Tattoos in Islam and their Status

tattoos in Islam

Tattoos are done by piercing the skin with a very small needle and injecting special colored dyes inside. They are added to the dermis layer of the skin and stay there after it has healed, therefore becoming permanent. The ink for tattoos is specially developed to ensure it is inert and does not cause an adverse reaction with the human body. The topic of tattoos in Islam is an often discussed one, as they have become a trending topic amongst the youth.

Why Tattoos in Islam are Haram

There is a documented hadith narrated by Hazrat Abu Juhayfah (RA), where he quotes the Holy Prophet (SAW): “The Holy Prophet (SAW) cursed the one who does tattoos, the one who has a tattoo, the one who consumes interest and the one who pays it, and he forbade the price of a dog and the earnings of a prostitute, and he cursed the image-makers” (Bukhari, 5032).

This hadith clearly defines the status of tattoos to be haram. While this hadith is accepted amongst most people of Islam, there is still conflict regarding its interpretation. However, the fact becomes evident once we start exploring the nature of tattoos and why they can be considered haram in Islam.

Waste of Money

Tattoos are a waste of money since there is no return value gained from investing in them. Their concept of beauty is directly related to baring and showing off one’s naked body, which is against the principles of Islam. Their beauty is appreciated within a small circle of people and though they may be widely mainstream, their true acceptance remains small.

Unnecessary Risk to Health

Tattoos pose an unnecessary risk to health because they are often related to skin infections. The ink compounds are designed to be inert but there are cases of allergies and complications during the procedure which cause medical issues. These include infections, skin allergies, and scarring. All of these are completely avoidable and their only cause is tattoos. Tattoos in Islam are considered haram since it poses health risks for Muslims.

Linked to Branding Slaves

Tattoos were an ancient form of marking slaves that were widely used in Arab before the advent of Islam. The Holy Prophet (SAW) forbade Muslims from participating in inking to ensure they differentiated from slavery. Islam strictly forbade slavery and the Holy Prophet (SAW) himself freed many slaves. The place of tattoos in Islam is the same as participating in the culture of having slaves or identifying as one. Hence, this practice was also considered haram due to this reason. This factor cannot be ignored though it was related to the times of the advent of the Holy Prophet (SAW).

Contracting Diseases

There are numerous cases of people contracting diseases from having tattoos. The act of piercing the skin with a needle leaves it prone to the entry of bacteria and viruses. There are even cases of people getting diseases from well-reputed tattoo parlors. Tattoos in Islam have been considered haram to ensure the Muslims remain in good health and do not take unwanted risks to their wellbeing.

Tattoos in Islam

Inking is pointless in nature and only satisfies one’s personal desire. They have no real value and pose unnecessary health risks. Moreover, there are documented Sunnah which show the Holy Prophet’s (SAW) scorn regarding them. As such, tattoos in Islam are considered haram and Muslims are advised to refrain from getting inked.

Exercise in Islam and its Significance

exercise in Islam

Human health is among the biggest blessings of Allah. Nothing else seems of value once someone loses health, as they are unable to perform even the easiest of chores. For example, even a common cold can stop a person from breathing, eating and sleeping normally. Islam has always laid enormous emphasis on human health and hence has provided numerous guidelines in tibenabvi for Muslims to keep healthy. As such, exercise in Islam has a key role in maintaining the prime physical, mental and spiritual health of believers. Hazrat Abu Hurayrah narrates that the Holy Prophet (SAW) said: “The strong believer is better and more beloved to Allah than the weak believer, although both are good” (Muslim, 2664). This hadith once again shows that exercise in Islam is highly recommended to ensure wellbeing.

The Benefits of Exercise in Islam

Physical activity is necessary to keep the human body in prime health. Exercise in Islam ensures that a Muslim is able to perform his worldly and spiritual duties properly and without issues. Taking care of one’s health has been highly encouraged by the Holy Prophet (SAW) as well.

Hazrat Abdullah bin Amr bin Al-As (RA) narrated that the Holy Prophet (SAW) said: “O `Abdullah! Have I not been informed that you fast all day and stand in prayer all night?” I said, “Yes, O Allah’s Messenger!” He said, “Do not do that. Observe the fast sometimes and break the fast [at other times]; stand up for the prayer [at night] and also sleep. Your body has a right over you, your eyes have a right over you and your wife has a right over you” (Sahih al-Bukhari 5199).

The following are the benefits you can reap by sticking with the principles of exercise in Islam.

1. Better Cardiovascular Health

The heart is responsible for pumping blood throughout the body. Any complications can cause serious issues with the entire body. However, the simple principle of exercise in Islam eliminates these chances. Just 150 minutes of cardio every week is enough to keep the body function and reduce the chances of coronary disease by 35%. This goes to show how important exercise is for us. Moreover, getting blood pumping eliminates the chances of plaque and cholesterol blockages. It invigorates the heart and keeps the cardiac muscles in good condition.

2. Reduction in Stress Levels

Exercise promotes the release of many beneficial hormones within the human body, such as endorphins. These are produced by the pituitary gland and central nervous system and their effects are felt on the entire human body. The normal secretion of endorphins reduces stress, especially with the release of norepinephrine.

3. Ensures Stronger Skeletal Structure

Physical activity ensures that the skeletal structure does not suffer from diseases such as osteoporosis. The bones become stronger when under stress or from micro-fractures sustained from combat sports such as kickboxing, karate and boxing. They heal to increase overall strength of the bones, ultimately resulting in stronger, denser bones.

4. Keeps Mental Health in Check

Exercise in Islam is also aimed towards maintaining prime mental health. Physical activity has been directly linked to better mind set and psychological stability. The mind becomes active during these stages and receives ample blood flow. Lack of exercise slowly but surely pushes the mind into a state of lethargy. This, in turn, causes mental degradation. Exercise in Islam prevents this and hence keeps the person in prime mental health even in old age.

5. Higher Energy Levels

Exercising regularly keeps the metabolism in check. The body benefits from higher energy levels at all times owing to the refined metabolic cycle which promotes better digestion, nutrient absorption, metabolism at a cellular level and a timely biological clock. All of these contribute towards better overall health for the human body.

Is It Allowed to Keep Dogs in Islam or Not?

Dogs have a long evolutionary history with human beings and are popularly considered man’s best friend. There are certain instinctive behaviors that only dogs only exhibit with human beings, such as maintaining eye contact and understanding gestures through eye movements. Moreover, they are incredibly compassionate, beautiful and loyal beings who have been widely reported to give their lives for the sake of their owners. However, there is a widely debated topic about the position of dogs in Islam.

