Awrah and Clothing in Islam: Shield of Honor and Muslim Identity
يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
“O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness — that is best.” (QS. Al-A’raf [7]: 26)
Dear readers, let us begin with a simple question: why do humans wear clothes?
If we answer honestly — not for style, not to follow trends, not to show social status. Clothing is first and foremost a basic need. To cover what should be covered. To protect the body from heat, cold, and inappropriate gazes.
And Islam — the perfect religion — did not leave this question unanswered. Allah Subhanahu wa Ta’ala has provided clear provisions about what must be covered, how to cover it, and why this matters. Not as Arab culture. Not as local tradition. But as a command from Allah that applies to all Muslims everywhere and at all times.
Allah says:
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَٰلِكَ أَدْنَىٰ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused.” (QS. Al-Ahzab [33]: 59)
Notice the words of Allah: “that they will be known.” Sharia clothing is not to restrict — but to identify. So that a Muslimah is recognized as a noble woman, who is protected, who must not be harassed.
This article will guide you to understand the provisions of awrah and clothing in Islam comprehensively — based on the book Nizhamul Ijtima’iyyah fil Islam (نظام الاجتماعية في الإسلام) by Sheikh Taqiyuddin An-Nabhani, which explains the Islamic social system in depth.
Let us discuss this calmly and patiently.
1. What Is Awrah? Understanding the Basic Concept
Dear readers, before going into details, let us first understand what is meant by awrah.
The word awrah (عورة) in Arabic comes from the word ‘ara (عَوْرَ) which means something defective, something shameful if exposed. In sharia terminology, awrah means the part of the body that must be covered and must not be shown to others.
الْعَوْرَةُ: هِيَ مَا يَسْتَحِي الْعَاقِلُ مِنْ إِظْهَارِهِ وَيَجِبُ سَتْرُهُ
“Al-‘Aurah is what a sensible person feels ashamed to expose and must be covered.”
Allah Subhanahu wa Ta’ala says:
يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا
“O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts.” (QS. Al-A’raf [7]: 27)
This verse is very important. Allah reminds us that exposing awrah is Satan’s method of deceiving humans. Since Adam and Eve were tempted in Paradise — Satan made them expose their awrah. And to this day, Satan continues to use the same method: making humans feel comfortable with exposing their awrah.
This is why the question of awrah is not merely a “dress code” — it is a defense against Satan’s temptation that has been ongoing since the first humans.
2. Men’s Awrah: The Boundary Often Forgotten
Dear readers, when we talk about awrah, what often comes to mind is women’s awrah. But men also have awrah — and this is often forgotten even by Muslims themselves.
Boundaries of Men’s Awrah
The Messenger of Allah ﷺ said:
مَا بَيْنَ السُّرَّةِ وَالرُّكْبَةِ عَوْرَةٌ
“What is between the navel and the knee is awrah.” (HR. Abu Dawud no. 4079, Ahmad no. 865)
This is a very clear hadith. A man’s awrah is the area between the navel and the knee. No more than that. But “no more than that” does not mean “anything goes” — this is the minimum boundary that must be covered.
Evidences on Men’s Awrah
Allah Subhanahu wa Ta’ala says:
قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَٰلِكَ أَزْكَىٰ لَهُمْ
“Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them.” (QS. An-Nur [24]: 30)
Notice: the verse about lowering the gaze and guarding private parts was revealed for men first. This shows that temptation also comes from the direction of men — and men too have an obligation to guard themselves.
The Messenger of Allah ﷺ also said:
لَا يَنْظُرُ الرَّجُلُ إِلَى عَوْرَةِ الرَّجُلِ وَلَا الْمَرْأَةُ إِلَى عَوْرَةِ الْمَرْأَةِ
“A man should not look at the awrah of another man, and a woman should not look at the awrah of another woman.” (HR. Muslim no. 338)
Men’s Clothing in Daily Life
Dear readers, the question now is: are shorts above the knee permissible? Is a loose t-shirt enough?
Sheikh Taqiyuddin’s answer in Nizhamul Ijtima’iyyah: as long as the area between the navel and the knee is covered, technically that already covers the awrah. But there is another matter to consider — men’s clothing must also be decent.
