Muslim men and Muslim women both have their separate dress codes.

Non Muslims usually think that the Muslim men do not have any dress code and sometimes even some Muslim men and Muslim women may think this too.

Allah has bestowed this blessing upon them as He says : 

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better. Such are among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember.” [Al-A`raf 7:26] 

“… and has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence. Thus does He perfect His Favour unto you, that you may submit yourselves to His Will (in Islam).” [An-Nahl 16:81]

(1) Covering the ‘Aurah

Allah says in the Qur’an, “O Children of Adam, take your adornment (by wearing proper clothing) for every mosque” (al-A’raf 31).

The meaning of “adornment” here is the covering of the ‘aurah. The meaning of “mosque” is “prayer.” Therefore, it means “Cover your ‘aurah for every prayer.”

Salamah ibn al-Aku’ (radiallahu ‘anhu) said to the Prophet, “O Messenger of Allah, may I pray in a long shirt?” He said, “Yes, but button it, even with just a thorn.” (Related by al-Bukhari in his Tareekh.)

The awrah (private parts to be necessarily covered) for men includes what is between the navel and the knees as stated by the Prophet (sallallahu 'alaihi wa sallam), so covering it is obligatory according to Islamic law.

Wearing shorts that disclose the thighs or show the shape of the buttocks, does not cover the awrah. Neither does a dress that is transparent and displays skin complexion, nor a tight dress that shows the size, shape or bends of the awrah.

(2) Covering the Pubic Region & the Thigh

The following ahadeeth are used to show that the thighs are part of the ‘aurah:

Reported Muhammad Jahsh, “The Messenger of Allah, upon whom be peace, passed by Ma’mar (radiallahu ‘anhu) while his thighs were uncovered. He said, to him, ‘O Ma’mar, cover your thighs, for they are (part of the) ‘aurah.” This is related by Ahmad, al-Haakim and al-Bukhari in At-Taareekh and in mu’allaq form in his Sahih.

Reported Jurhad (radiallahu ‘anhu), “The Messenger of Allah passed by me when the cloak I was wearing did not cover my thigh. He said, ‘Cover your thigh, for it (is part of the) ‘aurah.” This is related by Ahmad, Abu Dawud and at-Tirmidhi, who called it hasan, and by al-Bukhari in mu’allaq form in the Sahih.

(2b) Wearing Two Garments in Salat

It is preferred for a person to wear at least two garments, but he can wear just one if that is all he has.

Ibn ‘Umar (radiallahu ‘anhumaa) reported that the Prophet, upon whom be peace, said, “If one of you is going to pray, he should wear two garments, for Allah has the most right that you should look good for Him. If one does not have two garments, he should cover himself with a cloak when he prays, but not like the Jews do.” (Related by at-Tabaraani and al-Bayhaqi.)

‘Abdur-Razaaq related that Ubayy ibn Ka’b and ‘Abdullah ibn Mas’ud (radiallahu ‘anhum ajma’een) had an argument. Ubayy (radiallahu ‘anhu) thought it was permissible to pray in one garment, while Ibn Mas’ud (radiallahu ‘anhu) said that that was allowed only if one had no other clothes. ‘Umar (radiallahu ‘anhu) mounted the pulpit and said, “The correct position is: If Allah gives you more provisions, you should wear more clothes. A man can gather his clothes about him, or pray in a waist cloth and a cloak, or in a waist cloth and a shirt, or in a waist cloth and a caftan, or in trousers and a cloak, or in trousers and a shirt, or in trousers and a caftan, or in leather trousers and a caftan, or in leather trousers and a shirt.’ And I (a narrator) think he said, ‘Leather trousers and a cloak.”

