‘Amr b. Shu'aib, on his father’s authority, told that his grandfather reported God’s messenger as saying, “Eat, drink, give sadaqa and wear clothes so long as neither prodigality nor pride is mixed up with it." Ahmad, Nasa’i and Ibn Majah transmitted it.
Hadith on Clothing and Moderation
This noble tradition from the Prophet Muhammad (peace be upon him) provides comprehensive guidance for Muslims regarding permissible enjoyment of worldly provisions while maintaining spiritual balance.
Permissibility of Worldly Enjoyments
The Prophet explicitly permits four fundamental aspects of human life: eating, drinking, charitable giving, and wearing clothing. This demonstrates Islam's balanced approach to worldly life, recognizing human needs while directing them toward righteousness.
The inclusion of sadaqa (charity) alongside basic necessities teaches that enjoyment of blessings should be coupled with sharing with others, creating a cycle of divine blessings.
Prohibition of Prodigality (Israf)
Israf refers to exceeding proper limits in consumption, whether in quantity, quality, or manner. In clothing, this manifests as extravagant spending beyond means, purchasing excessive garments, or focusing excessively on fashion trends.
Scholars explain that israf violates the trust of wealth bestowed by Allah and disrupts social harmony by creating artificial class distinctions.
Prohibition of Pride (Kibr)
Kibr in clothing appears when one dresses to show superiority over others, looking down upon those with simpler attire. The Prophet warned that pride in the heart prevents entry into Paradise.
Ibn Hajar al-Asqalani notes that clothing should serve purposes of covering awrah, protection from elements, and reasonable beautification—not as a means of arrogance.
Practical Application
Muslims should evaluate their intention before purchasing clothing: Is it for legitimate need or mere ostentation? They should avoid garments that exclusively signify vanity or religious innovation.
The middle path involves wearing clean, presentable clothing that reflects gratitude for Allah's blessings without crossing into extravagance or pride.
Source and Authentication
This hadith is recorded in Mishkat al-Masabih 4381 and transmitted by Ahmad, Nasa'i, and Ibn Majah. Scholars classify it as hasan (good) due to supporting chains of transmission.
The inclusion in multiple classical collections indicates its importance in Islamic teachings on moderation and proper conduct in daily life.