Imagine a nation where every hospital is free of cost irrespective to your status, caste, gender, religion, nationality. A multi-speciality hospital providing you a clothes, well furnished wards, delicious food, specialized doctors, that too free of cost. Not just this even giving the patient money and food as a compensation for being out of work during his hospital stay. Isn't it mind-blowing?? This is what hospitals were in the Islamic Civilization. In early medieval where Europe belief that illness is supernatural, uncontrollable, incurable. Muslims took completely different approach because of the saying of prophet Muhammadﷺ, “God has sent down the disease and he has appointed cure for every disease, so treat yourself medically”(¹) Mobile Dispensaries The first known Islamic care center was set up in a tent by Rufaydah al-Aslamiyah r.a during the lifetime of the Prophet Muhammadﷺ. Famously, during the Ghazwah Khandaq, she treated the wounded in a separ...
A society which reduces itself to passing judgements on people's clothing & confines itself to a rigid dress code - a violation of which calls for labelling others as irreligious & even evil - is naturally stagnant and, to many, toxic.
In a society where people are, almost, always judged and their piety is gauged almost exclusively by their adherence to a particular dress code, indicates that something has gone wrong with the thought process of such a society.
The situation would sound even more alarming & strange when we consider that this community currently faces monumental challenges globally, yet chooses to obsess over clothing choices.
Any divergence from the norm is condemned as "deviation”.
You might wonder about the mental health of such a collective, and you’d be right to ask. What if I told you that this society is none other than the Muslim’s , unfortunately!
A community that claims to follow the final revelation/wahi/shruti and sees itself as the custodian of the “final update” of that one divine religion which has always been there, implying that it would be more encompassing, comprehensive and universal than its preceding ones—yet, paradoxically, it’s adherents fixate & exhaust a good amount of their energies on emphasising the importance of “cultural” dress codes Strange, isn’t it?
And if you happen to be someone rooted in muslim tradition, you would have, by now, guessed what I'm referencing about?
Yes, it's about that obsession with a particular cultural attire, kurta-pyjama or its Pakistani and Afghan variant, shalwar kameez.
These garments have become a symbol of piety, with some claiming them to be the Sunnah (tradition) of the Prophet Muhammad (PBUH) but we'll try to check the authenticity of these claims in this article.
As muslims, we're indeed supposed to follow in the footsteps of the last prophet, prophet Muhammad - inarguably a practice of immense significance, within the muslim tradition. Hence ,if these clothes are genuinely Sunnah, then any criticism would seem misplaced, demanding reprimand. However, I've argued they're not.
Some may question the necessity of addressing what seems like a superfluous and unnecessary topic, especially when the Ummah is facing significant challenges. However, it is precisely the obsession with rigid clothing norms that drives me to highlight the damaging effects of our behaviours on individuals and the collective psyche of Muslims.
The situation has reached a critical point where attire such as the kurta pyjama is imposed on children, with any deviation often met with insults and even corporal punishment. Even a simple curiosity about or experimentation with different dress codes can become a nightmare for kids enrolled in madrasas or engaged with religious circles. Both children and adults face shaming for failing to conform to the expected dress codes and maintain the decorum in religious gatherings.
It is essential to bring these vices within our society to notice, especially when the consequences have become so severe. While I understand that some may view my writing on this topic as controversial, I feel it is my duty to call out the vices and corruption in my community. This commitment aligns with the teachings of Prophet Muhammad (SAW), who said, "Truth is comforting, falsehood is disturbing," and "Speak the truth even when it is bitter.”
I would also, hereby, like to clarify that I'm a traditional & practising Muslim and an alumnus of a Madrasa, deeply rooted in traditional islam, its east Asian version to be specific. I make this point to affirm my traditional credentials, preempting any accusations of being a "secular or liberal modernist.”
Nonetheless, continuing the discussion, the question which arises is surrounding the origins of kurta pyjama and Shalwar kameez and what the prophet of Islam actually wore?
