The Noble Quran, the Book of Guidance and Light, addresses the fundamental issues of human life through its verses, delineating the path to felicity and perfection with wise discourse. One of these issues is the culture of dress and adornment, which is introduced not only as a social and human necessity but also as a sign of divine signs. This treatise, relying on the verses of Surah Al-Araf, especially verse 26, and inspired by the lectures of a learned scholar, elucidates the position of clothing, adornment, and piety within human and religious culture. The objective is to present a comprehensive and profound analysis that conveys Quranic concepts in a coherent and appropriate format for the scholarly milieu. By linking divine verses to daily life, this work endeavours to reflect the wisdom inherent in dress and adornment in a manner that enlightens the heart and stimulates the intellect.
The Noble Quran in a luminous verse considers clothing and adornment as a divine blessing revealed for covering the private parts and embellishing the human being. This verse, which is the axis of this discourse, states:
O Children of Adam! We have bestowed upon you clothing to cover your private parts and as an adornment. But the clothing of righteousnessthat is best. That is from the signs of Allah that perhaps they will remember.
In this verse, clothing has two essential functions: first, to cover the private parts (يُوَارِي سَوْآتِكُمْ) which denotes the preservation of human dignity and chastity; and second, adornment (رِيشًا) which refers to external beautification and elegance. The term رِيشًا is inspired by the feathers and wool of animals and metaphorically indicates beauty and harmony in dress. These two functions transform clothing into a shared cultural phenomenon among humans, transcending time and place, observed in all human societies.
Clothing, beyond a physical necessity, is a symbol of culture and human identity. In diverse societies, from East to West, people have employed colours, patterns, and varied materials to transform clothing into a tool for expressing identity and beauty. However, some cultures incline towards extremes or deficiencies in this regard. For instance, in certain regions, nudity is promoted as a part of culture, such as in some specific Western centres where individuals are required to discard all coverings. This approach, contrary to human nature, is sometimes justified under the pretext of freedom or returning to nature. Conversely, in other societies, excess in clothing, like wearing face veils and sunglasses in an unconventional manner, leads to unnecessary complexities. This duality of excess and deficiency illustrates deviation from divine wisdom in the use of clothing.
In contemporary times, media and cultural currents sometimes promote nudity, thereby undermining the culture of dress. This current, manifest in films, serials, and social networks, is not only in conflict with the luminous Quranic verse (Do not approach indecencies, whether apparent or hidden Al-Anm 6:151), but also leads to social harms such as assault and insecurity. For example, scenes of public nudity, such as open breastfeeding in the streets, occasionally provoke social reactions and even violence. This raises a fundamental question: does nudity, especially in public spaces, not violate privacy and chastity? At the same time, one-sided judgement against men on this matter, without considering the role of the culture of nudity, is unjust. Both men and women share responsibility for preserving chastity and dress, as verse An-Nr (24:31) emphasises the covering of both genders.
Clothing and adornment, as divine signs, occupy a lofty position in human culture. The Noble Quran, by emphasising the covering of private parts and embellishment, points to a middle way that avoids extremes. Criticism of nudity and misguided cultural promotion in this regard underscores the necessity of returning to Quranic wisdom. This section, relying on verse 26 of Surah Al-Araf, demonstrates that clothing is not merely a physical need but also a symbol of culture, identity, and innate human beauty.
One of the prominent points in this lecture is the critique of the concept of hijab as a non-Islamic term and the emphasis on the concept of dress. In the Quranic culture, dress means preserving the body from nudity and is obligatory for both genders. Contrary to hijab, which is sometimes understood as covering a specific part of the body with a particular fabric, dress is a broader and more inclusive concept. This view aligns with verse 26 of Surah Al-Araf, which introduces clothing for covering private parts and adornment, without mandating a specific form of dress. For instance, emphasis on the chador as the sole form of dress has sometimes led to unnecessary complications, just as unconventional use of face veils and sunglasses in some cultures deviates from the wisdom of dress.
Certain fatwas, such as the necessity to cover the feet during prayer, have sometimes resulted in unwarranted complexities within the religion. Such views, rooted in erroneous jurisprudence, conflict with the spirit of ease in religion (And He has not placed upon you in the religion any difficulty Hajj 22:78). Dress in Islam must be reasonable and in accordance with customary norms, not leading to superstitions or undue strictness. This critique highlights the necessity of revisiting fatwas in the light of reason and Quranic wisdom.
The concept of dress in Islam transcends the specific meaning of hijab, referring to the preservation of chastity and decorum. Rooted in Quranic verses, this concept avoids extremes. Critique of superstitions in fatwas and emphasis on reasonable dress paves the way toward a religion that is facile and aligned with human nature.
The Noble Quran, continuing in verse 26 of Surah Al-Araf, considers the garment of piety superior to any external clothing: But the garment of pietythat is best. Piety, as a spiritual garment, protects man from sin and deviation, bestowing honour and ultimate felicity. Unlike outward clothing, which departs the body upon death, piety accompanies the soul into the hereafter. This garment, woven from righteousness, purity, and intellect, is a sign of divine wisdom.
But the garment of pietythat is best. That is from the signs of Allah that perhaps they will remember.
Piety, as a shield against sin, guides man towards spiritual health and ultimate felicity. This concept, frequently reiterated in the Noble Quran, aligns with the verse And the enduring good deeds are better with your Lord (Al-Kahf 18:46). Piety, unlike transient outer garments, is enduring and eternal. This garment protects man against carnal and social temptations and directs him towards perfection.
The garment of piety, as a divine blessing, surpasses all external clothing. Woven of righteousness and purity, it preserves man on the path of felicity and perfection. The Noble Qurans emphasis on the superiority of piety invites reflection on lifes priorities and a return to spiritual values.
One of the prominent points in the lecture is the impact of diet on health and lifespan. This view holds that excessive consumption of cooked foods and especially hot beverages such as tea leads to reduced lifespan and premature ageing. In the past, humans, by consuming raw foods, lived long lives (up to 400 or 500 years), but today, diets based on cooked foods have reduced lifespan to 50 or 60 years. Although this view is scientifically disputable, it metaphorically underscores the necessity of moderation in nutrition.
In this lecture, consumption of cooked foods is likened to fire-eating which burns intellect and faith. This metaphor, conveyed with a delightful humour, points to the destructive effect of unhealthy dietary habits on physical and psychological health. For example, drinking hot tea, which burns the bowels, humorously criticises incorrect dietary habits. This view metaphorically relates to the verse The fire of Allah, kindled (Al-Humazah 104:6) which depicts fire as a consuming agent.
Diet, as a component of lifestyle, deeply affects bodily and spiritual health. Emphasis on moderation and avoidance of excess in cooked foods aligns with Quranic wisdom. This
