‘It is necessary to know that regarding the origin of clothing, it is permissible to wear what you want. A person can wear what he wants to from garments but with keeping away from that which prohibited in the Sharia.

It has authentically been reported from our Prophet -sallAllaahu alayhi wa sallam– that he said:

‘Eat, drink and dress in clothing and give charity without being wasteful and without being arrogant and conceited.’[1]

It has been mentioned from Ibn Abbas –RadhiAllaahu anhu- that he said:

‘Eat what you want, wear what you want other than exceeding in two matters: wastage or being arrogant and conceited.’[2]

Meaning, wear what you like of clothing but be careful of wastage and also be careful of arrogance which is showing off.

The Sunnah mentions some cautious matters which are connected to clothing which the Prophet -sallAllaahu alayhi wa sallam– ordered with keeping away from, and from them are:

Isbaal

Isbaal: is when a man’s garment hangs below his ankles. There is a threat which has been mentioned in many Ahadeeth and this is why a number of the people of knowledge have counted this to be from the major sins.

What has been mentioned with this threat is what is affirmed in ‘Saheeh Muslim’ that the Prophet -sallAllaahu alayhi wa sallam– said:

‘There are three whom Allah will not speak to on the Day of Judgment and will not look at, nor will He purify them and they will have a severe punishment: the one who lets his garment hang below his ankles, the one who carries tales and the hypocrite who sells his product by swearing a false oath.’

Regarding Isbaal there are many Ahadeeth which warn against doing so and explain its dangers.’[3]

Wearing Silk & Distinct Clothing

AbdurRazzaq al-Abbad said:

‘The Prophet -sallAllaahu alayhi wa sallam– prohibited men from wearing silk garments and wearing clothes to be distinct. This is when a person wears a garment to distinguish himself from the people of his country, and this is why the origin is for a person to wear the clothing of the people of the country as long as there is no opposition to the Sharia’, if he finds, that it is an opposition then he should keep away from it.’[4]

Ahadeeth about Silk Clothing

From Abu Musa that the Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘Wearing of silk and gold has been made prohibited upon the males of my Ummah and permissible for their females.’[5]

From Mua’dh bin Jabal who said: the Prophet -sallAllaahu alayhi wa sallam– saw a Jubah (a long flowing cloak) decorated around the neck area with silk and he said:

‘A necklace of fire on the Day of Judgement.’[6]

From Uqbah bin Aamir who said:

The Prophet -sallAllaahu alayhi wa sallam– used to prevent his family from jewellery and silk and would say: if you love the jewellery of Paradise and its silk then do not wear it in the Duniyaa.’[7]

From Abu Hurairah that the Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘Whoever wore silk in the Duniyaa will not wear it in the Hereafter. Whoever drank alcohol in the Duniyaa will not drink it in the Hereafter. Whoever drank in vessels of gold and silver will not drink in them in the Hereafter.’ Then he said: ‘Clothing of the people of Paradise, drink of the people of Paradise and vessels of the people of Paradise.’[8]

The Exception for wearing Silk

From Anas –RadhiAllaahu anhu- who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam– allowed Zubayr and AbdurRahman bin Awf –RadhiAllaahu anhu- to wear silk due to a rash they had.’[9]

Leaving off a garment due to humbleness

From Sahal bin Mu’adh bin Anas al-Juhani from his father who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘Whoever leaves off [a type of] clothing humbly for the sake of Allaah, while he is able to do so, then Allaah will call him at the head of all creation so that he can choose from the clothing of the people of al-Eemaan which he chooses.’[10]

From Abu Umamah who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘Wearing old clothing is from Eemaan.’ Meaning having Zuhd.’[11]

Clothing of the Non-Muslims

AbdurRazzaq al-Abbad said:

‘Also, that which has been prohibited regarding clothing is the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Whoever imitates a people then they are from them.’

So, clothing which is specific for the non-Muslims and they are known for it, is not permissible for the Muslim to wear it.’[12]

Hadeeth 46 –Al-Qamees

From Umm Salamah who said:

‘The most beloved clothing to the Messenger of Allaah -sallAllaahu alayhi wa sallam– which he would wear was the al-Qamees (Thawb/long shirt).’

