So there is no universal ruling regarding the nature and character of "proper" dress, including female veiling. Each major grouping and sect of Islam relies on its own Hadith compilation for legal guidance, and over time and in response to regional requirements historic judgements were clarified or superseded. However, it is concerned primarily with certain Muslim rituals, such as the hajj, or burial, rather than with everyday wear. The Qur'an contains few details concerning "proper" dress most guidance is contained in the Hadith (sayings of the prophet Muhammad) literature, an important component of Islamic law. ![]() ![]() The numerous legal edicts regarding dress (such as the prohibition of cross-dressing, ostentatious female attire, and non-Muslim clothing) were difficult to police, but market regulations ( hisba), concerning weaving, tailoring, and dyeing practices, were easier to enforce. The ruling household was presumed to be both arbiter and custodian of "good taste," and any deviant behavior could be used to legitimize rebellion to restore "order." The theologian/jurist constantly reminded the authorities to uphold dress standards to guard against serious social repercussions thus the 1967 Israeli occupation of Egyptian Sinai was understood by some to be a consequence of Egyptian young women adopting Western fashions. Likewise the refusal to don the color or headwear associated with the controlling authority, whether imperial or fraternal, formally demonstrated the withdrawal of allegiance. Wearing clothing of one's social grouping signified contentment, whereas to be seen publicly in dress worn by a higher class proclaimed dissatisfaction with the prevailing order. Official recognition of loyal service was expressed in gifts of dress fabrics and clothing (in Arabic, khilca Turkish, hilat Persian, khalat) until the late nineteenth century. ![]() Dress in the Islamic world has historically conveyed the wearer's rank and status, profession, and religious affiliation.
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