Wearing Garments below ankle Length allowed?

Discussion in 'Islam' started by PluckyAli, Nov 30, 2011.

  1. PluckyAli

    PluckyAli Well-Known Member

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    Aoa,
    Coming back to this wonderful forum after my high intellectual University period so please excuse if somehow i don't conform to the highly sophisticated society of this forum :p
    Now back to the topic.There is a general understanding in Pakistan that we can't wear Pants at ankle length or below like jeans which is so common among the masses.
    here is the reference people usually quote:
    Narrated Abu Huraira:
    The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."
    Sahih Bukhari:Volume 7, Book 72, Number 678:

    I am not sure what izar mean but have been told it means lower garment like pants,trousers etc.so guys what is your opinion on this?.Is it really haram to wear jeans which are slightly at or below ankle length?

    Personally i would like to read some alternative explanation or meaning as opposed to the general understanding.I hope people like THIPSS if you are still on this site can throw some light on it.Also i would like to know from people of other faiths like banana brain if there is any similar tradition in their faith.Thanks
     
  2. Amica

    Amica Well-Known Member

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    Ali brother,

    What a rediculuous rulling!

    Qur'an sets a guideline that one should wear modest clothing as not to attract attention or cause others to engage in bad behaviors. It allows one to think with your own mind to adjust to the social settings you find yourself in and in accordance to the culture you live in. Allah SWT states that His Book is detailed, while at the same time asking us to use our reason. If there is prescription for how long your pants should be, then Allah's SWT Book (Qur'ani Kareem) would not miss the detail.

    Certain prohibitions and commandments in the Qur'an are detailed, such as what kind of foods we can eat or not, how we do wudu, how we fast, what constitute true islamic beliefs, when is war allowed and how is war to be conducted, etc. You think the One Who Created All would not tell us about details regarding wearing our garments if it is something that must be instituted on a broader scale?
     
  3. Amica

    Amica Well-Known Member

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    Why do some Muslims make mockery out of Islam?
     
  4. Abdullah

    Abdullah Well-Known Member

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    Salaam Ali!

    There is a difference of opinion on this in the Hanafi madhab and possibly in other madhabs too; one is that clothes below the ankle [for men] is not allowed and the other is that it is not only allowed with pride; basically in the days of the prophet [saw] many people were too poor to hardly cover their full body, thus some rich people would wear clothes that were longer than themselves and which they dragged on the street just to show that they can even aford to drag some of their clothes in the streets after covering their body; they used to do it with pride/arrogance, hence it is ok to wear clothes below the ankle as long as one dont do it with pride

    major Hanafi scholars were and are of the latter opinion, so you can take your pick! :)

    i personally adhere to the latter myself :)

    w/salaam! :)
     
  5. bananabrain

    bananabrain awkward squadnik

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    pluckyali: firstly welcome back and i hope you have had fun at uni. i have heard the same thing that abdullah says. i work with a hanafi chap who also adheres to this interpretation, that the whole ankle-showing thing is nowadays itself a manifestation of pride, so he doesn't approve of it. in judaism we have a general principle that one should not dress so as to invite envy and, certainly, it would be absolutely forbidden to ruin good clothes in order to show that you're rich. we can spend extra money on fulfilling commandments, certainly, but that should be to show love of G!D and Torah, not to show off how much we have to spend; so, i suppose, the thought process here is very similar.

    i would be very interested in what you think of the recent pakistani attempt to ban certain rude words, of which you have no doubt heard.

    b'shalom

    bananabrain
     
  6. PluckyAli

    PluckyAli Well-Known Member

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    Amica sis , thanks for your timely reply.so in my understanding if something is to banned or forbidden it should be directly mentioned or be derived from the Quran. Sunnah is a guideline and can be used to refer to details about Islamic matters and should not be used to make islamic ban laws.
     
  7. PluckyAli

    PluckyAli Well-Known Member

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    Wasalaam Abdullah bro,
    Thanks for your reply.You are absolutely right , i have had a similar understanding but I met someone who told me that all the major scholars agree and its proven that one should not wear clothes below ankle length for men.To support their view, the reference of Sahih bukhari was quoted.Sahih bukhari is the most authentic sunnah book.
    Also if we Read 679 of the above book,it clarifies 678.Before that there is verse 675 in the same chapter which explicitly talks about the dragging garment.Only 678 talks about any garment below ankle is in fire without mentioning anything else.
    Allah's Apostle, "Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance.
    Sahih Bukhari:Volume 7, Book 72, Number 679:
    So that's why i had dig through the matter.

