1. Elegant And Proper Clothing

It is proved through most reliable traditions that a person should clothe himself neatly and decently according to his status; provided, what he wears is acquired through legitimate means. So, he should try to be decent within limits, as recorded in most of the reliable traditions of Islam. However, one should dress according to his income and in case one’s income is meagre, one should adjust and keep away from unlawful means of earning.

It is narrated from Imam Ja’far As-Sadiq (‘a) in a reliable tradition that when the Almighty Allah bestows a bounty to one of His servants and the effect of that bounty becomes apparent in him, he would be called as a devotee of God and he would be included among the thankful; and if nothing becomes apparent in him, he would be called an enemy of God and would be included among the deniers of bounty.

In another tradition it is narrated from the same Imam that when the Almighty Allah bestows a bounty on one of His servants, He wants that the effect of that bounty should become apparent on him.

It is narrated from Amir Al-Mu’minin (‘a) that it is necessary for a believer to dress up for his believer brothers in the same way as he dresses up for strangers.

It is an acknowledged fact that Imam Ali Ar-Ridha’ (‘a) used to sit on a mat woven with date leaves during summer, and on coarse jute cloth in winter. When he was at home, he dressed in coarse garments, but when he ventured out, he was elegantly dressed from head to foot to show the world the blessings of Almighty.

It is narrated from Imam Ja’far As-Sadiq (‘a) that decency and neatness in one’s outfit are highly endearing to God and those, who practice otherwise, displease Almighty. He likes His creatures to be properly dressed and perfumed to keep their houses spick and span, and light them before sunset, so that poverty goes away and their sources are increased.

It is narrated from Amir Al-Mu’minin (‘a) that the Almighty Allah has created some people, whose circumstances He has straitened for a special reason and has taken away from them inclination to this world. They focus their attention on the Hereafter, to which God has called them and are patient in scarcity of livelihood and detestable worldly things. And they are eager for the everlasting bounty that the Almighty Allah has prepared for them.

They have dedicated themselves for the pleasure of God and their end is martyrdom. So, when they reach the hereafter, Allah would be pleased with them and as long as they remain in this world, they are aware that everyone has to die one day; therefore, they only collect provisions for the hereafter and do not gather material wealth; they wear coarse and ordinary garments, they are content to eat little and donate whatever remains to charitable purposes, so that it might add to their provisions for the hereafter.

They befriend the righteous for the sake of Allah and are inimical to the unrighteous for the sake of Allah. They are lamps on the path of guidance and are enriched with the bounties of the hereafter.

Yusuf Ibn Ibrahim narrates: I visited Imam Ja’far As-Sadiq (‘a) wearing a garment of deerskin and asked the Imam what his view was about it. Imam (‘a) replied that there was no problem in that, because when Imam Husayn (‘a) was martyred, he was wearing a similar garment.

When Amir Al-Mu’minin (‘a) sent Abdullah Ibn Abbas to speak to the Khawarij of Naharwan, he was wearing the finest garments, had applied the most excellent fragrance and was mounted on the finest horse. When he met the Khawarij, they said: You are a very religious man, then why are you wearing these garments of oppressors and why are you mounted on such a horse?

Abdullah Ibn Abbas recited the verse:

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ

“Say: Who has prohibited the embellishment of Allah...?” (7:32)

The Messenger of Allah (S) said: Wear the best clothes and put on an elegant appearance, as the Almighty Allah likes that and He likes embellishments; but all this should be through lawful means.

A historical incident reflecting the attitude of the chosen one of God, Imam Ja’far As-Sadiq (‘a) is thus narrated. Sufyan Thawri, a leader of the ascetic Sufi school of thought tried to belittle and tease the Imam before the whole congregation, while he was seated in Masjid ul-Haram, elegantly attired.

He approached the Imam and asked him why he was so decently attired when the Holy Prophet (S) and other ancestors of the Imam never were. The Imam recited the following verse from the Holy Book:

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ

“Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions?” (7:32)

And elaborated that there was poverty during the period of Prophet while at present there was economic prosperity and such pious people had a better right of spending to display the generosity of God.

Further, revealing the clothes he was wearing underneath, he said that the outward attire was just for the view of the world, but underneath he was coarsely dressed for the sake of his soul.

