النص المفهرس

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available in order to know the details of this aspect. The
internal aspect refers to the person's domestic life, from which
a person's character and manners can be correctly gauged.
Every individual is free within the four walls of his house. He
is informal with his wife and family. His moral and practical
weaknesses are not concealed from his family. In such a
situation, the best criterion to correctly gauge a person's life is
that his domestic affairs are made known to the world.
In the same manner, Rasulullah's life comprised of two
aspects - one external and one domestic. The conditions and
circumstances of his external life were conveyed in the most
complete and perfect manner through the Sahabah &. This was
done so perfectly, that an example of this sort is not found in
any other nation or religion. Let alone any nation not relating
the life of their Prophet with such details, such research, and
such intricacy, they did not even present a tenth of what the
Muslims presented about their Prophet.
As for his internal and domestic life, this was presented to the
world by the Mothers of the Believers, i.e. his pure wives. In
this way, the 'ibadah that he engaged in at home, his tahajjud
(an optional salah offered in the latter part of the night), his
remaining awake at night, his poverty, his abstinence, his
character and mannerisms within the house - all this was made
known to the world. In this way, his integrity and chastity
became clear like the day - that in the dark of the night, how he
used to occupy himself in the 'ibadah of Allah with full zeal
and enthusiasm. Sūrah al-Muzammil bears testimony to this
facet of his life.
Rasūlullāh
married ten women apart from Khadijah
radiyallāhu 'anhā. This was so that a big group may be able to
convey his domestic life to the world. The reason for this is that
no other person can ever learn of the secrets that the wife can
learn of her husband. Rasulullah entered into several

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marriages so that all aspects of his domestic life may be
conveyed to the world with complete reliability, and that after a
big group narrating this aspect of his life, no doubts or
misgivings may remain (concerning his domestic life).
Furthermore, his pious wives may be able to convey those
injunctions of the Shari'ah which are specifically connected to
women and which cannot be explained to men because of
modesty.
Rasūlullah's marrying several women was not merely for the
gratification of carnal desires because all his wives, apart from
one, were widows - who were neither well known for their
beauty nor for their wealth. Neither did Rasulullah % possess
items of luxury and comfort. His only purpose was that the
injunctions of the Shari'ah concerning women be conveyed to
them through women alone. In reality, his wives' rooms were
the rooms of mothers and teachers.
It is impossible to even imagine the enjoyment of luxuries in
the house of that blessed being wherein no fire burned for two
months at a time, who together with his wives sufficed with
mere dates and water, whose days were spent in the musjid and
nights standing on the musalla (prayer mat) before Allah in
such a manner that his feet used to get swollen.
Rasūlullāh's _ children
There are different opinions with regard to the number of
Rasulullah's children. The more accepted and reliable
opinion is that he had three sons and four daughters.
They were Qasim, 'Abdullah, who was also known as Tayyib
and Tahir, and Ibrahim. The daughters were Zaynab,
Ruqayyah, Umm Kulthum and Fatimah. There is no difference
with regard to the daughters - there were four, they all grew up,
got married, embraced Islam and emigrated. There is also no
difference with regard to Ibrahim. He was born from Mariyah

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Qibtīyyah radiyallāhu 'anhā and passed away when still a
child.
Apart from Ibrahim, all the other children were born from
Khadījah radiyallāhu 'anhā. Rasūlullah % had no children from
any of the other wives. All the sons that were born from
Khadījah radiyallāhu 'anhā passed away in infancy. There is
therefore difference in their number. The scholars of biography
are in general of the opinion that two sons were born from
Khadījah radiyallāhu 'anhā - Qasim and 'Abdullah. 'Abdullah
was also referred to as Tayyib and Tahir. Some scholars are of
the opinion that these latter names were actually names of other
sons apart from Qasim and 'Abdullah. Based on this opinion,
Khadījah radiyallāhu 'anhā gave birth to an equal number of
boys and girls [four each]. Other scholars are of the opinion
that six sons were born from Khadijah radiyallahu 'anhā, these
four plus Mutayyab and Mutahhar. Allah knows best.1
Qasim
He was the first of Rasulullah's # children and passed away
before prophet-hood. He passed away when he was just two
years old. Some scholars are of the opinion that he reached an
age of understanding and then passed away. Rasūlullah * is
given the kunnīyat of Abul Qasim (father of Qasim) because of
this son of his.2
Zaynab radiyallāhu 'anhā
She is unanimously considered to be Rasulullah's eldest
daughter. She was born 10 years before prophet-hood. She
embraced Islam and emigrated after the battle of Badr. She was
married to her maternal cousin, Abu al-'As ibn Rabī'. Details
1 Zurqānî, vol. 3, p. 193.
2 Ibid, p. 194.

