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. 

Just what is allowed and not allowed in Islam? Addressing some commonly asked questions

               Just what is allowed in Islam? Addressing some commonly asked questions

Islamic doctrine asserts that Islam- surrender to God's will- has come forth through all messengers, finding its completion and perfection with the coming of the final scripture (Qur'an) to the final Prophet (Muhammad, Sall Allahu 'alayhi wa sallam).  In many ways, the Prophet Muhammad is like the Prophet Moses, upon both be peace, in that both have comprehensive legal systems associated with their teachings. It is the desire to obey Allah Almighty that has inspired the development of such systems. In these regards, we differ from Christianity, which largely has focused upon personal salvation, attainable through belief in the blood sacrifice of Jesus Christ on the cross.

This article does not seek to go into detail regarding legal issues, rather it will address commonly asked questions that center on issues such as dress, gender interaction, and cultural expressions. It should be noted that the premise of this article centers around two Quranic assertions, important verses which we have tended to marginalize insofar as understanding and applying Islam is concerned.

One of those verses reads:  " Say: My Lord has only consistently forbidden (harrama) immoral actions (Al-Fawaahisha), what is open as well as what is hidden (batan), sin and transgressions unjustly, that you associate with Allah that which He has sent down no authority, and that you speak about Allah what you do not know." (Q 7:33).

 

This shows us that God is not petty! The above text shows a general principle that Allah has prioritized that certain actions and attitudes are to be avoided, as they cause social and personal chaos. We have repeatedly presented as examples intoxicants, gambling, and the like, as contemporary problems that, if removed, would greatly benefit social stability.

The contrast is given in the text which borders the above citation, in which Almighty Allah asserts: " Say: Who has consistently forbidden (harrama) the attractive (items of) God (zeenatullah), which He has produced for his servants, and wholesome (tayyibaat) items from his provision? Say: they are for those who have faith (alladheena Aamanoo) in this life, and exclusively for them on the day of standing. Thus, We (Allah) does clarify signs for a people of knowledge." (Q 7:32)

 

Whatever is goodly, attractive and wholesome, that which benefits the physical, spiritual and social health of a person, this is welcomed by Allah! It is created by God for us to benefit from. If the two Quranic verses are remembered, in general we should have no problems in living by the religion of Islam.

 

It should be noted that cultural and personal tastes will naturally vary, so that factors in how we accept and judge things. Information on certain subjects will likewise has variance. Our judgements of what is lawful and what is lawful from a religious angle should likewise have evidence from the religious texts.

DRESS

Q1What is the dress code for Muslim women?

Islam teaches that in public, modest dress should be observed. Practically this means the hair and body. The Quranic texts assert that the reason for this dress code is to be viewed with respect (24:31), a means of protection from harassment and the like ( 33:59). A hadeeth of the Prophet further states that in public, only the hands, face and feet should be visible (Sunan Abu Dawud 4104).

Any cultural or personal style is acceptable from an Islamic perspective so long as the above requirements are met, and indeed, we find great diversity amongst Muslims in dress fashion. 

Q2 What is the dress code for men?

There is no text which directly addresses this, however there is consensus among the scholars that clothing should not be revealing, that the area between the navel and knees be covered. Many countries have laws against men going shirtless in public, and that is certainly a part of typical Muslim thinking as well. 

Q3 Do men have to wear headgear?

To our knowledge, there is nothing in the Qur'an or hadeeth literature which commands this. However, the literature does say the Prophet covered his hair, and certainly the head-coverings found in the Arab world offer protection from the weather elements. The covering of the head for men was considered (and in some places is still considered) good manners, and there has been scholars who historically considered abandonment of it to be an act of transgression (fisq). 

Moreover, there are also scholars, in particular of the Hanafi school of thought, who assert that it is preferable (mustahab) to offer prayers with a covered head. 

Yet, it is our view that the head coverings, as found in different forms throughout the Muslim world, is a cultural symbol, with little bearing on one's Islamic observance.

Q4 Are Suits and ties allowed?

There is no convincing evidence that the suit and tie is forbidden. The West has culture just as the East does, and as long as the requirements mentioned in Q2 are met, it should be fine.

Some have argued that the tie in particular is a symbol of the Christian cross, however there is no convincing proof of this. Others have taken the tie as a symbol of Western colonialism and is thusly frowned upon in places such as Iran. If one is convinced of the latter as an argument, then it is simply a matter of choice and preference, rather than religious mandate.

Q5 Pants above the ankles?

In the time of the Prophet, dragging one's garment (called isbaal in Arabic) was a way of showing off, a display of arrogance, and it is this attitude which was condemned by the Prophet. This explanation is almost universally recognized among Muslims, which is why generally full-length pants and garments are abundant.  Thus, we see no problem in this, if there is no arrogant display taking place. 

Q6 Can Muslim men wear gold and silk?

Although not mentioned in the Qur'an, it is forbidden by the Prophet in the hadeeth literature. In normal circumstances, men are the ones conducting business and activities in public life, and the wearing of gold and silk, especially in excessive fashion, can generate jealousy and even crime. Thus, we view it as forbidden (haraam), and best for Muslims to avoid.

