And the saying of Allah, the Mighty and Exalted: O Children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness—that is best and His saying, the Exalted: Say, "Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?" [Al-A‘raf: 32]
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Commentary and footnotes (2)
Note 1
The most beloved garment to the Prophet (ﷺ) to wear was the hibarah
(1) The statement: "The most beloved garment to the Prophet (ﷺ) to wear was the hibarah": Al-Jazari said: This indicates the desirability of wearing the hibarah and the permissibility of wearing striped garments. Mirak said: This is agreed upon. As stated in Al-Marqat. An-Nawawi said the same.
Note 1
قوله
(١) قوله: كان أحب الثياب إلى النبي صلي الله عليه واله وسلم أن يلبسها الحبرة: قال الجزري: وفيه دليل على استحباب لبس الحبرة، وعليجواز لبس المخطط. قال ميرك: وهو مجمع عليه. قاله في (المرقاة). وكذا قال النووي.
Anas (may Allah be pleased with him) narrated: The Prophet (ﷺ) was ill and came out leaning on Usama, wearing a Qitri garment, draped over his shoulders, and led them in prayer.
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) was wearing two thick Qitri garments. When he sat and sweated, they became heavy on him. Some fabric arrived from Syria for a certain Jew. I said: "Why don’t you send for him and buy two garments from him on credit until it becomes easier?" He sent for him, but the Jew said: "I know what he wants; he only wants to take my money." The Messenger of Allah (ﷺ) said: "He lied, for he knows I am among the most righteous toward Allah and the most trustworthy with trusts."
Aisha (may Allah be pleased with her) narrated: I made a black cloak for the Messenger of Allah (ﷺ), and he wore it. When he sweated in it, he noticed the smell of wool and discarded it. She said: I think he said, "He liked pleasant fragrances."
Abu Burdah (may Allah be pleased with him) narrated: Aisha brought out to us a cloak and a thick lower garment and said: The soul of the Messenger of Allah (ﷺ) was taken 1 in these two.
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Commentary and footnotes (2)
Note 1
The soul of the Messenger of Allah (ﷺ) was taken in these two
(1) The statement: "The soul of the Messenger of Allah (ﷺ) was taken in these two": An-Nawawi said: Such Hadiths demonstrate the asceticism of the Prophet (ﷺ) in this world and his disregard for its pleasures and comforts. The Muslim community must follow his example and emulate his conduct in all his ways. As stated in Al-Marqat.
Note 1
قوله
(١) قوله: قبض روح رسول اللّٰه صلي الله عليه واله وسلم في هذين: قال النووي: في أمثال هذا الحديث بيان ماكان عليه صلي الله عليه واله وسلم من الزهادةفي الدنيا والإعراض عن متاعها وملاذها، فيجب على الأمة أن يقتدوا، وأن يقتفوا على أثره في جميع سيره. كذا في (المرقاة)
Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (ﷺ) used to wear a shirt above the ankles, with 2 sleeves level with the tips of his fingers. [Narrated by Ibn Hibban]
Ali al-Qari said: He mentioned it in Al-Jami‘ as-Saghir with a narration from Ibn Majah.
(2) The statement: "With sleeves level with the tips of his fingers": It is said in Radd al-Muhtar: Know that clothing includes what is obligatory, which covers the private parts and protects from heat and cold. The preferable type is cotton, linen, or wool, in accordance with the Sunnah, with the hem reaching mid-calf and the sleeve to the fingertips, and the opening about a handspan wide. In Marqat as-Su‘ud: The Hadith about the wrist is specific to the shirt he wore during travel. In residence, he wore a cotton shirt with sleeves to the fingers, as narrated by Al-Bayhaqi in Shu‘ab al-Iman. It is also narrated from Ali that he extended the sleeve of the shirt until it reached the fingers, then cut off the excess.