In reliable traditions, it is narrated from Abdullah Ibn Hilal that he came to Imam Ali Ar-Ridha’ (‘a) and said: People regard as good those, who eat simple food, wear coarse garments and live a simple live. Imam (‘a) said: O Abdullah, don’t you know that Prophet Yusuf (‘a) was a prophet and a son of a prophet; in spite of that wore cloaks of brocade spun with threads of gold?

He was present in the courts of the Pharaoh dynasty and decided cases; but people were not concerned with his dress. They only expected him to decide the cases with justice. So, what is important is that a leader should be just, truthful and true to his word; as for the rest, the Almighty Allah has not made lawful things unlawful for anyone and as for the unlawful, no matter how little it may be, He has not made it lawful on anyone.

Then the Imam recited the captioned verse. We have mentioned the remaining traditions on this topic in our book of ‘Ain Al-Hayat (Allamah Majlisi).

2. Materials Not Permitted To Be Worn

Men are not permitted to use pure silk and brocade and are supposed to ensure that their headgear and all those clothes, which cover the body, should not be made of silk. Even certain accessories of clothing, like borders, frills etc. should not be made of silk or any cloth, where silk is one tenth of the other yarn. Cloth made of any yam, except silk is preferable. Non-essential parts of clothing like handkerchief, shawl etc. can be made of silk.

It is prohibited to manufacture cloth from the hide of animals not slaughtered in the Islamic manner, even though it might have been tanned, as is well known among scholars. It should also not contain the skin of those animals, which cannot be purified; like dog and unlawful flesh animals; their skin, fur, hair, horns and teeth etc. are unlawful to use in dress during prayers.

There is difference of opinion among scholars regarding sable, squirrel and deerskin and precaution dictates that we refrain from these things. Though apparently prayer is allowed in squirrel and deerskin. It is better that one should also not use garments worn over or under garments prepared from the hair of unlawful flesh animals as some strands of hair might remain stuck to those clothes.

It is better for boys, who have not come of age, not to wear pure silk and gold; as the Holy Prophet (S) had told Ali (‘a) not to wear a golden ring and silk as he would be dressed in silk in Paradise and decorated with gold.

In another tradition, he said: Do not dress in silk, as on Judgment Day, the Almighty Allah will burn the skin in the fire of Hell due to it.

Some persons asked Imam Ja’far As-Sadiq (‘a) whether they could dress their male children in gold. The Imam ordered them to refrain from it; only their women and female slaves could use them.

Imam Ja’far As-Sadiq (‘a) said: My father, Imam Muhammad Al-Baqir (‘a) used to adorn his women and children with ornaments of gold and silver and there is no problem in it.

It is possible that in this tradition, children imply daughters, it is also possible that immature boys may be included among them; but precaution dictates that boys should not be made to wear gold jewellery.

3. Instructions About Cotton, Wool And Linen

The best kind of cloth is cotton; after that is linen; but it is detestable (Makruh) to wear woollen clothes all the year round and to make them as one’s habit; though there is no problem if nothing else is available or it is needed for protection against cold.

It is narrated by Amir Al-Mu’minin (‘a), Ali (‘a), that cotton should be used in garments, as the Holy Prophet (S) and Ahl Al-Bayt (‘a) did. The Holy Prophet (S) never dressed in woollen garments without an express need.

In another tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that woollen garments should not be used without justifiable reason.

In yet another tradition, it is narrated from Husayn Ibn Kathir that he saw Imam Ja’far As-Sadiq (‘a) in a woollen cloak over coarse garments. After greeting the Imam, he asked why he wore wool over coarse cloth as it was abominable in his view.

The Imam replied: My father and Imam Zayn Al-’Abidin (‘a) used to wear woollen garments, but while praying, they wore coarse cotton garments and therefore we [Ahl Al-Bayt] do likewise.

It is narrated that the Messenger of Allah (S) said: I will not stop using five things as long as I am alive:

(1) sitting on the floor with servants and having meals with them

(2) riding a mule without a saddle

(3) milking the goat with my own hands

(4) greeting children

(5) using woollen garments.

The conclusion of all these traditions is that if believers use woollen clothes all the time and wearing them is aimed to show superiority over others, it is condemnable. Though, if it is as a result of contentment, or due to poverty or to protect against cold, there is no problem in it.

This statement is supported by the tradition narrated from His Eminence, Abu Dharr al-Ghifari, that the Messenger of Allah (S) said: In the last period of time will appear some people, who will dress in wool during summer as well as winter and aim to seek superiority over others through this; but the terrestrial as well as heavenly angels would curse them.

