Was Muhammad a crossdresser?

The Holy Bible clearly condemns cross-dressing, i.e. man dressing like a woman and vice-versa. God’s holy Word says that those who do such things are an abomination to Yahweh: 

“A woman must not wear men's clothing, nor a man wear women's clothing, for the LORD your God detests anyone who does this.” Deuteronomy 22:5 NIV 

From Mishkat Al Masabih, Volume II Book XXVI- Fitan. Chapter XXXVIII, “The Fine Qualities of the Prophet’s Wives.”

 She told that the people used to choose: ‘A’isha’s day to bring their gifts, seeking thereby to please God’s messenger. She said that God’s messenger’s wives were in two parties, one including ‘A’isha, Hafsa, Safiya, and Sauda, and the other including Umm Salama and the rest of God’s messenger’s wives.

 Umm Salama’s party spoke to her telling her to ask God’s messenger to say to the people, “If anyone wishes to make a present to God’s messenger, let him present it to him wherever he happens to be.” 

She did so and he replied, “Do not annoy me regarding ‘A’isha, for inspiration has not come to me when I was in any WOMAN’S GARMENT but ‘A’isha’s.” 

They then called Fatima, sent her to God’s messenger, and she spoke to him, but he replied, “Do you not like what I like, girlie?” She said, “Certainly,” so he said, “Then love this woman.” (Bukhari and Muslim.) (English translation with explanatory notes by Dr. James Robson, Sh. Muhammad Ahsraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990, p. 1361; bold and capital emphasis ours) 

From the Sahih Collection of al-Bukhari, Hadith Number 2442 Chapter 54. The Book of Gifts and their Excellence, VII: The one who gave a gift to his friend aiming for a time when he was with one of his wives rather than another. It is related from 'A'isha that the wives of the messenger of Allah fell into two parties. One party contained 'A'isha, Hafsa, Safiyya and Sawda, and the other party contained Umm Salama and the rest of the wives of the messenger of Allah. 

The Muslims knew of the love of the messenger of Allah for 'A'isha, so when any of them had a gift which he wanted to give to the messenger of Allah he would delay it until the messenger of Allah was in 'A'isha's house.

 Then the person with the gift would send it to the messenger of Allah while he was in 'A'isha's house. The party of Umm Salama spoke about it and said to her, "Tell the messenger of Allah to speak to the people and say, 'Whoever wants to give a gift to the messenger of Allah should give it to him in the house of whichever wife he is.'" Umm Salama spoke to him about what they had said, but he did not say anything. They asked her and she said, "He did not say anything to me." 

They said to her, "Speak to him." She said she spoke to him when he went around to her as well, but he did not say anything to her. They asked her and she said, “He did not say anything to me.” They said to her, “Speak to him until he speaks to you.” He went around to her and she spoke to him. 

He said to her, “Do not injure me regarding 'A'isha. The revelation does not come to me when I am in the GARMENT of any woman except 'A'isha.” She said, "I repent to Allah from injuring you, Messenger of Allah.” 

Then they called Fatima, the daughter of the messenger of Allah, and sent her to the messenger of Allah to say, “Your wives ask you by Allah for fairness regarding the daughter of Abu Bakr.” She spoke to him and he said, “O my daughter, do you not love what I love?” She said, “Yes indeed.” She returned to them and informed them. They said, “Go back to him,” but she refused to go back. 

They sent Zaynab bint Jahsh and she went to him and spoke harshly, saying. 

“Your wives ask you by Allah for fairness regarding the daughter of ibn Abi Quhafa.” She raised her voice until she turned to 'A'isha, who was sitting down, and abused her until the messenger of Allah looked at 'A'isha to see if she would speak. ‘A'isha spoke to answer back Zaynab until she had silenced her. She said, “The prophet looked at 'A'isha and said, ‘She is indeed the daughter of Abu Bakr.’” (Aisha Bewley:

 http://bewley.virtualave.net/bukhari20.html#gifts) 

From Sahih al-Bukhari, Hadith Number 2393 Volume Title, “Grace and its Virtues.” Chapter Title, “What was Granted to the Companions and the Wives.” 

Narrated by Ismail, narrated by his brother, narrated by Sulaiman, narrated by Hisham ibn Urwah, narrated by his father, narrated by Aisha who related that the wives of the prophet were divided into two groups. One group consisted of Aisha, Hafsa, Safiya and Sawdah while the other group consisted of Um Salamah and the rest of the women that belonged to the prophet. 

The Muslims had learned of the great love that the prophet had for Aisha so that if one of them had a gift he desired to give to the prophet, he would delay giving it until the prophet came to Aisha’s house. 

Then the group who sided with Um Salamah came to Um Salamah and asked her to tell the prophet that he should command the people that if any of them had a gift to give to the prophet, they should give it him in whatever house of his wives the prophet was in at the time. 

