Article on Dress Code Guidelines for Prayer in Islam
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Dated 26th October 2013
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.
Let us briefly establish and address Common Mistakes Made in the Way we Dress: In and outside Prayer in accordance to the Islamic concept for both male and female.
Let us briefly establish and address Common Mistakes Made in the Way we Dress: In and outside Prayer in accordance to the Islamic concept for both male and female.
Fellow brothers and sisters (Muslims)! Fear Allah as He should be feared and keep your duty to Him.
1.0 Introduction
What prompted me in compiling this brief was that I observed an Imam leading in prayer with T-Shirt with decoration marks or sometimes very tight shirts? I asked him; would you see Federal Minister of your country with this clothing if he asked you to see him?
I thought it might be good to help brother/sister Muslims, new and old, by pointing out one key etiquette in prayer – and that is keeping your ‘’Awrah[1]’’ (area of the body that is private) covered.
We have been commanded by Allah to keep our private parts covered and only visible to those whom we are allowed to (e.g. wives, husbands etc.). In today’s fashion, clothing is made more figure-hugging and exposing these private parts. This is all the more evident when you visit the masjid and see brothers praying but when they bend into Rukoo (bowing) or sujood (prostration), their ‘’T-Shirts and tops’’ are not long enough to cover themselves, exposing their behinds etc. It is also likely that they are unaware of this:-
1) Ye Children of Adam! We have bestowed raiment (clothing) upon you to cover yourselves (screen your private parts, etc.) and as an adornment to you. [Surah Al-Ahraf 7:26)
2) Ye Children of Adam! Wear your beautiful clothing at every time and place of prayer. [Surah Al-Ahraf 7:31)
3) Prophet Muhammad (SAW) said: “Whatever is above the knee should be covered and whatever is below the naval should be covered.” [Dar-ul-qutni]
Every Muslim should wear such clothing that sufficiently cover their ‘’Awrah’’. Especially during salaah, he must take care to cover his ‘’Awrah’’ and not wear clothing with pictures, clip art, or cartoons of living creatures i.e. human beings and animals. . So we remind some of our brothers.
Here are some notes on the subject that were prepared from a book by Shaikh Mashoor Hasan Salmaan.
2.1 Praying in tight clothes so that they press over the private parts ('awrah)
Praying in tight fitting clothes is deemed Makrooh according to the Sharee'ah. Perhaps the one praying in such clothes actually leaves parts of his prayer out.
It is known that many people who dress in such a way do not attain their prayer at all while others attain only a little, like the prayer of a hypocrite.
Those who pray, many amongst them nowadays dress in clothes that are excessively tight around one or both of their private parts (their thighs and backside)
Ibn Hajr says, that a group of the Hanafee scholars considered such practice as makrooh. [See Fathul-Baari 1/476]
If this is the case for normal trousers then what is the case when they are very tight?
'Al-Albaanee explained that trousers have two problems:
a) This is a dress that resembles the disbelievers. Muslims used to dress in wide bottoms (saaraweel) which were loose fitting and baggy.
b) This type of dress constricts and presses upon the 'awrah. The 'awrah of a man is from his navel up to his knee. The worshipper should be as far away as he can from disobedience of Allah during his prayer. He is prostrating (in obedience and submission) to Him. How can he be praying and standing before His Lord, when his buttocks are showing and what is between is visibly magnified?
There is no difference between a lady wearing tight clothes, which press against her body and a man wearing trousers, which also cling to his body. The buttock of both a man and a woman are part of the 'awrah and both of them are the same. So it is compulsory for the youth to be warned about this predicament about which, many of them are blind, except for he whom Allah has guided, which by the example set, seems to be a few.
The Messenger (SAW) forbade a man from praying in his trousers (saaraweel) unless he had a wrapper (rida) on him. [Abu Dawud, al-Haakim and the hadeeth is Hasan][3]
As long as the trousers are wide and not tight the prayer is valid, but it is better to have a shirt or a top, one that covers between the navel and the knee, or lower still onto the middle of his shins, or down to just above his ankles, because that is the complete covering.
If his backside becomes visible then the prayer is invalidated and if only the clothes press against his 'awrah then it is makrooh.