Kurta pyjama and Shalwar kameez are the dresses, which, inarguably, stem from the soil & culture of the subcontinent, unmistakably native to the land. Bedouin Arabs, to this day, being unfamiliar with them serves as a proof that these are not Arabic.
In the Prophet's time, anything outside the thobe — a long, loose-fitting robe — was new to the mediaeval Arabs. Thobe is a specific dress rooted in Arab culture and continues to be so. Hence, the clothing of Prophet Muhammad (PBUH) was this thobe only. The one which was simple, modest, and reflective of the cultural norms of 7th-century Arabia. His attire was functional for the climate and conditions of the region. There are several Hadiths that describe his clothing, highlighting its modesty and simplicity. Here’s an overview of the types of clothing he commonly wore:
1. Thawb (Qamees)
- The thawb (also called a qamees) was a long, loose-fitting garment similar to a robe. It typically extended down to the ankles and was worn by men in the Arabian Peninsula. The Prophet often wore this, as it covered the body adequately and was comfortable in the hot desert climate. It’s still worn, in various forms, across the Middle East.
2. Izar (Lower Garment)
- The izar was a loose wrap or cloth worn around the waist, extending to cover the lower body. It functioned as a lower garment, somewhat similar to a sarong. The izar was worn instead of pants, which were uncommon in that region during that time.
3. Rida (Upper Garment)
- The rida was a large piece of cloth worn over the shoulders or draped over the upper body, functioning like a shawl or cloak. It could be used as outerwear to protect against the cold or to provide an extra layer of modesty.
4. Turban (Imamah)
- The Prophet often wore a turban called an imamah. The turban was a length of cloth wrapped around the head, which was a common practice in the Arabian Peninsula to protect against the sun and sand. His turban was usually tied loosely and sometimes with a tail hanging down the back. One of his known turbans was black, which is recorded in the Hadith.
5. Sandals
- The Prophet wore simple sandals, which were the typical footwear of the time. They were made from leather, with straps across the feet, designed to provide comfort while walking long distances in desert conditions.
6. Cloak (Burda)
- The burda was a type of cloak that Prophet Muhammad wore on certain occasions. One of the famous stories is that the Prophet gave his cloak, known as the burda, to the poet Ka'b ibn Zuhayr as a gesture of honour.
(References for this information can be found in the book Shamail e Tirmidhi.)
His clothes were characterised with a graceful simplicity, decency and modesty. He was known to avoid extravagance and excess in all aspects of life, including his attire. Despite the simplicity of his clothing and the harsh & unfavourable climate and surroundings, Prophet Muhammad always kept his clothes the cleanest, underlining the importance of cleanliness in Islam.
His clothes reflected the Islamic principle of modesty. His garments were loose-fitting and covered his body appropriately, in line with the teachings that both men and women should dress modestly.
So I've put forth a description, in line with the narrations & information available on his clothing & appearance, in the narrations of Shamail e tirmidhi. Where, in this , do we find a reference to or mention of kurta pyjama, Salwar kameez, waistcoats ( a characteristic dress of sub continen’s ulama) ? The Prophet's thobe is not the same as a kurta, although the two may bear some resemblance. He wore an izar, not a pyjama, although did praise the modesty of pyjama and hailed it as more covering and modest, there is no recorded instance of him wearing it.
So, the prophet did applaud it for being more modest and hence our reason to embrace it. Now, you would find it more prevalent than anything else but I argue, how different is a pair of trousers or loose jeans from a pyjama?
The former are simply modern, evolved versions of the latter, hated on by the religious circles only because it originated in a certain geographical region and hence, as per them, a characteristic of that culture.
There's truth to this argument but partially.
I chose to say partially because the trousers did originate from the West but have been universalised, in this age. And it's that “universalisation” part that we have missed.
Therefore, it's quite logical to say it's no more a foreign thing & a characteristic of the Western culture or "yahudiyon ka libas" as labelled by the religious masses.
It's common & contemporarily the most prevalent piece of clothing, and insisting on labelling it otherwise is an unnecessary adamant attitude.
