he had knowledge of it, as did that distorter. Although al-Ḥabāb is mentioned by Ibn Ḥibbān, as previously indicated, and Ibn Mākūlā also mentioned him in "al-Ikmāl" (2/141-142) as in "al-Taysīr." What I want to clarify here is that the other ḥadīth, which was previously mentioned from the narration of Abū Khalīfah from his father, was recorded by Ibn Ḥibbān in two places in his "Ṣaḥīḥ" (4965 and 6393 - al-Iḥsān edition by the institution), where the commentator in both places said: "The father of Abū Khalīfah is named al-Ḥabāb ibn Muḥammad... the author mentioned him in his "Thiqāt" (8/217)." It is most likely that this commentator here is different from that distorter there; perhaps it is (Shuʿayb). I say: I say nothing but this due to that distortion which has no existence in the realm of verification, and Allāh is the one whose help is sought. Furthermore, the ḥadīth indicates the legitimacy of avoiding prayer in women's clothes that directly touch their bodies, but it does not indicate prohibition, as it is contrary to the original rule, and due to other ḥadīths that indicate permissibility, such as the ḥadīth of Maymūnah (raḍiya Allāhu ʿanhā): that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) prayed in a cloak belonging to one of his wives, while part of it was on her, and it is recorded in "Ṣaḥīḥ Abū Dāwūd" (395). Aḥmad narrated (6/217) with a sound chain from ʿĀʾishah (raḍiya Allāhu ʿanhā) who said: He used to pray in the garment in which he had marital relations.