Written by: Iyas Tahseen
Many people think that dragging cloth or pants below the ankles is only forbidden when done with the intention of arrogance and pride. But do the hadiths really only indicate this?
Let us understand this issue in the light of hadiths.
Here, we will only discuss the case where a person wears pants or a lower garment below the ankles without the intention of arrogance, because all hadiths are very clear about the prohibition when done with arrogance.
حدثنا عبد الله بن يوسف، أخبرنا مالك، عن أبي الزناد، عن الأعرج، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم قال: لا ينظر الله يوم القيامة إلى من جر إزاره بطرا۔
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: Allah will not look with mercy on the person who drags his izar (lower garment) out of pride and arrogance on the Day of Judgment.
Reference: Sahih al-Bukhari: 5788
The misunderstanding in this issue often arises because people do not differentiate between two types of hadiths.
① One type of hadiths are those in which arrogance is restricted, and there is a severe warning that Allah Almighty will not show mercy to such a person.
② While the second type of hadiths do not have any restriction regarding arrogance but are general commands.
حدثنا آدم، حدثنا شعبة، حدثنا سعيد بن أبي سعيد المقبري، عن أبي هريرة ـرضى الله عنهـ عن النبي صلى الله عليه وسلم قال: ما أسفل من الكعبين من الإزار ففي النار۔
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: The part of the izar (lower garment) that hangs below the ankles will be in the fire.
Reference: Sahih al-Bukhari: 5787
Scholars have interpreted this hadith in various ways.
One interpretation is that the part of the foot covered by the garment will enter the fire, and when one part of the body is punished, it is obvious that the entire person is not safe from this warning.
Consider another hadith that further clarifies this issue:
حدثنا حفص بن عمر، حدثنا شعبة، عن العلاء بن عبد الرحمن، عن أبيه، قال سألت أبا سعيد الخدري عن الإزار، فقال على الخبير سقطت قال رسول الله صلى الله عليه وسلم " إزرة المسلم إلى نصف الساق ولا حرج - أو لا جناح - فيما بينه وبين الكعبين ما كان أسفل من الكعبين فهو في النار من جر إزاره بطرا لم ينظر الله إليه۔
Abdur Rahman, may Allah have mercy on him, narrates: I asked Sayyiduna Abu Saeed Khudri رضي الله عنه about the izar (lower garment), and he said: You have come to the right person. The Messenger of Allah ﷺ said: A Muslim’s izar should be up to the middle of the shin, and if it is between the middle of the shin and the ankles, there is no harm. But whatever is below the ankles will be in the fire. And whoever drags his izar out of arrogance, Allah will not look at him on the Day of Resurrection.
Reference: Sunan Abi Dawood: 4093], [Sunan Ibn Majah: 3573], [Musnad Ahmad: 11010
[ B ]Consider![/B] In this one hadith, two different cases and two different warnings have been mentioned:
[ B ]①[/B] Wearing the cloth below the ankles without arrogance
[ B ]Warning:[/B] Whatever is below the ankles will be in the fire.
[ B ]②[/B] Wearing the cloth below the ankles out of arrogance
[ B ]Warning:[/B] Allah will not look at him with mercy on the Day of Resurrection.
[ B ](That is) The hadith mentions both cases separately and gives a warning for both.[/B]
For this reason, a large group of scholars hold the view that even if there is no arrogance, it is not permissible for a man to let his cloth hang below the ankles.
It is found in the hadith of Sayyiduna Abdullah bin Umar رضي الله عنهما:
حدثني أبو الطاهر، حدثنا ابن وهب، أخبرني عمر بن محمد، عن عبد الله بن، واقد عن ابن عمر، قال مررت على رسول الله صلى الله عليه وسلم وفي إزاري استرخاء فقال: يا عبد الله ارفع إزارك. فرفعته ثم قال زد . فزدت فما زلت أتحراها بعد . فقال بعض القوم إلى أين فقال أنصاف الساقين۔
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates: I passed by the Messenger of Allah ﷺ while my waist-wrapper was hanging down. He ﷺ said: Abdullah! Raise your waist-wrapper. I raised it. Then he ﷺ said: Raise it more. So I raised it further. After that, I always took care of it. People asked: Up to where? He ﷺ said: Up to the middle of the calf.
