786

The jurisprudential study of the statement of al-Imam Jafar al-Sadiq A.S.

“A man’s attire, when immaculate and elegant,

Frustrates his adversary and brings him disgrace.”

Specialization- Fiqeh

Under the guidance of – Janab Shk. Huzaifa bhai Shk. Mohammed Husain bhai Badri

Abde Syedna Tus

Juzer M. Shabbir bhai

3493/s

1
 ABSTRACT

This thesis attempts to analyze the statement of ‘Imam Jafar ul SadiqAS’, "A man’s attire,
when immaculate and elegant, frustrates his adversary and brings him disgrace,"1

In this philosophical analysis this paper will mention the definitions, followed by the meanings of
terminologies and what the interpreters of the meanings discuss on the verses of Qur’an al Karim
related to this topic. This study will try to show the importance of purity of dress in Islamic law and
the link between the purity of dress and the suppression of enemies.

Then the article will try to explain the greatness of Islamic Sharia, especially the position of Awliyah ul
Allah in guiding their followers towards purity and cleanliness of their dress, especially how they
chose their clothing according to the time, till the era of “Al Dai al jal Syedna Mohammad
BurhanuddinRA”. The article mentions the role of al Dai Ajal Syedna Mohammad BurhanuddinRA in
blessing his believers “libas al Anwar”, which is characterized as purity among them and suppressed
by their enemies. The paper ends by mentioning the advantage and comprehensiveness of “libas ul
anwar” on all the meanings of attire and purity as mentioned in the research.

1
• Al-Dai Al-Ajal Syedna Al-Qaadi al-Nomaan, kitaab: da’im al-islam VOL.2, pg 97
2
Contents
ABSTRACT ...................................................................................................................................................... 2
INTRODUCTION ............................................................................................................................................. 4
LITERATURE REVIEW ...................................................................................................................................... 6
Preface .......................................................................................................................................................... 7
Chapter One : Analyzing The Statement Of Imam AS By Its Literary Meanings " ................................................... 9
Point one –Naq’a ....................................................................................................................................... 9
Point two – sawb ..................................................................................................................................... 10
Point Three – kabet .................................................................................................................................. 11
Point four – Al Aduwu .............................................................................................................................. 11
Chapter Two: Analyzing The Statement Of Imam As By The Aspect Of Jurisprudence ........................................ 12
Point 1 – Analyzing The Statement Of Imamas In The Light Of Jurisprudence By The Exoteric Meanings Of
Clothes And Suppression Of Enemy By It. ................................................................................................. 13
Point Two – Analyzing The Statement Of Imamas In The Light Of Jurisprudence By The Esoteric Meanings
Of Clothes And Suppression Of Enemy By It ............................................................................................. 15
Chapter Three: The Stance Of Shari’at On The Cleanliness Of Clothes .............................................................. 21
First point The concern of Awliyaullah AS in the cleanliness of clothes ...................................................... 21
Point Two - The Significance Of “Libas Al – Anwar” In Its Elegance In Disgracing The Enemy. .................. 23
Conclusion ....................................................................................................................................................... 25
Bibliography................................................................................................................................................. 27

3
 ‫اعوذ تاهلل السويع العلين هي الشيطاى الرجين‬

‫تسن اهلل الرمحي الرحين‬

‫ته وتوليه وتداعيه سيدًا عايل قدر هفضل سيف الدييط ع استعني يف مجيع االهور‬

INTRODUCTION

S.A
RasulAllah states “The best worship is study of fiqh”.2 Islamic scholars of jurisprudence also
account fiqh as the a heart of Islamic sciences because it is the focus of a Muslim’s life. Indeed a
“clothes make the man.”3Many researchers quote “clothes reflect the personality of a person in the
society and thus a Dress Code is a silent language”4 .All religions and doctrines discuss and argue
about the virtues of cleanliness and purity in the environment, because good environment affects the
self. If clothes are considered the closest thing to the human body thus one can conclude that clean
and virtuous attire highly impact the human body and his soul.

Many researchers discuss and describe the systematic influence that clothes have on the wearer’s
psychological process. The term used to describe this perspective is named as ENCLOTHED
COGNITION, which involves the co-occurrence of two independent factors –the symbolic meaning of
the clothes and the physical experience of wearing them. The statement of Imam Jafar al-Sadiq bin
Mohammed al-BaqirA.S “A man’s attire, when immaculate and elegant, frustrates his adversary and
brings him disgrace” have never been discussed hence a void has been created, therefore research
work under this topic is intended to fill up the gap. Moreover, I was drawn to write this paper by
statement of Al-Dai al-Ajal Syedna Mufaddal Saifuddin TUS

‫ هج ًا سثة دمشٌو سككال‬، ‫ كثثرا ين ثثاكيزككي ين جديد شاًات ظاهر كرسس ؛‬- ‫" هر داعي ًقاء الثوب‬
5
،" ‫ذليل هتاتا رهسس ؛‬

2 Q.R
. Shaikh-ul-Faadil SyediIbrahimji-al-Saifi , Kitab-un-najah, al hawamish(Surat,al Jamea tus Saifiyah publication, 1427
H/2006) Pg4
3
The Oxford Dictionary of phrase, saying and quotation New York , Oxford University press -1997 page no 133
4
Al-Libas Fi Mafhoom Al-Garbi, Majallah Noor Al-Islam, Jamadil Ula 1423h
5
Al-Dai al-Ajal Syedna Mufaddal SaifuddinTUS, hidaayato jawahirul kaleem al ghaliyah – 1438 , pg 70
4
states in his sermon that “In terms of the meaning of clean clothes, every Dai expresses its grandeur
in different manners- which frustrates his adversary. The researcher aims to understand the precious
jewels of knowledge hidden beneath the statement of Al-Dai al- Ajal Syedna Mufaddal Saifuddin TUS by
discussing how a clean and spotlessly clean attire disgrace and frustrates his adversary by dealing with
the different meaning of clothes described in the Qur’an e Majeed.
Language is the largest part of cultural knowledge and especially important for jurisprudents. It is,
therefore, befitting for a specialist in jurisprudence to base his discussion upon language itself. For
this reason, I have used the meanings of the word ‫ { ثياب‬clothes} to firstly gain an understanding of the

subject, and have focused my methodology on an analytical discussion of those linguistic elements. I
have structured the sections of this paper into three sections.
Section one.. Analyzing the statement of Imam Jafer us Sadiq As by undermining its literally meaning of
its single word
Section two.. Jurisprudential Analysis of the statement of ImamAS by discussing the
different meaning of‫ ثياب‬In different Quranic explanations.

