Women’s Prayer Attire: A Comprehensive Guide

Women’s Prayer Attire in Islam: A Detailed Guide

Many women face various uncertainties regarding the attire for prayer. Therefore, this article briefly clarifies what type of clothing a woman should wear while performing Salah.

Differences Related to Clothing:

Before explaining the attire for women’s prayer, some important differences related to clothing are mentioned to clarify the main topic.

First Issue:

There is a difference in the prayer attire of men and women. Additionally, a man can pray in a single garment.

The evidence for this is a narration from Abu Huraira (RA) that the Messenger of Allah (PBUH) said:

لا يُصَلِّي أحَدُكُمْ في الثَّوْبِ الواحِدِ ليسَ علَى عاتِقَيْهِ منه شيءٌ (صحيح مسلم: 516)

Translation: “None of you should pray in a single garment that does not cover his shoulders.”

This means that if someone has only one garment, they can pray in it, provided it covers their private parts and both shoulders. It is also proven that the Prophet (PBUH) prayed in a single garment, and when the garment was in the form of a sheet, its usage is described as follows:

A narration from Umar bin Abi Salamah (RA) states:

رَأَيْتُ رَسولَ اللهِ صَلَّى اللَّهُ عليه وسلَّمَ يُصَلِّي في ثَوْبٍ واحِدٍ مُلْتَحِفًا مُخَالِفًا بيْنَ طَرَفَيْهِ. زَادَ عِيسَى بنُ حَمَّادٍ: في رِوَايَتِهِ قالَ: علَى مَنْكِبَيْهِ. (صحيح مسلم: 517)

Translation: “I saw the Messenger of Allah (PBUH) praying in a single garment, wrapped in it, with its two ends crossed over his shoulders.” Isa bin Hammad added in his narration: “On his shoulders.”

It is clear from the Hadith that one should pass the garment under both armpits, placing the right end on the left shoulder and the left end on the right shoulder, or secure it near the neck. As narrated by Abu Huraira (RA), he said: “I saw seventy of the people of Suffa, and none of them had a cloak. They only had lower garments or a piece of cloth which they tied around their necks.” (Sahih Bukhari: 442)

If the garment is sewn like a shirt or has buttons, the person praying should wear it like a shirt. As narrated by Salama bin Al-Akwa (RA), he said:

قلتُ يا رسولَ اللَّهِ إنِّي رجلٌ أصيدُ أفأصلِّي في القميصِ الواحدِ قالَ نعم وازررهُ ولَو بشوكةٍ (Sahih Abu Dawood: 632)

Translation: “I said, ‘O Messenger of Allah! I am a hunter. Can I pray in a single shirt?’ He (PBUH) said, ‘Yes, and button it up, even if with a thorn.'”

Abu Huraira (RA) narrated:

قَامَ رَجُلٌ إلى النبيِّ صَلَّى اللهُ عليه وسلَّمَ فَسَأَلَهُ عَنِ الصَّلَاةِ في الثَّوْبِ الوَاحِدِ، فَقَالَ: أوَكُلُّكُمْ يَجِدُ ثَوْبَيْنِ ثُمَّ سَأَلَ رَجُلٌ عُمَرَ، فَقَالَ: إذَا وسَّعَ اللَّهُ فأوْسِعُوا، جَمع رَجُلٌ عليه ثِيَابَهُ، صَلَّى رَجُلٌ في إزَارٍ ورِدَاءٍ، في إزَارٍ، وقَمِيصٍ في إزَارٍ وقَبَاءٍ، في سَرَاوِيلَ ورِدَاءٍ، في سَرَاوِيلَ وقَمِيصٍ، في سَرَاوِيلَ وقَبَاءٍ، في تُبَّانٍ وقَبَاءٍ، في تُبَّانٍ وقَمِيصٍ، قَالَ: وأَحْسِبُهُ قَالَ: في تُبَّانٍ ورِدَاءٍ. (Sahih Bukhari: 365)

Translation: “A man stood before the Prophet (PBUH) and asked about praying in a single garment. He (PBUH) said, ‘Does every one of you have two garments?’ Then a man asked Umar (RA), and he said, ‘When Allah makes you prosperous, be generous. A man should gather his clothes for prayer. One can pray in an izar and rida, in an izar and shirt, in an izar and qaba, in trousers and rida, in trousers and shirt, in trousers and qaba, in a loincloth and qaba, in a loincloth and shirt.’ Abu Huraira (RA) said, ‘I remember that he also said, in a loincloth and rida.'”