So is there a common opinion in Islam that dogs should be considered as filthy beings? This mindset extends to such an extent that some Muslims are misguided by the devil and even subject these poor beings to cruelty. While a human may forget a 99 good deeds of a person over 1 sin, a dog will forget 9 sins of a human and trust them for 1 act of generosity. Can these creations of Allah be still considered under such a negative spotlight?

Allow us to delve further into the topic of whether keeping dogs is forbidden or not.

Dogs in Islam and Losing Good Deeds

There is a commonly quoted hadith which is as follows:

Hazrat Abu Hurairah (RA) recalls the Holy Prophet (SAW) saying: “Whoever keeps a dog, one Qirat of the reward of his good deeds is deducted daily unless the dog is used for guarding a farm or cattle.” Hazrat Abu Hurairah (RA) adds further context to the hadith by continuing the quote of Holy Prophet (SAW): “unless it is used for guarding sheep or farms, or dog for guarding cattle or for hunting” (Sahih Bukhari (3:515).

This hadith clearly specifies that those people who keep dogs will have their good deeds deducted. But there is a further context which specifies that herding, hunting, and guard dogs are permitted. Are all other dogs excluded? For example, a blind person greatly benefits from a sight dog. A person suffering from dangerous suicidal depression, epilepsy attacks and such are often given a care-dog. These animals are trained to immediately seek human help in case a person falls ill.

The context of this hadith, in reality, is that dogs are permitted until and unless they have a concrete purpose. It was natural in Arabia for rich people to keep dogs as a status symbol. These pedigree dogs were treated better than slaves and given care which was utterly wasteful and insulting to the people who suffered under the same person. Dogs by nature are noble creatures who will diligently learn and fulfill the tasks they have been assigned. From herding and hunting to serving as the vanguard for defending their designated humans, they will wholeheartedly throw themselves at whatever pleases their owners.

Imam Al-Nawawi confirms this ideology, stating that the truth lies in their necessity rather than just the stated categories (Sharh Muslim, 10/236).

Dogs in Islam and the Issue of Impurity and Hygiene

Let us consider the starters:

“If a dog licks the vessel of one of you, let him wash it seven times and rub it with soil the eighth time” (Muslim, 280)

This is often considered a basis for labeling dogs as being unhygienic and impure. The question is, would you not wash the vessel if a human were to use it? It is mandatory to wash utensils after they have been done. However, dogs lick themselves and eat from unclean sources, which necessitates that extra cleansing care is taken.

But what if the dog was properly groomed, medicated and given clean utensils to eat from? This would significantly reduce the chances of it acting as a vector for carrying diseases. This does not refute the facts however – extra cleaning should always be exercised when dealing with dogs. Keep separate utensils and wash your hands after you are done interacting with them physically.

The impurity does not originate from the dog but its saliva. The easiest and most practical way is to dedicate clean utensils for the dog and wash them to ensure both the owner and the dog remains in good health. Moreover, the hadith explicitly refers to the act of licking, eating or the saliva touching the utensil. They do not consider the rest of the body to be impure, so Allah’s creature is not classified as being unhygienic by default.

Dogs in Islam and Issue of Dogs and Pictures Hadith

This hadith narrated by Hazrat Aby Hurairah (RA) states:

I heard Allah’s Apostle saying; “Angels (of Mercy) do not enter a house wherein there is a dog or a picture of a living creature (a human being or an animal)” (Sahih Bukhari 3:515).

As far as the reference to pictures and animals goes, it is clear that it was directed at the practices of the non-believers. These religions worshipped pictures, idols, and animals instead of Allah, which is shirk. This may have been the reason behind the hadith.

There is also a very obvious reason why dogs were considered under such light in those times. It was common for street dogs to be carriers for diseases and were dirty. Hence, they were not allowed to be inside houses and such. We have developed vaccines, medications, and numerous other products for maintaining hygiene. This allows us to permit dogs to enter homes to a certain degree. However, behavior such as allowing dogs to roam on carpets, on sofas and such is downright wrong. Not only does it promote wrong training for the dog but it also dirties the place.

Dogs in Islam

We can conclude from the hadith that keeping dogs in Islam is not forbidden. Islam teaches love and compassion for all animals. In fact, it is the first religion to introduce the concept of animal rights. They are beautiful creatures of Allah who share a long evolutionary history with us. We have domesticated dogs and taught them to coexist with us. They are capable of performing numerous tasks for us, from hunting and herding to guarding and therapeutic. As such, dogs in Islam indeed have a special place for being a lovely creature of Allah which devotes itself in the service of humans and readily gives its life when needed. The modern practices of spoiling animals and wasteful extravagance of resources on them are indeed condemnable. However, it would be illogical to consider these fiercely loyal and useful creatures to have no place in our religion.


Sleeping in Islam and Bedtime Behavior

sleeping in Islam

A night of good sleep is vital for starting a new day. It refreshes the body and recharges it for the coming day. However, attaining a good night’s sleep has become a major issue nowadays. Issues such as stress, lack of time and improper routines contribute towards poor sleep quality and its deprivation. Sleeping in Islam is considered to be very important as it refreshes the mind, body, and soul. Health is a blessing from Allah and it is our duty to safeguard it. The Sunnah of the Holy Prophet (SAW) grants us insight into the Islamic way of sleeping. These healthy guidelines have been verified with modern medicine and are both easy to integrate into daily life and effective in nature.

Sleeping in Islam

Proper sleep is as important for the first Muslims as it is today. The daily routines take their toll and sleep is necessary for healing physically, mentally and spiritually. The following guidelines for sleeping in Islam will help in maintaining a proper sleep schedule and keeping good health.

1. Sleep on Proper Timings

The human body has a natural biological clock that has been set through evolution. The day time provides us with sunlight during which there is visibility and predators can be spotted easily. Moreover, it is warmer and beneficial for us to bask in the sunlight. Nigh time marks the time of nocturnal predators and bad visibility, which endangered us. As such, humans have naturally evolved to be day time creatures.

This biological clock has instilled in us an instinctive routine to stay awake during daylight and seek sleep during the night. The Islamic way of sleeping advocates the same teachings. The Holy Prophet (SAW) used to wake up early as well and would pray his Tahajud prayers. He would go to bed early as well after saying his prayers, reciting Holy Quran and finishing nightly duties.