Reference: Sahih Muslim: 2086], [Kitab al-Kaba'ir by Al-Dhahabi, pp. 131-132
There is no mention of arrogance anywhere in this hadith.
The Prophet ﷺ commanded Sayyiduna Ibn Umar رضي الله عنهما to raise his cloth, although he ﷺ did not accuse him of arrogance.
The point to ponder is that those who say that the prohibition is only in the case of arrogance, will they say that Sayyiduna Abdullah bin Umar رضي الله عنهما kept his waist-wrapper down out of arrogance? Certainly not. Yet the Messenger of Allah ﷺ commanded him to raise the cloth.
This is the reason why a large group of scholars accept these ahadith generally and consider it impermissible for men to let their cloth hang below the ankles, whether the intention is arrogance or not.
Allama Qurtubi, may Allah have mercy on him, writes:
وقوله ﷺ: ارفع إزارك، يدل: على أن هذا لا يقر بل ينكر؛ وإن أمكن أن يكون من فاعله غلطا وسهوا.
The Prophet’s ﷺ command: Raise your izar (lower garment), indicates that this practice should not be allowed to continue but should be condemned, even if the person doing it does so out of mistake or forgetfulness.
Reference: Al-Mufhim: 5/406
Then the Prophet ﷺ clearly said:
وارفع إزارك إلى نصف الساق فإن أبيت فإلى الكعبين وإياك وإسبال الإزار فإنها من المخيلة وإن الله لا يحب المخيلة۔
Abu Jari Jabir bin Sulaym, may Allah be pleased with him, narrates that the Prophet ﷺ said:
Keep your waist-wrapper (tehbend) up to the middle of the calf. If you cannot do that, then up to the ankles. And avoid letting the waist-wrapper hang down, because it is from arrogance, and Allah does not like arrogance.
Reference: Sunan Abi Dawood: 4084
In this hadith, the Messenger of Allah ﷺ himself has classified hanging the cloth as an act of arrogance.
Hafiz Ibn Hajar Asqalani, may Allah have mercy on him, says:
وحاصله أن الإسبال يستلزم جر الثوب، وجر الثوب يستلزم الخيلاء، ولو لم يقصد اللابس الخيلاء.
The summary is that letting the garment hang down causes it to drag, and dragging the garment necessitates arrogance, even if a person does not intend arrogance.
Reference: Fath al-Bari:10/264
After this, consider another hadith:
حدثنا أبو بكر بن أبي شيبة، حدثنا يزيد بن هارون، أنبأنا شريك، عن عبد الملك بن عمير، عن حصين بن قبيصة، عن المغيرة بن شعبة، قال قال رسول الله ـ صلى الله عليه وسلم ـ " يا سفيان بن سهل لا تسبل فإن الله لا يحب المسبلين.
It is narrated from Mughirah bin Shu'bah رضي الله عنه that the Messenger of Allah ﷺ said: O Sufyan bin Suhail! Do not let your garment hang down, because Allah does not like those who let their garments hang below the ankles.
Reference: Sunan Ibn Majah: 3574
Consider, here too there is no condition of arrogance. Only Allah's dislike for letting the garment hang down is mentioned.
Similarly, Sayyiduna Hudhayfah رضي الله عنه narrates:
حدثنا قتيبة، حدثنا أبو الأحوص، عن أبي إسحاق، عن مسلم بن نذير، عن حذيفة، قال أخذ رسول الله صلى الله عليه وسلم بعضلة ساقي أو ساقه فقال: هذا موضع الإزار فإن أبيت فأسفل فإن أبيت فلا حق للإزار في الكعبين۔
Sayyiduna Hudhayfah رضي الله عنه states: The Messenger of Allah ﷺ held my calf and said: This is the place of the izar (lower garment). If you want to lower it more, then lower it a little more, but the izar has no right to be on the ankles.
