Green pigeon said, "O Wari, when the delegation of Christians from Najran came to Rasoolullah (ﷺ), they were wearing robes and garments when entering the Prophet's Masjid. Can you kindly tell me what kind of dress did our beloved Prophet (ﷺ) used to wear?"
Wari replied by reciting,
Praise be to Allah. 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 exposed 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 two Eids, and the wearing of white on Fridays. Makruh is that clothing whict the shari'ah has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes. Haraam clothings 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.أعوذُ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ(A'udhu billahi min ash-shaytaan-ir-rajeem)
"I seek refuge in Allah from the accursed shaitan"
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا(Innallāha wa malā`ikatahụ yuṣallụna 'alan-nabiyy, yā ayyuhallażīna āmanụ ṣallụ 'alaihi wa sallimụ taslīmā)
"Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace." - (QS.33:56)
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى أَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ(Allaahumma salli ‘ala Muhammadin wa ‘ala azwaajihi wa dhurriyyatihi kama salayta ‘ala Ibraaheem, wa baarik ‘ala Muhammadin wa ‘ala azwaajihi wa dhurriyyatihi kama baarakta ‘ala aali Ibraaheem, innaka hameedun majeed)
"O Allah, send Your salaah (grace, honour and mercy) upon Muhammad and upon his wives and offspring, as You sent Your salaah upon Ibrahim, and send Your blessings upon Muhammad and upon his wives and offspring, as You sent Your blessings upon the family of Ibrahim. You are indeed Praiseworthy, Most Glorious).”
[Narrated by al-Bukhaari (3369) and Muslim (407) from the hadeeth of Abu Humayd as-Saa‘idi, radhiyallahu 'anhu].
Al-‘Allaamah Ibn al-Qayyim, rahimahullah, compiled a summary of the hadiths which describe the clothing of Rasoolullah (ﷺ). He, rahimahullah, said, "Rasoolullah (ﷺ) had a turban, i.e., that which is wrapped around the head, as is the dress of ordinary people in some countries nowadays, such as Yemen and Sudan, called as-sahaab (“the cloud”), which he gave to ‘Ali. Under it, he wore a cap (qalansuwah). Sometimes he wore the cap without the turban, and sometimes he wore the turban without the cap. When he put on the turban, he let the ends hang down between his shoulder blades, from ‘Amr ibn Hurayth who said, "I saw the Messenger of Allah (ﷺ) on the minbar wearing a black turban, with its two ends hanging down between his shoulder blades. It is also narrated from Jaabir ibn ‘Abdullah that the Messenger of Allah (ﷺ) entered Makkah wearing a black turban. The hadith of Jaabir does not mention the end of the turban, which indicates that he did not always let the end hang down between his shoulder blades. It may be said that he entered Makkah wearing battle dress and a cap of chain mail on his head, because in every situation he wore what was appropriate."
Wari paused, then said, "Rasoolullah (ﷺ) also wore a qamees or chemise [which is like the thobes that are known nowadays and in some countries they are called galabiyah]. This was the most beloved of garments to him. The sleeves came down to the wrists.
Ummul Mu-mineen, Ummi Salamah, radiyallahu 'anha relates,The 'ulama have written different reasons for Rasoolullah (ﷺ) 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 at 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.
كَانَ أَحَبَّ الثِّيَابِ إِلَى رَسُولِ اللهِ صلى الله عليه وسلم الْقَمِيصُ"Of all the clothing, Rasoolullah (ﷺ) preferred wearing the qamis (Thowb, kurtaa) the most."
Some say that the qamis of Rasoolullah (ﷺ) was made of cotton and was not very long, nor were the sleeves long. Bayjuri has written that Rasoolullah (ﷺ) had only one qamis. It is reported from 'Aisha, radhiyallahu 'anha, that, "Rasoolullah (ﷺ) 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 Ibn 'Abbaas, radhiyallahu 'Anhu that, 'The qamis of Rasoolullah (ﷺ) was not very long, nor were its sleeves long'. In another hadetth of Ibn 'Abbas, it is stated that the qamis of Rasoolullah (ﷺ) was above the ankles. 'Allaamah Saami says, 'It should reach halfway down the calf.'
Asmaa bint Yazeed, radhiyallahu 'anha, says,This narration apparently contradicts the one where it has been stated that the sleeves of the qamis of Rasoolullah (ﷺ) 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.
كَانَ كُمُّ قَمِيصِ رَسُولِ اللهِ صلى الله عليه وسلم إِلَى الرُّسْغِ"The sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached to the wrists"
Qurrah bin Ilyaas, radiyallahu 'anhu relates, "I came with a group from the tribe of Muzeenah to make bay'ah (pay allegiance) to Rasoolullah (ﷺ). The button loop of Rasulullah (ﷺ)'s qamis was open. I put my hand in the collar of Rasulullah (ﷺ)'s qamis to touch the Seal of Prophethood (to gain barakah)".
When he visited Rasoolullah (ﷺ), he found the collar of Rasoolullah (ﷺ)'s qamis open. It is characteristic of one who loves, that every act of his beloved sinks into his heart. '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 Rasoolullah (ﷺ) has given us a glimpse of each and every act and deed of the beloved Rasool of Allah, (ﷺ).