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concerning her emigration were given under the discussion of
the captives of Badr. She passed away at the beginning of the
8th year after emigration. She left behind two children, a son by
the name of 'Ali and a daughter by the name of Umamah.
There are different Traditions with regard to her son, 'Alī. It is
popularly believed that he reached the age of understanding and
passed away while his father was still alive. Another opinion is
that he was martyred in the battle of Yarmuk.
Rasūlullah % used to love his granddaughter, Umāmah a lot
and she was very attached to him. At times she used to climb
on Rasūlullah's back while he was in salah. Rasulullah
would lower her gently. (Narrated by Bukharī and Muslim)
On one occasion Rasulullah % received a gold necklace as a
gift. All his wives were present at that time. Umāmah was
playing in one corner of the house with some sand. Rasūlullah
said: "I am going to give this necklace to my most beloved
family member." All those who were present thought that
'A'ishah radiyallahu 'anha will receive it. However,
Rasūlullah % called Umamah, wiped her eyes with his blessed
hands and then placed that necklace around her neck.1
When Fatimah radiyallahu 'anha passed away, 'Alī 4% married
Umāmah. Before 'Alī 4% could be martyred, he wrote a bequest
to Mughirah ibn Naufal that he should marry Umamah. Some
scholars say that from this marriage between Mughīrah and
Umāmah, a son by the name of Yahya was born. Other scholars
say that Umamah had no children. She passed away while still
married to Mughīrah.2
1 Narrated by Ibn Sa'd, Ahmad and Abû Ya'la through a good chain of
narrators on the authority of 'Ā'ishah radiyallahu 'anhā.
2 Zurqānî, vol. 3, p. 195.

