Understanding Islamic Dress: Balancing Faith and Culture

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✍️ By: Dr. Mohammad Akram Nadwi, Oxford

❓ Question:
Maulana Muhammad Farooq Nadwi Asami, residing in Doha, is a dear and close friend of ours. He is a natural literary scholar, with balanced and moderate thinking. He is well aware of the differences between religion (deen) and sect (maslak). He believes in firmness in religion and flexibility in sects. He sent the following message:

“Respected Dr. Mohammad Akram Nadwi حفظه الله is kindly requested to write a detailed and evidence-based article on the topic of Islamic and non-Islamic dress, which we can follow to uphold our faith and Islam. May Allah reward you.”

✅ Response:
There is excessive extremism and negligence in people’s minds regarding this issue. This extremism has led to an ugly form of rigidity, which in the Indian subcontinent has taken the shape of an “Islamic makeup.” Among common scholars and sheikhs, this makeup has come to be considered a symbol of religiosity. Those who do not adopt it are labeled as irreligious, while those who adopt it are called religious. This so-called “Islamic makeup” is also referred to as “Shari’ah” or “Islamic dress” by many.

At this point, it would be appropriate to clarify the difference between religion and culture because the detailed explanation that follows depends on distinguishing between the two. Religion refers to the path of worship and obedience to God, which fundamentally includes the pillars of faith (iman) and Islam. The scope of obedience is broader and encompasses issues of halal (permissible) and haram (forbidden).

Culture refers to the collective ideas, customs, and practices of a nation or society, deeply influenced by their beliefs and traditions. If these beliefs and traditions are polytheistic or rooted in disbelief, the culture will be non-Islamic and unacceptable in Islam until it is purified. However, Islam does not require abandoning one’s culture to embrace it but rather purifying that culture.

For example, in various nations, the way food is prepared has some aspects that are in conflict with Islam and some that are not. Islam has clarified the details of halal and haram animals and made it a condition that halal animals must be slaughtered in the name of Allah. As for how halal meat is cooked or what dishes are prepared from it, none of these conflict with religion. The Prophet ﷺ ate roasted meat and also consumed thareed (a dish made of meat and bread). In India, people make kebabs, korma, and many other dishes, with biryani being the most favored. In Central Asia, Bukhari Pilaf is common. Turks have their own dishes, and Syrians and Lebanese have their own styles. As long as the food is halal, regardless of which culture it comes from, it will be considered Islamic.

Similarly, when it comes to dress, the first thing to consider is which parts of the body must be covered and whether the clothing is permissible in Shari’ah. There are two conditions for determining whether a dress is Islamic or Shari’ah-compliant:

1️⃣ The first condition is that it must cover the ‘awrah (the private parts that must be covered). The rules for men and women are different, and these details are generally well-known or can be easily learned.

2️⃣ The second condition is that the clothing should not be haram, nor should wearing it result in committing any forbidden acts. For instance, it is not permissible for men to wear silk, nor should the clothing be such that it promotes arrogance or vanity.

If these two conditions are met, the dress is considered Islamic, regardless of the culture it originates from. The early preachers of Islam, i.e., the Companions, the Tabi’in (followers), and their successors رضي الله عنهم, did not change the cultural dress of any nation nor did they impose their own. As a result, the attire of people who embraced Islam differed from nation to nation. Afghans, Pakistanis, Indians, Bangladeshis, Indonesians, Malaysians, and Muslims from various African countries have different styles of dress. The Prophet ﷺ generally wore two unsewn garments, and if any dress could be called Sunnah, it would be this one. However, no scholar or jurist follows this today.

The common factor in the dress of Muslims from different nations is that it is modest and permissible. This shared principle, along with cultural diversity, is not only acceptable but also commendable. Similarly, Western clothing has its own distinct style. If the two aforementioned conditions are met in Western clothing, it too will be considered Islamic. Today, the vast majority of Muslims wear Western clothes, including scholars and sheikhs from Western countries.

Adopting the attitude that only our style of dress is Shari’ah-compliant is a sign of arrogance. Arrogance defiles everything. Instead of focusing on appearances, we should pay attention to correcting our faith and actions. The Quran says: “And the clothing of righteousness is the best”, and also: “And the servants of the Most Merciful are those who walk upon the earth humbly...” [Al-Furqan 25:63].

May Allah grant us all the ability to practice righteousness and piety, and protect us from issuing unjust fatwas against other Muslims. Ameen.