The Turban of
Sayyidina Rasulullah 
The length of the turban of Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, has not been given in the well known ahaadith. In a narration from Tabraani seven dhi-raa have been mentioned. Bayjiri has related from Ibn Hajar that this hadith has no origin. Allaamah Jazari says: "I studied the books on seerah (the history of Sayyidina Rasulullah, sallallahu 'alayhi wa sallam), but I found no mention of any length." It is related from Imam Nawawi that Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, had two (2) turbans, one was a small one, the length of which was dhi-raa (cubits) according to Munaawi, and seven dhi-raa according to Mulla 'ali Qaari. The long one was twelve dhi-raa. The author of Madkhal mentions that the length of the turban of Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, was seven dhi-raa; he did not mention any other size. It was a continuous sunnah to wear the turban. It has been related that Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, ordered the wearing of the Turban. He said: "Wear amaamah (turban) regularly, for it increases ones hilm (gentleness)." [Fathlu Baari] Someone enquired from 'Abdullah bin 'Umar, radhiyallahu 'anhu: "Is it Sunnah to wear an 'amaamah (turban)?" He replied: "Yes, it is a Sunnah." [Ainy] In one Hadith it is stated that a turban should be worn regularly for it is a sign of Islam, and it distinguished between a Muslim and a kafir. [Ainy] Five (5) ahaadith have been mentioned on this topic.
Jaabir, radhiyallahu anhu reports that when Makkah was conquered, Rasulullah, sallallahu 'alayhi wa sallam, entered the city wearing a black turban.
This Hadith seems to contradict the previous ahaadith, wherein it is stated that Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, wore a helmet and entered Makkah. In reality there is no difference. It is not impossible to wear a turban on a helmet. Both hadith can be summed up easily. Some 'ulama say that when he entered Makkah he wore a helmet. As soon as he removed the helmet, he wore a turban. Since the time was appropriate, that is why in that narration the time of entry is mentioned. Some 'Ulama are of the opinion that because a metal head cover may have been troublesome, he may have worn a turban beneath it.
'Amr bin Hurayth, radhiyallahu 'anhu says: "I had seen Rasulullah, sallallahu 'alayhi wa sallam, wear a black turban."
In Sahih Muslim and Nasa'i, Sayyidina 'Amr bin Hurayth Radhiyallahu 'anhu says: "That scene is still before my eyes, when Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, was reciting the khutbah on the mimbar. He wore a black turban on his mubaarak head, and its shamlah (the end portion of the turban) was between his shoulders."
'Amr bin Hurayth, radhiyallahu anhu, relates that Rasulullah, sallallahu 'alayhi wa sallam, was once reciting the khutbah, and there was a black turban on his mubaarak head.
According to well known sayings, this khutbah was at the time when Makkah Mukarramah was conquered. It was given from the threshold of the Ka'bah's door, as has been mentioned in the previous ahaadith by Sayyidina Jaabir Radhiyallahu 'Anhu. Because in some ahaadith relating to this incident, it has been mentioned that the khutbah was delivered from a mimbar (pulpit), whereas the khutbah at the time when Makkah Mukarramah was conquered was not given from a mimbar. Some say this this incident did not take place in Makkah Mukarramah, but at Madina Munawwarah on a Friday. In some ahaadith it is also mentioned that this was a Friday khutbah. Mullah 'Ali Qaari has written on the commentary of Mishkaat from Meerak Shah that this khutbah was delivered before Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, passed away. And Allah knows best.
Ibn 'Umar, radhiyallahu anhu, reports: "When Rasulullah, sallallahu 'alayhi wa sallam, fastened an 'amaamah (turban), he used to put the shamlah between his shoulders. (i.e. he used to put it on the back)." Nafi' says: "I had seen 'Abdullah bin Umar, radhiyallahu anhu, do it in the same manner." 'Ubaydullah, who is the student of Nafi', says: "in my time the grandson of Abu Bakr, radhiyallahu anhu, Qaasim bin Muhammad and the grandson of 'Umar, radhiyallahu anhu, Saalim bin 'Abdullah did the same."
The practice of Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, in putting the shamlah (back-end portion of the turban) varied. He usually left a shamlah on the turban. Some 'ulama have gone so far as to say that he never wore a turban without a shamlah. The muhaqqiqeen (research scholars) say he sometimes did not leave a shamlah. When wearing a turban he observed different practices with the shamlah. He sometimes left on the right front shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allaamah Munaawi says: "Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back."
Ibn 'Abbas Radhiyallahu anhu reports: "Rasulullah, sallallahu 'alayhi wa sallam, was once reciting the khutbah. He was wearing a black turban, or an oily strip of cloth."
This was before Sayyidina Rasulullah, sallallahu 'alayhi wa sallam passed away. It was his last sermon. After this Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, did not ascend the mimbar, nor recite a khutbah. In this khutbah Sayyidina Rasulullah, sallallahu 'alayhi wa sallam especially stressed the priviliges of and consideration for the Ansaar. He counted their virtues and kind favours, and also requested that the one that was chosen as an amir should give special attention to the needs of the Ansaar. At that time Sayyidina Rasulullah, sallallahu 'alayhi wa sallam had a severe headache, for which reason he might have fastened a strip of cloth. Also since the hair of Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, used to be oiled regularly, the strip may have been oily for this reason. His habit of wearing a black turban is well know. The ulama have two means of a black turban. Some have translated it as a black colored turban, and some say it is an oily strip of cloth. Both are correct as it can have both meanings. One narrator of this hadith is Ibnul Ghaseel, who is from the children of Sayyidina Hanzala, radhiyallahu anhu, who was bathed by the malaa'ika (angels). Sayyidina Hanzalah, radhiyallahu anhu, was nicknamed "Ghaseelul-Malaa'ikah," which means the one bathed by the angels. There is a thought provoking incident regarding this. When the call for the Battle of Uhud was announced, and the army was beginning to leave, he was having relations with his wife. In this state he heard the call for war, and heard the army leaving for the battlefield. He left everything at that moment and joined the army. He did not have a chance to do ghusl (bath). He was martyred in the battlefield. Because a shaheed (martyr) is not given a ghusl, he too was not given a bath. Sayyidina Rasulullah, sallallahu 'alayhi wa sallam, saw the malaa'ika bathing him. He made inquiries, and, on returning to Madinah Munawwarah, he was informed by his wife of his condition. Truly, these people gave their lives for the sake of the deen, as willingly as we would today fulfil our passions, and in which we are so heavily engrossed.