Note 2
قوله
(٢) قوله: مستوى الكمين بأطراف أصابعه: وقال في (رد المحتار): اعلم أن الكسوة منها فرض، وهو ما يستر العورةويدفع الحَرّ والبرد، والأولى كونه من القطن أو الكتان أو الصوف على وفاق السنة بأن يكون ذيله لنصف ساقه، وكمهلرؤوس أصابعه، وفمه قدر شبر اه. وفي (مرقاة الصعود): حديث الرسغ مخصوص بالقميص الذي كان يلبسه فيالسفر، وكان يلبس في الحضر قميصا من قطن وكمه من الأصابع، كذا ورد في حديث رواه البيهقي في(شعبالأيمان). وروي فيه عن علي كان يمدكم القميص حتى إذا بلغ الأصابع قطع ما فضل.
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Commentary and footnotes (2)
Note 3
The caps of the companions of the Messenger of Allah (ﷺ) were flat
(3) The statement: "The caps of the companions of the Messenger of Allah (ﷺ) were flat": "Caps" (kimam) is the plural of "kimmah," like "qibab" for "qibbah," meaning a rounded cap, so named because it covers the head. "Flat" (butha) means they were spread out and close to their heads, not raised. At-Tayyibi said: This indicates that an upright cap is far from the Sunnah. Ibn ‘Asakir narrated with a weak chain from Ibn Abbas that he (ﷺ) wore caps with earflaps during war. "Flat" in this context means they were wide and spacious, as the term is used for expansive land (butha’). The intent is that they were not narrow, conical, or Indian-style but were about a handspan wide. As cited from Al-Marqat. It is said in Al-‘Alamgiriyyah: There is no harm in wearing caps, and it is established that he (ﷺ) wore them. As stated in Al-Wajiz by Al-Kurdari.
Note 3
قوله
(٣) قوله: كان كمام أصحاب رسول اللّٰه صلي الله عليه واله وسلم بطحا الكمام: بكسر الكاف جمع
كمة بالضم كقباب وقبة، وهي القلنسوةالمدوّرة سميت بها؛ لأنها تغطي الرأس. بطحا: بضم الموحدة فسكون المهملة جمع بطحاء أي كانت مبسوطة علىرؤوسهم لازقة غير مرتفعة عنها. قال الطيبي: فيه أن انتصاب القلنسوة من السنة بمعزل، وروى ابن عساكر بسندضعيف عن ابن عباس: أنه صلي الله عليه واله وسلم كان يلبس ذوات الآذان في الحرب قيل: هي جمع كُم بالضم معنى بطحا حينئذٍ أنهاكانت عريضة واسعة، فهو جمع أبطح من قولهم للأرض المتسعة: بطحاء، والمراد أنها ما كانت ضيقة دومية أوهندية، بل كان وسعها مقدار شبر. التقطته من (المرقاة). وقال في (العالمكيرية): ولا بأس بلبس القلانس. وقد صحَّأنه وَا له كان يلبسها. كذا في (الوجيز) للكردري.
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Commentary and footnotes (2)
Note 1
When he wore a turban, he let its end hang between his shoulders
(1) The statement: "When he wore a turban, he let its end hang between his shoulders": It is said in Al-‘Alamgiriyyah: It is recommended to let the end of the turban hang between the shoulders to the middle of the back. As stated in Al-Kanz. They differed on the length of the turban’s end: some specified a handspan, others said to the middle of the back, and others said to the sitting position. As stated in Adh-Dhakhirah and other Hanafi books.
Note 1
قوله
(١) قوله: إذا اعتم سدل عمامته بين كتفيه: قال في (العالمكيرية): ندب إرسال ذنب العمامة بين الكتفين إلى وسطالظهر. كذا في (الكنز). واختلفوا في مقدار ما ينبغي من ذنب العمامة منهم من مقدر بشبره، ومنهم من قال: إلىوسط الظهر، ومنهم من قال: إلى موضع الجلوس. كذا في (الذخيرة) اه. وهكذا في غيره من كُتُب الحنفية.
Rukanah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "The difference between us and the polytheists is the turbans over the caps."