2. Positions of Sleeping in Islam

The Sunnah are very clear about the sleeping habits of the Holy Prophet (SAW). He (SAW) would face towards the Qibla and sleep on his right side, with the hand under his cheek. He would also sleep straight. Both methods have been proven to be medically sound and healthy. Sleeping on the left side places pressure on the heart from other internal organs. This, in turn, causes a stressed heartbeat during the whole sleeping duration and ends up leaving the body poorly rested. Sleeping on the stomach again places the weight of internal organs on the stomach and forces the neck towards left or right. Sleeping on the right side keeps the heart free of additional weight and so does sleeping on your back.

3. Performing Wudu Before Sleeping

The Sunnah detail Islamic way of sleeping to include performing wudu before sleeping. Cleansing one’s self before sleeping refreshes the body and promotes a night of good sleep. Moreover, it prevents germs from entering the bed and causing a person to become sick. It clears the mouth of bacterial buildup which can cause bad breath and sickness in the morning.

4. Reciting The Holy Quran

Reciting the Holy Quran is necessary for a Muslim to understand Islam and remain close to Allah. The recitation relaxes the mind and instills a sense of purpose. It provides an understanding and reason for creation and resolves mental issues such as existential crisis, depression and unfocused thinking. It is documented in numerous Sunnah that the Holy Prophet (SAW) used to recite Holy Quran at night before sleeping.

5. Bed and Cleanliness

Another thing that is proved from the traditions of Prophet Muhammad (PBUH) is that He would sweep His bed before going to sleep, which points towards the fact that a Muslim must ensure cleanliness. This does not mean that a Muslim must go for lavish beds and comfortable cushions and elegant bed sheets, rather things should be kept simple yet clean. Therefore, when going to bed you must make sure that it is clean in all regards.

6. The Dua for Sleep

The Holy Prophet (SAW) would recite the following before sleeping.

“In your name O Allah! I live and die.”

Islamic Way of Sleeping for Better Health

The Islamic way of sleeping has been proven to be healthy and safe through modern medical science. The principles are based on facts and logic which make it all the better for everyone to adopt them into their daily lives.

Smoking and its Place in Islam

no to smoking

Smoking has been around since ancient times, dating back to almost 5000 years. It was an important part of religious rites in Chinese, Hindu and Babylonian religions. Commonly smoked substances include opiates, hashish, cannabis and tobacco. Smoking cannabis was a common habit in the Middle East before tobacco was introduced in the region. It was particularly famous amidst the wealthy and affluent because it was hard to obtain, required preparation with leisure time and was a symbol of royalty. Famous poets and philosophers would often indulge in it, claiming that it put them in a higher state of mind.

Quranic Verses About Smoking

The Sharia Law clearly declares anything injurious to health and self-harm to be haram. Moreover things and acts such as intoxicants, alcohol, pork and infidelity in marriage are considered haram. However, smoking is not directly considered to be haram. There exist numerous Quranic verses and hadith which indirectly describe its effects and label such substances which fall under this category to be haram. The interpretation of the following Quranic verses about smoking offers more explanation on the matter.

“Don’t make your own hands the cause of your own destruction”  (Surah Al-Baqarah Ch:2 V:195).

This Quranic verse directly advises Muslims not to seek their own destruction through their own hands. This includes acts such as self-harm, intoxication, bad social habits and a foul mental state. All of such actions ultimately result in damaging the person themselves. Smoking tobacco is also classified under such actions since it is injurious to health. A person is themselves responsible for the decision of smoking and it is thus synonymous to calling for one’s own destruction.

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful” (Surah Al-Ma’idah Ch:5 V:90).

This verse of Surah Al-Ma’idah clearly instructs Muslims to steer away from intoxicants and all forms of gambling. This is because they are the work of Satan and rely on chance, not skill. Moreover, intoxicants have yet once again been condemned. Smoking dulls the senses and creates a craving, whose absence causes erratic behavior. This ranges from mental issues such as anger and impatience to physical issues such as smokers lungs and cardiovascular issues.

 “And do not kill yourselves” (Surah An-Nisa’ Ch:4 V:29).

This verse of Surah An-Nisa’ does not just mean suicide. It also means other means of killing one’s self physically, mentally and spiritually. These include having bad thoughts, adopting bad physical habits that contribute towards one’s swift demise deviating from religion. Among these is smoking, which causes numerous health issues. These include cancer, pneumonia, emphysema, cardiovascular issues, and lung complications. These slowly and surely lead towards a painful death. Consequently, one should completely refrain from smoking.

 “And makes lawful to them the good things and makes unlawful to them impure things” (Surah Al’-A’raf Ch:7 V:157).

This verse of Surah Al’-A’raf directs Muslims to integrate healthy things within their life. This isolates them from the damages of harmful things, both physical and abstract. Tobacco contains numerous carcinogenic (cancer-causing) substances along with tar and nicotine, which are poisonous and addictive. They are so dangerous that even someone standing nearby a smoking is exposed to them. This is called second-hand smoking, which is caused by inhaling the exhaled smoke from a smoking person.

“And do not spend wastefully, Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful” (Surah Al-‘Isra’ Ch:17 V:26-27).

Smoking is expensive and a complete waste of money. It does not provide any benefit to the body. Instead, it causes harm to general health. It is sinful to waste money and smoking falls under the same category in which other wasteful habits are classified.

“And cooperate in righteousness and piety, but do not cooperate in sin and aggression” (Surah Al-Ma’idah Ch:5 V:2).

This verse of Surah Al-Ma’idah Ch:5 V:2 directs Muslims to engage in good deeds and refrain from sinful habits. Smoking is a sinful habit that encourages committing more sins. It is wasteful for money, detrimental to health and a waste of time. As such, it is a sin in itself which promotes more sins.

They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit” (Surah Al-Baqarah Ch:2 V:219).

Distilled alcohol can be used for medicinal purposes in Islam. This is verified according to fatwas established on the basis of Ijma and Qiyas. However, it must be completely distilled to remove any other traces. The alcohol must be used in small quantities to avoid the chances of intoxication. Smoking on the other hand in comparison has no use whatsoever. It is, therefore, a useless, damaging and ugly habit that all Muslims should avoid. Even vapes fall under this category.

“And pointed out to him the two conspicuous ways” (Surah Al-Balad Ch:90 V:10).

Allah has reminded us that He has given us free will. Human beings have the right to choose right over wrong and vice versa. In the end, it is ultimately our choice to either choose intoxicants such as smoking or refrain from them.


