and did not venture into what he had no knowledge of, unlike that corrupter did. Yet al-Ḥabbāb does have a biographical entry in Ibn Ḥibbān, as previously indicated; Ibn Mākūlā also included him in al-Ikmāl (2/141–142), as cited in al-Taysīr.

What I wish to clarify here is that the other hadith (1) previously mentioned, narrated by Abū Khalīfah from his father, was recorded by Ibn Ḥibbān in two places in his Ṣaḥīḥ—nos. 5496 and 6393 in the al-Iḥsān edition published by the Mu’assasah. In both places, its annotator said:

“The father of Abū Khalīfah was named al-Ḥabbāb ibn Muḥammad. The author mentioned him in his al-Thiqāt (8/217).”

I therefore strongly suspect that the annotator here is someone other than that falsifying annotator there; perhaps it was Shuʿayb himself. I say this only because of the distortion that occurred at his hands—a distortion for which there is no place in the realm of critical editing. Allah is sought for help.

Furthermore, the hadith indicates that it is prescribed to refrain from praying in women’s garments that come into direct contact with their bodies, but it does not indicate that this is impermissible, for such a ruling would run contrary to the basic presumption, and other hadiths establish its permissibility. One such hadith is that of Maymūnah, may Allah be pleased with her:

The Prophet ﷺ prayed in a wrap belonging to one of his wives, while she was wearing part of it.

It is cited in Ṣaḥīḥ Abī Dāwūd (395). Aḥmad also narrated (6/217), with an authentic chain, from ʿĀ’ishah, may Allah be pleased with her, who said:

“He would pray in the garment in which he had intercourse.”