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 reason.
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
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'.
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.
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'.
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.
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 for."
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, arrogance etc.
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).
HADITH NUMBER 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'.
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.
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.
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).
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.
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 show easily.
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."
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.