The Muslim woman's jilbab
Sheikh Muhammad Nacer-dine Al-Albany
الشيخ محمد ناصر الدين الألباني - translation taken from the 3ilm char3i website
The conditions of the jilbab:
• COVER THE ENTIRE BODY EXCEPT THE FACE AND HANDS
• NOT TO BE AN ADORNMENT (ZINA) IN ITS OWN
• BE THICK AND NOT TRANSPARENT
• BE VERY WIDE AND NOT TIGHT
• NOT TO BE PERFUMED
• DO NOT LOOK LIKE MEN'S CLOTHES
• DO NOT RESEEM THE CLOTHING OF NON-MUSLIMS
• NOT BE A CONVENIENT GARMENT
The veil is a Divine obligation, in accordance with the word of Allah
(close translations) :
"And tell the believing women to lower their gaze, to guard their chastity, and to reveal not of their adornment except what is apparent, and to draw their veils over their bosoms; and to reveal not their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or Muslim women, or their slaves whom they own, or impotent male servants, or immature boys who know nothing of the secret parts of women. And let them not stamp with their feet so that what they conceal of their adornment may be known. And turn to Allah, all of you, O you who believe, that you may succeed."
(Surah An-Nur Verse 31)
"O Prophet! Tell your wives, your daughters, and the women of the believers to draw their veils over themselves; that they may be recognized more quickly and avoid being offended. Allah is Forgiving and Merciful."
(Surah Al Ahzab Verse 59)
• COVER THE ENTIRE BODY EXCEPT THE FACE AND HANDS
There are several hadiths that prove that a woman can show her face and hands.
Jabir bin 'Abdullah reported: "I attended the Eid prayer with the Messenger of Allah ﷺ, he prayed before the sermon without the major call to prayer (adhan) or the minor call to prayer (iqama). Then he ﷺ stood up, leaned on Bilal, and commanded the people to fear Allah, exhorted them to obey Him, preached to them, and reminded them. Then he went to the women, preached to them, and reminded them. He ﷺ said to them: "Give charity, for most of you will be in Hell." A dark-cheeked woman stood up in the gathering and said: "For what reason? O Messenger of Allah!" He ﷺ said: "Because you complain a lot and do not recognize the blessings you receive." He said: "They began to give alms from their jewels and threw their rings and their rings into Bilal's garment."
This hadith is a clear proof (that the woman can show her face and hands), and this is why we have cited it because otherwise, the narrator would not have been able to describe this woman, saying that she had dark cheeks.
(Reported by Muslim)
Ibn 'Abbas reported from Al Fadl ibn 'Abbas: "A woman from Khath'am asked the Messenger of Allah ﷺ during the farewell pilgrimage (the day of sacrifice), Al Fadl ibn 'Abbas was behind the Messenger of Allah, Al Fadl was a radiant man... The Prophet stopped to answer the people." Al Fadl ibn 'Abbas turned to her, she was a beautiful woman. According to another variant: "a radiant woman."
And according to another variant: "Al-Fadl began to look at her, she pleased him [and she also looked at him], the Messenger of Allah ﷺ took him by the chin and turned his face to the other side."
(Reported by Bukhari & Muslim)
And according to another variant: "I was looking at her" The Prophet ﷺ saw me and turned my face away from his, then I looked at him (a second time) and he ﷺ turned my face away from his; he ﷺ did this three times and I did not stop. (The narrators of this hadith are sure, but if Al Hakam bin 'Utayba did not hear it from Ibn 'Abbas then it is discontinuous (monqati').
This story is also reported by 'Ali bin Abi Talib, who said:
"That the Messenger of Allah was questioned after he had stoned the steles."
He ﷺ added: "Al 'Abbas then said to him: "O Messenger of Allah! Why did you turn the head of your uncle's son?" He ﷺ replied: "I saw a young man and a young woman, and I wanted to protect them from the devil." (Reported by Al Tirmidhi, Ahmad and Al Diha' with an authentic chain of narrators)
This hadith, like the one preceding it, proves that the face of a woman is not nudity ('awra).