Personal Hygiene in Islam and Basic Principles

Hygiene in Islam is of great significance because the holy religion proclaims it to be among its core principles. The standards of hygiene before the advent of Islam were extremely poor, with people barely understanding the significance of cleanliness. However, personal hygiene in Islam was given enormous emphasis to ensure the non-believers would also understand the superiority of Islam and be motivated to know more about it. Everything has been covered in the Holy Quran and hadith, from everyday hygiene to cleanliness of home in Islam. As such, the topic of hygiene in Islam elaborately details how to maintain cleanliness in all parts of life. Practicing hygiene is healthy for the mind, body, and soul. It promotes mental relaxation, better physical health, and a purified soul. These ensure a greater inclination towards religious teachings.

Hadith About Hygiene in Islam

The following 10 hadith truly express the importance of cleanliness in Islam.

1. Hazrat Abi Malik Al-Ash`ari (RA) quoted the Holy Prophet (SAW) saying: “Purity is half of Iman (faith)” (Sahih Muslim 223, Book 2, Hadith 1).

This hadith clearly shows how vital personal hygiene in Islam is. It has been compared to comprise half of the faith itself, meaning Muslims not practicing it is actually missing out on half of their faith. It is vital that not only overall cleanliness be taken seriously, but personal hygiene in Islam be practiced with utmost diligence to remain faithful and sanitary.

2. Hazrat Aisha (RA) reported the Holy Prophet (SAW) saying: “The miswak cleanses and purifies the mouth and pleases the Lord” (Sunan al-Nasā’ī 5).

Miswak are branches taken from the Salvadora persica tree. The ends are broken into bristles and then used to clean teeth. They have natural antibacterial qualities, which makes them an excellent tool for maintaining pristine oral cleanliness. They are an important part of personal hygiene in Islam and were extensively used by the Holy Prophet (SAW). Miswak is easy to use, can be stored without hassle, is cost-effective and easily available. The end can be cut and soaked to form new bristles which further adds to its longevity. It is highly advisable to add miswak to everyday routine to reap its benefits and conform with the standards of cleanliness in Islam.

3. Hazrat Abu Hurairah narrated the Holy Prophet (SAW) saying: “Were it not that I might overburden my followers, I would have commanded them to use the miswak before every prayer” (Al-Bukhari and Muslim).

The Holy Prophet (SAW) personally recommended the use of miswak for the Muslims. It is hence an integral part of personal hygiene in Islam. Miswak cleanses the mouth of particulates from food and microscopic bacteria which are the reason for tooth decay, plaque, and bad breath. The bacterial metabolic activities release toxins which are bad for health, contribute towards deteriorating dental health and bad breath. Miswak clears these particulates as well as kills bacteria to keep the mouth clean and smelling fresh.

4. Abu Hurairah (RA) narrated the Holy Prophet (SAW) saying: “Five practices are of the fitrah (natural disposition): circumcision, shaving the pubic region, clipping the nails and cutting the mustaches short” (Al-Bukhari and Muslim).

The directives for taking care of personal hygiene in Islam clearly dictate what needs to be done to facilitate the Muslims. These include shaving pubic hair, cutting nails to keep them short, circumcision and keeping a well-kept mustache and beard. All of these are beneficial in numerous ways and their authenticity has been proven through modern science. For example, circumcision prevents the buildup of organic refuse which is unclean and causes medical problems. Lengthy pubic hair accumulates sweat, dirt and even fecal matter, which is extremely unhygienic. Long nails can cause accidental harm to yourself and others and also accumulate unwanted dirt and matter on their undersides. This finds its way into food and body, ultimately becoming the cause of diseases. Keeping them contained ensures proper health and sanitation.

5. Hazrat Abu Dharr (RA) reported the Holy Prophet (SAW) saying: “Whoever takes a bath on a Friday and does it well, and purifies himself and does it well, and puts on his best clothes, and puts on whatever Allah decrees for him of the perfume of his family, then comes to the mosque and does not engage in idle talk or separate (pushing between) two people; he will be forgiven for (his sins) between that day and the previous Friday” (Ibn Majah, authenticated by Al-Albani).

Friday is a holy day in Islam and is marked with special prayer and sermon. Muslims take exceptional care of cleanliness these days as one has to make his presence in the mosque, which is sacred and close to Allah. Cleanliness in Islam has deep meaning and Allah likes those who observe it diligently. Muslims who are clean on this day and those before it are forgiven of their sins and their prayers heard by Allah.

6. Hazrat Mu’ad (RA) reported the Holy Prophet warning the Muslims: “Beware of the three acts that cause you to be cursed: relieving yourselves in shaded places (that people utilize), in a walkway or in a watering-place” (Al-Albani).

Advanced sewerage systems and sanitation were unavailable during old times, hence people used to relieve themselves in forests, bushes and such places. The same conditions can be encountered during travels, in rural villages and such, which makes these rules applicable to this day. One should always relieve themselves in washrooms or isolated areas where the waste can be disposed-off properly or naturally decompose without becoming a hindrance.

7. Hazrat Abu Dharr (RA) reported the Holy Prophet saying: “Removing harmful things from the road is an act of charity (sadaqah)” (Al-Albani).

We often see obstacles on paths such as walkways, pavement, roads and such. Most people tend to ignore them. However, it is the civic duty of a Muslim to remove them to a location where they can no longer be of inconvenience. This counts as service to mankind and is highly rewarded by Allah.

8. Hazrat Usamah ibn Sharik (RA) narrates the Holy Prophet (SAW) and his companions sitting, and he greeted them and joined their company. Some desert Arabs came to them and asked them if they should use medical treatment. To this, the Holy Prophet (SAW) replied: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.” (Abu Dawud and authenticated by Al-Albani).

Taking care of one’s health is paramount for maintaining personal hygiene in Islam. Good health and sanitation go hand in hand, with one incomplete and unachievable without the other. Proper medical treatment is necessary during times of sickness. The Holy Prophet (SAW) actively recommended Muslims to excel in knowledge, especially medicine. With the proper treatment, the body can be restored to full health and be cured of sickness.

9. Hazrat Abu Hurairah (RA) narrated the Holy Prophet (SAW) saying: “A strong believer is better and dearer to Allah than a weak one, and both are good” (Sahih Muslim 2664, Book 46, Hadith 52).

Being a strong believer necessitates having strong faith, and hygiene in Islam makes up half of faith. A true Muslim should exercise clean habits of mind, body, and soul to keep themselves clean from unhygienic conditions.

10. Hazrat Al-Miqdam (RA) reported the Holy Prophet (SAW) saying: “No man fills a container worse than his stomach” (At-Tirmidhi).

