Jannah: Reflections and clarifications regarding Paradise (Qur'an study notes series)

                                                                        Introduction

                     

Occasionally, we share our notes- as prepared for our weekly Qur'an study sessions- in the form of an article, as a means to present with more clarity the texts and/or the subject under discussion.

The section of the Qur'an under analysis in our recent studies stems from Soorah At-Toor. While it is true that the themes of Paradise and Hellfire are found throughout the scripture, it has been this particular section, beginning with the seventeenth  verse, which has been the foundation for further contemplation. 

What is Hoor Al 'Ayn? حور العين 

إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَنَعِيمٍۢ

Before addressing the meaning of Hoor Al 'Ayn, it is important to conduct a careful, contextual analysis of the texts in question. Beginning at Q 52:17, it presents the contrast between the realities of Hell and Paradise, the latter being a mode of existence in which 'gardens" (in the plural) are present, a general sense of well-being, in which there is refuge, safety, provision, dignity and finally mates.

وَزَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ

The Saheeh International translation renders wa zawwajnaahum bi-hoorin 'ayn as " And We will marry them to fair women with large, (beautiful) eyes." ( Q 52:20). A notion about this term is that God is giving females of certain skin color  as mates, complete with sensual rewards to men.  Sometimes associated with this is another notion of the presence of seventy-two virgins, made available to martyrs. For the latter, there is nothing in the Qur'an even remotely in support of that particular assertion, and it is our observation over the years that this notion has actually been popularized by Non-Muslim media sources and pundits, who attempt to rebut Islamic theology and various Muslim political causes by presenting Muslims as sex-crazed fanatics out for world conquest! 

The term Hoor Al 'ayn is simply an expression denoting mates of comfort. In English, we use expressions such as "easy on the eyes" that carry not only a comment on physical attractiveness, but on disposition. Indeed, the Qur'an has a du'aa that holds a similar meaning.

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ

"Our Lord. Bestow on us spouses and offspring that will be a comfort to our eyes (Qurrata a'yunin).." ( Q 25:74). The Qur'an also mentions the concept of purified spouses (Azwaajun Mutahharah) (Q 2:25). These particular attributions ties in very well with the overall presentation of the reality of Jannah, as we will see.

Heavenly Wine

While the mention of a heavenly drink is noted in various locations in the Quranic text, a key text  uses the word "wine" (khamr), and is itself within a verse which begins its description of paradise with the word "metaphor" (mathal) (Q 47:15)  To be clear, the implication is that the entire presentation of Jannah in the Qur'an is purely figurative, meant to give us an approximation of an experience we have not encountered in this worldly realm.  It is not meant to be read in a literal fashion. 

The heavenly drink is mentioned in Soorah At Toor as accompanying meals, and itself a drink that won't present the sort of harms that occur with wine in this world ( Q 52:22-23). Thus, the "wine" of heaven and the "wine" of earth are two different items, with contrasting results!

"Boys" in heaven?

وَیَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ

Q 52:24-25 asserts that the residents of paradise will be surrounded by youths who will be like preserved pearls. The Arabic term for these youths is Ghilmaan (the singular being Ghulam).  Christian apologists, eager for any negative spin, have attempted to portray this (and other similar texts) as pedophilia! However, when read in context, it does not assert anything of that sort. Rather, it is stating that those in heaven, provided with all of their needs, will also have staff facilitate that provision. 

Anyone who has ever traveled on a cruise, stayed in a hotel, or dined in a restaurant, will have experiences with staff, whose primary job is to make the guest feel comfortable. These establishments will have cooks to prepare food, waiters to present it, and even have training to be able to engage with their clients. Indeed, much of the formal studies in Business Administration, hospitality management, and other related fields is in the study of methods and tools to facilitate ease for clients, ensuring a sustainable business.  The staff is expected to be energetic, intelligent and able to interact with the public.  This is how the term Ghilmaan is employed in the account of  paradise. There is nothing sinister in the Quranic presentation of Jannah, and certainly does not suggest anything repugnant.

Healthy discourse in Jannah is a result of being a sincere seeker in the Dunya

اِنَّا کُنَّا مِنۡ قَبۡلُ نَدۡعُوۡہُ

Q 52:25-28 has the inhabitants of Jannah speaking about that which led them to their abode, acknowledging that Allah has saved them from having the experiences of Hellfire. The sentence in verse 28 quotes them as saying Inna Kunna Min Qablu nad'oohu which means "indeed, we were-before- calling upon Him (i.e. God)". 