2.2 Praying in thin and transparent clothing
Just like it is makrooh to pray in tight fitting clothes which cling to the 'awrah, it is not permissible to pray in thin clothes which are transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa 5/2056]
Praying in sleeping suit or pyjamas:
'Abdullaah ibn 'Umar (RA) saw Naafi' praying by himself in a single garment (thawb). So he said to him, "Can you not wear two garments?" He said, "Of course". He said, "Do you go out to the market in a single garment?" He said, "No". He said, "Allah has more right that He is dressed up for!" [at-Tahaawee in "Sharh ma'anee-ul-aathaar", "Tafseer-ul-qurtubee" and "al-mughnee"]
Such is the case for one who prays in his night garments. He would feel shy to go to market in it on account of its thinness and transparency.
This is a requirement whether for a man or a woman, whether praying alone or in congregation. So whoever's clothes reveal his 'awrah in spite of his ability to keep it covered, then his prayer is invalidated.
Praying in a light tunic:
Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person's skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of Umar (RA) previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person's circumstances (poverty). The prayer of someone in two garments is better than doing so in one.
Imaam Shaafi'ee said if a person prays in his shirt and it reveals him, then his prayer is invalidated. [See al-Umm 1/78]
Even worse for ladies:
The lady doing that is in a more terrible situation than the man. And if she prays in a loose outer garment with sleeves and slit in front then it is better for her to wear her Hijab on top. She must make sure she does not pray wearing delicate material such as nylon or chiffon.
Consider the hadeeth where we are told how in the last part of the nation of Muhammad (SAW) there will be ladies who are "dressed yet they are naked[4]."
It is forbidden to wear clothing that is light and fine so that the 'awrah is not covered whether for a male or a female. This is a matter of the Sharee'ah without any difference; that it is compulsory (wajib) for a lady to cover her body with a garment which is not transparent. This is a condition for covering the 'awrah.
2.3 Praying in long and overflowing lower garment (practicing isbaal or being a musbil)
Abu Hurairah (RA) said: "While a man was praying with his lower garment hanging down the Messenger (SAW) said to him, "Go and do wudhu." So he went, performed ablution and came back. He (SAW) said, "Go and do wudhu." So a man said to him, "O Messenger of Allah! Why do you ask him to do wudhu?" So he remained silent about him. Then he said, "He was praying while his lower garment was hanging down (i.e., he was a musbil)." [Abu Dawud, Musnad Ahmad, An-Nisai in Sunan al-Kubra, an-Nawawi]
'Abdullaah ibn 'Umar ((RA)maa) reported that the Messenger of Allah (SAW) said, "Allah does not look at the prayer of a person who lets his lower garment flow out of pride" [Ibn Khuzaimah]
Ibn Mas'ood (RA) said he heard the Messenger of Allah (SAW) say, "Whoever lets his lower garment hang down (over or below the ankles) from vanity then there is neither ease from Allah nor anything blessed." [Abu Dawud and in 'Allaamah Albaani's Saheeh Jaami'-us-Sagheer]
The Shafi's and Hanbalis reckon the tradition is a proof that it is forbidden to let the lower garment drop below (the top of the ankles) in prayer when done out of pride, and according to the Shafi's it is objectionable when no vanity is intended. [See "Al-Majjmu'" and "Nail-ul-Awtaar"][5]
Ibn al-Qayyim elaborated about the first hadeeth and said letting the lower garment flow is sinful. The man was ordered to perform ablution and pray because ablution puts out the heat of sinfulness.
At-Teebi explained the man was asked to do ablution although he was clean so that he would consider the reason why he was ordered so. Allah blessed the request of the Prophet in that such outward cleanliness will cleanse the stain of arrogance inside, because exterior cleanliness affects the inward cleanliness.
Isbaal is totally sinful which is necessary (wajib) to avoid and warn against it because of the statement, "Whatever hangs below both ankles from the lower garment (izaar) is in the Fire." [Bukhaari, An-Nisai]
Whatever is like the izaar also comes under the same judgement, like the shirt (qamees), trousers, cloak (woollen - basht) and similar to that. It is authentic from the Messenger of Allah (SAW) that he said, "Allah will not speak to three (types of people), nor will He look at them on the Day of Judgement, nor will He purify them, and they will have a painful punishment: the person who is a musbil with regard to his garment, ... ..." Muslim brings this in his Saheeh.
The Prophet (SAW) said, "Whoever lets his garment flow (upon and beneath the ankles) due to vanity Allah will not look at him on the Day of Judgement."