Mu‘awiya ibn Qurrah narrated from his father: I came to the Messenger of Allah (ﷺ) with a group from Muzaynah, and they pledged allegiance to him. His 2 buttons were undone. Then I put my hands into the opening of his shirt and touched the seal.
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Commentary and footnotes (2)
Note 2
His buttons were undone
(2) The statement: "His buttons were undone": Mawlana Muhammad Yahya, the deceased, wrote from the explanation of his teacher that the Prophet (ﷺ) unbuttoning his shirt was incidental at that time and not a general practice of his. As stated in Bazl al-Majhud.
Note 2
قوله
(٢) قوله: وأنه لمطلق الأزرار: كتب مولانا محمد يحيى المرحوم من تقرير شيخه أن إطلاقه صلي الله عليه واله وسلم إزراره كان إذ ذاكالعارض، ولم يكن هذا من عامة أحواله صلي الله عليه واله وسلم . كذا في (بذل المجهود).
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Commentary and footnotes (4)
Note 1
Wore a Roman cloak
(1) The statement: "Wore a Roman cloak": The cloak (jubbah) is a garment with cotton between two layers, unless it is made of wool, in which case it may be a single layer without stuffing. Among the benefits of this Hadith is the permissibility of wearing wool. Malik disliked wearing it for those who could afford other materials, due to its association with ostentatious asceticism, as concealing one’s deeds is preferable. Ibn Battal said: Humility is not limited to wearing wool but includes cotton and other less expensive materials. I say: Al-Bayhaqi narrated from Abu Hurairah and Zaid ibn Thabit that he (ﷺ) forbade two types of ostentation: extremely thin or thick clothing, soft or coarse, long or short, but rather moderation and balance. This is the preferred view among the Naqshbandi scholars. Most Sufi groups preferred wearing wool because they did not wear it for personal desires, its softness, or appearance, but for covering the private parts and protection from heat and cold, so they sufficed with coarse hair or thick wool. Abu Hurairah and Fudalah ibn ‘Ubaid described the People of the Suffah as wearing wool, such that some would sweat and smell of sheep when wet by rain. As-Suyuti narrated in Ad-Durr from Ibn Abbas that Adam and Eve were the first to wear wool when they were sent down from Paradise to Earth. As cited from Al-Marqat. It is said in Radd al-Muhtar: The preferable clothing is cotton, linen, or wool.
Note 2
With narrow sleeves
(2) The statement: "With narrow sleeves": It is said in At-Ta‘liq al-Mumajjad: This indicates wearing tight clothing, and it is recommended in battle due to readiness and following the Prophet (ﷺ) in his attire during travel. There is no harm in it during residence. As stated in Tansiq an-Nizam.
Note 1
قوله
(١) قوله: لبس جبة رومية: الجبة بضم الجيم وتشديد الموحدة ثوبان بينهما قطن، إلا أن يكونا من صوف، فقد تكونواحدة غير محشوة، ومن فوائد الحديث جواز لبس الصوف. وكره مالك لبسه لمن يجد غيره؛ لها فيه من الشهرةبالزهد؛ لأن إخفاء العمل أولى. قال ابن بطال: ولم ينحصر التواضع في لبسه، بل في القطن وغيره مما هو بدون ثمنه .قلت: وقد روى البيهقي عن أبي هريرة وزيد بن ثابت: أنه صلي الله عليه واله وسلم نهى عن الشهرتين: رقة الثياب وغلظها، ولينهاوخشونتها، وطولها وقصرها، ولكن سداد فيما بين ذلك واقتصاد، وهذا هو المختار عند السادة النقشبندية، وأما أكثرطوائف الصوفية، فاختاروا لبس الصوف؛ لأنهم لم يلبسوا لحظوظ النفس مالأن مسه وحسن منظره، وإنما لبسوالستر العورة ودفع الحَرّ والقر، فاجتزوا بالخشن من الشعر والغليظ من الصوف. وقد وصف أبو هريرة وفضالة بنعبيد أصحاب الصفة بأنهم كان لباسهم الصوف حتى إن كان بعضهم ليعرق يه فيوجد منه ريح الضأن، إذا أصابهالمطر. وقد نقل السيوطي في (الدر) عن ابن عباس إن أول من لبس الصوف آدم وحواء، لما أهبطا من الجنة إلىالأرض. التقطته من (المرقاة). وقال في (رد المحتار): والأولى كون الكسوة من القطن أو الكتان أو الصوف.