Gender interaction

Q7 Is handshaking between the genders allowed?

In many Muslim cultures, particularly in the Middle East, South and Central Asia, it is inappropriate to have any physical contact with the opposite sex outside of one's family. 

Moreover, in the Shafi'ee school (dominant in Far East Asia), even a small touch, such as from a handshake, annuls one's ablution (Wudoo').  So, from a practical perspective, depending on one's surroundings, it may best be avoided, to prevent socially awkward situations.

There is no direct hadeeth on this issue, and the report usually cited to forbid handshaking between members of the opposite sex is disputed both in its content (matn) and its transmission (Isnaad).

In the West, as well as the professional world, it is deemed impolite to refuse a handshake. Moreover, as mentioned above, the report usually cited in order to forbid it is seriously disputed. Thus, it is our view that there's no problem with shaking hands. Those who take the Shafi'ee position (that even an accidental touch annuls one's Wudoo, as distinct from the other madhaahib who assert that it is sexual intercourse which renders purity void) find themselves at hardships in certain situations such as in Makkah and Madinah during Hajj time, when the crowds always push people towards each other. Some Shafi'ee scholars, as a result, take the position of the other schools just in that occasion.

Islam is a practical, easy faith, and it is not necessary for us to make it harder. Therefore, our advice is contingent upon location and context. In an of itself, we see handshaking as okay, this is also the fatwa from Al Azhar university, but one must be cognizant of local realities, which may demand NO handshakes or those in which handshakes would be required. 

Q8 Can a Muslim woman propose marriage to a man?

There is no problem with this.  Indeed, Khadijah (Radee Allahu 'Anhaa) did this very thing with Muhammad, a younger man, before the Prophethood.  

Q9 Is a guardian (wali) needed for a woman in marriage?

In three of the four Sunni schools yes, but in the Hanafi school it is not a requirement when the woman is deemed mature and intelligent (Baalighah Raashidah). The presence of a guardian is to look for the best interests of the female, who usually marries young and without life experiences. A woman with maturity and intelligence is free to conduct her life as she sees fit, so long as in keeping with Islamic values. Thus, the Hanafi view (as articulated in the Mukhtasar of Al Qudoori) is very logical.

Q10 Can there ever be communication/interaction between men and women?

Religiously, this is not a problem, however, this also depends upon the cultural surroundings. One must be cognizant of this, regardless of one's religious views. In any case, there is much evidence from the sources that show that interaction of this level is not a problem. Indeed, the Prophet's wife, Sayyidah 'Aa'ishaa, led an army (the battle of Jamal). There had to be communication between her and the commanders. She herself is a major source of hadeeth transmission, that would have to be communicated to men! These examples should be sufficient from a religious perspective.

Q11 What evidence is required from an Islamic perspective to prove adultery (Zinaa)?

The requirements are very strict, four witnesses (see Q 24:4,13) must see actual intercourse (dukhool). Other actions do not count as "zinaa". 

There is great wisdom in this, in that it limits false accusations to be leveled, and also allows for any potential issues to be resolved with the involved parties, rather than making a public spectacle.

Q12 Does a woman's voice constitute 'Awrah (something to be hidden)?

There is no evidence for that from the Qur'an or Sunnah. 

Cultural expressions

Q13 Is Music lawful?

There have been many authorities which consider it to be forbidden (Haraam), on the basis of some reports in the hadeeth literature, as well as an interpretation of the term Lahwil Hadeeth which appears in the Qur'an (31:6). However, the reports have been disputed since almost the very beginning of the Muslim intellectual history. Great scholars such as Imam Al Ghazali (see Ihyaa Uloom id deen )have praised the value of music, and the Quranic text mentioned above has no actual relation to music.

It is our view that immoral music is what is forbidden, as it encourages social disorder. This is the view of many great scholars and finds articulation by Shaikh Yusuf Al Qaradawi in his work Al Halaal wal Haraam Fil Islaam. 

Q 14 Can holidays other than the two Eids be observed by Muslims?

This depends on the nature of the occasion. Most occasions are secular in nature, and involve needed family and social interaction, which is encouraged by Islam. It is our view that holidays and occasions such as birthdays, national holidays, anniversaries, are not problematic at all. 

It can be argued that Christmas is a problem, but it is one easily solved. This question is particularly relevant for Muslims who have converted to Islam from a Christian background. One can join one's family in the social aspect (dinners for example), but not the religious aspect (church communion and the like). Simply skip the religious aspect, if there are any present.

Q15 What about Tattoos?

Some people get tattoos of their spouse's names, and other decorations. It is our understanding that such actions are haraam because they permanently alter one's body from its natural form. More importantly, scholars have given- as evidence for declaring it to be haraam, the Quranic assertion "Do not alter God's creation" (Q 30:30).

If one already has tattoos, it is in the past. However, we advise all readers not to get more tattoos. 

Q16 Can widows remarry?

In some cultures, this is frowned upon, however, there is nothing in the Qur'an or Sunnah which forbids it. Indeed, the Prophet Muhammad Sall Allahu 'alayhi wa sallam himself married widows.