Anas bin Maalik, radhiyallahu 'anhu reports, "Rasoolullah (ﷺ) came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasoolullah (ﷺ) came and led the Sahaabah in prayer".
'Daar Qutni' has stated that this incident took place when Rasoolullah (ﷺ) was ill. For this reason he was assisted by Usaamah bin Zayd, radhiyallahu 'anhu. It is possible that it was the time of Rasoolullah (ﷺ)'s illness before his death.
Abu Sa'eed Khudari, radhiyallahu 'anhu, says, "When Rasoolullah (ﷺ) 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,
اللَّهُمَّ لَكَ الْحَمْدُ كَمَا كَسَوْتَنِيهِ، أَسْأَلُكَ خَيْرَهُ وَخَيْرَ مَا صُنِعَ لَهُ، وَأَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا صُنِعَ لَهُ('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')
"O 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."And when he put on his chemise, he would start on the right. 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 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.
He also wore the jubbah, an overgarment with wide sleeves that is open at the front and is worn over the thobe. It is similar to the jubbah worn nowadays by the faculty of al-Azhar. Also the farrooj – which is like the qaba’, a garment that is worn over other garments and with a cummerbund or waist sash. And the farjiyyah, as well, a loose, long-sleeved garment that is worn by religious scholars.
When travelling he wore a jubbah with tight sleeves.He wore the izaar, waist-wrapper or lower garment, and rida’, upper garment, these are the garments that people wear in ihram today. Al-Waaqidi said, 'His rida’ and burd, types of upper garment, were six cubits long and three cubits and a handspan wide. His izaar was made of Omani cloth; it was four cubits and a handspan long and two cubits and a handspan wide.
He wore a red hullah. The hullah (suit) was composed of an izaar and rida’; the word simply refers to two garments worn together. Those who thought that it was pure red, not mixed with any other colour, are mistaken. Rather the red suit was two pieces of Yemeni cloth woven with red and black stripes, like all Yemeni cloths. They were known by this name because they contained red stripes. Otherwise, pure red is emphatically disallowed.
He wore both patterned and plain khameesahs (woollen cloaks). He also wore black garments. He wore a fur coat (made from animal pelt) edged with silk brocade. Imam Ahmad and Abu Dawood narrated with their isnaads from Anas ibn Maalik that the ruler of Byzantium sent Rasoolullah (ﷺ) a gift of a fur coat edged with fine silk, and he put it on. As-Asma‘i said, 'This refers to a fur coat with long sleeves. al-Khattaabi said: It is likely that this fur coat was edged with silk brocade, because the fur coat itself cannot be made of silk brocade.
He bought a pair of trousers, and what appears to be the case is that he only bought them in order to wear them. It is narrated in more than one hadith that he wore trousers and the Sahaabah wore trousers with his permission.
He wore khuffaayn (leather slippers that come above the ankles) and he wore sandals that were called taasoomah.
He wore rings; the hadiths differ as to whether he wore his ring on his right hand or his left hand. All of the hadiths have saheeh isnaads.
He wore a helmet, and he wore chainmail. On the day of Uhud he appeared wearing two garments of chainmail.
In Saheeh Muslim it is narrated that Asma’ bint Abi Bakr said, "This is the jubbah (overgarment) of the Messenger of Allah (ﷺ)," and she brought out to me a Persian overgarment which had pockets lined with silk brocade and its sleeves were edged with silk brocade. She said, "This was in ‘Aa’ishah’s possession until she died, and when she died, I took it." Rasoolullah (ﷺ) used to wear it, and now we wash it for the sick and seek healing thereby.
He had two green garments [burdah – the burdah is a striped garment that is open at the front. It is usually placed on the shoulders like an ‘abayah but it is smaller. The wearer wraps himself up in it or lets it hang down; it is similar to the kisa’ (a mantle or wrap)]. He also had a black mantle, a felted red mantle, and a mantle made of goat hair.
His qamees (chemise) was made of cotton; it was short and had short sleeves. As for these wide and long sleeves like saddlebags, neither he nor any of his companions wore such things at all, and that is contrary to his Sunnah; there is some doubt as to its permissibility, because it is akin to showing off.
The most beloved garment to him was the qamees (chemise – thobe or galabiyah) and hibarah (a striped garment) – the hibarah is a type of burdah with some reddish colour.
The most beloved of colours to him was white, Ibn 'Abbaas, radhiyallahu 'anhu, said that Rasoolullah (ﷺ) used to say,
In as-Saheeh it is narrated from ‘Aa’ishah that she brought out a felted kisa’ (mantle) and an izaar made of heavy fabric and said, "The soul of the Messenger of Allah (ﷺ) was taken whilst he was wearing these."عَلَيْكُمْ بِالْبَيَاضِ مِنَ الثِّيَابِ، لِيَلْبِسْهَا أَحْيَاؤُكُمْ، وَكَفِّنُوا فِيهَا مَوْتَاكُمْ، فَإِنَّهَا مِنْ خِيَارِ ثِيَابِكُمْ"Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white."