Section three.. The stance of shari’ah in cleanliness and in the purity of the dress.

Conclusion.. The article will conclude that the purity of dress is walayat of our moulana tus.

I ask MoulanaTUS to accept this little endeavor of mine and complete the shortcomings. May Allah
Ta’ala grant our MoulaTUS a long and healthy life till the day of qayaamat.

5
 LITERATURE REVIEW

1) Mausu’at al-fiqh al-Islami al-mu’aasir - Editor D. Abdul-Halim Awees

This book is an encyclopedia which is the collection of the opinions and ideas of ten different scholars
which is said to be the earliest encyclopedia sought by the Islamic nation in matters of jurisprudence
and these scholars are from different Islamic countries in the world. I have only read the chapters
related to the topic.

2) Al-wajeez fi al-fiqh al-Islami - Dr. Wahbat Mustafa al-Zuhaili

It is mentioned in the preamble of the book that the discussions about the provisions of Islamic law
and jurisprudence are very useful because these strengthens the power of thoughts, understanding,
and reasoning. The book also discusses the stand of the four doctrines of jurisprudence and also the
distinctions among them.

3) Al-Mawsua’a al-Fiqhiya – Mohammed Rawas Qali

No doubt that this book is one of the most important books of jurisprudence ,I benefited from it to
some extent and also took this book as a source to be consulted in writing the expanded article
mainly this book describe the analytical branch articulates axioms defines terms, and prescribes the
methods that the best enable one to view the legal order as an internally consistent, logical system,
so I looked-forward for reading some chapters of the book which were related to the topic.

4) Al-Jame lehakame’l Quran – Abi Abdullah Mohammed bin Ahmed Al Qurtubi

Tafsir Al Qurtubi is a work of Quran exegesis by the classical scholar Al Qurtubi is also known as Al
Jami’il –Ahkam. The basic objective of this tafsir was to deduce juristic injunction and rulings from the
Quran yet, while doing so Al Qurtubi has also provided the explanation of verses, research into
difficult word , discussion of diacritical marks and elegance of style and composition.

The point that I adored was in the chapter where he mentions the tafsir of the Quranic verses
regarding to Dress and Clothes.

5) THE SOCIAL PSYCHOLOGY OF DRESS by Kim K.P. Johnson and Sharon Lennon The purpose of
this research was to provide a critical review of key research areas within the social psychology of
dress. The review addresses published research in two broad areas: (1) dress as a stimulus and its
6
influence on (a) attributions by others, attributions about self, and on one's behavior and (2)
relationships between dress, the body, and the self.

Preface

Importance Of A Dress In A Man’s Life

Allah Ta’ala has created mankind with the at most knowledge and one of the difference of humanity
from animals is dressing up wearing proper garments.

Clothing is important because it reflects an individual’s culture, personality and preferences. A man
is known by his dressing style, about his thinking his environment, his civil and his society, and to strip
them is a way of returning towards primitive lifestyle, as it is said that, "by dressing style you can
know the culture of a person because it reflects the wisdom and the elevation of him, dressing style
of a man is a silent language which expresses his thinking as an individual and a part of society”. 6

Allah Ta’ala has defined the importance of Clothes in his verse:7

‫ﱱ ﱳ ﱴ ﱵ ﱶﱷ ﱸ ﱹ‬
‫ﱬﱮﱯﱰ ﱲ‬
‫ﱭ‬ ‫" ﱤ ﱥﱦ ﱧ ﱨ ﱩ ﱪﱫ‬

“O children of Adam, We have bestowed upon you clothing to conceal your private parts and
as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah Ta’ala
that perhaps they will remember”.

This verse can be distinguished as:

1. Cover the external organs

2. Cover the internal parts

3. Beauty and decoration

6
Al-Libas Fi Mafhoom Al-Garbi, Majallah Noor Al-Islam, Jamadil Ula 1423h
7
Al-Qur’an Al-Majeed, Surah al-aaraf, verse-26
7
 This is recognized by researchers 8, who say that dress is a part of nature from the beginning of
a person’s life. "Dress is also a universal human behavior, in that there are no societies wherein
individuals do not engage in dress". They also mention the usefulness of the clothes as it benefits the
body, and also that the Dress is a mean for communication between people and society:

"Mary Ellen Roach-Higgins and Joanne Eicher (1992) noted that dress provides two basic
functions for humans:

1. As a modifier of body processes and

2. As a medium for communication.

Dress is an interface when it protects the human body from the impact of the physical environment.
Examples of using dress for the purposes of physical protection include wearing gloves to protect
hands from the cold, applying lotion to protect skin from the damaging effects of the sun, or wearing
polish to prevent finger nails from chipping and pealing. Dress can also protect the wearer from
psychological harm. Individuals may wear charms, amulets, or other lucky dress items to ward off evil
spirits or to bring about good fortune. This latter type of interface is between the individual and the
larger socio-cultural environment and implies that dress can be instilled with some type of social
power”9
Al-Imam Ahmed al-MasturAS mention the importance of clothes that " all crafts come under
three relevant topics, Agriculture , Stitching and Architecture”10.

The statement of Imam AS shows that role of clothes is important and as necessary as eating
and living, instead it is most needed for one as he does not need to eat but only when he is hungry
and living in the house, when it is needed but he need to be dressed all the time from cradle to grave.