The Messenger of Allah ﷺ prohibited several things in dress:
| Prohibition | Description | Evidence |
|---|---|---|
| Silk for men | Silk is only permissible for women | HR. Bukhari no. 5427 |
| Gold for men | Gold is only permissible for women | HR. Nasa’i no. 5143 |
| Imitating women | Men must not dress like women | HR. Abu Dawud no. 4098 |
| Isbal (garment below the ankles) | Done out of arrogance | HR. Bukhari no. 5450 |
So even though shorts above the knee technically cover the awrah — if they are indecent clothing (too short, too tight, or resembling non-Muslim distinctive clothing), then there is a problem from the perspective of custom and identity, not from the perspective of awrah.
Hizbut Tahrir understands that clothing is also part of the identity of the ummah. A Muslim should not wear clothing that is distinctive of kafir culture — not because all kafir culture is bad, but because Muslims have their own identity that must be preserved.
3. Women’s Awrah: More Comprehensive Provisions
Dear readers, now we come to the larger discussion — women’s awrah. And it should be understood from the outset: women’s awrah is more extensive than men’s. Not because women are “lower” — but because Allah Subhanahu wa Ta’ala gives greater protection to women.
Boundaries of Women’s Awrah
الْمَرْأَةُ كُلُّهَا عَوْرَةٌ إِلَّا وَجْهَهَا وَكَفَّيْهَا
“A woman is entirely awrah except her face and hands.”
This is the view held by Hizbut Tahrir based on Nizhamul Ijtima’iyyah. A woman’s entire body is awrah — except her face and the palms of her hands.
| Body Part | Status | Explanation |
|---|---|---|
| Hair | Awrah | Must be covered with khimar |
| Neck | Awrah | Included in juyub that must be covered |
| Chest | Awrah | Included in juyub that must be covered |
| Back | Awrah | Must be fully covered |
| Stomach | Awrah | Must be fully covered |
| Thighs & Calves | Awrah | Must be fully covered |
| Face | Not awrah | May be visible (according to HT) |
| Palms of hands | Not awrah | May be visible |
Evidences on Women’s Awrah
Allah Subhanahu wa Ta’ala says:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof.” (QS. An-Nur [24]: 31)
The word “zīnatahunna” (زِينَتَهُنَّ) — “their adornment” — according to Sheikh Taqiyuddin in Nizhamul Ijtima’iyyah, refers to body parts that are typically adorned. And the exception “illā mā ẓahara minhā” (إِلَّا مَا ظَهَرَ مِنْهَا) — “except what appears of it” — according to HT refers to the face and hands, because these two parts are normally visible in daily activities.
Furthermore, Allah says:
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ
“And let them draw their khumur over their chests.” (QS. An-Nur [24]: 31)
The word khimar (خُمُر) is the plural of khimār (خِمَار) — which means head covering. And juyūb (جُيُوب) is the plural of jaib (جَيْب) — which means the opening of the garment at the neck and chest area.
So this verse commands women to extend their head covering down to cover the neck and chest. Not merely covering the hair — but extending it downward.
The Messenger of Allah ﷺ also said:
الْمَرْأَةُ عَوْرَةٌ فَإِذَا خَرَجَتِ اسْتَشْرَفَهَا الشَّيْطَانُ
“A woman is awrah. When she goes out, Satan makes her appear appealing.” (HR. Tirmidhi no. 1173)
This hadith is very clear. A woman is awrah — not “part of her body,” but her entire self. And when she goes out without perfectly covering her awrah, Satan makes her a target of temptation — both temptation for herself and temptation for those who see her.
4. Khimar: The Head Covering That Extends to the Chest
Dear readers, let us discuss in more detail the khimar — because it is the first component of women’s sharia clothing.
Definition of Khimar
الْخِمَارُ: مَا يُخَمَّرُ بِهِ الرَّأْسُ أَيْ يُغَطَّى
“Al-Khimar is what is used to cover the head, meaning to cover it.”
The word khammara (خَمَّرَ) itself means to cover, to cover something until it is not visible. From the same root, we know the term khamr (خَمْر) — intoxicants — because it “covers” the mind.
So khimar is not merely a “veil” that only covers the hair. Khimar is a covering cloth that extends from the head down to cover the neck and chest.
