A person should, when dressing, diligently follow the preferred mode and abstain from the Makruh mode of dressing.
It is Waajib to dress in a manner where the Satr is covered at all times. The preferred manner is that which the Shari’ah has preferred and induced us to wear, such as wearing one’s best clothes on the two Eids, and wearing white on Fridays.
Makruh is that clothing which the Shari’ah has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes.
Haraam clothing is that which the Shari’ah has prohibited us from wearing. For example, it is haraam for a man to wear silken clothing without a valid Shar’ee reason.
Abu Sa’eed Khudari Radiyallahu Anhu says: “When Rasulullah Salallahu Alayhi Wasallam put on a new garment, he would in happiness mention the garment’s name. For example, ‘Allah Ta’ala gave me this qamis (kurtah), amaamah (turban), sheet etc.’ then he would recite this dua:
Allahumma lakal hamdu kama kasauw-tanihi, as-aluka khayrahu wa khayra ma-sanu’a lahu wa a’udhu bika min sharrihi wa sharri ma-sanu’a lahu.”
[Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for and I ask Your protection from the evil of it and the evil of what it was made for.]
The goodness and badness of a garment is evident and “for the good and the bad for which it was made” means for summer and winter, elegance etc. For whatever reason it is worn, the goodness in it is that it may be used to obtain Allah’s Pleasure, such as performing Ibaadah with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.
Sayyidina Rasulullah Salallahu Alayhi Wasallam often wore old clothes as a sign of humility. The Sufis have for this reason chosen a rugged way of life. This leads one towards humility and keeps one away from pride and arrogance. It should however be born in mind that if (the wearing of such clothing) does not have this effect, then this manner is not preferred. It will cause more harm than good, as we see it happening in these times. Many a time this way (of dress) is adopted to show that one has reached the stage of perfection, whilst the tongue is asking (begging).
An incident of Abul-Hasan Shaadhali (who was among the great Sufis) is famous. Once he was wearing smart clothing. Some raggedly dressed person objected. He replied: “My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of asking (begging). You, in your present state, are begging from the people”.
In short, it is better not to wear showy clothing, but only with the intention of humbleness and on condition that it does not lead one to some other harm.
On the other hand, if it is worn for some religious benefits, or to please a confidant who has given it as a present, then in this case, to wear elegant clothing will also be desirable and better. Rasulullah Salallahu Alayhi Wasallam once bought a set of clothing for twenty seven camels and wore it.
The Mashaa’ikh of Tasawwuf always preferred wearing simple clothing. The Masaa’ikh of the Naqshabandiyyah and Shaadhaliyyah orders usually wear elegant clothing. This is preferred because it saves one from the appearance of a beggar. Imam Shaadhali has said: “It is important that one should keep away from the deceit of the heart from both angles i.e. the gaining of fame by dressing shabbily, to show off by being humble, and to show pride by wearing smart, elegant clothing. All are dangerous to our spiritual upliftment.
[Ahadith from Tirmidhi with commentary from “Khasaa’il-e-Nabawi Salallahu Alayhi Wasallam” by Sheikhul Hadith, Maulana Muhammad Zakariyya Kandhelwi Rahmatullah Alayh]
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