2 c Praying without head covering

Allah has commanded the worshipper to beautify and adorn himself for prayer, as He says (interpretation of the meaning):

“O Children of Adam! Take your adornment (by wearing your clean clothes) while praying”

[al-A’raaf 7:31]

Shaykh al-Islam Ibn Taymiyah said:

With regard to adorning oneself for prayer, it is something that is additional to covering the ‘awrah, and it is based on the Quran, the Sunnah and scholarly consensus. In the Quran, there is the verse (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying” [al-A’raaf 7:31], which Allah revealed because the mushrikeen used to circumambulate the Kabah naked. Every place of prostration is a mosque (masjid), and this indicates that covering oneself for prayer and tawaaf is what is meant by adorning oneself to worship Allah. Hence the word adornment is used rather than the word covering, to demonstrate that what is meant is that a person should adorn himself and not limit it to simply covering.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

It was narrated that Ibn ‘Umar said to his freed slave Naafi’: “Do you go and meet people bareheaded?” He said: “No.” He said: “Allah has more right that you should be modest before Him.” This indicates that it is better to cover the head, but if we apply the words of Allah  “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying” [al-A’raaf 7:31] – to this issue, we will see that covering the head is better among people who regard covering the head as a kind of adornment. But if we are among people who do not regard that as a kind of adornment, we do not say that covering it is better or that leaving it bare is better. It is proven that the Prophet peace and blessings of Allah be upon him) used to pray in a turban, and the turban is a head covering. End quote. 

Al-Sharh al-Mumti’, 2/166 

However when praying in ihram (when on hajj or umrah)a man must not cover his head

3 A Man’s dress must not Resemble a Woman’s Dress

Ibn ‘Abbas (radiallahu ‘anhumaa) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah has cursed the men who make themselves look like women and the women who make themselves look like men.” (Reported by Al-Bukhaari). Ibn ‘Abbas (radiallahu ‘anhu) also reported that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: “Allah has cursed effeminate men and masculine women.” (Reported by Al-Bukhaari)

The evidence that the two sexes should not resemble one another in dress is found in the following hadith hadeeth

narrated by Abu Hurayrah (radiallahu ‘anhu): “Allah has cursed the man who wears women’s clothes and the woman who wear men’s clothes.” (Reported by Abu Dawud).

(4) Resembling Clothing of the Kuffaar

Prophet (peace and blessings of Allah be upon him) forbade resembling the disbelievers in general – in clothing and in other ways.

The Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them .” (Narrated by Abu Dawud, 4031; classed as authentic by Al-Iraqi in Takhrij Ihya’Ulum Ad-Din (1/342) and by Al-Albani in Irwa’ Al-Ghalil, 5/109.) 

Abdullah ibn Amr ibn Al-`As (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) saw him wearing two garments dyed with safflower and he said to him: “These are the garments of the disbelievers; do not wear them.” (Narrated by Muslim, 2077)

Muslim (2069) narrated from `Umar (may Allah be pleased with him) that he wrote to the Muslims in Azerbaijan saying: “Beware of luxury and the clothing of the people of shirk.”

(5) Clothing Worn to Show One’s Status or to Show-Off

Abdullah ibn Umar (may Allaah be pleased with them both) that Allah’s messenger Muhammad (sallallahu ‘alaihi wa sallam) said: “He who wears libaas ush-shuhrah (clothes of pride) in this world will be dressed in humiliating clothes on the Day of Resurrection.” (narrated by Ahmed & Abu Dawood)

6 Colour

The basic principle regarding colors of clothes is that all colors are permissible except where there is a Shari (legal) text forbidding a certain color for men or women. There are shar’i texts which encourage the wearing of certain colors and forbid the wearing of other colors

Black

Umm Khaalid bint Khaalid (radiallahu ‘anhaa) said: “The Prophet (sallallahu ‘alaihi wa sallam) was brought some clothes, among which was a small black khameesah [garment]. He said, ‘Who do you think we should give this to?’ The people remained silent. Then he said, ‘Bring me Umm Khaalid,’ and she was carried to him. He took the khameesah in his hand and put it on her, and said, ‘May you live long and wear it out.’ There was a green or yellow mark on it, and he said, ‘O Umm Khaalid, this is sanaah (good),’ and sanaah is an Abyssinian word.” (Reported by Al-Bukhaari).

Jaabir (radiallahu ‘anhu) said: “I saw the Messenger of Allaah (sallallahu ‘alaihi wa sallam) on the day of the Conquest of Makkah, wearing a black turban.” (Reported by Muslim).

