and their bodies are likewise pure, and the proofs of the Sacred Law all point to this. Occasional movements inside the prayer do not invalidate it so long as they are few or scattered.”

He then added: “The sound view from which there is no turning away is that the ḥadith was meant to declare permissibility and to draw attention to these benefits. Hence the practice is lawful for us and remains an ongoing ruling for the Muslims until the Day of Judgment.”

Yet someone might raise an objection on the basis of the ḥadith of ʿĀʾishah, who said: “He would not pray in the wraps of his wives.”

Abu Dāwūd, al-Tirmidhī, and al-Bayhaqī recorded it through the route of Ashʿath ibn ʿAbd al-Malik, from Muḥammad ibn Sīrīn, from ʿAbd Allāh ibn Shuqayq, from her. Al-Tirmidhī commented, “A ḥadith that is ḥasan ṣaḥīḥ.”

I say: All the men in its chain are trustworthy narrators found in Muslim’s collection, except this Ashʿath—and he too is reliable, as stated in al-Taqrīb.

Abu Dāwūd also transmitted it from Ḥammād, from Hishām, from Ibn Sīrīn, from ʿĀʾishah, but this chain is interrupted. Ḥammād said: “I heard Saʿīd ibn Abī Ṣadaqa say: ‘I asked Muḥammad about it, but he did not narrate it to me. He said, “I heard it a long time ago, yet I do not know from whom I heard it, nor whether I heard it from a reliable source or not; so ask someone else about it.”’”