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Question: I
have been an avid reader of Roohani Daak for a considerable period. In
its true essence, it stands as a standard-bearer of Islamic civilisation,
embodying both Sharīʿah and Ṭarīqah.
Its study has transformed the patterns of thought of many individuals and
alleviated numerous afflictions. At this point, I seek permission to pose a few
questions—questions that frequently arise in our daily lives but rarely receive
clear, satisfactory, or universally acceptable answers. Consequently, such
questions remain perpetually unresolved. One such question is: What constitutes
"Islamic dress"? Is authentic Islamic attire synonymous with
traditional Arab clothing? Is the shalwar kameez to be considered Islamic
dress? Is wearing trousers and shirts, or blouses and skirts, in contradiction
to Islamic Sharīʿah? The matter becomes especially
pertinent for children raised in non-Muslim countries, for whom local dress is
often the norm. When such children don Arab garments or traditional South Asian
clothing like the shalwar kameez, they tend to feel awkward and out of place.
Answer: This
is indeed a matter frequently encountered in daily routine life, which at times
can assume significant proportions. It must be clarified that in Islam, the
validity or sanctity of any concept or practice is contingent upon its basis in
the Qur’ān and the Sunnah. Upon careful study, I have not come across any Qur’ānic
verse that declares Arab clothing or the shalwar kameez as inherently Islamic
dress. Nor have I encountered any ḥadīth that
designates a specific style of clothing as exclusively Islamic. However, the
Qur’ān, in Sūrat al-Aʿrāf (7:26), presents the following comprehensive
conception of dress:
“O
children of Ādam! Indeed, We have sent down to you clothing to cover your
nakedness and to serve as adornment. But the garment of piety—that is best.”
The
definition of dress articulated in this verse applies equally to men and women.
The form and fashion of clothing are influenced by culture, geography, climate,
and inherited social norms. Each region of the world has developed its own
modes of living due to historical and environmental factors, and naturally,
this extends to attire. Thus, Arab garments differ from Chinese, Japanese from
English, Indian from Pakistani, and so forth—each community reflecting its own
distinct sartorial tradition.
Tailoring
and the design of garments are expressions of human creativity, and every
creative capacity is, in essence, a manifestation of the Divine attributes.
When human beings utilise these capacities within the bounds prescribed by
Allah the Almighty, they participate in the Divine order.
A
point worthy of contemplation is this: If a Hindu, Jew, or Christian adopts
Arab clothing, does he thereby become a Muslim? Conversely, if a Muslim were to
wear a dhoti and kurta, would he be considered a Hindu? Or, if a
person—regardless of religion—dresses in Western attire, does that make him
Western? Children who are born and raised in English, Indian, Japanese, or
Chinese environments naturally adopt the dress of their respective cultures.
Does this cultural conformity strip them of their Islamic identity?
I
humbly request scholars and jurists to offer their considered reflections on
this matter. With due gratitude, we would be pleased to publish their esteemed
opinions in the Roohani Daak column for the benefit of our readership.
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