So Um Salamah went and talked with the prophet but he did not respond to her. When the group asked her what the prophet said she told them that he did not respond. 

So they asked her to go talk to him again until he responds… then the prophet said to her, “Do not hurt me with Aisha, for the inspiration did not come upon me when I was IN (fee) A WOMAN’S GARMENT (Thawb) EXCEPT THAT OF AISHA.” Source-

 http://hadith.al-islam.com/Display/Display.asp?hnum=2393&doc=0 يأتيه الوحي وهو في ثوب عائشة ‏حدثنا ‏ ‏إسماعيل ‏ ‏قال حدثني ‏ ‏أخي ‏ ‏عن ‏ ‏سليمان ‏ ‏عن ‏ ‏هشام بن عروة ‏ ‏عن ‏ ‏أبيه ‏ ‏عن ‏ ‏عائشة ‏ ‏رضي الله عنها ‏أن نساء رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏كن حزبين فحزب فيه ‏ ‏عائشة ‏ ‏وحفصة ‏ ‏وصفية ‏ ‏وسودة ‏ ‏والحزب الآخر ‏ ‏أم سلمة ‏ ‏وسائر نساء رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وكان المسلمون قد علموا حب رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏عائشة ‏ ‏فإذا كانت عند أحدهم هدية يريد أن يهديها إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أخرها حتى إذا كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في بيت ‏ ‏عائشة ‏ ‏بعث صاحب الهدية بها إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في بيت ‏ ‏عائشة ‏ ‏فكلم حزب ‏ ‏أم سلمة ‏ ‏فقلن لها كلمي رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يكلم الناس فيقول من أراد أن يهدي إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏هدية فليهده إليه حيث كان من بيوت نسائه فكلمته ‏ ‏أم سلمة ‏ ‏بما قلن فلم يقل لها شيئا فسألنها فقالت ما قال لي شيئا فقلن لها فكلميه قالت فكلمته حين دار إليها أيضا فلم يقل لها شيئا فسألنها فقالت ما قال لي شيئا فقلن لها كلميه حتى يكلمك فدار إليها فكلمته فقال لها ‏ ‏لا تؤذيني في ‏ ‏عائشة ‏ ‏فإن الوحي لم يأتني وأنا في ثوب امرأة إلا ‏ ‏عائشة ‏ ‏قالت فقالت أتوب إلى الله من أذاك يا رسول الله ثم إنهن دعون ‏ ‏فاطمة بنت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فأرسلت إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏تقول إن نساءك ينشدنك الله العدل في بنت ‏ ‏أبي بكر ‏ ‏فكلمته فقال يا بنية ألا تحبين ما أحب قالت بلى فرجعت إليهن فأخبرتهن فقلن ارجعي إليه فأبت أن ترجع فأرسلن ‏ ‏زينب بنت جحش ‏ ‏فأتته فأغلظت وقالت إن نساءك ينشدنك الله العدل في بنت ابن ‏ ‏أبي قحافة ‏ ‏فرفعت صوتها حتى تناولت ‏ ‏عائشة ‏ ‏وهي قاعدة فسبتها حتى إن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لينظر إلى ‏ ‏عائشة ‏ ‏هل تكلم قال فتكلمت ‏ ‏عائشة ‏ ‏ترد على ‏ ‏زينب ‏ ‏حتى أسكتتها قالت فنظر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏إلى ‏ ‏عائشة ‏ ‏وقال إنها بنت ‏ ‏أبي بكر صحيح البخاري .. كتاب الهبة و فضلها و التحريض عليها .. باب من أهدى إلى صاحبه و تحرى بعض نسائه دون بعض 

From Sahih al-Bukhari, Hadith Number 3941 Volume Title, “The Book of Virtues.” Chapter Title, “The Virtues of Aisha.” 

Narrated by Abdullah ibn Abdel Wahab, narrated by Hamad, narrated by Hisham, narrated by his father who related that the people would present their gifts (to the prophet) when he was at Aisha’s house. The companions of Um Salamah said, “O Um Salamah! By Allah the people wait to give their gifts till it is Aisha’s day and we desire the good things just as Aisha does. So ask the prophet to command the people to give him his gifts in whatever house of his wives he may be in.” Um Salamah mentioned this to the prophet but would not respond to her. She repeated it a second time but he still would not respond to her, but on the third time he said, “O Um Salama! Do not hurt me with Aisha; for by Allah, the inspiration did not descend on me while I was IN THE COVERINGS (lihaf) of any of you (women) except Aisha.” Source-