8
Bashir Saeed Seher Al- Mansuri , Alfad Al-Libaas Fil Al Quran Al Karim, Dira’sat Lugawiya Mowjamiya published 2008
9
The social psychology of dress, Kim K.P. Johnson and Sharon Lennon ,pg 1
10 AS
Imam Ahmed al-Mastur ,RasaailIkhwaan al-Safa , Vol 1 (Beirut : Daar al Sadir, 1957AD).Pg 284
8
 Chapter One : Analyzing The Statement Of Imam AS By Its Literary Meanings "

This chapter will discuss about the literary meanings of the terms used by Imam in his
statement so that further and deeper understanding can be gained, which will help in further
studying Imam Jafar al-Sadiq AS statement :

11
‫نقاء امثوب يكبت امعدو‬

"A man’s attire when immaculate and elegant frustrates his advisory and brings him disgrace"

Point one –Naq’a

Definition of Naq’a: Cleanliness12

Naqawat: The best of the selected thing, purity and clean,

Cleanliness is universal to all other meanings of the purity, whereas cleanliness is step above
from Taharat, where the author of Kitab ul Najah, states: "Purity is to step away from sin. Then he
distinguishes between Taharat and cleanliness: "And cleanliness is after Taharat, Taharat is removal
of impurity is obligatory and cleanliness is tidiness of body and clothes.”13

All these meanings are combined in the saying’s of Syedna Mufaddal Saifuddin TUS " Take
care of the cleanliness !And we have been taught by our hudaat kiram to take care of cleanliness of
the body, heart, houses and shops the government is also interested in cleanliness. He also said, "The
dirtiness is destruction, and its dimensions are necessary, and it spreads scourge, disease and
discontent. RasulAllah Ta’ala SA has said: pity to one who is untidy.”14

11
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-2,pg 97(Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)
12
Abi Al Fazal Jamal Ul Deen Mohammed Bin Mukhraam Ibne Manzoor Al Misri , Lisa’an Al Arab(Beirut : Daar al Sadir,
1990)
13
Shaikh-ul-Faadil SyediIbrahimji-al-Saifi Q.R, Kitab-un-najah, al hawamish(Surat,al Jamea tus Saifiyah publication, 1427
H/2006) Pg32
14
Al Iqtebasaat Al Nooraniyah Majlis 4, 1434h
9
Point two – sawb

Definition of Sawb: return to its first place, towards Allah Ta’ala15

Siyab ; Libaas - Dress16

Dressing of men is likely to all these meanings as he cover up his body until his condition is like
what was in the world of Safa where he came from and also said that his clothing protects him from
the conditions of the world.: Abu Abbas said: Dress can be divided into several types:

• "Dress in terms of gender: there are different types of clothes as per gender, and also some
are same for both.

• Dress in terms of importance: to cover external and internal organs, prevention from cold,
and also for protection.

The clothes are made of cotton, linen and wool, some are specia17lized clothes made from metal.
Such as armor made of iron, ornaments are made of gold and silver.

Dress can also be describe under two types:

Firstly – clothing for body: many types of clothes can be specified. the main objective of a
dress is to cover the external organs of human body, and it is obligatory, and other garments which
are wore for beauty and decoration are not obligatory, and armor used in wars, other dresses
according to weathers

Secondly: the clothing for the soul: a dress of piety, which is the moral dress that protects the
human from the torment of God. 18

15
Abi Al Fazal Jamal Ul Deen Mohammed Bin Mukhraam Ibne Manzoor Al Misri , Lisa’an Al Arab(Beirut : Daar al Sadir,
1990)
16
https://www.almaany.com/en/dict/ar-en/dress/
17
Bashir Saeed Seher Al- Mansuri , Alfad Al-Libaas Fil Al Quran Al Karim, Dira’sat Lugawiya Mowjamiya published 2008
18
Mohammed Mahmood Ibrahim Atiyat, Aadab Al Libaas Fi Al Islam, Safar Al Muzaffar 1433h,Pg 9
10
Point Three – kabet

Kabet – according to the Arabic dictionary kabet means to suppress someone it also means to anger
someone 19

Point four – Al Aduwu

Al Adwu – according to the Arabic dictionary Al Adwu means the exactly opposite of a friend it is also
opposite of Al wali20

19
Abi Al Fazal Jamal Ul Deen Mohammed Bin Mukhraam Ibne Manzoor Al Misri , Lisa’an Al Arab(Beirut : Daar al Sadir,
1990)
20
Abi Al Fazal Jamal Ul Deen Mohammed Bin Mukhraam Ibne Manzoor Al Misri , Lisa’an Al Arab(Beirut : Daar al Sadir,
1990)
11
 Chapter Two: Analyzing The Statement Of Imam As By The Aspect Of Jurisprudence

This chapter will focus on analyzing the statement of Imam by undermining its literally meaning. As it
is said that language is a bridge to obtain the depths in jurisprudence as we can evidently see in the
style of writing used by the author of Kitab Un- Najah.

In the light of this style of writing, this chapter will do an analytical of study of every word in imam
statement that’s because in depth analyze of jurisprudence engulfs history, language and
philosophy. Hence this chapter will around the statement imam by analyzing its literary meaning to
gain a deeper understanding of this statement

In many different verses Allah Ta’ala has stated about different types of clothes and their
importance, Likewise Allah Ta’ala has ordered Rasullah SA to keep all there types of clothes clean.

In his book, Qurtubi says explaining the meaning behind the word ‫ ثوب‬in the verse ‫ وثياتك فطهر‬he states

that in the verse it has eight different meaning, it means -deeds, heart, soul, body, family, etiquettes,
religion and normal clothes.21

Meaning of clothes which this written has mentioned are altogether linked as human are made up of
two essence body and soul, but there is only one heart which is the governor of every organs.
Mankind is born in Islam and sometimes they have good traits while other have bad. And this all and
what soul acts are portrayed by the body. So the body when acting is as tool of soul. This human
wears clothes to cover his body and to be more elegant as Allah Ta’ala has stated:22

‫ﱱ ﱳ ﱴ ﱵ ﱶﱷ ﱸ‬
‫ﱬﱮﱯﱰ ﱲ‬
‫ﱭ‬ ‫" ﱤ ﱥﱦ ﱧ ﱨ ﱩ ﱪ ﱫ‬

this all proves and what Imam AhmedAS has stated it is not possible for humans live alone but in
despair. The reason being marriage and socialization – that all the meaning of the clothes is related to
human has also connation as Allah Ta’ala has called it a bounty – and bounties are of two types
esoteric and exoteric

21
Abi Abdullah Mohammed Bin Ahmed Al-Ansari-Al-Qurtubi,Kitab Al Jame Leahkam Al Quran ,Surah Al Mudhatir,Pg 62
22
Al-Qur’an Al-Majeed, Surah al-aaraf, verse-26
12
So his hearts, soul, religion, are like hidden clothes as they are abstract while his body, family and
action are visible.