‘Aa’ishah (radiallahu ‘anhaa) said: “I made a black burdah (cloak) for the Messenger of Allah (sallallahu ‘alaihi wa sallam), and he wore it, but when he sweated in it he detected the smell of wool on it, so he took it off, because he used to like pleasant smells.” (Reported by Abu Dawood)

Black is permissible for both men and women alike.

One of the false innovations (bid’ah) connected to this colour is the practice of deliberately wearing black at times of bereavement, which also involves imitating the Christians.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said (Fataawa Islamiyah, 3/313): “Wearing black at times of bereavement is a false symbol that has no basis. At times of bereavement people should do what is commanded in Islam, which is to say ‘Innaa Lillaahi wa inna ilayhi raaji’oon. Allahumma ajirni fi museebati wa’khluf li khayran minhaa (Truly! To Allah we belong and truly, to Him we shall return. O Allah, reward me for my calamity and compensate me with something better than it).’ If a person says this with faith and the hope of reward, Allah will reward him for that and will replace what he has lost with something better.” He also said: “Allocating certain clothes for mourning is an act of bid’ah (innovation) in our opinion, and because it could indicate that a person is discontent with the decree of Allah.”

Ruling on clothes dyed with saffron

it is haram for men to wear garments dyed with saffron. 

The evidence for that is the following hadith

Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) forbade men to dye their clothes with saffron. (Narrated by al-Bukhari, 5846; Muslim, 2101) 

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: 

“The correct view is that wearing clothing dyed with safflower is haram for men, and the same applies to clothing dyed with saffron.” (Ash-Sharh al-Mumti‘, 2/218) (See: at-Tamhid, 2/180; al-Insaf, 1/481; al-Muhalla, 4/76; al-Majmu‘, 4/440; Hashiyat Ibn ‘Abidin, 5/228; al-Mughni, 2/299)

It says in al-Mawsu‘ah al-Fiqhiyyah, 6/132-136: 

“The jurists agreed that it is mustahabb to wear white clothing… 

The jurists agreed that it is permissible to wear yellow so long as it is not dyed with safflower or saffron.” 

Can women wear coloured clothes?

It is also permissible for women to wear whatever colours they like, so long as they do not display themselves in front of non-mahram men. Those scholars who spoke about the prohibition on wearing clothing dyed with safflower and saffron limited that to men only. 

Ibn ‘Abd al-Barr said in at-Tamhid, 16/123: 

“With regard to women, there is no difference of opinion among the scholars that it is permissible for them to wear clothing dyed various shades of red or pink.”

White

Abu Dharr (radiallahu ‘anhu) said: “I came to the Prophet (peace and blessings of Allah be upon him) and he was wearing a white garment and was asleep. I came back to him (later), and he had woken up.” (Reported by al-Bukhaari).

Al-Bukhaari reported that Sa’d (radiallahu ‘anhu) said: “I saw on the left of the Prophet (peace and blessings of Allah be upon him) and on his right two men wearing white clothes on the day of Uhud. I never saw them before or since.” These two men were Jibreel and Mikaa’eel, as al-Haafiz Ibn Hajar mentioned.

White is a colour recommended (mustahabb) for the living to wear and for the dead to be shrouded in, as was stated in the following hadeeth

Ibn ‘Abbas (radiallahu ‘anhumaa), said: “The Messenger of Allah (sallallahu ‘alaihi wa sallam) said: ‘Wear your white clothes, for they are the best of your clothes, and shroud your dead in them.’” (Reported by Abu Dawood and At-Tirmidhi).

White is also the preferred colour for men’s ihraam (special garments for Hajj), which consists of an izaar (lower garment) and a rida’ (upper garment).

Green
Abu Ramthah (radiallahu ‘anhu) said: “I saw the Messenger of Allaah (sallallahu ‘alaihi wa sallam) wearing two green garments.” (Reported by al-Tirmidhi, who said, this is a ghareeb hasan hadeeth, and by al-Nisaa’i).

