Part of Al-Shama'il Al-Muhammadiyah (the series is completed)
· Lesson 12 of 40
Al-Shamail Al-Muhammadiya | Episode (12) | Chapter on what was mentioned regarding the description of the turban of the Messenger of God, peace and blessings be upon him, and his garment
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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With the pens of longing,
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And the ink of love,
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We record lines more precious than gold,
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In describing the Master of Creation,
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Peace and blessings of Allah be upon him.
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The Prophetic characteristics (Shama'il).
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Chapter: What has been narrated regarding the description of the turban of the Messenger of Allah, peace be upon him.
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The turban (al-'imamah):
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A name given to that which is worn upon the head, covering it completely.
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It was the custom of the Arabs to wear the turban.
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On the authority of Jabir, may Allah be pleased with him, who said:
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The Prophet, peace be upon him, entered Makkah on the day of the Conquest wearing a black turban.
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This hadith indicates
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That the Prophet, peace be upon him, entered Makkah on the day of the Conquest wearing a black turban.
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It has previously passed in our discussion that he entered it while wearing a helmet (mighfar) upon his head.
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There is no contradiction between the two hadiths,
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As it is possible that the Prophet, peace be upon him, wore the helmet to protect his head,
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And wore the turban over it.
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It is also possible that he, peace be upon him, wore the helmet first,
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And then, once matters had settled, he removed the helmet and wore the turban.
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On the authority of Ja'far ibn 'Umar ibn Hurayth, from his father, who said:
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I saw the Prophet, peace be upon him, delivering a sermon from the pulpit wearing a black turban.
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This hadith provides evidence for the permissibility of wearing black at times.
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Hence, the Abbasid Caliphs adopted the wearing of black as their emblem,
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As well as for their governors, judges, and orators.
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However, the Prophet, peace be upon him, did not wear it as a regular, habitual garment,
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Nor was it his emblem during the Eids, Fridays, or major gatherings at all.
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Rather, it simply happened that he wore the black turban on the day of the Conquest, unlike the rest of the Companions.
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His other clothing on that day was not black.
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On the authority of 'Ubayd Allah ibn 'Umar, from Nafi',
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From Ibn 'Umar, may Allah be pleased with them both, who said:
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When the Prophet, peace be upon him, would wear a turban,
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He would let its end hang between his shoulders.
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Nafi' said: Ibn 'Umar used to do that.
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'Ubayd Allah said: I saw al-Qasim ibn Muhammad and Salim doing that as well.
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This hadith shows that when the Prophet, peace be upon him, would wear a turban—
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Meaning, he would put on the turban and wrap it around his head—
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He would let its end hang between his shoulders.
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Meaning, he would loosen his turban and let it fall so that its end would hang between the shoulders.
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This is called the dhu'abah (tail/end).
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His statement, "Ibn 'Umar used to do that,"
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Means he would do with his turban just as the Prophet, peace be upon him, used to do,
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By creating a tail for it between his shoulders.
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And his statement, "I saw al-Qasim ibn Muhammad and Salim doing that,"
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Means they would create a tail for their turbans and let it hang between their shoulders,
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Which is an indication that the righteous emulate one another.
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On the authority of Ibn 'Abbas, may Allah be pleased with them both:
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The Prophet, peace be upon him, addressed the people
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While wearing a dark ('dasma') head-wrap.
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This hadith indicates that the Prophet, peace be upon him, addressed the people
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While wearing a dark head-wrap.
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The 'isabah' is that which is wrapped around the head and tied.
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It is synonymous with the turban.
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His description of it as 'dasma' means black.
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It has also been said that its color was like the color of 'dasm', which is grease or oil.
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This is from the traces of the perfume that he, peace be upon him, used to apply to his head.
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A note of caution:
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There is no authentic hadith from the Prophet, peace be upon him, regarding the specific virtue of wearing a turban.
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Everything authentic regarding this topic is simply the fact that he, peace be upon him, wore one.
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Is it said that wearing a turban is a Sunnah?
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The fundamental principle is that a person should wear the clothing of their own people,
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And not distinguish themselves from them with anything,
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Provided it does not violate the Shari'ah.
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The Prophet, peace be upon him, wore the turban
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Because it was the clothing of his people.
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He wore it under a cap (qalansuwah),
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And he wore the turban without a cap,
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And he wore the cap without a turban.
