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Introduction
The Hanafis
The Malikis
The Shafiʿis
The Hanbalis
Ibn Taymiyyah’s View
Brief Summary
The Point of Agreement and the Point of Disagreement
Letting garments fall below the ankles with the intention of arrogance and pride is prohibited by agreement among the ulama, and it is counted among the major sins.
As for letting garments fall below the ankles without intending arrogance and pride, the ulama differed into three views: prohibition, dislike, and permissibility without dislike.
The Hanafis
A report was mentioned from Abu Hanifah (d.150 AH) that a costly cloak was worn and allowed to drag, then the question was raised about the prohibition, and the reply was that the prohibition is for the people of arrogance, and this does not apply here. (Al Adab al Sharʿiyyah, 3/521)
The Malikis
Some Maliki ulama held the view of prohibition, including Ibn al Arabi and al Qarafi.
Ibn al ʿArabi (d.543 AH) held that it is not permissible for a man to let his garment fall below the ankles and then claim that there is no arrogance, because the prohibition applies both in wording and in meaning, and such a claim is not accepted. (ʿAridat al Ahwadhi, 7/238)
Other Maliki ulama held that it is disliked, not prohibited. Al Hafidh Ibn ʿAbd al Barr (d.463 AH) held that the warning does not apply to the one who drags without pride and vanity, yet dragging the lower garment, the shirt, and other clothing is blameworthy in every case, while the severe threat is for the arrogant one who drags. (Al Tamhid, 3/244–248)
Another Maliki view addressed situations where the texts seem to differ regarding a garment falling below the ankles without intending arrogance.
The understanding taken from al Hattab al Ruayni indicates dislike, while the understanding taken from al Dhakhirah of al Qarafi indicates prohibition. The position adopted as strongest in this discussion was severe dislike. (Hashiyat al ʿAdawi, 2/453)
The Shafiʿis
The Shafiʿi position is that prohibition applies only when arrogance is intended. Yahya ibn Sharaf al Nawawi held that letting garments fall below the ankles out of arrogance is prohibited, while doing so without arrogance is disliked. This was stated by Imam Muhammad ibn Idris al Shafi’i in al Buwayti, and was made explicit by the companions of the madhhab. (Al Majmuʿ Sharh al Muhadhdhab, 4/338)
Within the Shafiʿi madhhab, a stronger position was also reported from some later Shafiʿi ulama, including Shams al Din al Dhahabi and Ibn Hajar al Asqalani, inclining toward prohibition.
Al Dhahabi (d.748 AH) held that any clothing which leads to arrogance and pride must be abandoned, even if it is not made of gold or silk. He also made clear that claiming the absence of arrogance while clear outward signs of pride are present is a form of self deception.
He also held that the report about Abu Bakr, may Allah be pleased with him, does not become a proof for deliberate lowering below the ankles, because Abu Bakr’s garment was first tied above the ankles, then it would slip. (Siyar Aʿlam al Nubala, 3/234)
The Hanbalis
The Hanbali position is that it is not prohibited to let the garments fall below the ankles when arrogance is not intended, while holding firmness against lowering out of pride. It was stated that letting garments hang out of arrogance is a major sin, while lowering due to a need without arrogance is permissible, as long as deception is not intended. (Al Iqnaʿ, 1/90–91)
Ibn Qudamah (d.620 AH) held that lowering the shirt, lower garment, and trousers is disliked, and if it is done out of arrogance it becomes haram, due to the agreed upon report, “Whoever drags his garment out of arrogance, Allah will not look at him.” (al Mughni, 2/298)
Ibn Muflih (d. 763 AH) said that Ibn Taymiyyah (d. 728 AH) held the view that isbal is not prohibited when it is not done out of arrogance, and he did not give a clear statement on whether it is disliked or not. (Al Adab al Sharʿiyyah, 3/521)
Ibn Taymiyyah’s View on Isbal Without Pride
Isbal is prohibited when it is done with khuyala, meaning arrogance and pride. When isbal happens without khuyala, prohibition is not applied.
