Thus it is proven by what has preceded that a woman may not make her attire resemble that of a man; she is not permitted to wear his cloak, his lower garment, or anything of that sort—precisely what some Muslim girls do today when they put on what is known as a “jacket” or “trousers,” even if, in practice, these garments cover them more fully than other foreign styles they might adopt. So take heed, you who possess insight.

I subsequently came across an excellent passage by Shaykh al-Islām Ibn Taymiyyah—may Allah Most High have mercy on him—which I deemed appropriate to cite here because of its clear relevance and the abundant benefits and scholarly precision it contains. It is a reply he gave to a question, and I shall quote the question and his answer exactly as they appear in al-Kawākib by Ibn ʿUrwah al-Ḥanbalī, vol. 93, pp. 132–134, preserved in the Ẓāhiriyyah Library in Damascus under manuscript number 579 (Tafsīr):

“Question: What is the ruling on women wearing the kufiyyah that is encircled and parted, and on their wearing the farājiyyah? What is the criterion for a woman’s imitation of men in clothing? Is the standard what existed in the time of the Messenger of Allah ﷺ, or does each era have its own measure?

Answer:

Praise be to Allah. The kufiyyah that is parted and encircled yet does not cover the hanging hair is the dress of boys, and any woman who wears it is imitating them. This practice may have begun with women who intentionally wished to resemble beardless youths—just as some prostitutes braid their hair into a single plait hanging between the shoulders, let their side-locks fall loose, and wrap a turban so as to look like those youths in turban, side-locks, and hair. Later, a free and respectable woman may do some of these things without intending such resemblance, yet by doing so she is still imitating men.”