People normally attach a good measure of importance to the way they dress. They want to be seen in a good outfit. All languages have a wide range of adjectives to describe clothes and how they affect people’s appearance. Prosperous societies have thriving clothes industries. Fashion houses are often among the most successful of companies. When people talk about celebrities, they often speak about their wardrobes. All this confirms the interest people take in clothes and the suitability of particular outfits for particular occasions.
We, Muslims, prefer to look up to the Prophet (peace be upon him) for guidance on any serious matter. God tells us that he provides a good example for us to follow if we aim to earn His pleasure and to be successful on the Day of Judgment. His practice gives us a fine approach to life situations, combining what is lawful with what is socially acceptable and unlikely to be a burden. We looked over the last two weeks at a good number of Hadiths that describe the Prophet’s approach to clothes, learning from them that he used different styles, without affecting any particular appearance. He simply wore what was available to him, insisting on no particular style so as to indicate that all styles are acceptable from the Islamic point of view, as long as they cover what Islam requires to be covered of the human body, i.e. the awrah. We will look today at a few more Hadiths to confirm the Prophet’s approach to clothes.
Dihyah ibn Khaleefah, a companion of the Prophet who was very handsome, reports: “The Prophet was sent a gift from Syria consisting of a topcoat and a pair of leather shoes. He wore the shoes until they had holes in them, without knowing whether they were taken from a properly slaughtered animal or from one that died by natural causes.” (Related by Abdullah ibn Hibban.)
This Hadith tells us that the Prophet wore whatever was available of clothes, without attaching much importance to how they looked. He would wear his shoes, even when they were clearly old, until they had holes and were no longer of use. It also tells us that the Prophet did not go to the trouble of finding out the source of the leather used in making his shoes. We are indeed required not to investigate such matters.
Another report shows us how the Prophet’s companions treasured his personal things left behind after his death. Abd Al-Malik ibn Abdullah was a servant of Asmaa bint Abu Bakr, the Prophet’s sister-in-law, reports: “Asmaa showed me a black overcoat of Persian style, with a neckband made of brocade and it had brocade hems. She said that it was with Aishah until she died and now she kept it because the Prophet used to wear it. She added: ‘We have it washed for sick people, hoping for their recovery.’” (Related by Ahmad and Muslim.) Another Hadith also reported by Asmaa mentions that the Prophet used this particular overcoat when he met delegations from other tribes or countries.
The two Hadiths suggest that the Prophet kept this particular topcoat to meet important people who came to see him and learn about his message. This was one of his best garments, as it had brocade collar and hems. Brocade was a fine sort of material, and using it for the collar ensured that the coat remained in good shape.
We must not think that the Prophet did not have the means to be well dressed. He could have whatever clothing he wanted, and sometimes he received very fine and expensive clothing as gifts. Anas ibn Malik reports that “Dhu Yazan sent the Prophet a gift consisting of a suit that was bought for 33 camels, but he wore it once only.” (Related by Abu Dawood and Abdullah ibn Hibban.) This was certainly a very expensive article of clothing. The Prophet put it on once in order to indicate that it is permissible to wear expensive clothes. However, he did not like to wear it because he did not wish to give an impression that he was above other people in his community. He always behaved as one of them, living like them.
This is also clear in the next Hadith, which is highly authentic: “God’s messenger was sent a gift consisting of a robe made of silk, with an opening in the rear. He put it on and offered his prayers. When he finished, he pulled it off himself with clear dislike. He said: ‘This is something that is unbecoming of God-fearing people.’” (Related by Ahmad, Al-Bukhari, Muslim and Al-Nassaie.) No doubt this took place before the order prohibiting silk and gold articles for men. Nevertheless, the Prophet could not keep it on for long. It was only for the time he took for prayer and then he pulled it off indicating his dislike by this action. Sometimes, the Prophet did not like a particular article of clothing because it was showy.
The Prophet offered his prayers in a variety of clothing. However, he preferred the simple type that caused no distraction. Aishah reports: “The Prophet offered his prayers once in a garment with two distinct, printed patterns, and he looked at the patterns. When he finished, he said: ‘Take this garment of mine to Abu Jahm and bring me his woolen robe made in Manbij. Mine has distracted me from my prayers.’” (Related by Malik, Al-Bukhari and Abu Dawood.) The robe specified by the Prophet to be exchanged for his fine, printed one was thick and of the poorest quality. The Prophet was replacing this low quality robe for his finer one because he wanted to give Abu Jahm a better garment while taking for himself something that would not distract him when he prayed.
Other Hadiths make it abundantly clear that the Prophet was very simple in his approach to clothing. He wore any type of clothes that was available, and he showed his companions that he was happy with the simplest and least expensive of clothes. Umar ibn Abi Salamah reports: “I saw the Prophet praying, wearing one garment and putting a turban over his shoulders.” (Related by Malik, Al-Bukhari and Muslim.) This is to contrast with the normal clothes at the time, consisting of two garments, one wrapped around the waist and the other worn over one’s shoulders. On this occasion, the Prophet had only the lower garment, and he put his turban over his shoulders to cover them. By doing so, the Prophet indicated that it is permissible to offer one’s prayer wearing only what covers the lower part of one’s body. Putting the turban over his shoulders was meant to give a more decent appearance. Otherwise, a man’s prayer is valid if his chest is exposed.