This "calling" should not be seen in the limited fashion of  formal du'aa. Indeed, the Qur'an itself " And when MY servants ask you (O Muhammad) about ME, Then I am close. I respond to the call of those who call to ME. Thus, let them respond to ME, and have faith in ME, so that perhaps they will find guidance" ( Q 2:186).

 وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ 

This clearly demonstrates that the life-long process of a believer, a seeker, who has sought out God's support, knowledge of Divine realities, is the "calling" that finds its answer-ultimately- within the other dimension known as paradise. 

A summary of the Jannah existence

اِنَّ اَصۡحٰبَ الۡجَنَّۃِ الۡیَوۡمَ فِیۡ شُغُلٍ فٰکِہُوۡنَ

ہُمۡ وَاَزۡوَاجُہُمۡ فِیۡ ظِلٰلٍ عَلَی الۡاَرَآئِکِ مُتَّکِـُٔوۡنَ

لَہُمۡ فِیۡہَا فَاکِہَۃٌ وَّلَہُمۡ مَّا یَدَّعُوۡنَ

سَلٰمٌ ۟ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ

"Indeed, the inhabitants of Jannah on that day will be busy with happiness (shughulin faakihoon), They, and their mates, shaded, in a state of relaxation on adorned couches, for them is the fruit (of their spiritual labors in dunya) and (in addition) for them is whatever they ask for: Peace: A decree (Qawlan) from a Merciful Lord." ( Q 36:55-59).

The verbiage resembles a vacation, as previously noted. An environment in which the traveler's needs are met. A good vacation in this world will include moments of education, such as museum tours, natural areas, in which tour guides will give important information on history, geology, geography, etc. 

Jannah as a picture of something to bring about in our world today

Muslims cannot deny that the afterlife (Akhirah) is a reality, something that is eternal, whereas our lives in this world is not only temporary, but even the planet itself is temporary. At some point, it will cease to exist. Thus, while we should seek the Jannah of the afterlife by giving our obedience to the guidance of Allah, as conveyed through His own words and the overarching example of His Messengers (upon them all be peace), we have to remember that we are still inhabitants of this world, a world that Allah has made humans to exercise responsibility (Q 2:30). We are told to pray for that which is pleasant in this world and the next abode in equal fashion ( Q 2:201), and that each have a share of this life that should not be neglected ( Q 28:77).

The followers of Prophet Muhammad ( Sall Allahu 'alayhi wa sallam) went on to create an entirely new civilization, a civilization that, despite its flaws, had a deep and profound impact on the world, in every field imaginable. Poignant examples include the Muslim rule of Spain (Andalusia) and the Indian subcontinent, as well as within West Africa, which built not only mosques, palaces and gardens, but constructed those physical and intellectual edifices that were meant to sustain a healthy spirituality and worldly existence. The Taj Mahal is still seen today as one of the wonders of the world, a site that was built entirely on the premises of paradise as displayed within the Qur'an. 

The picture of paradise is universal provision, mutual respect, companionship, healthy thinking and ultimate peace. Are not those things that humans can create in this world? Do we not need sobriety in this world? Strong families and healthy relationships? Cleanliness, and an ethic inspired entirely by faith? 

We should be inspired by our faith in God, in His messenger Muhammad (upon whom be peace), to fix ourselves as individuals and to spread healthy awareness to our fellow human beings that it is entirely possible to take actions,  make solid plans, to have some levels of paradise in this world. The foundation for that is already present. 

فَذَکِّرۡ فَمَاۤ اَنۡتَ بِنِعۡمَتِ رَبِّکَ بِکَاہِنٍ وَّلَا مَجۡنُوۡنٍ

 أَمْ يَقُولُونَ شَاعِرٌۭ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ 

Q 52:29-30 tell us that the Messenger who delivered all of this information is not a promoter of dark arts, insane, not a poet with his head in the clouds. The Messenger  ('alayhis salaamu was salaam) delivered this information, these words, at the command of Allah.   This is a perfect place to end our article. After all, the Prophet himself, an uneducated orphaned individual, went on to achieve the success of his mission in his very lifetime, whose followers literally changed the world after his death. The Prophet Muhammad is an example that it is possible for us to be successful, regardless of those barriers placed against us. 