This Hadith clearly indicates that if there is a shortage of clothing, it is permissible to pray in a single garment, provided it covers the private parts. If there is no shortage, one should pray in at least two garments: one as a shirt and the other as a lower garment, as Umar (RA) mentioned, to cover the body from the feet to the shoulders.

Second Issue:

The attire for women’s prayer is different from their regular clothing. The clothing a woman can wear at home is different from what she should wear during prayer. Similarly, men’s regular clothing and their prayer attire differ. For example, men can leave their shoulders uncovered in regular situations but must cover them during prayer. A woman can uncover her head and hair in front of her mahrams at home, but she must cover her head and hair during prayer. Likewise, a woman can uncover her face during prayer, but this does not mean she can uncover her face in front of non-mahram men in regular situations.

Third Issue:

If a woman prays at home, she can uncover her face, but when she goes to the mosque, she must wear the attire prescribed for leaving the house, which includes covering herself completely, including her face, because the Prophet (PBUH) described a woman as being entirely a form of concealment.

Women and Clothing:

Considering the above differences, let’s look at the general attire of women. We will explore what women wore during the time of the Prophet (PBUH), what they wore at home, and what they wore when leaving the house to understand the attire for prayer better.

Women generally wore two garments at home: a dress (qamees) that covered the entire body and a headscarf (khimar) that covered the head and chest. Here are two hadiths related to this:

First Hadith:

In Sahih Bukhari, there is a story about the conversion of Abu Huraira’s (RA) mother to Islam. The summary is that when Abu Huraira (RA) went to the Prophet (PBUH) to complain about his polytheist mother and requested a prayer for her guidance, the Prophet (PBUH) prayed for her guidance. When Abu Huraira (RA) returned home, the door was closed. His mother, hearing his footsteps, said, “Stay where you are.” She was bathing. Abu Huraira (RA) narrated about his mother:

فَاغْتَسَلَتْ وَلَبِسَتْ دِرْعَهَا، وَعَجِلَتْ عن خِمَارِهَا، فَفَتَحَتِ البَابَ، ثُمَّ قالَتْ: يا أَبَا هُرَيْرَةَ ، أَشْهَدُ أَنْ لا إلَهَ إلَّا اللَّهُ، وَأَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ (Sahih Muslim: 2491)

Translation: “My mother bathed, wore her dress, and quickly put on her headscarf, then opened the door and said, ‘O Abu Huraira! I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad is His servant and messenger.'”

This hadith mentions “dir’ (dress)” and “khimar (headscarf),” indicating that these were common garments among women.

Second Hadith:

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قالَتْ: يَرْحَمُ اللَّهُ نِسَاءَ المُهَاجِرَاتِ الأُوَلَ؛ لَمَّا أنْزَلَ اللَّهُ: {وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ} [النور: 31]، شَقَّقْنَ مُرُوطَهُنَّ فَاخْتَمَرْنَ بهَا.( صحيح البخاري:4758)

Translation: Aisha (RA) narrated: “May Allah have mercy on the early immigrant women. When Allah revealed: {And to draw their veils over their bosoms} [An-Nur: 31], they tore their garments and made veils from them.”

Before the command for hijab was revealed, women used to wear a single garment. However, when the command for hijab was revealed, they tore their garments to make veils to cover their heads, necks, chests, and bosoms.

When women went outside, they generally used a jilbab, which is a large cloak that covers from head to toe. Regarding the Eid prayer, Umm Atiyyah (RA) narrated that the Prophet (PBUH) instructed women to go out to the Eidgah. In this hadith, it is mentioned:

قالتِ امْرَأَةٌ: يا رَسولَ اللَّهِ إحْدَانَا ليسَ لَهَا جِلْبَابٌ؟ قالَ: لِتُلْبِسْهَا صَاحِبَتُهَا مِن جِلْبَابِهَا (Sahih Bukhari: 351)

Translation: A woman said, “O Messenger of Allah! Some of us do not have a jilbab.” He (PBUH) said, “Let her sister cover her with her jilbab.”

