some of the early scholars: “They disliked both forms of conspicuous dress: fine clothing and shabby clothing (1).”
In the Sunan collections (2), Ibn Umar reported from the Prophet, may Allah bless him and grant him peace: “Whoever wears a garment to attract attention, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then fire will be kindled in it” (3). This is because he intended thereby to display arrogance and pride, so Allah punished him with the opposite, humiliating him—just as He punished (4) someone who let his garments trail out of arrogance by causing the earth to swallow him up. He continues sinking into it until the Day of Resurrection (5).
In the two Sahīh collections (6), Abd Allāh ibn Umar said: The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection.”
Also in the Sunan collections (7), he reported that the Prophet, may Allah bless him and grant him peace, said: “Letting garments hang down applies to the waist-wrapper,
(1) Shaykh al-Islām related this in al-Qaramāniyya, included in Jāmi‘ al-Masā’il (7:141). Ibn Abī al-Dunyā also reported in al-Tawādu‘ (64) and Islāh al-Māl (403) that Sufyān al-Thawrī said: “They disliked both forms of conspicuous dress: fine clothes … and shabby clothes …”.
(2) Reported by Abū Dāwūd (4029), al-Nasā’ī in al-Kubrā (9487), and Ibn Mājah (3606), from Abd Allāh ibn Umar; also reported by Ahmad (5664, 6245). Its chain includes Sharīk ibn Abd Allāh al-Qurashī al-Madanī, who is truthful but makes mistakes, and Muhājir al-Shāmī, who has some weakness. Abū Awāna differed from Sharīk in the versions reported by Abū Dāwūd (4029, 4030), attributing the statement to Ibn Umar rather than to the Prophet; their chain likewise includes Muhājir al-Shāmī. Abū Hātim preferred the attribution to Ibn Umar, as recorded in al-‘Ilal (1471). The hadith has corroborating reports which, taken together, raise it, Allah willing, to the level of hasan (good) as a statement of Ibn Umar. It has the status of a marfū‘ report (one attributed to the Prophet), since such a statement cannot be based on personal opinion.
(3) All manuscripts except ‘Ayn read: “fī al-nār” (“in the fire”). Qāf, Mīm-Bā’, and Nūn read: “taltahib” (“blazes”).
(4) Jīm: “yu‘āqib” (“He punishes”); this may be an oversight.
(5) As in the hadith of Abū Hurayra in al-Bukhārī (5789) and Muslim (2088).
(6) Al-Bukhārī (3665, 5783, 5784) and Muslim (2085).
(7) Reported by Abū Dāwūd (4094)—through Hannād ibn al-Sarī, and also found in his al-Zuhd (847)—al-Nasā’ī in al-Mujtabā (5334) and al-Kubrā (9637), and Ibn Mājah (3576), through Abd al-Azīz ibn Abī Rawwād, from Sālim, from his father. Ibn Abī Rawwād is truthful but has some weakness. He alone reported the addition: “Isbāl (letting garments trail) applies to the waist-wrapper, shirt, and turban.” None of Sālim’s other transmitters included it; their report appears in the two Sahīh collections and elsewhere. This addition is therefore munkar (rejected). The authentic version is mawqūf (attributed to Ibn Umar rather than to the Prophet), namely the hadith that follows.