Samurah bun Jundub, radhiyallahu an'hu, says, "Rasoolullah (ﷺ) said,
الْبَسُوا الْبَيَاضَ، فَإِنَّهَا أَطْهَرُ وَأَطْيَبُ، وَكَفِّنُوا فِيهَا مَوْتَاكُمْ"Wear white clothing because it is more taahir (paak) and clean, and also clothe your dead in it."
With regard to the taylasaan (shawl), which is a cover that is worn over the head and shoulders, or over the shoulders only, and is worn nowadays by many priests and Jewish rabbis, there is no report to suggest that Rasoolullah (ﷺ) or any of his companions wore it. Rather, Rasoolullah (ﷺ) mentioned the Dajjaal and said, “He will emerge, accompanied by seventy thousand of the Jews of Asbahaan, wearing taylasaans (shawls).” Anas saw a group of people wearing such shawls and said, "How closely they resemble the Jews of Khaybar." Therefore a number of the earlier and later scholars regarded it as makrooh to wear it.
Most of the garments that Rasoolullah (ﷺ) and his companions wore were made of cotton, and sometimes they wore garments made of wool or linen. Jaabir ibn Ayyoob said, "Al-Salt ibn Raashid entered upon Muhammad ibn Sireen wearing a jubbah of wool, an izaar of wool and a turban of wool. Muhammad ibn Sireen got upset with him and said, 'I think that some people wear wool and say that ‘Isa ibn Maryam wore it. But someone whose sincerity I do not doubt told me that Rasoolullah (ﷺ) wore linen, wool and cotton, and the Sunnah of our Prophet is more deserving of being followed."
What Ibn Sireen meant by saying this is that some people think that wearing wool all the time is better than wearing other fabrics, so they make sure to wear it and they forbid themselves to wear anything else. Similarly, they strive to wear only one style of clothing, and they think that doing anything else is wrong. But what is wrong is restricting oneself to such a thing, adhering to it and never doing anything different.
The correct view is that the best path is the path of Rasoolullah (ﷺ) that he followed, enjoined, encouraged and did all the time. His practice with regard to clothing was to wear whatever was easily available, sometimes wool, sometimes cotton, sometimes linen; he wore a Yemeni burd (cloak) and a green burd; he wore a jubbah, qaba’ (overgament), qamees (chemise or thobe/galabiyah), trousers, izaar, rida’, khuff (leather slippers), and sandals; he let the end of his turban hang down from behind sometimes, and at other times he did not do that, and sometimes he brought part of the turban under his chin.
He wore black goat hair, ‘A’isha, radhiyallahu 'anha, said, "The Messenger of Allah (ﷺ) went out wearing a striped garment made of black hair." Qataadah used to said to Anas, "Which garments were most liked by the Messenger of Allah (ﷺ)?" He said, "The hibarah." The hibarah was a Yemeni cloak. Most of their garments were made of Yemeni textiles, because Yemen was close to them. They sometimes wore things that were imported from greater Syria and Egypt, such as qibaati fabric which was woven from linen by the Copts (Egyptians).
‘A’isha, radhiyallahu 'anha, made for Rasoolullah (ﷺ) a burdah (cloak) of wool and he put it on, but when he sweated he noticed the smell of the wool, and he took it off, as he liked good smells. ‘Abdullah ibn ‘Abbaas said, "I saw Rasoolullah (ﷺ) wearing one of the best of suits." Abu Rimthah said, "I saw Rasoolullah (ﷺ) delivering a speech wearing two green garments."The green garment is a garment that has green stripes; it is exactly like the red hullah (suit). Whoever thinks that the red hullah was pure red should also say that the green garment was pure green, but no one says that."
Finally, Wari said, "O my brothers and sisters, in the Sunnah, there are reports which describe several types of clothing that Rasoolullah (ﷺ) used to wear. To sum up, the reports say that he (ﷺ) used to wear whatever garments were readily available and were customary among his people. So he did not reject that which was available, he did not go to great lengths to obtain that which was not available, he did not wear anything that made him stand out from other people, and he did not restrict himself to wearing only one type of clothing. Rather he wore all kinds of fabric except silk, and all kinds of garments that were covering and beautiful. And Allah knows best."
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ(Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama sallayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed)
"O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibrahim; You are indeed Worthy of Praise, Full of Glory. O Allah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraaheem and upon the family of Ibrahem; You are indeed Worthy of Praise, Full of Glory).”
[Narrated by al-Bukhari (3700) and Muslim (406) from the hadeeth of Ka‘b ibn ‘Ajrah, radhiyallahu 'anhu].
- Imaam Abi 'Eesaa Muhammad bin 'Eesaa bin Sorah At-Tirmiai, Shamaa-il Tirmidhi, Translated by Muhammad bin 'Abdurrahmaan Ebrahim, Darul Ishaat.
- Ibn Qayyim Al-Jawziyya, Zaad Al Ma'aad, translated by Ismail Abdus Salaam, Dar-Al-Kotob Al-Ilmiyah