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Rugayyah radiyallahu 'anhā
Ruqayyah radiyallāhu 'anhā and Umm Kulthūm radiyallāhu
'anhā - these two daughters of Rasulullah % were married to
two sons of Abu Lahab, namely, 'Utbah and 'Utaybah,
respectively. Both these daughters were married to these two
sons of Abu Lahab, but the marriage was not consummated as
yet. When the Sūrah Lahab (Sūrah 111 of the Qur'an) was
revealed, Abū Lahab summoned his two sons and said to them:
"If you do not divorce the daughters of Muhammad, it will be
harām for you to stay in my house." Both the sons obeyed their
father and divorced their respective wives before the
consummation of the marriage.
Rasūlullāh got Ruqayyah radiyallāhu 'anha married to
'Uthman 4%. When the latter emigrated to Abyssinia, Ruqayyah
radiyallāhu 'anhā also accompanied him. Rasūlullah % did not
receive any news from them for quite some time. After some
time, a woman came and informed him that she met both of
them in Abyssinia. On hearing this news, Rasūlullah % said:
"May Allah be with both of them. 'Uthman is the first person
after Lut sk to have emigrated with his wife and family."
(Narrated by Ibn al-Mubarak and others)
While they were in Abyssinia, a son by the name of 'Abdullah
was born to them. He passed away when he was six years old.
When Rasulullah % was departing for the battle of Badr,
Ruqayyah radiyallahu 'anhā was ill at that time. 'Uthman
could therefore not participate in the battle of Badr. He was
busy tending to his wife. She passed away on the very day
when Zayd ibn Harithah 4% came into Madinah in order to give
the good news of the Muslims' victory over the Quraysh of
Makkah.
Usamah ibn Zayd 4% also did not take part in the battle of Badr
because of Ruqayyah's radiyallāhu 'anhā illness. He was busy
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(someone saying Allah is the greatest). 'Uthman 4% asked him:
"O Usamah! What is this?" When they looked, they saw Zayd
ibn Harithah 4% riding Rasulullah's * camel and coming with
the news that the polytheists were defeated. Ruqayyah
radiyallāhu 'anhā was 20 years old when she passed away.1
Umm Kulthūm radiyallāhu 'anhā
She was popularly known by this kunniyyat. It seems that this
was her name as well. She does not seem to be known by any
other name. After the death of her sister Ruqayyah radiyallahu
'anhā, she married 'Uthman 4% in Rabī' al-Awwal 2 A.H. She
remained with him for six years. They had no children. She
passed away in Sha'ban 9 A.H. Rasūlullah % performed the
janāzah salāh. She was lowered into the grave by 'Alī 4%, Fadl
ibn 'Abbas and Usamah ibn Zayd . Resulullah was
sitting by her grave side and tears were flowing from his eyes.2
Umm Kulthūm radiyallāhu 'anhā was first married to the son
of Abū Lahab, 'Utaybah [as mentioned previously]. He
divorced her on the instruction of his father. The other brother,
'Utbah, had also divorced Ruqayyah radiyallahu 'anhā.
'Utaybah did not suffice with just issuing a divorce, he went to
Rasūlullah % and said: "I reject your religion. I have divorced
your daughter. She does not like me and I do not like her." He
then attacked Rasūlullah
and tore the long robe that
Rasūlullah % was wearing. Rasūlullah # cursed him and made
the following supplication: "O Allah! Impose one of Your
animals over him." On one occasion a Qurayshi trade caravan
went towards Syria and stopped over at a place called Zarqa'.
Abū Lahab and 'Utaybah were both in this caravan. At night, a
lion came and began looking at the faces of all those who were
1 Al-Işābah, vol. 4, p. 304.
2 Zurqānî, vol. 3, p. 199.

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part of the caravan and sniffed at them. When it reached
'Utaybah, it immediately mauled his head. 'Utaybah died there
and then. The lion disappeared from there and could not be
found. A detailed account of this will, insha Allah, be given
under the miracles of Rasulullah .1
When Umm Kulthum radiyallahu 'anha passed away,
Rasūlullah said: "Even if I had ten daughters, I would have
given them one after the other in the marriage of 'Uthman."2
Fātimah radiyallāhu ‘anhā
Her name is Fatimah and she has two titles: Zahra' and Batul.
The word Batul comes in the meaning of cut-off or severed.
She is referred to by this name because her merits and virtues
were such that she surpassed the other women of this world and
was thereby cut-off from them. Another meaning could be that
she was cut-off from everything and everyone apart from Allah
s. She was referred to as Zahra' because of her internal beauty,
splendour and purity.
Ibn 'Abd al-Barr rahimahullah says that she was born in the
first year of prophet-hood. Ibn Jauzī rahimahullah says that she
was born five years before prophet-hood when the Quraysh
were constructing the Ka'bah.3
She was the youngest of Rasulullah's daughters while
Zaynab radiyallāhu 'anhā was the eldest. Zaynab radiyallāhu
'anhā was followed by Ruqayyah radiyallahu 'anhā, followed
1 Opp.cit.
2 Majma ' az-Zawā'id, vol. 9, p. 217.
3 Zurqānî, vol. 3, p. 202.

