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Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakariyya Kandhelwi (R.A.) explains; 

 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.  

(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 there.

(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 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 the calf'.

(56) Hadith Number 4

Asmaa bint Yazeed Radhiyallahu 'Anha says: "The sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached to the wrists".  


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 (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

Anas 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 8

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."  


This 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.

(64) 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 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 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.


Studying Ash-Shaam-il 

The simple life of Rasulullah (salla lahu alayhi wa’ale hi wasallam) 

The authentic narrations have shown that the most beloved item of clothing is the kameez. This is also known as the Jilbab.  The Kameez has many benefits as it covers the body and is easy to wear. When one wears the Jilbab he will not be required to wear many other clothes as he will be well covered by this one item. However our clothes should not be a reason for our arrogance and therefore it should be of less cost, made of cotton or linen. The general consensus is that the sleeves of the kameez must not exceed the wrists. 

Emulating the beloved (salla lahu alayhi wa’ale hi wasallam) 

The beloved Prophet (salla lahu alayhi wa’ale hi wasallam) owned just one Kameez as the Prophet (salla lahu alayhi wa’ale hi wasallam) did not own a pair of any one item. A habit of the beloved Prophet (salla lahu alayhi wa’ale hi wasallam) is to name his clothes, for example Rasulullah (salla lahu alayhi wa’ale hi wasallam) named his gown, the Arabic name meaning cloud.

An example is also given of how the companions (Ra) loved the Sunnah in such a way that upon seeing that Rasulullah (salla lahu alayhi wa’ale hi wasallam) left his top button undone, they also stopped doing that same button on their kameez whether it was hot or cold. Sayyid Sheikh Muhammad al Yaqoubi himself travelled to Morocco for confirmation of this hadith.
There are many blessed practices regarding the dressing and how we should wear and even keep our clothes but unfortunately we have abandoned them. The Sunnah is to fold your clothes and not to hang them as is the practice nowadays. We should keep our clothes folded on shelves as every item of clothing that is hanged, is there for shaytaan – the devil to wear. All these practices that have been abandoned have an effect on us and are taking away the barakha – blessings from our lives.
A very beautiful tradition when wearing new clothes is to make dua – supplication, upon wearing it for the first time. The Ulama confirm that the process of manufacturing clothes involves many different people, and we do not know what kind of intention these people had when making the garment. They may have an evil intent therefore we need to seek refuge from Allah (swt).

Rasulullah (salla lahu alayhi wa’ale hi wasallam) loved the wearing of white garments especially on Fridays. This should include the wearing of white hats and in this way you honour the Jummah prayer. Sheikh Muhammad discussed how he addressed a gathering in Malaysia after the Jummah prayer and spoke of what a beautiful sight it was because there was a sea of people in white, all with white hats on. Rasulullah (salla lahu alayhi wa’ale hi wasallam) also liked the colours of green and yellow. Rasulullah (salla lahu alayhi wa’ale hi wasallam) also liked wearing clothes made of ‘camel’s hair’, which is also called Kashmir wool.

The Sunnah is the means of legislation in Islamic law and an example of this is that the beloved Prophet (salla lahu alayhi wa’ale hi wasallam) wore the Rumi Jubbah, which was made by non-believers. This establishes that we are permitted to wear items of clothing made by non-Muslims and this Sunnah confirms this legislation. Rasulullah (salla lahu alayhi wa’ale hi wasallam) prohibited wearing clothes with traces of dyed saffron showing. 

The practice of Rasulullah (salla lahu alayhi wa’ale hi wasallam) was to give away any extra clothes that he may have had, which included any new clothes. This is the simplicity of the beloved Prophet (salla lahu alayhi wa’ale hi wasallam) who we should strive to emulate. Sheikh Muhammad explained that today whenever we do give to charity, it is always the clothes we have worn many times and are tired of wearing, but the Sunnah shows us that we should give away new clothes and the clothes we love. This is how we can seek the pleasure of Allah (swt). In today’s time we are attached to the duniya – World in such a way that it has led to living in excess, and showing off to others. We have become misers who find pleasure in having and owning as much as possible.

The adab – etiquette of Muslims is that they would bring fruit and other food home in leather concealed bags, in order to prevent their neighbours from seeing what they had brought. This was out of humility to ensure they did not become proud of what they could afford to buy. If the neighbours are poor they would not be made to feel sad and also others would not be able to put their evil eye on what you have brought. There are many benefits of practicing the Sunnah for society.
We see today that the basic habits of shopping have changed and now everything is on display.The Islamic traditions were that sellers would give good advice to their customers and would win their trust. The goods would be kept inside and would not be displayed, but now everything revolves around marketing. There are major campaigns aimed at children in all the high street stores that we see. 

The Bounty of Allah (swt) 

Rizq is what we eat this has been decreed for us by Allah (swt). Allah (swt) makes it accessible to us and if it has not been written for us then we can never achieve it. The beautiful Sunnah of the most beloved Rasulullah (salla lahu alayhi wa’ale hi wasallam) is to give food away after the first day. Today the Ulama - scholars have followed this practice in a way that it has been known for them to give away any money, which they did not need at the time with the belief that Allah (swt) will provide for them.The true scholars of Islam never claim anything, everything belongs to Allah (swt) and we are just holding it. Allah (swt) manages all affairs and therefore to believe in Allah (swt) means not to rely on any other source. Often it is only when we fail that we remember Allah (swt) and turn to Him for help. It is the way of the scholars to encourage the giving of presents and also on occasion to have new clothes. For example on 12 Rajab, the date that is believed to mark the coming of Rasulullah (salla lahu alayhi wa’ale hi wasallam) is an occasion when in the Middle East, many of the scholars give gifts to their children including new clothes. The great Ulama are known to save money on this occasion in order to buy gifts etc but this in itself is done for the sake of the Sunnah. Rasulullah (salla lahu alayhi wa’ale hi wasallam) is the most generous and is known to have always given to everyone around him. The scholars would never save money for their own sake and even if they invested in an excellent outfit for themselves it would in reality be for the sake of their love for Rasulullah (salla lahu alayhi wa’ale hi wasallam).The scholars did not love the duniya, they did not gather and save money for the sake of this but they enjoyed whatever Allah (swt) gave them and this is amongst the Sulook – etiquettes of the scholars. It was once said; 

‘Carry the duniya in your hands, but not in your hearts’. 

Some have the World in their hands and in their heart, but it is worse to have it in your heart but not in your hands. The people who love the world but have not been successful will become greedy and desperate, leading to many wrongs. Allah (swt) blesses those who have little wealth, as it is a sign that Allah (swt) wants them to come to Him. Allah (swt) does not bless by giving you the duniya but He blesses you by giving knowledge of Himself and the beloved Prophet (salla lahu alayhi wa’ale hi wasallam).