It is narrated from Amir Al-Mu’minin (‘a) that the prophets usually dressed in linen.

It is narrated from Imam Ja’far As-Sadiq (‘a) that use of linen in dress fattens one’s body.

It is mentioned in another tradition that Imam Ali Ibn Al-Husayn (‘a) used to purchase deerskin garments worth a thousand or five hundred dirhams and wear them during winter. After winter, he sold those garments and donated the proceeds to charity.

4. Recommended And Detestable Colours In Dress

As far as dress is concerned, the best colour is white; after that yellow, then green, then light red, then blue and then cream. It is detestable to wear dark red, especially during prayers and wearing black clothes is extremely detestable in every condition, except for the turban, socks and outer cloak. But it is better if the turban and the cloak is also not black.

It is narrated from the Holy Prophet (S) that you should dress in white as this is the best and the purest and also shroud your dead in white.

It is narrated from Imam Ja’far As-Sadiq (‘a) that Amir Al-Mu’minin (‘a) dressed in white most of the time.

It is narrated from Hafas Muezzin that: I saw Imam Ja’far As-Sadiq (‘a) praying between the pulpit and the grave of the Messenger of Allah (S) and he was dressed in yellow garments, resembling quince.

In a good tradition, it is narrated from Zurarah that: I saw Imam Muhammad Al-Baqir (‘a) emerge from a house dressed in a cloak of yellow deerskin, a turban and a gown.

In a reliable tradition, it is narrated from Hakam Ibn Utbah that: I came to Imam Muhammad Al-Baqir (‘a) and saw him dressed in dark red, dyed with saffron. The Imam asked: Hakam, what do you say about this garment? He replied: What can I say about what you are wearing? But we definitely condemn the fashionable youth among us, who wear such garments.

The Imam said: Who has prohibited the embellishment of God. Then he said: I am wearing this as I have just married.

It is narrated from Imam Muhammad Al-Baqir (‘a) in a good tradition that wearing dark red garments is detestable for all (males), except the bridegroom.

It is narrated from Yunus in a reliable tradition that: I saw Imam Ali Ar-Ridha’ (‘a) covering himself with a blue sheet.

It is narrated from Hasan Ibn Ziyad that: I saw Imam Muhammad Al-Baqir (‘a) dressed in pink garments.

It is narrated from Muhammad Ibn Ali that: I saw Imam Musa Al-Kazim (‘a) dressed in cream garments. It is narrated from Abul Alaa that: I saw Imam Ja’far As-Sadiq (‘a) in a green Yemenite cloak or shawl.

It is narrated from Imam Ja’far As-Sadiq (‘a) that: Jibra’il came to the Messenger of Allah (S) on the last day of the month of Ramadhan after the Asr Prayer time and when he returned to the heavens, His Eminence summoned Lady Fatimah Az-Zahra’ (‘a) and said: Call your husband, Ali. When Amir Al-Mu’minin (‘a) arrived, the Prophet seated him to his right and taking his hand placed it on his lap.

Then he seated Lady Fatimah Az-Zahra’ (‘a) to his right and taking her hand placed it his lap. Then he said: Do you want to know the report that Jibra’il has conveyed to me? Yes, they replied.

He said: Jibra’il has reported that on Judgment Day, I would be to the right of the Divine Throne (Arsh) and Almighty Allah would dress me up in two garments: one green and the other pink; and you, O Ali, would be to my right and dressed in same kinds of garments.

The narrator says: I asked: People regard pink detestable (Makruh)? The Prophet said: When Almighty Allah summoned Isa (‘a) to the heavens, he had dressed him in the same colour.

Through reliable chains, it is narrated from Amir Al-Mu’minin (‘a) that: Do not dress in black as it is the dress of Fir’awn.

It is mentioned in another reliable tradition that someone asked Imam Ja’far As-Sadiq (‘a) if he could pray in a black cap. Imam (‘a) replied: Don’t, as it is the dress of the folks of Hell.

It is narrated from the Messenger of Allah (S) that black colour is detestable for all garments, except: socks, turban and cloak.

5. Some Etiquette Of Dressing

It is detestable (Makruh) and condemnable to wear clothes, which are very long and to wear long sleeves and to walk dragging the garments on the ground in arrogance.