It is compulsory for every Muslim to be on guard against what Allah has forbidden for him with regards to isbaal and other sins.
2.4 Rolling up the garment in prayer
One of the mistakes of some of those who pray is that they tuck up their garments before starting their prayer.
It is reported from Ibn 'Abbaas ((RA)maa) that the Messenger of Allah (SAW) said, "I have been ordered to prostrate upon seven (bones) and that I neither tuck up the hair nor the garment (thawb)." [Muslim, An-Nisai, Ibn Khuzaimah]
An-Nawawi said the scholars are in agreement that it is not permissible to pray while his garment is rolled up or his sleeve or anything similar. [Sharh Saheeh Muslim]
Imaam Maalik said that if his clothes are already like that since he was doing a job and he rolled it up for that work and he started his prayer as he is, then there is no harm that he prays in that condition.
However, if he only does that to tuck up his hair or garment then there is no good in it. [Al-Mudawwanat-ul-Kubra]
2.5 Praying without covering the head
It is permissible to pray in bare head for a man. The head is 'awrah for a woman. However, it is recommended (mustahab) that he is completely dressed for prayer. This includes covering the head with a cap, or turban or something similar from what is customary from his clothes.
Uncovering the head without excuse is detested (makrooh) especially in the compulsory prayers and even more especially in congregation.
'Albaani said: "As for what I see, it is makrooh to pray with the head bare and this is indisputable. It is recommended for Muslims to enter the prayer in full Islamic manner of dressing because of the hadeeth, "Allah has more right that you beautify for Him." [At-Tahawi, At-tabraani, Al-Baihaqi. See Silsiltus-Saheehah]
"This is not from the good manners from the customs of the Salaf to have the head uncovered and walk like that on the road, and enter places of worship like that, but it is from the ways of the foreigner which has infiltrated the Islamic lands when the disbelievers set foot in it, and imported their corrupt custom and the Muslims imitated them in it. So repel it and its likes... ... This is an extraordinary accident and it is not appropriate that it should warrant contradicting the prior Islamic culture, and be taken as an excuse for permission to pray without head-covering."
It is not established at all that the Messenger (SAW) ever prayed outside the pilgrimage with bare head, without a turban/cap. Whoever thinks he did so then he should bring the proof. If he (SAW) had done so, it would have been recorded. etc.]
2.6 Praying in clothes which has pictures on it
A'isha (RA) said that (once) the Messenger of Allah (SAW) prayed in a woolen garment which had markings on it. When he finished his prayer he said, "Go to Abu Jahm ibn Hudhaifah with this garment and bring me an inbijaaniyyah, because this has distracted me too much in my prayer." [Bukhaari, Muslim, Nisai, Ibn Maajah, Muatta of Maalik]
The inbijaaniyyah that the Messenger of Allah (SAW) desired is a thick garment which has no markings or pattern on it unlike the khameesah (woolen garment which he was wearing at the time) which he rejected and it had such markings. And patterns are more preferable than pictures.
At-Teebi said while commenting on the above narration that pictures and similar things, which can be seen, affects the pure hearts and clean souls. [See "'Umdatul-Qaari" and "Fathul-Baari"]
Anas (RA) said that (once) A'isha (RA) had a curtain which she used to screen a side of her house. The Prophet (SAW) said to her, "Remove it from me, because its pictures keep on turning my attention away from my prayer." [Bukhaari]
The above narration presents a difficulty when viewed against the other hadeeth also from A'isha (RA) which says that the Messenger of Allah (SAW) would not enter the house which had a screen/curtain with pictures on it. [Muslim] This is resolved by knowing that this narration is talking about pictures of living creatures on the material while the first narration is not about such.
The above hadeeth of Anas (RA) is evidence that it is makrooh to pray in a garment which has pictures on it.
Their evidence is the narration from A'isha (RA) who said: "I had a garment with pictures on it which I had spread out and the Messenger of Allah (SAW) was praying towards it. So he said, "Take it away from me." So I (cut it into pieces and) made (some) screens (out of it). [Muslim, Nisai]
After mentioning this hadeeth an-Nawawi said, "As for the garment which has a picture or a cross or whatever draws the attention away, then praying in it or towards it or on it is makrooh due to the hadeeth."