Let’s examine this claim further. Is the kurta what the Prophet wore? No, it was the thobe instead which is different from a kurta. If you argue that the similarity of thobe & kurta justifies wearing the kurta, then by the same logic, a shirt is equally similar to a kurta. Because if the “shorter than thobe” length of a kurta keeps it similar to a thobe, then, by the same logic, a “shorter than kurta” length of shirt keeps it as good as a kurta and by extension, thobe.
Below is an image of a twitter account showcasing some contemporary Islamic fits.
These appear to be the transitional dresses between Arabian & western clothing and there's only a thin line of difference between these & traditional western suits. The thin line being that these are only a bit more loose fitting. Hence, if the adoption of these dresses is harmless then why not the adoption of a traditional suit ? Is it only because of the “western tag” attached to it. Both are quite similar, aren't they?
So we have seen that kurta pyjama or shalwar kameez is different from what the prophet wore and conclusively, not a Sunnah because a Sunnah is what the prophet did ( sunan e Aadiyah or Zawaid) or what he recommended (sunan e hadi). It's neither sunnat e Aadiyah because he never wore it and nor a Sunnah hadi, because he never even mentioned a rigid dress code, let alone endorsing it.
Below is an image of Maulana Arshad Madani , the principal of Darul uloom deoband & the 8th president of Jamiat ulama e Hind in an international islamic conference.
One can easily discern that he's the one representing the subcontinent here & also how his attire distinctly sets him apart from other scholars (dressed in thobes and traditional Arab clothing) Although all of them dress in accordance with the Sunnah, one must ask: why do they appear so different? Doesn't The answer lie in the cultures they originate from?
If you say yes, you finally subscribe to the opinion that culture does make a difference and you finally acknowledge that attire is indeed shaped by the culture or at least have a significant influence of it.
And it's worth noting that had been the significance of the clothing as much as the certain religious people & the contemporary clergy argue, the prophet would have certainly ordained it or even mention, on at least one occasion in his life and yet, we know, he didn't.
This isn’t to say that Islam has no guidelines for clothing. Scholars have derived from authentic sources that clothing should be modest, not extravagant, and should not demean others.
Islam didn't come to offer thobe or izar to the Eskimos. It's not there to impose upon those, who live in the coldest of regions, the clothing, suitable for a really hot climate like the Arabian peninsula.
Any clothing that fulfils Islamic prescriptions—covering the awrah, being modest, and not extravagant—is acceptable.
If you manage to meet this criteria in your western dress, it is perfectly in line with Islamic teachings and if your thobe or kurta-pyjama fails in these aspects - it is unclean and is exposing your aurah and the contours of your body - it is un islamic, even if generally deemed very islamic.
Brainwashed Masses aren't eligible enough to tell what's wrong & what's right.
Let’s also talk about the psychological effects of clothing. Clothing has, inarguably, a psychological impact on both the individual wearing it and the people around them.
It affects how we perceive ourselves, how others perceive us, and can even influence our behaviour, emotions, and social interactions.
So the islamic Scholars who advocate for traditional clothing often cite psychological reasons. They argue that wearing garments associated with piety can positively affect one's mindset. And this is true to a great extent. I couldn't be disagreeing or omitting this part, just because it didn't suit my article. We strive for & believe in avoiding all sorts of biases.
In other words, if you believe certain clothing makes you more pious, it can influence how you act. But a keen observation of society tells us that this concept has utterly failed owing to our desensitisation. Even an assumption that certain clothing belongs to the pious & comes with responsibilities attached to it, has failed to make those, who are wearing it, pious. It has on the contrary fostered in them a sort of spiritual arrogance.
Hence, what ultimately matters is the intent, the symbolism you attach to it, and how well it aligns with Islamic values, regardless of what culture it originates from.
So, while traditional clothing may hold psychological and cultural significance, it is not obligatory. What matters most is modesty, cleanliness, and adherence to the broader ethical framework of Islam—not rigidly adhering to a specific dress code.