This indicates that it was common practice for women to wear a large cloak when leaving their homes. Other hadiths also suggest that women wore veils or niqabs and gloves when leaving the house. This is why the Prophet (PBUH) forbade women from wearing niqabs and gloves during ihram:

ولَا تَنْتَقِبِ المَرْأَةُ المُحْرِمَةُ، ولَا تَلْبَسِ القُفَّازَيْنِ. (Sahih Bukhari: 1838)

Translation: “A woman in ihram should not wear a niqab or gloves.”

When leaving the house, women covered their entire bodies, including their faces and hands. Their garments were so long that they covered their feet and even dragged on the ground. Abdullah bin Umar (RA) narrated:

رَخَّصَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأُمَّهَاتِ الْمُؤْمِنِينَ فِي الذَّيْلِ شِبْرًا ثُمَّ اسْتَزَدْنَهُ فَزَادَهُنَّ شِبْرًا فَكُنَّ يُرْسِلْنَ إِلَيْنَا فَنَذْرَعُ لَهُنَّ ذِرَاعًا (Abu Dawood: 4119, authenticated by Al-Albani)

Translation: “The Messenger of Allah (PBUH) allowed the Mothers of the Believers to let their hems down by a handspan. They asked for more, so he allowed them an additional handspan. Thus, they would send their garments to us, and we would measure a cubit for them.”

Women and the Dupatta (Headscarf):

Since a woman is considered a symbol of modesty, she should always be mindful of her clothing and maintain proper modesty even at home. When leaving the house, she should be fully covered, similar to the women during the Prophet’s (PBUH) time. Nowadays, it is observed that women often wear thin or short clothing at home, which does not provide proper coverage, and they do not wear a dupatta. They think that since they are at home with their son, father, or brother, it is acceptable. However, it is important to know that a woman can keep her head, hair, neck, hands, and feet uncovered in front of her mahrams (close male relatives). Still, she should use a dupatta at home to properly cover her chest and neckline. Similarly, she should not wear thin, tight, or short clothes that do not cover the private parts properly, even in front of her mahrams. If a non-mahram is present, she should also cover her face.

The key point is that a woman should use a dupatta at home and cover her chest and neckline. If she is alone at home or with her husband, she can stay without a dupatta because there is no need for modesty in front of her husband. Remember, the dupatta is a symbol of a believing woman, and even in Paradise, women will use a dupatta. SubhanAllah.

The Prophet (PBUH) said:

ولو أنَّ امْرَأَةً مِن نِسَاءِ أهْلِ الجَنَّةِ اطَّلَعَتْ إلى الأرْضِ لَأَضَاءَتْ ما بيْنَهُمَا، ولَمَلَأَتْ ما بيْنَهُما رِيحًا، ولَنَصِيفُهَا -يَعْنِي الخِمَارَ- خَيْرٌ مِنَ الدُّنْيَا وما فِيهَا (Sahih Bukhari: 6567)

Translation: “If a woman from the people of Paradise were to look at the earth, she would illuminate what is between them, and fill what is between them with fragrance, and her veil (khimar) is better than the world and what is in it.”

Therefore, Muslim sisters should always keep a dupatta with them, even at home. When leaving the house, they should be fully covered, just like the Sahabiyat (female companions) used to be, even if they are going out for prayer.

Adult Women’s Prayer and the Dupatta:

The dupatta is both a symbol of honor and a necessary part of a woman’s prayer attire. When a woman prays at home, she must use a dupatta along with her dress. The dupatta should not be small or thin but should cover the entire head. A praying woman should cover her head, hair, ears, neck, chest, and neckline with the dupatta. The Prophet (PBUH) said:

لا يقبَلُ اللَّهُ صَلاةَ حائضٍ إلَّا بخِمارٍ (Sahih Abu Dawood: 641)

Translation: “Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimar (headscarf).”

A Woman Praying in a Single Garment:

Islam provides allowances for necessities. If a woman only has one garment that covers her from head to toe, she can pray in that single garment out of necessity. As mentioned earlier, men can also pray in a single garment if necessary, provided their shoulders are covered.

Regarding women praying in a single garment, Imam Bukhari included a chapter in Sahih Bukhari under the Book of Prayer titled “In How Many Garments Should a Woman Pray?” In this chapter, he mentioned the statement of Ikrimah:

وقال عكرمة: لو وارت جسدها في ثوب لاجزته.

Translation: “Ikrimah said, ‘If a woman covers her entire body with a single garment, it is sufficient.'”