The body is counted as a type of cloth because it covers the internal organs of a humans and simlarily
the family is called so because the clothes of a person are always close to it just as his family is always
close to him. So it would not benefit to clean any one of the two, but to clean both together condemn
enemy. And this also suggests that if clothes have two different approaches the condemning of
enemies should be likewise as Imam states enemies, hatred and war are two types

1. which is exoteric

2. which is esoteric

Point 1 – Analyzing The Statement Of Imamas In The Light Of Jurisprudence By The

Exoteric Meanings Of Clothes And Suppression Of Enemy By It.

There are 4 different approaches in this content-

1. Order to clean clothes

2. One should wrap the clothes around the body properly and not wear unnecessary extra
clothes
3. One should wear clean and tidy clothes
4. One should only wear those clothes which are allowed in shari’at

This all can be seen in the structure of Kitaab Daaim Ul Islam – as it not only engulfs the clothes of
body, but also covers other accessories such as fragrance and ornaments. Syedna Al Qadi NomanRA
has also brought up the topic of spouse , etiquettes and religion in this book. The structure like the
statement of Imam has discussed first the traits and how to wear clothes like he said to clean it
proving its importance. So this is like an introduction to the esoteric meaning behind this statement.

Imam Jafer us Sadiq AS stated to display the bounties of Allah Ta’ala blessed upon a person through his
attire. So it is obligatory upon mumin to show, in his attire and his words as long it is not far boasting.

13
RasullahSAW states that – there is nothing better, than the white clothes. So wear it whilst you live
and after your death23

The importance of white clothes can be defined by 2 reasons

1. Influence of its color on soul

2. Influence of it on the society

Ti is also proved that it is electromagnetic radioactive..24

No color is prohibited in Islam as Rasullah SAW has wore them in his lifetime and similarly his decedents
have

And this selection proves their justice even in this subject by which one can be safe from Iblis and his
followers. He has discussed about 8 different colours which are 1) white 2 ) black 3) red 4) green 5)
blue 6) yellow 7) saffron 8) color of safflower.

RasullahSAW and ALIAS both wore white clothes and have implicitly told that it is the best and cleanest.

Syedna Mohammed BurhanuddinRA has proved that wearing white attire Mumineen resemble angels
in appearance. And this has been used to described angels after the demise of Syedna IbrahimRA .

Syedna Mohammed BurhanuddinRA states mumin is radiant, white so it compulsory on him to stay
away from the stain of sins upon his character, white colors displays any other color upon it very
clearly and hence even a small stain is clearly visible on white clothes. Hence must people avoid
wearing such clothes.

Family – One of the meanings of ‫ ثوب‬is family as it is evident from the verse of Qur’an. Rasullah SAW
has stated that “every youngster who marries in his young age makes the satan scream loudly due to
all his efforts being useless” 25 Hence this statement strengthens the statement of Imam that

23
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-2,pg 99(Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)
24
Ambika Wauters and Gerry Thompson , Colour Healing ,(India:Harper Collins Publishers 1999)17
25
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-2,(Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)

14
cleanliness of the clothes suppresses the enemies i.e. by wearing these clothes of marriage the enemy
(satan) is disgrace.

Deeds – Allah Ta’ala states that " ‫ “ ثيابك فطهر‬which also means is do good deeds we can see account in
AS
history of Imam Jafer U Sadiq when Ubbad Al Basary comes and asks Imam , why he used to wear
the clothes he was wearing , Imam answered him by saying that if he wore clothes differently, people
would aasume that Imam was acting like Ubbad Al Basary in showing off what he does not mean.

This incident proves that Imam did not only deny wearing clothes similar to Ubbad by also denied
acting like Ubbad which also meant wearing the clothes of deeds and action.

Syedna Muffadal SaifuddinTUS states that the main source of good deeds is the loyalty towards
Moulana. 26

Body – Arabs symbolize body with clothes because it hides one inner self as we can see in this verse,
hence they used to create an awareness that staying away from the prohibited i.e. wine and such bad
things, kept the clothes clean, which meant the inner self

Syedna Mohammed Burhanuddin also stated that consuming the prohibited can cause one to damage
his body and fill it with filthiness hence one should stay away from the prohibited in order to keep his
clothes clean. 27

Point Two – Analyzing The Statement Of Imamas In The Light Of Jurisprudence By

The Esoteric Meanings Of Clothes And Suppression Of Enemy By It

Soul – Allah Ta’ala Taala has emphasized upon the purity if soul and its cleanliness from sins. The
word ‘cloth’ is considered as ‘soul’ by the Arab28. They understand from the following sentence i.e he
has clean clothes- as he is a person with a pure and clean soul. Imam Ahmed Al MastoorAS has
discussed the meaning of enemy and the structure of their plans. HeAS writes about a scholar who
questions a fellow man about the meaning of several Aayat Sharifa and Hadith Shareef pertaining to
the mention of satan , whereas he is never seen walking amongst us as a physical being. The scholar
then says that this satan resides with every human being and is a part of him i.e his very own nature.

26
Al Iqtebasaat Al Nooraniyah , Majlis 8, 1435h
27
Al Iqtebasaat Al Nooraniyah , Majlis 5, 1431h
28
Abi Abdullah Mohammed Bin Ahmed Al-Ansari-Al-Qurtubi,Kitab Al Jame Leahkam Al Quran ,Surah Al Mudhatir,Pg 62
15
He then says that this satan is the reason or bad habits and false deeds conducted by a person
.Rasulallah SAW has encourage his followers to fight against this satan saying ‘ we have moved onto a
bigger battle after a smaller one’29

Likewise, AwliAllahAS following in the footsteps of RasulallahSAW always preach their followers to
restrict our self from conducting false and unlawful deeds. Their followers to where they have come
from i.e the ‘world of purity’. Thus ,from the day a child is born AwliAllahAS strive for the betterment
of his soul, so that he may attain Jannat.

