their hearts be broken or he boast over them; in doing so he earns that immense reward. If, on the other hand, he is in the company of people whom Allah has prospered and who wear fine—yet lawful—garments, then it is better for him to dress as they do, for Allah is beautiful and loves beauty. There is no doubt that when someone sits among the well-to-do who wear elegant clothes and he intentionally appears in garments beneath their standard, this is regarded as ostentatious attire.

A person, therefore, should consider what each situation requires. If he gives up luxurious clothing out of humility before Allah and in solidarity with those around him, he will obtain that great reward. But when he is among those whom Allah has enriched and who dress finely, he should wear what they wear.

The author—may Allah have mercy on him—next spoke of moderation in dress, affirming that a person ought to be moderate in all his affairs—his clothing, his food, and his drink—without, however, denying the blessing. Allah the Exalted loves to see the outward effect of His favour upon His servant. When He bestows a blessing, He wants the marks of that blessing to appear on the recipient. If the blessing is wealth, He wishes to see its traces through spending, almsgiving, sharing in charitable works, and tasteful clothing that befits the person, and the like. And if Allah grants His servant knowledge, He loves to see the fruit of that blessing in acting upon it through worship, good dealings with people, and disseminating it.