in this world, and for you in the Hereafter.

As for the red miyathir—they resemble cushions: cotton is stuffed inside, a layer of silk is placed over the cotton, then the whole is tied to the saddle of a horse or to the hump-pad of a camel so that the rider may sit on it comfortably.

The same ruling applies to qassī and other similar fabrics; all of them are kinds of silk. They are forbidden to men, for a man is not permitted to wear silk, sit on it, spread it as bedding, or wrap himself in it.

Women, however, are allowed to wear silk because they need adornment and beautification, as Allah the Exalted says, “Is one who is brought up amid ornaments and, when it comes to disputation, is unable to make the point clear?” (al-Zukhruf 43:18). The verse means: Is the one who is pampered with jewelry and lacking eloquence in debate like those who are not—namely, men? Men are not pampered with ornaments, for their courage and manliness spare them the need for such embellishment.

The question of a woman’s spreading silk on the floor, wrapping herself in it, or sitting upon it has been the subject of scholarly disagreement. Some have declared it impermissible, citing the general wording of this ḥadith: the Messenger, peace and blessings be upon him, forbade the red miyathir and what resembles them. They argue that a woman is granted a concession to wear silk because she needs it, but as for using it as bedding she has no such need