Religion- Religion has commanded its followers from indulging in forbidden acts. Al Dai Al Ajal Syedna
Qadi Al NomanRA records an anecdote in Daaim Al Islam encouraging the followers of Islam towards
wearing tidy and good clothes. The anecdote is about a mumin asking Imam Jafer Al Sadiq AS about the
use of jute. ImamAS answers him that Imam HussainAS wore jute during the battle of Karbala. He
stated that if one was to wear something better than it, he was permitted to because
AmeerulMumineenAS had ordered Moulana Abdulla bin Abbas to wear the best attire he possessed
when he sought argument with the ‘Khawrij’. This anecdote is a clear proof regarding the exoteric and
esoteric meaning of clothes as observed from the instant of Moulana Abdulla bin Abbas 30 i.e .

1. He followed the command of AmeerulMumineen AS which served as a proof upon the purity of
his heart and deeds in presenting the message of AmeerulMumineenAS.
2. To the Khawarij he indiscated the high stature of AwliaullahASi.e the high value of the
commands of AwliaullahAS.
3. He based his arguments on AayatSharifa indicating the purity of his soul as his actions were
directed by the Quraan.

Al Dai Al Ajal Syedna Mufaddal SaifuddinTUS states in a discourse comparing between the purity of a
mumin’s heart and the purity in his belief with the cleanliness of clothes even if they are old. He
states that Al Dai Al Ajal Syedna Mohammed BurhanuddinRA would grant some Mumineen old
handkerchiefs and clothes. Mumineen would take these grants with the most sincerity and keep them
in their homes for the purpose of Barakat. Al Dai Al Ajal Syedna Mufaddal Saifuddin TUS stated an

29 AS
Imam Ahmed al-Mastur ,RasaailIkhwaan al-Safa , Vol 1 (Beirut : Daar al Sadir, 1957AD).Pg 366
30
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-2,pg 94(Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)

16
 incident that occurred in Panchgani on table land in the presence of Al Dai Al Ajal Syedna Mohammed
BurhanuddinRA. He stated that one day a tire of the car of MoulanaMohammed Burhanuddin RA got
stuck in a puddle of mud. There were some Mumineen who assisted in moving the car. Upon doing
so,mud splashed on the clothes of a mumin due to the rotation of the tire. Moulana TUSinformed him
about how his clothes had become dirty. The mumin replied that O’Moulaya TUS, I shall keep these
clothes in my grave as it and the mud are means of Barakat for me. 31 Thus this is the true meaning of
clean clothes that indicate the purity of a mumin’s heart and in his belief. And this is the purity
attained by acting according to Shari’at and this is amongst the virtues of Islam. Al Dai Al Ajal Syedna
Mufaddal SaifuddinTUSalways states this Kalaam Mubarak in this context i.e. “The virtues of religion is
before religion” and this zikr is of the most valuable virtues.

- The heart : The heart: Allah Ta’ala has emphasized upon the purity of the heart. Al Mawardi states
that the Ayaat Sharifa32 "‫" ثياتك فطهر‬directs towards two meaning :i.e-

1. Cleans your heart of sins and false deeds as interpreted by Ibn Abbas and Qatada.

2. Cleans your heart of betrayed as interpreted by Ibn Abbas 33

Daaim ul Islam records an anecdote in the chapter of clothes- this anecdote from ImamAS indicates
AS
the importance of clothes i.e the purity of heart in an interpretation. He states that the fear of
Allah Ta’ala is within the heart and it does not develop through wearing simple clothes on eating
AS
simple food, and proves the following point from the history of a Nabi who wore the best attire
AS AS
and presided over the hearings of court. He states that the Nabi choosing the best attire for
these hearings, indicates the high position of these hearings in his heart. And the people upon seeing
this attained assurance towards his AS judgment and his inclination towards justice as it highlighted
the purity on his heart 34. And the importance of hearings for him, Rasullah SAW
states: “Judgment
encompasses all kinds of knowledge” .

Syedna Qadi Al Noman RA states the obligtions of a judge in Daaim ul Islam. Thus people experienced
the purity of his heart after observing his high profiled attire and acknowledge his fear of Allah Ta’ala
31
Al Iqtebasaat Al Nooraniyah , Majlis 6, 1433h
32
Al-Qur’an Al-Majeed, Surah al-muddahtir, verse-4
33
Abi Abdullah Mohammed Bin Ahmed Al-Ansari-Al-Qurtubi,Kitab Al Jame Leahkam Al Quran ,Surah Al Mudhatir,Pg 62
34 RA
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin Mohammed , Da’im al-islam, vol-2,pg 95(Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)
17
and the knowledge he possessed. Allah Ta’ala states in a Ayaat Sharifa: And of humans and beasts and
cattle there are likewise diverse hues. Only those of Allah’s servants having knowledge fear Him.
Indeed Allah is all-mighty, all-forgiving35. Therefore Imam AS permitted for that man to wear good
SAW
clothes as it indicated that the choosing of the Nabi good attire was in the obedience of Allah
Ta’ala.
A discourse of Al Dai Ul Ajal Syedna Mohammed Burahnuddin RA supports the above anecdote. He RA
states that Ibrahim Nabi was a true muslim and pure of heart. Haneef means to direct our self
towards a particular path and deviate from the rest. Thus Ibrahim Nabi was directed towards one
single path and he feared Allah Ta’ala. He never doubted Allah Ta’ala in his judgment. Thus a person
who opposes Allah Ta’ala in his judgment and dealings will always do so until it bears jealousy in his
heart for the judgment of Allah Ta’ala.