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by Umm Kulthum radiyallahu 'anhā and then Fatimah
radiyallāhu 'anhā.1
She was married to 'Alī 4% in 2 A.H. Based on the first opinion
of her date of birth, she was 15 years and five and half months
old at the time of her marriage. Based on the second opinion,
she was 19 years and one and half months old at the time of her
marriage. There is difference of opinion as to how old 'Alī
was when he embraced Islam. One opinion is that he was eight
years old while the other opinion is that he was 10 years old.
Based on the first opinion, he was 21 years and five months old
at the time of his marriage. Based on the second opinion, he
was 24 years and one and half months old at the time of his
marriage.2
Details about her marriage were given under the incidents that
took place in 2 A.H.
She had five children, three boys and two girls: Hasan, Husayn,
Muhsin, Umm Kulthūm and Zaynab. Rasūlullāh's % lineage
did not continue from any of his children apart from Fatimah's
children. Muhsin passed away in his infancy. Umm Kulthūm
married 'Umar 4% but they did not get any children. Zaynab
was married to 'Abdullah ibn Ja'far and they had children.3
Fatimah radiyallāhu 'anhā passed away six months after the
demise of Rasulullah in Ramadan 11 A.H. 'Abbas
performed the janazah salah. 'Alī 4%, 'Abbas 4% and Fadl ibn
'Abbas 4% lowered her in her grave.4
1 Ibn 'Abd al-Barr, al-Istî'ab, vol. 4, p. 373 under the biography of Fatimah
radiyallāhu 'anhā.
2 Zurqānî, vol. 3, p. 204.
3 Ibid, p. 207.
4 Al-Işābah, vol. 4, p. 379.

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Rasūlullah % loved Fatimah radiyallahu 'anha the most. On
many occasions Rasūlullah % asked her: "O Fatimah! Does it
not please you that you be the leader of all the women of
paradise?" In one Tradition, he said to her: "You are the leader
of all the women of this world, apart from Maryam." It was
Rasūlullah's habit that when he left for a journey, he would
meet Fatimah radiyallahu 'anhā last and when he returned
from a journey, he would meet her first.1
An entire book can be dedicated to the virtues and merits of
Fatimah radiyallāhu 'anhā. We have therefore sufficed with
just a few.
Ibrāhīm
He is the last of Rasulullah's children. He was born from
Māriyah Qibtīyyah radiyallāhu 'anhā in Dhul Hijjah 8 A.H.
Rasūlullah % made his 'aqīqah on the seventh day. Two sheep
were slaughtered, his head was shaved and the equivalent of its
weight of silver was given in charity. The hair was buried and
he was named Ibrahim. He was given to a wet-nurse on the
outskirts of Madinah. Rasūlullah % would occasionally go to
visit him, carry him and play with him. He lived for about 15-
16 months and passed away in 10 A.H. Coincidetally, the day
on which he passed away, there was a solar eclipse. It was the
belief of the Arabs that when a great person passes away, the
sun goes into eclipse. In order to refute this baseless belief,
Rasūlullah delivered a sermon and said: "The sun and moon
are from among the signs of Allah %. They do not go into
eclipse by the birth or death of anyone. Allah s is actually
frightening His servants. When you see such a phenomenon,
1 Zurqānî, vol. 3, p. 204.

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The Life of Muhammad %
you should offer salah, supplicate to Allah % and give in
charity."1
The blessed physical features of Rasulullah
Rasulullah % was neither too tall nor too short. He was of
average height. He had a large head which was in proportion to
his body. He had a thick beard. His head and beard had about
25 grey hairs. His face was luminous and handsome. Whoever
saw his blessed face described it to be luminous like the full
moon.
His perspiration had a special fragrance. When droplets of his
perspiration fell from his face, they looked like pearls. Anas
says that we did not touch silk and brocade softer than the
palms of Rasulullah . And we did not smell any musk and
umber more fragrant than the fragrance that emanated from the
body of Rasūlullah .
The seal of prophet-hood
The seal of prophet-hood was situated between his shoulders,
closer to the right shoulder. A Tradition of Sahih Muslim states
that there was a piece of red flesh similar to that of a pigeon's
egg situated between Rasūlullah's ¿ two shoulders.
This seal of prophet-hood was a special sign of his prophet-
hood and was mentioned in the previous divine Books and
mentioned by the previous Prophets of Allah s. The scholars
of the Banī Isra'il used to see this and recognize Rasulullah
as the last Prophet regarding whom the previous Prophets had
given glad tidings. And that the seal of prophet-hood which
they had mentioned was found in Rasulullah . This seal of
1 Ibid, p. 214.