[Collected by Abu Dawood, Tirmidhi and Nisa’ee and Albaani graded it Saheeh, Mukhtasir ash-Shamail al-Muhammadeeyah p.46]

[al-Qamees]

AbdurRazzaq al-Abbad said:

‘al-Qamees is a well-known garment, which has two sleeves through which a person places his hands and has an opening at the top through which a person places his neck. It has been said that the reason why the Prophet -sallAllaahu alayhi wa sallam– loved the Qamees was because it was easy to put on and easy to remove, comfortable while moving. This is opposite to some clothing which when worn needs getting used to when moving around, like a wrapper garment.’[13]

Hadeeth 47 Da’eef

From Asmaa bint Yazeed said:

‘The cuffs of the of the shirt of the Messenger of Allaah -sallAllaahu alayhi wa sallam– were up to the wrist.’

[Collected by Abu Dawood, Tirmidhi, Nisa’ee and Albaani graded it Da’eef in Mukhtasir ash-Shamail al-Muhammadeeyah p.46]

Albaani said: ‘In its Isnaad is Sharh bin Hawshib and he is Da’eef due to his weak memory.’[14]

[Asmaa bint Yazeed]

Shaykh Albaani said:

‘Asmaa bint Yazeed bin as-Sakan al-Ansaari is a female Companion. Her Kuniyaa was Umm Salmah. Bukhari collected her narration in ‘al-Adab al-Mufrad’ and in the books of the Sunnan.’[15]

Hadeeth 48 – Buttons undone

From Mu’aawiyah ibn Quraah from his father who said:

‘I came to the Messenger of Allaah -sallAllaahu alayhi wa sallam– while I was in a delegation of the people of Mu’zaynah in order to give him the pledge of allegiance. His Qamees had buttons that were open, so I put my hand in the neck opening of his shirt, which was undone showing his chest and I touched the seal of prophethood.’

[Collected by Abu Dawood, Ibn Majah and Albaani graded it Saheeh. Mukhtasir ash-Shamail al-Muhammadeeyah p.46]

[Buttons undone]

Shaykh Albaani was asked is it recommended to keep shirt buttons open and the evidence for it is the hadeeth of Mu’waweeyyah bin Quraah from his father and along with what is mentioned from some of the Salaf acting upon it.
The answer:

‘This issue is based upon the difference between the Sunnan of habit and Sunnan of worship’ [here the shaykh mentions some examples then he said] ‘The Messenger -sallAllaahu alayhi wa sallam– used to dislike eating a desert-lizard and it is not from the Sunnah for a Muslim to dislike eating it.

‘The Messenger -sallAllaahu alayhi wa sallam– used to love honey.’ It is not said about the person who does not love honey that he has opposed the Sunnah.’
The shaykh continues:

‘There is the Sunnah of habit and practice and then there is Sunnah of worship. These examples confirm that not every action which the Messenger -sallAllaahu alayhi wa sallam– did was the Sunnah of Eebadah (worship). This is because perhaps he did something naturally or according to his mood, meaning he loved some food and disliked others, this does not have a connection with the Deen.

Likewise, lengthening hair, the Prophet -sallAllaahu alayhi wa sallam– did so because it is from the customs of the Arabs and they would sometimes wear their hair in braids.

None from the people of knowledge and Fiqh said that placing hair in braids is from the Sunnah even though the Messenger -sallAllaahu alayhi wa sallam– did so.

Likewise, nowadays we wear Sandals which have only one opening for the toes to go through, whereas the shoes of the Messenger -sallAllaahu alayhi wa sallam– had an opening for the large toe and a different opening for the rest of the toes, as is narrated by Bukhari.

The shaykh continues:

‘This detail gives a student of knowledge ease in many issues. As for the issue of opening the buttons [of a shirt], then it is possible that the Messenger -sallAllaahu alayhi wa sallam– did so for ease and to invigorate him, he would open his shirt when the weather was hot so he could relax. There is no problem with doing this.

As for the one who takes it as an intentional worship like wearing a thobe half way up the shin, because in this issue there are Ahadeeth from the Messenger -sallAllaahu alayhi wa sallam– whereby he said:

(إِزْرَةُ الْمُؤْمِنِ إِلَى نِصْفِ السَّاقِ)

‘The garment of a believer is half way up the shin.’