Khimar in the Jahiliyyah Era and Allah’s Command
Interestingly, Arab women in the Jahiliyyah era already wore khimar. They already covered their heads. But they did not extend it to their chests — so their necks and chests were still visible.
So Allah revealed the verse:
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ
“And let them draw their khumur over their chests.” (QS. An-Nur [24]: 31)
This verse did not command them to wear khimar — because they already wore it. This verse commanded them to extend it to the chest — because that was what they had not done before.
This shows that how to wear the khimar is as important as wearing the khimar itself. A woman who wears a khimar but does not extend it to the chest — has not fulfilled Allah’s command perfectly.
Correct Way to Wear Khimar
| Aspect | Correct | Incorrect |
|---|---|---|
| Head coverage | All hair covered | Some hair still visible |
| Neck coverage | Neck fully covered | Neck still visible |
| Chest coverage | Extends to the chest | Stops at neck or shoulder |
| Fabric thickness | Not transparent | Thin and see-through |
| Looseness | Loose on head | Tight and shaping the head |
5. Jilbab: The Outer Garment That Covers the Entire Body
Dear readers, now we come to the second component — jilbab. And it should be understood that jilbab and khimar are two different things.
Definition of Jilbab
الْجِلْبَابُ: هُوَ الثَّوْبُ الْمَعْلُومُ الشَّكْلِ يَشْمَلُ جَمِيعَ الْبَدَنِ
“Al-Jilbab is a garment of known shape that covers the entire body.”
In Nizhamul Ijtima’iyyah, Sheikh Taqiyuddin explains that jilbab is a loose outer garment — worn by women when they go out. Not indoor clothing, not a house dress, not sleepwear. But special clothing for public spaces.
Allah Subhanahu wa Ta’ala says:
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments.” (QS. Al-Ahzab [33]: 59)
The word “yudnīna” (يُدْنِينَ) means to extend, to draw close, to let down. So the jilbab must extend — not be short, not waist-length, but covering the entire body.
Difference Between Khimar and Jilbab
| Garment | Function | Worn On |
|---|---|---|
| Khimar | Head, neck, and chest cover | On the head |
| Jilbab | Loose outer garment covering the entire body | On the body, as an outer layer |
So a Muslim woman requires two layers of clothing when going out:
- Khimar — on the head, covering hair, neck, and chest
- Jilbab — on the body, a loose outer garment covering the entire body
The Form of Jilbab During the Time of the Messenger of Allah ﷺ
Dear readers, it should be understood that the form of jilbab during the time of the Messenger of Allah ﷺ was different from the “jilbab” we often see today.
During the time of the Messenger of Allah ﷺ, the jilbab was a large, loose outer garment — that covered a woman’s entire body from head to toe. Some companions described the jilbab as:
- Long garment extending to the ankles
- Loose — not form-fitting
- Covering the entire body — including the khimar worn underneath
Sheikh Taqiyuddin in Nizhamul Ijtima’iyyah emphasizes that the jilbab must cover all clothing worn underneath it — so that the shape of the body is not visible.
6. Criteria of Sharia Clothing: Seven Conditions That Must Be Met
Dear readers, from the explanation above, we can summarize seven criteria that must be met by sharia clothing — for both men and women, although the emphasis is greater on women’s clothing.
Seven Criteria of Sharia Clothing
| No | Criteria | Explanation | Evidence |
|---|---|---|---|
| 1 | Covers awrah | Men: navel to knee. Women: entire body except face and hands | QS. Al-A’raf [7]: 26, QS. An-Nur [24]: 31 |
| 2 | Loose (wāsi’) | Not tight, not showing body contours | QS. Al-Ahzab [33]: 59 |
| 3 | Not transparent (wasīf) | Thick fabric, not see-through | HR. Muslim no. 2128 |
| 4 | No tabarruj | Not excessive, not to attract attention | QS. Al-Ahzab [33]: 33 |
| 5 | Not imitating the opposite gender | Men not dressing like women, and vice versa | HR. Abu Dawud no. 4098 |
| 6 | Not for arrogance | Not arrogant with clothing | HR. Bukhari no. 5450 |
| 7 | Not imitating distinctive kafir clothing | Not distinctive of non-Muslim culture | General principle in Nizhamul Ijtima’iyyah |
Details of the Seven Criteria
Criterion 1: Covering Awrah
This is the most fundamental. If awrah is not covered, then the clothing is not sharia-compliant. Period.