According to a tradition from Imam Ja’far As-Sadiq (‘a), Amir Al-Mu’minin (‘a) went to the market and bought three garments for a gold coin. The shirt measured till the ankle, the lower garment measured from the waist down to the knee and the shawl not only covered his chest, but was much longer than his back. After having bought these clothes, Ali (‘a) looked at the sky, thanked God and returned to his house.

According to Imam Musa Al-Kazim (‘a) God ordered the Prophet to keep his clothes clean and it meant that the clothes should not be so long as to gather dirt and must be free from impurities.

As related by Imam Muhammad Al-Baqir (‘a), the Holy Prophet (S) advised a person not to have his shirt and pyjama too long, as it was a sign of pride and God does not allow the proud to come near.

6. About Clothes Particularly Used By Women And Non-Muslims

Men are prohibited from wearing feminine garments, like face covering sheet (Muqna), veil and gowns etc. and women should not wear male clothes; such as cap, cloak and cassock etc. Both men and women are prohibited from adopting the particular headgears, with which the Jews and other non-Muslims are identified.

According to Imam Al-Baqir (‘a) men should not use make up like women and women should not make up themselves like men as the Holy Prophet (S) had cursed such men and women.

It is narrated from Imam Ja’far As-Sadiq (‘a) that Allah, the Mighty and Sublime sent revelation to one of His prophets: Tell the believers that they should not eat dishes like My enemies and not to use garments like My enemies and not to follow the customs of My enemies; or they would also be like My enemies.

7. Etiquette Of Wearing The Turban

It is recommended (Sunnat) to wear a turban and it is also recommended to tie it in Tahtul Hunak1 manner. Also, it is recommended to put one end of the turban in the front and another end behind in the style of the Sadaa2 of Medina.

Shaykh Shahid (r.a.) has said that it is recommend to wear the turban in the standing position.

It is narrated from the Messenger of Allah (S) that the turban is the crown of Arabs; when they stop wearing the turban, the Almighty Allah would deprive them of their greatness. It is narrated from Imam Ja’far As-Sadiq (‘a) that one, who wears a turban, but does not tie Tahtul Hunak3 and after that he is afflicted with a malady, whose cure is impossible, he should condemn himself.

It is narrated from Imam Ali Ar-Ridha’ (‘a) that the Messenger of Allah (S) wore a turban allowing one end to hang in the front and another at the back and Jibra’il also did the same. It is narrated from Imam Muhammad Al-Baqir (‘a) that on the day of the Battle of Badr, the angels wore white turbans with loose ends.

It is narrated from Imam Ja’far As-Sadiq (‘a) that the Messenger of Allah (S) put a turban on the head of Amir Al-Mu’minin (‘a) and allowed one end to hang in the front and the other end three inches less in length behind. Then he said: Go. And he went away. Then he said: Come here. So, he returned. Then he said: By Allah, the crowns of angels are shaped like this only.

It is mentioned in Fiqhat Ar-Ridha’ that one should recite the following supplication at the time of wearing the turban:

بِسْمِ اللهِ اللَّهُمَّ ارْفَعْ ذِكْرِي وَأَعْلِ شَأْنِي وَأَعِزْنِي بِعِزَّتِكَ وَأَكْرِمْنِي بِكَرَمِكَ بَيْنَ يَدَيْكَ وَبَينَ خَلْقِكَ

اللَّهُمَّ تُوجني بِتاجِ الْكَرَامَةِ وَالْعِزَّ وَالْقُبُولِ.

Translation: In the name of Allah, the Beneficent, the Merciful. O Allah, exalt my name and raise my status; and for the sake of Your honour, increase my honour and through Your mercy, increase my respect among Your creatures. O Allah, make me wear the crown of nobility and honour.

In Makarim al-Akhlaq, it is narrated from Kitab Najah that one should recite the following supplication:

اللَّهُمَّ سَوِّمني بسيماء الإيمان وتوجني بتاج الكرامة وقلدني حبل الإِسْلامِ وَلَا تَخْلَعُ رِبقةُ الْإِيمَانِ مِنْ عُنُقي

Translation: O Allah, may I be recognized through the sign of faith and that I should be bestowed the crown of my greatness. The collar of submission should remain around my neck and the relationship of faith should not break till the last breath.

It is also said that the turban should be tied in the standing position.

