CHAPTER ON THE DRESSING
OF SAYYIDINA RASULULLAH SALLALLAHU 'ALAYHI WASALLAM
Shamaa-il Tirmidhi Contents
The author has mentioned sixteen ahaadith in this
chapter. The 'ulama say the dressing of a person is either waajib, mustahab,
haraam, makruh or mubaah (permissible). A person should, when dressing,
diligently follow the mandub (preferred) mode, and abstain from the makruh
mode of dressing. It is waajib to dress in a manner where the satr is covered
at all times. The mandub manner is that which the shari'ah has preferred
and induced us to wear, like the wearing of one's best clothing on the
two 'Eids, and the wearing of white on Fridays. Makruh isthat clothing
which the shari'ah has discouraged us from wearing. For example, a rich
person should not always wear torn and tattered clothes. Haraam clothing
is that which the shari'ah has prohibited us from wearing. For example,
(it is haraam) for a man to wear silken clothing without a valid shar'ee
(53 & 54) Hadith Number
1 and 2
Ummul Mu-mineen, Ummi Salamah Radiyallahu 'anha
relates: "Of all the clothing, Rasulullah Sallallahu 'Alayhi Wasallam preferred
wearing the qamis (Thowb, kurtaa) the most".
The 'ulama have written different reasons for
Sayidina Rasulullah Sallallahu 'Alayhi Wasallam preferring to wear a qamis
(Thowb, kurtah). Some say it is because it covers the body well and covers
it better than a lungi etc. Some say because it is 'qumait' and besides
it is less of a burden on the body, whereas a sheet has to be straightened
every now and then. Some are of the opinion that it does not create pride
in a person, as other clothing does. According to this humble servant the
reason is because it covers the satr well, and the same time it is neat,
whereas in some clothing there is less beauty, like the lungi, or it does
not cover the satr well, like the top sheet. The eighth hadith in this
chapter seems contrary to this hadith. lt shall be compared and reconciled
(55) Hadith Number 3
It has been reported from Ummi Salamah
Radhiyallahu 'Anha: "Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing,
from among all clothing, the qamis (thowb)".
Mulla 'Ali Qaari relates from Dimyaati that the
qamis of Sayidina Rasulullah Sallallahu 'Alayhi Wasallam was made of cotton
and was not very long, nor were the sleeves long. Bayjuri has written that
Sayidina Rasulullah Sallallahu 'Alayhi Wasallam had only one qamis. It
is reported from Sayyiditina 'Aayeshah Radhiyallahu 'Anha that: "Rasulullah
Sallallahu 'Alayhi Wasallam did not leave any of the morning food for the
evening, nor any of the evening food for the morning. He possessed only
one each, of a lungi, qamis, sheet ( body wrap), shoes or any other clothing.
He did not have a pair of any of these".
Munaawi relates from Sayyidina Ibn 'Abbaas Radiyallahu
'anhu that, 'The qamis (thowb, kurtah) of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam was not very long, nor were its sleeves long. In
another hadith of Sayyidina Ibn 'Abbaas Radiyalia anhu it is stated that
the qamis of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was above
the ankles. 'Allaamah Shaami says: 'It should reach halfway down the calf'.
(56) Hadith Number 4
Asmaa bint Yazeed Radhiyallahu 'Anha says: "The
sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached to the
This narration apparently contradicts the one
where it has been stated that the sleeves of the qamis of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam were a bit longer than the wrist. The'ulama
have summed up the difference in several ways. Firstly, that at different
times it had different lengths. Secondly, that when the sleeves were creased
they were above the wrists, and when they were smooth and straight they
were over the wrists. Some are of the opinion that both are taken on estimation.
In this case there is no difficulty. Maulana Khalil Ahmad Saahib has written
in the 'Badhlul Majhud' that where it is mentioned till the wrists, it
is taken to be the best and desirable. Where the sleeves are stated to
be longer, it is considered permissible. 'Allaamah Jazari states that it
is sunnah that the length of the qamis (kurtah) sleeves reach till the
wrists, and that of a jubbah be a bit longer, but in no case should it
be longer than the fingers.