He made this as a sign of a believer, so this is one matter and leaving a shirt unbuttoned is a different matter. So, once you know this principle, that the Sunnah is of two types:

The Sunnah of worship and the Sunnah of habit, then it is obligatory upon the student of knowledge to look into what the Messenger -sallAllaahu alayhi wa sallam– did.

Did this action come from him with the intent of worship and seeking closeness to Allaah? Or was it a practice or habit or something else, or from his different incentives and duties. If you know this principle then you will be at ease with many issues and from them buttons of a shirt.’[16]

Hadeeth 49 – Tailored Garment

From Anas bin Malik who said:

‘The Prophet -sallAllaahu alayhi wa sallam– was once ill so he came out leaning upon Usama bin Zayd. He was wearing a Qitri [tailored garment]. He had hung this over him without wearing it fully (without putting his hands in the sleeves etc) and he led the people in prayer.’

[Collected by Abu Shaykh, Tirmidhi and Albaani graded it Saheeh. Mukhtasir ash-Shamail al-Muhammadeeyah p.47]

[Qitri tailored garment]

AbdurRazzaq al-Abbad said:

‘Is a Yemeni type of cloth [which is not too soft and not too thick.] which had stripes on it.’[17]

Hadeeth 50 – Call it with its Name

From Abu Sa’eed al-Khudri who said:

“The Messenger of Allaah -sallAllaahu alayhi wa sallam– when he had worn a new garment, he would call it with its name, and then he would say:

‘O Allaah All praise be to you for you have clothed me, I ask you for the good of it and the good of what it was made for and I seek refuge with you from the evil of this garment and the evil of what it was made for.’

[Collected by Abu Dawood, Tirmidhi, Nisa’ee and Albaani graded it Saheeh. Mukhtasir ash-Shamail al-Muhammadeeyah p.47-48]

Abu Dawood brought extra wording:

The Companions of the Prophet -sallAllaahu alayhi wa sallam– used to say when one of them were to wear a new garment: ‘It will wear out and Allaah the Most-High will replace it.’[18]

[call it with its name]

Albaani said:

‘meaning [in the Dua] if he wore a head covering he would say head covering and if he wore a top upper garment he would call it a top upper garment etc. in the Dua’.[19]

Albaani said:

[I ask you for the good of (then mention the name of the clothing)] – meaning that clothing remains and the good for which it was made, which is utilising it for that which has pleasure of Allaah Ta’ala.

[from its evil] – that which is the opposite of goodness.

[the evil for what it was made for] – meaning it being transferred to a clothing of pride and showing off.’[20]

[Meaning of this Dhikr]

AbdurRazzaq al-Abbad said:

Meaning: that at the time he would supplicate saying: ‘O Allaah for You is praise as You have clothed me with this head covering, this shirt, or this waist wrapper. And he would say its title, calling to mind the favour of Allaah Subhanahu wa Ta’ala upon him with that clothing.

The meaning is not that he gives a new piece of clothing a name or a new head gear a name.

He begins firstly by praising Allaah for this blessing. There is no doubt that clothing which hides the private parts of the slave of Allaah and covers his private area, and is beautified by the clothing and is adornment for him then this is a great blessing and a huge favour which Allaah Subhanahu wa Ta’ala blessed his worshipper with.

Allaah Ta’ala said:

يَٰبَنِيٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسٗا يُوَٰرِي سَوۡءَٰتِكُمۡ وَرِيشٗاۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٰلِكَ خَيۡرٞۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

<< O Children of Adam! We have bestowed clothing upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the covering of righteousness, that is better. Such are among the Ayaat of Allaah, that they may remember (i.e. leave falsehood and follow truth ).>> [Ara’af:26][21]

[Good of Clothing]

AbdurRazzaq al-Abbad said:

‘From the Hadeeth in ‘Saheeh al-Bukhari’ from Umm Khalid bint Khalid bin Sa’eed bin al-Aas –RadhiAllaahu anhu- who said:

‘A clothing which had black Khameesah [a striped garment made either of silk or wool] was brought to the Messenger of Allaah -sallAllaahu alayhi wa sallam– and he said:

‘Who do you think we should dress in this Khameesah [a striped garment made either of silk or wool]?