Red
wearing pure red is forbidden for men, but not for women, because of the hadeeth of

Ibn ‘Umar (radiallahu ‘anhumaa): “The Messenger of Allaah (sallallahu ‘alaihi wa sallam) forbade mafdam” (reported by Imaam Ahmad and Ibn Maajah). Mafdam is something that is filled with red safflower dye. According to the commentary of al-Sindi on Sunan al-Nisaa’i, mafdam is something that is filled with red. It was reported that if ‘Umar (radiallahu ‘anhu) saw a man wearing a garment dyed red with safflower, he would pull him aside and say, “Leave this for the women.” (Reported by At-Tabari).

Abd-Allah ibn ‘Amr (radiallahu ‘anhumaa) said: “A man who was wearing two red garments passed by the Prophet (sallallahu ‘alaihi wa sallam) and greeted him with salaam, but the Prophet (sallallahu ‘alaihi wa sallam) did not respond.” (Reported by Abu Dawood and At-Tirmidhi).

Garments that contain another colour such as white, black, etc. are not forbidden. This is how the ahaadeeth that speak about the red hullah should be interpreted, such as the hadeeth of al-Bara’ (radiallahu ‘anhu)

al-Bara’ said: “The Prophet (sallallahu ‘alaihi wa sallam) was of average height. I saw him wearing a red hullah, and I have never seen anything better than it.” (Reported by Al-Bukhari).

The Yemeni hullah usually has stripes of red and another colour, it is not pure red.

Ibn al-Qayyim, may Allah have mercy on him, said: “The clothing (of the Prophet (peace and blessings of Allah be upon him)): Abul-Waleed told us Shu’bah told us from Abu Ishaaq who heard al-Bara’ (radiallahu ‘anhu) saying: ‘The Prophet (peace and blessings of Allah be upon him) was of average height. I saw him wearing a red hullah, and I have never seen anything better than it.’ The hullah consists of an izaar and a rida’ (lower and upper garments). It is a mistake to think that it was pure red and not mixed with any other color. The red hullah is two Yemeni garments woven with red and black stripes like all the other Yemeni garments. But pure red is emphatically forbidden.

In Saheeh al-Bukhaari it is stated that the Prophet (peace and blessings of Allah be upon him) forbade red saddlecloths (or blankets) . With regard to red garments in general and red broadcloth, etc., the issue is still under discussion, but it is very disliked (makrooh).”

(7) Wearing Clothes Below the Ankles   (Al-Isbaal)

One of the things which people treat as insignificant, although it is serious in the sight of Allah, is isbaal, which means lengthening one’s clothes below the ankles; some people let their clothes touch the ground, and some allow them to drag on the floor behind them.

Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said; “Whatever of the lower garment is beneath the ankles is in the Fire.” (Narrated by al-Bukhari, 5450) 

Abu Dharr narrated that the Prophet (peace and blessings of Allah be upon him) said: “There are three to whom Allah will not speak on the Day of Resurrection and will not look at them or praise them, and theirs will be a painful torment.” The Messenger of Allah (peace and blessings of Allah be upon him) repeated it three times. Abu Dharr said: “May they be doomed and lost; who are they, O Messenger of Allah?” He said: “The one who lets his garment hang beneath his ankles, the one who reminds others of favours he has done, and the one who sells his product by means of false oaths.” (Narrated by Muslim, 106)

The person whose isbaal is the result of arrogance will be more severely punished than the one who has no such intention, as the

Prophet (sallallahu ‘alaihi wa sallam) said: “Whoever trails his garment out of pride, Allaah will not even look at him on the Day of Resurrection.” (Reported by Al-Bukhari) – this is because he is combining two sins in one action.

Abd-Allah ibn Mas’ud narrated that the Prophet (peace and blessings of Allah be upon him) said: “No one will enter Paradise in whose heart is a mustard-seed of arrogance.” A man said: “What if a man likes his clothes to look nice and his shoes to look nice?” He said: “Allah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.” (Narrated by Muslim, 91)

8 Silk

 Ali ibn Abi Talib (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) took a piece of silk in his right hand and a piece of gold in his left, held them aloft and said: “These are haram for the males of my ummah and permitted for the females.” (Reported by Ibn Majah, 2/1189)

Abu Musa (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Gold and silk have been permitted for the females of my ummah and forbidden for the males.”