Although I do acknowledge that it's an attire belonging to the “sulaha” - the “righteous” & the “pious” ones of the subcontinent for a long time, we must also not forget that the landscape has significantly changed overtime. In our times, The widespread misuse of this dress has created a very different impression among the masses. This attire is no longer attributed to those great figures.
Moreover, Decades of emphasising the kurta pyjama as "Islamic dress" have ingrained it so deeply in our collective psyche that any alternative often appears as a deviation from the faith & the religion itself.
As a result, many in religious circles now view those who don’t dress this way as deviants, contributing to a toxic atmosphere. Individuals who wear anything other than the traditional kurta pyjama or thobe are frequently judged, labeled irreligious, looked down upon, and even rebuked.
These behaviours, far from embodying true religious spirit, reflect a troubling combination of misinformation, bias, and narrow-mindedness within some so-called religious circles.
What many fail to recognize is that those clad in pant-shirts—sometimes dismissed as “foreign dress” or “yahudiyo ka libaas”—often embody genuine righteousness, greater piety, and moral sensitivity than a lot of those in kurta pyjama, but still forgetful & insensitive.
As a society that has lost sight of the religion’s essence and clings to its surface, we have grown blind to the natural goodness in others, even in fellow Muslims. This narrow focus has deprived us of recognizing the authentic values of faith, making us dismissive of goodness beyond our own enclosed circles.
“A failure to see the natural/virgin goodness in a human being, irrespective of their religions & cultures, deprives one of appreciating even the religious version of goodness” says Ahmad Javaid, one of the leading literary & philosophical figures & Sufis of the subcontinent,
Another psychological conditioning we’ve succumbed to is a dangerous complacency. Placing excessive value on appearances has fostered a sense of self-satisfaction, masking deeper personal and societal deficiencies. Now, one might feel they’ve fulfilled their spiritual duties merely by changing the way they dress, mistaking this for righteousness. This complacency not only gives a flawed sense of piety but has also stunted our potential for growth and development.
Over time, the focus has shifted from the profound to the trivial. Instead of immersing themselves & guiding people toward the higher ideals of discipline, social welfare, and the spiritual heights that Islam offers, many have become fixated on & preoccupied with the superficial matters like clothing.
We often see individuals who, in their journey towards a more devoted Islamic life, primarily change their attire, accompanied by occasional small acts of goodness instead of undergoing a true major change. This isn’t to downplay these acts of kindness—indeed, they hold immense value as emphasised by Prophet Muhammad (SAW) in his teachings. However, they should not overshadow the deeper transformative goals of faith. Unfortunately, the emphasis on appearance has drawn attention away from inner character, often leaving individuals hollow within. Such surface-level changes can be damaging, as they might lead a person to become complacent, thinking they’ve achieved true transformation, without making significant inner growth.
For society, it creates a flawed impression of what change genuinely entails, potentially deterring people from pursuing meaningful transformation. In simple words, when people would see apparently religious people doing bad things, most of the time, this might alienate & deter them from the religion itself, little knowing that the person, involved in such acts, is only religious in his appearance, not genuinely. Such a religious man or woman would also be someone, guilty of the crime of misleading the society & alienating people from the religion of God.
In such a case, his superficial appearance will prove to be a curse rather than an asset in the hereafter.
One common argument that's presented or rather thrust down people's throats for wearing kurta-pyjamas or thobes is the belief that these garments represent the attire of the righteous of their times. This is true but only to a certain extent. Because a closer examination, in this connection, reveals an intriguing contradiction in our times: Palestinians, often regarded as some of the truest Muslims of our time, predominantly wear what is labelled as Western clothing. In contrast, Arabs—frequently criticised for their indulgence and neglect of God and Islam—are typically seen in thobes. Shocking ? if you didn't already observe this ? Isn't it
If I were to equate righteousness with clothing and evaluate the "iman in the hearts" based solely on attire, I might conclude that Arabs, despite their failings, are still the true custodians of faith, while Palestinians, despite their remarkable resilience in the face of genocide, are ignorant and sinful. Would such reasoning hold weight for anyone?