Reference: Sunan al-Tirmidhi: 1783
These words are very clear. When the Prophet ﷺ says that the izar has no right to be on the ankles, the command to keep it below the ankles becomes even clearer.
The practice of the Companions, may Allah be pleased with them, in this matter is also worth considering.
Arrogance is a matter of the heart, and only Allah knows the conditions of hearts. The Companions, may Allah be pleased with them, did not receive revelation to know the state of every person's heart, yet they would reprimand people for keeping their cloth below the ankles.
This is strong evidence that they did not consider this command to be exclusive only to arrogance.
Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, saw a man who was letting his cloth hang low.
He asked him: Which tribe are you from? He introduced himself, and it was found that he was from the tribe of Lais.
وحدثنا محمد بن المثنى، حدثنا محمد بن جعفر، حدثنا شعبة، قال سمعت مسلم، بن يناق يحدث عن ابن عمر، أنه رأى رجلا يجر إزاره فقال ممن أنت فانتسب له فإذا رجل من بني ليث فعرفه ابن عمر قال سمعت رسول الله صلى الله عليه وسلم بأذنى هاتين يقول: من جر إزاره لا يريد بذلك إلا المخيلة فإن الله لا ينظر إليه يوم القيامة.
On this, Ibn Umar رضي الله عنهما said: I heard the Messenger of Allah ﷺ say with my own two ears: Whoever drags his garment out of pride, Allah will not look at him on the Day of Resurrection.
Reference: Sahih Muslim: 2085
What is noteworthy here is that Sayyiduna Ibn Umar رضي الله عنهما reprimanded the person for letting his garment hang down, even though he did not know the state of his heart. Then he presented the hadith about pride as evidence.
This same approach indicates that the Companions رضي الله عنهم considered this ruling to be generally applicable in practice and would reprimand those who let their garment hang down.
Similarly, many other incidents are narrated from Sayyiduna Ibn Umar رضي الله عنهما in which he warned people against keeping their garment below the ankles.
Reference: Al-Tamhid by Ibn Abd al-Barr: 247/3
And see: When Sayyiduna Umar ibn al-Khattab رضي الله عنه was severely wounded and the time of martyrdom was near, even then he did not abandon concern for this Sunnah.
وجاء رجل شاب، فقال: أبشر يا أمير المؤمنين ببشرى الله لك... فلما أدبر إذا ثوبه يمس الأرض، قال: ردوا علي الغلام... قال: ابن أخي ارفع ثوبك، فإنه أبقى لثوبك، وأتقى لربك
Ibn Abbas رضي الله عنهما narrates that a young man came to Sayyiduna Umar رضي الله عنه and praised him. When he turned back, his garment was touching the ground.
Sayyiduna Umar رضي الله عنه said: Bring that young man back to me. When he returned, he said: My nephew! Raise your garment up. This will keep your clothes safer and will instill more fear of your Lord in you.
Reference: Sahih al-Bukhari: 3700
Just think!
Did Sayyiduna Umar رضي الله عنه know the condition of that young man's heart? Certainly not. Was that young man showing arrogance?
The apparent circumstances were quite the opposite, as he was praising a wounded and near-death companion.
Nevertheless, Sayyiduna Umar رضي الله عنه ordered him to raise his garment.
This is clear evidence that the Companions رضي الله عنهم understood this command generally and did not restrict it only to arrogance.
أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن موسى بن علي بن رباح، قال: سمعت أبي يقول: أخبرني عبيد بن خالد، قال: بينا أنا أمشي، وإذا رجل خلفي يقول: «ارفع إزارك، فإنه أنقى وأبقى». فإذا هو رسول الله صلى الله عليه وسلم، فقلت: يا رسول الله، إنما هي بردة ملحاء. قال: «أما لك في أسوة؟» فنظرت فإذا إزاره إلى نصف ساقيه.