The hadith threats are understood through the reports that clearly restrict the warning to arrogance, so the unrestricted wording is carried onto the restricted wording. The strongest proof according to Ibn Taymiyyah is the agreed upon hadith about dragging “out of arrogance”, and the report of Abu Bakr, may Allah be pleased with him, where slipping without pride was not placed under that warning.
Even when prohibition is not applied without khuyala, raising the garment above the ankles is safer and closer to the Sunnah, because isbal often opens the door to pride, even when pride is not there. (Sharh al ʿUmdah, Kitab al Salah, Bab Shurut al Salah, pg 361-366)
Full Article
Introduction
If a man lets his garments fall below the ankles intending arrogance and pride, then this is prohibited without any disagreement among the ulama. Rather, it is from the major sins.
Among them is what al Bukhari narrated from the Prophet ﷺ, who said: “What is below the ankles of the lower garment is in the Fire.” (Al Bukhari number 5787)
He ﷺ also said: “Three people Allah will not speak to on the Day of Resurrection, nor will He look at them, nor purify them, and they will have a painful punishment: the one who lets his garment hang below his ankles, the one who reminds others of his favours, and the one who promotes his goods with a false oath.” (Narrated by Muslim number 106)
He ﷺ also said:”Isbal is in the lower garment, the shirt, and the turban. Whoever drags any of them out of arrogance, Allah will not look at him on the Day of Resurrection.” (Narrated by Abu Dawud number 4085 and al Nasaʾi number 5334 with a sahih chain)
It is narrated from Ibn ʿAbbas, from the Prophet ﷺ, who said: “Allah, the Mighty and Majestic, does not look at the one who lets his lower garment hang below his ankles.” (Narrated by al Nasaʾi in al Mujtaba number 5332, Book of Adornment, Chapter: Letting the Lower Garment Hang)
It is narrated from Hudhayfah that the Messenger of Allah ﷺ took hold of the muscle of his shin or his leg and said: “This is the place of the lower garment. If you refuse, then lower. If you refuse, then the lower garment has no right over the ankles.” (Narrated by al Tirmidhi, who said: This is a hasan sahih hadith. Sunan al Tirmidhi number 1783)
As for letting the garment fall below the ankles without intending arrogance and pride, the ulama differed concerning its ruling into three views: prohibition, dislike, and permissibility without dislike.
The majority of the ulama from the four madhhahib hold that it is not prohibited.
The following are some of the statements of the scholars of the madhhahib concerning this matter.
The Hanafis
Ibn Muflih (d. 763 AH) mentioned that:
The Malikis
Some of them held the view of prohibition, such as Ibn al ʿArabi (d. 543 AH) and al Qarafi (d. 684 AH).
Ibn al ʿArabi (d. 543 AH) said: It is not permissible for a man to let his garment go beyond his ankle and then say: I am not being arrogant in it. Because the prohibition includes it in wording and includes its underlying reason. It is not permissible for a wording to apply a ruling and then for someone to say: I am not among those whom it applies to because the underlying reason is not present in me. That is opposition to the Sharia and a claim that is not accepted from him. Rather, from his arrogance he lengthens his garment and lower cloth, so his denial in this matter is certainly known to be false.
ʿAridat al Ahwadhi (7/238)
Others among them held that it is disliked, not prohibited.
Al Hafiz Ibn ʿAbd al Barr (d. 463 AH) said: The first hadith of Zayd ibn Aslam is a connected, authentic report from Ibn ʿUmar.
Mālik narrated from Nāfiʿ, ʿAbd Allah ibn Dīnār, and Zayd ibn Aslam. All of them reported from ʿAbd Allah ibn ʿUmar that the Messenger of Allah ﷺ said:
“Allah, Mighty and Exalted, will not look on the Day of Resurrection at the one who drags his garment out of pride.”
