As agreed by the scholars and proven in the statements of the Prophet (SAW) and His Companions (RU), the meaning of the Quranic Arabic word Izaar includes any type of lower garment. Whether the lower garment is a loincloth, shulwar, pant, thobe, or anything with a hem that could hang past the ankles, it is included in the meaning of the Quranic Arabic word Izaar.
The entire matter of pants being raised or not is a latter development and one that causes much consternation to many Muslims these days who have been born and bred and who are surrounded by western culture and the latest styles and do not see or understand the rulings and virtues or wisdoms in the hadeeth and in some cases call the hadeeth into question.
Many Muslims simply wouldn't be caught dead in a thobe. Others cannot overcome their pride and discomfort of looking out of place or wearing "high-waters". We have to realize that some people simply will not do it or see it as necessary. It reaches that point because those who see the rejection or hesitation of adoption of these practices as a rejection of the hadeeth that they view clearly instructions doing that practice while those on the other side are often offended that their understanding or commitment to Islam is put into question. May Allah give us knowledge and patience Ameen.
Muslims indeed should refer directly to the evidences in Arabic and to the statements of the great scholars on the issue in preference to the modern day scholars coming out of countries where isbaal (wearing the clothing below the ankles is common), starting with the clear statements of the Prophet (SAW) himself, then the understanding of the companions (RU) - look especially at the last words of the great khaleefah Umar Ibnul-Khataab (RA) who bothered to advise a youth while he was on his deathbed to raise his garment! The word thobe can refer to clothing in general and it indeed refers to the long shirt worn nowadays by Muslims as well as any garment.
Izaar is often translated as loincloth. Muslims who believe otherwise need to bring specific evidence to support that the warning against dragging one's garment or wearing it below the ankle's for men is not a general one. Such proof does not exist and the arguments are almost always speculative and interpretations.
Nevertheless, many argue about the matter over and over again, but the evidence is there and you can refer to our article at http://alharamain.org/english/newsletter/issue38/fatwaa.htm. A follow-up question and answer to the above article is as below.
There is even an article I published by a sister who admonishes the brothers on the matter. You can read that at http://alharamain.org/english/newsletter/issue30/sisterspens30.htm
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QUESTION: Assalamu alaikum, I've a few questions regarding this article (ref. Issue 38, Fataawaa: The Islaamic Ruling Regarding Long Hems in Men's Clothing By: Shaykh Muhammad bin Saalih Al-'Uthaymeen (ra). When the Prophet (SAW) told Abu-Bakr (RA) that he's lengthening his clothes below ankle not because of pride than it means it's allowed irrespective of Abu-Bakr's (RA) cautions in his clothes. If the Prophet (SAW) allowed him because his pure intention wasn't pride then it should be so for others as well. In tradition when the Prophet (SAW) said this Abu-Bakr (RA) said: but my clothes are longer than that O Prophet (SAW). And Prophet (SAW) answered him by saying you're not one of them! Meaning you're not the one who does this out of pride. But it can be the sign of one's humbleness too...how can such people be punished by Allah (SWT) who had no intention of pride etc.??? waiting for reply... jasakall-khair.
ANSWER: As-Salaamu 'Alaikum, Thank you for your inquiry. Basically one should take note of the fact that although Abu Bakr (RA) was told he was not one who did so out of pride did not mean that it is okay to do so. His dragging of the thobe was unintentional and therefore overlooked. He was not however, seeking a way out of raising his thobe but was in fact afraid of being punished even though his lowered thobe was not his fault. That is a greatly different attitude and approach from one knowing the order of the Prophet (SAW) and not attempting to adhere to his order.
Scholars point out that for someone to know the order of the Prophet (SAW) and yet deliberately do otherwise is a type of pride and arrogance although they claim humility because the essence of submission as a Muslim is to comply with the order of Allah and His Prophet (SAW) and struggle against one's desires or those of others.
May Allah give us all strength to adhere to His orders and forgive us for our shortcomings and allow us to be tolerant of one another's weaknesses, Ameen.
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