Ibn Hazm said: "If the face was a nudity ('awra), why did he not react when she had her face unveiled in front of people and why did he not order her to cover it, because if she had her face covered, Ibn 'Abbas would not have known whether she was beautiful or not."
Sahl bin Sa'd reported: "A woman came to the Messenger of Allah (while he was in the mosque), she said: "O Messenger of Allah! I have come to offer myself to you!" The Messenger of Allah ﷺ looked at her from top to bottom, then lowered his head. When she saw that he did not desire her, she then sat down."
(Reported by Bukhari & Muslim)
'Aisha reported: "The believing women, veiled by their clothes, attended the morning prayer with the Prophet, then they returned home without anyone recognizing them, so dark was it."
The proof in this hadith is his saying: "without anyone recognizing them, it was so dark." What we can understand is that if it was not dark they would have recognized them and usually we recognize someone by their face.
Then I came across another variation that enlightened (the others): "without anyone recognizing the other's face."
(Reported by Abu Ya'ala in his Mosnad with an authentic chain of narration according to 'Aisha)
Fatima bint Qays reported: "That Abu 'Amr ibn Hafs divorced her definitively." And according to another variant: "For the third and last time." During her absence... She went to the Messenger of Allah ﷺ and explained this to him... He ﷺ ordered her to spend the period (al 'ida) with Umm Sharik, then he ﷺ said: "She is a woman of whom my Companions are afraid, go rather to Ibn Umm Maktum; for he is a blind man, you can remove your veil with him."
And according to another variant: "Go to Umm Sharik! Umm Sharik is a very rich Ansar woman, very generous and who has many guests. I then say: "I will do it!" He ﷺ said: "Do not do that, for she has many guests and I am afraid that your veil will slip or your clothes will reveal your legs and that people will see of you what you will not like (for them to see), but rather go to the son of your uncle 'Abdullah bin Umm Maktum (the blind)... and if you remove your veil, he will not see you. So I went to him, when my period ('ida) was over. I heard the call to prayer), then I went to the mosque and prayed with the Messenger of Allah. After he finished the prayer, he ﷺ sat on the pulpit (minbar). He ﷺ then said: "I have not gathered you together with the aim of advising you or warning you, but I have gathered you because Tamim al-Dari was a Christian and he came to pledge allegiance to me and converted to Islam. He told me a story about the Antichrist; which corresponded to what I had told you about him...
(Reported by Muslim)
This hadith proves that the face is not nudity, because the Prophet ﷺ allowed Bint Qays to be seen by men with a khimar, that is, what covers the head, which must be covered, and not the face. This is why the Prophet ﷺ was afraid that her khimar would slip and reveal what is forbidden. He then ordered her what was best for her, that is, to go to Ibn Umm Maktum (the blind man) because he would not see her if she removed her khimar.
It is important to know that this story took place towards the end of the Prophet 's life, because Fatima bint Qays at the end of 'ida, heard the Prophet ﷺ narrating the story and the conversion of Tamim Al Dari.
And, it is reported in the biography of Tamim that he converted in the ninth year of Hijrah. This proves that this story took place after the revelation of the verses of the jilbab, so this hadith is proof that the face is not nudity ('awra).
Ibn 'Abbas reported: "He was asked: "Did you attend a feast (al 'Eid) with the Prophet ﷺ?" "Yes," he replied, but because of my young age. "I saw him when he arrived at the signal which was near the house of Kouthayyir ibn al-Salt, and when he arrived there, he prayed." He said: "The Prophet ﷺ arrived and I saw him take his place among the men. Then he went to the women's house with Billal." He ﷺ recited to the women the following verse (interpretation of the meaning) : "O Prophet! When believing women come to you and swear allegiance that they will not associate anything with Allah, that they will not steal, that they will not commit adultery, that they will not kill their own children, that they will not commit any infamy with their hands or their feet, and that they will not disobey in what is just, then accept their allegiance and ask Allah for forgiveness for them. Indeed, Allah is Oft-Forgiving, Most Merciful."
