Thus, any article of dress distinctive to the Jews—one not worn by the Muslims—must fall into one of three categories: either it is something for which they were punished, or something suspected of leading to that punishment, or its abandonment is meant to cut off the very cause of the punishment. This is particularly the case when we cannot tell which of their practices actually incurred the punishment; when the forbidden becomes confused with what is permissible, everything is avoided altogether, just as we discard all of their reports whenever the true becomes indistinguishable from the false.

Moreover, Nāfiʿ related from Ibn ʿUmar that the Messenger of Allah, peace and blessings be upon him—or, he said, ʿUmar—stated: “If any one of you possesses two garments, let him pray in both of them; but if he owns only one, let him gird himself with it and not wrap it around himself in the fashion of the Jews.” Abū Dāwūd and others have transmitted this report with an authentic chain.

The same purport is soundly reported from the Prophet, peace and blessings be upon him, through the narration of Jābir and others: “When a garment is tight-fitting, he commanded that it be worn as a waist-wrapper and not draped over the body.” This is also the position held by the majority of the scholars,