A person who follows Ibrahim Nabi is instructed towards obtaining a pure heart. Likewise, amongst
the many conditions of misaaq is the purity of heart. The misaaq emphasizes upon the right of the
Imam or Dai to execute affairs as they see fit and that a mumin shall never question them and act
according to their commands. Such an oath is taken because it is not in the power of a mumin to
fully understand the wisdom behind these deeds. And this condition of misaaq is the condition of
Mohabbat.

SAW
The clothes of the Nabi indicate the purity of his heart and this fear of Allah Ta’ala– which the
people required of him as stated by Imam AS. This shows that nice clothes without a pure heart is
useless. Thus if a person wears good attire with a pure heart in order to disgrace the enemy of Allah
Ta’ala, he is instructed to do so as it is in the obedience of Allah Taala.

AS
Therefore when a mumin accepts the judgment of Valiullah he distances himself from jealousy
which is a bad characteristic used by the enemy in order to pit a mumin against Valiullah .

AS
He remembers that these conditions are of the misaaq he has given to Valiullah . A discourse of
Syedna Mufaddal Saifuddin TUS sheds light upon how a mumin should perceive the actions of Valiullah
AS
, he states; Ameerul Mumineen AS states “ the tongue of an intellectual is behind his heart, whereas
the heart of a tool is behind his tongue” 36. Thus an intellectual prefers his heart over his tongue

35
Al-Qur’an Al-Majeed, Surah al-fatir, verse-28
36
Al Iqtebasaat Al Nooraniyah, Majlis 2, 1436h
18
whereas a tool talks senselessly in the matters of religion. An intellectual always weighs his words
and then speaks. Thus who teaches these virtues? The Nabi, the Vasi, the Aemaat and the Duat are
the ones who teach you these virtues that every statement should be filled with benefit and
guidance. “Thus this discourse of Syedna Mufaddal Saifuddin TUS indicates the purity of the heart of a
true intellectual and the impure heart of a fool who talks senselessly upon religion, as an act of
jealousy towards deen and its bearer.

Good manners – Allah Ta’ala has emphasized upon the importance of good manners. Al Hasan and Al
Qurzi interpret clothes as good manners i.e. manners encompass an individual as clothes depict the
state of a soul. A poet states:

37
‫وحيىي ال يالم بسؤ خنق * وحيىي طاهر االثواب حر‬

Indeed good manners are those that disgrace satan . It cleans the heart and soul of evil and
false deeds and distances an individual from wrong morns and values. Ameerul Mumineen AS states “
38
‫ميس امجلال ابثواب تزيهنا * ان امجلال جامل امعمل واالدب‬

AS
Ameerul Mumineen has also explained the importance of proper learning and knowledge with
proper manners and morals. He has compared knowledge to attire, he staes –

39
‫" امعمل اتج منفىت * وامعقل طوق من ذهب‬

AS
All the above verses from the teachings of Ameerul Mumineen indicate the importance of good
manners and knowledge in childhood and adds the colour of white i.e. light to his life. The colour
AS
white is the most preferred amongst all colours by AhleBayt as it depicts humility amongst its
RA
followers and it is said “ The manners of religion come before religion”. Syedna Qadi Noman has
applied the same method in explaining Fatemi jurisprudence in Daaim-Ul-Islam. For example, he has
discussed the purity of clothes before discussing the chapter of clothes. Thus by doing so he indicates
the importance of purity over cleanliness and also good manners Syedna Qadi NomanRA has provided
a few examples prove the above discussed claim. He states :

37
Abi Abdullah Mohammed Bin Ahmed Al-Ansari-Al-Qurtubi,Kitab Al Jame Leahkam Al Quran ,Surah Al Mudhatir,Pg 62
38 AS
Frpm Qasaida Of Ameerul Mumineen
39
Abid
19
Rasullah SAW and AhleBayt AS has always emphasized upon the role of good manners in order to tend
off satan . Satan is a part of the nature of an individual that compels him to act accordingly, whereas
good habits and manners stop him from acting accordingly. These habits purity the soul and clean it
AS
Imam Ahmed Al Mastoor has stated in his book IkhwanUlSafa the guidliness an individual must
follow and compared them to a person wearing an attire. He has compared good manners such as
humility, fear of Allah Ta’ala, etc to different parts of an attire such as the pants, the shirts, the
helmet, etc thus this jihad of the soul against the satan which dwells inside him is the true form of
jihad, because if the satan gains control over his soul he is bound to enter hell.

Therefore, it is vital that a mumin comprehends the meaning of Syedna Al Moaiyed Al Shirazi RA
discourse. He states: “ and be all of you amongst those who wear new clothes of soul and do not opt
for untidy ones ,and likewise wear clean clothes. Do not suffice upon neat clothes, whereas your soul
is unclean and untidy, and one must not be happy over his health and his soul is ill. 40 A poet writes
depicity the mentioned statement

41
‫اذا املرء مل يدنس من امنوم عرضه * فلك رداء يرتديه مجيل‬

40
Al-Dai Al-Ajal Syedna Al-Muaya’id Al-ShiraziRA, Al-majaalis al-muayadiyah.

Qasida Of Al Samu Al Bana Diya,matla ‫ اذا املرء مل يدًس هي اللوم عرضه * فكل رداء يرتدهي مجيل‬,Darajah Al Rabea(Al Jamea Tus Saifiyah)
41

20
 Chapter Three: The Stance Of Shari’at On The Cleanliness Of Clothes

First point The concern of Awliyaullah AS in the cleanliness of clothes

After the analysis of the statement of Imam, it is necessary that we establish the stature of Shariat in
a general sense, and especially in the matter of clothes and why they have stressed on it. It is also
necessary to understand the commandments of AwliyaullahAS in cleanliness of clothes so we may
elucidate the stature of Shari’at through it.

Imam Ahmed al Mastoor states ‘Understand O brothers, may Allah guide you, reaching this stage is
possible only by two characteristics – purity of soul and righteous path, purity of soul is the core of a
human. The name human is invoked upon the soul and body. 42

The reason of a religion is the ascension of the soul after death to the Hereafter, for which all the laws
of Shari’at have been put forth so that through them we may the purity of soul and body. The
AS
guidance of Awliyaullaah towards the cleanliness of clothes is also encompasses this reason and
this is its most evident proof.