 http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=5672 محمد في لحاف عائشة ‏حدثنا ‏ ‏عبد الله بن عبد الوهاب ‏ ‏حدثنا ‏ ‏حماد ‏ ‏حدثنا ‏ ‏هشام ‏ ‏عن ‏ ‏أبيه ‏ ‏قال ‏‏كان الناس يتحرون بهداياهم يوم ‏ ‏عائشة ‏ ‏قالت ‏ ‏عائشة ‏ ‏فاجتمع صواحبي إلى ‏ ‏أم سلمة ‏ ‏فقلن يا ‏ ‏أم سلمة ‏ ‏والله إن الناس يتحرون بهداياهم يوم ‏ ‏عائشة ‏ ‏وإنا نريد الخير كما تريده ‏ ‏عائشة ‏ ‏فمري رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أن يأمر الناس أن يهدوا إليه حيث ما كان أو حيث ما دار قالت فذكرت ذلك ‏ ‏أم سلمة ‏ ‏للنبي ‏ ‏صلى الله عليه وسلم ‏ ‏قالت فأعرض عني فلما عاد إلي ذكرت له ذاك فأعرض عني فلما كان في الثالثة ذكرت له فقال ‏ ‏يا ‏ ‏أم سلمة ‏ ‏لا تؤذيني في ‏ ‏عائشة ‏ ‏فإنه والله ما نزل علي الوحي وأنا في لحاف امرأة منكن غيرها. صحيح البخاري .. كتاب المناقب .. فضل عائشة رضي الله عنها 

From the English translation of the Sahih collection of Imam Muslim, Book 031, Number 5984: The Book Pertaining to the Merits of the Companions of the Holy Prophet (Kitab Al-Fada'il Al-Sahabah) 'A'isha, the wife of Allah's Apostle, said: 

The wives of Allah's Apostle sent Fatima, the daughter of Allah's Messenger, to Allah's Apostle. She sought permission to get in as he had been lying with me IN MY MANTLE… The wives of Allah's Apostle then sent Zainab b. Jahsh, the wife of Allah's Apostle… She, however, lost temper very soon but was soon calm. Allah's Messenger permitted her to enter as she ('A'isha) was along with Allah's Messenger IN HER MANTLE, in the same very state when Fatima had entered…

 (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/031.smt.html#031.5984) From the Sahih collection of Imam 

Muslim, Hadith Number 4472 Volume Title, “From the Virtues of the Companions.” Chapter Title, “From the Virtues of Aisha.” Narrated by al-Hassan ibn Ali al-Hilwani, narrated by Abu Bakr ibn Nadir, narrated by Abd ibn Hamid, narrated by Yakun ibn Ibrahim ibn Sa’d Ibn, narrated by his father, narrated by Salih ibn Shihab, narrated by Muhammad ibn Abdel Rahman ibn Harith ibn Hisham related that Aisha, the wife of the prophet, said, “The wives of the prophet sent Fatimah, the daughter of the prophet, to him and she requested permission to enter while he was lying down on my bed (wearing) IN (fee) MY ROBE (Mirt). He gave her permission to enter and she told him that his wives had sent her to him seeking justice concerning the daughter of Abu Kahafa (Aisha).

The prophet said to her, ‘O daughter, do you not love what I love?’ She replied, ‘Yes! I do.’ He then said to her, ‘Then love her also.’ So Fatimah got up when she heard that from the prophet and returned to the wives of the prophet. Then the wives sent to the prophet Zaynab Bint Jahsh… who requested permission from the prophet to enter while he was with Aisha IN (fee) HER ROBE (Mirt) and in the same state that Fatimah found him in.” Source- http://hadith.al-islam.com/Display/Display.asp?hnum=4472&doc=1