Sayyiduna Ubaid bin Khalid رضي الله عنه narrates: I was walking and my cloak was dragging on the ground. A person called out to me: 'Lift your garment up, it is purer and more enduring for you.' When I turned around, it was the Messenger of Allah ﷺ.
I said: O Messenger of Allah ﷺ! This is just a striped cloak. The Messenger of Allah ﷺ said: Is there not an example for you in my own self? Ubaid رضي الله عنه says: I saw that the Prophet ﷺ's garment was up to half his calf.
Reference: Al-Sunan al-Kubra by Al-Nasa'i: 9602
Reflect on this hadith.
The Companion, may Allah be pleased with him, did not say anything arrogant, nor did the Prophet ﷺ ask him whether he kept his garment low out of arrogance or not. Rather, he gave a direct command: Raise your garment. And when he described the nature of his garment, the Prophet ﷺ guided him towards his Sunnah and his practice and explained that the true example is the way of the Prophet ﷺ. That is why the Companion specifically narrated that the Prophet’s ﷺ garment was up to the middle of the calf.
حدثنا إسحاق بن سلیمان، عن أبی سنان، عن أبی إسحاق، قال: رأیت ناسا من أصحاب رسول اللہ صلی اللہ علیہ وسلم یأتزرون علی أنصاف سوقہم، فذکر أسامۃ بن زید، وابن عمر، وزید بن أرقم ، والبرائ بن عازب۔
Abu Ishaq, may Allah have mercy on him, said: I saw many Companions of the Prophet ﷺ who tied their izar up to the middle of the calf. Then he mentioned Usama bin Zaid, Abdullah bin Umar, Zaid bin Arqam, and Bara bin Azib, may Allah be pleased with them.
Reference: Musannif Ibn Abi Shaybah: 26443
This was not the practice of just one or two companions, but it was the regular practice of many noble companions, may Allah be pleased with them, to keep the cloth up to half the calf. That is why scholars have written that the best and usual way of the Prophet ﷺ and the noble companions, may Allah be pleased with them, was to keep the cloth up to half the calf.
However, it is also permissible to keep the cloth between half the calf and the ankles.
But for men, it is forbidden to let the cloth hang below the ankles.
May Allah grant us the ability to correctly understand the Sunnah and act upon it.
Doubt Number: 1
Why is the condition of arrogance mentioned in some ahadith?
Answer:
Some people say that since arrogance is mentioned in some ahadith, it should be permissible to keep the cloth below the ankles without arrogance.
But the reality is that the condition of arrogance is mentioned to make it clear that the sin and punishment are more severe for the person who wears the garment with arrogance.
Allama Sindhi, may Allah have mercy on him, says:
أي: لا تستر الكعبين بالإزار، والظاهر أن هذا هو التحديد وإن لم يكن هناك خيلاء، نعم إذا انضم إلى الخيلاء اشتد الأمر، وبدونه الأمر أخف، والله تعالى أعلم.
It is obvious that placing cloth below the ankles is prohibited even if there is no arrogance. Yes! If arrogance is also involved, then the matter becomes even more severe.
Reference: Hashiyat al-Sindi ala Sunan al-Nasa'i: 207/8 No: 5329
Doubt Number: 2
When the hadith includes the condition of arrogance, does the ruling not apply to those who do not have arrogance?
Answer:
This principle of jurisprudence does not apply everywhere.
For example, Allah Almighty says: [وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم]
Forbidden to you are your stepdaughters who are under your care.
Reference: Surah An-Nisa: 23
Here, the condition "under your care" is mentioned because generally a stepfather raises the children of his wife from a previous marriage.
But even if a person has not raised his stepdaughter, marriage to her remains forbidden.