2.7 Praying in saffron dyed clothes (Saffron colour is red or bright orange-red)
'Abdullaah ibn 'Umar (RA) said that the Messenger of Allah (SAW) saw him dressed with two saffron coloured garments. So he said, "This is the dress of the disbelievers, so do not clothe yourself with it." [Muslim, Musnad Ahmad]
In one narration he (SAW) said to him, "Did your mother order you to wear it?" I said, "Shall I wash them both?" He said, "Rather burn them both!"
In another narration it says how he was seen by the Prophet (SAW) in a garment stained with saffron dye so he was told, "What is this garment that is upon you?!" So he understood by that its dislike and went home and found them heating up the stove to cook meat and threw the garment into it. Then he went to the Prophet (SAW) the next day and he said, "What have you done with your garment?" So when he had told him, he said, "Why didn't you clothe some of your family with it? There is no harm in the ladies using it." [Musnad Ahmad, Abu Dawud, Ibn Maajah]
It is reported from Anas (RA) that the Prophet (SAW) forbade the man from wearing saffron (clothes). [Bukhaari]
'Ali (RA) said the Prophet (SAW) forbade from saffron dyed clothes. [Muslim, Nisai, Abu Dawud]
Ibn Qudaamah said, "Concerning praying in red garments, our companions have said it is makrooh for a man to clothe in it and pray in it." [Al-Mughni][6]
3.0 Question and answer session
3.1 One of our brothers/sisters asked this question:
My request is that I want to know whether female has to cover her foot also while praying (namaaz). Because usually our dress code is only up to ankle it means foot can be seen. I came to know that we have to cover foot also while praying. Can you please advise me in right way of wearing dress code for female while offering prayers (namaaz).
Answer: Dress code of women in prayer
Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (SAW) is His slave-servant and the seal of His Messengers.
Allah says in the Holy Quran Chapter 33 Surah Ahzaab verse 59:
O prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested: and Allah is Oft-Forgiving, Most Merciful. (59)
Allah Says in the Holy Quran Chapter 24 Surah Noor verse 31:
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards Allah that ye may attain Bliss. (31)
There are two opinions amongst the scholars in Islam as to what does the phrase ‘except that which is displayed of itself’ mean and include. One opinion is that it means the face, hands (below the wrist) and the feet (below the ankles) may be left uncovered, and the other opinion is that the face also has to be covered, and only the hands and the feet may be left uncovered.
Sunan of Abu-Dawood Hadith 4092; Narrated by Aisha, Ummul Mu'minin: ‘’Asma, daughter of AbuBakr, entered upon the Messenger of Allah (SAW) wearing thin clothes. The Messenger of Allah (SAW) turned his attention from her and said: ‘O Asma, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this’, and he (SAW) pointed to her face and hands’’.
The most accepted opinion is that if the women covers everything except her face, her hands (below her wrist) and her feet (below her ankles), she would be following the Command of Allah; and if she chooses to cover her face with a ‘naqaab’, then it would be considered purest and closest to the Command of Allah Subhanah.
And Allah Alone Knows Best.
3.2 Dress code of women in prayer
For the prayer of a believing woman to be acceptable to Allah Subhanah, she must cover herself completely in her ‘khimaar’ or ‘hijaab’ or ‘jilbaab’, just as she would when in the presence of non-mehram members of the opposite sex, even if she were to pray absolutely alone…ie. other than her face, her hands (below her wrist) and her feet (below her ankles), all other parts of the body of the believing woman must be covered.
Ibn Abbas (RA), Ibn Umar (RA) and Aishah (RA) narrate that the Prophet (SAW) said, "Allah does not accept the prayer of an adult woman unless she is wearing a head-covering (khimar, jilbaab, hijab)."
Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.
4.0 The Participation of Women in Meetings and Gatherings
The world today, in the name of freedom of women, and, more directly, the freedom of sexual relations, has only served to corrupt the morale of the youth. Instead of this freedom helping to develop the amazing potentialities which exist within every human being, it wastes human energies and talents, in a way which did not exist in the past. Women have left their homes, but for what? For the cinema, the beach, the streets, and evening entertainment! In the name of freedom, women today have destroyed their homes without having effectively cultivated schools or universities or places of work.
As a result of this unrestrainedness and ignoring of any restrictions, the educational efficiency of young people, in general, has decreased. Young people run away from school and education and sexual crimes have increased at enormous rates. The cinema market is doing a brisk business and the pockets of capitalists who deal in cosmetics are overflowing.
