Dress
Family: Religion and custom · 25 entries
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Event
Abd al-Rahman ibn Awf's detachment to Dumat al-Jandal
c. 627 CE · c. 6 AHIbn Ishaq tells it from Ata' ibn Abi Rabah, from a man who asked Abdullah ibn Umar about letting the turban's end hang behind: Ibn Umar was one of ten Companions sitting with the Prophet in his mosque when a young Ansari asked which believers were best and wisest; the Prophet then addressed the Muhajirun with the five afflictions, then ordered Abd al-Rahman ibn Awf to prepare for a detachment, wound a black cotton turban on him with his own hands leaving four fingers hanging behind, handed him the banner and charged him: fight in God's way, do not steal from the spoils, do not break faith, do not mutilate, do not kill a child. Ibn Hisham adds: he set out for Dumat al-Jandal.Al-Ash'ath ibn Qays comes with the delegation of Kinda
c. 631 CE · c. 9 AHAl-Ash'ath ibn Qays came with Kinda's delegation, eighty riders according to al-Zuhri, who entered the mosque with combed locks and kohl, wearing Hira robes edged with silk; the Prophet asked whether they had not become Muslims, and what the silk on their necks was, and they tore it off. Al-Ash'ath said, we are Banu Akil al-Murar and you are Ibn Akil al-Murar; the Prophet laughed, attributed that lineage-claim to al-Abbas and Rabi'a ibn al-Harith who used it for prestige as merchants, and said: no, we are Banu al-Nadr ibn Kinana, we do not trace ourselves through our mother nor disown our father.
Person
Work
Concept
Albisa (clothing: rulings, colours and manners)
Clothing is that which covers the body and protects from heat and cold. Five rulings apply: covering the nakedness is obligatory; showing blessing and dressing well for Friday and festivals is recommended; garb that suggests pride is disliked; silk and gold are forbidden to men. The default is that clothing is lawful unless a text forbids it; the rulings on colours, images and transparency differ, and clothing that makes its wearer conspicuous is disliked.The turban (amama): its forms, wiping over it, and its rules in prayer and ihram
In the lexicon, 'amama is a cloth wound round the head, and its plural is 'amai'im; it is related to the tail, the headband, the bandage, the veil and the cap. Its styles include wrapping the head with the end let fall on the back, and i'tijar, wrapping without tucking the end under the chin, and the end let fall from both sides of the head. The turbans of the Prophet are described as black, with the end let fall between the shoulders, and he is reported to have worn a Qatari cloth. Protected non-Muslims were distinguished by colours and by wearing the turban without tucking it under the chin. Prostration on the fold of the turban is disliked by most jurists unless there is an excuse, and the Shafi'is require the forehead to be bare. Wiping over the turban in ablution is refused by the Hanafis, allowed by the Malikis where removal would harm, and allowed by the Shafi'is and Hanbalis. A shirt and a turban in a shroud are recommended by Abu Hanifa and Malik and not by al-Shafi'i and Ahmad. A turban is forbidden to one in the state of ihram, and a restraint may be imposed by removing the turban as a discretionary penalty.Awra (intimate parts)
Awra in fiqh is the part of the body that must be covered; the Kuwaiti Fiqh Encyclopedia treats it across the chapters of dress, prayer and looking, including uncovering the awra and the limits of required covering.The burqa
The burqa in juristic usage is a garment by which the woman veils her face; the Kuwaiti Fiqh Encyclopedia lists it among the terms related to hijab alongside khimar, niqab and litham.The ghulamiyyat fashion
The boy-lookalike maids — cropped, turbaned and belted like lads — whom Zubayda dressed for al-Amin, a court fashion that spread to high and low and took the name ghulamiyyat.Hair, wool and fur (their purity, the rules for the dead, washing, adornment and sale)
Hair, wool and fur are parts that grow on people and animals, and the rules of purity and impurity apply to them. A person's hair is pure, living or dead, and may not be sold or used, because the human being is honoured. The hair of a permitted animal, shorn while it lives, is pure by consensus. Among the rules for the living: the hair must be washed in the major ritual bath, and most jurists require a woman to unbraid her plaits only if the water cannot reach the roots otherwise; joining hair with impure or human hair is forbidden. Tying the hair up in prayer is disliked, and combing it is recommended.The hijab