Abū ʿUmar said: “Khuyalāʾ means arrogance. It is khuyalāʾ and makhīlah. It is said: a man is khāl and mukhtāl, meaning very arrogant. All of that is from vanity and pride. Allah does not love the arrogant, and He does not love every proud boaster.”
This hadith shows that whoever drags his izār without pride and without vanity does not fall under the mentioned warning. However, dragging the izār, the shirt, and all other clothes is blameworthy in every case.
As for the arrogant person who drags his garment, he is the one about whom this severe warning has come.
It is narrated from the Prophet ﷺ, in what he reports from his Lord, Mighty and Exalted, that He said:
“Pride is My cloak, and greatness is My izār. Whoever competes with Me in either of them, I will enter him into the Fire.”
Kurayb ibn Ibrāhīm narrated from Abū Rayḥānah that he heard him say: “I heard the Messenger of Allah ﷺ say: Nothing of pride will enter Paradise.”
Leaving arrogance is an obligatory duty, while the manner of clothing is Sunnah.
The Prophet ﷺ said: “The izār of the believer is to the middle of his shins. There is no blame upon him for what is between that and the ankles. Whatever is below that is in the Fire.”
This means that the one who does that deserves this threat if he knows the prohibition and takes lightly what has come to him from his Prophet ﷺ. Yet, if Allah pardons him, then He is the One who pardons and the One who forgives.
What also shows that dragging the izār is blameworthy in every case is what Abū Zurʿah mentioned. He said: Muḥammad ibn Abī ʿUmar narrated to us from Sufyān ibn ʿUyaynah, who informed them from Zayd ibn Aslam, who said: “I heard ʿAbd Allah ibn ʿUmar say to the son of his son, ʿAbd Allah ibn Wāqid: ‘My son, raise your izār, for I heard the Messenger of Allah ﷺ say: Allah will not look on the Day of Resurrection at the one who drags his garment out of pride.’”
Do you not see that Ibn ʿUmar did not say to his grandson: “Are you dragging it out of pride?” Rather, he said it generally, out of fear that it might be pride. Even if it were correct that it was not pride, then his religion would remain safe, if Allah wills.
Al Ḥasan al Ḥulwānī mentioned: Khālid ibn Khidāsh narrated to us, who said: Ḥammād ibn Zayd narrated to us, who said: “The shirt of Ayyūb used to touch the ground.”
It is narrated, and it is hasan.
Abū Jaʿfar al Ṭaḥāwī claimed that Zayd ibn Aslam did not hear from Ibn ʿUmar. This is a mistake. His hearing from him has become clear to you in this report of Ibn ʿUyaynah.
What also shows this is what Ibn Wahb mentioned in Kitāb al Majālis. He said: Ibn Zayd informed us from his father that his father Aslam sent him to ʿAbd Allah ibn ʿUmar so that he would write to his agent in Khaybar to make two baskets for curd. He said: “I came to him and said: ‘May I enter?’ He said: ‘Enter.’ When I entered, he said: ‘Welcome, my nephew. Do not say: “May I enter?” Rather, say: “Peace be upon you.” Then, if they say: “And upon you,” say: “May I enter?” Then, if they say: “Enter,” enter.’”
Zayd said to him:
“My father sends you peace and says: write to your agent in Khaybar that he should make two baskets for curd.”
He said:
“Yes, with honour. Write, young boy.”
So he wrote to his agent, ordering him to make two good and fine baskets for him, and he spared no effort.
Zayd said:
“While he was writing, ʿAbd Allah ibn Wāqid, the son of his son, entered upon him. He was wrapped in a garment and letting his garment hang down. Ibn ʿUmar said to him: ‘Raise your garment.’ So he raised it. Then he said: ‘Raise it.’ So he raised it.
Then he said: ‘Raise it.’ So he raised it.