 ‏حدثني ‏ ‏الحسن بن علي الحلواني ‏ ‏وأبو بكر بن النضر ‏ ‏وعبد بن حميد ‏ ‏قال ‏ ‏عبد ‏ ‏حدثني ‏ ‏و قال ‏ ‏الآخران ‏ ‏حدثنا ‏ ‏يعقوب بن إبراهيم بن سعد ‏ ‏حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏صالح ‏ ‏عن ‏ ‏ابن شهاب ‏ ‏أخبرني ‏ ‏محمد بن عبد الرحمن بن الحارث بن هشام ‏ ‏أن ‏ ‏عائشة زوج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏قالت ‏أرسل أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاطمة بنت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فاستأذنت عليه وهو مضطجع معي في ‏ ‏مرطي ‏ ‏فأذن لها فقالت يا رسول الله إن أزواجك أرسلنني إليك يسألنك العدل في ابنة ‏ ‏أبي قحافة ‏ ‏وأنا ساكتة قالت فقال لها رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏أي بنية ألست تحبين ما أحب فقالت بلى قال فأحبي هذه قالت فقامت ‏ ‏فاطمة ‏ ‏حين سمعت ذلك من رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فرجعت إلى أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فأخبرتهن بالذي قالت وبالذي قال لها رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقلن لها ما ‏ ‏نراك أغنيت عنا من شيء فارجعي إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقولي له إن أزواجك ‏ ‏ينشدنك ‏ ‏العدل في ابنة ‏ ‏أبي قحافة ‏ ‏فقالت ‏ ‏فاطمة ‏ ‏والله لا أكلمه فيها أبدا قالت ‏ ‏عائشة ‏ ‏فأرسل أزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏زينب بنت جحش زوج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وهي التي كانت ‏ ‏تساميني ‏ ‏منهن في المنزلة عند رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ولم أر امرأة قط خيرا في الدين من ‏ ‏زينب ‏ ‏وأتقى لله وأصدق حديثا وأوصل للرحم وأعظم صدقة وأشد ‏ ‏ابتذالا ‏ ‏لنفسها في العمل الذي تصدق به ‏ ‏وتقرب به إلى الله تعالى ما عدا ‏ ‏سورة ‏ ‏من حدة ‏ ‏كانت فيها تسرع منها ‏ ‏الفيئة ‏ ‏قالت فاستأذنت على رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ورسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏مع ‏ ‏عائشة ‏ ‏في ‏ ‏مرطها ‏ ‏على الحالة التي دخلت ‏ ‏فاطمة ‏ ‏عليها وهو بها فأذن لها رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقالت يا رسول الله إن أزواجك أرسلنني إليك يسألنك العدل في ابنة ‏ ‏أبي قحافة ‏ ‏قالت ثم ‏ ‏وقعت بي ‏ ‏فاستطالت ‏ ‏علي وأنا أرقب رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وأرقب طرفه هل يأذن لي فيها قالت فلم ‏ ‏تبرح ‏ ‏زينب ‏ ‏حتى عرفت أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لا يكره أن أنتصر قالت فلما ‏ ‏وقعت بها ‏ ‏لم ‏ ‏أنشبها ‏ ‏حتى ‏ ‏أنحيت ‏ ‏عليها قالت فقال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وتبسم إنها ابنة ‏ ‏أبي بكر ‏ ‏و حدثنيه ‏ ‏محمد بن عبد الله بن قهزاذ ‏ ‏قال ‏ ‏عبد الله بن عثمان ‏ ‏حدثنيه عن ‏ ‏عبد الله بن المبارك ‏ ‏عن ‏ ‏يونس ‏ ‏عن ‏ ‏الزهري ‏ ‏بهذا الإسناد ‏ ‏مثله في المعنى غير أنه قال فلما ‏ ‏وقعت بها ‏ ‏لم ‏ ‏أنشبها ‏ ‏أن ‏ ‏أثخنتها ‏ ‏غلبة صحيح مسلم .. كتاب فضائل الصحابة .. باب في فضل عائشة رضي الله تعالى عنهما

 Moreover, the plural form of thawb appears in the following Quranic texts: Lo! now they fold up their breasts that they may hide (their thoughts) from Him. At the very moment when they cover themselves with their clothing (thiyabahum), Allah knoweth that which they keep hidden and that which they proclaim. Lo! He is Aware of what is in the breasts (of men).

 S. 11:5 Pickthall For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments (thiyabin) of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on! 18:31 Y. Ali Their garments (thiyabu) will be of fine green silk, and gold embroidery.

 They will be adorned with bracelets of silver, and their Lord will give them a pure drink. S. 76:21 Hilali-Khan These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments (thiyabun) of fire will be cut out for them, boiling water will be poured down over their heads. S. 22:19 Hilali-Khan O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes (thiyabakum) for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: 

Thus does God make clear the Signs to you: for God is full of knowledge and wisdom… 

Such elderly women as are past the prospect of marriage, - there is no blame on them if they lay aside their (outer) garments (thiyabahunna), provided they make not a wanton display of their beauty: but it is best for them to be modest: and God is One Who sees and knows all things. S. 24:58, 60 Y. Ali And verily! Every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments (thiyabahum), and persisted (in their refusal), and magnified themselves in pride. S. 71:7 Hilali-Khan And your garments (thiyabaka) purify! S. 74:4 Hilali-Khan In all of the foregoing examples thawb clearly refers to clothing oneself with something, whether actual garments one wears or wearing something in a metaphorical sense such as being clothed in fire.

 Moreover, here is the definition of mirt according to Al-Mu’jam Al-Waseet (The Intercessory Dictionary), second edition, 1972, part 2, p. 864: (Mirt) - a dress from wool or cotton that is used as an Izar or a cover by a woman. 

From Sahih Muslim, Hadith Number 4415 Volume Title, “From the virtues of the Companions.” Chapter Title, “From the Virtues of Uthman Ibn Affan, May Allah be please with him.” Narrated by Abdel Malik ibn Shu’aib ibn Laith Ibn Sa’ad, narrated by his father, narrated by his grandfather, narrated by Ukail ibn Khalid, narrated by ibn Shihab, narrated by Yahya ibn Sa’id ibn al-Aas who narrated that Aisha, the wife of the prophet, and Uthman related to him that Abu Bakr requested permission from the prophet to enter when the prophet was lying down on Aisha’s bed WEARING HER GARMENT (mirt). 