Observing proper cleanliness is strongly linked with health. And good health is the way to keep the body hygienic. Overeating is the cause of numerous diseases, such as obesity, diabetes, cardiovascular diseases, cholesterol, and many others. Consequently, it causes bad health and is linked with degraded personal habits, the primary of which is lack of hygiene. As a person slowly slips into lethargy through overeating, they become less concerned with their hygiene because lazy habits start taking over. As a result, they neglect hygiene. To avoid this altogether, it is recommended to take care of personal hygiene in Islam to remain a true believer. The eating habits of the Holy Prophet (SAW) are an excellent example for Muslims to follow.

Personal Hygiene in Islam

Islam has always emphasized the value of cleanliness and made it akin to faith. Muslims should take care of their hygiene to appease Allah and remain true to their faith. It is advisable for Muslims to observe the cleanliness of the mind, body, and soul as prescribed by Islam. Through this, we can reap their benefits in this world and in the hereafter.

10 Timeless Islamic Beauty Tips from Sunnah

Islamic beauty tips

Islam has a wealth of knowledge for those who seek it. It covers every topic from science and religion to daily conduct. As such, Islam is a complete religion which encompasses the entirety of human life and even the hereafter. Beauty has become a trending topic in recent times, with both men and women taking care to look their best at all times. Islam encourages taking care of one’s self and provides numerous beauty tips to make it happen. Contrary to popular belief, there are numerous Islamic beauty tips for both men and women. The following beauty tips will keep you in good health and your beautiful.

1. Sleep Early and Sleep Well

Sleep is the most fundamental aspect of any beauty regimen. Not only sleep, but its quality and duration are important factors for deciding whether the body has acquired sufficient rest. The body is in a state of healing and rest during sleep. It allows the mind to retreat into subconsciousness, thus allowing it to rest. Because the body is in a general state of in activity, it starts healing itself. Sleep is necessary for children because it significantly impacts growth. Rapid Eye Movement (REM) sleep is the most important state of sleep since it allows the mind to heal and relax tremendously.

Lack of sleep is a major issue in modern society. It arises from stressful and demanding work routine combined with the daily activities for which there is little time. Sleep deprivation causes numerous issues for the human body. These include lethargy, loss of focus, dark circles, dull and sagging skin, hair loss and dandruff just to name a few. The body starts accumulating fat during stress from lack of sleep, which further deteriorates the beauty.

To ensure the body is completely rested, it is advised to sleep for 7-8 hours a day. Islamic beauty tips for sleep align with modern scientific research. Good sleep guarantees health and beauty. Regarding sleep, Hazrat Aisha (RA) said about the Holy Prophet (SAW):

“He used to sleep early at night, and get up in its last part to pray, and then return to his bed” (Bukhari).

2. Keep Smiling

Smiling takes 26 muscles while frowning takes only 17. Moreover, smiling releases dopamine serotonin, which increase happiness and reduce overall stress. Smiling is among the most recommended of Islamic beauty tips as it is an excellent exercise for facial muscles. It keeps them in excellent physical condition which contributes towards a better form, thus improving the facial structure. It prevents skin from sagging and presents a beautiful, attractive face. As reported by Ibn Jaz: “I have not seen anyone who smiled more than the Messenger of Allah” (Tirmidhi).

3. Use Miswak

Miswak are branches taken from the Salvadora Persica tree. They have strong antibacterial, antimicrobial and anti-inflammatory qualities. These make them suitable for oral hygiene. Miswak is better than normal toothbrush since it does not have plastic filaments, but fibrous ones which are organic in nature. Moreover, it does not require a toothpaste and is easily done.

Miswak is cheap, easily available and can be carried with ease since it fulfills the functions of both toothbrush and toothpaste. It is not just an Islamic beauty tip for healthy teeth – Miswak has been actively used for over 7,000 years. The antimicrobial quality eliminates bacteria which prevents both dental decay and bad breath. It also keeps the inflammation of gums in control. Miswak has been extensively used by the Holy Prophet (SAW), as Abu Hurairah (RA) quoted: “If it were not that it would be difficult on my nation, then I would have ordered them to use the siwak for each prayer” (Tirmidhi).

4. Using Hair Oil

Oiling has been a long standing tradition from Sunnah and counted in Islamic beauty tips for good reason. Hair oils are actively absorbed by the scalp, which relies on their nutrition for nourishing the hair follicles. This in turn keeps the hair well-supplied with nutrients, which keeps them in prime condition. Hair oil keeps the hair density healthy and prevents their loss, which can evolve into premature balding.

Hair retain their natural color longer instead of greying out because they have ample supply of hair oil to draw nutrients directly from. It also soothes the scalp and underlying blood capillaries, which in turn promotes better blood flow. As a result, their connection to hair follicles improves and they are able to provide better supply of nutrients to them. Hair oil was often used by the Holy Prophet (SAW), which further emphasizes its importance in Islamic beauty tips. When Jabir bin Samurah (RA) was asked about the grey hairs of the Holy Prophet (SAW), he said: ‘If he put oil on his head they could not be seen, but if he did not put oil on his head, they could be seen” (An-Nasa’i).

5. Eat 1/3rd of Stomach Capacity

Overeating is one of the most sinful vices of modern times. It is also the leading factor for numerous diseases, such as obesity, diabetes, bloating and nutritional imbalance. Humans by nature tend to eat until full, which leads to long-term medical complications. According to nutritional sciences, the human body should consume 1/3rd of food, 1/3rd of water and should keep the rest of stomach empty when hungry during meal times. This combination ensures the stomach is able to properly digest the food and the intestines are able to extract maximum nutrients from them.

It is crucial among Islamic beauty tips as diet is directly connected to numerous issues. Overeating leads to fat accumulation and lethargy, which spoils the physique. Poorly balanced diet which is high in saturated fats and processed carbohydrates not only adds bad weight but cause acne and oily skin. Imbalanced, improper food on untimely occasions further spoils the image of body and the hair, eyes and skin.

The enzymes and acids are able to mix with the food properly and the stomach churns the food without problem as there is plenty of empty space available. It is vital that mealtimes be observed on proper timings. Breakfast should be heavy, consisting of complex carbohydrates for slow release of energy, proteins for muscles and fiber to ensure slow digestion. the midday meal should be well balanced and the evening meal and supper should be very light. Miqdam bin Madikarib (RA) reports the Holy Prophet (SAW) saying: “A human being fills no worse vessel than his stomach. It is sufficient for a human being to eat a few mouthfuls to keep his spine straight. But if he must (fill it), then one-third of food, one third for drink and one third for air” (Ibn Majah).

Islamic Beauty Tips for Better Mind and Body

Islamic beauty tips are easy to integrate into daily and effective. They do not rely on special beauty products but instead focus on mending everyday habits which go against tibenabvi. With the above Islamic beauty tips, you can be sure to increase your attractiveness without depending on expensive products and enhance your health along the way.