Imam Bukhari mentioned this to indicate that a woman can pray in a single garment as long as it covers her entire body. He then narrated a hadith:

It is narrated from Aisha (may Allah be pleased with her) that she said:

لقَدْ كانَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ يُصَلِّي الفَجْرَ، فَيَشْهَدُ معهُ نِسَاءٌ مِنَ المُؤْمِنَاتِ مُتَلَفِّعَاتٍ في مُرُوطِهِنَّ، ثُمَّ يَرْجِعْنَ إلى بُيُوتِهِنَّ ما يَعْرِفُهُنَّ أحَدٌ. (Sahih Bukhari: 372)

Translation: “The Prophet (PBUH) used to pray Fajr, and believing women would attend the prayer with him, wrapped in their cloaks. Then they would return to their homes, and no one would recognize them.”

The relevance of this hadith to the chapter is that it mentions women wearing a single cloak (muroot). Muroot is the plural of murat, a garment made of wool or silk that women used as a wrap. This indicates that women prayed in a single garment. Reflecting on the hadith about the revelation of the hijab verse, it also mentions muroot. When the command for hijab was revealed, women tore their muroot to make veils.

One might argue that the mention of muroot does not necessarily mean women prayed in a single garment, but considering the scarcity of clothing at that time and the mention of muroot, which was a large covering, it seems likely that women prayed in a single garment. When the hijab verse was revealed, they first made veils from their muroot.

In summary, if a woman can adequately cover her body, she can pray in a single garment, but this is an allowance for extreme necessity.

A Woman Praying in Two Garments:

As mentioned earlier, a woman can pray in a single large garment that covers her entire body out of necessity. The hadith mentioning “muroot” (cloaks) seems to be from before the revelation of the hijab verse. When the command for hijab was revealed, all women made veils (dupatta) from their cloaks. Therefore, it is obligatory for an adult woman to wear a dupatta for prayer, meaning she should use at least two garments for prayer: a dress (qamees) that covers her body from shoulders to feet, and a dupatta that covers her head, hair, ears, neck, chest, and neckline.

The Prophet (PBUH) said:

لا يقبَلُ اللَّهُ صَلاةَ حائضٍ إلَّا بخِمارٍ (Sahih Abu Dawood: 641)

Translation: “Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimar (headscarf).”

This indicates that for a woman’s prayer to be valid, she must wear at least two garments: a dress and a dupatta. During the Prophet’s (PBUH) time, the common household attire for women, especially after the revelation of the hijab verse, consisted of two garments, as mentioned in the hadith above.

There is also a narration related to women praying in two garments:

عن عُبَيْدِ اللهِ الخولانيِّ – وَكانَ يتيمًا في حِجرِ مَيمونةَ – أنَّ مَيمونةَ كانت تصلِّي في الدِّرعِ والخمارِ ليسَ عليها إزارٌ۔

Translation: Ubaidullah al-Khaulani, who was an orphan in the care of Maimunah (RA), narrated that Maimunah (RA) used to pray in a dress (dir’) and a headscarf (khimar) without a lower garment (izar). (This hadith is authenticated by Sheikh Al-Albani, Tamam al-Minnah: 162)

The Preferred Attire for a Woman’s Prayer:

1. In Case of Necessity: A woman can pray in a single garment if it covers her entire body, as the primary requirement for prayer is to cover the body adequately.

2. Regular Prayer Attire: For a woman’s prayer to be valid, she must wear at least two garments: a dress (qamees) and a dupatta (khimar). Without these, her prayer will not be accepted.

A Woman Praying in Three Garments:

Currently, there is generally no shortage of clothing, so women do not just use a dress (qamees) and a dupatta (khimar), but also wear trousers (shalwar or izar). Thus, women commonly use three garments, and they can pray in these three garments. Covering the feet during prayer is an important matter, which will be discussed further.

