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Blessed Amaamah of Rasulullah (SAW)


CHAPTER ON THE TURBAN (AMAAMAH) OF SAYYIDINA RASULULLAH SALLALAHU ALAYHI WA’ALE HI WASALLAM

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

The length of the turban of Sayyidina Rasulullah Salla lahu alayhi wa’ale hi wasallam has not been given in the well known ahaadith. In a narration from Tabraani seven dhi-raa' have been mentioned. Bayjuri has related from Ibn Hajar that this hadith has no origin. Allaamah Jazari says, "I studied the books on seerah (the life of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam), but I found no mention of any length."

It is related from Imam Nawawi that Sayyidina Rasulullah Salla lahu alayhi wa’ale hi wasallam had two turbans, one was a small one, the length of which was six dhi-raa' (cubits) according to Munaawi, and seven dhi-raa' according to Mulla Ali Qari. The long one was twelve dhi-raa'. The author of 'Madkhal' mentions that the length of the turban of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam was seven dhi-raa'. He did not mention any other size. It was a continuous Sunnah to wear the turban. It has been related that Sayydiina Rasulullah salla lahu alayhi wa’ale hi wasallam ordered the wearing of the turban. Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam said, "Wear an amaamah (turban) regularly, for it increases one's hilm (gentleness)". (Fathul Baari)

Someone enquired from Abdullah bin Umar radiyallahu anhu, "Is it sunnah to wear an amaamah (turban)?" He replied, "Yes it is sunnah."- ‘Ainy
In one hadith it is stated that a turban should be worn regularly for it is a sign of Islam, and it distinguishes between a Muslim and Kafir. – ‘Ainy


The author has mentioned five ahaadith in this chapter.


(107) Hadith 1

Hazrat Jabir radiyallahu anhu reports that when Makkah was conquered, Rasulullah sallallahu alayhi wa’ale hi wasallam entered the city wearing a black turban.   

Commentary

This hadith seems to contradict the previous ahaadith (mentioned in the previous chapter) wherein it is stated that Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam wore a helmet and entered Makkah. In reality there is no difference. It is not impossible to wear a turban on a helmet. Both hadith can be summed up easily. Some Ulama say that when Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam entered Makkah, they wore a helmet. As soon as the helmet was removed, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam wore a turban. Since the time was appropriate, that is why the time of entry is mentioned. Some Ulama are of the opinion that because a metal head cover may have been troublesome, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam may have worn a turban beneath it.

(108) Hadith 2

Hazrat Amr bin Hurayth radiyallahu anhu says, "I had seen Rasulullah salla lahu alayhi wa’ale hi wasallam wear a black turban."   

Commentary

In Sahih Muslim and Nasa-ee, Sayyidina Amr bin Hurayth radiyallahu anhu says, "That scene is still before my eyes, when Sayyidina Rasoolullah sallallahu alaihe wasallam was reciting the khutbah (sermon) on the mimbar (pulpit). Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam wore a black turban on their mubaarak - blessed head, and its shamlah (the end portion of the turban) was between the blessed shoulders.

(109) Hadith 3

Hazrat Amr bin Hurayth radiyallahu anhu relates that Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam was once delivering the khutbah, and there was a black turban on their mubaarak head."  


Commentary

According to well known sayings, this khutbah was at the time when Makkah Mukarramah was conquered. It was given from the threshold of the Ka'bah's door, as has been mentioned in the previous ahaadith by Hazrat Jaabir radiyallahu anhu. In some ahaadith relating to this incident, it has been mentioned that the sermon was delivered from a mimbar (pulpit), whereas the khutbah at the time when Makkah Mukarramah was conquered was not given from a mimbar. Some say that this incident did not take place in Makkah Mukarramah, but at Madinah Munawwarah on a Friday. In some ahaadith it is also mentioned that this was a Friday khutbah. Mulla Ali Qari has written on the commentary of ‘Mishkaat’ from Meerak Shah that this khutbah - sermon was delivered before Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam passed away. Allah (swt) knows best. 


