The Concept of Islamic Attire

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.