There are some narrations related to women praying in three garments, which I will present to you:

First Narration:

It is narrated from Umrah bint Abdur Rahman:

قالت عائشَةُ لا بُدَّ للمرأةِ من ثَلاثَةِ أثوابٍ تُصلِّي فيهِنَّ : دِرعٌ وجلبابٌ وخِمارٌ ، وكانت عائشَةُ تحُلُّ إزارَها ، فتَجلبَبُ بِهِ۔

Translation: Aisha (RA) said that a woman must have three garments to pray in: a dress (dir’), a large cloak (jilbab), and a headscarf (khimar). Aisha (RA) would take off her izar (lower garment) and use it as a jilbab (covering). (Sheikh Al-Albani said its chain is authentic according to the conditions of Muslim, Jilbab al-Mar’ah: 134)

Second Narration:

عن عمرَ بنِ الخطابِ قال تصلي المرأةُ في ثلاثةِ أثوابٍ : درعٍ وخمارٍ وإزارٍ۔

Translation: Umar ibn al-Khattab (RA) said that a woman should pray in three garments: a dress (dir’), a headscarf (khimar), and a lower garment (izar). (Sheikh Al-Albani said its chain is authentic, Tamam al-Minnah: 162)

Third Narration:

قالَ ابنُ عمرَ،: إذا صلَّتِ المرأةُ، فلتُصلِّ في ثيابِها كلِّها؛ الدِّرعُ ، والخمارُ، والمِلحفةُ.

Translation: Ibn Umar (RA) said that when a woman prays, she should pray in all her garments: a dress (dir’), a headscarf (khimar), and a cloak (milhafah). (Sheikh Al-Albani said its chain is authentic, Jilbab al-Mar’ah: 135)

These narrations indicate that it is better and preferable for a woman to pray in three garments because these three garments cover her body well, including her feet.

Details of Three Garments for Women’s Prayer:

In your region, women typically wear a dress (qamees), trousers (shalwar), and a dupatta (khimar). However, these three garments do not fully cover the feet, as trousers do not cover the feet. In such cases, women should use garments similar to those mentioned in the narrations to ensure all parts that need to be covered for prayer are properly covered. The dress and trousers will remain as they are common attire, making two garments. For the third garment, women should use a specific garment with the characteristics of a jilbab, which covers from head to toe.

In Arab countries, women use a specific garment for prayer called “malabis al-salat.” This garment has an upper part that functions like a dupatta, which women wrap around their heads, and it extends down to the ground, covering both feet completely. It is important to note that there is no specific garment prescribed for women’s prayer; it is simply a preferred attire used for proper coverage. You can sew this specific garment for prayer, and it might be common in other countries as well.

The purpose of women’s prayer attire is to use a third garment along with the dress and trousers that covers the head, hair, and both feet. Using three garments of this type for prayer is preferable for women. However, it is also permissible for a woman to pray in a dress, trousers, and a dupatta, but it is not the best option because the dupatta only covers the upper part, and the trousers leave the feet exposed. While covering the feet in prayer is not obligatory, it is preferable as a precaution, and the statement of Aisha (RA) should be considered.

A woman wearing a dress, trousers, and a dupatta can wear socks for prayer, but this can be cumbersome.

A Woman’s Attire and Face During Prayer:

The issue of a woman’s attire during prayer has been discussed. Now, it is important to know whether a woman needs to cover her face while praying. There is no disagreement on this matter. Ibn Abdul Barr has reported a consensus that a woman should keep her face uncovered during prayer. The Prophet (PBUH) also forbade covering the face during prayer. Abu Hurairah (RA) said:

أنَّ رسولَ اللَّهِ صلَّى اللهُ عليْهِ وسلَّمَ نَهى عنِ السَّدلِ في الصَّلاةِ وأن يغطِّيَ الرَّجلُ فاهُ (Sahih Abu Dawood: 643)

Translation: “The Messenger of Allah (PBUH) forbade covering the face during prayer.”

This ruling applies to both men and women. However, in cases of necessity, such as during the COVID-19 pandemic when people wore masks while praying, it is permissible for both men and women to cover their faces. Similarly, if a woman is praying in a place where non-mahram men are present, she should cover her face, whether she is praying at home or outside.

There is a difference of opinion among scholars regarding whether women should cover their hands during prayer. Some scholars say that a woman should cover all parts of her body except her face, as she is considered to be in a state of complete modesty. However, the more appropriate opinion is that a woman can keep her hands uncovered while praying. If she chooses to cover them, it is better, but it is not obligatory.

There is a difference of opinion among scholars regarding whether a woman should cover her feet during prayer. Some scholars say that it is obligatory for a woman to cover her feet, while others say it is not obligatory.