In exactly the same way, Allama San'ani, may Allah have mercy on him, states:
وأما التقييد بالخيلاء في بعض الأحاديث، فلأنه جرى على الغالب؛ إذ غالب من يجر ثوبه إنما يجره خيلاء، والحكم إذا جرى على الغالب لم يكن له مفهوم مخالف.
That is, in some hadiths, the restriction of "arrogance" is mentioned because generally people used to hang their cloth lower due to arrogance. Therefore, if this restriction is not present in a narration, it does not mean that the ruling will be reversed and wearing the garment without arrogance will become permissible.
Reference: Istifaa al-Aqwal: pp. 41-42
Furthermore, this point is strengthened by the hadith in which hanging the cloth itself is counted among the acts of arrogance.
Doubt Number: 3
Should the hadiths that contain the restriction of arrogance be applied to those hadiths in which this restriction is not present?
Answer:
This jurisprudential rule applies in some cases, but not everywhere.
Another principle is that: a general hadith will be applied according to its generality, and a restricted hadith will be applied with its restriction.
That is: a hadith that is absolute and general will be acted upon as such.
And a hadith with the restriction of arrogance will be acted upon with that restriction.
Its strong evidence is the hadith of Sayyiduna Abu Saeed Khudri رضي الله عنه in which both cases are combined in one hadith:
Clothing below the ankles.
Dragging the garment with arrogance.
And separate punishments are mentioned for both.
Allama Sanani رحمه الله says:
فدلت الأحاديث على أن ما تحت الكعبين في النار، وهو يفيد التحريم، ودلت أحاديث جر الثوب خيلاء على أن الله لا ينظر إليه، وهو يفيد التحريم أيضا، فأفادت هذه زيادة عقوبة للمتكبر، وبطل بهذا قول من قال: إن التحريم مشروط بالخيلاء.
The ahadith indicate that the garment below the ankles is in the fire, and this necessitates prohibition. Similarly, the ahadith that mention dragging the garment with arrogance contain the threat of Allah’s displeasure and withholding of mercy on the Day of Judgment, and this also necessitates prohibition. From this, it is understood that for the arrogant person there is an additional and more severe punishment. Therefore, the claim that prohibition is only in the case of arrogance is false."
Reference: Istifaa al-Aqwal: p.26
Furthermore, some usoolis have clarified that when the matter concerns prohibition and impermissibility, it is not correct to restrict a general text by analogy to a specific text.
Reference: Ihkam al-Ahkam by Ibn Daqiq al-Eid, 1/60], [Al-Bahr al-Muheet by Al-Zarkashi: 430/3-431
Most famous doubt 4:
Sayyiduna Abu Bakr رضي الله عنه's Hadith
حدثنا أحمد بن يونس ، حدثنا زهير ، حدثنا موسى بن عقبة ، عن سالم بن عبد الله ، عن أبيه رضي الله عنه، عن النبي صلى الله عليه وسلم، قال: من جر ثوبه خيلاء، لم ينظر الله إليه يوم القيامة، قال أبو بكر: يا رسول الله إن أحد شقي إزاري يسترخي إلا أن أتعاهد ذلك منه، فقال النبي صلى الله عليه وسلم: لست ممن يصنعه خيلاء.
Sayyiduna Abdullah bin Umar رضي الله عنهما reports that the Prophet ﷺ said: Allah Almighty will not look at the person on the Day of Judgment who drags his garment out of arrogance. Upon this, Sayyiduna Abu Bakr رضي الله عنه said: O Messenger of Allah ﷺ! One edge of my waistcloth comes down unless I constantly take care of it. The Prophet ﷺ said: You are not among those who do this out of arrogance.
Reference: Sahih al-Bukhari: 5784
Many people consider this hadith their strongest argument, but if one reflects, this hadith actually serves as evidence against their position.
What can be understood from this hadith?
① Only one edge of Abu Bakr رضي الله عنه's garment would come down.
[وإنما كان يسترخي إزار أبي بكر -رضي الله عنه- من أحد شقيه؛ لأنه لم يكن يتعمد ذلك] He did not deliberately let both sides of the garment hang down.