(Surah Al Moumtahanah Verse 12)
He ﷺ recited this verse to the end, and then said: "Do you accept this?" One of the women present replied - and she was the only one who replied - "Yes, O Prophet of Allah!" Then he ﷺ addressed admonitions and exhortations to them and ordered them to give charity. He said: "Bilal spread out his garment; and I then saw the women scooping (the alms ) with their hands and throwing them into Bilal's garment." And according to another version: "They began to throw their rings and their finger rings into Bilal's garment, then Bilal accompanied the Prophet to his house."
(Reported by Bokhari)
This story took place when women were pledging allegiance to the Prophet ﷺ , and this is proof that it took place after the order of the jilbab. And this order took place in the third year of the Hijrah while the verse of the pledge of allegiance had been revealed in the sixth year of the Hijrah.
Subaiah bint Al-Harith reported: "She was married to Sa'd bin Khawla. He died during the farewell pilgrimage, (he participated in the Battle of Badr). She gave birth before the end of the four-month and ten-day mourning period for his death. Abu al-Sanabil bin Ba'kak met her at the end of her postpartum period, she had put eye drops in her eyes and (had made herself beautiful). He then said to her: "Be good to yourself!" - or something similar. "Perhaps you are seeking marriage? But this (was only permitted to you) after a period of four months and ten days after the death of your husband. She then said: "I went to the Prophet ﷺ and I told him what Abu al-Sanabil ibn Ba'kak had told me." He ﷺ said to me: "Her mourning ended when she gave birth."
(Reported by Ahmad in two ways, according to 'Aisha the first is authentic (sahih) and the second is good (hassan). It is also found in the two Authentics, that is to say: Sahih Bukhari and Sahih Muslim)
Ibn 'Abbas reported: "A woman was praying behind the Messenger of Allah ﷺ, she was a very beautiful woman, (Ibn 'Abbas said: "By Allah! I have never seen a woman like her.") Some men were in the front row so as not to see her while others were late in coming so as to be in the back rows, and when they bowed, they looked below their arms (and they spread their arms)."
(Reported by Ashab al-Sunnan and al-Hakim and it was authenticated and approved by al-Dhahabi)
Then Allah revealed (interpretation of the meaning) :
"And We certainly know those of you who have advanced and We know those who are still delayed."
(Surah Al Hijr Verse 24)
All these hadiths clearly prove that it is permissible for a woman to show her face and hands and support the hadith of 'Aisha quoted previously and explain the meaning of the verse: "that which appears" As it was quoted previously until He says: "and that they draw their veil over their breasts"
And this proves, just like the previously cited ahadiths, that it is not obligatory for a woman to cover her face because the veil is what covers the head.
• THAT IT IS NOT AN ADORNMENT IN ITSELF
In accordance with the previously quoted word of Allah found in Surah An-Noor verse 31: "and not to show their adornments"
This verse in its general meaning also refers to visible clothing if it is (an adornment) that attracts the attention of men, and what confirms this is the word of Allah: Stay in your homes; and do not exhibit yourselves like women before Islam.
(Surah Al Ahzab Verse 33)
And the saying of the Messenger of Allah ﷺ : "There are three categories of people, do not ask about them, for they are among the losers: 1- A man who separated from the group (al jama'a) and disobeyed his imam and died thus. 2- A maidservant or a male servant who fled (from his master) and died thus. 3- And a woman whose husband went away, leaving her provisions, and (she) exhibited herself (al-tabaroj) after his departure. Do not ask about them."