The Power of Seeking Sacred Knowledge ( Presentation at the Maintaining Muslim Identity conference Nov 29th, 2025 )

Bismillaahir Rahmaanir Raheem. Alhamdulillaahil ladhee anzala ‘Ala ‘Abdihil Kitaab, wal ladhee ‘allama bil Qalam, ‘allamal Insaana Maa Lam Ya’lam. 

Introduction

Firstly, I want to extend my thanks to Imam Mohamed Mabrouk, Brother Mustafa Gonzales, and the other organizers for extending an invitation to address this conference, Maintaining Muslim Identity. The particular subject I have been asked to speak on is a very important topic. A topic which prompted me to open with a small selection of Quranic sentences. Those sentences read  as follows:  “In the name of Allah, The Compassionate, The Ever-Merciful. Praise belongs to Allah, who has sent forth to His servant (I.e. the Prophet) The scripture, He is the One who teaches by the pen, who teaches humanity previously unknown knowledge.”

Is there a separation between ‘secular’ and ‘sacred’ Knowledge?

Directly addressing the topic, we begin with the Qur’an, which famously contains the du’aa “O My Lord, Increase me in knowledge” (Rabbi Zidnee ‘ilmaa- Q 20:114). There is a broader context, which we will return to later. But for now, we have this prayer to Allah asking for knowledge. Also well-known is the hadeeth which states that “seeking knowledge is an obligation upon every Muslim.” (Sunan Ibn Maajah 224). These quotes often decorate the walls of schools and universities throughout the Muslim world. Other expressions that have currency in Muslim circles include “ Seek knowledge, even into China” “Knowledge is the lost property of the believer” ( hadeeth via Sunan At-Tirmidhee 2687).

While there are undoubtedly ahadeeth  that speak on the virtues of particular Quranic texts (such as Soorah Al-Ikhlas, Al Mulk, Ayatul Kursiyy etc), the overarching truth is that in Islam there is no functional distinction between the “secular” and the “sacred”.  Indeed, throughout the Qur’an we find exhortations to study the contents of the universe, the study of the body, history, the material sciences in general. (  Q 3:191, 35:27-28, 10:5,19,16:12, 30:22, et al). We admit that it can be said that there are levels of separation between certain fields, such as a distinction between knowledge of scripture and that of fictional genres, but even in that, the source of the intelligence that gave the creators of those genres is Allah. Thus, the Qur’an says “So blessed is Allah, the Best of Creators” (Fa-tabaarak Allahu Ahsanul Khaaliqeen) ( Q 23:14)

Moreover, the study of these (and other) items are presented as items which will increase the faith of the believer. Islam has had no problem with scientific advancements, unlike the Christian history, which actually engaged in persecution, leading often to death, of scientists, philosophers and thinkers, actions endorsed by the Church.

The Power of the Islamic revelation

The Qur’anic revelation was delivered initially to an uneducated man ( An-Nabi Al-Ummi) and to a society which had similarly delivered very little in terms of civilizational contributions (Al-Ummiyyeen). The impact of the revelation altered forever the Arabian peninsula, and became the genesis for an entirely new civilization on Planet Earth

It is Islam which not only produced empires, it reformed characters of the modern American experiences such as Muhammad Ali and Malcolm X. Islam not only built mosques, it built wonders such as the Taj Mahal. Its openness to knowledge and the benefits therefrom made the renaissance possible, as well the majority of the conveniences we enjoy today.

Karen Armstrong writes “ The Koran constantly stresses the need for intelligence in deciphering the “signs” or “messages” of God. Muslims are not to abdicate their reason, but to look at the world attentively and with curiosity. It was this attitude that later enabled Muslims to build a fine tradition of natural science, which has never been seen as such a danger to religion as in Christianity.” ( A History of God, pg. 143, 1993 edition, New York).

I have seen numerous examples from my experiences with all types of people with varying levels of education and diversity transformed into better human beings, becoming people of consciousness and ability, even teaching themselves multiple languages when having been previously been illiterate, abandoning drugs, alcoholic addictions and promiscuity, surrendering their lives to the guidance of Allah.