Therefore, we must understand that it's not the appearance that determines piety & righteousness, moreso in these uncertain & turbulent times, when confusion engulfs human society. Similarly, a certain dressing might symbolise religiosity, but it's not necessarily so. Moreso when that dress has been villified & put in a bad light by those exploiting it, for their own interests, for a long time.
We should recognise that clothing plays only a minimal role in the pursuit of a more God-centred lifestyle. Even if some argue, it does, it remains a tertiary concern.
I have articulated before you our current position as muslim ummah in contemporary times, emphasising the various challenges and complexities we encounter in navigating our beliefs and values, and if these issues are still not paid heed to & addressed with urgency & care, they could prove extremely damaging to an already weakened Ummah. The fixation on superficial matters, rather than the essence of faith, threatens both personal and collective growth. It is for these reasons that I, as a lowly well wisher of the Ummah & a student of knowledge, have taken it upon myself to clarify these matters through this humble article.
In a society where people are, almost, always judged and their piety is gauged almost exclusively by their adherence to a particular dress code, indicates that something has gone wrong with the thought process of such a society.
The situation would sound even more alarming & strange when we consider that this community currently faces monumental challenges globally, yet chooses to obsess over clothing choices.
Any divergence from the norm is condemned as "deviation”.
You might wonder about the mental health of such a collective, and you’d be right to ask. What if I told you that this society is none other than the Muslim’s , unfortunately!
A community that claims to follow the final revelation/wahi/shruti and sees itself as the custodian of the “final update” of that one divine religion which has always been there, implying that it would be more encompassing, comprehensive and universal than its preceding ones—yet, paradoxically, it’s adherents fixate & exhaust a good amount of their energies on emphasising the importance of “cultural” dress codes Strange, isn’t it?
And if you happen to be someone rooted in muslim tradition, you would have, by now, guessed what I'm referencing about?
Yes, it's about that obsession with a particular cultural attire, kurta-pyjama or its Pakistani and Afghan variant, shalwar kameez.
These garments have become a symbol of piety, with some claiming them to be the Sunnah (tradition) of the Prophet Muhammad (PBUH) but we'll try to check the authenticity of these claims in this article.
As muslims, we're indeed supposed to follow in the footsteps of the last prophet, prophet Muhammad - inarguably a practice of immense significance, within the muslim tradition. Hence ,if these clothes are genuinely Sunnah, then any criticism would seem misplaced, demanding reprimand. However, I've argued they're not.
Some may question the necessity of addressing what seems like a superfluous and unnecessary topic, especially when the Ummah is facing significant challenges. However, it is precisely the obsession with rigid clothing norms that drives me to highlight the damaging effects of our behaviours on individuals and the collective psyche of Muslims.
The situation has reached a critical point where attire such as the kurta pyjama is imposed on children, with any deviation often met with insults and even corporal punishment. Even a simple curiosity about or experimentation with different dress codes can become a nightmare for kids enrolled in madrasas or engaged with religious circles. Both children and adults face shaming for failing to conform to the expected dress codes and maintain the decorum in religious gatherings.
It is essential to bring these vices within our society to notice, especially when the consequences have become so severe. While I understand that some may view my writing on this topic as controversial, I feel it is my duty to call out the vices and corruption in my community. This commitment aligns with the teachings of Prophet Muhammad (SAW), who said, "Truth is comforting, falsehood is disturbing," and "Speak the truth even when it is bitter.”
I would also, hereby, like to clarify that I'm a traditional & practising Muslim and an alumnus of a Madrasa, deeply rooted in traditional islam, its east Asian version to be specific. I make this point to affirm my traditional credentials, preempting any accusations of being a "secular or liberal modernist.”
Nonetheless, continuing the discussion, the question which arises is surrounding the origins of kurta pyjama and Shalwar kameez and what the prophet of Islam actually wore?
Kurta pyjama and Shalwar kameez are the dresses, which, inarguably, stem from the soil & culture of the subcontinent, unmistakably native to the land. Bedouin Arabs, to this day, being unfamiliar with them serves as a proof that these are not Arabic.