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prophet-hood was a sort of mandate or certificate from Allah
attesting to his prophet-hood.1
'Allāmah Suhaylī rahimahullah says that the seal of prophet-
hood was close to the right shoulder bone. The reason for it
being situated there is that it is the area from which Satan enters
the human body. He enters from the back and whispers into
man's heart. The seal of prophet-hood was placed at this spot
so that the entry point of Satan may be sealed and no
whispering of Satan may enter his luminous heart.2
Some Traditions state that this seal of prophet-hood which was
on Rasulullah's back seemed to have the words Muhammad
Rasūlullāh naturally inscribed on it.
أخرج ابن عساكر والحاكم في تاريخ نيسابور عن ابن عمر قال كان خاتم النبوة على
ظهر النبي صلى الله عليه وسلم مثل البندقة من لحم مكتوب فيها باللحم محمد رسول
الله. الخصائص الكبرى للسيوطي ص60 وزرقاني شرح المواهب ج1 ص 156.
On the authority of Ibn 'Umar 4% that the seal of prophet-hood
was on the back of the Prophet # like a hazelnut made of flesh.
In it was written with flesh, Muhammad Rasūlullāh.3
1 Refer to Madārij an-Nubûwwah, vol. 1, p. 21 for details.
2 Al-Khasā'is al-Kubrā, vol. 1, p. 60.
3 'Allāmah Zurqanî rahimahullah says that this Hadîth has been
narrated through several chains. Some of them are baseless
while others are weak. In Sharh ash-Shamā'il, vol. 1, p. 60,
Shaykh 'Abd ar-Rauf Munawî rahimahullah writes that Hafiz
Qutb ad-Dîn Halabî rahimahullah and Hafiz Mughlata'î
rahimahullah have traced the chains of this Hadîth. However,
none of them reach the stage of authenticity. In the Sharh ash-
Shamā'il, vol. 1, p. 59, 'Allāmah al-Qārî rahimahullah writes
that this Hadîth does not reach the level of authenticity.

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Rasūlullah's hair would most of the time be till his ear lobes
and sometimes longer than that. He used to comb his hair and
also apply antimony to his eyes. This, despite the fact that his
eyes had the natural look of having antimony.
Rasūlullah's eyes were large and wide [in proportion to his
face]. They were quite black. There was a very fine line of hair
extending from his chest to his navel. His upper arms and feet
were fleshy. When he walked, it seemed that he raised his feet
with force and that he was descending from an elevated place.
His blessed body and luminous face were beautified by all
external and internal beauties. Apart from smiling, Rasūlullah
did not laugh with his mouth wide open. It is stated in the
Hadith that he resembled Ibrahim say the most in his ways and
in his appearance.
Rasūlullah's # blessed beard
Rasūlullah % had a thick beard. Rasūlullah % did not trim it
completely. However, he used to trim his moustache. He would
occasionally trim those hairs of the beard that stuck out [of the
normal shape of the beard] so that it does not look untidy and
unkept. The beard was a Sunnah practice of all the Prophets of
Allah g. It was never kept on the basis of national or cultural
reasons as is the assumption of some deviated and immature
people.
The beard is not only a Sunnah of Muhammad % and the way
of Islam. Rather it is a Sunnah of all the Prophets (who
numbered approximately 124000). A Hadith states that the
beard is from among the Sunnah practices of all the Prophets.
Even today, if you were to go to churches and see the images of
Jesus, you will see that he has a beard. Even the majority of
senior Jewish and Christian scholars keep beards. In short,
when the religious groups keep beards, it is a clear proof that it