He said: ‘There are sores on my legs.’ Ibn ʿUmar said: ‘Even so. I heard the Messenger of Allah ﷺ say: Allah, Mighty and Exalted, will not look on the Day of Resurrection at the one who drags his garment out of pride.’”
This is clear proof that Ibn ʿUmar disliked a person dragging his garment in every case, because ʿAbd Allah ibn Wāqid told him that there were sores on his legs, yet he said: “Even so.”
This hadith has been narrated from Ibn ʿUmar by a group who did not differ over it.
Among them are Nāfiʿ, Sālim, ʿAbd Allah ibn Dīnār, ʿAbd Allah ibn Wāqid, Zayd ibn Aslam, Muḥārib ibn Dithār, Jubayr ibn Abī Sulaymān, and others.
Al Tamhid (3/244–248)
It is stated in Hashiyat al ʿAdawi (2/453):
The conclusion is that the texts appear to conflict regarding when it goes below the ankles without intending arrogance.
The meaning of the words of al Hattab, from the scholars of the Malikis, is that there is no prohibition, rather it is disliked. The meaning of Al Dhakhirah, a book by Imam al Qarafi, is prohibition.
What appears correct is that what must be adopted is severe dislike.
The Shafiʿis
They clearly stated that there is no prohibition except when arrogance is intended.
Al Nawawi (d. 676 AH) said: It is prohibited to let the garment, lower wrap, or trousers hang below the ankles out of arrogance. If it is done without arrogance, then it is disliked. #This was clearly stated by al Shafiʿi in al Buwayti, and the companions of the madhhab made this explicit. This has already been explained in the chapter on covering the ʿawrah.
Evidence for this comes from the well known authentic hadiths. Among them is the hadith of Ibn ʿUmar, may Allah be pleased with them both, that the Prophet ﷺ said: “Whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection.”
Abu Bakr, may Allah be pleased with him, said: “O Messenger of Allah, my lower garment slips down unless I keep adjusting it.” The Messenger of Allah ﷺ said to him: “You are not among those who do it out of arrogance.” This was reported by al Bukhari, and Muslim reported part of it.
In the two Sahih collections, from Abu Hurayrah, the Prophet ﷺ said: “Allah will not look on the Day of Resurrection at the one who drags his lower garment out of pride.”
In al Bukhari, also from him, the Prophet ﷺ said: “Whatever is below the ankles of the lower garment is in the Fire.”
In Sunan Abi Dawud, with an authentic chain, from Abu Saʿid, the Prophet ﷺ said: “The lower garment of the believer is to the middle of the shin, and there is no blame, or no sin, in what is between that and the ankles. Whatever is below the ankles is in the Fire.”
In Sunan Abi Dawud, with an authentic chain upon the condition of al Bukhari and Muslim, from Abu Hurayrah: “The Messenger of Allah ﷺ saw a man praying while letting his garment hang down, so he told him to leave and perform ablution. He said: ‘He was praying while letting his garment hang down, and Allah does not accept the prayer of a man who lets his garment hang down.’”
The hadiths on this matter are many, and a number of authentic ones have been gathered.
Al Majmūʿ Sharḥ al Muhadhdhab by An Nawawi 4/338
Some of the Shafiʿi ulama, such as al Dhahabi (d. 748 AH) and al Hafiz Ibn Hajar (d. 852 AH), chose the view of it being haram.
Al Dhahabi said, in response to one who lets his lower garment hang and says: I do not do this out of arrogance: Every garment that brings about arrogance and pride in a person must be left. This becomes binding, even if the garment is not made of gold or silk.
It is seen that a young man may wear a woollen outer cloak lined with fur, worth four hundred dirhams or more, and arrogance and pride are clear in the way he walks. If he is advised and gently reproached, he resists and says: “There is no arrogance or pride in this.” Yet this noble companion Ibn ʿUmar, may Allah be pleased with him, feared this for himself.