So the prophet gave permission to Abu Bakr to enter while he (Muhammad) was in that state and Abu Bakr finished what he needed and left. Later, Umar came and requested permission to enter and the prophet gave him permission to enter while he (Muhammad) was in that state. So Umar finished what he needed and left. Later, Uthman requested permission to enter to the prophet, so Muhammad sat up and told Aisha, “TAKE ALL THE CLOTHING THAT BELONGS TO YOU.” So Aisha did as the prophet requested and left. Afterwards, Aisha asked the prophet, “O prophet! Why is it that I didn’t see you anxious when Abu Bakr or Umar came like you were when Uthman came in?” The prophet replied, “Uthman is a bashful man, and I feared that if I gave him permission to enter in the state that I was in, he would not have finished what he came for.” 

The Explanation of Sahih Muslim by Al-Nawawi His saying “wearing HER garment (mirt).” It is pronounced as “mirt” with a diacritical mark underneath that “m”. It is a cloak made out of wool. Al-Khalil said that it is A ROBE made out of wool or cotton or the like. Ibn al-A’raby and Abu Zaid said that it is A LOINCLOTH, a waist wrap (izar). Source- http://hadith.al-islam.com/Display/Display.asp?hnum=4415&doc=1

 ‏حدثنا ‏ ‏عبد الملك بن شعيب بن الليث بن سعد ‏ ‏حدثني ‏ ‏أبي ‏ ‏عن ‏ ‏جدي ‏ ‏حدثني ‏ ‏عقيل بن خالد ‏ ‏عن ‏ ‏ابن شهاب ‏ ‏عن ‏ ‏يحيى بن سعيد بن العاص ‏ ‏أن ‏ ‏سعيد بن العاص ‏ ‏أخبره ‏ ‏أن ‏ ‏عائشة زوج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وعثمان ‏ ‏حدثاه ‏‏أن ‏ ‏أبا بكر ‏ ‏استأذن على رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وهو مضطجع على فراشه لابس ‏ ‏مرط ‏ ‏عائشة ‏ ‏فأذن ‏ ‏لأبي بكر ‏ ‏وهو كذلك فقضى إليه حاجته ثم انصرف ثم استأذن ‏ ‏عمر ‏ ‏فأذن له وهو على تلك الحال فقضى إليه حاجته ثم انصرف قال ‏ ‏عثمان ‏ ‏ثم استأذنت عليه فجلس وقال ‏ ‏لعائشة ‏ ‏اجمعي عليك ثيابك فقضيت إليه حاجتي ثم انصرفت فقالت ‏ ‏عائشة ‏ ‏يا رسول الله مالي لم أرك ‏ ‏فزعت ‏ ‏لأبي بكر ‏ ‏وعمر ‏ ‏رضي الله عنهما ‏ ‏كما ‏ ‏فزعت ‏ ‏لعثمان ‏ ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏إن ‏ ‏عثمان ‏ ‏رجل حيي وإني خشيت إن أذنت له على تلك الحال أن لا يبلغ إلي في حاجته. صحيح مسلم .. كتاب فضائل الصحابة .. باب من فضائل عثمان بن عفان رضي الله عنه 

Note: In his haste to “refute” me Abualrub once

 more ends up confirming my point. In response to this same narration Abualrub again admits that thawb means clothing: f. There are numerous Hadeeths in Bukhari (such as Hadeeth No. 352) and Muslim (such as Hadeeth No. 538) wherein different people are reported to have ‘Jama`a `Alaihi Thiyabah’, i.e., ‘wrapped himself well with his CLOTHES’, or, ‘straightened his CLOTHES to look more formal in appearance’. In, `Aun al-Ma`bud, there is this definition for ‘Akhadhta bi-Talbibi Fulan’: when you wrap (‘Ijma`’ or hold) the Thaub that one is wearing [in your hands] and pull him by the Thaub (in today’s expressions ‘pull him by THE COLLAR towards you’).’ Similarly, saying that one has ‘Jama`a `Alaihi Thiyabah’ does not mean that one is collecting his clothes, but rather, one is wrapping himself well with his CLOTHES. 

In his explanation on Sunan an-Nasaii, as-Sindi said that ‘Jumi`at’ [means] ‘wrapped well’, so that one’s body is not exposed. (Bold emphasis ours) Thanks to Abualrub we can safely assume that Muhammad was indeed wrapping himself with Aisha’s clothes! All of the following references were taken from www.muhaddith.org, specifically http://www.muhaddith.org/cgi-bin/a_Optns.exe?. 