"And whosoever has Taqwaa of Allah, He makes for them a way out (of bad circumstances ) and provides for them from sources they could not even imagine..' ( Q 65:2-3).

"It is He (Allah) who has raised (ba'atha) among the uneducated (ummiyyeen) a Messenger from among themselves, reciting to them of His signs, purifying them, teaching them The Scripture and the Wisdom, as they had been before this in a state of apparent loss. And (The benefit of this raising) extends to others from among them who had not yet joined them, and He is the Mighty, The Wise." { Q 62:2-3).

Thus, Allah made it so that the Prophet, Sall Allahu 'alayhi wa sallam-, would emerge to be a catalyst for something far more powerful than what is imagined. The Arabic term Ba'atha in Q 62"2 is significant because it highlights the low conditions of Arabian society at that time, a society which becomes elevated by contact with Divine Revelation. The sentence that initiates verse three (wa aakhareena minhim lammaa yalhaqoo bihim) demonstrates that this elevation is not restricted to the Prophet's time or his immediate audience, rather, this authentic elevation is available to any who are sincere in seeking it. In the broader theme of this conference, the Identity of Islam is to be more important than any other label because it connects us not only to an Ummah of two billion people, more importantly, it connects us to Allah, His Angels, His Scripture and Messengers.

Practical tips for students

All of us should be students of this religion, at least enough of it to elevate our existence in this world for the better. We should all know how to perform the basic practices, such as the five pillars, and have the essential moral foundation present. The basic moral foundation of a Muslim is given in a number of Quranic verses, such as Q 2:177, 17:22-39, and 23:1-11. 

We cited earlier the famous du’aa “O My Lord, Increase me in knowledge.” That du’aa is given within a broader context, which we shall share now. 

فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًۭا 

“ Thus, Highly exalted is Allah, The Ruler, The Ultimate Reality (Al-Haqq), And do not be in a rush with the Qur’an before its revelation is completed for you. And say “O My Lord, increase me in knowledge.” (Q 20:114)

The revelation of scripture came to the Prophet slowly. It was not all at once. Similarly, when we are engaged in the study of the deen, it should be in a calm fashion, taking time to internalize its theology as well as its morals. So, the format should be (1) Theology (2) Morals. (3) Basic practices, taking the requisite time to understand these things, at least on a fundamental level.

Attending gatherings such as this, Halaqahs, Qur’an sessions, regular self-study using actual books, taking notes, using simple tools such as notebooks, highlighters and different color pens, to help in retaining knowledge and organization of records.

Knowledge is also attained and more easily retained through direct experiences with a teacher, and travel, in which we are exposed to the natural world, to Allah’s creation.

 The Qur'an mentions that traveling "in the land" increases one's intelligence on all levels, including

emotional intelligence (Q 22:48). The same text implies that xenophobia is also removed through travel, however there are exceptions, primarily being those with "blind hearts". The Qur'an also shows us the need for good teachers (Q 16:43) in order to limit the pitfalls of the mistakes earned through self-study (without mentorship).

Thank you for your indulgence. Wa aakhara da’wanaa ‘anil hamulillaahi rabbil ‘aal ameen.

Selfishness: A collective character flaw

 Introduction

Selfishness may seem to some readers to be an extremely fringe and irrelevant topic, when one considers that a genocide is still taking place in Gaza, the Sudanese civil war which  has gained more attention, and even the obvious propaganda campaign against Nigeria that has emerged in recent weeks, however, our assertion is that all of these are ultimately connected to the prevalence of a selfish mindset.

That mindset essentially says "it's not my problem", or, in the most "generous" of circumstances, promotes the interest of individual nations or blocks of nations alone.   This sort of mentality even filters down to the world of religion! Within this past week, a social experiment was  enacted by TikTok content creator Nikalie Monroe was calling several houses of worship nationwide, asking for Baby formula, in order to test the reply of the places of worship staff. The only positive replies were from a a handful of African-American churches (traditionally poor communities), one Buddhist temple and a mosque. Although I admit to a bit of confusion on this point, it appears the same content creator reached out to other mosques in the Dearborn, Michigan area, all of which gave positive replies to the request for baby formula. 