The people remained silent.

He –SallAllaahu alayhi wa sallam- said: ‘Bring Umm Khalid[22] to me.’

She was brought to the Prophet –SallAllaahu alayhi wa sallam- and he dressed her in it himself and said: ‘Live as long as this clothing.’

In this Hadeeth there is an understanding, for how necessary it is for the Muslims to interact with their brothers when they see one of them with new clothing. So that his brother feels what sincere hearts bear of love of goodness for others. This also indicates to the pureness and cleanness of these hearts in contrast to the condition of the one whose heart bears envy or hatred, so the tongue of the likes of this person is too weak to supplicate for his brother with the likes of these great beneficial supplications.’[23]

What are the supplications for clothing?

1 – From Anas who said the Messenger of Allaah said:

‘The veil between the eyes of the Jinn and the private parts of the children of Adam is when one of them removes his clothing that he says: ‘Bismillaah’.[24]

2 – From Mu’adh bin Anas that the Messenger of Allaah said:

‘Whoever wore a clothing and said:

الحَمْدُ لله الذِي كَساني هذا( الثوب ) ورَزَقَنِيه مِنْ غَيْرِ حَوْلٍ مِنّي ولا قُوةٍ

Praise be to Allaah who clothed me this clothing and provided me with it without any capability from me nor any strength.[25]

Then his previous sins will be forgiven.’[26]

3 – From Ibn Umar who said: The Prophet saw Umar wearing white clothing and said: ‘Is this new or has it been washed?’

He answered: ‘Washed’ (and in another narration: ‘new’).

So, the Messenger supplicated:

إلبِسْ جَدِيداً ومُتْ شهيداً وعِشْ حميداً

‘Wear new clothing, live a delightful life and die as a martyr and may Allaah provide you with comfort to your eyes in the Duniyaa and the Hereafter.’[27]

Hadeeth 51 – Decorated Garment

From Anas ibn Maalik who said:

“The most liked of clothing to the Messenger of Allaah -sallAllaahu alayhi wa sallam– which he wore was al-Hibrah (any clothing of more than one colour with decoration/pattern).”

[collected by Bukhari, Muslim, Abu Dawood, Tirmidhi, Nisa’ee & Mukhtasir ash-Shamail al-Muhammadeeyah p.48]

[al-Hibrah]

Albaani said:

It is a garment from a Yemeni sheet like a shawl (worn as a top piece) taken from linen and it was decorated.’[28]

Hadeeth 52 – Two Piece Garment

From ‘Awn ibn Abee Juhayfah narrated from his father who said:

‘I saw the Prophet -sallAllaahu alayhi wa sallam– wearing a red two-piece garment (consisting of an upper garment/sheet and a lower waist wrap) as if I am now looking at the glow of his shin.’

[Collected by Bukhari, Muslim, Ahmad, Ibn Sa’ad, Abul-Shaykh & Mukhtasir ash-Shamail al-Muhammadeeyah p.49]

Albaani said:

‘meaning it was stripped with red lines.’

Albaani said:

‘Abee Juhayfah saw this in Battha near Makkah.’[29]

AbdurRazzaq al-Abbad said:

‘The Prophet -sallAllaahu alayhi wa sallam– did not wear pure red, as many from the people of knowledge have stated. But rather the Prophet severely prohibited from doing so. This is why Ibn Qayyim -rahimuhuAllaah- said in his book: ‘az-Zaad’: ‘They were mistaken who said that his cloak was pure red and not mixed with something. However, the red cloak is a Yemeni sheet like a shawl (worn as a top piece) decorated with red and black stripes, just like all Yemeni shawls (worn as a top piece).’[30]

From Ibn Abbas:

‘The Prophet -sallAllaahu alayhi wa sallam– used to wear a red sheet like a shawl (worn as a top piece) on the day of Eid.’[31]

Hadeeeth 53- Da’eef

From Qaylah bint Makhramah who said:

‘I saw the Prophet -sallAllaahu alayhi wa sallam– and he was wearing a one-piece worn out garment which had been dyed with Saffron, it had worn out so much that there was only a slight colour left on it.’ The Hadeeth has a long story to it.