Criterion 2: Loose
The Messenger of Allah ﷺ said about women’s clothing:
صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا النَّاسَ وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلَاتٌ مَائِلَاتٌ
“Two types of the people of Hellfire I have not yet seen: a people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, walking with an alluring gait.” (HR. Muslim no. 2128)
The words “kāsiyātun ‘āriyāt” (كَاسِيَاتٌ عَارِيَاتٌ) — “clothed yet naked” — according to scholars means women who wear clothing but the clothing does not cover properly — because it is too tight, too thin, or too short.
Criterion 3: Not Transparent
If the fabric is thin so that skin color is visible — then functionally it is the same as not wearing clothes. And this falls into the category of “kāsiyātun ‘āriyāt” that the Messenger of Allah ﷺ warned about.
Criterion 4: No Tabarruj
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ
“And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance.” (QS. Al-Ahzab [33]: 33)
The word tabarruj (تَبَرُّج) comes from baraja (بَرَجَ) which means to display, to show off deliberately. Tabarruj is the behavior of displaying oneself excessively — whether through clothing, makeup, jewelry, or behavior.
What is included in tabarruj:
| Form of Tabarruj | Example |
|---|---|
| Flashy clothing | Colors that are too striking to attract attention |
| Excessive makeup | Heavy makeup when going out |
| Excessive jewelry | Wearing lots of attention-grabbing jewelry |
| Strong perfume | Wearing perfume whose scent can be smelled from far away |
| Swaying walk | Walking in a way that attracts attention |
The Messenger of Allah ﷺ said:
أَيُّمَا امْرَأَةٍ اسْتَعْطَرَتْ فَمَرَّتْ عَلَى قَوْمٍ لِيَجِدُوا رِيحَهَا فَهِيَ زَانِيَةٌ
“Any woman who puts on perfume then passes by a group of people so that they can smell her fragrance is a zaniyah (adulteress).” (HR. Abu Dawud no. 4173, Nasa’i no. 5135)
This hadith is very severe — because perfume deliberately worn to attract the attention of others is a form of tabarruj that opens the door to sin.
Criterion 5: Not Imitating the Opposite Gender
The Messenger of Allah ﷺ said:
لَعَنَ رَسُولُ اللَّهِ ﷺ الرَّجُلَ يَلْبَسُ لِبْسَةَ الْمَرْأَةِ وَالْمَرْأَةَ تَلْبَسُ لِبْسَةَ الرَّجُلِ
“The Messenger of Allah ﷺ cursed the man who wears women’s clothing and the woman who wears men’s clothing.” (HR. Abu Dawud no. 4098)
This includes men wearing gold and silk — because these two are specific to women. And women wearing clothing that is distinctive of men.
Criterion 6: Not for Arrogance
The Messenger of Allah ﷺ said:
مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ
“Whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection.” (HR. Bukhari no. 5450)
This is specifically about isbal — letting the garment hang below the ankles for men — when done out of arrogance. But the principle is broader: clothing must not be a tool for showing off.
Criterion 7: Not Imitating Distinctive Kafir Clothing
Sheikh Taqiyuddin in Nizhamul Ijtima’iyyah explains that Islam has its own identity — and clothing is part of that identity. A Muslim should not wear clothing that is distinctive of kafir culture — not because all kafir culture is bad, but because Muslims have an identity that must be preserved.
This does not mean Muslims cannot wear modern clothing in general. But if a garment is specifically a symbol or distinctive feature of non-Muslim culture — for example, clothing that is specifically an identity of another religion — then it is not permissible.
7. Wisdom Behind Sharia Clothing
Dear readers, some may ask: why does Islam regulate clothing in such detail? Why is it not enough to simply “cover awrah, however you choose”?
The answer: because sharia clothing is not merely a rule. Behind it lies very profound wisdom — that protects both the individual and society as a whole.
