Home Fiqh - Laws The dress code for praying / Part 2

The dress code for praying / Part 2

As we have mentioned in the first part of the article, there is a certain dress code that one must adhere to when praying.

Fourth: The clothing must be free from parts of the dead

It is a condition that the clothing of the person praying is not made from formerly living parts of a dead animal that has a “fluid” soul, or even a dead animal that has no “fluid” soul, as an obligatory precaution, whether the dead animal was one whose meat it is allowed to eat or not. This does not include animals allowed to be eaten, tathkiya (being slaughtered in the Islamic way) of which is doubtful, about which we spoke in the chapter of impurities that is allowed to pray with.

Fifth: The clothing must be free from parts of animals not allowed to be eaten

a)      It is a condition that the clothing is not made from the skin or hair of animals that are not allowed to be eaten but were slaughtered in the Islamic way, even also parts of the dress, and even minor things like cat’s hair that may become attached to the clothing of the person praying.

b)      Excluded from what is mentioned above is the skin and fur martens, squirrels, beavers and fennec foxes; praying with these is allowed, provided that, for the skin, the animal was slaughtered in the Islamic way.

c)      It seems that the ruling regarding animals whose meat is not allowed to be eaten does not apply to animals which have no fluid soul, although their inclusion with the ruling is better. Also, the ruling does not include animals whose meat became forbidden for external reasons.

Sixth: The cloning must be free of gold

a)      It is not allowed for men to wear gold in prayer and at other times; even having pocket watches that hand from the dress and eyeglasses made of golden frame, as an obligatory precaution for both. Things that are not commonly regarded as part of wearing; however, such as gold teeth, gold teeth crowns are not included in this ruling. The same applies to things that are held or plated in a way in which the plating is regarded as coloring. As for women, they are allowed to wear gold all times.

b)      If a man prays wearing gold intentionally, he has sinned and his prayer becomes void, but it does not become void if this occurs as a result of forgetfulness, unawareness, or ignorance.

Seventh: The cloning must be free from pure silk

a)      If such clothing is of the kind that is sufficient on its own as clothing to offer prayers and this concerns what is commonly regarded as clothing.

b)      It is forbidden for men to wear clothing made from pure silk, except for compelling reasons, and if a person wears such clothing intentionally, knowing the ruling, and prays wearing it, this prayer is void. As for women, they are allowed to wear silk at all times.

c)      It is acceptable for buttons, hems of clothing to be made of silk, though it is better that any silk hem or sleeve is no longer than the width of four fingers.

d)     It is allowed to wear silk mixed with other textiles if the other material is a greater proportion than the silk.

By attending our prayers, Allah would bestow upon us the blessing of being brought up in accordance with His teachings, as He would remind us about our responsibilities, once we recognize the position of Allah in the existence, for He is the Greatest, the Highest, the Beneficent and the Merciful, and He is in control of every fate and the One we ought to refer to for our need.

Once man realizes all these traits, he would get to know himself and his responsibilities. Moreover, as we recount the testimony of the oneness of Allah and recognize the message of His Messenger (p.), we ought not forget the responsibilities we ought to shoulder, and we ought to be guided by the path of Allah; thus, in our prayers we address Allah and say: “Thee do we serve and Thee do we beseech for help,” (01:05), meaning that we succumb to You and not to anyone else, and we seek Your help and not that of anyone else. Moreover, following His guidance, we say: “Keep us on the right path. The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.” (01: 06-07). While praying, we also confirm the peace is linked to the message of His Messenger (p.); thus, we say: “Peace be unto you O Prophet and the mercy of Allah and His blessings,” as well as the peace with oneself and the good servants of Allah: “Peace be unto us and unto the good servants of Allah,” and peace with the universe, environment, and the entire life.