Other sources checked include "tafsir" of the Quran including those by Ibn-Kathir, Yusuf Ali, and Sayyid Qutb; authorities in Fiqh including Sayyid Sabiq's Fiqh-us-sunnah and Yusuf AI-Qaradawi's AI-Halal Walharam Fil-Islam, and a reference on Hadith from Mishkat-ul-Masabeeh.

INTRODUCTION

To some as a subject the Muslim women's dress may sound trivial. The shari'ah, however, assigns it moral, social, and legal dimensions.

One basic requirement to be a true believer according to the Quran is to make one's opinions, feelings, and inclinations subservient to whatever Allah and his Messenger have decided:

It is not befitting for a believer, man or woman, when a matter has been decided by Allah and His Apostle to have any option about their decision: if any one disobeys Allah and His Apostle, he is indeed on a clearly wrong path. Surat-ul-Ahzab (33) 36

explicitly or implicitly condone each others' infractions, to help each other find excuses and to rationalize our disobedience to Allah subhanahu wata'ala. This attitude is neither new nor it is without consequences. As the Quran presents it:

Curses were pronounced on those among the children of Israel who rejected faith, by the tongue of Dawood (David) and of Esa (Jesus) the son of Mary: because they disobeyed and persisted in excesses.

Nor did they (usually) forbid one another the iniquities which they committed: evil indeed were the deeds which they did. Surat-ul-Maidah (5) 81 –82

REQUIREMENTS IN DRESS

THE FIRST REQUIREMENT: Extent of Covering

The dress must cover the whole body except for the areas specifically exempted. The Quran states:

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And 0 you believers! Turn all toward Allah that you may attain bliss. Surat-un-Nur (24) 30-31

These 'ayahs contain, among other thing, two main injunctions:

1. A Muslim woman should not display her beauty and adornment (zeenah) except for "that which must ordinarily appear of it" (3) (ma dhahara minha), or "that which is apparent." (4) The word zeenah (5) lends itself to two related meanings: a) natural or bodily beauty, (6) and, b) acquired adornment such as rings, bracelets, and clothes. The part of zeenah, exempted from the above injunction, was interpreted in two ways:

a. The face and the hands. This is the interpretation of the majority of the jurists, past and present. (7) This interpretation is confirmed by ijma' (consensus) that a Muslim woman is allowed by Islam to uncover her face and hands during pilgrimage and even during the prayers, while the rest of her body is regarded as 'awrah (that which should be covered). (8) This interpretation is based on the authority of Prophet Muhammad (Allah's blessing be upon him), especially the hadith in which he says: If the woman reaches the age of puberty, No (part of her body) should be seen but this - and he pointed to his face and hands."

(4) M.M. Pickthall, The Meaning of the Glorious Koran, p 25.

(5) According toLisan-ul-'Arab (Dictionary of Arabic language), the term zeenah includes "all that which beautifies," quoted in (Mrs.) Ne'mat Sidqy. At- Tabarruj, 17th Printing. Dar-ul-l'tisam, Egypt, 1975 pp.20-21.

(6) The term zeenah is used in the Quran to refer to children, wealth, and natural beauty in Allah's creation. See example Quran 17:47, 16:8, 37:6 and 3:14.

(7) This is the interpretation of Malik, Ash-Shafi'i, Abu Hanifa and a version of Ahmad b. Hanbal. See AI-Albani op. cit., pp.41.42.

THE SECOND REQUIREMENT: Looseness

The dress must be loose enough so as not to describe the shape of a woman's body. This is consistent with the intent of the 'ayahs cited above (24: 30-31) and is surely a crucial aspect of hiding zeenah. Even moderately-tight clothes which cover the whole body do describe the shape of such attractive parts of the woman's body as the bustline, the waist, the buttocks, the back and the thighs. If these are not part of the natural beauty or zeenah what else is?

Prophet Muhammad (PBUH) once received a thick garment as a gift. He gave it to Osamah b. Zayd, who in turn gave it to his wife. When asked by the Prophet why he did not wear it, Osamah indicated that he gave it to his wife. The Prophet then said to Osamah "ask her to use a gholalah under it (the garment) for I fear that it (the garment) may describe the size of her bones." (11) The word gholalah in Arabic means a thick fabric worn under the dress to prevent it from describing the shape of the body.

indicated that if the woman's dress meets the Islamic standards it suffices (without a cloak) even for the validity of prayers. (12)

THE THIRD REQUIREMENT: Thickness

The dress should be thick enough so as not to show the color of the skin it covers, or the shape of the body which it is supposed to hide. The purpose of 'ayah (24:31) is to hide the Muslim women's body except ma dhahara minha (the face and hands). It is obvious that this purpose cannot be served if the dress is thin enough so as to reveal the color of the skin or the shape or beauty of the body. This is eloquently explained by Prophet Muhammad (PBUH): "In later (generations) of my ummah there will be women who will be dressed but naked. On top of their heads (what looks) like camel, humps. Curse them for they are truly cursed." ln another version he added that they "will not enter into paradise or (even) get a smell of it." (13)

At one occasion Asma' (daughter of Abu-Bakr) was visiting her sister 'A'ishah, wife of the Prophet. When he noted that Asma's dress was not thick enough he turned his face away in anger and said, "If the woman reaches the age of puberty, no part of her body should be seen, but this, and he pointed to his face and his hands." (14)

THE FOURTH REQUIREMENT: Overall Appearance

The dress should not be such that it attracts men's attention to the woman's beauty. The Quran clearly prescribes the requirements of the woman's dress for the purpose of concealing zeenah (adornment). How could such zeenah be concealed if the dress is designed in a way that it attracts men's eyes to the woman? This is why the Quran addressing the Prophet's wives as the examples for Muslim women says:

(13) At-Tabarani and Sahih Muslim. See al-Albani, op. cit., p.56.