1. Thawb (Qamees)
- The thawb (also called a qamees) was a long, loose-fitting garment similar to a robe. It typically extended down to the ankles and was worn by men in the Arabian Peninsula. The Prophet often wore this, as it covered the body adequately and was comfortable in the hot desert climate. It’s still worn, in various forms, across the Middle East.
2. Izar (Lower Garment)
- The izar was a loose wrap or cloth worn around the waist, extending to cover the lower body. It functioned as a lower garment, somewhat similar to a sarong. The izar was worn instead of pants, which were uncommon in that region during that time.
3. Rida (Upper Garment)
- The rida was a large piece of cloth worn over the shoulders or draped over the upper body, functioning like a shawl or cloak. It could be used as outerwear to protect against the cold or to provide an extra layer of modesty.
4. Turban (Imamah)
- The Prophet often wore a turban called an imamah. The turban was a length of cloth wrapped around the head, which was a common practice in the Arabian Peninsula to protect against the sun and sand. His turban was usually tied loosely and sometimes with a tail hanging down the back. One of his known turbans was black, which is recorded in the Hadith.
5. Sandals
- The Prophet wore simple sandals, which were the typical footwear of the time. They were made from leather, with straps across the feet, designed to provide comfort while walking long distances in desert conditions.
6. Cloak (Burda)
- The burda was a type of cloak that Prophet Muhammad wore on certain occasions. One of the famous stories is that the Prophet gave his cloak, known as the burda, to the poet Ka'b ibn Zuhayr as a gesture of honour.
(References for this information can be found in the book Shamail e Tirmidhi.)
His clothes were characterised with a graceful simplicity, decency and modesty. He was known to avoid extravagance and excess in all aspects of life, including his attire. Despite the simplicity of his clothing and the harsh & unfavourable climate and surroundings, Prophet Muhammad always kept his clothes the cleanest, underlining the importance of cleanliness in Islam.
His clothes reflected the Islamic principle of modesty. His garments were loose-fitting and covered his body appropriately, in line with the teachings that both men and women should dress modestly.
So I've put forth a description, in line with the narrations & information available on his clothing & appearance, in the narrations of Shamail e tirmidhi. Where, in this , do we find a reference to or mention of kurta pyjama, Salwar kameez, waistcoats ( a characteristic dress of sub continen’s ulama) ? The Prophet's thobe is not the same as a kurta, although the two may bear some resemblance. He wore an izar, not a pyjama, although did praise the modesty of pyjama and hailed it as more covering and modest, there is no recorded instance of him wearing it.
So, the prophet did applaud it for being more modest and hence our reason to embrace it. Now, you would find it more prevalent than anything else but I argue, how different is a pair of trousers or loose jeans from a pyjama?
The former are simply modern, evolved versions of the latter, hated on by the religious circles only because it originated in a certain geographical region and hence, as per them, a characteristic of that culture.
There's truth to this argument but partially.
I chose to say partially because the trousers did originate from the West but have been universalised, in this age. And it's that “universalisation” part that we have missed.
Therefore, it's quite logical to say it's no more a foreign thing & a characteristic of the Western culture or "yahudiyon ka libas" as labelled by the religious masses.
It's common & contemporarily the most prevalent piece of clothing, and insisting on labelling it otherwise is an unnecessary adamant attitude.
Let’s examine this claim further. Is the kurta what the Prophet wore? No, it was the thobe instead which is different from a kurta. If you argue that the similarity of thobe & kurta justifies wearing the kurta, then by the same logic, a shirt is equally similar to a kurta. Because if the “shorter than thobe” length of a kurta keeps it similar to a thobe, then, by the same logic, a “shorter than kurta” length of shirt keeps it as good as a kurta and by extension, thobe.
Below is an image of a twitter account showcasing some contemporary Islamic fits.
These appear to be the transitional dresses between Arabian & western clothing and there's only a thin line of difference between these & traditional western suits. The thin line being that these are only a bit more loose fitting. Hence, if the adoption of these dresses is harmless then why not the adoption of a traditional suit ? Is it only because of the “western tag” attached to it. Both are quite similar, aren't they?