About the Islamic Inheritance Laws

source: islamic inheritance laws

Inheritance is among the most widely contested of legal issues in the world. It has been a prevalent issue since ancient times since it concerns the division of a deceased person’s property among the living. The advent of Islam marked the first proper Islamic inheritance laws. Other systems (both religious and worldly) of inheritance lacked the equality and logical division of assets which were provided by Islam. Moreover, they did not encompass humanity within their frameworks. This meant that the chief beneficiaries of these laws were select people which has had a dominating hand. As the divine religion of Allah, Islam provided a complete logical basis on its reasoning for the laws of inheritance.

The 4 Fundamentals Following Death

There are 4 fundamental things which must be taken care of following a Muslim person’s demise.

  • Covering the funeral expenses.
  • Clearing their debts.
  • Proceeding with their will.
  • Proceeding with the distribution of assets among beneficiaries.

While the first 2 duties are logically easy to perform, it is the remaining 2 which are of great consequence. The splitting of inheritance primarily involves identifying which people are entitled to receive share from the deceased person’s property and the amount in their share. As Allah says, “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any opinion in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed into a plain error” (Quran 33:36). By following the commandments as set in Islam, Muslims follow the will of Allah and honor the deceased by adhering to the principles of Islam in matters concerning them even after death. This ensures that their identify as a Muslim is fully preserved in this life and beyond.

It is vital that the Sharia law be followed to ensure that the inheritance is split in a way which honors the deceased person’s beliefs as a Muslim. Any form of injustice and malpractice should be strictly punished by governing authorities. Moreover, it is considered a grave sin to try and commit any form of malpractice in Islamic inheritance. As evident from the Quranic verse, “And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment” (Quran 4:13-14). From these verses, the punishment in hereafter for transgressing the laws of inheritance can easily be understood.

About Islamic Inheritance Laws

As previously discussed, Islam formed the first basis for inheritance laws. It laid the foundations for governments to refer when chartering their own laws. Since the teachings of Islam have been perfected to be universal and the inheritance laws are supported with logic, they are applicable for every society.

The systems if inheritance in Islam do not take influence from the Arabian practices at all. Before Islam was revealed in Arabia, the conditions were opposite to what was being preached by the religion of Allah. Males were the only people to be qualified for receiving inheritance. The eldest would often be the one to claim the lions share, which often led to internal dispute and even violence. The closes blood relatives would receive the most share, with the rest being given in an equally descending order of magnitude.

While Islam does specify that the share of a male should be twice that of a female according to Islamic laws of inheritance, it offers equally logical reason for it. The male is responsible for looking after the females in the family and will be providing for them as long as they are under his care. This provision of resources and security is taxing in nature and the male does not have any monetary gains from it, even though he will readily do it out of love for his family. The increased share is in response to the increased burden that they will carry. The share will also be going towards the family and as such, the inheritance is equally distributed.

Rights of Women According to Islamic Inheritance Laws

It should be noted that the pre-Islamic times gave women less rights than an animal, which were subject to much cruelty even then. They used to be buried alive on birth and be treated little less than breeding livestock. Islam fought against these corrupt, cemented ideals and gave respect to the women by elevating their status and officially placing their claims in inheritance. Islamic inheritance laws also specified the special rights of women in society to ensure they would be respected for all time to come in all places of the world as the religion would spread. The inherited shares of a women are often contributed towards their offspring, for which they selflessly sacrifice. As mentioned in the Holy Quran, “Allah commands you regarding your children. For the male a share equivalent to that of two females” (Quran 4:11).

The Holy Quran on the Matter

To start, the Holy Quran has dictated the principles regarding males and females who are of equal standing in terms of relation. For example, a son will have twice the share of a daughter and a brother will have twice the share of a sister. There are exceptions to that rule, such as in cases where the brothers and sisters may inherit equally, with the same being applicable for the descendants of that bloodline.

As the Quranic verse states, “If (there are) women (daughters) more than two, then for them two thirds of the inheritance; and if there is only one then it is half” (Quran 4:11). The verse clearly adds exceptions which should be followed for adhering to the rule of Sharia. The women here are referred to as the daughters. Furthermore, the Quran has added 9 obligatory shareholders for inheritance, which have been modified with the addition of 3 more according to Ijma and Qiyas, putting the total at 12.

Taking the matter Further

If there are no sons, then the inheritance will be shared equally among the daughters. This changes when the deceased has male heirs, as they will inherit twice as much as the daughters. If there are no daughters but paternal granddaughters, then the laws are applicable on them. If there are 2 or more daughters, then they will exclude the granddaughters. In case of a single daughter or agnatic granddaughter, the inherited share is set at one-half.

For 2 or more of them, the share is changed to 2/3rds. In case of 2 or more daughters, the granddaughters will be completely remove granddaughters from the inheritance. In case of a single daughter and a single agnatic granddaughter, the daughter will get one-half share, with the agnatic granddaughter getting 1/6th of the share, making it 2/3rds of the total. In case of agnatic grandsons, the 2x inherited share factor will remain constant. “And for his parents for each of them there is one-sixth of the inheritance if he has a child, but if he does not have a child and the parents are the heirs then for the mother one-third” (Quran 4:11).

Interpreting the Quranic Words

According to Muslim scholars, the word “walad” defines children and agnatic children. Each parent will inherit 1/6th of the share if they have a child or agnatic one. If both are absent, then the mother will inherit 1/3rd while the share of father is not specified. However, they are entitled to residuary shares, which specifies that they will get what remains after the total shares have been given out. The mother, father, maternal grandmother and paternal grandfather have been included according to Islamic inheritance laws based on Ijma and Qiyas.

In verse 4:11 of Quran “… but if he has brothers (or sisters) then for the mother one-sixth”, the word “Akhwatun” in Quran has been translated according to context to mean 2 or more brothers and sisters. This means that the presence of full, kindred or uterine brothers and sisters means that the mother will have 1/6th share from the inheritance.

The same goes for interpreting the Quranic verses: “And for them one-fourth of what you leave behind if you did not have a child, but if you have a child then for them one-eighth of what you leave behind …” (Quran 4:12). The word “walad” is interpreted to be the direct child or agnatic grandchild. Furthermore, the husband has rights over ½ of the share if there is no child or agnatic grandchild. In case they exist, he will have ¼ of the inherited share.