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is a practice of the Prophets. The Qur'an explicitly makes
mention of the fact that Harun & had a beard. Allah says:
يَا ابْنَ أُمّ لاَ تَأْخُذْ بِلِحْبَقِيْ وَلاَ بِرَأْسِيْ
"O my brother! Do not grab me by my beard nor by my head."
Among the Arabs, those who followed the religion of Ibrahim
Sell used to keep a beard. But the majority of the polytheists
used to shave their beards. It is for this reason that Rasulullah
said:
خالفوا المشركين، احفوا الشوارب واعفوا اللحى
"Act in opposition to the polytheists: clip the moustaches and
lengthen the beards."
We are ordered to imitate the appearance of the Prophets and
the Messengers because the appearance of the close servants of
Allāh & is liked by Him. While imitating the appearance of
those who have earned the wrath of Allah g and those who
have gone astray (i.e. the Jews and Christians) could result in
the wrath of Allah ; befalling us and deviation afflicting us.
In short, the beard has been a continuous Sunnah of all the
Prophets of Allah , a practice of all the Sahabah , the
Tābi'in and all the pious 'ulama'. It is from among the salient
features of Islam. Not keeping a beard entails a major sin and
an open disrespect towards a salient feature of Islam. To mock
at the beard entails kufr because mocking it entails mocking at
all the Prophets of Allah &# and denigrating an accepted ruling
of all the Shari'ahs. It also entails belittling the Sahabah , the
Tābi'in, and all the 'ulama', righteous people and rulers of
Islam of the last 1400 years. Those who mock at the beard do
not realize that their forefathers of 50 years ago used to keep a
beard. What! Were all their forefathers also foolish and stupid ?!
May Allah % give this immature persons some intelligence.

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The Life of Muhammad %
Just as hair on the head and a plait of hair is a sign of beauty for
a woman, in like manner a beard is a beauty for a man. It is for
this reason that women have been ordered to leave their hair as
it is and they have been prohibited from shaving their hair.
Imam Nasa'ī rahimahullah relates the following Hadith from
'Alī 4g%:
نهى رسول الله صلى الله عليه وسلم أن تحلق المرأة رأسها
"Rasūlullah % prohibited women from shaving their heads."
Men have the choice of shaving their heads or keeping their
hair. However, they have been warned against lengthening their
hair to such an extent that it resembles that of women. The
Shari'ah has set a limit to it, viz. it should not go beyond the ear
lobes or the shoulders. The following is narrated by Imam Abū
Dā'ūd rahimahullāh:
قال النبي صلى الله عليه وسلم نعم الرجل خريم لو لا طول جمته واسبال إزاره فبلغ ذلك
خريما فأخذ مشفرة فقطع بها جمته إلى أذنيه ورفع إزاره إلى أنصاف ساقيه.
"The Prophet % said: 'What an excellent person Kharim would
have been had it not been for the fact that his hair is extending
beyond his shoulders and his lower garment is below his
ankles.' When Kharīm heard about this, he took a scissors and
cut his hair till his ear lobes and raised his lower garment till
they reached half his shanks."
As for those wanting to shave their heads, the order is given
that they should shave the entire head. It is not permitted to
shave a certain portion and leave a certain portion unshaved.
Imām Muslim rahimahullāh narrates from 'Abdullah ibn
'Umar 4%:
أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض رأسه وترك بعضه فنهاهم عن
ذلك وقال احلقوا كله أو اتركوا کله.

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"The Prophet % saw a child with part of his head shaven and
part of it left unshaven. He prohibited them from doing this and
said: 'Shave the entire head or leave the entire head
unshaven.""
Imām Bukhārī rahimahullāh narrates from 'Abdullah ibn
'Umar 4%:
سمعت رسول الله صلى الله عليه وسلم وينهى عن القزع قال عبيد الله والقزع أن يترك
بناصية شعر وليس في رأسه غيره وكذلك شق رأسه وهذا وهذا.
"I heard Rasūlullah % prohibiting qaza'. 'Ubaydullah says that
qaza' refers to leaving the hair of the forehead while the rest of
the head has no hair. It also refers to hair being left on the sides
of the head while the rest is shaved off."
The reason behind this prohibition was that it entailed imitation
of the Jews. The narration of Imam Abu Da'ūd rahimahullāh is
clear in this regard wherein these words are mentioned: "For
this is surely the appearance of the Jews." Since this manner of
shaving the head is not permitted for little, innocent children, it
will be even more prohibited for adults. Similarly, cutting the
hair in any way that is similar to the styles of the Christians will
also be prohibited.
Allah % made the physical appearance of man and woman
different from each other. He also made the nature and
disposition of each one different from the other. Allah g made
women as the forms of elegance and the fountain of birth. He
therefore gave them beauty, attractiveness and hair on their
heads. On the other hand, He made men as people of authority
and gave them strength. He made their appearance and form in
such a way that their strength and authority is displayed. Allah
therefore placed beards on their faces and moustaches. He
also placed hardness and firmness in their limbs and gruffness
in their voices. He also created bravery and valour in their

