in three white Sahuli garments, containing neither a shirt nor a turban. It is agreed upon. This is the most authentic hadith reported regarding the shroud of the Messenger of Allah (peace be upon him), and 'Aisha was the closest to the Prophet (peace be upon him) and the most knowledgeable of his states. For this reason, when it was mentioned to her that people claimed the Prophet (peace be upon him) was shrouded in a burd (striped garment), she said: 'The burd was indeed brought, but they did not shroud him in it,' thus preserving what others had neglected. She also said: 'The Prophet (peace be upon him) was wrapped in a Yemeni garment that belonged to 'Abd Allah ibn Abi Bakr, then it was removed from him. 'Abd Allah ibn Abi Bakr then took the garment and said: 'I shall be shrouded in it.' Then he said: 'The Messenger of Allah (peace be upon him) was not shrouded in it, and I shall be shrouded in it,' so he gave it away as charity.' Recorded by Muslim. [This is also because] the state of ihram is the most complete state of the living, and he does not wear sewn clothing; likewise, the state of death is most similar to it. As for the Prophet (peace be upon him) clothing 'Abd Allah ibn Ubayy in his shirt, he only did that as an honor to his son, 'Abd Allah ibn 'Abd Allah ibn Ubayy, and in response to his request when he asked him for it, so that his father might seek blessing through it and the punishment might be averted from him through the blessing of the shirt of the Messenger of Allah (peace be upon him). It is also said that he only did that as a recompense to 'Abd Allah ibn Ubayy for the shirt he had given to al-'Abbas on the day of Badr. And Allah knows best.
Section: It is recommended that the best and widest of the wrappers be taken and spread out first, so that the portion visible to the people is the most excellent of them, for this is the custom of the living, as one makes what is visible the most luxurious of one's garments, and places hunut upon it. Then, he spreads the second [wrapper], which is next in excellence and size, upon it and places...
= {ask forgiveness for them...}, the chapter on {and do not pray over any of them...}, from the Book of Tafsir, and in: The Chapter on the Shirt... from the Book of Dress. Sahih al-Bukhari 2/96, 116, 4/73, 6/85, 86, 7/185. And Muslim, in: The Book of the Characteristics of the Hypocrites. Sahih Muslim 4/2141. And al-Tirmidhi, in: The Chapter on the Tafsir of Surat al-Tawba, from the Chapters on Tafsir. 'Aridat al-Ahwadhi 11/244, 245. And Ibn Majah, in: The Chapter on the Prayer for the People of the Qibla, from the Book of Funerals. Sunan Ibn Majah 1/487, 488. (7) Sahul, like rasul: A town in Yemen from which garments are brought, and they are attributed to it as such. (8) Previously mentioned in the previous page. (9) In: The Chapter on the Shroud of the Deceased, from the Book of Funerals. Sahih Muslim 2/650, 651. (10) In the original: "ahwal" (states). (11) In [A] and [M]: "husniha" (its excellence).
في ثلاثةِ أثْوابٍ بِيضٍ سَحُولِيَّةٍ (٧)، ليس فيها قَمِيصٌ ولا عِمَامَةٌ. مُتَّفَقٌ عليه (٨). وهو أَصَحُّ حَدِيثٍ رُوِىَ في كَفَنِ رسولِ اللَّه -صلى اللَّه عليه وسلم-، وعائشةُ أقْرَبُ إلى النَّبِيِّ -صلى اللَّه عليه وسلم-، وأعْرَفُ بأحْوَالِه، ولهذا لمَّا ذُكِرَ لها قولُ النَّاسِ، إنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كُفِّنَ في بُرْدٍ، قالت: قد أُتِىَ بالبُرْدِ، ولَكِنَّهم لم يُكَفِّنُوه فيه، فَحَفِظَتْ ما أَغفَلَهُ غيرُها. وقالتْ أيضًا: أُدْرِجَ النَّبِىُّ -صلى اللَّه عليه وسلم- في حُلَّةٍ يَمَنِيَّةٍ كانتْ لِعبدِ اللهِ بن أبي بكرٍ، ثم نُزِعَتْ عنه، فرَفَعَ عبدُ اللَّه بن أبي بكرٍ الحُلَّةَ، وقال: أُكَفَّنُ فيها. ثم قال: لم يُكَفَّنْ فيها رَسولُ اللهِ -صلى اللَّه عليه وسلم- وأُكَفَّنُ فيها فتَصَدَّقَ بها. رَوَاهُ مُسْلِمٌ (٩). ولأنَّ حالَ الإِحْرامِ أكْمَلُ أحْوَالِ الحَىِّ وهو لا يَلْبَسُ المَخِيطَ، وكذلك حالةُ (١٠) المَوْتِ أشْبَهُ بها. وأمَّا إلْباسُ النَّبِيِّ -صلى اللَّه عليه وسلم- عبدَ اللهِ بنَ أُبَىٍّ قَمِيصَه، فإنَّما فَعَلَ ذلك تَكْرِمَةً لابْنِه عبدِ اللَّه بنِ عبدِ اللَّه بن أبَيٍّ، وإجابَةً لِسُؤَالِه حين سَألَه ذلك، لِيَتَبَرَّكَ به أبُوه، ويَنْدَفِعَ عنه العذابُ بِبَرَكَةِ قَمِيصِ رسولِ اللهِ -صلى اللَّه عليه وسلم-. وقيل: إنَّما فَعَلَ ذلك جَزَاءً لِعَبْدِ اللهِ بن أُبَىٍّ عن كُسْوَتِه العَبَّاسَ قَمِيصَهُ يومَ بَدْرٍ. واللهُ أعلمُ.
فصل: والمُسْتَحَبُّ أن يُؤْخَذَ أحْسَنُ اللَّفَائِفِ وأوْسَعُها، فيُبْسَطَ أوَّلًا، لِيَكُونَ الظَّاهِرُ لِلنَّاسِ أحْسَنَها (١١)، فإنَّ هذا عادَةُ الحَىِّ، يَجْعَلُ الظَّاهِرَ أفْخَرَ ثِيَابِه، ويَجْعَلُ عليها حَنُوطًا، ثم يَبْسُطُ الثانيةَ التي تَلِيها في الحُسْنِ والسَّعَةِ عليها، ويَجْعَلُ
= تستغفر لهم. . .}، وباب {ولا تصل على أحد منهم. . .}، من كتاب التفسير، وفى: باب القميص. . . .، من كتاب اللباس. صحيح البخاري ٢/ ٩٦، ١١٦، ٤/ ٧٣، ٦/ ٨٥، ٨٦، ٧/ ١٨٥. ومسلم، في: كتاب صفات المنافقين. صحيح مسلم ٤/ ٢١٤١. والترمذي، في: باب تفسير سورة التوبة، من أبواب التفسير. عارضة الأحوذى ١١/ ٢٤٤، ٢٤٥. وابن ماجه، في: باب في الصلاة على أهل القبلة، من كتاب الجنائز. سنن ابن ماجه ١/ ٤٨٧، ٤٨٨.(٧) سحول، مثل رسول: بلدة باليمن، يجلب منها الثياب، وينسب إليها على لفظها.(٨) تقدم في الصفحة السابقة.(٩) في: باب في كفن الميت، من كتاب الجنائز. صحيح مسلم ٢/ ٦٥٠، ٦٥١.(١٠) في الأصل: "أحوال".(١١) في أ، م: "حسنها".