It should be stated that this is a tremendous Islamic resource tool for both Muslims and non-Muslims alike. From Sahih Muslim, Volume One, The Book of Prayer, V Chapter of the Objection between the hands of Praying Narrated by Abu Bakir ibn Abi Shebah and Zuhair ibn Jarb, Zuhair said: it was narrated by Waki’, narrated by Talha ibn Yahya, narrated by Ubaid Allah ibn Abdallah who said that he heard Aisha say: 

The Prophet used to pray at night while I was beside him and I had my period. I had a mirt on me, a part of which was also on him, on his side. Commentary: (mirt) Mirt ARE WOMEN’S COVERINGS (aksia’). The plural is muroot. Ibn al-Athir said: It is made out of wool or perhaps silk or something else. 

صحيح مسلم. - للإمام مسلم الجزء الأول >> 4 - كتاب الصلاة >> (51) باب الاعتراض بين يدي المصلي 274 - (514) حدثنا أبو بكر بن أبي شيبة وزهير بن جرب. قال زهير: حدثنا وكيع. حدثنا طلحة بن يحيى عن عبيدالله بن عبدالله. قال: سمعته عن عائشة؛ قالت: كان النبي صلى الله عليه وسلم يصلي من الليل وأنا إلى جنبه. وأنا حائض. وعلى مرط. وعليه بعضه إلى جنبه. [ش (مرط) المرط من أكسية النساء. والجمع مروط. قال ابن الأثير: ويكون من صوف، وربما كان من حز أو غيره]

. From Fateh Al-Bari, Explanation of Sahih al-Bukhari by Imam Ibn Hajar al-Asqalani Volume Two, The Book of Prayer Times, Chapter of Dawn Prayer The hadith: Narrated by Yahya bin Bukir, narrated by al-Laith, narrated by Ukail ibn Shihab, narrated by Urwah ibn Zubair narrated by Aisha who said: 

There were believing women who used to attend with the prophet the dawn (fajr) prayer, covered (multafi’at) in their muroot. Then they used to return to their houses after concluding their prayer, unrecognized by anyone.

 His saying multafi’at has previously been explained. Murooot is plural of mirt with a diacritical mark below the ‘mim’ letter. It is a striped garment made of silk or wool or something else. It was said that the name mirt applies only if it is green AND WORN BY WOMEN ONLY, but this is answered by saying a mirt made of black hair.

 فتح الباري، شرح صحيح البخاري، الإصدار 2.05 - للإمام ابن حجر العسقلاني المجلد الثاني >> كتاب مواقيت الصلاة >> باب وَقْتِ الْفَجْرِ الحديث: حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ قَالَ أَخْبَرَنَا اللَّيْثُ عَنْ عُقَيْلٍ عَنْ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ عَائِشَةَ أَخْبَرَتْهُ قَالَتْ كُنَّ نِسَاءُ الْمُؤْمِنَاتِ يَشْهَدْنَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الْفَجْرِ مُتَلَفِّعَاتٍ بِمُرُوطِهِنَّ ثُمَّ يَنْقَلِبْنَ إِلَى بُيُوتِهِنَّ حِينَ يَقْضِينَ الصَّلَاةَ لَا يَعْرِفُهُنَّ أَحَدٌ مِنْ الْغَلَسِ الشرح:. قوله: (متلفعات) تقدم شرحه، (والمروط) جمع مرط بكسر الميم وهو كساء معلم من خز أو صوف أو غير ذلك، وقيل لا يسمى مرطا إلا إذا كان أخضر ولا يلبسه إلا النساء، وهو مردود بقوله مرط من شعر أسود.

 From Sahih Muslim Volume Three, Book of Clothing and Adornment, Chapter of Modesty in Clothing Narrated by Aisha who said: The Prophet went out on a certain day at noon and ON HIM was a mirt that was murahal made of black hair. Commentary: Mirt is a kisa’ which is a garment that is sometimes made out of wool and sometimes out of hair or cotton or silk. Al-Khatabi said: It is a covering (kisa’) that is girded with. Al-Nudair said: It is only a cloak, WORN BY WOMEN ONLY and is green in color. This hadith is responded to. 

Murhal means it has the image of walking camels. Al-Khatabi said: the murhal is something that is striped.