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The Life of Muhammad %
movements. He placed such thoughts and ideas in their hearts
that are in conformity with their authority and position.
On the other hand, He placed elegance in the disposition of
women and therefore blessed them with thoughts about birth,
breast-feeding, training and teaching. It is for this reason that
till today, no government has ever mobilized an army that
comprises entirely of women. The reason for this is that an
army needs bravery and not elegance.
Since Allah , created the natural temperament and disposition
of men and women distinguished from each other, He ordered
that men and women should not imitate each other. If not, they
will be acting in opposition to the law of nature. One species
should not adopt the ways and things that are peculiar to the
other species. For example, Islam has ordered that men should
not wear silk and brightly coloured clothes because these are
peculiar to women. Men should not wear jewellery and other
ornaments that are normally worn by women. They should
neither wear bangles in their hands nor should they wear full
red clothes. They should not adopt feminine mannerisms nor
should they shave their beards. Instead, they should lengthen
their beards and clip their moustaches. Lengthening of the
beard and clipping of the moustache have been the practice of
all the Prophets of Allah and are the demands of man's
natural temperament.
During the era of Rasulullah , the Magaens used to act
contrary to the above guidelines. They used to lengthen their
moustaches and trim or shave their beards. Rasūlullah
ordered the Muslims to act contrary to this practice and that
they should clip their moustaches and lengthen their beards.
Imam Muslim rahimahullah narrates from Abū Hurayrah
قال رسول الله صلى الله عليه وسلم جزوا الشوارب وارخوا اللحى وخالفوا المجوس

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"Rasūlullah % said: 'Clip the moustaches, lengthen the beards
and [in so doing], oppose the Magaens.""
Many Ahadith state that it was the Sunnah practice of all the
Prophets and Messengers to lengthen their beards and to clip
their moustaches. And that this is part of fitrah. Fitrah demands
that there must be distinguishing characteristics between big
and small, male and female. This is acquired through the beard.
Moreover, a beard is a source of beauty and handsomeness for
the male, and also a means of awe and authority.
If you wish, you can perform the following test. Take a group
of youngsters that are of one age, one group of men in their
middle ages, and a third group of old men. Those who have
beards should be kept in one line and those who shave their
beards should be kept in a separate line. Once they have been
separated, raise your head and look at all of them at once, and
see which line looks attractive and which does not. In this one
glance of yours, you will learn the beauty and handsomeness of
those who have beards. In like manner, you will realize that
women with long hair are far more attractive and beautiful than
women with short hair. A person with a beard is far more
handsome and attractive than a person of similar age but
without a beard. In colleges you find some religious boys who
keep beards. Take one of such boys and make him stand next to
another boy of his age who has no beard. You will immediately
realize that the boy with the beard is much more handsome.
Take two youngsters of the same age from Germany or London
whose facial hair has just started to appear. They should not
shave their facial hair for six months. After six months, one
should shave his facial hair and the other should not. They
should then be made to stand next to each other and see who of
the two looks more handsome and attractive. In just a single
glance, you will conclude that the youngster with the beard

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The Life of Muhammad #
looks much more handsome and attractive than the one who
shaved his beard.
Just as hair on the head of women and long hair are a beauty for
women, in like manner a beard is a thing of beauty for men.
And if there is no need to maintain and keep a thing of beauty,
then women should also shave their heads.
It has been heard that in a certain part of Europe, some women
were overcome by this craze of shaving their heads so that all
the heat of the head will come out and their intellects will
become healthy and strong like that of men. When they shaved
their heads a couple of times, facial hair [beards] began
appearing on their faces. On seeing this, they gave up this habit
of shaving their heads.
Some jurists have posed this question as a supposition: that
what type of beard has to be shaved off? They then give a reply
to this by saying that if a beard appears on a woman's face, it is
wajib to shave it off.
The clothing of Rasūlullah
Rasūlullah's į clothes used to be extremely simple and basic.
He led an ascetic life. His clothes in general comprised of a
sheet, a kurtah, a cloak and a shawl - many of which used to
have patches. He used to like green clothes. His clothes in
general were white in colour.
The sheet that he wore was a Yemeni sheet which had green
and red lines on it. He used to like this sheet a lot. He
prohibited men from wearing full red garments.
His hat (topī) used to stick to his head. He never wore a high
hat. Abū Kabshah narrates that the hats of the Sahabah & used
to be flat. They stuck to the head and were not high. Rasūlullah
was particular in wearing a hat beneath his turban. He used

