Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakariyya Kandhelwi
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 – Islamic law 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 is that clothing which the shari'ah
has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes. Haraam -
forbidden 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 reason.
& 54) Hadith Number 1 and 2
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 there.
It has been
reported from Ummi Salamah Radhiyallahu 'Anha: "Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing, from
among all clothing, the qamis (thowb)".
Qaari relates from Dimyaati that the qamis of Sayyidina 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 lower garment, 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
(56) Hadith Number 4
bint Yazeed Radhiyallahu 'Anha says: "The sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached
to the wrists".
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 (make 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 shirt - qamis open. It
is a 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
bin Maalik Radhiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam came out of his house with the
assistance of Usaamah bin Zayd (Radiyallahu Anhu). 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 passing away. 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( scholars of hadith)
of this 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 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 - book so that it may be more satisfying"' Muhammad
bin AI-Fadl says: 'I stood up to go inside and fetch the book. He caught me by my qamis - shirt 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 I may not meet you again. You may repeat it from the book later'. Muhammad bin AI-Fadl says: 'I recited it
to him from memory, then brought the book and read it out again'. Allahu Akbar! He did not have that little assurance that either of them
would live till he went inside to get the book and return. His love for the hadith was such that he did not even like to wait
till the book was brought from inside the room.
(59) Hadith Number 7
Abu Sa'eed Khudari (R.A)
says, "When Rasulullah Sallallahu alayhi Wasallam 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-sanu'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-sanui'a lahu'. Translation "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 the evil of what it was made for."
The goodness and badness of a garment is evident and 'for the good and bad for which it
was made' means for summer and winter, elegance etc. For whatever reason it is worn, the goodness 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, arrogance etc.
(60) Hadith Number
Anas bin Maalik (Radiyallahu Anhu) says: "The sheet (body wrap) most liked by Rasulullah (Sallallahu alaihe
wasallam) was the Yamaani printed sheet."
This seems to contradict
the hadith mentioned at the beginning 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, and 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 Sallallahu alayhi Wasallam 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 Number 9
Abu Juhayfah (Radiyallahu Anhu) says, "I
saw Rasulullah (Sallallahu alaihe wasallam) wearing a pair of red (coloured) clothing. The lustre of the feet of Rasulullah
(Sallallahu alaihe wasallam) is still before me." Sufyaan (R.A) who is a narrator of this hadith says:
"According to my understanding the pair (of clothing) was printed red."
incident took place at the time of Hajjatul-Widaa, as is stated in the Bukhaari and other books
of hadith. Sayyidina Sufyaan (R.A) ' Anhu's reason for saying that this was a red printed pair is that it has been
prohibited to wear 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
– Islamic teacher 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 difference of opinion among the learned 'Ulama - scholars'.
(62) Hadith Number 10
Baraa bin 'Aazib (Radiyallahu Anhu) says: "I have never seen
anybody more handsome in red clothing than Rasulullah (Sallallahu alaihe wasallam). At that time, the hair of Rasulullah (Sallallahu
alaihe wasallam) 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 (Radiyallahu
Anhu) says,” I saw Rasulullah (Sallallahu alaihe wasallam) covering himself in
two green coloured sheets."
This hadith has been quoted twice. It is repeated here briefly.
Hadith Number 12
Qaylah bin Makhramah (Radiyallahu Anhu) says: "I saw Rasulullah (Sallallahu
alaihe wasallam) in such a state that he was wearing two old lower garments (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 the saffron had faded, so that there remain no contradictions in the ahaadith.
Sayyidina Rasulullah (Sallallahu alaihe wasallam) 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 arrogance. 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 adopted 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 among 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 (Sallallahu alaihe wasallam) once purchased
a set of clothing in exchange for twenty seven camels and wore that clothing for this reason. The mashaa-ikh – the
great sheikhs of the Naqshabandiyyah and Shaa-dhaliyyah Orders usually wear elegant type of clothing. It has been given
preference because 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 humble, 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 (Sallallahu alaihe wasallam). Therefore Imaam Tirmidhi omitted it here with the object of
shortening the hadith. The story probably covers two sheets. The commentators have also omitted it for the same reason. In
it are mentioned incidents for the early period and experiences of Sayyiditina Qaylah (R.A) after her acceptance of Islam.
In a few narrations it is also mentioned that Sayyidina Rasulullah (Sallallahu alaihe wasallam) 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 (Sallallahu alaihe wasallam) in this state of humbleness and due to the awe-inspiring appearance
of Sayyidina Rasulullah (Sallallahu alaihe wasallam), began shivering. Upon seeing this person in this state, or being made
aware of it, Sayyidina Rasulullah (Sallallahu alaihe wasallam) said to him: "Keep calm." As soon as Sayyidina Rasulullah (Sallallahu alaihe wasallam) 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 Tirmidhi has therefore mentioned this briefly in the chapter on the sitting of Sayyidina Rasulullah (Sallallahu alaihe
wasallam). The incident is attributed to Sayyidina Qaylah (R.A) and will be mentioned in the chapter on the sitting of Sayyidina
Rasulullah (Sallallahu alaihe wasallam).
(65) Hadith Number 13
Ibn 'Abbaas (Radiyallahu Anhu) says that Rasulullah Sallallahu alaihe wasallam 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 Rasulullah (Sallallahu alaihe wasallam) wore
white clothing. Its mention in the 'Shamaa-il Tirmidhi' is therefore implict. It can be explained that when Sayyidina
Rasulullah (Sallallahu alaihe wasallam) encouraged
the wearing of white clothing, then he must have worn it himself. If is clearly stated in the Bukhaari that Sayyidina
Rasulullah (Sallallahu alaihe wasallam) wore white clothing.
(66) Hadith Number 14
Samurah bun Jundub (Radiyallahu
Anhu) says: " Rasulullah (Sallallahu alaihe wasallam) said, "Wear white clothing because it is more taahir (paak) and clean, and also clothe your dead
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 show easily.
(67) Hadith Number 15
Ummul Mu-mineen, 'Aayeshah
(Radiyallahu Anha) reports: "Rasulullah (Sallallahu alaihe wasallam) once left the house in the morning, wearing a sheet made of black hair."
(68) Hadith Number 16
Mughirah bin Shu'bah (Radiyallahu Anhu) says: "Rasulullah (Sallallahu
alaihe wasallam) 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 a sign
of this. Upto that time there were no Muslims in Rome, and Sayyidina Rasulullah (Sallallahu alaihe wasallam) wore
the clothing made by them.