[Collected by Tirmidhi and graded Da’eef by Albaani Mukhtasir ash-Shamail al-Muhammadeeyah p.49]

Hadeeth 54 – White Clothing

From Ibn Abbas who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘You should wear white clothing, the living amongst you should wear it and you should shroud your dead in white, since it is the best of your clothing.’

[Collected by Abu Dawood, Ibn Majah, Tirmidhi and Albaani graded it Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.50]

Wearing black clothing

From Aeysha –RadhiAllaahu anha- who said:

‘I made a black cloak for the Messenger of Allaah and he wore it and when he perspired in it he found the smell of wool so he took it off. He used to love nice fragrances.’[32]

Shaykh Uthaymeen said:

‘Wearing black clothing when calamities strike is a false practice, it has no origin.

It is necessary for a person when a calamity occurs to do that what has come in the Sharia, which is to say: ‘Indeed we belong to Allaah, and indeed we will return to Him. O Allaah recompense me in my calamity and replace it for me with that which is better than it.’[33]

This is because when he says this with Eemaan and hoping for a reward then indeed Allaah recompenses him for that and replaces it with better.’[34]

Hadeeth 55 – Wearing white

From Samurah bin Jundub who said:

The Messenger of Allaah -sallAllaahu alayhi wa sallam– said:

‘Wear white, for it is purer and nicer and shroud your dead in white.’

[Collected by Tirmidhi, Nisa’ee, Ibn Majah and Albaani graded it Saheeh. Mukhtasir ash-Shamail al-Muhammadeeyah p.50]

[it is purer and nicer]

AbdurRazzaq al-Abbad said:

‘Regarding the Prophet saying ‘it is purer and nicer’, it means that white clothing combines these two characteristics, purity and niceness. It becomes distinguished when washing it by its niceness, purity and its apparent clarity. When its has some dirt then it appears immediately in contrast to other clothing, perhaps if other clothing becomes dirty then the dirt may not appear. This is why the Prophet -sallAllaahu alayhi wa sallam– chose white in his Dua’ rather than any other colour, whereby he said: ‘O Allaah cleanse me from mistakes as white clothing is cleansed from stains.’[35]

The Colour Green was beloved to the Prophet

From Qatadah who said:

‘We went out with Anas to an open area called az-Zaweeyah, Hanthalah as-Sudoosi said: ‘How beautiful is that green area! Then Anas said:

‘We were discussing that the beloved of colours to the Prophet –sallAllaahu alayhi wa sallam– was green.’[36]

‘Al-Mulla Ali al-Qari said:

‘What has been said that wearing green clothing is Sunnah because of this evidence, then the weakness of this statement is clear. The most that could be understood from this is that it is permissible.’[37]

Hadeeth 56 – A Cloak

From Aeysha who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam– came out one early morning wearing a Mirtt, a long wide stripped cloak made of black fur.’

[Collected by Muslim, Abu Dawood, Tirmidhi and Albaani graded it Saheeh [Mukhtasir ash-Shamail al-Muhammadeeyah p.50]

[al-Mirtt]

Albaani said:

‘A long flowing stripped garment made from fabric, or wool or animal hair or linen, which is wrapped around.’[38]

Hadeeth 57 – Roman Garment

From Mughirah bin Shu’bah:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam– wore a long Roman garment [Jubbah] which had tight sleeves.’

[Collected by Tirmidhi, Bukhari, Muslim, Abu Dawood, Nisa’ee, Ibn Majah and Albaani graded it Saheeh Mukhtasir ash-Shamail al-Muhammadeeyah p.51]

Albaani said:

‘The Jubbah is a well-known garment, the Prophet -sallAllaahu alayhi wa sallam– wore this in the battle of Tabuk. It was a Roman garment.’[39]

Are there any Remnants from the Prophet?

Shaykh Rabee al-Madkhali was asked:

Are there any remnants from the Prophet?

The Answer:

There is nothing now from the remnants of the Prophet -alayhi as Sallat wa sallam. Whoever claims that there remains something from his belongings then he is a liar and a crazy foolish person!