Additional Requirements (16)

In addition to the above four main and clearly spelled out requirements, there are other requirements whose specific applications may vary with time and location. These include:

1. The dress should not be similar to what is known as a male costume. lbn 'Abbas narrated that "The Prophet (PBUH) cursed the men who act like women and the women who act like men." (17)

2. It should not be similar to what is known as the costume of unbelievers. This requirement is derived from the general rule of Shari'ah that Muslims should have their distinct personality and should differentiate their practices and appearance from unbelievers.(18)

3. It should not be a dress of fame, pride and vanity. Such fame may be sought by wearing an excessively fancy dress as a status symbol or an excessively ragged dress to gain others' admiration of one's selflessness. Both motives are improper by Islamic standards.

The Prophet (PBUH) says:

(17) Al-Bukhari, Abu-Dawood, Ahmad, Ad-darimi. For this and other ahadeeth on the same subject see AI-Albani, Ibid, pp.66-69

(18) For an excellent discussion of this principle on the basis of Quran and Sunnah, see Al-Albani, Ibid, pp.78-109.

REQUIREMENTS OF MUSLIM MEN'S CLOTHING

It should be noted that the basic requirements of the Muslim woman's dress apply as well to the Muslim man's clothing with the difference being mainly in degree. This can best be understood by looking into what Islam defines as 'awrah which refers to the part of the body that should be covered at all times unless there is an expressed exception. The covering of 'awrah is also a condition for the validity of prayers for both men and women.

It has been agreed among jurists on the basis of the Quran and Sunnah that 'awrah for the woman is defined as the whole body except for the face and hands. For the man, the 'awrah is defined as the area between the navel and the knees. (20)

Within the definition of 'awrah for men and women, all the four basic requirements discussed in this paper are essentially the same:

1. Man should fully cover his 'awrah.
2. Men's clothes should be loose enough so as not to describe what he is covering (his  
    'awrah).
3. They should be thick enough so as not to describe the color of the skin or the parts required
    to be covered.
4. They should not be designed in a way to attract attention. The basic rule of modesty and
    avoiding "showoff" applies to all believers men and women.

The three other additional requirement discussed under the Muslim woman’s code of dress apply to men's clothes as well:

1. They should not be similar to what is knows as the female dress.
2. They should not be similar to what could be identified as the dress of unbelievers.
3. They should not be clothes of fame, pride, and vanity.

CONCLUSION

There are surely many other issues pertaining to the subjects that are not covered in this paper. Its main focus is on the documented injunctions of Allah (subhanahu wat'ala) as derived from His word (the Quran) and as explained by the chosen Messenger, Muhammad (peace be upon him). These injunctions are to be complied with by all Muslim men and women; and in case of transgression, they will be held accountable in the hereafter. Truly husbands, fathers, and mothers do have an obligation to remind, exhort and help each other achieve the pleasure of Allah and to avoid His wrath. In the final analysis, however, it is not coercion or force which is likely to bring about obedience to Allah. It is but, the love of Allah, the acceptance of His guidance as the supreme Truth even if contrary to one's personal opinions, that will bring about the change.

MAJOR REFERENCES

AI-Quran, Translation of meanings by A. Yusuf Al and M.M. Pickthall.
AI-Hadith, as cited.
Al -Albani, Muhammad N. Hilabul Mar'at-il-Muslimah Fil-Kitab
Wassunah, 3rd Printing, AI-Maktab-uI-Islami, Beirut, Lebanon,1389 A.H. (1969).
AI-Qaradawi, Yusuf, Al-Halal Walharam FiI-Islam, Maktabat Wahbah,Cairo, 1396 A.H. (1976).
Sabiq, Sayyid, Fiqhus-Sunnah, 2nd Printing, Darul-Kitab-il-Arabi, Beirut, Lebanon, 1392 A.H. (1973).

For Muslim men and women,- For believing men and women, For devout men and women, For true men and women, For men and women who are Patient and constant, for men And women who humble themselves, For men and women who give In charity, for men and women Who fast (and deny themselves), For men and women who Guard their chastity, and For men and women who Engage much in God's praise,- For them has God prepared Forgiveness and great reward.

For Muslim men and women,- For believing men and women, For devout men and women, For true men and women, For men and women who are Patient and constant, for men And women who humble themselves, For men and women who give In charity, for men and women Who fast (and deny themselves), For men and women who Guard their chastity, and For men and women who Engage much in God's praise,- For them has God prepared Forgiveness and great reward