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Just as he, peace be upon him,
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Would sometimes let a tail hang from the turban,
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And at other times he would wear it without a tail,
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As explained by Imam Ibn al-Qayyim, may Allah have mercy on him.
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Chapter: What has been narrated regarding the description of the lower garment (izar) of the Messenger of Allah, peace be upon him.
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The izar is that which is wrapped around the lower part of the body.
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The rida' is that which is placed upon the shoulders,
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And with which the upper part of the body is covered.
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On the authority of Abu Burdah, may Allah be pleased with him, who said:
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'A'ishah, may Allah be pleased with her, brought out to us a patched cloak,
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And a coarse izar.
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She said: The soul of the Messenger of Allah, peace be upon him, was taken while he was wearing these.
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This hadith shows
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That 'A'ishah, may Allah be pleased with her, brought out to some of the Tabi'un
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A patched cloak.
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The cloak (kisa') is a piece of fabric that is not sewn,
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But rather remains in its original state.
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He, peace be upon him, used to cover the upper part of his body with it.
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'Mulabbad' means patched,
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Meaning it had become thick in the middle due to the abundance of patches,
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So it became heavy.
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Her statement, "and a coarse izar,"
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Means a thick piece of fabric
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That he, peace be upon him, used to wrap around the lower part of his body.
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Her statement, "The Messenger of Allah, peace be upon him, was taken while wearing these,"
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Means while wearing these two garments.
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She, may Allah be pleased with her, intended
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To show that these garments,
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Despite their coarseness and worn-out state,
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Were his clothing after the great conquests,
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And during the days of the fullness of his authority,
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And his dominion over most of the lands,
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And his overcoming of his enemies.
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For the time of his passing was a time of the strength of Islam,
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Yet he did not concern himself with the splendor of the world,
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Nor with its fleeting possessions.
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On the authority of al-Ash'ath ibn Sulaym, who said:
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I heard my aunt narrating from her uncle, who said:
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While I was walking in Madinah,
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Suddenly a man behind me said:
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"Raise your izar, for it is more pious and more lasting."
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Behold, it was the Messenger of Allah, peace be upon him.
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I said: O Messenger of Allah,
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It is only a simple, striped garment.
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He said: "Is there not for you an example in me?"
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I looked, and his izar was at the middle of his shins.
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This hadith shows that the Companion,
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May Allah be pleased with him, was walking in Madinah,
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And the Prophet, peace be upon him, came to him
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And said to him: "Raise your izar,"
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Because wearing an izar requires maintenance,
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For whenever a person walks, his izar loosens.
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Therefore, the Prophet, peace be upon him, commanded him
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To maintain it, justifying this
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By saying it is "more pious,"
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Meaning between you and Allah, the Mighty and Majestic,
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By fulfilling His obedience.
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And "more lasting," meaning for your garment,
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Because if you raise it, it remains safe,
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And its duration of remaining with you is longer,
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Unlike if you let it hang low,
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For the ground affects it.
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It came in a narration:
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"For it is more lasting and cleaner,"
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Meaning cleaner for the garment.
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The Companion said to the Prophet, peace be upon him:
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"It is only a simple, striped garment,"
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Meaning that this garment I am wearing
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Has white mixed with black,
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And it is from the clothing of the Bedouins,
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Not from the luxurious garments.
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It is as if he wanted to say:
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This is a garment of no significance,
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And it is not worn in gatherings and assemblies,
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But rather it is a garment for work,
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Not a garment for adornment.
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And his statement, peace be upon him:
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"Is there not for you an example in me?"
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Meaning an example to follow and emulate.
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The meaning is that one who is keen to follow the example of the Prophet, peace be upon him,
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Shortens his garments,
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Even if he does not have the intention of preserving his garment,
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Or if there is no pride or arrogance in his heart,
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Which is expected in the act of letting one's garment drag (isbal).
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Because merely following the example of the Prophet, peace be upon him,
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Requires a person to raise his garments.
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Therefore, when the Companion looked at the izar of the Prophet, peace be upon him,
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He saw it at the middle of his shins.
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Similar to this
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Is what was narrated that the Commander of the Believers, 'Umar ibn al-Khattab, may Allah be pleased with him, on the day he was stabbed,
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People came to bid him farewell and praise him.
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A young man came to him
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And said: "Rejoice, O Commander of the Believers, with the good news from Allah for you,
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Because of your companionship with the Messenger of Allah, peace be upon him,
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And your precedence in Islam, which you know,
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Then you ruled and acted justly,
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Then martyrdom."