The Messenger of Allah (S) was having in his possession, a number of caps of different types.

With regard to those tall caps, called as Hartala, it is mentioned that they are basically a custom of Jews. According to scholars, it is detestable to wear them. It is apparent from some traditions that it is detestable to turn up the rim of the cap.

It is narrated from the Messenger of Allah (S) that when Turkish caps become common in my Ummah, there would be an increase in adultery among them as well. Apparently Turkish cap denotes Qadooq and Bektashi etc.

8. Etiquette Of Wearing Pyjama

It is narrated from Imam Ja’far As-Sadiq (‘a) that the Almighty Allah revealed to Prophet Ibrahim (‘a) that the earth complains to Me about seeing your private parts. So, place some veil between yourself and the earth. Ibrahim (‘a) made a pyjama till the knees and wore it.

In Jame Alawi, it is narrated from Bazanti that supplication of one, who wears a in the standing position, will not be answered for three days. It is mentioned in Fiqhat Ar-Ridha’ that one should wear pyjama while sitting and recite the following:

بسم الله اللَّهُمَّ استُر عورتي ولا تهتكني في عرصات القيامة واعفُ فرجي وَلَا تخلَع عنِّي زينة الإيمان.

Translation: In the name of Allah, the Beneficent, the Merciful. O Allah! Draw a veil over my nudity and let me not be insulted on Judgment Day! Shower me with chastity and do not separate me from my faith!

In Makarim al-Akhlaq, it is narrated from Kitab an-Najah that one should recite the following supplication:

اللَّهُمَّ استُر عورتي وآمن روعتي وأعفِ فرجي ولا تجعل للشيطان في ذلك نصيباً ولا له إلى ذلك وصولاً فيضَعُ لي المكايد ويُهَّيِجُني لإرتكاب المحارم.

Translation: O Allah, draw a veil over my nudity and give me relief from terror. Please give me the good sense of chastity; so that the Shaitan may not involve me in lusts and take part in my nudity. Keep him away from me in every way, so that he may not lay a trap for me. And committing things prohibited by You, I should not become sinful.

People who do not practice this are faced with disease and death. According to tradition, ail the Prophets and even Amir Al-Mu’minin (‘a) put on the shirt before wearing pyjama.

It is mentioned in another traditional report that one should not wear pyjama in the standing position, facing the Qibla and facing people.

It is narrated from Amir Al-Mu’minin (‘a) that sorrow and grief is created by wearing pyjama in the standing position.

9. Instructions About New Garments

Through authentic channels, it is narrated from Imam Muhammad Al-Baqir (‘a) that a person, while putting on a new dress should recite the following:

اللَّهُمَّ اجْعَلْهُ ثَوْبَ يُمن وَتُقَىِّ وَبَرَكَةِ اللَّهُمَّ ارْزُقْنِي فِيهِ حُسْنَ عِبَادَتِكَ وَعَمَلاً بطاعتك وأداء شكر نِعْمَتِكَ الْحَمْدُ للهِ الَّذِي كساني ما اُواري بِهِ عَوْرَتي وَاتجمل بِهِ فِي النَّاسِ

Translation: O Allah, make this garment, a cause of peace, piety and reward! O Allah, as long as I wear this, let me be able to carry out Thy worship in its entirety, and let me be obedient to Thy bidding and thankful for Thy blessings. All praise is for Allah, who bestowed such a garment that covers me up and is a source of respect and decency among people.

According to a tradition coming down from Imam Ali (‘a), the Holy Prophet taught the following supplication to Ali (‘a) so that he may recite it while putting on new clothes.

الْحَمْدُ لله ِالَّذِي كَسَانِي مِنَ اللِّباس ما اتجمل به في الناس اللَّهُمَّ اجْعَلْهَا ثِيَابَ بَرَكَةٍ اسعى فيها لمرضاتك وَأَعْمُر فيه مساجدك

Translation: Praise be to Allah, Who bestowed such a dress that has increased my respect among others. O Allah, make this dress such a source of blessing that whatever I may try after putting it on should be for gaining Thy goodwill and for populating Thine mosques (centres of prayers).

Then he said: Sins are forgiven of one, who recites this supplication at the time of putting on the clothes.

