WEBVTT

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*Riyadh as-Salihin* (The Meadows of the Righteous)

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From the words of the Master of the Messengers,

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Peace and blessings of Allah be upon him.

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The Book of Clothing.

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Chapter on the Recommendation of Wearing White Clothes,

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And the Permissibility of Red, Green, Yellow, and Black,

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As Well As the Permissibility of Garments Made of Cotton, Linen,

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Hair, Wool, and Other Fabrics,

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Except for Silk.

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Allah Almighty says:

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"O children of Adam,

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“O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.” (7:26)

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We have provided you with clothing to cover your private parts and as an adornment;

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But the garment of righteousness—

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That is best."

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And He Almighty says:

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"And He made for you garments

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To protect you from the heat,

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And garments to protect you from your mutual violence."

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Ibn 'Abbas (may Allah be pleased with him and his father) reported

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That the Messenger of Allah (peace and blessings of Allah be upon him)

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Said:

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"Wear your white clothes,

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For they are among your best clothes,

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And shroud your dead in them."

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Narrated by Abu Dawud and at-Tirmidhi.

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Samurah (may Allah be pleased with him) reported that he said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Wear white garments,

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For they are purer and finer,

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And shroud your dead in them."

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Narrated by an-Nasa'i.

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Among the benefits of the hadith:

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The permissibility of wearing all other colors of garments,

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Except those specifically restricted by primary texts,

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Such as garments dyed with safflower and the like.

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The finest clothing is white,

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As it is purer and finer.

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Due care must be given to the deceased,

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Just as care is given to the living,

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Because the deceased possesses sanctity

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Which requires that they be kept

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In a dignified appearance appropriate for them.

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Al-Bara' (may Allah be pleased with him) reported:

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"The Messenger of Allah (peace and blessings of Allah be upon him) was of average height.

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I saw him in a red suit (hullah),

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And I have never seen anything more handsome than him."

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Agreed upon.

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*Marbu'an* (average height)

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Means he was neither tall nor short,

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Though he leaned closer to tallness.

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*Hullah* (suit)

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Refers to a two-piece garment consisting of an outer wrap and an inner lining

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Of the same material.

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Among the benefits of the hadith:

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The permissibility of wearing a red garment

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That contains another color alongside red,

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Such as white, black, or other colors.

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It contains a description of the Prophet (peace and blessings of Allah be upon him)

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And the beauty of his physical form.

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Abu Zuhayfah

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Wahb ibn 'Abdullah (may Allah be pleased with him) reported:

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"I saw the Prophet (peace and blessings of Allah be upon him)

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In Mecca while he was at al-Abtah,

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Inside a red leather tent of his.

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Bilal came out with his ablution water,

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And the people rushed for it, some obtaining a splash and others receiving some water.

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Then the Prophet (peace and blessings of Allah be upon him) came out,

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Wearing a red suit,

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As if I am still looking at the whiteness of his shins.

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He performed ablution,

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And Bilal called the Adhan.

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I began following his mouth

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This way and that way—

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Meaning turning right and left—

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As he called: 'Come to prayer,

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Come to success.'

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Then a short spear ( 'anazah) was planted before him as a barrier (sutrah),

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And he stepped forward and led the prayer,

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While dogs and donkeys passed in front of him

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Beyond the barrier without being prevented."

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Agreed upon.

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Al-'Anazah is a short spear like a walking stick.

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Al-Abtah

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Is al-Muhassab,

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Located about a mile from Mina.

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Al-Qubbah

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Means the tent.

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Al-Adam

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Means tanned leather.

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Al-Wadu'

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Means the water prepared for performing ablution.

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*Rukizat*

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Means planted into the ground.

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Among the benefits of the hadith:

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The permissibility of praying in a red garment.

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The permissibility of seeking assistance from others for ablution.

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Used water is pure,

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Based on the narrator's statement:

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"Some obtained a splash and others received some water."

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The obligation of placing a sutrah (barrier) in front of the worshiper.

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The sutrah must rise above the ground and be clearly visible,

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Contrary to drawing a line on the ground,

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For the hadith regarding drawing a line is weak.

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The sutrah prevents the invalidation of prayer for anyone passing beyond it,

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Whether a woman, a donkey, or a dog.

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The permissibility of looking at the muezzin and following his movements,

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So that one may learn the proper manner of calling the Adhan.

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A description of how the Adhan is performed,

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Showing that the muezzin turns right and left in a prescribed manner

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When saying: "Come to prayer, come to success."

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Abu Rimthah

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Rifa'ah at-Taymi (may Allah be pleased with him) reported:

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"I saw the Messenger of Allah (peace and blessings of Allah be upon him)

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Wearing two green garments."

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Narrated by Abu Dawud and at-Tirmidhi.

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Among the benefits of the hadith:

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The permissibility of wearing green garments.

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Jabir (may Allah be pleased with him) reported

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That the Messenger of Allah (peace and blessings of Allah be upon him)

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Entered Mecca on the day of its conquest

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Wearing a black turban.

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Narrated by Muslim.

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Among the benefits of the hadith:

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The permissibility of wearing a black turban.

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Abu Sa'id

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'Amr ibn Hurayth (may Allah be pleased with him) said:

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"It is as if I am looking at the Messenger of Allah (peace and blessings of Allah be upon him)

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Wearing a black turban,

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Having let its two ends hang between his shoulders."

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Narrated by Muslim.

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In another narration by Muslim:

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The Messenger of Allah (peace and blessings of Allah be upon him)

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Delivered a sermon to the people

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While wearing a black turban.

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Among the benefits of the hadith:

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The permissibility of wearing black garments

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During sermons and on other occasions,

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Even though white clothing remains superior.

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It is permissible for preachers to wear black while delivering a sermon,

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Provided it is not turned into a fixed custom

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To the point that people come to believe it is a Sunnah,

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Unlike white garments.

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Explanation of the manner of wearing a turban and letting its ends hang.

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'A'ishah (may Allah be pleased with her) reported:

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"The Messenger of Allah (peace and blessings of Allah be upon him) was shrouded

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In three white Sahuli cotton garments,

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Which included neither a shirt nor a turban."

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Agreed upon.

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*As-Sahuliyyah*

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Refers to garments attributed to Sahul,

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Which is a village in Yemen.

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*Al-Kursuf* means cotton.

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Among the benefits of the hadith:

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A description of the shroud of the Messenger of Allah (peace and blessings of Allah be upon him).

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The Messenger of Allah (peace and blessings of Allah be upon him)

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Used to encourage shrouding the deceased in white garments,

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And the same was done for him (peace and blessings of Allah be upon him).

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The deceased is not dressed in a turban or a shirt.

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'A'ishah (may Allah be pleased with her) reported:

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"The Messenger of Allah (peace and blessings of Allah be upon him) went out one morning

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Wearing a patterned cloak (*mirt murahhal*) made of black hair."

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Narrated by Muslim.

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*Al-Mirt* is a type of outer sheet or cloak.

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*Al-Murahhal* refers to fabric patterned with images of camel saddles (*rihal*),

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Which are saddle-frames.

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Among the benefits of the hadith:

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The permissibility of wearing a black garment

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Without restricting its use to a specific time or occasion.

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Al-Mughirah ibn Shu'bah (may Allah be pleased with him) reported:

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"I was with the Messenger of Allah (peace and blessings of Allah be upon him) on a journey one night,

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And he said to me: 'Do you have any water?'

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I replied: 'Yes.'

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So he dismounted from his riding beast

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And walked until he vanished from sight in the darkness of the night.

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Then he returned, and I poured water for him from the skin vessel (*idawah*).

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He washed his face,

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And he was wearing a woolen cloak (*jubbah*).

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He was unable to pull his forearms out through its tight sleeves,

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So he withdrew them from underneath the cloak

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And washed his forearms,

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Then wiped over his head.

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Then I reached down to remove his leather socks (*khuffayn*),

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But he said: 'Leave them,

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For I put them on while in a state of purity.'

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And he wiped over them."

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Agreed upon.

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In another narration:

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"He was wearing a Syrian cloak (*jubbah*) with narrow sleeves."

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In another narration:

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This incident took place during the Expedition of Tabuk.

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*Tawara*

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Means he disappeared from sight.

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*Al-Idawah*

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Means a small water vessel used for purification.

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*Ahwaytu*

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Means I stretched out my hands.

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Among the benefits of the hadith:

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The etiquette of going far away when relieving oneself

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Concealing oneself from the eyes of others.

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The recommendation of maintaining a state of ritual purity at all times.

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Because the Prophet, peace and blessings of Allah be upon him, ordered Al-Mughirah

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to follow him with water,

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even though he did not use it for istinja' (cleaning the private parts),

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but rather used it for performing ablution upon his return.

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The permissibility of seeking assistance from others during ablution.

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Washing off any impurity that touches the hand during istijmar (cleaning with dry elements).

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And that removing it with anything other than water is insufficient.

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The permissibility of using the clothing of non-Muslims

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unless their impurity is positively established,

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because the Prophet, peace be upon him,

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wore a Roman cloak (jubbah)

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without asking for further details.

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The recommendation of tucking up one's garments during travel

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and wearing tight-sleeved clothing during it,

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as it is more conducive to movement.

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Constantly adhering to the Sunnah practices of ablution,

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even while traveling.

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Washing only a portion of an obligatory limb is insufficient,

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as demonstrated by the Prophet, peace be upon him, withdrawing

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his arms from beneath the cloak

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and not settling for wiping over the remaining covered parts of his forearms.

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The obligation of wiping the entire head during ablution,

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as he completed it by wiping over the turban

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and did not settle for wiping over only what was exposed of his forearms.

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The definitive legal status of wiping over leather socks (khuffayn),

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and that it was not abrogated by the verse of ablution in Surah Al-Ma'idah,

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because that verse was revealed during the Expedition of Banu Al-Mustaliq,

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whereas this incident took place during the Expedition of Tabuk,

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which occurred later by unanimous consensus.

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Chapter: The Recommendation of Wearing a Shirt (Qamis).

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On the authority of Umm Salamah, may Allah be pleased with her, who said:

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"The most beloved of garments to the Messenger of Allah, peace and blessings of Allah be upon him, was the shirt."

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Reported by Abu Dawud and Al-Tirmidhi.

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Among the benefits derived from this hadith:

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The recommendation of wearing a shirt,

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because the Messenger of Allah, peace be upon him, used to wear it,

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and it was the most beloved of garments to him.

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The permissibility of preferring certain types of clothing over others.

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Riyad al-Salihin (The Meadows of the Righteous).