Indeed, a stern warning has been narrated concerning this matter, as was reported by al-Bukhari (5853) and Muslim (2069) in the hadith of Ibn ‘Umar (may Allah be pleased with them both), who reported that the Prophet (peace and blessings of Allah be upon him) said: “Silk is only worn in this world by the one who will have no share of the pleasure of the Hereafter.” 

Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Whoever wears silk in this world will not wear it in the Hereafter.” (Reported by al-Bukhari, 5832)

When can men wear silk?

People who are sick may also be permitted to wear silk to relieve their suffering, as

Anas reported that the Prophet (peace and blessings of Allah be upon him) allowed ‘Abd al-Rahman ibn ‘Awf and Ibn al-Zubayr (may Allah be pleased with them both) to wear silk because of a skin irritation that they suffered from. (Reported by al-Bukhari, 10/295, and Muslim, 3/1646)

The scholars also allowed men to wear garments containing four fingers’ width of silk, because of the following hadith

‘Umar ibn al-Khattab (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) forbade the wearing of silk except for an area the width of two fingers, or three or four.” (Reported by Muslim, 3/1644)

With regard to the matters mentioned in the question, the issue is not what a thing is called but what it really is. If the item that a man is going to wear is made of natural silk, then it is not permissible for him to wear it, no matter how it looks or feels, and no matter whether it is a shirt, pants, socks, a necktie or anything else. 

9 Underwear

Underwear can be worn but not when you are in a state of ihram for hajj or umrah.

The wearing of pants (sirwaal) was known at the time of the Prophet (sallallahu ‘alaihi wa sallam) because of the hadeeth of Ibn ‘Umar (may Allah be pleased with them both) concerning what the muhrim (person in a state of ihraam for Hajj or ‘Umrah) is forbidden to wear: ‘The muhrim should not wear a shirt or turban or pants.’ (Agreed upon).

10 Beard

A Muslim man must not shave off his beard.

Al-Bukhaari, Muslim and others narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “Trim the moustache and leave the beard.” Narrated by al-Bukhaari, 5443; Muslim, 600.

According to another report: ‘Be different from the mushrikeen: cut the moustache and let the beard grow.” Narrated by Muslim, 602. 

And Muslim (383) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians (Zoroastrians).” 

The Prophet (peace and blessings of Allah be upon him) said: “Cut the moustache and let the beard grow; be different from the unbelievers.” (al-Bukhari, al-Libas, 5442; Muslim, al-Taharah, 382) 

 hadith of Zayd ibn Arqam in which the Prophet (peace and blessings of Allah be upon him) said: “Whoever does not remove any of his moustache is not one of us.” (Classed as sahih by al-Tirmidhi). 

Scholars say that the moustache must not go below the lips and thus it must be trimmed so that it does not go below the lips

11 Hair

The Prophet (peace and blessings of Allah be upon him) commanded [one of his Companions] to change grey hair , when he said, “Change this grey hair, but avoid black.” (Narrated by Muslim, Kitab al-Libas wa’l-Zinah, 2102)

The Prophet (peace and blessings of Allah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawud, Kitab al-Tarajjul, 3632. Al-Albani said in Sahih Sunan Abi Dawud: it is hasan sahih. Hadith no. 3509)

he one who cuts his hair on the sides of his head more than the middle comes under the heading of qaza’, which is forbidden.

Al-Bukhari (5921) and Muslim (2120) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) forbade qaza’. Nafi’ (one of the narrators of the hadith) said, explaining qaza’ : Shaving part of a boy’s head and leaving part. 

Al-Nasai (5048) and Abu Dawud (4195) narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) saw a boy part of whose head had been shaved and part of it left. He told them not to do that and said: “Shave all of it or leave all of it .” Al-Albani classed it as sahih in Sahih al-Nasai.

12 Plucking eyebrows is haram

13 wearing wigs is haram.

14 Tattoos

Permanent tattoos is haram. Those who had them done should repent and try to get them removed when it is possible. Those who had them before they became Muslim then their past sins are already forgiven but try to remove them when it is possible to do so.

15 Rings

Muslim men cannot wear gold rings but can wear Silver rings

NOTE

The rules for MUSLIM Women’s clothing, hair and attire is different to that of Muslim men so read Muslim women’s dress code in detail