In another tradition, it is narrated from Imam Musa Al-Kazim (‘a) that one, who wears a new garment, should pass his hand over it and recite the following supplication:

الْحَمْدُ للهِ الَّذِي كساني ما اوُاري بِهِ عَوْرَتِي وَأَتَجمل بِهِ فِي النَّاسِ وَأَتَزَيَّنُ بِهِ بَيْنَهُمْ.

Translation: Praise is for Allah, Who bestowed such a dress to me, which not only covered me, but also became a source of embellishment among others.

It is narrated from Imam Ja’far As-Sadiq (‘a) that one, who takes water in a new earthen pot and recites Surah al-Qadr thirty-two times upon it and then sprinkles it on the cloth; as long as even a strand of that cloth remains, his sustenance would keep increasing.

In another tradition, it is narrated from the same Imam that one should recite:

لا إله إِلَّا اللهُ مُحَمَّدٌ رَسُولُ الله ِ

Translation: There is no god, except Allah, and Muhammad is the Messenger of Allah

...at the time of putting on a new dress. So that you may be safe from all calamities and as long as even a strand of that cloth remains, your time would pass in happiness.

Do not remember much the material thing, which you like; so that you may be aggrieved when it is lost and do not talk ill of a person behind his back, as it might affect his feelings.

It is narrated from Imam Ali Ar-Ridha’ (‘a) through authentic chains of narrators that when the Imam put on new clothes, he used to place them to the right and call for a glass of water and recite Surah at-Tawhid, Ayat ul-Kursi and Surah Kafiroon ten times each. Then he sprinkled that water on those clothes and used to remark: If a person does this, as long as even strand of this cloth remains, his sustenance would continue to increase.

It is narrated through authentic chains of narrators from Amir Al-Mu’minin (‘a) that when the Almighty Allah bestows new clothes to someone and he puts them on, he should first perform ablution and recite two units of prayer and in each unit, recite Surah al-Hamd, Ayat ul-Kursi, Surah at-Tawhid and Surah Al-Qadr.

After the prayer, he should thank Allah for providing covering for him and for granting him respect among people; and he should recite many a times:

لا حولَ وَلا قُوَّةَ إِلَّا بِاللهِ الْعَلِي الْعَظِيمِ

Translation: There is no power and might, except by the Almighty Allah.

The consequence of this thankfulness would be that as long as that garment remains on his body, he would not be involved in divine disobedience and in exchange of every strand that ‘Concealer’ (Allah) will create an angel, who would praise Him and seek repentance on his behalf.

It is narrated from Imam Ja’far As-Sadiq (‘a) through authentic chains of narrators that when one wishes to put on a new garment, he should take water in a vessel and recite Surah al-Qadr 36 times and when he reaches the verse of:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ

“The angels and the Spirit descend...” (97:4)

He should sprinkle a little water on it. Then he should wear that garment, recite two units of prayer of thanksgiving and then recite the following supplication:

الْحَمْدُ لله ِالَّذِي رَزَقَنِي مَا اتَجَمَّلُ بِهِ فِي النَّاسِ وَاُواري بِهِ عَوْرَتِي وَاُصَلِّي فِيهِ لِرَبِّي

Translation: All praise is for Allah, who bestowed such a thing to me that earns praise among other, through which the body is covered and in it I worship my Lord.

10. How To Put On And Take Off One’s Dress

According to Holy Prophet (S), one should not be absolutely naked at any time - night or day.

Imam Ali (‘a) stated that a naked man is an easy victim of devil and his temptations; and a man while sitting among people, should lower his thighs. He also asked men to recite Bismil-Lah while taking off the clothes so that the jinn may not wear them as they do so during the night, when we do not say Bismil-Lah.

According to Imam Ja’far As-Sadiq (‘a), Muslim women should not use transparent veil or clothing.

According to Imam Muhammad Al-Baqir (‘a), Lady Fatimah Az-Zahra’ (‘a) used to have Muqna4 so wide that it reached till half her limbs. All women should be likewise.

According to Imam Ja’far As-Sadiq (‘a), the minimum waste is that the topmost covering and the lining should be similar.

It is mentioned in another tradition that Ishaq Ibn Ammar asked that same Imam if it was possible for a believer to possess ten dresses? He replied: Yes. Then he asked: Twenty? Imam (‘a) replied: Yes, it is not wastage; on the contrary wastage is that the cloth, which is kept for elegance, should be worn instead of the cloth, which he wears ordinarily.

