then restricting it to some of the cases it covers would amount to incomplete application of it. Thus, a general text must be applied according to its generality unless there is evidence to qualify it, and there is no such evidence here. Accordingly, the implication of citing the hadith is that it applies generally to both obligatory and voluntary prayers: “None of you should pray in a single garment with nothing of it upon his shoulders” (1). Distinguishing between obligatory and voluntary prayers is contrary to the apparent meaning of the hadith.

Moreover, the author says, “with one of his shoulders,” whereas the hadith indicates that both shoulders should be covered. What the author stated is the well-known position of the school.

The second view is that covering both shoulders is sunnah, not obligatory, with no distinction between obligatory and voluntary prayers (2), based on the hadith: “If it is too tight, then wrap it around your waist” (3). This is the stronger view and the position of the majority of scholars (4). The requirement that some part of the garment be upon the shoulders is not because the shoulders are part of the awrah, but for the sake of complete dress and to secure the lower wrap. For if one does not fasten it over the shoulders, it may come loose and fall down. Thus, covering the shoulders here is prescribed for another purpose, not for its own sake .............

“And her prayer is in a full-length shirt, a head-covering, and an outer wrap; yet covering the required parts of her body suffices.”

His statement, “And her prayer is in a full-length shirt, a head-covering, and an outer wrap”: the pronoun refers to the woman; that is, it is recommended for a woman to pray in a full-length shirt, a head-covering, and an outer wrap.

The full-length shirt is a garment that reaches the feet. The head-covering is what is wrapped around the head. The outer wrap is what envelops the entire body, such as an abayah, jilbab, and the like. Thus, it is recommended for a woman to pray wearing