 صحيح مسلم. - للإمام مسلم الجزء الثالث >> 37 - كتاب اللباس والزينة >> 6 - باب: التواضع في اللباس، والاقتصار على الغليظ منه واليسير، في اللباس والفراش وغيرهما، وجواز لبس الثوب الشعر، وما فيه أعلام --مزيد-- عن عائشة. قالت: خرج النبي صلى الله عليه وسلم ذات غداة، وعليه مرط مرحل من شعر أسود. [ش (مرط) المرط كساء) كِسَاء: رِدَاء، لِبَاس، ثَوْب( يكون تارة من صوف وتارة من شعر أو كتان أو خز. قال الخطابي: هو كساء يؤتزر به. وقال النضر: لا يكون المرط إلا درعا، ولا يلبسه إلا النساء، ولا يكون إلا أخضر. وهذا الحديث يرد عليه. (مرحل) معناه عليه صورة رحال الإبل. قال الخطابي: المرحل الذي فيه خطوط].\

 From the Musnad of Imam Shafi’i – Arranged by al-Sindi Volume One, Chapter One – The time of Prayer It was narrated by Malik ibn Uns, narrated by Yahya ibn Sa’id al-Ansari, narrated by Umra bint Abdul-Rahman, narrated by Aisha who said: When the Prophet was about to pray the morning prayer, the women would depart covered (multafi’at) IN THEIR MUROOT. Muroot is plural of mirt with a diacritical mark below the “Mim” letter.

 IT IS A WOMAN’S COVERING that is made out of wool or perhaps silk or something else. Multafi’at in their muroot means that they were covered and lifa’ with a diacritical mark below (the first letter) which is a garment that covers the entire body.

 سند الإمام الشافعي. - ترتيب السندي الجزء الأول. >> الباب الأول في مواقيت الصلاة 146 - (أخبرنا) : مالك بن أنس، عن يَحْيَ بن سَعِيدٍ الانصاري، عن عُمْرة بنتِ عبد الرحمن، عن عائشة رضي اللَّه عنها قالت: كان رسول اللَّه صلى اللَّه عليه وسلم لَيُصلي الصبح فَيَنْصرفْنَ النساء مُتَلفِّعات بِمُرُوطهن (المروط جمع مرط بكسر الميم كساء المرأة يكون من صوف وربما كان من خز وغيره وكن متلفعات بمروطهن أي باكستيهن واللفاع بالكسر ثوب يغطى به الجسد كله كساء كان أو غيره وتلفع بالثوب اشتمل به والغلس: ظلمة آخر الليل إذا اختلطت بضوء الصباح والنساء بيان أو بدل من ضمير النسوة في كن والمراد من الحديث وقت صلاة الرسول الصبح) لا يُعْرَفْن من الغَلَس. 

From the Musnad of Imam Shafi’i – Arranged by al-Sindi Volume One, Chapter One – The time of Prayer It was narrated by Sufyan, narrated by Abi Is`haq, narrated by Abdallah ibn Shadad, narrated by Maymuna the wife of the prophet who said: 

‘The Prophet USED TO PRAY IN A MIRT, part of which was on him AND PART WAS ON ME when I was menstruating’. Mirt, with a diacritical mark (kasra) below the first letter then a sukoon below the second letter is a covering made of wool or silk or cotton that is girded with AND A WOMAN WRAPS HERSELF WITH IT. 

In the (Arabic) tongue Mirt is any garment that is not sown. In the end, the prophet, peace be upon him, used to pray IN HIS WOMEN’S MUROOT meaning their wraps … what is understood from these texts is that a mirt is a garment that is not sown THAT A WOMAN WRAPS HERSELF IN and it can be girded with. Since it is wrapped, the fact that one end of it is on one person and the other end is on another person is possible if it is long enough. The type (of mirt) in the hadith is of this type, that is why it is possible to cover both of them…

 مسند الإمام الشافعي. - ترتيب السندي الجزء الأول. >> الباب الثالث في شروط الصلاة 188- (أخبرنا) : سفيان، عن أبي اسحاق، عن عبد اللّه بن شداد، عن ميمونة زوج النبي صلى اللَّه عليه وسلم، قالت: كانَ رَسُولُ النبي اللَّه عليه وسلم يُصَلِّي في مِرْطٍ بَعْضُهُ عَلَيْه وَعَلَيَّ بَعْضُهُ وأنا حَائضٌ (المرط بكسر فسكون: كساء من صوف أو خز أو كتان يؤتزر به وتتلفع به المرأة اه مصباح بأضافة من اللسان وفي اللسان أيضا المرط كل ثوب غير مخيط وفي النهاية أنه النبي صلى اللَّه عليه وسلم كان يصلي في مروط نسائه أي أكسيتهن وانه صلى اللَّه عليه وسلم كان يغاس بال فينصرف النساء متلفعات بمروطهن ما يعرفن من الغلس اهـ والذي يفهم من هذه النصوص أن المرط ثوب غير مخيط تتلفع به المرأة ويؤتزر به وان في الأماكن مادام غير مخيط ومن جنس ما يتلفع به أن يكون طرفه على شخص وطرفه الثاني على شخص آخر إذا كان طويلا والذي في الحديث من هذا النوع الطويل ولهذا أمكن أن يشملهما وكونها حائضا لا يمنع صحة الصلاة فيه مادام لم يصله دم الحيض ومعلوم أن مدار صحة الصلاة على ستر العورة وطهارة الثوب وهما متحققان في الحديث) "

. From the Tongue of the Arabs (Lisan al-Arab) by Ibn Al-Manthour al-Ifriki Volume Seven, The letter ‘Ta’, Section of the Letter ‘Mim’ In the Hadith (the prophet used to pray in his women’s muroot) meaning their coverings. The singular is mirt made of wool, or perhaps silk or something else and it can be girded with… Mirt is any garment that is not sown. 

