The Quran establishes adornment as a direct gift from Allah, foundational to human existence and dignity. From the very beginning, with Adam and Hawwa, clothing was provided to cover their shame, signaling a natural human need and desire for concealment 7:26. Ma'arif-ul-Quran explains that this verse, addressed to all children of Adam, highlights clothing's dual purpose: to cover the sau'at (shameful parts) and to serve as rish (adornment for decency). This distinguishes humans from animals, whose natural coverings primarily offer protection, not elaborate concealment of shame. The word "anzalna" (We have sent down) for clothing, similar to how iron is "sent down", underscores its divine origin, even if human ingenuity refines it from natural materials like cotton or wool.

Beyond physical covering, the Quran introduces a higher form of adornment: the clothing of righteousness - that is best. Tafsir al-Jalalayn and Ibn Kathir interpret "libas al-Taqwa" (garment of God-fearing) as righteous deeds, good conduct, and fear of Allah. Ma'arif-ul-Quran further elaborates that this spiritual dress conceals human weaknesses and moral shortcomings, offering protection from hardships. The true purpose of physical dress, therefore, is to support the achievement of Taqwa, manifesting in modest attire that covers what must be covered, avoids tight-fitting clothes, and is free from pride, arrogance, or extravagance. It emphasizes that physical adornment, when guided by Taqwa, becomes a means of expressing gratitude to Allah.

The Quran actively refutes those who would forbid lawful adornments, posing the rhetorical question: 7:32 things of provision?"]. This verse, according to Ma'arif-ul-Quran, was revealed to reprimand the pre-Islamic Arabs who abstained from good food and clothing during Hajj, considering it an act of worship. This highlights Islam's rejection of self-imposed asceticism that prohibits what Allah has made lawful. Tafsir Ibn Kathir affirms that these adornments and provisions were created for believers in this life, and exclusively for them in the Hereafter. Ma'arif-ul-Quran notes that many righteous early Muslims, when means allowed, wore elegant dresses to visibly express gratitude for Allah's blessings, while avoiding hypocrisy and arrogance.

The Prophet Muhammad's Sunnah provides essential guidance on how to operationalize the Quranic principles of adornment and modesty. The hadith literature, particularly from Sahih Muslim, offers a crucial perspective on the potential pitfalls of worldly adornment while affirming its proper place.

The Prophet (peace be upon him) frequently warned his companions about the potential dangers of worldly adornments. Abu Sa'id al-Khudri reported that the Messenger of Allah (ﷺ) expressed concern that after his death, [there would be opened for you the adornments of the world and its beauties]Sahih Muslim 12:160. This concern is not a prohibition of adornment itself, but a caution against its excessive pursuit leading to heedlessness or deviation from spiritual priorities. The Prophet clarified that "good does not produce but good," yet likened worldly wealth and adornments to spring rain that can cause lush growth but also, metaphorically, "kill with a tremour or nearly kill" if consumed excessively Sahih Muslim 12:158. This analogy underscores the importance of moderation and proper use: [he who accepts wealth rightly, Allah confers blessing on it for him. and he who takes wealth without any right, he is like one who eats and is not satisfied]Sahih Muslim 12:158. This prophetic insight encourages believers to engage with worldly adornment as a blessing to be used judiciously, rather than a temptation to be entirely shunned.

The Prophet's personal example and teachings further illuminate practical aspects of adornment. Ma'arif-ul-Quran recounts that Sayyidna Hasan (radiyallahu anhu) would wear his best dress for Salah, citing the verse take your adornment at every masjid as evidence that Allah loves beauty. This is supported by the Hanafi fiqh ruling that it is mustahabb (recommended) to wear neat, clean, and good dress for prayer. Similarly, the Hanbali school recommends wearing two clean garments and a turban for prayer (Mughni vol 02 p257). The Sunnah also extends to personal hygiene as a form of adornment, with the widespread recommendation of using the siwak (tooth-stick), a practice the Prophet was constant in (Hanafi, Hidaya vol 01 p011; Hanbali, Mughni vol 02 p272).

