Clothing and Dress in the Prophetic Tradition

Clothing serves to cover the body, protect it from cold, heat, and dirt, and is a source of dignity and adornment for a person. Transforming clothing into a means of pride and luxury, and valuing it based on its quality, is a deviation from the fundamental purpose of clothing. Thus, ‘simple dressing’ is considered a manifestation of simple living and liberation from material attachments. The Prophet Muhammad (peace be upon him) viewed life and the world in this way, lived accordingly, and never saw value in ‘clothing’.

Saadi says: “The human body is noble through the essence of humanity, not merely by wearing beautiful clothes as a mark of humanity.” And as Parvin Etesami says: “Piety is with a pure intention, not with clean clothes; many are impure, though they wear clean garments.”
Here, we refer to examples from the conduct of the Prophet Muhammad (peace be upon him) regarding wearing clothes, the type of fabric, color, size, number, and manner of wearing garments such as shirts, shoes, hats, turbans, cloaks, etc.:
Fabric and Color of Clothing: The Prophet Muhammad (peace be upon him) paid attention to the health and comfort of the body, simplicity, and the choice of healthier fabrics. He preferred cotton garments. Ali (peace be upon him) said: “Wear cotton clothes, for that is the garment of the Prophet of Allah.” The Prophet wore both Yemeni cloth and coarse woolen garments made from cotton and linen. He said: “There are five things I will not abandon as long as I live… one of which is wearing woolen clothing.” Green was the color preferred by the Prophet for clothing. Most of the Prophet’s garments were white, and he said: “Dress in white for your living, and shroud your dead with white fabric.” The Prophet had a sheet dyed with saffron and sometimes prayed in public while wearing it alone. Red was a color the Prophet did not prefer for clothing. The Prophet was a prime example of cleanliness and neatness. Regarding garment cleanliness, he said: “Whoever takes a garment should keep it clean.” White clothing naturally shows dirt and stains quickly, which encourages adherents of the prophetic tradition to wash and clean it. Additionally, wearing bright and white clothing contributes to a cheerful spirit.
Size and Quality of Garments: Clothing that causes arrogance or self-conceit is undesirable. Being bound to a particular type of garment can also be a form of servitude. Whenever the Prophet wore a new garment, he thanked and praised Allah and gave the previous garment to the poor. It was reported that when he wore new clothes, he prayed and said: “Praise be to Allah who has clothed me with something to cover my body and make me presentable among people.” Long garments that drag on the ground signify arrogance and were a mark of nobility in the pre-Islamic era. The Prophet forbade wearing such garments and wore clothes that reached only to his ankles. His garments often did not reach below his calves and sometimes were shorter than a wrap or woolen with black and white stripes, which appeared beautiful when worn. A sign of the Prophet’s detachment from pride in clothing was that he wore any type of available clothing, whether it was a loincloth, shirt, or cloak.
Simplicity in Dressing: The simplicity and detachment of the Prophet Muhammad from the deceptive allure of the world were evident in all aspects of his life, including the quality and type of clothing and rugs. It was reported that he sometimes slept on a straw mat without anything else underneath. He wore whatever was available, whether it was a simple cloth, a fine piece of fabric, or a woolen cloak. What mattered was that the garment was permissible, not its price, fabric, or stitching. He told his ascetic companion Abu Dharr al-Ghifari: “O Abu Dharr! I wear coarse and rough clothing, sit on the ground, lick my fingers after eating, ride an unadorned donkey, and let others ride alongside me. These are my traditions; anyone who turns away from my traditions is not of me.” It was also mentioned that he had a cloak, which, when he wanted to pray or move, was folded and placed underneath him. The Prophet never criticized or found fault with his sleeping place or bedding. If a bed was spread for him, he would sleep on it, and if not, he would sleep on the ground. This is the ultimate asceticism and detachment from worldly attachments. When at home, he mended his own clothes and patched his shoes. One day, Umar saw him lying on a straw mat with its marks on his side and said: “O Messenger of Allah, I wish you had a more comfortable bed!” He replied: “What do I want with the world? My example and the world are like a traveler who rests under a tree’s shade for a short while and then leaves.”
Special Clothing: Although hats, turbans, headscarves, and caps do not cover the body, they are considered part of clothing. One of the Islamic traditions is covering the head, whether during worship, prayer, or other times. The Prophet Muhammad (peace be upon him) often covered his head with a turban. During prayer, sermons, and war, he would cover his head according to the conditions. Sometimes, his head was uncovered. According to Imam Sadiq (peace be upon him), the Prophet wore a striped white cap and, during war, a cap with ear flaps to cover his ears. At other times, he wore a cap under his turban. Sometimes he wore a turban without a cap or a cap without a turban. He had a black turban that he wrapped around his head and prayed with it. If we include the use of towels and cloths for drying hands and face during ablution in the discussion of clothing, it is worth noting that the Prophet had several towels with different names and uses, relating to hygiene and cleanliness. It is reported that he had a towel he used to dry his face after ablution. If he did not have a towel, he would use the edge of his garment to dry his face. The Prophet’s neatness, especially during congregational prayers and sermons, was another aspect of his conduct. He had a special garment for Friday prayers: “He had a garment specifically for Friday.” In some reports, it is mentioned that besides the clothing he wore on non-Friday days, he had two specific garments for Friday.
Etiquette of Dressing: Although dressing is a simple, daily activity, the manner and tradition of the holy figures in this regard are important to us. Whenever the Prophet Muhammad (peace be upon him) wore clothing, he would first put on the right side and remove it from the left side. Sometimes, without wearing another garment, he would drape a cloak over his body, tie its two sides between his shoulders, and whether at home or outside, or during funeral prayers, he would pray in that manner. Sometimes he prayed in a loose garment. He had two woven garments that he wore only during prayers. He instructed and encouraged his followers to maintain cleanliness. The Prophet preferred performing actions with the right hand and starting from the right side in all his activities, including putting on clothes and shoes, and combing his hair. If a garment he bought had excessively long sleeves, he would cut off the excess. He did not allow the edges to be sewn and wore it as it was, saying: “Work is much quicker than this.” To conclude this section, we present two sayings of the Prophet Muhammad (peace be upon him) about clothing and dressing etiquette: “Whoever wears clothing of ostentation in this world, Allah will clothe him with garments of disgrace on the Day of Judgment.” Imam Sadiq (peace be upon him) narrated from his forefathers that the Prophet (peace be upon him) prohibited men from imitating women in their clothing and women from imitating men.

