By Dusty Hughes
To a Christian clothes are evidence of a fallen state; Adam and Eve covered themselves after they disobeyed God. To a Muslim clothes are evidence of a pure state before the fall.
My advise to Christians who witness to Muslims is, Men should only speak to men and women should only speak to women. Men wear long pants. Women when possible where a long dress that ends below the knees or wear loose fitting slacks. For both men and women, dark clothing is preferred to light clothing. Women be especially aware that your under garments are not visible through your clothes and it is preferable that the outline of your under garments are not visible either. Finally, when in doubt dress up. Remember by dressing conservatively you are reducing one of many barriers that may stand between you leading a Muslim to Christ. Below, I have posted an essay that goes into further detail in regards to clothing and Muslims.
See No Evil
Humans for many millennia have worn clothes to protect themselves from the elements. It is apparent that humans, at some point, began to differentiate among themselves through the use of clothing. There is an axiom that states, form follows function. Clothes in the Christian and Islamic meta-cultures have religious connotations. As one would expect, the influence these religions have on clothing varies according to the specific culture.
In the Christian version of creation, God created Adam and Eve naked and later clothed themselves after their fall from grace. In the Islamic version of creation, Allah evidently created Adam and Eve with clothes and Allah stripped them naked after they sinned (Ali, 2002). In both the Islamic and Christian cultures, clothing has varying degrees of importance running along the same theme in an oddly inverted fashion.
Since the Protestant Reformation, Christianity has diversified to include many customs and traditions. In many ways, Christianity takes on the characteristics of the host culture. However, two nations provide an opportunity for comparison. Puritan forms of Islam and Christianity shaped both Saudi Arabia and the United States. The Puritans as well as the Quakers profoundly influenced the United States (Microsoft Encarta Online Encyclopedia [MEOE], 2005)(MEOE, 2005). Similarly, Al Wahab, the founder of Wahhabi Islam, a puritan form of Islam, profoundly influenced Saudi Arabia. Wahhabi Islam is a literalist form of Islam (Columbia University Press, 2005.
The Quran instructs Muslims to dress modestly. Modesty is defined as dressing in such a way so that the eye of the observer is not drawn to the body; do not dress provocatively (Ali, 2002). An online Muslim clothes retailer lists the following requirements regarding Muslim clothing. Both genders should wear modest clothing. It should not reveal social status. It must conceal the entire body, except for the hands and face. Clothing must not be form fitting, thus concealing the shape of the body; the cloth must be opaque. The clothing of each gender must be distinctly different (Desertstore.com, 2005). Unlike much of Christianity, clothes make the Muslim, especially a Wahhabi Muslim.
The Puritans were as utilitarian as they were religious. Education and a good work ethic were as much a part of their religion as was reading the Bible. Puritanism, largely, was no longer a viable social force by the end of the 18th century; however, their ideals of education and work ethic continue (MEOE, 2005). Similarly, the Quakers’ single greatest contribution to American Culture centers on the struggle for equality (Hoare, 2000, Equality before God). These groups made great contributions to the American ideal of freedom.
In the United States, the color of clothes a person wears tends to be a fashion statement. A ruddy looking person may choose to not wear red out of good sense. Another person may choose to wear red because of good sense. Obnoxiously colored clothes sometimes make statements of nonconformity or humor.
The Puritans and Quakers were nonconformists (Hoare, 2000)(MEOE, 2005); this is the third major influence these groups have imparted to our culture. Most people choose not to act out like this; however, the average American is free to do so. A fourth influence is technology.
Technological advances allowed clothing to be made more form fitting (Families.com, 2006, Origins of modern fashion). Today in fashion-ravaged America, people still seek utilitarian clothes and there are many equivalents in clothing between the genders. Some of the more obvious gender equivalents include blue jeans, and skirts for women and kilts for men, and male and female business suits.
In contrast, the use of color in the Saudi culture is muted because of the religious instruction to not bring attention to one’s self. White and black are the predominant color of the clothing in Saudi Arabia; however, clothing in other colors is available.
In comparison, business attire in the United States is typically more structured; image is important. Business casual is the predominant style. Virginia Tech states, “Khaki pants, neatly pressed, and a pressed long-sleeved, buttoned solid shirt are safe for both men and women”(Virginia Tech, 2006, Business casual guidelines for men and women). Specific requirements for women who wear skirts are, “Your skirt should come at least to your knees while you are standing. While you are seated, your thighs should be covered”(Virginia Tech, 2006, Skirt length and slits). Business attire offers the greatest similarity in dress between American and Saudi cultures.
Clothing makes a first impression. Conservative business attire may provide the best avenue in which Americans may engage Muslims and find common ground to build functioning relationships, thus opening an avenue in which each person may discover the content of the other person’s character (King Jr., 1963). Westerners will need to meet the Muslims on their terms, especially Wahhabi Islamists who’s interpretation of the Quran is literalist (Columbia University Press, 2005). To expect conservative Muslims to find middle ground with Americans or many western antions is a dream. As unequal as the equation may seem, Western and especially American culture is flexible enough to find a meeting place where most Muslims can function. Those who enjoy freedom must sometimes exercise wisdom by not bathing openly in it.
References
Al hannah (2005). Al hannah. Retrieved March 1, 2006, from http://www.alhannah.com
Ali, M. M. (2002). The Holy Qur’an (5th ed.). Ohio, U.S: Ahmadiyya Anjuman Isha’at Islam Lahore.
Columbia University Press (2005). Wahhabi. Retrieved March 1, 2006, from http://www.bartleby.com/65/wa/Wahhabi.html
Desertstore.com (2005). Islamic clothing for women. Retrieved February 26,2006, from http://www.desertstore.com/pages/abaya-jibab.html
Families.com (2006). Fashion. Retrieved March 1, 2006, from http://recreation.families.com/fashions-332-340-erla
Hoare, T. (2000, September 15). Facts about friennds. Retrieved March 1, 2006, from http://www.quaker.org/friends.html
King Jr., M. L. (1963, August 28, 1963). I have a dream. Retrieved March 3, 2006, from http://www.afn.org/~dks/history/dream.html
Microsoft Encarta Online Encyclopedia (2005). Abolitionist Movement. Retrieved March 2, 2006, from http://encarta.msn.com/encyclopedia_761570452_2/Abolitionist_Movement.html#p10
Microsoft Encarta Online Encyclopedia (2005). Puritanism. Retrieved March 1, 2006, from http://encarta.msn.com/encyclopedia_761565242/Puritanism.html
Spamgift.com (n.d.). Adult. Retrieved March 1, 2006, from http://www.spamgift.com/ProductsDetails.aspx?productID=1441
Virginia Tech (2006, February 14). Business casual attire. Retrieved March 2, 2006, from http://www.career.vt.edu/JOBSEARC/BusCasual.htm
. A few years after he got to know us and to understand the changes taking place within our church, he invited us to his denomination’s 1996 convention at the Pasadena Civic Center. In one plenary session he told a bit of our story, thanked us for standing up against the state of California when it wanted to begin regulating churches, warmly welcomed us as brothers, and asked me to briefly address the large audience. I was both awed and thrilled as five thousand Foursquare representatives energetically applauded and cheered my brief remarks. I even got a very public hug! … It was John Holland who opened many of the doors for us into the evangelical world. Without his help … we might still be struggling with a difficult publications problem.” – http://www.wcg.org/lit/booklets/truth/trans4.htm