We visited India and found people who claimed that they had a hair of the Prophet -alayhi as Sallat wa sallam. They are liars and they are cheaters.

We saw, I think it was either in Pakistan or in Bangladesh a Masjid, where they claimed they had the foot print of the Prophet –sallAllaahu alayhi wa sallam.

Also in Delhi there was a Masjid and the Imam was a Bukhari and he had a lot of influence.

Non-Muslim European men and women who were barely dressed would visit this Masjid. They would go to a place in the Masjid and this Bukhari person would say:

‘At this place is a remnant of the Prophet -alayhi as Sallat wa Sallam.’

It had the like of a dome built over it. You see shameless women and men gathering to view the footprint of the Prophet -alayhi as Sallat wa sallam.

So I saw this evil and I came to this Imam to advise him and I said: ‘You people claim that the Prophet -alayhi as Sallat wa sallam- came to this place and this is his remnant/sign? ‘

He replied: the people say such-and-such.

I said to him: ‘O Brother we read history and came to know that the Messenger -alayhi as Sallat wa sallam- was taken up to the heavens, he went from Makkah to Madinah and he went out for battles to well-known areas and he went to Tabuk, but we did not find in history that the Messenger came to Delhi and stood at this place! !

He was going around in circles. . . . then I spoke to his father when he came – and I had a Salafi with me translating – his father said about me: ‘This is bad manners’ [i.e. towards the Prophet’s hair.]

Then this Salafi who was with me informed me:

‘That when King Saud -rahimullaah- visited India and came to Banaras, which is the main center idols and deities – this place Banaras is like Makkah – In this place they have many idols, so when they heard that he will visit this place they covered these idols – I swear by Allaah they covered them up – why? Out of fear of Tawheed.

Then he came to this Masjid to pray and they said to him: Here is the footprint of the Prophet –sallAllaahu alayhi wa sallam– so he quickly left that place and came to know that this is foolishness.

The person who singles out Allaah alone has knowledge and insight, he has understanding, the people of Bida have stupidity, ignorance and foolishness or evilness. May Allaah bless you. So, there are many claimants.

In Turkey they claim that the Prophet’s hair is present there, some of the people claim that the Mus’haf which Ali -radiAllaah anhu- wrote with his hand is present etc….. these are lies.

The Sunnah of Allaah regarding these things is that they pass away and cease to exist, this is the Sunnah which Allaah -Subhanahu wa Ta’ala- placed.

O Allaah send praise and security upon Muhammad, upon his family and his Companions.[40]

What a Muslim woman can show of her body in front of another Muslim woman

Shaykh Albaani said:

‘A Muslim woman in respect to another Muslim woman is ‘awrah [to be protected from exposure] except for the body parts [for wearing jewellery]: They are the head, ears, neck and the upper part of the chest [like where one wears a necklace].

The forearms which include some of the upper arms. Also, the area where one wears a bracelet.

A foot and the lower calf area where an anklet is worn and everything other than this is regarded as the ‘awrah [to be protected from exposure] it is not permissible for another woman and like a related person whom she cannot marry to see anything from her nor is she allowed to expose it.

This is due to the clear saying of Allaah Ta’ala:

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ

《And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e. their bodies etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam) 》[41] [42]

Being Shy of Allaah

From Sulayman bin Ziyad al-Hadrami, that Abdullaah bin al-Harith bin Jaza az-Zubaydi narrated to him that he and his companion passed by Ayman and a group from the Quraish who had taken off and rolled up their garments and were hitting each other with them while they were naked.

Abdullaah said: When we passed by them, they said: Indeed, these are priests so invite them to Allaah. Then the Messenger of Allaah –sallAllaahu alayhi wa sallam– went out to them and when they saw him they dispersed. The Messenger of Allaah –sallAllaahu alayhi wa sallam– returned angry until he entered. I was behind a rock and I heard him say:

‘SubhanaAllaah. They were not ashamed of Allaah, nor did they cover up in front of the Messenger of Allaah.’

Umm Ayman was with him saying: Seek forgiveness for them O Messenger of Allaah!