Wisdom of Sharia Clothing
| No | Wisdom | Explanation |
|---|---|---|
| 1 | Protecting women’s honor | Women are recognized as noble Muslimahs |
| 2 | Protection from harassment | Women wearing jilbab are not harassed |
| 3 | Guarding the gaze | Men are not tempted by women’s awrah |
| 4 | Building the ummah’s identity | Muslims are easily recognizable |
| 5 | Preventing sin | Reduces the doors to adultery and temptation |
| 6 | Honoring women | Women are valued as persons, not objects |
Wisdom 1: Protecting Honor
Allah Subhanahu wa Ta’ala says:
ذَٰلِكَ أَدْنَىٰ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ
“That is more suitable that they will be known and not be abused.” (QS. Al-Ahzab [33]: 59)
Notice: Allah did not say “so they are more easily hidden” or “so they are more easily controlled.” Allah said “so they are more easily known.”
The jilbab is identity. When a woman wears the jilbab, she says to the world: “I am a Muslimah. I have honor. I have dignity. And I must not be harassed.”
Wisdom 2: Protection from Harassment
The words “falā yu’dzayna” (فَلَا يُؤْذَيْنَ) — “so they are not abused” — show that sharia clothing is protection. Not only physical protection, but also protection from inappropriate gazes.
Imagine: if a woman wears clothing that exposes her awrah, and then she is harassed — who is at fault? Of course the harasser. But Islam provides a preventive step — so that women themselves protect themselves with sharia-compliant clothing.
Wisdom 3: Guarding the Gaze
Allah commanded men first:
قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ
“Tell the believing men to reduce [some] of their vision.” (QS. An-Nur [24]: 30)
And then for women:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ
“And tell the believing women to reduce [some] of their vision.” (QS. An-Nur [24]: 31)
Sharia clothing helps men lower their gaze — because when awrah is covered, temptation is reduced. And this protects both parties.
Wisdom 4: Building the Ummah’s Identity
Sheikh Taqiyuddin in Nizhamul Ijtima’iyyah explains that the Muslim ummah must have a clear identity — including in dress. When a Muslim is easily recognizable by their clothing, this builds pride and unity of the ummah.
Imagine you are at an international airport full of strangers. Suddenly you see someone wearing clothing you recognize as Muslim. What do you feel? Perhaps relief, familiarity, a sense of “I am not alone here.”
This is the power of identity. Sharia clothing is not merely a rule — it is also a bridge of brotherhood that connects one Muslim to another, wherever they may be.
8. Sharia Clothing and Local Culture: Permissible Accommodation
Dear readers, one question that often arises: must sharia clothing be “Arab-style abaya”? Must Indonesian women wear robes and niqab?
Sheikh Taqiyuddin’s answer in Nizhamul Ijtima’iyyah: no. What matters is that the seven criteria we discussed above are met. The shape, color, material, and style — as long as they meet those criteria — can be adapted to local culture.
Examples of Sharia Clothing in Various Cultures
| Culture | Clothing Form That Meets the Criteria |
|---|---|
| Arab | Abaya + khimar + long jilbab |
| Indonesia | Long gamis/baju kurung + jilbab extending to the chest |
| South Asia | Long salwar kameez + dupatta as khimar |
| Africa | Long bubu/boubou + head covering that extends |
What matters:
| Criteria | Must Be Met |
|---|---|
| Covers the entire body except face & hands | ✅ |
| Loose, not form-fitting | ✅ |
| Not transparent | ✅ |
| No tabarruj | ✅ |
| Not imitating the opposite gender | ✅ |
| Not for arrogance | ✅ |
| Not imitating distinctive kafir clothing | ✅ |
So Indonesian women can wear a long gamis or baju kurung with a jilbab extending to the chest — and that already meets the sharia requirements. It does not have to be an Arab-style abaya. It does not have to be a niqab. What matters is the criteria are met, not the form.
But it should be remembered: if local culture produces clothing that violates one of the criteria — for example, a tight baju kurung or a transparent jilbab — then it is not sharia-compliant and must be corrected.
9. Prohibitions in Dress
Dear readers, in addition to the criteria that must be met, there are several specific prohibitions we need to understand.