Likewise, a well off jurist may be reproached for tailoring a cloak that hangs below his ankles. When it is said to him: the Prophet ﷺ said, “Whatever is below the ankles of the lower garment is in the Fire,” he replies: “He only said this about the one who drags his garment out of arrogance, and I do not do it out of arrogance.”
So he persists stubbornly, clears his foolish self, and turns to a clear general text, then restricts it using another separate report about arrogance. He then seeks ease by referring to the statement of Abu Bakr, may Allah be pleased with him: “O Messenger of Allah, my garment slips down,” and he ﷺ said: “You are not among those who do it out of arrogance.”
It is said in response: Abu Bakr, may Allah be pleased with him, did not originally fasten his garment hanging below his ankles. Rather, he used to tie it above the ankles, then later it would slip down.
The Prophet ﷺ said: “The lower garment of the believer is to the middle of his shins. There is no blame in what is between that and the ankles.”
The same applies to the prohibition of one who tailors trousers that cover the ankles, and likewise to excessively long sleeves and lengthening the turban tail. All of this comes from hidden arrogance within the inner being.
One of them may be excused due to ignorance, but the one who has knowledge has no excuse for failing to forbid the ignorant.
Siyar Aʿlam al Nubala 3/234
The Hanbalis
They explicitly stated that it is not prohibited.
It is stated in Al Iqnaʿ 1/90–91: It is disliked in prayer to let the garment hang loosely, whether there is another garment underneath or not. This refers to placing a cloth over the shoulders without bringing either end over to the opposite shoulder.
If one end is brought over to the other shoulder, or the two ends are held together with the hands, then it is no longer disliked. If a cloak is placed over the shoulders without inserting the hands into the sleeves, then there is no issue in that, by agreement of the jurists. This is not considered the disliked form of letting the garment hang, as stated by the Shaykh.
It is also disliked to wrap oneself in a tight enclosure, which is when a person wraps a garment around himself with nothing else on, and it is also disliked to cover the face, to cover the mouth and nose, to roll up the sleeves without a reason, and to tie the waist in a manner resembling the belt worn by non Muslims, even outside of prayer, because resembling disbelievers is disliked at all times.
The Shaykh said: Imitating them is prohibited by consensus. He also said: when yellow and blue turbans became from their distinguishing signs, wearing them became prohibited.
It is disliked to tie the waist over a shirt because it resembles the dress of the Jews, but there is no issue with doing so over a cloak.
Ibn ʿAqil said: it is disliked to fasten the waist with a cord like a belt, and it is recommended to fasten it with something that does not resemble such a belt, like a cloth or sash and similar, because it is more concealing of the ʿawrah.
It is disliked for a woman to tie her waist in prayer, even if it does not resemble such a belt, and she should not gather up her garments.
There is no issue with sitting in a posture where one draws the knees up to the chest while covering the ʿawrah. It is prohibited if the ʿawrah is not covered. This posture is when a person gathers his knees to his chest and wraps his garment around from behind his back until it reaches his knees, then ties it, so it becomes like something he leans upon and relies on.
It is prohibited, and is a major sin, to let any part of one’s garments hang below the ankles out of arrogance, even a turban, outside of warfare. If a person lets his garment hang for a need, such as covering an unattractive part of the leg, without arrogance, then it is permissible, so long as it is not done with the intention of deception towards women.
Kitāb al Iqnāʿ fī Fiqh al Imām Aḥmad ibn Ḥanbal Musa ibn Ahmad al Hajjawi 1/90–91
Ibn Qudāmah (d. 620 AH) said: It is disliked to let the shirt, lower wrap, and trousers hang below the ankles, because the Prophet ﷺ commanded that the lower garment be raised.
If this is done out of arrogance, then it becomes prohibited, because the Prophet ﷺ said: “Whoever drags his garment out of arrogance, Allah will not look at him.” Agreed upon.