The second point is that in spite of the dangers which result from the breaking of the barriers of sexual modesty, the Divinely bestowed religious precepts of purity have not been heeded by them, as they guide the ummah towards moderation, far from any extremity. To the point that women are not drawn towards corruption, the Islamic precepts do not prevent her active participation in society.
In some cases, it is even obligatory that she should participate, like in the Hajj rituals which is equally obligatory upon men and women. No husband has the right to prevent it.
It is not obligatory upon women to participate in the congregational ritual prayers but if they go, it becomes obligatory upon them to participate and not to leave.
It is not obligatory for women to participate in the Festival ritual prayers but they are not forbidden from participating. It is disapproved for women of great respect or beauty to participate in such prayers.
The Holy Prophet cast lots among his wives and would take them with him on his journeys and some of his companions also took their wives.
5.0 Shaking Hands
Another issue is shaking hands. Of course, all of these issues arise only when there is no lust or fear of deviation present; otherwise they are clearly not permitted. Again, the traditions and religious edicts confirm one another in this matter. The Imam was asked if it is permitted to shake hands with a non-related woman. He said, "No, unless the hands be covered or the woman be mahram."
One must not shake the hands with a woman who is not mahram unless her hand is covered and even then, pressure should not be applied.'
The Holy Prophet would accept the allegiance of women but he did not shake hands with them. He would order a bowl of water to be brought. He would put his hand in the water and order the women offering her allegiance to do the same thing. She was considered as having pledge her allegiance[7]. Ayesha said that throughout his lifetime the Holy Prophet never touched the hands of a woman who was not mahram.
It is recorded that the Holy Prophet ordered the door to the mosque for women be separate from the men's door so that men and women would not be obliged to go and come through the same door. He forbid men from using that door.
It is also recorded that the Holy Prophet commanded that after the night prayer, women be allowed to leave the mosque first so that they would not have to mix together. In order that no contacts prevail, he said that women should walk down the side of the street and men, down the middle.
It is because of this that religious jurisprudents issue edicts that it is disapproved for men and women to mix together.
6.0 Muslim Custom
The customs of the Muslims are not something which can be easily put aside; if we assume that Muslims have acquired a custom from the beginning of Islam whereby it is discovered to be from the customs of the Holy Prophet and the Sahabas, it should be preserved. However, a custom of the people is not proof in itself except when it is discovered to be among the customs of the Holy Prophet. Then it becomes proof and must be observed.
For instance, take the beard. Some people say that the real proof for it is that men from the time of the Holy Prophet and later all had beards. Thus, we rely upon this.
The modest dress did not exist among the pre-Islamic Arabs. Islam brought the covering of the head, neck, and chest, etc. and the forbidding of looking with lust. But a part of that which Islam brought existed in non-Arab areas.
Some people follow a philosophy and that philosophy is that in those areas which are ruled by customs, whatever one does not say to the people is better. It is better not to say it than to say it.
Of course, the Holy Quran tells us, "Those who conceal the clear (Signs) that we have sent down and the Guidance after We have shown them clearly in the Book ... on them shall be God's curse and the curse of those entitled to curse ..."(2:159).
The Holy Quran says in Surah Hujarat, "O believers, advance not beyond God and His Messenger " (29:1). What is meant by 'advance' is a point beyond which God and His Prophet said one needed to go, thereby, 'advancing beyond God and His Messenger'.
We must make efforts to establish cultural, social, and health activities, particular to women, and resist the mixed activities which are imitated from the West i.e. Europe. It is only in this way that women will rediscover their real personality and the possibility that they will no longer be a tool, a toy and a means to men's lust in the name of freedom and equality.
7.0 The Wisdom in the Islamic Dress Code
7.1 When the time comes for a woman to pray, one of the conditions that must be fulfilled in order for her prayer to be valid is that she covers her awrah.
“...Take your adornment (by wearing your clean clothes) while praying...” (Quran 7:31)
The Prophet said, ‘Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil’.
The awrah of a woman when she prays is the same as for non-mahram men. However it is perfectly acceptable for a woman to wear a long loose fitting garment over her indoor clothes, presuming she is praying in the privacy of her home. If she is praying in the masjid, of course she will be wearing clothes that are acceptable in front of strangers.
In order for a man’s prayer to be valid he too must cover his awrah, which is from the navel to the knees. However because Islam is a religion that is very concerned with community cohesion and respect for others, a man must always be aware of where he is. In accordance to the spirit of haya[8] it is always advisable for a Muslim (man or woman) to be cautious about those things that could affect either him or those around him.
It is desirable for a man to wear perfume when he is standing in front of his Lord for prayer. Women must be careful of this point. While it is allowable, even desirable for her to wear perfume in the home it is not acceptable for either her skin or her clothing to be perfumed if she wants to pray in the masjid.
“If any one of you (women) attends evening prayer, let her not touch any perfume.”
There is great wisdom in the Islamic dress code. In order to see and understand it clearly one must remember a few basic concepts. First and foremost, that Islam was revealed for all people in all places, at all times. Thus what is in or out of fashion is not relevant. Secondly, Islam is a holistic religion concerned with humankind’s physical, spiritual and emotional health, and not just for each individual but for the community or society as a whole. This involves respect; for Allah, for each other and for oneself.
A dress code is required for both men and women, Islam does not put the responsibility entirely on one gender, and in fact the verses referring to men were revealed first. However both men and women are commanded to lower their gaze and protect their modesty; and both men and women are expected to create a healthy social environment with constructive morals, manners and values.
The term hijab[9], is more than a scarf and more than a dress code. It is a term that denotes modest dressing and modest behaviour. For instance, if a Muslim woman was correctly covered but at the same time using bad language, she would not be fulfilling the requirements of hijab. If a Muslim man was covered from the navel to the knee but walking around in public calling attention to himself or behaving rudely he would also not be behaving in an appropriate manner.
Women who wear hijab point out many benefits to be gained from adhering to the Islamic dress code. Some describe wearing hijab as being “set free” from society’s unrealistic expectations. They are no longer thought of as sexual objects, but are desired for their intellect. They are no longer valued for their looks or body shape but for their personality and character. Women wearing hijab report that it minimizes sexual harassment in the workplace.
7.2 Wearing pants, or garments that hangs below the ankles.
This is one of the greatest sins. Abu Dtharr reported that the Messenger of Allaah (SAW) said, There are three people whom Allah shall not speak to on the Day of Resurrection, nor shall he look at them, nor shall he purify them, and they shall have a painful torment: One whose garment hangs down below his ankles, almanaan, and (a merchant) who sells of his merchandise by means of false oath.
Some people think that wearing clothes that hang below the ankles is not a sin if they abstain from doing so while praying only. Others think that wearing such a garment is a sin only if it is worn out of pride; otherwise, they believe there is no harm in doing so. However, the above and many other traditions indicate clearly that wearing clothes that hang below the ankles (for men) is a grave sin regardless of whether such garments are worn out of habit or pride. There are other authentic traditions that emphasize wearing clothing that hangs below the ankles out of pride entails harsher punishment. Abu Hurairah reported that the Messenger of Allah (SAW) said the part of the garment which hangs below the ankles is (punishable by) Fire (on the Day of Resurrection).
It is commonplace to see brothers folding up the hems of their pants for prayer. However, as soon as prayer is completed, they unfold their pants. The belief that wearing garments that hang below the ankles is prohibited during prayers only is a misconception commonly held by many Muslims. Such Muslims are unaware that the Prophet (SAW) forbade praying with folded clothes. Based on this prohibition, scholars have agreed that praying with folded sleeves or pants is unlawful.
One of the main things that differentiate Muslims from Non-Muslims is the Islamic dress code. Both, Muslim men and women are bound to this unique dress code.
For Muslim women, there is a strict order by Allah to cover their bearings and abstain from displaying their beauty. The sole reason for this order is to dignify the status of women in Islamic society and provide them with a respectful status in front of men.
Islam is a pure religion and therefore provides purity to its followers. There are a lot of benefits with purdah; a woman applying perfume and walking down the streets becomes the sole object of interest for the spectators, or in almost all cases, for men. While the one covered completely with hijab is most likely to be respected. Purdah also eliminates sexual harassment which is emerging as one of the biggest evils in the society.
7.3 Praying while part of the back is exposed.
This happens to those who wear tight and short shirts or tight pants; when they bow or prostrate, part of their backs are exposed. Such part of the body is awrah, or the part which must be covered always. Exposing part of the back during salah, renders salah null and void.