The correct view is that it is not obligatory for a woman to cover her feet during prayer because there is no explicit, authentic hadith that mandates it. In Sunan Abu Dawood, there is a narration:

Umm Haram, the mother of Muhammad bin Zaid, narrated that she asked Umm Salamah (RA):

سألت أمَّ سلمةَ ماذا تصلِّي فيهِ المرأةُ منَ الثِّيابِ فقالت تصلِّي في الخمارِ والدِّرعِ السَّابغِ الَّذي يغيِّبُ ظُهورَ قدميها۔

Translation: “What should a woman pray in?” She replied, “She should pray in a headscarf (khimar) and a long dress (dir’) that covers the tops of her feet.”

This is a mursal narration, and Sheikh Al-Albani classified it as weak (Da’if Abu Dawood: 639).

In the next hadith in Abu Dawood, Umm Salamah (RA) narrated:

أنَّها سألتِ النَّبيَّ صلَّى اللهُ عليهِ وسلَّمَ أتصلِّي المرأةُ في درعٍ وخمارٍ ليسَ عليها إزارٌ قالَ إذا كانَ الدِّرعُ سابغًا يغطِّي ظُهورَ قدميها۔

Translation: “She asked the Prophet (PBUH), ‘Can a woman pray in a dress (dir’) and a headscarf (khimar) without a lower garment (izar)?’ He replied, ‘(She can) if the dress is long enough to cover the tops of her feet.'”

Sheikh Al-Albani also classified this hadith as weak (Da’if Abu Dawood: 640).

Since both of these hadiths are weak, they cannot be used as evidence. Additionally, another hadith is useful to mention here:

A woman from the tribe of Banu Abdul-Ashhal said:

قلتُ: يا رسولَ اللَّهِ إنَّ لَنا طريقًا إلى المسجد مُنْتِنَةً، فَكَيفَ نفعَلُ إذا مُطِرْنا؟ قالَ: أليسَ بعدَها طريقٌ هيَ أطيَبُ منها؟ قالت: قلتُ بلَى. قالَ: فَهَذِهِ بِهَذِهِ. (Sahih Abu Dawood: 384)

Translation: “I said, ‘O Messenger of Allah! Our path to the mosque is dirty and muddy. What should we do when it rains?’ He replied, ‘Isn’t there a cleaner path after it?’ I said, ‘Yes.’ He said, ‘Then this (clean path) compensates for that (dirty path).'”

A Woman’s Attire and Feet During Prayer:

The hadith you mentioned indicates that during the Prophet’s (PBUH) time, women would cover their feet while praying, as their garments would drag on the ground. As I mentioned earlier, when a woman leaves her home for the mosque, she will wear an outer covering, which is different from her home attire. This is similar to the hadith of Umm Atiyyah (RA) regarding women going to the Eid prayer. Therefore, this hadith cannot be used as evidence that it is obligatory for a woman to cover her feet during prayer.

Summary:

It is not obligatory for a woman to cover her feet during prayer, but it is preferable as a precaution. The narrations about the number of garments women wore during prayer indicate that the women of the early generations prayed in such garments that covered their entire bodies, including their feet. However, women who pray at home in a dress (qamees), trousers (shalwar), and a dupatta (khimar), which leave their feet exposed, their prayer is still valid. Covering the feet is a matter of preference, meaning it is better to cover them, but if not covered, the prayer is still valid.

Some Issues Related to Women’s Attire:

1. Women should not pray in clothes with patterns, designs, or images. Aisha (RA) narrated:

أنَّ النبيَّ صَلَّى اللهُ عليه وسلَّمَ صَلَّى في خَمِيصَةٍ لَهَا أَعْلَامٌ، فَقالَ: شَغَلَتْنِي أَعْلَامُ هذِه، اذْهَبُوا بهَا إلى أَبِي جَهْمٍ وأْتُونِي بأَنْبِجَانِيَّةٍ (Sahih Bukhari: 752)

Translation: “The Prophet (PBUH) prayed in a garment with patterns. He then said, ‘The patterns on this garment distracted me. Take it to Abu Jahm and bring me a plain garment instead.'”

Even the place of prayer should not have distracting images or patterns. Aisha (RA) had a colorful curtain with images that she hung on one side of her house. The Prophet (PBUH) said, “Remove this curtain from my sight, for its images keep distracting me in my prayer.” (Sahih Bukhari: 374)

It is important to note that if someone prays in clothes with images of living beings or patterns, or on a prayer mat with designs, their prayer is still valid, and they do not need to repeat it. However, it is better not to wear such clothes or use such clothes.