Learning Further From Verse 4:12

We can see from verse 4:12 of Quran: “And for them one-fourth of what you leave behind if you did not have a child, but if you have a child then for them one-eighth of what you leave behind …” the rulings on widows. The wife is entitled to ¼ if there is no child or grandchild, which is reduced to 1/8 if they are present. If there is more than 1 wife, then the same law applies on them. If a woman dies and the husband and parents are left as the heirs, then husband will have ½ of the property. But this means that if the mother has 1/3rd of the share then the father will have 1/6th.

This raises the question whether the father will get twice the share of mother when they are of equal standing. This issue was addressed during the Caliphate of Umar ibn Khattab (RA) who consulted with the highest Muslim authorities and scholars of that point this yielded the result that the father will receive 1/3rd while the mother will have 1/6th of the share.

As verse 4:12 continues, it becomes a source of intense interpretation, particularly due to the word “kalala”. The word has been interpreted to mean siblings of same mother but different fathers. They are entitled to inherited shares if no other descendants and ascendants. But they maintain status through their mother and will be entitled to 1/6th of the share. If they are 2 or more, then they will have 1/3rd of the shares in total, which will be divided among them. The heirs mentioned in Quran are mother, father, husband, widow, daughter, uterine brother, full sister, uterine sister and consanguine sister. Ijma and Qiyas has added paternal grandfather, maternal grandmother and agnatic granddaughter.

Basic Exceptions in Islam Inheritance Law

The Quranic heirs can receive shares from residuary inheritance. Primary heirs are always ranked first since for fixed inheritance; they will always have a share according to Islamic inheritance laws. These include the widow or widower, the parents, the sons and the daughters. The other heirs can be eliminated from inheritance in the presence of the primary heirs. While discussing the overall nature would be a very diverse topic, it would suffice to mention some of the most basic rules.

The Basics

  • A person who happens to have a more direct relation to the deceased (e.g. brother over adopted brother, who are related only through the father) is excluded.
  • A person having a more direct relation to the deceased in terms of degree (e.g. son over grandson) will have precedence to inheritance and may also override them.
  • Direct relations have precedence over half-blooded relations (e.g. brother over half-brother. This applies to brothers with different mothers and same fathers but not on those with different fathers and same mother).
  • The inheritance shareholders can be excluded in cases if they have been disqualified. The matter for exclusion is quite debatable, but there are 2 cases where disqualification is set in stone; if the person if convicted of murder or is not Muslim. This can be clearly verified from the hadith The Prophet (SAWS) said, “A Muslim cannot be the heir of a disbeliever, nor can a disbeliever be the heir of a Muslim.” (Sahih al-Bukhari). Another hadith states Allah’s Messenger (SAWS) said, “One who kills a man cannot inherit from him” (Tirmidhi and Ibn Majah).
  • Muslims are not eligible to claim inheritance from non-Muslims. However, the Hanafi fiqah does have an exception where the Muslims can inherit from someone who has left the circle of Islam (ex-Muslim).
  • The inheritance beneficiaries only includes those people who have a direct blood relationship with the deceased. This also applies for illegitimate children and adopted children, since Islam does not allow the format of legal adoption practiced in the West.
  • Remainder of property after division is called al-radd and is subject to further division as was practiced on the original amount. In case the inheritance falls short, the shares of everyone is decreased in a proportional manner to ensure it still remains equal.

Example of Flexibility in Islamic Inheritance Law

The modern Muslim laws have combined Quranic principles with that of logical laws in accordance with Ijma and Qiyas. This has led to some issues which have been ingeniously resolved by Muslim jurists on this matter. A notable incident is that which happened in the Caliphate of Umar ibn Khattab (RA). The deceased woman has a widower, mother, 2 brothers with different fathers and 2 full brothers. The inheritance was conducted according to Islamic inheritance laws, by which the husband received ½, the mother inherited 1/6 and the 2 brothers sharing same mother received 1/3. The full brothers did not inherit any assets since there was no residual property left. They argued that they had direct relation with the deceased, the same as the uterine brothers. After consideration, the Caliph revised his earlier decision and they also received 1/3 shares, the same as uterine brothers.


The modern Islamic inheritance laws bear the same spirit of the religion when it was perfected under the Holy Prophet (SAW). Over time, they have been subject to modifications by Islamic jurists, which has changed them to a certain degree. However, they remain true to Islam. Moreover, they incorporate logical reasoning for every decision which makes them acceptable and have a codified form, which makes them easy to implement. They are not bound by cultural and social norms, which makes them universal in nature, just as Islam was meant to be. This means they can be practiced anywhere without being constrained by such elements.

In modern times, inheritance has become a major issue, which has torn families and even motivated them to murder for worldly gain. Islamic inheritance laws are perfected in a manner to ensure these issues do not arise and the legal heirs inherit what they deserve without complications.

The Charter of Human Rights in the Last Sermon

source: human rights

The Holy Prophet (SAW) performed Hajj only once in his life following the hijrat from Mecca to Medina. The people of Mecca were hostile towards Him (SAW), hence he was unable to return to a city he loved so much. Only after conquering Mecca and restoring complete peace there was he able to return peacefully and perform Hajj. This last pilgrimage is famously known as the Hajjatul Wida (Farewell Hajj) and marked the foundation of human rights.

The date of this event is marked as 9th Dhul Hijjah (last and 12th month of the Islamic Lunar Calendar). It was delivered at the Uranah Valley, Mount Ararfat. The Holy Prophet (SAW) delivered a speech of such significance at this event that it was forever engrained in history. It encompassed the core values of humanity and cemented Islam as a complete and perfected religion.

The Last Sermon of the Holy Prophet (SAW) encompasses a message of humanity. It urges us to practice peace and look after our fellow humans. Justice, peace, equality and other core human elements were the main points stressed in the message to the world. This sermon has forever cemented its place in history and is often referred to even by the rest of the world. The sermon itself laid the foundation for the very first charter of human rights.

The Main Points of Last Sermon of The Holy Prophet (SAW)

The Holy Prophet (SAW) covered both worldly and spiritual elements in the Last Sermon. Following are the main points which were covered in the Last Sermon:

Presenting a Summary of Islam

The Holy Prophet (SAW) presented a summary of Islam by presenting the basic elements of faith. He (SAW) reminded the Muslims about Allah being the one and only worthy of being worshipped. He (SAW) also covered the belief in Prophets of Allah as a fundamental aspect of Islam. In the Sermon, He (SAW) said “I bear witness that there is none worthy of worship except Allah, the Most High.  He is one without any partners.  I bear witness that Muhammad (SAW) is His servant and His Messenger.” Prophets are sent by Allah, hence believing and following them is among the core beliefs of Islam.