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The Life of Muhammad %
to say: "There is a difference between us and the polytheists
that we tie our turban above our hats." (Abū Dā'ud)
When Rasulullah # tied his turban, one end of it would hang
between his shoulders. Sometimes, he would cause it to hang to
the left or to the right. Sometimes he would tie it below his
chin. It is stated in a Hadith that Rasulullah said: "During the
battles of Badr and Hunayn, Allah % sent such angels to assist
me who were wearing turbans. These angels are mentioned in
the Qur'an: 'Five thousand angels on marked horses.""
It is stated in a Hadith that Rasulullah saw pants being sold
in the market place of Mina. On seeing the pants, he liked it
and said that it is more concealing than an izar (lungi or
sarong). Rasulullah purchased the pants but it is not
confirmed that he wore it.
Rasūlullah % liked kurtahs a lot. The opening of his kurtah
used to be at the chest. At times, the buttons used to be open.
Rasulullah % used to wear leather socks and make masah
(passing of wet hands) on them.
Rasulullah's % pillow was made of leather. It was filled with
palm leaves. Sometimes, Rasulullah % used to sleep on a straw
mat.
Rasulullah % had a silver ring which he used to wear. When
Rasūlullah % began writing letters to the rulers of Rome,
Abyssinia, etc. he made a silver ring which had the words
Muhammad, Rasūl, Allāh inscribed on three separate lines. The
reason for making this ring was that kings did not accept any
letters that did not have a seal. This ring was used as a seal.
Rasūlullah % wore flat sandals which had a single layer of sole
and two straps on the top. He would insert his toes in these
straps.

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The Life of Muhammad
Rasūlullah % also had a black woollen shawl which had patches
on it. A black woollen shawl with patches is also a Sunnah of
the Prophets of Allah . This was also worn by the auliya'
(friends) of Allah , and the ascetics. It is extremely sad that
this Sunnah has departed from this world. A sufi is referred to
as a sūfi because he wears a woollen shawl in emulation of the
Sunnah of the Prophets of Allah %. He is the person who has
completely divorced himself from worldly pursuits and
considers the royal garb and dress to be totally insignificant in
comparison to this black woollen shawl.
قال ابن مسعود كانت الأنبياء يركبون الحمر ويلبسون الصوف ويحتلبون الشاة رواه
الطيالسي. وعنه صلى الله عليه وسلم قال كان على موسى يوم كلمه ربه كساء صوف
وكمة صوف وجبة صوف وسراويل صوف وكانت نعلاه من حمار ميت رواه الترمذي
وقال غریب والحاكم وصححه على شرط البخاري. (زرقاني ج5 ص16)
"Ibn Mas'ūd 4% says that the Prophets used to ride donkeys,
wear woollen clothes, and milk the goats. Rasūlullah % said:
'The day on which Allah spoke to Musa [X], the latter was
wearing a woollen shawl, a woollen hat, a woollen cloak and a
woollen pants. His sandals were made from the skin of a dead
donkey."1
Abū Bardah ibn Abī Mūsa Ash'arī narrates that one day
'A'ishah radiyallahu 'anha took out a thick woollen shawl with
patches on it and a thick cloak and said: "Rasūlullah passed
away in these two garments." 'Ā'ishah's radiyallahu 'anhā
purpose in saying this was to show Rasūlullah'% simplicity,
humility and ascetic way of life. 2 (Narrated by Bukhārī,
Muslim, Abū Dā'ūd, Tirmidhī and Ibn Mājah)
1 Zurqānî, vol. 5, p. 16.
2 Ibid, p. 25.