لسان العرب، الإصدار 2.02 - لابن المنظور الإفريقي. المجلد السابع >> (ط) >> حرف الطاء المهملة >> فصل الميم وفي الحديث: ((أَنه -صلّى اللّه عليه وسلّم- كان يصلي في مرُوط نسائه)). أَي: أَكْسِيَتِهنّ؛ الواحد مِرْط يكون من صوف، وربما كان من خز أَو غيره يؤتَزر به. وفي الحديث: ((أَن النبي -صلّى اللّه عليه وسلّم- كان يُغَلِّس بالفجر فينصرف النساء مُتَلَفِّعات بمرُوطهنّ ما يُعرفْن من الغَلَس)). (ج/ص: 7/402) وقال الحكم الخُضْري: تَساهَمَ ثَوْباها ففي الدِّرْعِ رَأْدةٌ، * وفي المِرْطِ لَفّاوانِ، رِدْفُهما عَبْلُ قوله: تساهم أَي: تَقارَعَ. والمِرْط: كل ثوب غير مَخِيط

 From Fateh al-Bari, Explanation of Sahih al-Bukhari by Imam Ibn Hajar Al-Asqalani Volume One, The Book of Prayer, Chapter of Women Prayer Clothing The hadith: Narrated by Abu Al-Yamam, narrated by Shuayb, narrated by Al-Zuhri, narrated by Urwah, narrated by Aisha who said: 

The prophet, peace be upon him, used to pray the dawn (fajr) prayer and there were women from among the believers who used to attend, covered (multafi’at) in their muroot. Then they used to return to their houses, unrecognized by anyone.

 Commentary: … (Multafi’at) Al-Asma’i said that talafu’ is to cover one’s entire body with a garment. In the commentary of Maut’i by Ibn Habib talafu’ is only done when the head is covered but talafuf is done with the head exposed. Muroot is plural of mirt with a diacritical mark (kasra) below the first letter. It is a garment made of silk or wool or something else. Al-Nudair ibn Shamil narrated that it (mirt) IS SPECIFIC TO WOMEN’S CLOTHING.

 فتح الباري، شرح صحيح البخاري، الإصدار 2.05 - للإمام ابن حجر العسقلاني المجلد الأول >> كِتَاب الصَّلَاةِ >> باب فِي كَمْ تُصَلِّي الْمَرْأَةُ فِي الثِّيَابِ الحديث: حَدَّثَنَا أَبُو الْيَمَانِ قَالَ أَخْبَرَنَا شُعَيْبٌ عَنْ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُرْوَةُ أَنَّ عَائِشَةَ قَالَتْ لَقَدْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الْفَجْرَ فَيَشْهَدُ مَعَهُ نِسَاءٌ مِنْ الْمُؤْمِنَاتِ مُتَلَفِّعَاتٍ فِي مُرُوطِهِنَّ ثُمَّ يَرْجِعْنَ إِلَى بُيُوتِهِنَّ مَا يَعْرِفُهُنَّ أَحَدٌ الشرح: قوله: (أن عائشة قالت: لقد) اللام في لقد جواب قسم محذوف. قوله: (متلفعات) قال الأصمعي: التلفع أن تشتمل بالثوب حتى تجلل به جسدك، وفي شرح الموطأ لابن حبيب: التلفع لا يكون إلا بتغطية الرأس، والتلفف يكون بتغطية الرأس وكشفه، و (المروط) جمع مرط بكسر أوله، كساء من خز أو صوف أو غيره. وعن النضر بن شميل ما يقتضى أنه خاص بلبس النساء. وقد اعترض على استدلال المصنف به على جواز صلاة المرأة في الثوب الواحد بأن الالتفاع المذكور يحتمل أن يكون فوق ثياب أخرى. والجواب عنه أنه تمسك بأن الأصل عدم الزيادة على ما ذكر، على أنه لم يصرح بشيء إلا أن اختياره يؤخذ في العادة من الآثار التي يودعها في الترجمة. قوله: (ما يعرفهن أحد) زاد في المواقيت " من الغلس " وهو يعين أحد الاحتمالين: هل عدم المعرفة بهن لبقاء الظلمة أو لمبالغتهن في التغطية؟ وسيأتي الكلام على بقية مباحثه في المواقيت إن شاء الله تعالى.

 It is clear from the foregoing Muslim authorities that Muhammad did in fact wear women’s clothing.