For women, specific guidance regarding adornment and modesty is central. Umm Habiba's act of applying perfume after her husband's death, though having no "need" of it, was rooted in her understanding of the Prophet's teaching: [It is not permissible for the women believing in Allah and the Hereafter to abstain from adornment beyond three days except (at the death of) husband]Sahih Muslim 18:79. This hadith, also narrated by Safiyya bint Abu 'Ubaid Sahih Muslim 18:82, establishes the temporary prohibition of adornment during a waiting period (iddah) for a widow, highlighting that adornment is generally permissible and even expected in other contexts. This nuanced approach shows that while general modesty is paramount, specific rules apply to different life circumstances.

The Quran provides detailed instructions for believing women regarding the display of their adornment, primarily to uphold modesty and prevent temptation. The core injunction is “not to expose their adornment except that which necessarily appears thereof”. This verse is pivotal for understanding the concept of hijab (covering) for women.

Tafsir Ma'arif-ul-Quran explains that "zinah" (adornment) refers to anything a woman uses to appear attractive, including clothes and ornaments. The exception, "that which appears thereof," has been interpreted in various ways by scholars. Sayyidna Abdullah Ibn Masud understood it to mean outer coverings like a veil or sheet, which cannot be hidden when a woman goes out for work. Sayyidna Abdullah Ibn Abbas, on the other hand, interpreted it to include the face and palms, considering their difficulty to conceal during necessary activities. This difference of opinion among scholars on whether the face and palms must be covered before non-mahram men is acknowledged, with the consensus that if there is a risk of fitnah (temptation), covering them becomes obligatory. In contemporary times, given prevalent temptations, many scholars deem it impermissible to uncover the face before non-Mahram men, except in cases of genuine need (Ma'arif-ul-Quran).

The verse further commands women to wrap [a portion of their headcovers over their chests]. Ma'arif-ul-Quran clarifies that "Khumur" (headcovers) are pieces of cloth used to cover the head, neck, and bosom, while "juyub" refers to the upper part of the shirt over the chest. This injunction specifically addressed the pre-Islamic practice of women letting their headcovers hang down their backs, leaving their necks and chests exposed. The command was to draw the headcovers forward to ensure these areas were fully covered. Aisha's narration in Bukhari, stating that the women of the early emigrants tore their aprons to cover themselves in response to this verse, exemplifies the immediate and practical application of this divine instruction (Tafsir Ibn Kathir).

The verse also delineates a list of individuals before whom women are permitted to display their adornment: 24:31. This list distinguishes between mahram relatives (with whom marriage is permanently forbidden) and other specific categories. Ma'arif-ul-Quran emphasizes that this exception pertains to the display of adornment, not necessarily to the complete exposure of satr (parts of the body that are always obligatory to cover), which is only permissible before a husband.

Crucially, the Quran also forbids actions that indirectly reveal hidden adornment: 24:31. This prohibition, explained by Tafsir Ibn Kathir and Ma'arif-ul-Quran, refers to the pre-Islamic practice of women stamping their feet to make the sound of their anklets audible. By extension, this injunction covers any action that deliberately draws attention to a woman's hidden beauty, including wearing strong perfumes when going out. The Prophet (ﷺ) warned against women wearing perfume and passing through gatherings, likening such an act to zina (fornication/adultery) (Tirmidhi, in Tafsir Ibn Kathir). This illustrates the comprehensive nature of Islamic modesty, addressing not just what is seen but also what is heard or smelled, aiming to prevent the stimulation of illicit desires.

The fiqh schools extrapolate from the Quran and Sunnah to provide detailed rulings on various aspects of adornment for both men and women, covering everything from hygiene to clothing and jewelry.

For men, the Hanafi school permits applying kohl for treatment, but not solely for adornment, and considers oiling the mustache mustahabb if not for excessive lengthening of the beard (Hidaya vol 01 p124). The Hanbali school recommends trimming nails and shaving or plucking armpit and pubic hair (Mughni vol 01 p063-064). Dyeing hair with henna and katam is mustahabb (Mughni vol 01 p067), while dyeing it black is makruh (disliked). Prohibitions include a man using saffron (Hanbali, Mughni vol 03 p257) and shaving part of the head while leaving part (Hanbali, Mughni vol 01 p065).