Note 2
قوله
(٢) قوله: ضيقة الكمين: قال في (التعليق الممجّد): فيه لبس الضيق من الثياب، بل ينبغي أن يكون ذلك في الغزوومستحبا لما في ذلك من التأهب والتأسي برسول اللّٰه صلي الله عليه واله وسلم في لباسه مثل ذلك في السفر، وليس به بأس في الحضر،انتهى. كذا في (تنسيق النظام).
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said to him: "A bed 3 for the man, a bed for his wife, a third for the guest, and the fourth for the devil."
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Commentary and footnotes (2)
Note 3
A bed for his wife
(3) The statement: "A bed for his wife": An-Nawawi said: There is no harm in having separate beds for the husband and wife, as each may need one during illness or similar circumstances. Some used this to argue that a man is not obliged to sleep with his wife and may have a separate bed. This inference is weak because the Hadith refers to times of need, such as illness, as mentioned. Sleeping with the wife, while not obligatory, is preferable based on other evidence, as is clear from the Prophet’s (ﷺ) consistent practice, even with his night prayers. He would sleep with her, and when he intended to pray, he would rise and leave her, thus fulfilling both his worship and her recommended right to companionship, especially if she desired it. Sleeping with her does not necessitate intimacy.
Note 3
قوله
(٣) قوله: وفراش لا مرأته: قال النووي: وأما تعديد الفراش للزوج والزوجة فلا بأس به؛ لأنه قد يحتاج كل واحد منهما إلىفراش عند المرض ونحوه. واستدل بعضهم بهذا على أنه لا يلزمه النوم مع امرأته، وإن له الانفراد عنها بفراش، .والاستدلال به في هذا ضعيف؛ لأن المراد بهذا وقت الحاجة بالمرض وغيره كما ذكرنا، ولأن النوم مع الزوجة وإن كان ليس بواجب، لكنه معلوم بدليل آخر أن النوم معها بغير عذر أفضل، وهو ظاهر فعل رسول اللّٰه صلي الله عليه واله وسلم الذي واظب عليهمع موابته صلي الله عليه واله وسلم على قيام الليل، فينام معها، فإذا أراد القيام لوظيفته قام وتركها، فيجمع بين وظيفته قضاء حقها المندوبوعشرتها بالمعروف، لا سيما إن عرف من حالها حرصها على هذا، ثم إنه لا يلزم من النوم معها الجماع.
Aisha (may Allah be pleased with her) narrated: The pillow 1 of the Messenger of Allah (ﷺ) on which he reclined was made of leather stuffed with palm fiber.
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Commentary and footnotes (2)
Note 1
The pillow of the Messenger of Allah (ﷺ), etc.
(1) The statement: "The pillow of the Messenger of Allah (ﷺ), etc.": An-Nawawi said: This indicates the permissibility of using a bed and pillow, sleeping on them, and benefiting from them. I say: It is more likely recommended due to his (ﷺ) consistent practice, as it enhances rest, which is intended for sleep to gain energy for worship. As stated in Al-Marqat.
Note 1
قوله
(١)قوله: كان وساد رسول اللّٰهصلي الله عليه واله وسلم إلخ: قال النووي: فيه جواز اتخاذ الفراش والوسادة والنوم عليها والارتفاق بها.قلت: الأظهر أنه يقال فيه بالاستحباب؛ لمداومته صلي الله عليه واله وسلم ، ولأنه أكمل للاستراحة التي قصدت بالنوم للقيام على النشاطفي العبادة. كذا في (المرقاة).
