He later passed by me and I said, “This is the man.” They replied, “That is Ṭalḥah ibn ʿUbayd Allah.”

The chain of transmission is sound: all of its narrators are those relied upon by the two Shaykhs, except Suwayd ibn Qays, and he is trustworthy, as stated in al-Taqrīb. Abū Dāwūd and al-Nasāʾī also recorded it through Qutaybah ibn Saʿīd; al-Ṭaḥāwī through Shuʿayb ibn al-Layth; and al-Bayhaqī through Yaḥyā ibn Bukayr, all three on the authority of al-Layth with the same wording. Al-Ḥākim, and from him al-Bayhaqī, transmitted it as well via Wahb ibn Jarīr ibn Ḥāzim: “My father narrated to us; he said, ‘I heard Yaḥyā ibn Ayyūb relate it from Yazīd ibn Abī Ḥabīb.’” Al-Ḥākim declared the isnād sound, and al-Dhahabī concurred—and indeed it is as they have judged. Ibn Khuzaymah likewise included it, as cited in Fatḥ al-Bārī, and al-Nasāʾī entitled it: “Chapter: Pronouncing the iqama for one who forgot a rakʿa of the prayer.”

8 – The obligation to cover only the ʿawrah

1 – Covering the ʿawrah is among the obligations of the prayer, proven by both the Quran and the Sunnah. Concerning the Quran, the Most High says, “O children of Adam, take your adornment at every place of worship” (al-Aʿrāf 31). What is meant is covering the private parts, as the reason for revelation makes clear. Ibn ʿAbbās said: “In the pre-Islamic era they circumambulated the Kaʿba naked—the men by day and the women by night. A woman would go around the House bare, exposing her chest and what is there, and she would say: ‘Today part of it, or all of it, appears; whatever appears of it I do not deem lawful.’ Then she would say, ‘Who will lend me…’”