2. Many women pray on prayer mats with patterns, designs, or images of the Kaaba, etc. However, such prayer mats should not be used because these things can distract from prayer. The Prophet (PBUH) ordered the removal of a patterned garment from the house, as mentioned in the hadith above. Additionally, consider this hadith from Sahih Bukhari: Aisha (RA) had a colorful curtain with images that she hung on one side of her house. The Prophet (PBUH) said, “Remove this curtain from my sight, for its images keep distracting me in my prayer.” (Sahih Bukhari: 374)

In Sunan Ibn Majah, it is narrated:

Ummul Mu’mineen Aisha (RA) said: “I had a curtain with images that I used to cover a window. When the Prophet (PBUH) came, he tore it down. I then made two cushions from it, and I saw the Prophet (PBUH) reclining on one of them.” (Sunan Ibn Majah: 3653, Sheikh Al-Albani graded it as Hasan Sahih)

These hadiths indicate that women should not pray on prayer mats with patterns or images, or in clothes with such designs, or in front of anything that can distract them. It is better to choose a plain and simple prayer mat to maintain focus and devotion in worship.

3. Some women take the matter of prayer attire lightly and pray without a proper headscarf (dupatta), or they use a thin headscarf that does not fully cover their hair and head. It is important to note that in such cases, the prayer is not valid. The headscarf should be thick enough to cover the entire head and hair properly, leaving only the face uncovered.

4. Elderly and sick women should cover their heads with a headscarf that does not reveal their hair during prayer. This ruling applies to young women, ordinary women, sick women, elderly women, and old women alike. If the illness or weakness is so severe that it is impossible to fully observe the hijab during prayer and there is no one to assist, then they should observe it as much as possible. Allah does not burden a soul beyond its capacity.

5. In addition to the headscarf (dupatta), the dress (qamees) and lower garment (tehband) should not be thin or tight-fitting. The clothing should not reveal the shape of the body and should not be short or tight. The attire should be modest and loose to allow for comfortable prayer.

6. In hot weather, many women pray in thin headscarves or clothing due to necessity or laziness. In such cases, the prayer is not valid because appropriate attire is a condition for the validity of the prayer. Even if many women do not have access to cooling facilities, it is still necessary to have proper attire for prayer. The discomfort experienced due to wearing appropriate clothing in hot weather will be rewarded by Allah.

7. Nowadays, tight clothing, especially tight trousers (pajama), is common among women. Many women wear trousers that are above the ankles. Such attire is not suitable for prayer. Women should never wear tight or short clothing, except when alone or in front of their husbands.

8. Some people believe that because a woman keeps her face uncovered during prayer, there is no requirement for a woman to cover her face in Islam. This reasoning is incorrect. As previously explained, the requirements for a woman’s attire during prayer are different from those for her general modesty. For example, a woman can uncover her head in front of her mahram (close male relatives), but it is obligatory for her to cover her head during prayer. Similarly, a woman keeps her face uncovered during prayer, but when she leaves the house or is in the presence of non-mahram men, she must cover her face. If there is a non-mahram man present during prayer, she should also cover her face while praying.

9. There is a misconception among some women that if they do not wear undergarments (e.g., panties or trousers) during prayer, their prayer will not be valid because they believe the private parts must be covered from the ground as well. Therefore, they think that praying in a sari with a petticoat or in a nightgown and dupatta without undergarments is not valid. This belief is also common among men, who think that praying in a lungi is not valid.

The truth is that this belief is entirely incorrect and a falsehood spread by people. There is no command in the Quran or Hadith that requires covering the private parts from the ground. The only requirement is to cover the ‘awrah (private parts). A woman can cover her ‘awrah with a sari or a nightgown; it does not matter. As long as a woman covers all her body parts except the face, hands, and feet, her prayer is valid, regardless of the type of clothing used to cover her ‘awrah. 

As mentioned earlier, women during the Prophet’s (PBUH) time would sometimes not wear a lower garment (tehband) and would only wear a dress (qamees) and a headscarf (dupatta) and pray in that. This indicates that a woman must cover her body during prayer, regardless of the type of clothing. Aisha (RA) would remove her lower garment during prayer and use it as a jilbab (outer garment). Similarly, men can also pray without undergarments, as long as they cover their bodies from the shoulders to below the knees with any clothing.