Abdullaah said: ‘With what could he ask for forgiveness for them.’[43]

[1] [Collected by Bukhari]

[2] [Bukhari]

[3] [Sharh Shamail an-Nabi p.80]

[4] [Sharh Shamail an-Nabi p.80-81]

[5] [Collected by Tirmidhi and authenticated by Albaani]

[6] [Silsilah Saheehah no. 2684]

[7] [Silsilah Saheehah no.338]

[8] [Silsilah Saheehah no. 384]

[9] Bukhari & Muslim

[10] [Collected by Tirmidhi & Albaani declared this narration Hasan but the hadeeth to be Saheeh due to supporting narrations in Saheehah no.718]

[11] [Silsilah Saheehah No. 341]

[12] [Sharh Shamail an-Nabi p.81]

[13] [Sharh Shamail an-Nabi p.81]

[14] Mukhtasir ash-Shamail al-Muhammadeeyah p.46

[15] [Mukhtasir ash-Shamail al-Muhammadeeyah p.46]

[16] [From Silsilah huda wa Noor no. 785]

[17] [Sharh Shamail an-Nabi p.83]

[18] [Mukhtasir ash-Shamail al-Muhammadeeyah p.47]

[19] [Mukhtasir ash-Shamail al-Muhammadeeyah p.48]

[20] [Mukhtasir ash-Shamail al-Muhammadeeyah p.48]

[21] [Sharh Shamail an-Nabi p.85]

[22] [she was small]

[23] [Sharh Shamail an-Nabi p.87]

[24] [Saheeh al-Jama No. 3610]

[25] ‘Alhamdulillaah aladhi Kassaani hatha Thawb wa Razaqni-hi min Ghayr Holin minee wa la Qoowatin.’

[26] Sunnan Abi Dawood no. 4023 & Albaani graded it Hasan

[27] ‘Ilbis Jadeedun, wa ‘ish Hameedun wa mutt shaheedan wa Yarzukuqa Allaah Qurrat ayin fee Duniya wal-Akhirah.’ Silsilah Saheehah No. 352

[28] [Mukhtasir ash-Shamail al-Muhammadeeyah p.48]

[29] [Mukhtasir ash-Shamail al-Muhammadeeyah p.49]

[30] [Sharh Shamail an-Nabi p. 88]

[31] [Silsilah Saheehah no. 1279]

[32] [Collected by Abu Dawood, al-Hakim, Ahmad, Ibn Sa’ad and Albaani said ‘It is as they have said.’ Silsilah Saheehah no. 2136]

[33] Inna Lillaahi wa inna ilahi rajioon. Allaahumma Ajirni fee massibati wakhlif lee khayran minha

[34] [Fatawa Islameeyyah 3/313]

[35] [Sharh Shamail an-Nabi p.91]

[36] [Silsilah Saheehah no. 2054]

[37] [Wasail fee Sharh ash-Shama’il p.93]

[38] [Mukhtasir ash-Shamail al-Muhammadeeyah p.50]

[39] [Mukhtasir ash-Shamail al-Muhammadeeyah p.51]

[40] [Taken from: http://www.rabee.net/show_fatwa.aspx?id=50]

[41] [Soorah An-Nur 31]

[42] [From ‘Talkhees Ahkam al-Janaiz’ by Shaykh Albaani p. 30]

[43] [Silsilah Saheehah No. 2991]

Part Eight: What has been mentioned about the Clothing of the Messenger of Allaah

Introduction to Chapter 8

Isbaal

Wearing Silk & Distinct Clothing

Clothing of the Non-Muslims

Hadeeth 46 –Al-Qamees

Hadeeth 47 Da’eef

Hadeeth 48 – Buttons undone

Hadeeth 49 – Tailored Garment

Hadeeth 50 – Call it with its Name

What are the supplications for clothing?

Hadeeth 51 – Decorated Garment

Hadeeth 52 – Two Piece Garment

Hadeeeth 53- Da’eef

Hadeeth 54 – White Clothing

Hadeeth 55 – Wearing white

Hadeeth 56 – A Cloak

Hadeeth 57 – Roman Garment

Are there any Remnants from the Prophet?

What a Muslim woman can show of her body in front of another Muslim woman

Being Shy of Allaah