So we have seen that kurta pyjama or shalwar kameez is different from what the prophet wore and conclusively, not a Sunnah because a Sunnah is what the prophet did ( sunan e Aadiyah or Zawaid) or what he recommended (sunan e hadi). It's neither sunnat e Aadiyah because he never wore it and nor a Sunnah hadi, because he never even mentioned a rigid dress code, let alone endorsing it.
Below is an image of Maulana Arshad Madani , the principal of Darul uloom deoband & the 8th president of Jamiat ulama e Hind in an international islamic conference.
If you say yes, you finally subscribe to the opinion that culture does make a difference and you finally acknowledge that attire is indeed shaped by the culture or at least have a significant influence of it.
And it's worth noting that had been the significance of the clothing as much as the certain religious people & the contemporary clergy argue, the prophet would have certainly ordained it or even mention, on at least one occasion in his life and yet, we know, he didn't.
This isn’t to say that Islam has no guidelines for clothing. Scholars have derived from authentic sources that clothing should be modest, not extravagant, and should not demean others.
Islam didn't come to offer thobe or izar to the Eskimos. It's not there to impose upon those, who live in the coldest of regions, the clothing, suitable for a really hot climate like the Arabian peninsula.
Any clothing that fulfils Islamic prescriptions—covering the awrah, being modest, and not extravagant—is acceptable.
If you manage to meet this criteria in your western dress, it is perfectly in line with Islamic teachings and if your thobe or kurta-pyjama fails in these aspects - it is unclean and is exposing your aurah and the contours of your body - it is un islamic, even if generally deemed very islamic.
Brainwashed Masses aren't eligible enough to tell what's wrong & what's right.
Let’s also talk about the psychological effects of clothing. Clothing has, inarguably, a psychological impact on both the individual wearing it and the people around them.
It affects how we perceive ourselves, how others perceive us, and can even influence our behaviour, emotions, and social interactions.
So the islamic Scholars who advocate for traditional clothing often cite psychological reasons. They argue that wearing garments associated with piety can positively affect one's mindset. And this is true to a great extent. I couldn't be disagreeing or omitting this part, just because it didn't suit my article. We strive for & believe in avoiding all sorts of biases.
In other words, if you believe certain clothing makes you more pious, it can influence how you act. But a keen observation of society tells us that this concept has utterly failed owing to our desensitisation. Even an assumption that certain clothing belongs to the pious & comes with responsibilities attached to it, has failed to make those, who are wearing it, pious. It has on the contrary fostered in them a sort of spiritual arrogance.
Hence, what ultimately matters is the intent, the symbolism you attach to it, and how well it aligns with Islamic values, regardless of what culture it originates from.
So, while traditional clothing may hold psychological and cultural significance, it is not obligatory. What matters most is modesty, cleanliness, and adherence to the broader ethical framework of Islam—not rigidly adhering to a specific dress code.
Although I do acknowledge that it's an attire belonging to the “sulaha” - the “righteous” & the “pious” ones of the subcontinent for a long time, we must also not forget that the landscape has significantly changed overtime. In our times, The widespread misuse of this dress has created a very different impression among the masses. This attire is no longer attributed to those great figures.
Moreover, Decades of emphasising the kurta pyjama as "Islamic dress" have ingrained it so deeply in our collective psyche that any alternative often appears as a deviation from the faith & the religion itself.
As a result, many in religious circles now view those who don’t dress this way as deviants, contributing to a toxic atmosphere. Individuals who wear anything other than the traditional kurta pyjama or thobe are frequently judged, labeled irreligious, looked down upon, and even rebuked.
These behaviours, far from embodying true religious spirit, reflect a troubling combination of misinformation, bias, and narrow-mindedness within some so-called religious circles.
What many fail to recognize is that those clad in pant-shirts—sometimes dismissed as “foreign dress” or “yahudiyo ka libaas”—often embody genuine righteousness, greater piety, and moral sensitivity than a lot of those in kurta pyjama, but still forgetful & insensitive.