 
(110) Hadith 4

Hazrat Ibn Umar radiyallahu anhuma reports, "When Rasulullah salla lahu alayhi wa’ale hi wasallam fastened an amaamah (turban), they used to put the shamlah between the blessed shoulders (i.e. put it on the back)."
Nafi says, "I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner." Ubaydullah, who is the student of Nafi, says, "In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same." 


Commentary

The practice of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam in putting the shamlah (back-end portion of the turban) varied. Usually they left the shamlah on the turban. Some Ulama have gone so far as to say that Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam never wore a turban without a shamlah. The Muhaqqiqeen (research scholars) say that Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam sometimes did not leave a shamlah. When wearing a turban, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam observed different practices with the shamlah. Sometimes they left it on the right front shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allamah Munaawi says, "Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back."

(111) Hadith 5

Hazrat Ibn Abbas radiyallahu anhuma reports, "Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam was once reciting the khutbah, wearing a black turban, or an oily strip of cloth."  


Commentary

This was before Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam passed away. It was the last sermon. After this Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam did not ascend the mimbar, nor recite a khutbah.
In this sermon, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam especially stressed the privileges of and consideration for the Ansaar. Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam counted their virtues and kind favours and also requested that the one who was chosen as an amir - leader should give special attention to the needs of the Ansaar. At that time Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam had a severe headache, for which reason they might have fastened a strip of cloth. Also since the blessed hair of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam used to be oiled regularly, which is mentioned in the ensuing chapters, the strip may have been oily for this reason. The habit of Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam wearing a black turban is well known.
The Ulama have two meanings of a 'black turban'. Some have translated it as a black coloured turban and some say it is an oily strip of cloth. Both are correct as it can have both meanings. One narrator of this hadith is Ibnul Ghaseel, who is from the progeny of Hazrat Hanzalah radiyallahu anhu who was bathed by the malaa-ikah (angels). Hazrat Hanzalah radiyallahu anhu was nicknamed 'Ghaseelul Malaaikah', which means the one bathed by the angels. There is a thought provoking incident regarding this. When the call for the Battle of Uhud was announced and the army was beginning to leave, he was having relations with his wife. In this state he heard the call for war, and heard the army leaving for the battlefield. He left everything at that moment and joined the army. He did not have a chance to do ghusl (bath). He was martyred in the battlefield and because a 'shaheed' (martyr) is not given a ghusl, he too was not given a bath.

Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam saw the malaa-ikah - angels bathing him. On returning to Madinah Munawwarah, Sayyidina Rasulullah salla lahu alayhi wa’ale hi wasallam was informed by his wife of his condition. 
 

Truly, these people gave their lives for the sake of deen, as willingly as we would, today; fulfil our passions in which we are so heavily engrossed.

Studying Ash-Shaam-il  

Blessed Amaamah of Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) 

This chapter confirms that the blessed Prophet (salla lahu alayhi wa’ale hi wasallam) wore a black coloured turban, which is called an Amaamah in Arabic. This is the Sunnah of the blessed Prophet (salla lahu alayhi wa’ale hi wasallam), and this example is followed by the scholars and the Ahl-e-Bayt. 
In fact the colour of the turban is meant to represent the rank of the person who is wearing it. A white amaamah, is worn by the Auliya, red amaamah is worn by the scholars and green amaamah is worn by the Ahl-e-Bayt. 

The blessed way of the Prophet (saw) 

In the time of Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam), all the believers had a beard and wore a turban. In recent times, this has become only a symbol of the scholars. 
Amongst the Sunnah – way, of Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) are to wear an Amaamah, sit and wear shoes, stand and wear the turban. Sayyidina Rasulullah (salla lahu alayhi wa’ale hi wasallam) loved wearing the Izaar, which is a lower garment made up of a cloth tied around the waist covering the awrah. (the awrah is the section of the body which should be covered at all times. This area of the body is different for men and women. The awrah, for men is from below the navel to below the knees) 


Part of the Sunnah, is also to sit and put on our lower garment whether it is a shalwaar or trouser. Sayyidina Ali (Ra) for this reason never stood and put on their lower garment.