the best of your garments, and shroud your dead in them."

Chapter Four: Regarding that which it is forbidden to wear, [and praying in it] (87). This is of two types: one type whose prohibition is general for both men and women, and one type whose prohibition is specific to men. As for the first, which is generally forbidden, it consists of two kinds: The first is that which is impure (najis), as prayer is not valid while wearing it, nor upon it, because purity from impurity is a condition [for prayer], and it has been missed. The second is that which is usurped (maghsub); [it is not lawful to wear it, nor to pray in it] (88). And is the prayer valid in it? There are two narrations: One of them is that it is not valid. The second is that it is valid, and this is the opinion of Abu Hanifah and al-Shafi'i; because the prohibition is not specific to the prayer, nor does the prohibition return to it (the prayer), so it does not prevent validity, just as if he washed his garment of impurity with usurped water, and just as if he prayed while wearing (89) a usurped turban. The reasoning for the first narration is that he has used, in a condition for an act of worship, that which is forbidden for him to use, so it is not valid, just as if he prayed in an impure garment; and because the prayer is a means of drawing near (qurbah) and an act of obedience, yet he is forbidden from it in this manner, so how can he draw near to Allah with that for which he is a sinner, or be commanded to do that which he is forbidden from? As for when he prays in a usurped turban, or with a gold ring on his hand, the prayer is valid because the prohibition does not return to