The hijab in juristic usage is that which veils the woman; the Kuwaiti Fiqh Encyclopedia gives it a dedicated entry distinguishing its material and figurative senses, connected to the jurists' rulings on covering.The bandage or turban and wiping over it (isaba)
In the lexicon, isaba comes from 'asb, a tight binding; the word is used for a turban and for what binds a wound. The Hanbalis and Malikis allow wiping over the turban in ablution, on the report of al-Mughira ibn Shu'ba, with the Malikis limiting it where removal would harm or be hard; the Hanafis do not allow wiping over it and instead lift it and wipe the head. Prostration on the fold of the turban is disliked by the Hanafis, Malikis and Hanbalis unless there is an excuse. In cases of need, the jurists permit wiping over a dressing, plaster or splint in place of washing or dry ablution.Naqsh (engraving and decoration)
Naqsh, in the lexicon, is a trace or mark, or colouring a thing with two or more colours; it is wider than tazwiq and zakhrafa, and every seal is an engraving. A ruler is recommended to have an engraved ring; most jurists allow engraving the owner's name, the Hanbalis dislike engraving the divine name, and the Hanafis forbid pictures. Most jurists dislike engraving the mosque; the Hanafis, some Malikis and Shafi'is allow it with light ornament. The Shafi'is and Hanbalis forbid decorating houses with gold and silver as wasteful; the Hanafis and Malikis allow it with conditions. The Shafi'is forbid henna designs on the hand of a woman in ihram, and most jurists dislike writing on graves.Niqab (face veil)
Niqab, in the lexicon, is a cover the woman puts over her nose to hide her face. It is tied to the question of the woman's 'awra. Most jurists hold that the face is not 'awra, so covering or uncovering it is allowed, while the Malikis dislike the veil in all cases. A woman in ihram may not veil her face, on the hadith of Ibn Umar, and most jurists dislike the veil in prayer. For the Hanafis a marriage with a veiled woman is valid only if the witnesses know her or she is pointed out, and the Malikis and Shafi'is set conditions for testimony about a veiled woman.Shi'ar (the distinctive sign: the inner garment, a battle cry, and dress that sets a group apart)
Shi'ar in language is the garment that touches the body, under the outer cloak; in the jurists' usage it is the clear distinctive sign. As a war cry it is the call by which fighters know one another. Most jurists hold that imitating non-Muslims in a dress that marks them out is a ground for judging the imitator an unbeliever in outward legal terms, when done in Muslim lands out of inclination to them, unless necessity requires it. Dress that is conspicuously against custom is disliked; most jurists hold that instruments of drinking gatherings, such as the lute and the pipe, are forbidden.Silk and its rulings (harir)
Silk (harir) is the thread of the silkworm, and related words include ibrisam, istabraq, dibaj, sundus and dimaqs. The jurists agree that pure silk is lawful for women, to wear and to use, and forbidden to men to wear, to cover the head, or to wrap in, on the authority of sound reports, except in war or illness or the like. In war, Abu Yusuf, Muhammad and Ibn al-Majishun allow men to wear it; the Hanbalis allow it for need; and the Shafi'is widen the excuse to harmful cold or heat and to scabies. Abu Hanifa, and the better-known Maliki view, forbid pure silk to men absolutely. Dressing a young boy in silk is forbidden by the Hanafis, one Maliki view, and a view of the Shafi'is and Hanbalis, though the Shafi'is allow it for a small child. Silk buttons and a small collar lining are allowed by the majority. For garments woven partly of silk, the Hanafis distinguish the weft from the warp, the Malikis count wearing it disliked, and the Shafi'is and Hanbalis forbid it where silk predominates by weight or visibility. Lining garments with silk is forbidden by the Hanafis and Hanbalis, and the Malikis limit that to a large amount. Covering the Ka'ba with silk is lawful and for some recommended; sewing garments with it and making a bag for a Qur'an are lawful; decorating walls with it is allowed by the Hanafis and Malikis and forbidden by the Shafi'is and Hanbalis.Tashabbuh (imitating others)