(Reported by Al-Hakim and Ahmad and its chain of narrator is authentic, Al-Hakim said: It is in accordance with the standard (of Bukhari and Muslim) and I do not know of any defect in it, it was approved by Al-Dhahabi.)
And showing off (al tabaroj) is when a woman shows her adornments, her beauties and what she must hide, because this arouses the desires of a man.
The purpose of the jilbab is to cover the woman's adornment, and knowing this, it is incomprehensible that the jilbab is an adornment in itself.
This, as you can see, is a clear thing that cannot be hidden.
This is why Imam Al Dhahabi said in his book: "The Great Sins": "Among the acts that make a woman cursed: is that she displays her adornment such as: her gold, her pearls, her perfume when she leaves her home. Also, when she wears silk clothes, short dresses and wide and long sleeves."
All of this is part of the (tabaroj) that Allah hates, both in this world and in the Hereafter. These acts of women justify the words of the Prophet ﷺ when he said in a hadith: "I looked at Hell and found that most of its inhabitants were women."
(This hadith is authentic and was reported by Bukhari and Muslim and others, from a hadith according to 'Imran bin Husayn and others)
Islam has warned against showing off (tabaroj) to the extent that it has been compared to polytheism (shirk), adultery, theft and others among the forbidden acts.
And this was when the Prophet ﷺ asked women to pledge allegiance to him; it was on this occasion that he ordered them not to do this.
'Abdullah bin 'Amr said: "Umayma bint Raqayqa came to the Messenger of Allah ﷺ to pledge allegiance to him, he ﷺ then said: "You must pledge allegiance: not to ascribe equals to Allah, not to steal, not to commit adultery, not to kill your child, not to commit an act of indecency with what you have between your hands and legs, not to lament and not to exhibit yourself like the women of before Islam (al jahiliya)."
(Reported by Ahmad with a good chain of narration)
And know that it is permissible for a woman to wear a garment of a color other than white or black, and this is not considered a forbidden adornment (zina), as some women might think. This is for two reasons:
♢ THE FIRST The saying of the Messenger of Allah ﷺ who said: "The perfume of a woman is that whose color is apparent, and whose smell is not."
(Reported by Abu Dawood, Nassai and it is an authentic hadith)
♢ THE SECOND Because the wives of the Companions of the Prophet ﷺ practiced this. I will quote some authentic athar on this subject that al Hafiz bin Abu Shayba reported in: "Al Mussannaf":
1• Ibrahim, who is al-Nakh'i, reported: "That he would enter with 'Alqama and al- Aswad to the wives of the Prophet ﷺ and they would see them dressed in red."
2• Ibn Abu Malika said: "I saw Umm Salama wearing a garment dyed with safflower."
3• Al Qassim, who is Ibn Muhammad bin Abu Bakr al Siddiq, reported: “That ‘Aisha wore safflower-dyed clothes while she was in a state of ihram.”
And according to another variant, also reported by Al Qassim: "Aisha wore clothes dyed with safflower while she was in a state of consecration."
4• Hisham reported, from Fatima bint Al Moundhir: “That Asma wore safflower-dyed clothes while she was in the state of consecration.”
5• Sa'id bin Jubayr reported: "I saw some of the Prophet's wives doing tawaf around the Sacred House (al Ka'ba) and they were wearing safflower-dyed clothes."
• MAKE IT THICK AND NOT TRANSPARENT
Because the woman can only be considered veiled if this condition is applied, because if it is transparent, it makes the woman attractive and this is considered a (forbidden) adornment thus causing discord.
The Messenger of Allah ﷺ said about this: "There will be women from my community towards the end of time who will be dressed, but in truth they are undressed. They have humps on their heads like the sloping humps of camels; curse them for they are cursed." (Reported by Al Tabarani in "Al Mu'jama al Saghir" with an authentic chain of narrators)
He added in another hadith: "They will not enter Paradise and will not even smell its scent, but its scent can be smelled at such and such a distance."