Another tradition states that a person asked Imam Musa Al-Kazim (‘a) if possessing ten garments was supposed to be a luxury. The Imam replied on the contrary that the extra dresses will help people to keep tidy provided they are kept washed and clean, away from dirty places. Wastage is wearing nice clothes when the occasion demands otherwise.

It is narrated from Imam Muhammad Al-Baqir (‘a) that making new clothes ensures their lifespan. He also said that enemies are degraded through new clothes.

According to Amir Al-Mu’minin (‘a), wearing of clean clothes keeps sadness away and helps in prayers being accepted.

The Messenger of Allah (S) said: It is necessary to wear clean clothes.

It is narrated from Amir Al-Mu’minin (‘a) that there six (negative) habits have come from the people of Lut (‘a): sling shooting, casting pebbles on each other, chewing mastic (kundar), dragging the garments while walking, keeping open the buttons of the cloak and the coat by way of arrogance.

It is narrated through reliable chains of narrators that a man came to Imam Ja’far As-Sadiq (‘a) and saw that the Imam had patched his collar. That man glanced at that patch again and again. The Imam asked: Why do you look like this?

He replied: I am astonished at that patch. A book was placed before the Imam. He said: Read this. It was mentioned therein: One, who has no modesty has no faith; one, who has no estimation of his income, he can never become wealthy and one, who has no old clothes, cannot have new clothes.

Amir Al-Mu’minin (‘a) said: I had my garments patched so many times that I was ashamed of the darner.

Imam Ja’far As-Sadiq (‘a) states that a man, who patches his garment, stitches his worn out shoes and carries his own purchases home, will be protected from pride.

11. Socks And Shoes

For sandals and shoes, the best colour is yellow and then white.

For socks, the best colour is black. And during journey, the best colour is red, which is detestable otherwise.

It is recommended that the heel and front portion of the shoe must be raised and the middle portion should be left empty; so that the complete sole does not touch the ground. Other than this, everything is detestable.

Apparently same is the rule for sandals and slippers as well.

According to Imam Ali (‘a), fine shoes keep the body free from germs and diseases. They also help in ablution and prayers, as the shoes keep the feet free from dirt.

In another tradition, he says: One, who likes to have a long lifespan, he should have an early breakfast, wear nice shoes and wear a thin cloak and shawl and should not have sexual intercourse in excess.

Imam Ja’far As-Sadiq (‘a) said: The first person to wear shoes was Prophet Ibrahim (‘a).

It is mentioned in reliable traditions from the same Imam that, flat sole shoes was a custom of Jews.

Numerous traditions are recorded condemning such footwear.

It is mentioned in reliable traditions that one should not wear black shoes as it weakens eyesight, decreases sexual prowess and creates grief.

One should wear yellow shoes as it enhances eyesight.

It is mentioned in traditions that black shoes create arrogance. One, who wears black shoes, would be raised up with oppressors on Judgment Day.

It is narrated from Imam Muhammad Al-Baqir (‘a) that one, who wears yellow shoes, as long as it remains on his feet, he would remain happy, because the Almighty Allah has praised the cow of Bani Israel.

قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ

“Musa said: He says, surely she is a yellow cow; her colour is intensely yellow, giving delight to the beholders.” (2:69)

According to Sudair Sarraf, when he went before Imam Ja’far As-Sadiq (‘a) wearing white shoes, Imam (‘a) asked him if it was intentional and before Sarraf could answer, the Imam said that anyone, who buys white shoes will be reimbursed its cost from unknown sources before the shoe gets worn out. Sarraf said that hardly had he started wearing them, that he got a hundred gold coins from where he could not have dreamt of.

It is mentioned in another tradition that one, who wears yellow or white shoes, would have many issues and one, who uses black shoes, it is possible that he might not even have a single issue.

It is narrated from Imam Ja’far As-Sadiq (‘a) in reliable tradition that wearing socks enhances eyesight. In another traditional report, he said: Always wearing socks keeps one safe from consumption and a bad death.

It is narrated from Dawood Raqqi that: I noticed Imam Ja’far As-Sadiq (‘a) wearing red socks during a journey. I asked: Why are you wearing red socks? He replied: I wore it for the journey, and it is good for mud and slime; but at home nothing is better than black.