(57) Hadith Number 5
Qurrah bin Ilyaas Radiyallahu'Anhu relates: "I
came with a group from the tribe of Muzeenah to make bay'ah (pay allegiance)
to Rasulullah Sallallahu 'Alayhi Wasallam. The button loop of Rasulullah
Sallallahu 'Alayhi Wasallam's qamis was open. I put my hand in the collar
of Rasulullah Sallallahu 'Alayhi Wasallam's qamis to touch the Seal of
Prophethood (to gain barakah)".
When he visited Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam he found the collar of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam's qamis open. It is characteristic of one who loves, that
every act of his beloved sinks into his heart. Sayyidina 'Urwah Radiyallahu'Anhu,
who is a narrator of this says: "I have never seen Mu'aawiyah (bin Qurrah
- Radiyallahu'Anhu) and his son button up their collars. Be it summer or
winter, their collars were always open". Their love for Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam has given us a glimpse of each and every act
and deed of the beloved Rasul of Allah, Sallallahu 'Alayhi Wasallam. 'Jazahumullahu
'anna wa-'an saa-iril ummati ahsanal jazaa'.
(58) Hadith Number 6
Anas bin Maalik Radhiyallahu 'Anhu reports: "Rasulullah
Sallallahu 'Alayhi Wasallam came out of his house with the assistance of
Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet.
Rasulullah Sallallahu 'Alayhi Wasallam came and led the Sahaabah in prayer".
'Daar Qutni' has stated that this incident took
place when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was ill. For
this reason he was assisted by Sayyidina Usaamah bin Zayd Radhiyallahu
'Anhu. It is possible that it was the time of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam's illness before his death. This hadith will also be mentioned
in the chapter on 'Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam leaning
on something'. Imaam Tirmidhi has written a surprising incident on the
sanad (chain of narrators) of this hadith, from which we can gauge the
intense love of the muhadditheen for the hadith, and their detachment from
this unstable and materialistic world. Muhammad bin AI-Fadl says: "Yahya
bin Mu'een (who is a great imaam and scholar of hadith -some 'ulama have
said that he has written ten lakh -100,000- ahaadith with his own hands)
asked me as soon as I sat down (when visiting him), about this hadith.
I started reciting it to him. He said: 'I desire you to read it out from
your kitaab so that it may be more satisfying"' Muhammad bin AI-Fadl says:
'I stood up to go inside and fetch the kitaab. He caught me by my qamis
and said: "First dictate it to me from memory, so that I may write it down.
There is no surety of life and death. It is possible I may meet you or
Imay not meet you again. You may repeat it from the kitaab later'. Muhammad
bin AI-Fadl says: 'I recited it to him from memory, then brought the kitaab
and read it out again from the kitaab'. Allahu Akbar! He did not have that
little assurance that either of them would live till he went inside to
get a kitaab and return. His love for the hadith was such that he did not
even like to wait till the kitaab was brought from inside the room.
(59) Hadith Number 7
Abu Sa'eed Khudari (R.A) says, "When Rasulullah (S.A.W) put on a new
garment, he would in happiness mention that garment's name. For example,
'Allah Ta'aala gave me this qamis (thowb, kurtah), 'amaamah (turban) sheet,
etc" Then recited this du'aa:
'Allahumma lakal hamdu kama kasauw- tanihi,
as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi
wa-sharri ma-suni'a lahu'.
"Oh Allah, all praise and thanks to You for clothing me with this (garment).
I ask You for the good of it and the good of what it was made for, and
I ask Your protection from the evil of it and theevil of what it was made
The goodness and badness of a garment is evident and 'for the good
and bad for which it was made' means forsummer and winter, elegance etc.
For whatever reason it is worn, the goolness in it is that it may be used
to obtain Allah's pleasure, like performing 'ibaadah (devotion) with it.
To use it for a bad cause would be in disobeying Allah or to create pride,
(60) Hadith Number 8
Anas bin Maalik (R.A) says: "The sheet (body wrap) most liked by Rasulullah
(Sallallahu alaihe wasallam) was the Yamaani printed sheet."
This siims to contradict the hadith mentioned at the begining of the
chapter where it is stated that Sayyidina Rasulullah (Sallalahu alaihe
wasallam) preferred wearing the qamis (kurtah) the most. The 'Ulama have
given many explanations for this. The simplest explanation if that there
is no difference. He liked the qamis very much and the sheet too. It could
also be said that among ordinary clothing that are worn, he liked the qamis
the most, and from the ones that are used for outer covering, he liked
the sheet the most. It has also been stated that for purposes of evidence
this is a much stronger hadith.Some 'Ulama have taken the first hadith
for the different types of clothing, among which Sayyidina Rasulullah (S.A.W)
liked the qamis most, and this hadith for the coloured clothing, from which
he liked the coloured printed sheet the most. Some say the sheet was of
a green colour. The object is that, among the colours, green was liked
the most, as it is the colour of the clothing in Jannah (paradise).
(61) HADITH NUMNBER 9
Abu Juhayfah (R.A) says, "I saw Rasulullah (S.A.W) wearing a pair of
red (coloured) clothing. The lusture of the feet of Rasulullah (S.A.W)
is still befor me." Sufyaan (R.A) who is a norrator of this hadith says:
"According to my understanding the pair (of clothing) was printed red."
This incident took place at the time of Hajjatul-Widaa, as is stated
if the Bukhaari and other kitaabs of hadith. Sayyidina Sufyaan (R.A) '
Anhu's reason for saying that this was a red coloured clothing (for men).
There is a difference of opinion among the 'Ulama'. The Hanafis also state
a number of opinions. This has been discussed in the first chapter. Before
choosing red-coloured clothing an 'aalim should be consulted. Maulana Gangohi
has mentioned a few times in his fataawa (religious rulings) that it is
permissible for a man to wear red patterned garment's. From the point of
taqwaa (piety) it is better for a man not to wear red coloured garments,
since there is a differince of opinion among the learned 'Ulama'.
(62) HADITH NUMBER 10
Baraa bin 'Aazib (R.A) says: "I have vever seen anybody more handsome
in red clothing than Rasulullah (S.A.W). At that time, the hair of Rasulullah
(S.A.W) reached his shoulders.
This hadith has been mentioned in the first chapter. It is repeated
here because of the red-coloured clothing.
(63) HADITH NUMBER (11)
Abu Rimthah Taymi (R.A) says,"I saw Rasulullah (S.A.W) covering himself
in two green coloured sheets."
This hadith has been quoted twice. It is repeated here briefly.
(64) HADITH NUMBER 12
Qaylah bin Makhramah (R.A) says: "I saw Rasulullah (S.A.W) in such
a state that he was wearing two old lungis (sarong, waist wrap) that had
been dyed a saffron colour but there was no sign of saffron left on it."
There is a lengthy story in this hadith also.
It is prohibited in the hadith to use clothing dyed with saffron. For
this reason it has been pointed out in the above hadith that the colour
of dthe saffron had faded, so that there remains no contradictions in the
ahaadith. Sayyidina Rasulullah (S.A.W) wore the two old sheets as a sign
of humility. The sufis have for this reason chosen a rugged way of life.
This leads one towards humility and keeps one away from pride and arregance.
It should also be borne in mind that if (the wearing of such clothing)
does not have this effect then this manner is not preferred. It will cause
more harm than good as we see it happening in these times. Many a time
this way is asopted to show that one has reached the stage of perfection
whilst the tongue is asking (begging).
An incident of Abul-Hasan Shaa-dhali who is from amdong the great sufis
is famous. Once he was wearing smart clothing. Some raggedly dressed person
objected. He replied, "My dressing in this manner shows praise and gratefulness
to Allah, whereas this state of yours shows a state of asking (begging).
You in your present state are begging from people." In short, it is better
not to wear showy clothing but only with the intention of humbleness, and
on condition that it does not lead one towards some other harm. On the
other hand, if it is worn for some religious benefits or to please a confidant
who has given it as a present, then in this case to wear elegant clothing
will also be mandub (desirable) and better. Sayyidina Rasulullah (S.A.W)
once purchased a set of clothing in exchange for twenty seven camels and
wore that clothing for this reason. The mashaa-ikh of the Naqshabandiyyah
and Shaa-dhaliyyah Orders usually wear elegant type of clothing. It has
been given preference becarse it saves one from the appearance of a beggar.
Imaam Abul-Hasan Shaa-dhali has said: "It is important that one should
keep away from the deceit of the heart from both angles. The gaining of
fame by dressing shabbily, to show off by being himble, and to show pride
by wearing smart elegant clothing, all are dangerous to our spiritual upliftment.
There is lengthy story in this hadith that is not relevant to the dressing
of Sayyidina Rasulullah (S.A.W). Therefor Imaam Tirmidhi omitted it here
with the objectof shortening the hadith. The story probably covers two
sheets. The commentators have also omitted it for the same reason. In it
are mentioned incidents fo the early period and experiences of Sayyiditina
Qaylah (R.A) after her acceptance of Islaam. In a few narrations it is
also mentioned that Sayyidina Ralsulullah (S.A.W) was sitting with his
old clothing in a humble manner. He had a branch (fan) of a palm in his
mubaarak hands. A person entered his noble assembly. He saw Sayyidina Rasulullah
(S.A.W) in this state of humbleness and dur to the awe-inspiring appearance
of Sayyidina Rasulullah (S.A.W), began shivering. Upon seeing this person
in this state, or being made aware of it, Sayyidina Rasulullah (S.A.W)
said to him: "Keep calm." As soon as Sayyidina Rasulullah (S.A.W) said
this he became calm, and all the signs of fear vanished. In some ahaadith
we gather that this incident relates to Sayyiditina Qaylah (R.A.) herself.
Imaam Tirmikhi has therefore mentioned this briefly in the chapter on the
sitting of Sayyidina Rasulullah (S.A.W). The incident is attributed to
Sayyiditina Qaylah (R.A) and will be mentioned in the chapter on the sitting
of Sayyidina Rasulullah (S.A.W).
(65) HADITH NUMBER 13
Ibn 'Abbaas (R.A) says that Rasulullah (S.A.W) used to say: " Choose
white clothing, as it is the best clothing. White clothing should be worn
whilst living, and the dead should be buried in white."
In this hadith it is not stated that Sayyidina (S.A.W) wore white clothing.
Its mention in the 'Shamaa-il Tirmikhi' is therefore implict. Idt can be
explaiced that when Sayyidina Rasulullah (S.A.W) encouraged the wearing
of white clothing, then he must have worn it himself. If is clearly stated
in the Bukhaari that Sayyidina Rasulullah (S.A.W) wore white clothing.
(66) HADITH NUMBER 14
Samurah bun Jundub (R.A) says: " Rasulullah (S.A.W) said, "Wear white
clothing because it is more taahir (paak) and clean, and also clothe your
dead in it."
By 'It is more taahir (paak) and clean is meant that if a small stain
appears, it will show clearly, whereas in coloured clothing it does not
(67) HADITH NUMBER 15
Ummul Mu-mineen, 'Aayeshah (R.A) reports: "Rasulullah (S.A.W) once
left the house in the morning, wearing a sheet made of black hair."
(68) HADITH NUMBER 16
Mughirah bin Shu'bah (R.A) says: "Rasulullah (S.A.W) wore a rumi Jubbah
which had narrow sleeves."
This incident was at the time of Ghazwah Tabuk. The 'Ulama have interpreted
from this hadith that a thing made by non-believers is not najis (na-paak)
till we can outwardly find of this. Upto that time there were no
Muslims in Rome, and Sayyidina Rasulullah (S.A.W) wore the clothing
made by them.