(Reported by Muslim)
Ibn 'Abdul-Bar said: "The Messenger of Allah ﷺ meant: women who wear light clothes, which outline the body instead of covering it, they are certainly dressed (linguistically speaking), but they are undressed in reality."
Umm Alqama bin Abu Alqama said: "I saw Hafsa bint Abdul Rahman bin Abu Bakr entering Aisha's house, and she (Hafsa) was wearing a thin, transparent veil. Aisha then tore it and said to her: "Do you not know what Allah has revealed in Surah Al-Qaeda?!" She then asked for another veil to be brought to her."
(Reported by Ibn Sa'd and it is valid as an argument)
And we can understand from the words of 'Aisha: "Do you not know what Allah has revealed in the Surah: The Light?!"
That the one who wears a transparent veil is not considered to be veiled and that she will not have put into practice the order of the word of Allah in Surah Al-Lumbi, verse 31: "and let them draw their veil over their breasts"
And this is clear.
Hisham ibn 'Urwa reported: "Al-Mundhir ibn Zubayr returned from Iraq and sent Asma bint Abu Bakr (his mother) a thin garment from Marw. This was after she had become blind. He said: "She touched the garment with her hands and then said: 'Uffin, give him back this garment!' He said: It was difficult for him and he said: 'O mother! It is not transparent.' She then said: 'It may not be transparent but it outlines the body.'"
(Reported by Ibn Sa'd with an authentic chain of narrators up to Al Mundhir)
'Abdullah ibn Abu Salma reported: "That 'Umar ibn al-Khattab dressed people in al-qubatiy (a thin, white garment). He then said: "Do not let your wives wear this garment." Then a man said: "O Commander of the Faithful! I made my wife wear it, then I stood in front of her and behind her at home, and I saw that it was not transparent." 'Umar said: "It is not transparent, but it outlines the body."
(Reported by Al Bayhaqi who judged him detached (moursal). But this man (narrator) is sure)
From this athar and the one before it we can conclude that in their time it was not permissible to wear a transparent or body-defining garment and that the transparent one was worse than the body-defining one.
This is why Aisha said: "The veil is what covers the body and the hair."
(Al-Bayhaqi quoted him as suspended (mu'allaq)
And this is why the Scholars said: It is necessary to cover the nudity so that the veil does not outline the body and this, by wearing a thick garment because it is not permissible to veil oneself with a [thin] garment which on the other hand outlines the body and therefore, it will not be considered as being veiled.
• MAKE SURE IT IS VERY WIDE AND NOT TIGHT
Because the purpose of this garment is (precisely) not to create discord, and this is only possible if it is very loose.
For if it is tight, it may veil [the person's color] but will outline his body or certain parts of his body; which men will imagine. And in this, there is a great evil that cannot be ignored, it is therefore obligatory that the garment be very loose.
Usama bin Zayd said: "The Messenger of Allah ﷺ dressed me in a thick qutbiya that Dahya al Kalbi had given him. I had made my wife wear it. He ﷺ said to me: "Why don't you wear your qutbiyya?" I said to him: "I have made my wife wear it." He ﷺ said to me: "Order her to put another garment underneath, for I am afraid that it will outline her body."
(Reported by Daha Al Maqdissi in: “AlHadith Al Moukhtara”, Ahmad and Al Bayhaqi with a good chain of narrators)
The Messenger of Allah ﷺ ordered the woman to wear a garment under her qutbiyya so that it does not outline her body.
This order proves that it is an obligation as it is known in al ussoul.
This is why Al-Shawkani said while explaining this hadith: "This hadith proves that the woman must cover her body with a garment that does not outline it, and this is a condition for those who wish to cover their nudity ('awra) and he ﷺ ordered to put another garment under the qibati because it is a [fine] garment that does not cover the body from view, but certainly it outlines it."