Tashabbuh is taking on the look of another; jurists use the word in its lexical sense. For dress that marks unbelievers, the majority of Hanafis (on the sound view), Malikis and Shafiis rule that one who wears it out of inclination to them in Muslim lands, without necessity, becomes an unbeliever; the Hanbalis call it forbidden without unbelief, and one Hanafi view requires belief in their creed. Imitation in worship is disliked (prayer at makruh times, shortened prayer, continuous fasting, singling out Ashura for fasting), imitating them at their festivals is not permitted, men imitating women and the reverse is disliked by most, and protected non-Muslims are marked by signs of dress and mounts.Tashmir (tucking up one's garments)
Tashmir is lifting a garment or its hem. Related terms: sadl, letting a cloth hang over the shoulders without closing its sides, which is disliked in prayer by agreement; and isbal, letting a garment trail to the ground out of pride, which is disliked and carries the warnings in the hadiths. Tucking up in prayer is disliked by agreement, on the prohibition of tucking garments and hair; the Malikis dislike it in prayer only when done for the prayer, and tucking up the hem for a task that happens to be unfinished when prayer comes is not disliked.Tasliib (crucifixion as a punishment, and the cross as an object)
Tasliib is the known form of execution by crucifixion, and the cross is the wooden post or its image. Crucifixion as such is forbidden for its torture and mutilation; the exception is highway robbers, by the text of the Qur'an, who are killed and then crucified according to al-Shafii and Ahmad, or crucified alive and then killed according to Abu Hanifa, Malik and al-Awza'i; the period is three days for Abu Hanifa and al-Shafii. For a Muslim, making, owning, selling or working on a cross is forbidden; a cross on a garment is disliked; a cross on the qibla wall of a worshipper is disliked; theft of a cross is not punished by amputation for the Hanafis and Hanbalis; destroying a Muslim's cross carries no liability; and the protected people may not display their crosses.Tatayyub (perfuming oneself)
Tatayyub is perfuming oneself; perfume is what has a pleasant smell, such as musk, camphor and rose. The rule is that it is a sunna for men and women; it is recommended for Friday and the festivals, is permitted to the fasting person for the Hanafis, and to the one in seclusion. In the pilgrimage garb it is forbidden after entering the state of consecration, and whoever perfumes himself owes a redemption; the rules for perfuming before entering it and for a perfumed garment differ between schools.Tazayyun (adornment, and its rules)
Tazayyun is taking adornment. The rule is recommendation. It is forbidden for a man or woman to imitate the other, for a man to wear gold or silk, and to decorate mosques with endowed funds, and it is obligatory for a wife to adorn herself for her husband when he asks. The widow in her waiting period may not adorn herself, and bodily alterations that change God's creation, such as tattooing and plucking, are forbidden.Tiraz
Inscribed embroidered textiles made in caliphal workshops for the caliph and the elite; some bear rulers' names and dates.The naked person and the rules of bathing, prayer and tawaf (uryan)
In the lexicon, a naked person (uryan) is one stripped of clothing, the opposite of dressing, and the technical sense does not differ from this. Bathing naked in front of people is forbidden according to all jurists; when alone it is permitted but disliked, and covering oneself is recommended even then. Entering a bathhouse is permitted according to the majority, provided no part of the body that must be covered is exposed. Covering the private parts is a condition for a valid prayer according to the majority; one who cannot cover himself prays naked, and the manner of his prayer differs between the schools. Whether one who prayed naked must repeat the prayer after finding a covering is disputed. Covering is also required for tawaf, so a naked person able to cover himself may not validly circumambulate.Wearing a ring
Wearing a ring means putting a ring on a finger. Jurists examine it by the metal of the ring, where it is worn, its weight, number, inscription and stone. Gold is lawful for women and forbidden to men; silver is lawful for women and, with differences between the schools, for men.
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