For women, the legal framework is more extensive due to the Quranic emphasis on modesty. The Hanbali school permits women to wear any jewelry customarily worn, including gold, silver, and jewels for their face, neck, hands, feet, and ears (Mughni vol 03 p043). However, actions that alter natural appearance for mere embellishment are often forbidden. The Hanbali school explicitly states that connecting hair with other hair (hair extensions) is haram, citing a narration where the Prophet (peace be upon him) cursed those who add hair extensions and those for whom it is added (Mughni vol 01 p068). Tattooing, plucking eyebrows, and filing teeth are also haram as they are seen as altering Allah's creation for adornment (Mughni vol 01 p068-069).

The issue of women's voice is debated among jurists. While some Hanafi scholars consider the voice of women to be satr (meaning it should be concealed), based on the statements in Nawazil, and thus regard adhan (call to prayer) by women as makruh (Ma'arif-ul-Quran), it is also acknowledged that the Prophet's wives used to talk to non-mahrams from behind a curtain. The generally accepted position, according to Jassas, is that hearing a woman's voice is impermissible only if it creates fitnah (temptation), otherwise it is allowed. Nevertheless, prudence for women is advised in avoiding unnecessary conversation with non-mahrams (Ma'arif-ul-Quran).

An important exemption related to adornment is for women of post-menstrual age who have no desire for marriage. For such elderly women, there is 24:60 not displaying adornment]. Ma'arif-ul-Quran clarifies that this allows them to uncover parts of their body before non-mahrams that are usually permitted before mahrams, provided they do not apply makeup or adornment. However, the verse concludes by saying, But to modestly refrain [from that is better for them], indicating that even for this group, maintaining a higher degree of modesty is preferable. Tafsir Ibn Kathir adds that this includes discarding the jilbab or rida' (outer cloak), as long as it's "not in such a way as not to show their adornment" - meaning, not making a wanton display of themselves.

The Islamic concept of adornment is deeply intertwined with spiritual well-being. It promotes a balanced approach where external beauty is appreciated as a divine blessing but never supersedes the cultivation of inner righteousness. The Quran's emphasis on the clothing of righteousness - that is best constantly reminds believers that true and lasting adornment lies in good character and piety.

The prophetic warnings against the "adornment of the world" (Sahih Muslim 12:158, 12:159, 12:160) are not against material blessings per se, but against the dangers of becoming consumed by them, leading to extravagance and heedlessness of Allah. When wealth and adornment are acquired and used "rightly," Allah confers blessings upon them, making them a "good help" Sahih Muslim 12:159. This highlights that material adornment can be a means to gratitude and a testament to Allah's favors, provided it is managed with moderation and avoids arrogance or showmanship.

The regulations on women's adornment are fundamentally about safeguarding dignity and fostering a society rooted in respect and spiritual purity (Chastity and Modesty). By regulating the display of beauty and encouraging modesty, Islam aims to prevent fitnah and promote healthy social interactions. The instruction for women to 24:31, underscores the spiritual objective behind these guidelines. Repentance is offered as a path to success for those who may have erred in upholding these delicate balances, recognizing the human struggle against desires.

Ultimately, adornment in Islam is a holistic concept that encompasses physical appearance, ethical conduct, and spiritual devotion. It is a testament to Allah's generosity and a call for humanity to reflect divine beauty through lives of balance, modesty, and piety.

In conclusion, adornment in Islam is a multifaceted concept, divinely sanctioned yet carefully regulated. It is a blessing from Allah, intended to enhance human dignity and beauty, as long as it is pursued within the bounds of moderation, humility, and consciousness of Allah. The Quran provides foundational principles, while the Sunnah and the works of tafsir and fiqh elaborate on the practical applications, particularly emphasizing modesty for women and guarding against extravagance for all believers. The guidance ultimately steers humanity towards cultivating both outward grace and inner piety, ensuring that adornment serves as a means of expressing gratitude and drawing closer to Allah, rather than a distraction or a source of temptation.