• THAT IT IS NOT PERFUMED
There are several hadiths prohibiting women from wearing perfume when leaving their homes. Here are some authentic hadiths on this subject:
1• Abu Musa al-Ash'ari reported that the Messenger of Allah ﷺ said: "Any woman who puts on perfume and then leaves her house passing by a group of people so that they can smell her perfume is a fornicator."
(Reported by Nassai. Abu Dawood. Tirmidhi who said: "good-valid-sure" (hassan sahih). Al Hakim said: "his chain of narrator is good and Al Dhahabi approved of it")
2• Zaynab Al Thaqafiyya reported that the Prophet ﷺ said: “If one of you comes to the mosque, she should not approach the perfume.”
(Reported by Muslim)
3• Musa ibn Yassar reported from Abu Hurayrah: "A woman passed by him, she had put on perfume. He said to her: "O Umm al Jabbar! Are you going to the mosque?" She replied: "Yes." - He said: "Is that why you put on perfume?" She replied: "Yes." - "Go back home and wash yourself!"
I heard the Messenger of Allah ﷺ say: "When a woman goes out to go to the mosque and she smells (of perfume), Allah will not accept her prayer unless she goes home and washes."
(Reported by Al Bayhaqi and others. Moreover, it is an authentic hadith)
The reason for its prohibition is clear, because it arouses desires. If it is forbidden for those who desire to go to the mosque, what will be the legal ruling on those who do so and go to the market, the alleys, and the main boulevards? There is no doubt that this is all the more forbidden and a greater sin.
Al-Haythami said in Al-Zawajir: "That a woman leaving her house perfumed and adorned is one of the major sins, even if her husband allows her to do so!"
• THAT IT DOES NOT LOOK LIKE MEN'S CLOTHES
For there have been several authentic hadiths reported where a woman who tries to resemble a man in her dress or otherwise is cursed. And here is what we know about this:
1• Abu Hurayrah said: "The Messenger of Allah ﷺ cursed the man who wears women's clothes and the woman who wears men's clothes."
(Reported by Abu Dawood, Ibn Majah and Al-Hakim who said: "It is authentic according to the standard of Muslim." It was approved by Al-Dhahabi and it is as they both said)
2• 'Abdullah bin 'Amr said: "I heard the Messenger of Allah ﷺ say: "They are not of us: Those among the women who try to resemble men and those among the men who try to resemble women."
(Reported by Ahmad, Abu Nu'aym and his chain of narrators is valid)
3• Ibn 'Abbas said: "The Prophet ﷺ cursed effeminate men and women who behave like men. He said: "Get them out of your houses."
He said: "The Prophet ﷺ brought out so-and-so and 'Umar brought out so-and-so."
(Reported by Al Bokhari)
And according to another variant: "The Messenger of Allah ﷺ cursed men who try to resemble women and women who try to resemble men."
(Reported by Muslim)
4• 'Abdullah bin 'Umar said: "The Messenger of Allah ﷺ said: "There are three categories of people who will not enter Paradise and whom Allah will not even look at on the Day of Resurrection: -The one who behaves badly towards his parents. -The woman who behaves like a man and tries to resemble them. -The one who has no jealousy."
(Reported by Nassai and Al Hakim who say: "Its chain of narration is authentic." And it was approved by Al Dhahabi)
5• Ibn Abu Malika [and his name is 'Abdullah bin 'Ubaydillah] said: "Aisha was asked: "Can a woman wear sandals or shoes?"
She then said: "The Messenger of Allah ﷺ cursed the woman who tries to resemble men."
(Reported by Abu Dawood and his narrators are reliable)
These hadiths are clear evidence of the prohibition of women trying to resemble men and of men trying to resemble women.
Whether it's in clothing or otherwise.
Except the first hadith mentioned which only speaks of clothing.
Al Dhahabi in his book: "The Great Sins" devoted a chapter to the subject of women who try to resemble men and men who try to resemble women.