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'Umar, may Allah be pleased with him, said:
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"I wish that it is a wash—neither for me nor against me."
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When the young man turned away,
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His izar was touching the ground.
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He said: "Bring the boy back to me."
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He said to him:
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"O son of my brother,
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Raise your garment,
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For it is more lasting for your garment,
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And more pious before your Lord."
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Also similar to this situation
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Is that of 'Abd Allah ibn 'Umar, may Allah be pleased with them both,
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Where he said:
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I entered upon the Messenger of Allah, peace be upon him,
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While my izar was making a rattling sound,
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Meaning it was rustling and moving.
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He said: "Who is this?"
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I said: 'Abd Allah.
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He said: "If you are 'Abd Allah (a servant of Allah),
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Then raise your izar."
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Ibn 'Umar said:
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So I raised my izar to the middle of my shins,
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And it remained that way until I died.
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On the authority of Hudhayfah ibn al-Yaman, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace be upon him,
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Took hold of the calf of my leg,
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And said:
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"This is the place for the izar.
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If you refuse, then lower.
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If you refuse,
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Then there is no right for the izar in the ankles."
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This hadith shows
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The Prophet, peace and blessings of Allah be upon him,
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grasped the calf or the leg of Hudhayfah, may Allah be pleased with him.
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The narrator mentioned,
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and he said,
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"This is the place for the lower garment (izar)."
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The calf muscle
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is the firm flesh behind the lower leg.
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Thus, the believer’s lower garment should reach the middle of his calf,
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or the calf muscle.
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As for his saying, "If you refuse,"
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meaning if you refrain from taking the more resolute path
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of raising the garment to the middle of the calf,
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then you have a concession to lower it beyond that point,
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provided that your garment does not reach the ankles,
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for the garment has no right to reach the ankles.
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This is why he said,
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"If you refuse,"
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for the garment has no right to reach the ankles.
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A benefit:
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When a Muslim knows that our Prophet, peace and blessings of Allah be upon him,
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has had many authentic hadiths reported from him
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warning against letting one's garment hang below the ankles (isbal),
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such as his saying, peace be upon him,
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"Whatever part of the lower garment hangs below the ankles is in the Fire."
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And his saying, peace be upon him,
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"There are three whom Allah will not speak to on the Day of Resurrection,
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nor will He look at them, nor will He purify them,
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and they shall have a painful punishment:
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the one who lets his garment hang low, the one who reminds others of his favors,
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and the one who sells his merchandise by means of false oaths."
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So how can one be content with this severe threat,
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which indicates that letting the garment hang low is among the major sins?
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The scholars have said
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that whatever clothing hangs below the ankles
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is prohibited with an absolute prohibition,
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whether it is done out of arrogance or not,
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though it is more strictly prohibited if done out of arrogance.
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It is regrettable
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that some foolish youth,
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when they used to see someone wearing a garment reaching the middle of his calves,
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would mock him.
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Then, after a while, when they saw Westerners
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wearing trousers up to the knee,
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they imitated them,
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and went out into the streets in trousers reaching the knee.
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This indicates a disease in the hearts of those youth,
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as they turned away from,
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and even mocked, the guidance of the Prophet, peace be upon him,
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which is the best of guidance,
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and turned toward the falsehood that came from their enemies.
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This ruling,
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meaning raising the garment to the middle of the calf,
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is specific to men, not women.
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For when the Prophet, peace be upon him,
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said,
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"Whoever drags his garment out of arrogance,
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Allah will not look at him on the Day of Resurrection,"
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Umm Salamah, may Allah be pleased with her, asked,
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"What should women do with their hems?"
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He said, "They should lower them by a span."
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She said,
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"Then their feet will be uncovered."
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He said, "Then they should lower them by a forearm's length,
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but no more."
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The forearm is measured from the elbow to the fingertips.
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Thus, the woman is commanded to cover herself,
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which is considered a means of protecting her,
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and guarding her against sinful and misguided gazes.
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Therefore, she was commanded to lower her garment in this manner.
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Even if the garment might be exposed to some dirt,
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the benefit of covering her feet is greater and more significant.
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The hadith has more to follow, if Allah wills.
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And Allah knows best.
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May the peace and blessings of Allah be upon our Prophet Muhammad,
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and upon all his family and companions.