Abu Dawud reported from Ibn Masʿud that he said: I heard the Messenger of Allah ﷺ say: “Whoever lets his lower garment hang in his prayer out of arrogance, then he has nothing with Allah, exalted is His mention, in what is halal or haram.”
al Mughnī by Ibn Qudāmah 2/298
Ibn Muflih (d. 763 AH) said in Al Adab al Sharʿiyyah (3/521):
الشيخ تقي الدين رحمه الله عدم تحريمه ولم يتعرض لكراهة ولا عدمها .
Ibn Taymiyyah’s View
The Ruling on Letting Garments Hang Below the Ankles
It is disliked to let the shirt and similar clothing hang below the ankles, and likewise to let the outer cloak hang below the ankles. Letting trousers, the lower garment, and similar clothing hang below the ankles is also disliked, when it is done in a manner of arrogance. A group of our companions used the wording “disliked”, while more than one of them clearly said it is prohibited, and this is the madhhab, without hesitation. (Al Mughni, 2/300; al Insaf, 1/471.)
Ahmad ibn Hanbal (d.241 AH) said: “I did not narrate from so and so, because his trousers reached the straps of his sandals.” He also said: “Whatever is below the ankles is in the Fire, and trousers are like the lower garment, so he should not drag anything of his clothing.” (al Mubdiʿ, 1/377.)
When It Is Not Done Out of Arrogance
If it is not done in a manner of arrogance, but rather due to an excuse, a need, or he did not intend arrogance, nor adornment by lengthening the garment, nor anything like that, then it is narrated from Ahmad ibn Hanbal (d.241 AH) that there is no issue with it.
This is the choice of the Judge Abu Yaʿla (d.458 AH) and others. In the narration of Hanbal ibn Ishaq (d.273 AH), he said: dragging the lower garment and letting the outer cloak hang in prayer, when arrogance is not intended, there is no issue with it. (See al Furuʿ, 1/344.)
It is also said by some of our companions that it is not prohibited when arrogance is not intended, but it remains disliked. They may use as evidence what is understood from the words of Ahmad ibn Hanbal (d.241 AH) in the narration of Ibn al Hakam, concerning dragging the shirt, the lower garment, and the outer cloak.
If he drags it for the sake of looking good, in order to adorn himself by it, then this is arrogance. As for when it is due to unattractiveness in the shins, as Ibn Masʿud, may Allah be pleased with him, did, or due to an illness, or something the man did not deliberately intend, then he is not included among those who drag their garment out of arrogance, because the report only negated dragging out of arrogance.
Qurʿan Verses on Pride, Arrogance, and Boastfulness
إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
“Indeed, Allah does not love any self admiring boaster.” (Luqman: 18)
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا
“And do not walk upon the earth with exultant pride.” (al Isra: 37)
وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاءَ النَّاسِ
“And do not be like those who came out of their homes in arrogance and showing off to the people.” (al Anfal: 47)
Allah, Exalted is He, criticised arrogance, exultant pride, and boastfulness. Letting garments hang for adornment leads to these matters and comes from them.
Reports Restricting the Threat to Arrogance
From Ibn ʿUmar, may Allah be pleased with them both, the Prophet ﷺ said: “Whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection.” Abu Bakr, may Allah be pleased with him, said: “One side of my lower garment slips down, unless I keep adjusting it.” He ﷺ said: “You are not among those who do it out of arrogance.” (Reported by al Bukhari, 5784; Muslim, 2085.)
From Ibn ʿUmar, may Allah be pleased with them both, the Prophet ﷺ said: “While a man was dragging his lower garment out of arrogance, he was made to sink into the earth, and he will keep sinking in it until the Day of Resurrection.” (Reported by al Bukhari, 5789; Muslim, 2088.)