12. Wearing Socks, Shoes And Sandals

According to a tradition from Imam Muhammad Al-Baqir (‘a) and Imam Ja’far As-Sadiq (‘a), the shoe should be put on right foot first and then on the left; but while taking them off, the shoe of the left foot should be taken off first. It is also stated that anyone, who has a shoe on one foot and none on the other, and walks thus, will be tempted by devil and will go mad.

According to Abdul Rahman Ibn Kathir: Once, while I was walking with Imam As-Sadiq (‘a), Imam’s sandal strap broke. I immediately took out a new belt and started repairing the sandal. All that while the Imam kept his hand on his shoulder and said that if someone helps a believer while his sandal is being repaired, God will give him a fast she-camel on Judgment Day to enter Paradise on it.

It is narrated from Yaqub Sarraj that: I was with the Imam in a journey, when the strap of one of his shoes broke and he began to walk bare footed. Just then Abdullah Ibn Yaqub came and he removed his strap and gave it to the Imam. He did not accept, and he said: One, who is afflicted should preferably be patient on his difficulty.

Another tradition from Abdul Rahman Ibn Abu Abdullah states that he once when to Imam Ja’far As-Sadiq (‘a) accompanied with another man. When they arrived at the Imam’s place, he (the Imam) took out his sandals and said that a person should take out his sandals while sitting, so that the feet may be comfortable.

It is further stated that the Holy Prophet (S) prohibited walking with one shoe on and also to put on shoes while standing or walking. Apparently, it is detestable to wear shoes in the standing position; that is shoes with laces.

In another tradition, it is narrated from Prophet that there are three acts about the doers of which it is feared that they might become insane: Passing stools in a graveyard, walking with only sock on and sleeping alone in a house.

It is narrated from Imam Ja’far As-Sadiq (‘a) that wearing socks regularly keeps one free of dandruff.

It is mentioned in Fiqhat Ar-Ridha’ that when a person wears socks, he should begin with the right foot and recite the following supplication:

بِسْمِ اللهِ وَبِاللهِ وَالْحَمْدُ للهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ اللَّهُمَّ وَطَىء قَدَمَيَّ فِي الدُّنيا وَالْآخِرَةِ وَثبتهما عَلَى الإيمان وَلا تُزَلْزِلْهُما يَوْمَ زِلْزِلَةِ الأقدام. اللهُمَّ وَقِنِي مِن جميع الآفات وَالْعَاهَاتِ وَمِنَ الْأَذى

Translation: In the name of Allah and by Allah and all praise is for Allah. O Allah, in the world and the hereafter, keep my steps steadfast on faith and on the day the feet of people shake, keep my feet firm. O Allah, keep me safe from all kinds of calamities and discomforts.

When he removes them, he should recite as follows:

اللَّهُمَّ فَرِّجْ عَني كُل غَمْ وَهَم ْ وَلَا تَنْزَعُ عَني حُلَّةَ الإيمان

Translation: O Allah, remove the past and future grief from me and do not confiscate the wealth of faith from me.

A tradition in the chapter on salvation (Kitab Najaf) in Makarim al-Akhlaq states that one should put on socks and sandals while sitting and recite the following prayer:

بِسْمِ اللهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَوَطَّىء قَدَمَي فِي الدُّنْيَا وَالْآخِرَةِ وَثبتهما على الصراط يَوْمَ تَزِّلُ فِيهِ الأَقدام

Translation: In the name of Allah. O Allah shower Thy grace on Muhammad and Progeny of Muhammad and keep my feet steady in this world and that to come and on the Day when the best of the people will tumble on Sirat Bridge, Thou keep both my feet steady.

And take them off standing and recite:

بِسْمِ اللّٰهِ الْحَمْدُ للهِ الَّذِي رَزَقَني ما اقي بِهِ قَدَمَيْ مِنَ الأذى. اللَّهُمَّ ثبتهما عَلَى صِرِاطك وَلَا تَزِلْهُما عن صراطك السوي.

Translation: I begin with the name of Allah! All praise is to God, Who blessed with a thing that preserves both my feet from pain. O God keep both my feet steady on the Bridge of Sirat and let them not go astray from Your right path.

• 1. It literally means below or front of the palate. It also means passing one end of the turban from the front of the neck and below the face.
• 2. Sayyids.
• 3. It literally means below or front of the palate. It also means passing one end of the turban from the front of the neck and below the face.
• 4. A chador, which covers the head and the face. A chador of a transparent cloth, through which one can see from inside, but it is not possible to see from outside it.