Some people are keen on following the Prophet’s (peace be upon him) example in every detail of his life, to the extent that they would not do something unless they have first ascertained how the Prophet did it. This is no doubt a commendable attitude, because the Prophet did every thing in the right manner and for the best purpose. He had a keen eye for what is suitable and beneficial to the individual and the community. Moreover, he was keen not to let his behavior cause harm or distress to anyone. However, the Prophet did certain things in his capacity as God’s Messenger while others he did as an ordinary individual, having his own preferences.
That we should follow the Prophet’s example is an important aspect of Islam. God says in the Qur’an: “You have in God’s Messenger a good example to follow, for anyone who hopes to earn God’s (pleasure) and (to be successful) on the Last Day.” (33: 21) This verse tells us that following the Prophet’s example is the sure way to earn God’s pleasure and to have the best result on the Day of Judgment.
Having said that, we need to distinguish three categories of actions. The first includes things that are required by Islam as part of the duties a Muslim must fulfill. The Prophet’s actions may provide details of how certain Islamic duties should be performed. For example, the Qur’an commands us to offer prayers and attend to them regularly, but it is through the Prophet’s statements that we have learned that we have five daily obligatory prayers, and through his practice we learned how to offer these. The second category also relates to worship and other religious practices, but these are only recommended, not obligatory. When we do them, following the Prophet’s example, we earn rich reward from God, but if we omit them we do not have to account for such omission. The third category includes what the Prophet did in his personal capacity, in matters that have no religious bearing. In these, we have our free choice. However, if a person chooses to follow the Prophet’s example out of love and respect, he is rewarded for his intention. The action itself carries no particular reward. In such category we include the Prophet’s preference in food, clothes and similar matters. Unless the Prophet associates his choice with a particular purpose, then it is personal choice. When a purpose is mentioned, it could elevate his choice to a religious one that may be obligatory or recommended.
We will be speaking in the next couple of weeks about how the Prophet dressed and the types of clothes he preferred. This is a good area that gives us examples of personal choices that may occasionally have religious overtones. We hope to have a good idea of what we could do to earn reward and what area is left free where we can have our own preference.
Anas ibn Malik, who served the Prophet for ten years, was asked: “Which type of clothes was preferred by the Prophet?” He said: “The Hibarah.” (Related by Al-Bukhari and Muslim.) The Hibarah is an outer striped garment normally made in Yemen. Umm Salamah, the Prophet’s wife, mentions that “the type of clothes the Prophet liked best was the robe.” (Related by Abu Dawood and Al-Tirmidhi.) When we take the two Hadiths together we have a clear idea that the Prophet preferred to have an outer garment that covered his body. Perhaps he felt this was preferable to having the two pieces that were the normal Arab dress at the time, because such an outer garment covers the whole body. In neither Hadith do we have any indication that such type of clothes was preferred for its own sake. It was a personal preference, which means that there is no reward associated with wearing this type of garment, as some people suggest. However, what we said earlier that the intention of following the Prophet’s practice has its own reward. In other words, the reward may be given for the intention, but not the action, as the action is not recommended.
A good case of such following is provided by Muawiyah ibn Qurrah who quotes his father as saying: “I went to see the Prophet with a delegation from the Muzaynah tribe. The delegation pledged their loyalty to him and I noticed that he had not fastened his buttons. I put my hand inside his robe and touched his seal mark.” The reporter of this Hadith, Urwah ibn Abdullah adds: “I never saw Muawiyah or his son with their buttons fastened on any occasion, whether in winter or in summer.” (Related by Ahmad and Abu Dawood.) To complete the picture, we may also quote Abdullah ibn Umar’s Hadith that states: “Never did the Prophet have a robe with buttons.” (Related by Ibn Hibban.)
In the first of these two Hadiths Muawiyah mentions that the Prophet had his buttons unfastened, which suggests that the robe had buttons but the Prophet did not fasten them. Had he done so, Muawiyah could not have put his hand inside the Prophet’s robe. As for the seal mark he touched, this is the mark of prophethood. The second Hadith means that when the Prophet had a robe made for him, the robe did not have buttons. The two statements are reconciled by saying that on this occasion, the Prophet’s robe might have been ready-made with buttons, while when a new one was tailored for the Prophet it did not have buttons. The reporter of the first Hadith mentions that the man who saw the Prophet on that occasion, Muawiyah ibn Qurrah, and his son never fastened the buttons of their robes. This is neither recommended nor considered desirable in any situation. However, they did it in order to follow the Prophet’s example, knowing that this particular action did not have any religious significance. Therefore, God will reward them for their intention, which is a mark of their love of the Prophet.
It should be emphasized that no special significance is attached to having buttons, fastening them or keeping them unfastened. At times, social considerations do not help to follow the Prophet’s example. For example, in some societies, the type of clothes people have nowadays makes leaving the buttons unfastened appear vulgar or uncouth. Therefore, abandoning this in favor of what is preferred in one’s local society is better. It does not deprive us of any reward that we might have otherwise earned.