Consider this hadith from Sahih Bukhari about the companions (Ashab al-Suffa) who lived in the Prophet’s Mosque:

Abu Hurairah (RA) said: “I saw seventy of the Ashab al-Suffa, and none of them had a cloak. They either had a lower garment (tehband) or a piece of cloth they wore at night, which they tied around their necks. These garments would reach halfway down their shins or to their ankles. They would gather these garments with their hands to avoid exposing their private parts.” (Bukhari: 442)

This hadith describes the companions who had only one piece of clothing, which they wore in general, used as a cover at night, and wrapped around themselves for prayer. Many other hadiths mention the Prophet (PBUH) and his companions wearing only one garment and praying in it. Therefore, the belief that men or women must cover their private parts from the ground is incorrect and false.

10. Imam Bukhari mentioned a narration before Hadith number 351, stating: “A person who prays in the same clothes in which he had intercourse (the prayer is valid) as long as he does not see any impurity on them.” This indicates that it is permissible to pray in the clothes worn during intercourse, provided there is no visible impurity. If there is semen on the clothes, only that spot needs to be washed. Similarly, it is narrated about the Prophet (PBUH) that Aisha (RA) said: “I used to wash the traces of janabah (impurity) from the clothes of the Prophet (PBUH), and he would go out to pray while water spots were still visible on them.” (Bukhari: 229)

11. Regarding clothes worn during menstruation, some women believe that these clothes become impure and that even if the clothes touch their body or sweat, they become impure and cannot be used for prayer. They think that menstrual clothes should be separate and discarded after use. These beliefs are incorrect. Let’s look at the correct understanding from the Hadith of the Prophet (PBUH). Asma bint Abu Bakr (RA) narrated:

جَاءَتِ امْرَأَةٌ النبيَّ صَلَّى اللهُ عليه وسلَّمَ فَقالَتْ: أرَأَيْتَ إحْدَانَا تَحِيضُ في الثَّوْبِ، كيفَ تَصْنَعُ؟ قالَ: تَحُتُّهُ، ثُمَّ تَقْرُصُهُ بالمَاءِ، وتَنْضَحُهُ، وتُصَلِّي فِيهِ (Sahih Bukhari: 227)

Translation: “A woman came to the Prophet (PBUH) and said, ‘What should one of us do if the blood of menstruation gets on her clothes?’ He said, ‘She should scrape it off, then rub it with water, then wash it, and then she can pray in it.'”

I present another narration from Sahih Bukhari, narrated by Sayyidah Aisha (may Allah be pleased with her), who said:

“When one of us menstruates, she would rub the blood off her garment at the time of purification, then wash it and sprinkle water over the rest of the garment, and then pray in it.” (Sahih Bukhari: 308)

Translation: When we menstruate, we would rub the blood off the garment at the time of purification, then wash that spot and sprinkle water over the entire garment, and then pray in it.

From these two hadiths, it is understood that a woman who has menstruated should rub off the blood from the garment she used during menstruation, wash that spot, and sprinkle water over the entire garment. The garment will become pure, and she can pray in it. If the garment is dry and has no menstrual blood on it, it is already pure and does not need washing, like a shirt or scarf, which usually do not get blood on them, only the trousers do. If, unfortunately, blood gets on the shirt, it should also be washed, and after washing, the garment will be completely pure, and there is no harm in praying in it. 

Yes, it is possible that the impurity is removed by washing, but blood stains remain on the garment. These stains do not affect the validity of the prayer because the garment has become pure, even if the stains are visible.

(12) Many women do not pray due to the urine and feces of infants, while prayer is an important obligation and should not be abandoned under any circumstances. If a child urinates on the garment, or feces or vomit gets on it, only the spot where the impurity is should be washed; there is no need to wash the entire garment. Also, if a woman prays in a garment that had impurity on it and realizes it after the prayer, her prayer is valid, and there is no need to repeat it. However, if she becomes aware of the impurity during the prayer and it is not possible to remove it while praying, she should break the prayer, clean the impurity, and then pray again.

(13) From all the mentioned hadiths related to men’s clothing, it is understood that it is not necessary for men to cover their heads or wear a cap during prayer. However, it is recommended to adorn oneself with good clothing for prayer, so wearing a cap is a good practice. Otherwise, there is no mention of a cap in the prayer attire. Those who say that prayer is not valid without a cap or that prayer without a cap is disliked are incorrect. The command to cover the head during prayer is for women, not for men.