Reference: Al-Tamhid li Ibn Abd al-Barr, 3/247
② He did not do this deliberately.
[وإنما كان يسترخي إزاره لنحافته من غير تعمد منه] Our master Abu Bakr, may Allah be pleased with him, was physically thin, so sometimes the cloth would slip down on its own.
Reference: Sharh al-Karmani, 21/53], [Umdat al-Qari, 21/438], [Minhat al-Bari, 9/76
③ When the cloth was down, he would immediately pull it up.
[وكان أبو بكر رضي الله عنه يتعاهده ويرفعه إذا استرخى.] Our master Abu Bakr, may Allah be pleased with him, constantly monitored his waistcloth; when it loosened and slipped down, he would immediately pull it up. [Umdat al-Qari, 21/438]
④ Abu Bakr, may Allah be pleased with him, was certain that he was not doing this out of arrogance, yet he asked the question.
[وسؤال أبي بكر رضي الله عنه كان بعد علمه بأنه لا يفعله خيلاء، فلو كان الحكم مقصورا على الخيلاء لما كان لسؤاله معنى.] If the command was only specific to arrogant people, then Abu Bakr, may Allah be pleased with him, asking the question would have no meaning.
Reference: Fayd al-Bari, 6/72
⑤ The Prophet ﷺ could know the condition of people's hearts through revelation.
That is why the Prophet ﷺ testified regarding Abu Bakr, may Allah be pleased with him.
But today, no person knows the condition of another's heart.
⑥ According to some scholars, this was a special virtue and exclusive permission granted to Abu Bakr, may Allah be pleased with him.
This virtue was not attained by Umar رضي الله عنه, nor by Uthman رضي الله عنه, nor by Ali رضي الله عنه.
So how can we prove such testimony for ourselves?
⑦ The meaning of this hadith is that if a garment unintentionally slips down, the person will not be sinful.
But this by no means means that a person should deliberately keep their garment below the ankles.
⑧ Imam Bukhari رحمه الله mentioned this hadith in the "Book of Clothing."
Meaning, it is not only related to the issue of arrogance but also pertains to the general rulings of clothing.
⑨ The narrator of this hadith, Sayyiduna Ibn Umar رضي الله عنهما, himself always kept his garment up to mid-calf.
And it has never been reported from him that he permitted anyone to deliberately keep their garment below the ankles.
⑩ Rather, once he ordered Abdullah bin Waqid to raise his garment.
وروى عبيد الله بن عمر، عن نافع، عن ابن عمر: أنه رأى على عبد الله بن واقد ثوبا جديدا يجره، فقال: ارفع ثوبك. فقال: يا أبا عبد الرحمن، إن بساقي ضرعا (أو قروحا). فقال: ارفع ثوبك؛ فإن كل ثوب أسفل من الكعبين في النار.
Abdullah bin Waqid said: I have wounds on my legs. Upon this, Ibn Umar رضي الله عنهما said: Still, raise your garment, because every garment that hangs below the ankles is in the fire.
On this, Ibn Abdul Barr رحمه الله says: فهذا ابن عمر قد كره ذلك على كل حال.
This is clear evidence that Ibn Umar رضي الله عنهما disliked hanging the garment below the ankles in all circumstances.
Reference: Al-Tamhid by Ibn Abdul Barr: 3/247
Doubt Number: 5
We do not do it out of arrogance.
Answer:
Allah Almighty says: [فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ] Do not consider yourself pure; Allah knows best who is truly pious.
Reference: Surah An-Najm: 32
Hafiz Ibn Hajar Asqalani رحمه الله says:
قال قاضي أبو بكر بن العربي: لا يجوز للرجل أن يجوز ثوبه كعبيه ويقول: لا أجره خيلاء، لأن النهي قد تناوله لفظا، ولا يجوز لمن تناوله اللفظ حكما أن يقول: لا أمتثل لأن تلك العلة ليست في، فإنها دعوى غير مقبولة، بل جر ثوبه يدل على مخيلته.
