• makfūfah – its edges are turned in and stitched down; such hemming may be done at the lower border, the two front slits, or the sleeves.
• jayb (pl. ajyāb, juyūb) – the opening that is cut into a shirt and opened at the upper chest.
• al-farjayn – the dual of farj, originally meaning “an opening.” It is used for the vertical slit that starts at the neckline—sometimes reaching all the way to the feet—and then, by extension, for the two edges of that slit.
• dībāj – cloth whose warp and weft are both silk; the word is Persian in origin. Plural: dubābīj.

Lessons derived from the ḥadiths

1. Ḥadith no. 431 prohibits wearing al-qasiyy and al-muʿaṣfar, and a prohibition indicates unlawfulness. The reason is that qasiyy is a variety of silk, whereas muʿaṣfar is fabric dyed with the well-known safflower dye.
2. The report also recommends dressing well when receiving delegations, attending celebrations, and participating in large public gatherings, for it presents a pleasing appearance of the Muslim community.
3. The ban applies to men alone, not to women, because other ḥadiths restrict it in this way.
4. The well-known view in the Ḥanbalī school is that muʿaṣfar is merely disliked, while the majority of scholars hold it to be permissible. Their evidence is the narration recorded by al-Bukhārī (5851) and Muslim (1187) from Ibn ʿUmar: “I saw the Messenger of Allah ﷺ dyeing [his garments] yellow.” This is also the second report from Imām Aḥmad, preferred by al-Muwaffaq; Ibn Mufliḥ said in al-Furūʿ, “It is the stronger view,” and the same is stated in al-Inṣāf.
5. Ḥadith no. 432, by contrast, indicates that wearing muʿaṣfar cloth is forbidden for men and is specific to women; the disagreement over this point has already been mentioned.