From Ibn ʿUmar, may Allah be pleased with them both, the Prophet ﷺ said: “Letting garments hang below the ankles applies to the lower garment, the shirt, and the turban. Whoever drags anything out of arrogance, Allah will not look at him on the Day of Resurrection.” (Reported by Abu Dawud, 4094; al Nasaʾi, 8/208; Ibn Majah, 3576. Ibn Majah quoted Abu Bakr ibn Abi Shaybah as saying: “How strange it is.” Al Nawawi graded it authentic in Riyad al Salihin, as mentioned in Dalil al Falihin, p.433.)
From Abu Hurayrah, may Allah be pleased with him, the Prophet ﷺ said: “Allah will not look at the one who drags his lower garment out of pride.” (Reported by al Bukhari, 5788; Muslim, 2087.)
In a narration reported by Ahmad and al Bukhari: “Whatever is below the ankles of the lower garment is in the Fire.” (Reported by Ahmad, 2/410, 2/461, 2/498; al Bukhari, 5787.)
From Abu Hurayrah, may Allah be pleased with him, he said: “While a man was praying and letting his lower garment hang, the Messenger of Allah ﷺ said to him: ‘Go and perform wudu.’ So he went and performed wudu, then he came back.
Then he said: ‘Go and perform wudu.’ A man said: ‘O Messenger of Allah, why did you order him to perform wudu?’
He then remained silent, then he said: ‘He was praying while letting his lower garment hang, and Allah does not accept the prayer of a man who lets his lower garment hang.’” (Reported by Abu Dawud, 4086; al Bayhaqi, 2/241. Al Nawawi graded it authentic on the condition of Muslim, as mentioned in Dalil al Falihin, p.434. Al Mundhiri said in al Targhib, 3/92: if the Abu Jaʿfar al Madani in the chain is Muhammad ibn ʿAli ibn al Husayn, then his narration from Abu Hurayrah is mursal. If he is someone else, then I do not know him. The report has supporting narrations, including the hadith of Ibn Masʿud that comes next.)
From Ibn Masʿud, may Allah be pleased with him, he said: I heard the Messenger of Allah ﷺ say: “Whoever lets his lower garment hang in his prayer, then he has nothing with Allah, in what is lawful or unlawful.” (Reported by Abu Dawud, 637; al Bayhaqi, 2/242. Abu Dawud said: a group narrated it from ʿAsim as mawquf upon Ibn Masʿud, among them Hammad ibn Salamah, Hammad ibn Zayd, Abu al Ahwas, and Abu Muʿawiyah.)
From Abu Dharr, may Allah be pleased with him, the Prophet ﷺ said: “Three people Allah will not speak to on the Day of Resurrection, nor will He purify them, and they will have a painful punishment: the one who reminds others of what he gave, the one who lets his lower garment hang, and the one who sells his goods by false oaths.” (Reported by Ahmad, 5/148, 5/158; Muslim, 106; Abu Dawud, 4087; al Tirmidhi, 1211; al Nasaʾi, 8/208; Ibn Majah, 2208.)
These are clear texts showing the prohibition of letting garments hang in a manner of arrogance. The unrestricted wording is understood in light of the restricted wording. The wording was left unrestricted because it is common that this is only done out of arrogance.
Evidence Used by Those Who Disliked It in Every Case
Those who disliked letting garments hang in every case used as evidence the general wording of the prohibition, and the command to raise the garment.
Abu Jurayy Jabir ibn Sulaym al Hujaymi, may Allah be pleased with him, said: “I saw a man whose view people followed. He did not say anything except that they accepted it.
I said: ‘Who is this?’ They said: ‘The Messenger of Allah ﷺ.’ I said: ‘Peace be upon you, O Messenger of Allah,’ twice. He said: ‘Do not say: “Peace be upon you.” That is the greeting of the dead. Say: “Peace be upon you.”’ I said: ‘Are you the Messenger of Allah?’
He said: ‘I am the Messenger of Allah. If harm touches you and you call upon Him, He removes it from you. If a year of drought comes upon you and you call upon Him, He makes things grow for you.