    As we can see a dragging garment is still forbidden according to this verse.But do you think hadith has the authority to forbid anything which is not forbidden in the Quran?.I would like to hear your view about this.
     
  8. PluckyAli

    PluckyAli Well-Known Member

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    Thanks a lot for your welcome and my sincere apologies for a late reply.Well as per my understanding majority of Muslim scholars do approve we can wear clothes below ankle length but unfortunately somehow this view has not been able to crept into Pakistan culture and many people continue to believe that a single hadith has to be taken literally and has the same authority as the Quran.

    About to ban certain rude words, there is high chance it would not be implemented.I am a big advocate of freedom of speech but it should have limits.People actually complained about the graphic text messages which were obscene.I am strongly against explicit words and obscene language.I believe whatever people hear and read have permanent affect on their mental states.So i am with the PTA decision to have such kind of a ban.In Pakistan telecommunication is quite cheap and SMS service is almost free.People spend most of their time exchanging messages and jokes on SMS, there are packages for free all night talk which seems a very absurd move to me.People should be encouraged to spend their time on something more useful.
     
  9. Abdullah

    Abdullah Well-Known Member

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    Walaikum As Salam Wr Wb dear Brother


    your friend is mistaken brother in that there is no consensus that the clothes has to be above the ankle, however there may be consensus that it cannot be below the ankle with pride


    here are fatwas regarding this from a reliable Hanafi Scholar; in it he mentions the names of a few major Hanafi works in which it says that the clothes can be below the ankle as long as it is not with pride; there are hadiths which say to keep clothes above ankle and that what is below it is in the fire, and there are also one's that says whoever keeps below ankle, with pride..., thus when such hadiths are put in context, the opinion of the fatwa below can be derived:


    However, classical hadith commentators, including great Hanafi ones such as al-`Ayni and al-Qari, as well as our own fuqaha, including Allama Ibn Abidin al-Shami in his Hashiya, `Ala' al-Din Abidin in his Hadiyya al-`Ala'iyya, al-Nahlawi in his Durar al-Mubaha fi'l Hadhr wa'l Ibaha, and other major classic Hanafi references say that it is only prohibitively disliked to keep one's lower garment below the ankles if it is done out of arrogance, as many of the hadiths from the Prophet (Allah bless him and give him peace) mention explicitly.

    If not done out of arrogance, it is somewhat disliked (makruh tanzihan) or even simply leaving the best way (khilaf al-awla) , as mentioned by Ibn Abidin, al-Nahlawi, al-Fatawa al-Hindiyya, and Imam al-Lakhnwawi, among others. This is what the Hanafi scholars of Damascus say, as well. This is also the position of the Shafi`i school, as mentioned by Imam al-Nawawi in his Sharh Sahih Muslim, and in the reference works of the Shafi`i school.

    Is Having Long Trousers A Major Sin? (Nope)


    And the position that wearing something below one's ankles is somewhat disliked (makruh tanzihan) is the position of Ibn Abidin, al-Tahtawi, the authors of al-Fatawa al-Hindiyya, Abd al-Hayy al-Lakhnawi, al-`Ayni, and Mulla Ali al-Qari of the Hanafis. These are the MASTERS of the Hanafi school. It is the position of Imam al-Nawawi in Sharh Sahih Muslim, and of the Shafii school. So how can someone who does it be considered to be committing a major sin? If these people did not know the fiqh of the Qur'an and Sunnah, then no one did. Of course, it is more pleasing to Allah & in more accordance to the guidance of His beloved Prophet (Allah bless him & give him peace) to keep one's trousers above the ankle whenever possible.

    Wassalam, your brother,

    Faraz Rabbani

    An Objection to Long Trousers?


    cont.
     