As a society that has lost sight of the religion’s essence and clings to its surface, we have grown blind to the natural goodness in others, even in fellow Muslims. This narrow focus has deprived us of recognizing the authentic values of faith, making us dismissive of goodness beyond our own enclosed circles.
“A failure to see the natural/virgin goodness in a human being, irrespective of their religions & cultures, deprives one of appreciating even the religious version of goodness” says Ahmad Javaid, one of the leading literary & philosophical figures & Sufis of the subcontinent,
Another psychological conditioning we’ve succumbed to is a dangerous complacency. Placing excessive value on appearances has fostered a sense of self-satisfaction, masking deeper personal and societal deficiencies. Now, one might feel they’ve fulfilled their spiritual duties merely by changing the way they dress, mistaking this for righteousness. This complacency not only gives a flawed sense of piety but has also stunted our potential for growth and development.
Over time, the focus has shifted from the profound to the trivial. Instead of immersing themselves & guiding people toward the higher ideals of discipline, social welfare, and the spiritual heights that Islam offers, many have become fixated on & preoccupied with the superficial matters like clothing.
We often see individuals who, in their journey towards a more devoted Islamic life, primarily change their attire, accompanied by occasional small acts of goodness instead of undergoing a true major change. This isn’t to downplay these acts of kindness—indeed, they hold immense value as emphasised by Prophet Muhammad (SAW) in his teachings. However, they should not overshadow the deeper transformative goals of faith. Unfortunately, the emphasis on appearance has drawn attention away from inner character, often leaving individuals hollow within. Such surface-level changes can be damaging, as they might lead a person to become complacent, thinking they’ve achieved true transformation, without making significant inner growth.
For society, it creates a flawed impression of what change genuinely entails, potentially deterring people from pursuing meaningful transformation. In simple words, when people would see apparently religious people doing bad things, most of the time, this might alienate & deter them from the religion itself, little knowing that the person, involved in such acts, is only religious in his appearance, not genuinely. Such a religious man or woman would also be someone, guilty of the crime of misleading the society & alienating people from the religion of God.
In such a case, his superficial appearance will prove to be a curse rather than an asset in the hereafter.
One common argument that's presented or rather thrust down people's throats for wearing kurta-pyjamas or thobes is the belief that these garments represent the attire of the righteous of their times. This is true but only to a certain extent. Because a closer examination, in this connection, reveals an intriguing contradiction in our times: Palestinians, often regarded as some of the truest Muslims of our time, predominantly wear what is labelled as Western clothing. In contrast, Arabs—frequently criticised for their indulgence and neglect of God and Islam—are typically seen in thobes. Shocking ? if you didn't already observe this ? Isn't it
If I were to equate righteousness with clothing and evaluate the "iman in the hearts" based solely on attire, I might conclude that Arabs, despite their failings, are still the true custodians of faith, while Palestinians, despite their remarkable resilience in the face of genocide, are ignorant and sinful. Would such reasoning hold weight for anyone?
Therefore, we must understand that it's not the appearance that determines piety & righteousness, moreso in these uncertain & turbulent times, when confusion engulfs human society. Similarly, a certain dressing might symbolise religiosity, but it's not necessarily so. Moreso when that dress has been villified & put in a bad light by those exploiting it, for their own interests, for a long time.
We should recognise that clothing plays only a minimal role in the pursuit of a more God-centred lifestyle. Even if some argue, it does, it remains a tertiary concern.
I have articulated before you our current position as muslim ummah in contemporary times, emphasising the various challenges and complexities we encounter in navigating our beliefs and values, and if these issues are still not paid heed to & addressed with urgency & care, they could prove extremely damaging to an already weakened Ummah. The fixation on superficial matters, rather than the essence of faith, threatens both personal and collective growth. It is for these reasons that I, as a lowly well wisher of the Ummah & a student of knowledge, have taken it upon myself to clarify these matters through this humble article.
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