For information on other moral and behavioral traits of the Prophet, you can refer to the book “Walking with the Prophet (PBUH).”
“Wear cotton clothes, for it is the garment of the Prophet of Allah” (Sunan al-Nabi, p. 126).
Bihar al-Anwar, vol. 16, p. 227.
“There are five things I will not abandon as long as I live… one of which is wearing woolen clothing” (Makarim al-Akhlaq, p. 115).
“Dress in white for your living, and shroud your dead with white fabric” (Sunan al-Nabi, p. 120 and Mihaj al-Bayda, vol. 4, p. 140).
Mihaj al-Bayda, vol. 4, p. 141.
Sunan al-Nabi, p. 133 (“He disliked red in clothing”).
Makarim al-Akhlaq, p. 103.
Bihar al-Anwar, vol. 16, p. 251 and Makarim al-Akhlaq, p. 36.
Bihar al-Anwar, vol. 16, p. 251 and Mihaj al-Bayda, vol. 4, p. 145.
Sunan al-Nabi, p. 120, Mihaj al-Bayda, vol. 4, p. 141.
Sunan al-Nabi, p. 125, Hadith 135.
Same, p. 120, as narrated from Ihya’ al-Ulum by Ghazali.
Same, p. 123.
Mihaj al-Bayda, vol. 4, p. 125.
Sunan al-Nabi, p. 131.
Same, p. 123 and Bihar al-Anwar, vol. 16, p. 227.
Mihaj al-Bayda, vol. 4, p. 130.
Bihar al-Anwar, vol. 16, p. 230.
Same, p. 239.
Makarim al-Akhlaq, p. 120.
Sunan al-Nabi, p. 122, Mihaj al-Bayda, vol. 4, p. 143.
Bihar al-Anwar, vol. 16, p. 250.
Sunan al-Nabi, p. 125.
Makarim al-Akhlaq, p. 36.
Bihar al-Anwar, vol. 16, p. 227.
Same, p. 251 and Sunan al-Nabi, p. 121.
Sunan al-Nabi, p. 123.
Same, p. 126.
Bihar al-Anwar, vol. 16, p. 237.
Same, p. 278.
Makarim al-Akhlaq, p. 101.
Same, p. 116.
Same, p. 118.