Qadi Abu Bakr Ibn al-Arabi said: It is not permissible for a person to keep his garment below the ankles and then say that he does not do it out of arrogance. Because the ruling of the text includes this case as well. This claim will not be accepted. Rather, keeping the garment below the ankles is itself a sign of arrogance.
Reference: Fath al-Bari: 264/10
And at the same place, Hafiz Ibn Hajar, may Allah have mercy on him, used this hadith as evidence: Avoid hanging cloth, because it is from arrogance.
Reference: Fath al-Bari:264/10
And even if it is accepted that in every case it is not arrogance, still Hafiz Ibn Hajar, may Allah have mercy on him, says that it is an act in which there is a very high possibility of arrogance.
[وأقل ما فيه أن يكون مظنة للخيلاء]
Reference: Fath al-Bari:264/10
Finally, a question:
The Prophet ﷺ commanded several companions to raise their cloth. Shall we say that those companions were doing so out of arrogance? Certainly not.
So it became clear that the command is not limited only to the case of arrogance.
And if anyone could have the right to say: I do not do it out of arrogance, then first and foremost this right belonged to Abu Bakr, may Allah be pleased with him.
But he never claimed purity or cleanliness of heart.
So how can we and you do so?
واللہ أعلم بالصواب۔
Doubt Number: 6
Some people present a narration in which it is mentioned:
Yazid bin Abi Habib, may Allah have mercy on him, narrates that:
[أخبرنا أنس بن عياض الليثي، عن يزيد بن أبي حبيب، أن رسول الله صلى الله عليه وسلم كان يأتزر، فيرفع إزاره من خلفه، ويرخيه من قدمه.]The Messenger of Allah ﷺ used to wear his lower garment (izar) with the front part hanging down and the back part raised up.
Reference: Al-Tabaqat al-Kubra by Ibn Sa'd: 1/395
Imam Suyuti, may Allah have mercy on him, classified this narration as Mursal.
[رواه ابن سعد في «الطبقات» عن يزيد بن أبي حبيب مرسلا.]
Reference: Al-Jami' al-Saghir with Al-Tanwir, 8/563
Answer
① This narration is Mursal and according to the scholars of hadith, a Mursal hadith is considered a type of weak hadith.
② A Mursal hadith is one in which a Tabi'i narrates directly from the Prophet ﷺ without mentioning the intermediary narrator.
③ Yazid ibn Abi Habib, may Allah have mercy on him, was a Tabi'i. He did not meet the Prophet ﷺ.
④ Therefore, there is a break in the chain of narration and this narration cannot be used as evidence.
Doubt Number: 7
Ikramah, may Allah have mercy on him, narrates:
حدثنا مسدد، حدثنا يحيى، عن محمد بن أبي يحيى، قال حدثني عكرمة، أنه رأى ابن عباس يأتزر فيضع حاشية إزاره من مقدمه على ظهر قدميه ويرفع من مؤخره، قلت لم تأتزر هذه الإزرة؟ قال: رأيت رسول الله ﷺ يأتزرها.
I saw Ibn Abbas, may Allah be pleased with them both, wearing an izar. Its edge in the front was above the feet and it was raised up from the back. I asked: Why do you wear it like this? He said: I saw the Messenger of Allah ﷺ wearing it in this way.
Reference: Sunan Abi Dawood: 4096
Some people use this narration as evidence that it is permissible to keep the cloth below the ankles.
Answer
① First of all, nowhere in the hadith is it mentioned that the cloth was below the ankles.
② There is a difference between the cloth reaching up to the top of the feet and being below the ankles.
③ Especially when the back part of the cloth was lifted up.
④ And when this issue is considered along with several other authentic hadiths, the preferred meaning is that the cloth was not below the ankles.
⑤ Therefore, this narration should be understood in the light of all these authentic narrations, which clearly indicate that the cloth was not below the ankles.