Shari’at is like a wall between the devil and the soul of a mumin that has worn the clothes of Shariat.
A wall safeguards and protects those inside from everything that is outside its boundaries. Similarly
the clothes of Taqwa are like a wall between the devil and the soul of mumin, for these are the
SAW
clothes of Shariat forged by Rasullullah in such a way that there is no place for satan to enter.
satan has no command over a mumin who has worn these clothes and it becomes an obstacle for
saw
satan. Rasullah states ‘cleanliness is a strong door between you and satan43.’ Similar statements
were said by him in context of Salaat, Saum, as they all are part of the clothes that safeguard us from
satan.

AS
Similarly, it has been discussed in the manners of clothing that Maulana Ali bin Abi Talib used the
cut the excess cloth from his sleeve, guiding us as to how to present ourselves and how to live our life
in the best way. For it is necessary for us to gain knowledge from the source, from Aimmat and Duat,
for they make for their followers the clothes of Shariat without any excess or loss. The clothes of

42
Imam Ahmed al-MasturAS ,RasaailIkhwaan al-Safa , Vol 4 (Beirut : Daar al Sadir, 1957AD).
43 RA
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin Mohammed , kitab al Tahara’at, pg 95(; Al-jamea tus saifiyah )

21
Shariat are clean, free of any slander, for those who divert from them and add or reduce from it
according to their own gain, then they have defiled the clothes and their religion.

Awaam have defiled the clothes of Shariat by using their own thoughts and understanding in dealing
with the laws. The illuminating knowledge of Imam is a beacon for all mumeneen and a hindrance in
the path of enemies, by which they suffocate in their lies and wrongdoings. Some suggested to Al Dai
Al Ajal Syedna Taher SaifuddinRA to change the Shari’at according to the changing times, hence he
states ‘They tell me to change but I will not, and will always act upon my pledge to Allah.’ 44

Imam Jafer us Sadiq AS states ‘The cleanliness of clothes intimidates the enemy.’ Throughout the eras
the cleanliness of Aimmat Tahereen has always been there by the Kisaa Tatheer. As stated by Allah in
the ayat. The words used in it are in the continuos form, indicating towards the continuation of
cleanliness from Nabi Adam to Duat Mutlaqeen and it will go on. Just as their enemies always strive to
defile the clothes, Awliyaullah strive towards cleansing the clothes of their followers and to guide
them towards the righteous path.

In the jurisprudence of Ahle Bait it is said that the sun can cleanse the land of all its impurities through
its rays, similarly the suns of Dawat cleanse the soul and body of their followers. Imam Mohammed ul
Baqir once asked his followers ‘On the day of Qayamat I will hold the daman of our Nabi, and you will
be holding my daman. Where do you think will we be travelling to? They reply ‘To Jannat Inshallah’,
to which Imam replies ‘By Allah, to jannat inshallah’ 45. The question of Imam was of assurity as where
do you think we will be travelling to ?, imposing a question upon his followers to reveal and make
certain for them the fact that he will always lead them to Rasullullah SAW and to Jannat.

Mumeneen will be judged on the day of Qayamat while they are illuminated by the remnants of
Wuzu, whereas enemies will be thrown into Hellfire. Hence Awliyaullah have always focused on the
cleanliness of clothes especially Al Dai Al Ajal Syedna Yusuf Najmuddin RA, whose hobby was cleaning
clothes at the river. Al Dai Al Ajal Syedna Mohammed BurhanuddinRA states ‘Al Dai Al Ajal Syedna
Yusuf NamuddinRA used to cleanse his clothes on the riverside, the day Nas arrived he was cleansing
clothes, indicating as to how he would cleanse the clothes of Shariat.’
44
Al Dai Al Ajal Syedna Taher Saifuddin Ra Qasida Mubaraka Matla-‫اًاجيك اللهن والدهع سائل * اين يا رمحي للعفو سائل‬
45
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-1, (Mumbai; Al-jamea tus saifiyah
Press,1436 H/2015 AD)

22
Point Two - The Significance Of “Libas Al – Anwar” In Its Elegance In Disgracing
The Enemy.

I have discussed till now the elegance of one’s attire, being his dress and the inner meaning in
A.s
it and Awliyaullah . have protected mumineen with the attire of Shari’ah. Now I will discuss the
R.A.
significance of the dress Syedna Mohammed Burhanuddin has bestowed upon his followers and
R.A.
its excellence amongst others. Syedna Mohammed Burhanuddin strived through his life urging
mumineen towards the cleanliness and immawlating one’s attire. One of them was the organizing of
“Al mulataqa al-fatemi al-Ilmi” in the Evan al-Barakaat of Al-Jamea tus Saifiyah in Surat. Through his
surmons and speeches. He urged mumineen to attain with the Shariah and beautify by its
beautification and fostered an interest in the staying away from the forbidden acts of Shariah till He
bestowed them with the attire He himself wears it and the attire being at the heights of elegance and
cleanliness as Syedna Mohammed Burhanuddin R.A. states that make “Sahebul Haq your role model
for example if Maula tus guides towards the safe-keeping of beard and to wear “rida” and “Libas al-
Anwar” and if one acts upon these guidance believing in his heart it will lead towards the happiness
of Maula tus, it will benefit his now and hereafter and that’s what making a role-model is.”46

So it is clear that the happiness of Maula tus is in wearing his attire.

R.A
The “Libas al-Anwar” is amongst the greatest “Ma’jiz” of Syedna Mohammed Burhanuddin .,
because he has guided towards its use often the revival of Al-Jamea Al-Anwar and this act in itself
disgraces the enemy, as he said that this act will bring similarity between us and others and there will
be no distinction to which syedna Mohammed Burhanuddin R.A. replied that the aim is to make them
like us.