Killing for Claiming Property From Someone Declared Haram

The Last Sermon laid enormous emphasis on the fact that all life is sacred and killing for personal benefit is absolutely barbaric. He (SAW) covered the significance of life and why it should be protected. As narrated by Hazrat Abdullah Ibn Abbas (RA), the Holy Prophet (SAW) said “ ‘O people! (Tell me) what is the day today?’ The people replied, ‘It is the forbidden (sacred) day.’ He asked again, ‘What town is this?’ They replied, ‘It is the forbidden (Sacred) town.’ He asked, ‘Which month is this?’ They replied, ‘It is the forbidden (Sacred) month.’ The Holy Prophet (SAW) then told the people that their life, property and their honor was just as highly valued as compared to the holy level of this day. This clearly shows how much Islam values human life and teaches Muslims to respect that fact.

Setting the Basic Human Rights

The Last Sermon marked the first charter of human rights in history. Slavery was common around the world and especially in Arabia. People used to consider themselves superior based on their skin color, heritage and blood lines. The enslavement of black people was common, who were treated inhumanly. This harsh treatment was fairly common for all slaves, which often resulted in their deaths. The Arabs has numerous other heinous practices ingrained within their culture, such as burying alive females upon birth, open fornication and extreme intoxication at all times. The Holy Prophet (SAW) clearly said “All mankind is from Adam, and an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor does a black have any superiority over a white, except by the piety and good actions.”

This completely ended racism amongst Muslims at that time as the sermon instructed them to do so. Skin color has no superiority over other people as it is superficial in nature. The real intellect of a human lies in their intelligence and their mannerism. While the sermon did lay emphasis on this fact, it was already in practice during the lifetime of Holy Prophet (SAW). The people were presented with a simple yet powerful charter of human rights which stands to this day. This proved fundamental in resolving numerous issues prevalent in Arab and around the world at that time. Consequently, many slaves rose to important positions of being wartime generals, governors and administrators within the new and reformed Arab.

Setting Down Rights for Women

Women rights has always been a delicate issue in all cultures around the world. Women are generally physically weaker and mostly dependent upon men. This can be attributed to the fact that they have a major role in grooming children and preparing the next generation. Men are also part of this cycle, but women have more significant role and have to spend more time here. Consequently, they have a heavy burden to take care of. Unfortunately, it is not appreciated enough.

Same was the case in Arabia, where females were buried alive upon birth. They were treated as property and traded between families. They had no power in any social area of life and were only referred to as belongings.

The Holy Prophet (SAW) broke these barriers and restored the rights of women in society. He (SAW) said “O People, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your rights, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them, for they are your partners and committed helpers.” This goes to show that both genders have rights over each other and have equal demand for respect. One is incomplete without the other and hence must respect each other to live in harmony as human beings.

Guidance of Holy Prophet (SAW) regarding Clothes


Clothing has always been a necessity for humans on the basis of both functional and moral purposes. It provides shelter from environment and weather elements such as sunlight, heat, rain and wind. Clothes cover the naked body, especially the private parts. It sets humans apart from animals as we are conscious of our image in front of other people. Exposing private parts is considered immoral according to general mannerism and in all religions. As such, clothing is fundamental to any society and guidelines relating to it imperative towards the formation of a successful religion.

The Clothes of Holy Prophet (SAW)

Islam has complete guidelines regarding clothing. They are flexible and are made to facilitate believers in wearing the right clothes in all occasions. The Holy Prophet (SAW) is the perfect example to follow regarding clothes, as he wore those clothes which were beneficial for the body.

The Holy Prophet (SAW) was not picky about clothing and would wear what was at hand but took care of its cleanliness and presentation. The clothes He (SAW) picked were those which were common and classified under traditional clothing. He (SAW) did not reject clothing on the basis that it was not to His (SAW) liking and neither did he unnecessarily invest in them. His (SAW) clothing was similar to what was normally worn, hence was not expensive and luxurious. This did not make Him (SAW) stand out from the rest of people.

The Holy Prophet (SAW) wore all kinds of fabrics except silk as it is haram for men to wear it. However, there are exceptions in hadith where sahaba were allowed to wear it in cases of medical conditions. He (SAW) would prefer that his clothes be as clean as possible and would do his best to retain that integrity. Cleanliness would go alongside beauty and He (SAW) was not against such elements in clothes but would actively refrain from extravagance.

Specifics of Holy Prophet (SAW) Clothing

The Holy Prophet (SAW) would wear a turban that wrapped around His (SAW) head and underneath it, a cap. He was known to wear them separately as well. The end of the turban would drop down between the shoulders along the spine. He (SAW) wore an izar that is both soft for the body and covers it and with qamees that is similar to gallabiyah. The length of the sleeves was tailored to be at the wrists; not more nor less. If it was more, then there would be trouble using hands. If it was less, then it would not cover and protect from the harsh desert sun.

He (SAW) wore a jubbah that had wide sleeves and an open front, which is nowadays favored by Islamic scholars. He (SAW) would also wear a farrooj, which functions as an overgarment that also has an open front and is secured with a waist sash or cummerbund. As He (SAW) was a practical man, he would choose a jubbah with closely tailored sleeves during His (SAW) travels.

The Holy Prophet (SAW) would wear izar and rida which are worn during ihram now. When worn together, they are called hullah. There is also evidence of wearing woolen cloaks and black cothers along with fur coats. It is narrated by Hazrat Anas ibn Maalik that the king of Byzantium gifted a fur coat lined with silk brocade which was worn by The Holy Prophet (SAW). Since the garment itself was not of silk and only a tiny portion along with it being a gift, He (SAW) wore it.

The Holy Prophet (SAW) would wear leather slippers which would be higher than the ankles. The leather was both soft on the feet, provided ample grip and was hard enough to protect the feet from hot desert sand and pebbles. Some were built to be up to the ankles and similar ones were worn by the sahaba.

When it came to war, The Holy Prophet (SAW) would wear appropriate garments and armor. They were suitable for the occasion and provided both comfort and protection. He (SAW) would wear a helmet for protecting the head and chainmail for protection against melee and ranged weapons. Chainmail is lighter than plate mail and provides protection just as good. Moreover, it is lighter and mobile.

The Holy Prophet (SAW) was seen wearing white, black, green and red clothes. But he mostly preferred white clothes, which he also recommended the sahaba to wear. There are also narrations which confirm red gowns, cardigans and turbans among His (SAW) wear (Ibn Sa’d, Tabaqat I. 451; Bukhari, al-Adab 127 no: 348).