Chapter on Clothing

Introduction

The verb labisa, meaning “to put on a garment,” belongs to the pattern faʿila–yafʿalu; its verbal noun is lubsan, with the lām pronounced with a ḍammah. By contrast, al-labs, with a kasrah on the lām, and al-libās refer to the article that is worn, and their plural is lubus—just as kitāb becomes kutub. Clothing is discussed after prayer because covering the ʿawrah (the parts that must be concealed) is one of the conditions for the validity of prayer. For this reason Allah, the Exalted, says: “O children of Adam, beautify yourselves at every place of worship, and eat…” (7:31).

Ibn Kathīr (d. 774 AH) commented, “In view of this verse and the similar reports in the Sunnah, it is recommended to adorn oneself for prayer, especially on Friday and the days of ʿĪd; likewise, to use perfume, for it is part of adornment, and the siwak, for it perfects it. The finest garments are those that are white.”

The basic ruling on clothing is permissibility, just like other lawful matters—food, drink, modes of transport, dwellings, and the like. Allah, the Exalted, says: “He is the One who created for you everything on earth” (2:29); and He says: “Say, ‘Who has forbidden the adornment of Allah that He has produced for His servants and the good things of provision?’” (7:32). Al-Bayhaqī (3/271) narrates from ʿImrān ibn Ḥuṣayn that the Prophet ﷺ said, “Allah indeed loves, when He bestows a favor upon a servant, to see the effect of His favor on him.”

Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) stated, “The default ruling in transactions and customary practices is permissibility; nothing from them is prohibited except what Allah and His Messenger have prohibited.”

Accordingly, the gracious Islamic law offers wide scope to enjoy the lawful adornments of worldly life without hardship or constraint, whereas the prohibited