(Arab. Libas, Malbas, Turk. Kılık-Kıyafet)
Clothing and accessories of the sort customarily worn on the Arabian Peninsula during the pre-Islamic era continued to be worn following the introduction of Islam as well. It is written in the Qur’an: “Children of Adam, We have given you garments to cover your nakedness and as adornment for you; the garment of God-consciousness is the best of all garments – this is one of God’s signs, so that people may take heed.’ (7:26). Other verses read: ‘Children of Adam, dress well whenever you are at worship, and eat and drink [as We have permitted] but do not be extravagant: God does not like extravagant people.’ (7:31), and: “Say [Prophet], ‘Who has forbidden the adornment and the nourishment God has provided for His servants?’” (7:32). This demonstrates that not only that the attire itself is important but its aesthetic dimension as well.
The sources are silent as to whether Muhammad, following his calling as Prophet, made any changes whatsoever to his own clothing. A verse from the early stage of the revelation reads: ‘Cleanse yourself’ (74:4). There are statements by Muhammad, however, in which he criticised some of the dress preferences among the men and women around him as not suitable to the clothing style of the time (cf. Bukhari; Malik Ibn Anas). Based on the hadiths on the subject, in the view of the majority of Muslims, there are three basic principles applicable to clothing: 1) coverage of the genitals, 2) cleanliness and beauty in garments, 3) avoidance of pomp.
In keeping with these rules, down through history, Muslims have developed different forms of clothing in keeping with various cultural and geographic conditions.
İsmail Hakkı Ünal