Our article will give brief reflections on the shades of selfishness that are often ignored. Our primary assertion is that this is a collective character flaw that is largely a by-product of capitalism and nationalism, the prevailing economic and political philosophies. 

How should we define "selfishness"?

A dictionary definition of selfishness  is simply "the quality or condition of being selfish" (Oxford). At the outset, it is important to share that self interest at some levels is appropriate, necessary and quite natural. A person sleeping in a cold room would require a blanket to keep warm and sleep comfortably. Similarly, a hungry man desires food to satiate his hunger.  

Yet, the fulfillment of these needs can go too far. It can go to the direction of inconsideration of others who have the same needs, to the point of actual indifference. Sometimes selfishness manifests itself in manifest greed, search for fame, the abandonment of family, even criminal activities. 

National selfishness

Nationalism, in an extreme form, can easily mutate into a  collective selfishness and sense of superiority. A sentiment that nothing else matters except "us". Nazi Germany certainly had this problem, it is shared by other obscene political ideologies such as Zionism and is present in the MAKE AMERICA GREAT AGAIN (MAGA) mentality, the latter the current powerful trend in American politics.  It is that trend that has empowered individuals (even politicians) to engage in blatant oppression, injustice against others, and even to brag about it online. 

Religious selfishness

A sort of self-righteousness that overwhelms any ethical considerations, especially when dealing with those belonging to other religious groups. Sometimes, this even occurs within the same religious community, where a segment therein are adherents of a slightly different shade of religious understanding. I have found it actually a strange occurrence that online, Christian apologists who were once allies (such as David Wood, Sam Shamoun and the figure known by the nickname Apostate Prophet ) who have turned on each other, with a variety of others, accusing each other of various moral and legal crimes, even to the point of pointing out the marriage problems of each other in the most repugnant fashions.  

Muslims do this as well, and will justify it by asserting  that there are allowances to backbite "the innovator", that their theological opponents are to never be the object of civilized behavior. This stems from a sort of selfishness in which religion has been altered to serve ego, rather than our egos surrendering ourselves to God. Another analogy would be that of a criminal gang, that we treat religious affiliation as if we are in a gang or a sports team.

Selfishness with resources

It is obvious that selfishness with resources is a Hallmark of today's world, at least in the Western environment. The rich relative refuses to give help to the poor one, with little to no sense of guilt or social responsibility. Indeed, as we have often pointed out, this has ironically taken on a religious element, to a certain extent, with the emergence of THE GOSPEL OF PROSPERITY as a doctrine that has taken hold of many American churches. 

Scripture is filled with accounts critical of selfishness with resources, but despite this, we still find that the mentality persists. With that said, we are told by the Qur'an (Q 17:29) that we should neither be wasteful nor tightfisted with our resources, a balance of personal and societal responsibilities is clearly being advocated by the Islamic sources. 

Emotional selfishness

While selfishness is a quality recognizable in all variants of narcissism,  a more subtle form is what we are referring to as emotional selfishness, in which a person either refuses to recognize or simply does not care about the emotional well-being of others, while at the same time expecting others to be considerate of their emotional output, a one-sided sort of relationship ( be it professional, personal, familial or romantic).

These sorts of unbalanced dynamics are particularly common within patriarchal societies, families in which leadership is more structured. Unfortunately, the result of this can lead to all types of abuse and toxic behavior in general. 

From a religious perspective, emotional selfishness should not even exist. The Prophet Muhammad- Sall Allahu 'alayhi wa sallam- has famously stated "None of you have faith until you love for your brother what you love for yourself." He also told his followers to spread the greetings (and environment) of peace and give gifts to each other. He has also been recorded as being deeply critical of not showing affection for children. These ahadeeth, and others of like nature, are useful bullet-points in avoiding selfishness. 

Islam as the source of reminders and guidance

One of the titles of the Qur'an is The Reminder (Adh-dhikr). The Qur'an, as well as the example of the Prophet Muhammad, upon whom be peace, are resources that we can always consult. In fact, we should be consulting, reading, studying and in deep contemplation of these resources, on a regular basis. 

This is because of the simple fact that we are humans, we can overlook or forget important information. We believe that at core humans are good people, and anyone who proclaims that Allah deserves worship and that Muhammad was an authentic Messenger of God with sincerity and honesty has to have more good within them than bad. In other words, reminders such that which this article contains should prove to be useful ( Q 51:55) .