Main Prohibitions
| Prohibition | Description | Evidence |
|---|---|---|
| Tabarruj | Excessive adornment to attract attention | QS. Al-Ahzab [33]: 33 |
| Isbal (for men) | Letting garment hang below the ankles out of arrogance | HR. Bukhari no. 5450 |
| Tasyabbuh | Imitating the opposite gender in dress | HR. Abu Dawud no. 4098 |
| Libas al-shuhrah | Clothing of fame for showing off | HR. Abu Dawud no. 4029 |
| Images of living beings | Clothing with pictures of humans or animals | HR. Bukhari no. 5449 |
Details of Prohibitions
Prohibition 1: Tabarruj
Already discussed above. Tabarruj is the behavior of displaying oneself excessively — whether through clothing, makeup, jewelry, perfume, or behavior.
Prohibition 2: Isbal (for Men)
The Messenger of Allah ﷺ said:
مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ مِنَ الْإِزَارِ فَفِي النَّارِ
“Whatever of the lower garment is below the two ankles is in the Fire.” (HR. Bukhari no. 5450)
This prohibition is specific to men — because women are required to cover their entire feet. For men, letting the garment hang below the ankles — especially if done out of arrogance — is a major sin.
Prohibition 3: Tasyabbuh (Imitating the Opposite Gender)
Already discussed above. Men must not dress like women, and women must not dress like men. This includes fundamentally altering one’s appearance to resemble the opposite gender.
Prohibition 4: Libas Al-Shuhrah (Clothing of Fame)
The Messenger of Allah ﷺ said:
مَنْ لَبِسَ ثَوْبَ شُهْرَةٍ فِي الدُّنْيَا أَلْبَسَهُ اللَّهُ ثَوْبَ مَذَلَّةٍ يَوْمَ الْقِيَامَةِ
“Whoever wears a garment of fame and vanity in this world, Allah will clothe him with a garment of humiliation on the Day of Resurrection.” (HR. Abu Dawud no. 4029, Ibn Majah no. 3607)
Libas al-shuhrah is clothing deliberately worn to attract the attention of many people — whether because it is too luxurious, too strange, or too striking. This differs from tabarruj — tabarruj is more about “displaying oneself,” while libas al-shuhrah is more about “seeking fame.”
Prohibition 5: Images of Living Beings
The Messenger of Allah ﷺ said:
إِنَّ أَشَدَّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ الْمُصَوِّرُونَ
“Indeed, the most severely punished of people on the Day of Resurrection will be the image-makers.” (HR. Bukhari no. 5449)
This includes clothing with pictures of humans or animals. Some scholars consider it makruh, some haram. The safer approach is to avoid clothing with images of living beings.
10. Conclusion: Clothing as a Shield, Not a Chain
Dear readers,
We have traveled a considerable journey in understanding awrah and clothing in Islam. Let us summarize calmly:
First, awrah is the part of the body that must be covered — and its provisions differ between men and women. Men’s awrah is between the navel and the knee. Women’s awrah is the entire body except the face and the palms of the hands.
Second, women’s sharia clothing consists of two main components: khimar (head covering that extends to the chest) and jilbab (loose outer garment covering the entire body).
Third, there are seven criteria that sharia clothing must meet: covering awrah, loose, not transparent, no tabarruj, not imitating the opposite gender, not for arrogance, and not imitating distinctive kafir clothing.
Fourth, behind every rule lies profound wisdom — protecting honor, protecting from harassment, guarding the gaze, building the ummah’s identity, preventing sin, and honoring women.
Fifth, sharia clothing does not have to be Arab-style dress — it can be adapted to local culture as long as the seven criteria are met.
Allah Subhanahu wa Ta’ala says:
وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
“But the clothing of righteousness — that is best.” (QS. Al-A’raf [7]: 26)
Sharia clothing is not a chain that restricts. It is a shield that protects, an identity that honors, and a sign of obedience that brings us closer to Allah.
Imagine a soldier wearing his shield. Does the shield restrict him? No. The shield protects him — so he can fight with more confidence, more safety, and more focus on his goal.
That is how sharia clothing is. It is not a prison. It is a shield of honor that enables a Muslimah to work in public spaces with safety, dignity, and clear identity.
May Allah Subhanahu wa Ta’ala make us all — men and women — among those who are steadfast in wearing sharia clothing, who are patient in carrying out His commands, and who are granted success to be true Muslims.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” (QS. Al-Baqarah [2]: 201)
Continue the Journey: