The PPK Muslims (Proud, Practicing, Knowledgable) : 03/26/16

Quran and Shari'ah on the Purpose and Style of Dress
(distinct from Hijaab) for Muslim Men and Women

ABSTRACT

Islam + Dress = Hijaab. So it appears. If you google “Islam and dress” the majority of articles are discussing hijaab; we have discussed it earlier. This article discusses two ayahs that offer general and definite guidance and instructions on how and what to dress: “O CHILDREN of Adam! Indeed, We have bestowed upon you from on high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty: but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man might take it to heart.” and “O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters”. Before discussing these ayahs, the exact source/sources to guide and lead us to live our Deen in the modern world are discussed. An ayah is quoted which clearly but indirectly advises not to transgress about the role of Ulemaa: “They have taken their rabbis and their monks - as well as the Christ, son of Mary - for their lords beside God, although they had been bidden to worship none but the One God, save whom there is no deity: the One who is utterly remote, in His limitless glory, from anything to which they may ascribe a share in His divinity!” The three aspects of a Muslim dress mentioned in the index ayah are analysed. The word “zeenah" lends itself to two different forms and appearances:1) Natural or bodily beauty, 2) Acquired adornment which again has two distinct styles: a) Ornaments of gold, silver, platinum, glass etc and b) Clothes of different material,colour, designs and embroidery. These are discussed in some detail as there is lot of variation, controversy and debate on this aspect across the Muslim community presenting some very comical or contradictory spectacles on the streets, malls and parties. The article mentions an ayah which emphasizes that by wearing nice clothes and putting on a good appearance, we are also remembering and acknowledging Allah’s blessings upon us: “Say, ‘Who has forbidden the adornment of Allah, which He has brought forth for His servants and the good things, clean and pure, which Allah has provided for them?’ Say, ‘They are [lawful] for the believers in the present life but they shall be exclusively for them on the Day of Resurrection. Thus We explain Our signs for a people who understand.” Generally speaking the Shari‛ah does not prescribe a special type of clothing. All kinds are acceptable within the bounds set up by Islam. A dress does not and cannot display our Islamic identity as there is no such thing as a “Islamic Dress.” It is a common belief that our dress should be different from the non-believers. Not true. A Muslim attire should not be translucent or tight, both for men and women. Jewelry and make-up within the limits discussed would be perfectly legitimate. Perfume is included in this category. Both genders are refrained from dressing like the opposite gender. A Muslim should not dress for fame, pride and vanity.

March 26, 2016

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- Mach 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee Two + Pages

The Main Story: Recommended Four + Pages

Footnotes: For the Perfectionist One + Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah A’Araf 7, Ayah 26

يا بَني آدَمَ قَد أَنزَلنا عَلَيكُم لِباسًا يُواري سَوآتِكُم وَريشًا وَلِباسُ التَّقوىٰ ذٰلِكَ خَيرٌ ۚ ذٰلِكَ مِن آياتِ اللَّهِ لَعَلَّهُم يَذَّكَّرونَ

“O CHILDREN of Adam! Indeed, We have bestowed upon you from on high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty: but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man might take it to heart.”

A SHORT VERSION

Islam + Dress = Hijaab. So it appears. If you google “Islam and dress” the majority of articles are discussing hijaab. On the other hand the Quranic concept of Hijaab is about the attitude and behaviour at inter-gender social communications and interaction; it is not about the dress. However I do not intend to discuss this issue right now. Earlier, we have discussed “Hijaab” in two sessions:
http://khalidmitha.blogspot.com/2015/07/is-it-correct-to-designate-headscarf.html
http://khalidmitha.blogspot.com/2015/07/hijaab-shariah-version-vs-late.html

As the index ayah reads, Islam offers general and definite guidance and instructions on how and what to dress.

I recall distinctly my thoughts on the flight from UK to Karachi……………..(see the Main Story) Let us try once again to define this issue of finding the source so that we can find out what Islam has to say about the dress for women and men.

Without any doubts or debate, Allah Ta'aala Subhaanahoo is the ONLY —Primary, secondary, tertiary — source. HE has chosen Islam as the Deen for all mankind from start to finish. Consequently therefore, we have to look towards HIM and to HIM alone to find what Islam is about. HE has blessed us with the Holy Quran describing the Principles and Philosophy of our Deen and defining a complete code of life for us. Hence the Holy Text becomes our Primary and Only source for guidance and instructions on Islam.

The Holy Book has reached us through the lips of our Beloved Holy Prophet Mohammed, may Peace be on him. He is therefore our Primary source on the ground, recognizable and reachable to our senses to learn about Allah Ta'aala Subhaanahoo, HIS Book and Islam. Be sure, the Holy Prophet has asserted clearly and repeatedly that he is not a law maker or a law giver. He is the Messenger of Allah to explain, elaborate and implement the Divine Plan. This is the “sunnah” — the source of Islam on the ground.

Ijmaa and ijtihaad are technique and process to reach a source or interpret a source; they are not sources in themselves. Just to illustrate the point, the ijmaa of scholars on a point not found in Quran or Sunnah will not make it an issue of our Deen.

Lastly about the role of Scholars and Ulemaa. Without any hesitation, we have to learn from them. We will be certainly lost without them. But the Holy Quran has clearly though indirectly warned us to avoid transgression in this direction:³

“They have taken their rabbis and their monks - as well as the Christ, son of Mary - for their lords beside God, although they had been bidden to worship none but the One God, save whom there is no deity: the One who is utterly remote, in His limitless glory, from anything to which they may ascribe a share in His divinity!”

We need the Imams, the Mufassirs, the Muftis, the Mohaddisins and the Shaikhs and need them badly to learn and understand our Deen. That is their sole and only role……………

The index ayah has addressed the Children of Adam. This is the special style of our Text when it wants to address the mankind as a whole. The message in this ayah is addressed to all humans, as distinct from

animals to hide and cover their private and shameful parts; it is both a human need and a

natural desire………….

The ayah, then describes a second purpose of clothing: as a thing of beauty or an adornment for us. “Wa Reeshan” literally means "as plumage”, metaphorically referring to the beauty of birds' plumage. Thus ornamental clothing beautifying oneself is sanctioned and encouraged in Islam. More about it later.

But the most important clothing as per this ayah is not of any fabric but of “God Consciousness” leading to garment of piety and righteousness which will guard against evil. To revere God and know that HE is always watching us is the basic rule for the dress code in the Quran. A woman knows intuitively what is decent and what is revealing; what is righteousness and how to maintain it. Women can be expected and trusted to make this distinction. This is why God sets in this ayah the rule of revering God and maintaining righteousness as the basic and foremost rule for the dress code.

Let me quote an additional ayah on the importance of good clothes and appearances:⁴

“O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters”.

Locally and specifically, this ayah is a direct rebuke to the practice of the pagans of circumambulating the Kaaba naked and additionally denying or restricting food during this time. However the ayah has wide general application by consensus………… Thus this ayah is talking of adornment, beauty or status by clothing, ornaments or any other item. But transgressions in the form of pride, temptation or wordiness is strictly prohibited.

As per this ayah Muslims are required to pay attention to their appearance, making sure that their clothing is beautiful and clean, especially when dealing with others and when performing the prayers.

The matters do not stop here. There is another pretty ayah:⁵

“Say, ‘Who has forbidden the adornment of Allah, which He has brought forth for His servants and the good things, clean and pure, which Allah has provided for them? Say, ‘They are [lawful] for the believers in the present life but they shall be exclusively for them on the Day of Resurrection.’ Thus We explain Our signs for a people who understand.”

emphasizing that by wearing nice clothes and putting on a good appearance, we are also remembering and acknowledging Allah’s blessings upon us.

The word “zeenah" lends itself to two different forms and appearances:

1) Natural or bodily beauty,

2) Acquired adornment which again has two distinct styles:

a) Ornaments of gold, silver, platinum, glass etc

b) Clothes of different material, colour , designs and embroidery

There is lot of variation, controversy and debate on this aspect across the Muslim community presenting some very comical or contradictory spectacles on the streets, malls and parties. Led by our sense of righteousness as demanded by the ayahs discussed, the dictates of the pure nature innate in all humans (fitrah), simple reasoning and sound logic some principles of dress, attitude and behavior can be framed based on the principles mentioned in these ayahs.

Let me first emphasize a very important general rule in our Shari’ah………….

Hence, generally speaking the Shari‛ah does not prescribe a special type of clothing………

A Muslim attire should not be translucent or tight, both for men and women…………….

Jewelry and make-up within the limits we have discussed would be perfectly legitimate. Perfume is included in this category…….

Both genders are refrained from dressing like the opposite gender. …….l

A Muslim should not dress for fame, pride and vanity………..

The dress must cover the whole body down from the shoulders; I do not intend discussing the debatable and emotional problem of covering the hair and face.

The discussion on dress in the Quran revolves round the experience of Sayyidna Adam and Sayyidna Hawa. Let me quote two ayahs on this subject as I conclude this discussion:⁶ ……………..

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

Islam + Dress = Hijaab. So it appears. If you google “Islam and dress” the majority of articles are discussing hijaab. On the other hand the Quranic concept of Hijaab is about the attitude and behaviour at inter-gender social communications and interaction; it is not about the dress. However I do not intend to discuss this issue right now. Earlier, we have discussed “Hijaab” in two sessions earlier:
http://khalidmitha.blogspot.com/2015/07/is-it-correct-to-designate-headscarf.html
http://khalidmitha.blogspot.com/2015/07/hijaab-shariah-version-vs-late.html

As the index ayah reads, Islam offers general and definite guidance and instructions on how and what to dress.

I recall distinctly my thoughts on the flight from UK to Karachi. I had just finished my studies. Your generation cannot imagine the sentiments and enthusiasm and thrill of an Indian Muslim with a British passport heading towards the capital of the Islamic State of Pakistan, the land of his dreams. As I was reading a book on Islam ( I have forgotten which one) my focus was on finding an answer to: How do we decide the Islamic answer to a given issue? What is the exact source/sources to guide and lead us to live our Deen in the modern world? Half a century later, I still find myself debating this issue, searching for an answer. Let us try once again to define this issue so that we can find out what Islam has to say about the dress for women and men.

Next comes the valuable and profuse Hadith literature. Valuable yes, but confusing and misleading at times because of the uncritical (and therefore un-Islamic) conformity to this precious source of information about the words and deeds of our Holy Prophet. First and foremost it is certainly not synonymous with Sunnah. The latter was played out in the early seventh century over a span of twenty two years while the hadith literature was compiled two hundred years later in mid-ninth century. Hence these just cannot be the same thing. Hadith is a very good and most common source to find the sunnah of the Prophet. As a matter of fact, for Ibaadah, Hadith is the only source. Any ritual not supported by hadith immediately becomes a bidah. However a misconception about the nature and significance of the substance of hadith has led to a very damaging distortion of our Deen. The love, respect, awe and regard that the Sahaabaa had for the towering figure of our Holy Prophet was phenomenal and understandably so. Hence every word that came out of his noble lips was recorded somewhere by somebody. But the noble Messenger was very cordial, friendly and affable with his sahaabaa. He was more than willing to respond to anybody and any question. Many and many of the topics and discussions in that august company had nothing to do with our deen. They were general topics like tribal customs or poetry or incidents and happenings of the day where the Holy Prophet expressed his private feelings and opinions. He used to enjoy jokes and poetry in the company of sahaabaa. All these have become part of the hadith literature but cannot and should not be regarded as part of our deen. Resorting to hadith for guidance, therefore should not be taken lightly. Just stating “It is stated in hadith” has led to some opinions and practices in religion in gross conflict with the teachings of the Holy Quran. I refer to this fact in the Preamble to each monthly session. Exact reference and the occasion and audience of a given hadith must be carefully sifted before acting on it. Is the substance of a hadith inherently a matter of our deen, for example prayers or fasting or has the Prophet labelled it as a part of deen? If yes then acceptance becomes mandatory. If not then the hadith remains important but not relevant to our Deen.

We need the Imams, the Mufassirs, the Muftis, the Mohaddisins and the Shaikhs and need them badly to learn and understand our Deen. That is their sole and only role with all due respect. They are not the source of our Deen but our guide, adviser and model on the path that leads to the source. We are not allowed to idolize or deify them; certainly not worship them. We will be absolutely on our own in the dock on the Day of Judgement. Not even our Four Great Imams have promised any help on the Final Day. Even our parents and children will be nowhere near us to hold out hand. We will have to learn to speak for ourselves in our Final Viva.

animals to hide and cover their private and shameful parts; it is both a human need and a

natural desire. In Saudi Arabia of those days the immodest exposure of the private parts of their body in public was common such as publicly taking a bath absolutely naked or to attend to the call of nature on thoroughfares. Disgracefully they used to circumambulate around the Ka'bah in stark nakedness. Women were not far behind. Such practices are flagrantly displayed in modern “liberal” Western societies also. The other day, as I was changing in the locker room of YMCA a fully naked man walked frontally towards me; I found it very disgusting. There should not be any place in civilised human society for nudism. We Muslims should have zero tolerance for it.Every year fashion centers in Europe and America come up with the latest designs with greater exhibitionism and lesser privacy and protection. There is an inborn sense of shame in humans. However the modern “liberal” movement has successfully muted that sense in large sections of humanity. I can confidently state that people of all religions agree on the need to cover themselves in public; unfortunately the hold of religion in actual life has relaxed a lot. To cover or not to cover has become a real struggle.

Let me quote an additional ayah on the importance of good clothes and appearances:⁴

“O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters”.

Literally “khuz zeenatakum” means "take to your adornment". According to Raghib the proper meaning of the word “zeenah" is "a [beautifying] thing that does not disgrace or render unseemly ... either in the present world or in that which is to come”. “Thus, it signifies anything of beauty in both the physical and moral connotations of the word” says Dr. Asad. Another scholar Yousuf Ali defines “zeenah” as “…..adornments or apparel for beautiful living: construed to mean not only clothes that add grace to the wearer, but toilet and cleanliness, attention to hair, and other small personal details which no self respecting man or woman ought to neglect….” A dirty, unkept, slovenly Faqir could not claim sanctity in Islam.

Locally and specifically, this ayah is a direct rebuke to the practice of the pagans of circumambulating the Kaaba naked and additionally denying or restricting food during this time. However the ayah has wide general application by consensus. Another scholar defines “zeenah” as “The word zeenah which occurs in this verse refers to full and proper dress….one of a decent appearance…. refuting the misconception entertained by ignorant people down the ages that man should worship God either in a nude or semi-naked state, or at least have a shabby and unkempt appearance while worshipping.” Thus this ayah is talking of adornment, beauty or status by clothing, ornaments or any other item. But transgressions in the form of pride, temptation or wordiness is strictly prohibited.

The matters do not stop here. There is another pretty ayah:⁵

emphasizing that by wearing nice clothes and putting on a good appearance, we are also remembering and acknowledging Allah’s blessings upon us.

The word “zeenah" lends itself to two different forms and appearances:

1) Natural or bodily beauty,

2) Acquired adornment which again has two distinct styles:

a) Ornaments of gold, silver, platinum, glass etc

b) Clothes of different material, colour , designs and embroidery

Let me first emphasize a very important general rule in our Shari’ah. There is a clear distinction between the rules for Ibaadaat and Muaamlaat. The former has to be based on clear dictates in the traditions; if not these will be labelled as bidah'. The rule is exactly opposite for the latter: everything is allowed unless there is evidence in the Text, sunnah or traditions to the contrary.

Hence, generally speaking the Shari‛ah does not prescribe a special type of clothing. All kinds are acceptable within the bounds set up by Islam. A dress does not and cannot display our Islamic identity because there is no such thing as a “Islamic Dress”. Islam gives us ample room to accommodate our needs, circumstances and tastes. The design of our dress must avoid, though three deadly sins: show off, arrogance, and self indulgence. A Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [Bukhari].

I have said “within the bounds set up by Islam”. What are these bounds? An Islamic dress promotes modesty and seeks to minimize vice and immorality in society. Contrary to the modern trend of proudly using the word “sexy” Islam denounces any sex appeal and physical allurement outside the bedroom. This is lethal to the development of a happy Family — the unit of an Islamic society. It is natural and physiological that a woman in a scanty and revealing dress produces feelings of unwanted and inappropriate arousal in young people. “The eye is the spy of the hearts and the messenger of the intellect; therefore lower your gaze from whatever is not appropriate to your faith...” Lantern of the Path. In short, an erotic dress is out of bonds of Shari’ah. Our deen allows inter gender communications but wants definite restrictions on the dress to maintain a standard of morality. On the other hand the ayahs under discussion are clear and vocal to differentiate between erotic appeal and beauty and elegance. Our sisters, wives and daughters are free to indulge in gratifying their God given inner desire to dress up with clothes and ornaments to look pretty and lovely. A righteous Muslim woman will stay intuitively miles away from being enticing or seductive. I admit the distinction at times gets blurred. We will shortly discuss the limits to stay safe.

It is a common belief that our dress should be different from the non-believers. Not true. Our Holy Prophet adored the same dress as those of pagan Quraish and never advised the sahaabaa on a particular style of dress . Hence imitation here does not include wearing clothing that is predominant in one’s country even if such dress is worn by the majority of non-Muslims. The Prophet said, “Whoever imitates a people is one of them.” (Sunan Abu Daawood: 4031) This imitation refers to dress specific to a religion or of religious significance such as those of monks and priests or wearing a cross.

A Muslim attire should not be translucent or tight, both for men and women. Tight clothes, while concealing the colour of the skin, describe the size and shape of the body or part of it and create vivid images. The dress must be loose enough so as not to describe the curves of a woman's body. As defined above, these are the “natural” parts of female “zeenah”. Therefore, skin-tight and see-through clothes are not allowed in Islam. In fact, the Prophet warned those people who do not observe modesty in dress, calling them “types among the people of Hellfire”, one of them being “women who are clothed yet naked”. The aim should not be to attract the attention of the opposite gender.

Jewelry and make-up within the limits we have discussed would be perfectly legitimate. Perfume is included in this category. Extravagance, as a general rule of Islam has to be avoided. The Holy Prophet once said, “Eat, give charity and wear clothes. Let no extravagance or pride be mixed with what you do.” (Sunan An-Nasaa’ee: 2559)

Both genders are refrained from dressing like the opposite gender. lbn 'Abbas narrated that "The Prophet cursed the men who act like women and the women who act like men.”Additionally men are not permitted to wear garments made of silk or jewelry made of gold.

A Muslim should not dress for fame, pride and vanity. Such fame may be sought by wearing an excessively fancy dress as a status symbol or an excessively ragged dress to gain others' admiration of one's humility. Both motives are improper by Islamic standards. The Prophet says:

"Whoever wears a dress of fame in this world; Allah will clothe him with a dress of humiliation in the day of resurrection, then set it afire.” About clothing that is worn with pride and conceit, the Prophet said, “No one who has an atom’s weight of pride in his heart will enter Paradise.” (Saheeh Muslim: 91)

It is for this reason that Islam warns against trailing one’s lower garments on the ground out of pride. The Prophet said, “On the Day of Resurrection, Allah will not even look at those who drag their garments on the ground out of pride.” (Saheeh Al-Bukhary: 3465; Saheeh Muslim: 2085)

The dress must cover the whole body down from the shoulders; I do not intend discussing the debatable and emotional problem of covering the hair and face.

The discussion on dress in the Quran revolves round the experience of Sayyidna Adam and Sayyidna Hawa. Let me quote two ayahs on this subject as I conclude this discussion:⁶

“O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make them aware of their nakedness.” and⁷

“and thus he led them on with deluding thoughts. But as soon as the two had tasted [the fruit] of the tree, they became conscious of their nakedness; and they began to cover themselves with pieced-together leaves from the garden. And their Sustainer called unto them: "Did I not forbid that tree unto you and tell you, 'Verily, Satan is your open foe?"

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 9/31

اتَّخَذوا أَحبارَهُم وَرُهبانَهُم أَربابًا مِن دونِ اللَّهِ وَالمَسيحَ ابنَ مَريَمَ وَما أُمِروا إِلّا لِيَعبُدوا إِلٰهًا واحِدًا ۖ لا إِلٰهَ إِلّا هُوَ ۚ سُبحانَهُ عَمّا يُشرِكونَ

(4) Surah 7/31

يا بَني آدَمَ خُذوا زينَتَكُم عِندَ كُلِّ مَسجِدٍ وَكُلوا وَاشرَبوا وَلا تُسرِفوا ۚ إِنَّهُ لا يُحِبُّ المُسرِفينَ

O Children of Adam! wear your beautiful apparel1 at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters. yousuf

(5) Surah 7/32

قُل مَن حَرَّمَ زينَةَ اللَّهِ الَّتي أَخرَجَ لِعِبادِهِ وَالطَّيِّباتِ مِنَ الرِّزقِ ۚ قُل هِيَ لِلَّذينَ آمَنوا فِي الحَياةِ الدُّنيا خالِصَةً يَومَ القِيامَةِ ۗ كَذٰلِكَ نُفَصِّلُ الآياتِ لِقَومٍ يَعلَمونَ

Say: Who hath forbidden the beautiful (gifts) of God,1 which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely2 for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand. you

(6) Surah 7/27 )Part of the ayah)

يا بَني آدَمَ لا يَفتِنَنَّكُمُ الشَّيطانُ كَما أَخرَجَ أَبَوَيكُم مِنَ الجَنَّةِ يَنزِعُ عَنهُما لِباسَهُما لِيُرِيَهُما سَوآتِهِما

O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make them aware of their nakedness.

(7) Surah 7/22

فَدَلّاهُما بِغُرورٍ ۚ فَلَمّا ذاقَا الشَّجَرَةَ بَدَت لَهُما سَوآتُهُما وَطَفِقايَخصِفانِ عَلَيهِما مِن وَرَقِ الجَنَّةِ ۖ وَناداهُما رَبُّهُما أَلَم أَنهَكُما عَن تِلكُمَا الشَّجَرَةِ وَأَقُل لَكُما إِنَّ الشَّيطانَ لَكُما عَدُوٌّ مُبينٌ

and thus he led them on with deluding thoughts. But as soon as the two had tasted [the fruit] of the tree, they became conscious of their nakedness; and they began to cover themselves with pieced-together leaves from the garden. And their Sustainer called unto them: "Did I not forbid that tree unto you and tell you, 'Verily, Satan is your open foe'?"

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Quran and Shari'ah on the Purpose and Style of Dress (distinct from Hijaab) for Muslim Men and Women