By consistent consultation with the Qur'an, authentic spirituality, we should be in a position where we correct our behavior (and even feelings) in a relatively short amount of time. Islamic ethos should prevail over our emotions, selfishness is something that likewise we need to to overcome, and Islam is the best weapon to utilize for that purpose. 

Conscientious Apparel: addressing some misconceptions on a Muslim's public appearance

The identity of a Muslim is primarily expressed in theological & ethical realms. The Muslim is one who believes and practices the five pillars, accepts the Qur'an and the final revealed scripture, whose behavior is recognized for general honestly. sobriety, and generosity. The above attributes of a Muslim are universally acknowledged, even by the enemies of Islam!  It is in this sense that Islam is truly a religion and a message that is for all mankind, at least those people who are striving to have God-centered lives.

Yet, when we say "Muslim", we have a certain mental image that comes up, and when that image does not always coincide with our assumptions, it generates reactions ranging from shock to outright insults! As of recently we have seen these reactions in abundance, to the extent that it is necessary to share the following information derived from Islamic sources that hopefully generate thought and a better appreciation for what we do have.

The purpose of clothing

یٰبَنِیۡۤ اٰدَمَ قَدۡ اَنۡزَلۡنَا عَلَیۡکُمۡ لِبَاسًا یُّوَارِیۡ سَوۡاٰتِکُمۡ وَرِیۡشًا ؕ وَلِبَاسُ التَّقۡوٰی ۙ ذٰلِکَ خَیۡرٌ ؕ ذٰلِکَ مِنۡ اٰیٰتِ اللّٰہِ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ

"O Children of Adam! We have given you a raiment that covers your nakedness and is a source of (your) elegance and protection. Yet the raiment that guards against evils, that is the best (of robes). That is one of the commandments of Allah so that they may attain eminence." ( Q 7:26 Amatul Rahman Omar translation)

The two items that display the logic of wearing clothes is given in this text, items which are arguably undeniable. Clothing is created by use of local elements, be it cotton, wool etc, derived from animals or even from leaves. The natural elements (as well as synthetics such as polyester and nylon), with countless possibilities for designs, coloring, cuts, and the like.  Clothing provides necessary protection of the body from the weather elements, keeping us warm or cool. 

Thus, needs as based on the environment transforms into distinct styles and more broadly- cultural expression. Thus, the baseball cap, worn by baseball players for vision protection from sunlight evolves into a variety of colors, styles, and sizes, adorning the heads of countless in a variety of settings.  This is an example of the "elegance and protection" (ft.1) mentioned in the above Qur'anic text.

What should be covered in public?

For women, the Islamic texts are clear that the entire body should be covered, meaning not to be made into a display in public. The Qur'an (24:31) indicates that a headscarf was used by the Arabs of the Prophet's time, and the text itself states that the scarf be used to cover up the chest area (walyadribna bikhumuri-hinna 'ala juyuubihinn). Yet another place within the Qur'an asserts that the dress code for ladies has the purpose of identification and limiting harms, such as being subjected to improper harassment and the like (Q 33: 59).

The hadeeth of Asmaa articulates all of this in a summarized form, in which she asked the Prophet (Sall Allahu 'alayhi wa sallam) about what should be covered in public. He replies that everything except the face and hands (ft.2)  (Sunan Abu Dawud 4104).

I would like to return to the subject of the headscarf (commonly known as Hijaab). Q 24:31 is clear on a head covering being worn, but the emphasis is using it to cover up the breasts. A scarf need not be worn, any type of covering will do, so long as the goal of public modesty is established, with a greater emphasis on the well-known sensitive areas of the woman's body being covered, so as not to invite unwanted attention. Similarly, a Jilbaab, Abaya etc are not necessarily mandated, any clothing, in any style, is acceptable as long as the body is covered and not made into a display!

Men's clothing

While there are no texts to my knowledge from the Qur'an and hadeeth literature which speak on a man's clothing style, it is the long established norm among Muslims that men should cover up as well, at least having covered up the area between the navel and the knees. In practical terms, in Muslim societies, often the men and women are dressing alike-in that the body is covered with similar garments.