RasulAllah saw. has stated that there is no attire better than white 47. If one says that white is empty
and null of being designed than how is it the better one? if wearing a colored dress and if any
“impurity” touches it or it gets dirty , it is really hard to make it out but on the other hand on a white

46
Al Iqtebasaat Al Nooraniyah, Majlis 3, 1435h
47 47 47
Al-Dai Al-Ajal Syedna Al-Qadi Al-Noman bin MohammedRA, Da’im al-islam, vol-2,pg 95(Mumbai; Al-jamea tus
saifiyah Press,1436 H/2015 AD)

23
cloth it can be easily recognized and then washed off making the white attire more clean and
elegant. And when we assume the meaning of “‫ ”ثوب‬being a soul, it is possible to say that the
characters of such people those who attain with “Libas Al-Anwar” is such that when an inappropriate
thought or belief hits the mind and soul. They immediately clear their thought process, not thinking
over it like done by others, who cannot distinguish between right and wrong. 48

Syedna Mohammed Burhanuddin R.A. states that let others do what they do and nothing of their
doings should affect us in anyway. One wearing a black cloth does not realize what impurities may
been on his cloths. Likewise the black hearted do not realize their bad deeds but a mumin is different
and he is “munawwar” luminious from inside and out. The name for this attire – “Libas Al-Anwar” is
S.A.W
enough denoting its significance , as RasulAllah has bestowed for the followers of Maulana Ali
A.S. a status of pride as he has describes them together and that is undertood by this Ayat Sharifah

:49“ ‫ﲂﲄﲅﲆﲇﲈﲉﲊﲋ‬
‫ﲃ‬ ‫“ ﱻﱼﱽﱾﱿﲀ‬.

Syedna Qadi Noman states in Sharh-al-Akhbar that once when group of people including maulana
Ali A.S. entered on him, He described a group of people whom Allah Ta’ala will bestow with great
bounties . one them being that their faces will glow and be as white as snow and their attire being
A.S
such clean and elegant, will be like milk. To which Maulana Ali . acted that who are these people?
RasulAllah S.A.W replied that “Oh Ali A.S., they are your followers. So , it is clear that by choosing “Libas
Al-Anwar” , a mumin receives a status of pride and the enemy is damned and same way hereafter a
mumin will be at peace and glorious with light of faith .

Thus, this elegance in the attire of mumineen is in itself disgrace for the enemies; as they see
mumineen and their character, their obedience for their Maula T.U.S.

Likewise, Shar’iah has also called upon the cleanliness of one’s cloth and attire which shows the
dignity of Shari’ah as it guides a mumin in all possible ways and in smallest of the smallest acts. Thus
leads us to the better understanding of the dignity of Awliyaullah A.S. and their acts.

48
Al Iqtebasaat Al Nooraniyah, Majlis7,1425h
49
Al Quran Al Karim Surah Al Munafequn Verse 7
24
 Conclusion

After discussing these topics this paper concludes that all types of clothes inner and outer
are impure, if there is no loyalty and valayat of mawali-tahereen(as). By which one acquires
Taqwa, and he is protected from enemies of daawat.

Imam (as) stated that evil tries to take over upon mumineen but eventually fails in his
attempts, as this shows the greatness of walayat of awliyaullah (as), and how awliyaullah’s
(as) efforts in protecting mumineen. And imam’s (as) statement of being grateful to alllah
taala for the benedictions, reflects what amirulmumineen (as) states: one should show the
trails of benedictions upon him by wearing good clothes. This are truly good manners, and
characteristics shown by awliyaullah (as), and one who prioritize this way of living he truly is
obedient to the instructions of awliyullah (as). This also protects him from evil, and evil is
humiliated.

tus
Aqa moula tus stated: that on mumineen is a must thing to be with moula tus, and moula
will lead them to uttermost position. Imam Ahmed Ul Masturas that how in the light, and
rays of sun one things gets completely eradicated from impurity, as the position of the sun
tus
is truly high in this world. So likewise Aqamoula’ is in top, and highest position anyone
who adhere with him truly, eventually he is oriented, and his clothes libaas transformed in
libas ul anwar, from inner soul, and outer perspective he is enlighten, and luminated.

So by truly adhering to Awliyaullah (as) one gets purity, and his face is also enlighten, and also his
clothes get purity, as explained by amirulmumineen (as), also Syedna al Qadi Noman (ra) states: that
Imam Jafar us Saadiq (as) stated, addressed to all, that the one good deed by which one gets
protected from the torture, and misery on the judgment day is “our walayat, and mohabbat”, and
simultaneously the bad deed by which the one shall experience the torment is “our enmity”

Awliyaullah (as) by this action i.e the neatness, gentleness, and lucidity in their clothes
represents that awliyaullah (as) will transform all the mumineen to the best, and enlighten
deed which is to weep on Imam Husain (as), and matam. By which one gets true purity, and
this deed s the best deed by doing this mumineen will get salvation, as syedna Mohammed
Burhanuddin (ra) states: in one verse that by weeping on Imam Husain one gets salvation

25
from the misery of this world. This transformation, and this deed of weeping on imam
Husain (as) is the clothes of mumin which reflects his personality from inside, and outside.
So the one who is endorsed in it he should with full faith should believe. As Syedna Mul
Shiraazi (ra) states in his majalis, addressing all mumineen that weeping on Imam Husain
(as) should be our emblem, and our perspective of life, and this can make us spiritualy pure
from inner, and outer way of life. As we know that the action of Rasulullah (saw) with
KhamsateAthaar (as) of kisauttatheer is the thing which reflects the greatness of the action
to weep on Imam Husain (as).

Buka, and to weep on Imam Husain (as) is the feat by which one gets five things as stated
by Syedna Ali Qadr Mufaddal Saifuddin (tus):

1. Gets pureness, and transforms physically.

2.Distants away evil completely

3.illuminates the soul

4. takes the one to the Jannah

This is the greatness, and magnificence of zikar of Imam Husain (as)

This is how awliyaullah (as) efforts for mumineen, and effforts done by Syedna Mohammed
Burhanudddin (ra), and Syedna Ali qadrmufaddal Saifuddin (tus) which will protects
mumineen, and will grant him spirituality.

We pray to Allah Ta’ala to grant our Aqa Moula Syedna Aliqadr Mufaddal Saifuddin (tus)
long, and prosperous life till the day of qayamat. Aameen

26
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