If you are in a barren land, and you lose your riding animal, and you call upon Him, He returns it to you.’ I said: ‘Give me advice.’ He said: ‘Do not insult anyone.’ He said: So after that, I did not insult a free man, nor a slave, nor a camel, nor a sheep.
He said: ‘Do not belittle any good deed, even if it is that you speak to your brother while your face is open and cheerful to him, for that is from good. Raise your lower garment to the middle of the shin. If you refuse, then to the ankles. Beware of letting the lower garment hang, for it is from arrogance, and Allah does not love arrogance. If a man insults you and shames you with something he knows about you, do not shame him with something you know about him, for the sin of it will be upon him.’” (Reported by Ahmad, 5/63, 5/64; Abu Dawud, 4084; al Tirmidhi, 2722, and he said: “Hasan sahih”; al Nasaʾi, 318; Ibn Hibban, 1221; al Hakim, 4/186, and he graded it authentic on their condition, and al Dhahabi agreed with him.)
From ʿAbd Allah ibn ʿUmar, may Allah be pleased with them both, he said: “I passed by the Messenger of Allah ﷺ and my lower garment was slack. He said: ‘O ʿAbd Allah, raise your lower garment.’ So I raised it. Then he said: ‘More.’ So I raised it more, and I kept watching it after that.” Someone said to him: “To where?” He said: “To the middle of the shins.” (Reported by Muslim, 2086.)
From Ibn al Hanzaliyyah, he said: The Messenger of Allah ﷺ said: “Khuraym al Asadi is a fine man, if only not for the length of his hair and the letting of his lower garment hang.” That reached Khuraym, so he hurried and took a blade and cut his hair to his ears, and he raised his lower garment to the middle of his shins. (Reported by Ahmad, 4/179, 4/180; Abu Dawud, 4089. Al Hakim, 4/183 graded it authentic, and al Dhahabi affirmed it.)
They also said: letting garments hang is a likely cause of arrogance, so it is disliked, just as other likely causes of prohibited matters are disliked.
The Reply of Those Who Did Not See an Issue Without Arrogance
Those who did not see an issue with it used as evidence the statement of the Prophet ﷺ to Abu Bakr, may Allah be pleased with him: “You are not among those who do it out of arrogance.”
It is also reported from Abu Waʾil that Ibn Masʿud, may Allah be pleased with him, saw a man who had let his lower garment hang, so he said to him: “Raise it.” The man said: “And you too, Ibn Masʿud, raise your lower garment.” ʿAbd Allah said: “I am not like you.
My shins are thin, and I lead the people in prayer.” That reached ʿUmar ibn al Khattab, may Allah be pleased with him, so he came forward striking the man with his whip, saying: “Do you answer back to Ibn Masʿud? Do you answer back to Ibn Masʿud?” (Reported with similar wording by Ibn Abi Shaybah, 8/90. Ibn Hajar said in al Fath, 10/264: its chain is hasan.)
They also said: most of the hadiths are restricted to arrogance, so the unrestricted reports are understood through them. What is beyond that remains upon permissibility. The prohibitions are based on what is common and what is likely, while the discussion here is about the one whose case is known to be free of that.
Sharḥ al ʿUmdah, Kitāb al Ṣalāh, Bāb Shurūṭ al Ṣalāh pg 361–366
Later Scholars
Al Sanʿani (d. 1182 AH) chose the view of prohibition and wrote a book on the subject titled Istifaʾ al Aqwal fi Tahrim al Isbal ʿala al Rijal.
The view of prohibition is the choice of most of our contemporary scholars, such as Shaykh Ibn Baz (d. 1420 AH), Shaykh Ibn ʿUthaymin (d. 1421 AH), Shaykh Ibn Jibrin (d. 1430 AH), Shaykh Salih al Fawzan, and the ulama of the Permanent Committee for Fatwa, and others.