  10. Abdullah

    Abdullah Well-Known Member

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    And the hadiths can infact render something haraam or halaal, just like the Quran can, for in the Quran it says that the prophet [saw] has the power to legislate laws, and it also says that whatever the Prophet [saw] says [in regards to the deen] is an inspiration from Allah [swt], thus the the source of hadiths is Allah [swt] too, allthough the hadiths are put into the Prophet's [saw] own words thus are not regarded as the speech of Allah as the Quran is


    here is an explanation from Mufti Taqi Usmani;


    The Prophet’s ([​IMG]) Authority to Make Laws

    A number of verses in the Holy Qur’ân establish the authority of the Holy Prophet ([​IMG]) as a legislator or a law-maker. Some of those are reproduced below:

    And My mercy embraces all things. So I shall prescribe it for those who fear Allâh and pay zakâh (obligatory alms) and those who have faith in Our signs; those who follow the Messenger, the unlettered Prophet whom they find written down in the Torah and the Injîl, and who bids them to the Fair and forbids them the Unfair, and makes lawful for them the good things, and makes unlawful for them the impure things, and relieves them of their burdens and of the shackles that were upon them. So, those who believe in him, and honour him, and help him, and follow the light that has been sent down with him- they are the ones who acquire success. (7:156-157)​

    The emphasized words in this verse signify that one of the functions of the Holy Prophet ([​IMG]) is “to make lawful the good things and make unlawful the impure things.” This function has been separated from “bidding the Fair and forbidding the Unfair,” because the latter relates to the preaching of what has already been established as Fair, and warning against what is established as Unfair, while the former embodies the making of lawful and unlawful, that is, the enforcing of new laws regarding the permissibility or prohibition of things. This function of prescribing new religious laws and rules is attributed here not to the Holy Qur’ân, but to the Holy Prophet ([​IMG]). It, therefore, cannot be argued that the “making lawful or unlawful” means the declaration of what is laid down in the Holy Qur’ân only, because the declaration of a law is totally different from making it.

    Besides, the declaration of the established rules has been referred to in the earlier sentence separately, that is, “bids them to the Fair and forbids for them the Unfair.” The reference in the next sentence, therefore, is only to “making” new laws.

    The verse also emphasizes “to believe” in the Holy Prophet ([​IMG]). In the present context, it clearly means to believe in all his functions mentioned in the verse including to make something “lawful” or “unlawful.”
    The verse, moreover, directs to follow the light that has been sent down with him. Here again, instead of “following the Holy Qur’ân,” “following the light” has been ordered, so as to include all the imperatives sent down to the Holy Prophet ([​IMG]), either through the Holy Book or through the unrecited revelation, reflecting in his own orders and acts.

    Looked at from whatever angle, this verse is a clear proof of the fact that the Holy Prophet ([​IMG]) had an authority based, of course, on the unrecited revelation, to make new laws in addition to those mentioned in the Holy Qur’ân.

    The Holy Qur’ân says:

    Fight those who do not believe in Allâh and the Hereafter and do not hold unlawful what Allâh and His Messenger have made unlawful. (9:29)​

    The underlined words signify that it is necessary to “hold unlawful what Allâh and His Messenger made unlawful,” and that the authority making something unlawful is not restricted to Allâh Almighty. The Holy Prophet ([​IMG]) can also, by the will of Allâh, exercise this authority. The difference between the authority of Allâh and that of the Messenger is, no doubt, significant. The former is wholly independent, intrinsic and self-existent, while the authority of the latter is derived from and dependent on the revelation from Allâh. Yet, the fact remains that the Holy Prophet ([​IMG]) has this authority and it is necessary for believers to submit to it alongwith their submission to the authority of Allâh.

    The Holy Qur’ân says:

    No believer, neither man nor woman, has a right, when Allâh and His Messenger decide a matter, to have a choice in their matter in issue. And whoever disobeys Allâh and His Messenger has gone astray into manifest error. (33:36)

    Here, the decisions of Allâh and the Messenger ([​IMG]) both have been declared binding on the believers.

    It is worth mentioning that the word “and” occuring between “Allâh” and “His Messenger” carries both conjunctive and disjunctive meanings. It cannot be held to give conjunctive sense only, because in that case it will exclude the decision of Allâh unless it is combined with the decision of the messenger- a construction too fallacious to be imagined in the divine expression.

    The only reasonable construction, therefore, is to take the word “and” in both conjunctive and disjunctive meanings. The sense is that whenever Allâh or His Messenger ([​IMG]), any one or both of them, decide a matter, the believers have no choice except to submit to their decisions.
    It is thus clear that the Holy Prophet ([​IMG]) has the legal authority to deliver decisions in the collective and individual affairs of the believers who are bound to surrender to those decisions.