He quoted some of the hadiths cited earlier and then said:
"The woman who wears men's clothes, that is to say: slits, or with narrow sleeves, imitates the clothes of men and is subject to the curse of Allah and His Messenger. It is incumbent upon her husband to forbid her from wearing such clothes, this in accordance with the word of Allah which says (close translation) : O you who have believed! Protect yourselves and your families from a Fire whose fuel will be people and stones, watched over by Angels, harsh, stern, never disobeying Allah in what He commands them, and doing strictly what they are commanded.
(Surah At-Tahrim Verse 6)
And to the saying of the Prophet ﷺ who said: "You are all shepherds and you are all responsible for your flock, man is a shepherd for his family and he will be responsible for them on the Day of Resurrection."
• THAT IT DOES NOT RESEMBLE THE CLOTHES OF NON-MUSLIMS
It has been decreed in Islamic legislation that it is not permissible for Muslims, men or women, to try to resemble the disbelievers in any way: in their worship, their festivals or their outward appearance.
This is a very important rule in Islamic legislation, which unfortunately has been neglected by many Muslims today. And even some who are engaged in preaching, this is due to ignorance, or due to the fact that they follow their passions, or because of their subjugation to the customs and habits of their time or by imitating Europe. So much so that it was the cause of the humiliation and weakness of Muslims, and their colonization.
(close translation): "Verily, Allah does not change the condition of a people, as long as they do not change what is in themselves. And when Allah wills to inflict harm on a people, none can repel it; they have no protector besides Him."
(Surah Ar-ra'd Verse 11) If only they knew...
It should be noted that the arguments for these very important rules are numerous in the Quran and the Sunnah. Ibn 'Umar said: The Messenger of Allah ﷺ said: "I have been sent between the end of time, so that Allah may be worshipped only without partners, and my sustenance is under the shadow of my spear. And humiliation and degradation are found in contradicting my orders, so whoever tries to resemble a group of people is one of them." (Reported by Ahmad with a good chain of narrators)
Ibn 'Amr said: "The Messenger of Allah ﷺ saw me wearing two safflower-dyed garments and said to me: "These are the garments of the disbelievers, do not wear them!"
(Reported by Muslim)
Ibn 'Umar reported: The Messenger of Allah ﷺ said: "Distinguish yourselves from the polytheists (mushrikin), grow your beards and trim your moustaches."
(Reported by Bukhari and Muslim)
Abu Hurayrah reported that the Messenger of Allah ﷺ said: "Trim your moustaches and grow beards and differentiate yourselves from the Mazdeans (Majors)."
(Reported by Muslim)
• THAT IT IS NOT A CONVENIENT GARMENT
Fashionable (famous) clothing: this is any clothing that one wears in order to be known by people, whether it is a luxury garment or an ugly garment that one wears in order to appear frugal or ostentatiously.
Al-Shawkani said: Ibn al-Atheer said: "Fame (al-Shuhra) is the act of showing off something. The aim is for the garment to have a reputation among people (e.g., by having a different color that attracts the attention of others (and this, to surprise and astonish them out of pride)."
According to the hadith of Ibn 'Umar who said: "The Messenger of Allah ﷺ said: "Whoever wears a garment that attracts attention (shuhra) in this worldly life, Allah will make him wear a garment of humiliation on the Day of Resurrection then (this garment) will burst into flames."
(Reported by Abu Dawood and Ibn Majah and its chain of narrators is authentic)
Al-Shawkani said: "This hadith proves the prohibition of wearing fashionable (renowned) clothing, but this hadith is not specific (to fashionable clothing). But it is the same for one who wears poor people's clothing in order to be seen by people and attract their attention."
And if one wears a garment for the purpose of being known by people, then there is no difference between one who wears a luxurious garment or a mediocre garment, a garment similar to or different from that of people, because the prohibition here is that it be worn for the purpose of being known by people.
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