Cap

The tradition exists in majority of Muslim societies of men wearing a cap, the styles, colors etc varying from society to society. The norm ('urf) is so strong that some scholars of the past used to consider a person who violates this norm to be a flagrant transgressor (Faasiq) whose testimony in legal matters would not be acceptable. 

There is not text within the Qur'an or hadeeth that commands wearing a  cap, even within prayer, despite the cultures which has an opposite practice (ft.3). Nonetheless, because of the norm, particularly in African and Asian Muslim societies, it is recommended to maintain that tradition in that environment. In addition, in venues in which Islam/Muslims need to be represented, to display faith in Islamic theology and identity, the cap provides that function very well.

The beard

The Qur'an makes no mention of facial grooming, however, there are some texts on this in the hadeeth literature, one of which simply states "be different from the idolaters by growing the beard and trimming the mustache." It seems apparent from this narration (and other similar reports) that a need was felt by the Muslims to be distinguished from other communities. Without doubt the Prophets themselves had beards, and beards have long been seen as symbols of masculinity, honor and wisdom. Yet, we are also forced to admit that adorning one's face with a beard is no longer associated with the Prophets or even Islam. It is something that has become stylish, crossing religious and cultural boundaries. 

Our perspective is that, at most, the beard is a Sunnah, a highly emphasized Prophetic tradition, but does not reach the level of religious obligation (Fard).  The Shafi'ee school of jurisprudence, which included such luminaries as the great hadeeth scholar Imam An-Nawawi (d.1277) and the towering Imam Al-Ghazali ( d.1111) have held the view that shaving the beard, while not recommended, is not a forbidden action at all. 

Robe

The Muslim societies have various sorts of clothing that is now associated with religious identity. By "robe"we are mainly referencing the clothing in the Arab world known by names such as the Jalabiyyah, Jubbah or Thobe. Certainly the robe fulfills the Islamic requirements for  covering up in public, has elegance and is useful for the weather conditions present in the Middle East and North Africa (MENA). However, we must understand that  it is not necessarily an "Islamic dress". Many people argue that the robe is in fact the Sunnah, however in the interest of honesty that it is at best Sunnatul 'Aadah (the culture) and not  Sunnatul Hudaa (the Sunnah of religious guidance). The Prophet's enemies wore the same clothing as him, complete with turbans (used for shielding the face from the sun). 

In other words, the robe as a clothing was used by all peoples in the MENA region, and are technically religiously neutral, just as the baseball cap (devoid of any symbols) is a religiously neutral item.

                                                  The best dress is that of Taqwaa

                                                                وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌۭ ۚ

The title of this section of the article is a more literal translation of the expression wa libaasut Taqwaa dhaalika khayr, found in Q 7:26 cited above. The overarching point is that when one has awareness of Allah, of responsibilities in this world, that is actually the best dress. It implies more than clothing. In essence, it implies that Muslims, readers of the Qur'an, are supposed to put on their best face in public. The qualities of intelligence, cleanliness, compassion, strength of character and a moral compass. 

Taqwaa is more than piety or even righteousness. It is awareness, and discernment. Bold, yet aware of surroundings. Determined, yet patient. Brave, yet smart.  This is a clothing (libaas) that is worn not only outside, but within the home. Not only on the body, but within the soul.  This clothing is unisex, necessary for both genders. This style of dress should be taught to our children, particularly in this age in which emotional instability and social anarchy are actually promoted by politicians and YOU-TUBE content creators without apology or regard to the long term consequences. 

Having Taqwaa limits our sins and our mistakes in judgement. It generates more safety and security. It brings forth stronger family values and places necessary boundaries. It allows us to see the big picture and delivers spiritual and mental cultivation. This is why the Qur'an asserts that the best outcome is experienced by those who truly have Taqwaa ( Q 7:128, 28:83)

Footnotes

(1) The term used in the aforementioned text is Reeshan. 

(2) A variant report adds "feet" to the items allowed to be seen on a woman in public. In a desert environment this makes sense.

(3) It is widely believed by Muslims in the Indian subcontinent that covering one's hair (for men) is a necessity, or at least highly recommended, during prayers in the mosque. This seems to reflect regional norms that are also found among some Hindus in their temples. Sikhs also have this custom when inside the Gurdwara. Most Jewish synagogues also require men to cover their heads.