    The Holy Qur’ân says:

    Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it. (59:7)

    Although the context of this verse relates to the distribution of the spoils of war, yet it is the well-known principle of the interpretation of the Holy Qur’ân that, notwithstanding the particular event in which a verse is revealed, if the words used are general, they are to be construed in their general sense; they cannot be restricted to that particular event.

    Keeping in view this principle, which is never disputed, the verse gives a general rule about the Holy Prophet ([​IMG]) that whatever order he gives is binding on the believers and whatever thing he forbids stands prohibited for them. The Holy Qur’ân thus has conferred a legal authority to the Holy Prophet ([​IMG]) to give orders, to make laws and to enforce prohibitions.
    It will be interesting here to cite a wise answer of ‘Abdullâh ibn Mas’ûd ([​IMG]), the blessed companion of the Holy Prophet ([​IMG]), which he gave to a woman.

    A woman from the tribe of Asad came to ‘Abdullah ibn Mas’ûd ([​IMG]) and said, “I have come to know that you hold such and such things as prohibited. I have gone through the whole Book of Allâh, but never found any such prohibition in it.”

    ‘Abdullah ibn Mas’ûd ([​IMG]) replied, “Had you read the Book you would have found it. Allâh Almighty says: “Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it.” (59:7). (Ibn Mâjah)
    By this answer ‘Abdullah ibn Mas’ûd pointed out that this verse is so comprehensive that it embodies all the orders and prohibitions of the Holy Prophet ([​IMG]) and since the questioned prohibitions are enforced by the Holy Prophet ([​IMG]) they form part of this verse, though indirectly.

    The Holy Qur’ân says:

    But no, by your Lord, they shall not be (deemed to be) believers unless they accept you as judge in their disputes, then find in their hearts no adverse feeling against what you decided, but surrender to it in complete submission. (4:65)​

    The authority of the Holy Prophet ([​IMG]) established in this verse seems apparently to be an authority to adjudicate in the disputes brought before him. But after due consideration in the construction used here, this authority appears to be more than that of a judge. A judge, no doubt, has an authority to deliver his judgments, but the submission to his judgments is not a condition for being a Muslim. If somebody does not accept the judgment of a duly authorized judge, it can be a gross misconduct on his part, and a great sin, for which he may be punished, but he cannot be excluded from the pale of Islâm on this score alone. He cannot be held as disbeliever.

    On the contrary, the verse vehemently insists that the person who does not accept the verdicts of the Holy Prophet ([​IMG]) cannot be held to be a believer. This forceful assertion indicates that the authority of the Holy Prophet ([​IMG]) is not merely that of a customary judge. The denial of his judgments amounts to disbelief. It implies that the verdicts of the Holy Prophet ([​IMG]) referred to here are not the normal verdicts given in the process of a trial. They are the laws laid down by him on the basis of the revelation, recited or unrecited, that he receives from Allâh. So, the denial of these laws is, in fact, the denial of the divine orders which excludes the denier from the pale of Islâm.

    Looked at from this point of view, this verse gives the Holy Prophet ([​IMG]) not only the authority of a judge, but also confers upon him the authority to make laws, as binding on the Muslims as the divine laws.

    The Holy Qur’ân says:

    They say, “we believe in Allâh and the Messenger, and we obey.” Then, after that, a group of them turn away. And they are not believers. And when they are called to Allâh and His Messenger that he may judge between them, suddenly a group of them turn back. But if they had a right, they come to him submissively! Is it that there is sickness in their hearts? Or are they in doubt? Or do they fear that Allâh may be unjust towards them, and His Messenger? Nay, but they are the unjust. All that the believers say when they are called to Allâh and His Messenger that he (the Messenger) may judge between them, is that they say, “We hear and we obey.” And they are those who acquire success. And whoever obeys Allâh and His Messenger and fears Allâh and observes His Awe, such are those who are the winners. (24:47-52)​

    These verses, too, hold that, in order to be a Muslim, the condition is to surrender to the verdicts of the Holy Prophet ([​IMG]). Those who do not turn towards him in their disputes inspite of being called to him cannot, according to the Holy Qur’ân, be treated as believers. It carries the same principle as mentioned in the preceding verse: It is the basic ingredient of the belief in Allâh and His Messenger that the authority of the Messenger should be accepted whole-heartedly. He must be consulted in disputes and obeyed. His verdicts must be followed in total submission, and the laws enunciated by him must be held as binding.

    The Authority of Sunnah - Chapter 2
     

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