8.0 Conclusion
Wearing a thin (see-through) garment that does not sufficiently cover the ‘auwrah (private area). This is an invalidator of the salaah because covering one’s ‘auwrah is a condition for a sound salaah. The man’s ‘aurah is - according to what is most authentic – from the navel to the knee. Likewise he must cover his shoulders or one of them in accordance with the statement of Allah: O children of Aadam wear you adornments to every masjid. [Al-‘Araaf 31] It is sufficient to wear a single garment to cover the ‘auwrah
according to what is narrated from ‘Umar Ibn Salamah (radiallahu ‘anhu): He saw the Messenger of Allah ((SAW) praying in a single garment (thowub) in the house of Umm Salamah, he had cast both ends over himself. [Al-Bukhaari and Muslim].
Ibn Qudaamah (rahimahullah) stated: It is obligatory to cover sufficiently to hide the color of the skin, for if it is thin enough that the color of the skin may be seen from behind to the extent that the whiteness or redness of the skin is perceived thane salaah in it is not allowed in that covering has not been achieved.
A woman not covering her head with the khimaar in salaah and not covering her feet. The ‘aurah of the women in the sallah is her entire body with the exception of her face. Nor is there any harm if she covers her face due to the passing by of men or the like. It is obligatory for her to wear a khimaar which is a head covering that also covers the bosom. This according to his (SAW) statement: Allah does not accept the salaah of the menstruating female unless she is wearing a khimaar. [Collected by Ahmed and the collectors of the six most authentic books except An-Nisaa’i and it has be authenticated by Ibn Khuzaimah and others. It is also obligatory that she cover the tops of her feet in compliance with the hadeeth “The entire woman is ‘auwrah” Collected by At-Tirmidhee with an authentic isnaad. Along this same meaning is what is transmitted by Malik and abu Dawood and others from Muhammad Ibn Said Inb Qunfudh from his mother who asked Umm Salamah (RA), the wife of the Prophet (SAW), about what garment a woman should pray in. She answered: She should pray in a khimaar and a full, loose-fitting chemise that conceals the tops of her feet. Also with this meaning is the hadeeth of Umm Salamah: Lower it by an arm’s length.
May Allah provide us the ability and strength to carry out his orders!
References
Islamic Clothing Women
www.islamicwomenclothing.com
New Islamic Dresses: Islamic Prayer
newislamicdresses.blogspot.com/2012/03/
The Islamic Dress Code (part 3 of 3):
www.newmuslims.com/lessons/136
http://www.islamhouse.com/51070/en/en/audios/Common_Mistakes_in_Prayer
[1] Awrah – the parts of the body that should be kept covered. (There is no awrah between a husband and wife.) Non-Mahram men; only face and hands.
[2] http://www.missionislam.com/family/mendress.htm
[3] "Saheeh-ul-Jaami'-us-Sagheer" of 'Allaamah al-Albaanee "Sharh ma'aani-ul-aathaar" of Imaam at-Tahaawee Shaikh Hamood at-Tuwayjiree's discussion about it in his book which talks about how resemblance of the mushrikoon has befallen upon many in "Al- Iidaah wa-tibyaan.."
[4] Ibn 'Abdul-Barr says such women will dress in light material which will cover them yet not screen them, so they will be dressed in name but naked in reality. ["Tanweer-ul-hawaalik" 3/103]
[5] For a detailed discussion on this please consult "Majmoo' al-Fataawa" of Ibn Taimiyyah, "Fathul-Baari", and "'Awn-al-Ma'bood" where you will find the explanation that it is indeed forbidden to practice isbaal whether with pride or without it.
Ibn-ul-Qayyim discusses this in "Zaad-ul-Ma'ad" and says it is indeed very strongly disliked although still permissible. Allah granted refuge from it to the Prophet (sallAllahu 'alaihi wa sallam) when he wore a blood-red garment and now there is doubt as to the true meaning of red cloth.
[7] All historians and commentators have recorded this. Historians recorded it in recalling the events of the victory of Makkah and commentators have referred to it when commenting upon the verse, "O Prophet! When believing women come to you to take the oath of allegiance..." (60:12). See also Kafi, vol. 5, p. 526.
[8] Haya – natural or inherent shyness and a sense of modesty.
[9] Hijab – The word hijab holds several different meanings, including conceal, hide and screen. It commonly refers to a woman’s headscarf and in broader terms to modest clothing and behaviour.
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