Aisha (may Allah be pleased with her) narrated: While we were sitting in our house at midday, someone said to Abu Bakr: "Here is the Messenger of Allah (ﷺ) approaching, covering his face 2."
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Commentary and footnotes (2)
Note 2
Covering his face
(2) The statement: "Covering his face": Covering the face (taqannu‘) means covering the head and most of the face with a cloak or similar. As stated in Umdat al-Qari. It is said in Ash‘at al-Lam‘at: They differed on covering the face. Some considered it disliked, others permitted it for men when needed, and the majority held it permissible absolutely, citing the action of the Prophet (ﷺ) and his noble companions, may Allah be pleased with them all.
Note 2
قوله
(٢) قوله: متقنعا: التقنع هو تغطية الرأس وأكثر الوجه برداء أو غير. قاله في (عمدة القاري). وقال في (أشعة اللمعات).اختلفوا في التقنع، فذهب بعضهم إلى الكراهة، وبعضهم إلى أن التقنع للرجل عند الحاجة مباحة، واختار الجمهور أن التقنعجائز مطلقًا مستدلين بفعله صلي الله عليه واله وسلم و بفعل صحابته الأكرمين، رضوان اللّٰه تعالى عليهم أجمعين
Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: "Whoever drags his garment out of pride 3, Allah will not look at him on the Day of Resurrection."
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Commentary and footnotes (2)
Note 3
Whoever drags his garment out of pride, etc.
(3) The statement: "Whoever drags his garment out of pride, etc.": It is said in Al-‘Alamgiriyyah: Dragging the lower garment or shirt is an innovation. The lower garment should be above the ankles to mid-calf for men. For women, they let their garments hang lower than men’s to cover the tops of their feet. Dragging a man’s garment below the ankles, if not out of pride, is disliked in a minor sense. As stated in Al-Ghara’ib. It is said in Bazl al-Majhud: Scholars said the recommended length for the lower garment or cloak is to mid-calf, permissible without dislike up to the ankles, and anything below is prohibited. If done out of pride, it is strictly forbidden; otherwise, it is disliked in a minor sense. It is said in Radd al-Muhtar: It is disliked for men to wear trousers that fall over the tops of the feet (Atabiyyah).
Note 3
قوله
(٣) قوله: من جر ثوبه خيلاء إلخ: قال في (العالمكيرية): إسبال الإزار والقميص بدعة، ينبغي أن يكون الإزار فوقالكعبين إلى نصف الساق، وهذا في حق الرجال. وأما النساء فيُرخين إزارهن أسف من إزار الرجال؛ ليستر ظَهرقدمهن، وإسبال الرجل إزاره أسفل من الكعبين إن لم يكن للخيلاء ففيه كراهة تنزيه. كذا في (الغرائب). وقال في(بذل المجهود): قال العلماء: المستحب في الإزار والثوب إلى نصف الساقين، والجائز بلا كراهة ما تحته إلى الكعبين،فما نزل عن الكعبين فهو ممنوع، فإن كان للخُيَلَاء فهو ممنوع منعَ تحريم، وإلا فمنعَ تنزيه، انتهى. وقال في(ردالمحتار): ويكره للرجال السراويل التي تقع على ظهر القدمين، (عتابية).
Ibn Umar (may Allah be pleased with them both) narrated that the Prophet (ﷺ) said: "Whoever drags his garment out of pride, Allah will not look at him on the Day of Resurrection." Abu Bakr said: "One side of my garment hangs down unless I constantly adjust it." The Messenger of Allah (ﷺ) said: "You are not doing it out of pride."
Salim narrated from his father that the Prophet (ﷺ) said: "Dragging the lower garment, shirt, or turban out of pride—Allah will not look at him on the Day of Resurrection."
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Allah will not look on the Day of Resurrection at whoever drags his lower garment out of arrogance."
Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: "The believer’s lower garment should reach mid-calf, and there is no sin in what is between that and the ankles. What is below that is in the Fire." He said this three times: "Allah will not look at whoever drags his lower garment out of arrogance."
Ibn Umar (may Allah be pleased with them both) narrated: I passed by the Messenger of Allah (ﷺ) with my lower garment hanging loosely. He said: "O Abdullah, lift your lower garment." I lifted it, then he said: "Higher." I raised it further, and I continued to keep it so afterward. Some people asked: "To where?" He said: "To mid-calf."
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whatever of the lower garment is below the ankles is in the Fire."
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: "While a man was dragging his lower garment out of pride, the earth swallowed him, and he will continue sinking in it until the Day of Resurrection."
Umm Salamah (may Allah be pleased with her) said to the Messenger of Allah (ﷺ) when the lower garment was mentioned: "What about women, O Messenger of Allah?" He said: "They let it hang a handspan." Umm Salamah said: "Then it will expose them." He said: "Then a forearm, but no more than that." [Narrated by Malik, Abu Dawud, Nasa’i, and Ibn Majah]
In a narration by Tirmidhi and Nasa’i from Ibn Umar (may Allah be pleased with them both), she said: "Then their feet will be exposed?" He said: "They let it hang a forearm, but no more than that."
Dihyah ibn Khalifah narrated: The Prophet (ﷺ) was brought some Coptic fabrics, and he gave me a Coptic piece, saying: "Split it in two, make one part a shirt, and give the other to your wife to use as a headscarf." As I turned away, he said: "And order your wife 1 to wear a garment underneath it so it does not reveal her form."
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Candidate: Sunan Abi Dawud 4116 (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
And order your wife to wear a garment underneath it so it does not reveal her form
(1) The statement: "And order your wife to wear a garment underneath it so it does not reveal her form": It is said in Nafa‘ al-Mufti was-Sa’il: Question: Is it permissible for a woman to wear thin, transparent clothing? It is not permissible, as it does not fulfill the purpose of covering the private parts. As stated in As-Siraj al-Munir.
Note 1
قوله
(١)قوله: وأمر امرأتك أن تجعل تحته ثوبا لا يصفها: قال في (نفع المفتي والسائل): الاستفسار: هل يجوز للمرأة أنيلبس ثيابا رقيقة الاستبشار؟ لا يجوز؛ لعدم حصول ستر العورة. كذا في (السراج المنير)
Alqamah ibn Abi Alqamah narrated from his mother: Hafsah bint Abdur-Rahman entered upon Aisha (may Allah be pleased with her) wearing a thin headscarf. Aisha tore it and gave her a thick headscarf.
Aisha (may Allah be pleased with her) narrated: Asma’ bint Abi Bakr entered upon the Messenger of Allah (ﷺ) wearing thin clothing. He turned away from her and said: "O Asma’, when a woman reaches puberty, it is not proper for anything to be seen of her except this and this," pointing to his face and hands.
Abdul-Wahid ibn Ayman narrated from his father: I visited Aisha (may Allah be pleased with her), and she was wearing a Qitri dress worth five dirhams. She said: "Look up at my servant girl, see her, for she takes pride in wearing it in the house. I had one like it during the time of the Messenger of Allah (ﷺ), and no woman in Madinah preparing for marriage would fail to send to me to borrow it."
Commentary and footnotes (2)
Note 1
(1) The statement: "The most beloved garment to the Prophet (ﷺ) to wear was the hibarah": Al-Jazari said: This indicates the desirability of wearing the hibarah and the permissibility of wearing striped garments. Mirak said: This is agreed upon. As stated in Al-Marqat. An-Nawawi said the same.
Note 1
(١) قوله: كان أحب الثياب إلى النبي صلي الله عليه واله وسلم أن يلبسها الحبرة: قال الجزري: وفيه دليل على استحباب لبس الحبرة، وعليجواز لبس المخطط. قال ميرك: وهو مجمع عليه. قاله في (المرقاة). وكذا قال النووي.