Doubt Number: 8
Some people present the narration of Sayyiduna Abdullah bin Mas'ud رضي الله عنه:
حدثنا وکیع ، عن سفیان، عن منصور، عن أبی وائل، عن ابن مسعود؛ أنہ کان یسبل إزارہ، فقیل لہ، فقال: إنی رجل حمش الساقین۔
Ibn Mas'ud رضي الله عنه used to keep his izar (lower garment) down. When asked about this, he said: I am a person whose calves are thin.
Reference: Musannif Ibn Abi Shaybah: 25313
Answer
① Nowhere in this report is it mentioned that Ibn Mas'ud رضي الله عنه kept the cloth below the ankles.
It is only that they used to keep the cloth a little lower.
But how much lower? There is no explanation available for this.
Therefore, it is not correct to take the evidence of keeping the cloth below the ankles from this narration.
② If someone's calves are thin, he can cover them by keeping the cloth a little below half the calf.
For this, it is not necessary to let the cloth hang below the ankles.
③ Hafiz Ibn Hajar Asqalani رحمه الله says:
ويمكن أن يحمل إسباله على أنه كان لا يجاوز الكعبين، وكان يتجافى عن المستحب وهو نصف الساق، وهذا هو المتعين؛ لأنه لا يظن به مخالفة النهي.
The cloth kept below, as narrated from Ibn Mas'ud رضي الله عنه, means keeping it below the recommended limit (half the calf). It can never be imagined that his cloth was below the ankles.
Reference: Fath al-Bari: 264/10
Summary:
After gathering all the evidences, the conclusion is:
◈ It is forbidden for men to deliberately let the cloth hang below the ankles.
◈ Whether the intention is arrogance or not, both cases are condemned in the ahadith.
◈ Yes, the sin and punishment are more severe for the one who does it with arrogance.
Imam Dhahabi رحمه الله says:
وترى الجاهل يقول: أنا لا أجره خيلاء، ولا يدري أن النفس تعصي، وتزهو، وتزكي نفسها، ويتأول حديثا عاما، ويترخص بقول أبي بكر الصديق: إن أحد شقي إزاري ينفلت.
ونحن نقول: أبو بكر لم يكن يشده هكذا أسفل من الكعبين، بل كان يشده فوق، ثم يسترخي، وقد قال صلى الله عليه وسلم: (إزرة المؤمن إلى نصف ساقه، ولا جناح عليه فيما بين ذلك وبين الكعبين)
You see an ignorant person who says: I do not drag my garment out of arrogance. And he does not know that the self commits sin, is proud of itself, and considers itself pure and clean. He abandons a common hadith and interprets another hadith, and seeks permission from the incident of Abu Bakr Siddiq رضي الله عنه.
And we say: Abu Bakr رضي الله عنه did not deliberately tie his izar below the ankles, rather he tied it above the ankles, and then it (by itself) would slip down. And the Prophet ﷺ said: The believer’s izar is up to his mid-calf, and there is no sin in placing the cloth between the mid-calf and the ankles.
Reference: Seer A'lam al-Nubala, 3/234
Finally, remember this great hadith of the Prophet ﷺ:
وحدثنا محمد بن المثنى، ومحمد بن بشار، وإبراهيم بن دينار، جميعا عن يحيى بن حماد، - قال ابن المثنى حدثني يحيى بن حماد، - أخبرنا شعبة، عن أبان بن تغلب، عن فضيل الفقيمي، عن إبراهيم النخعي، عن علقمة، عن عبد الله بن مسعود، عن النبي صلى الله عليه وسلم قال:Whoever has an atom’s weight of arrogance in his heart will not enter Paradise.
Whoever has even a mustard seed’s worth of arrogance in his heart will not enter Paradise.
Reference: Sahih Muslim: 91
May Allah cleanse our hearts from arrogance, make our deeds according to the Sunnah, and grant us the ability to follow every Sunnah of the Prophet ﷺ.
Ameen.
