Rulings on certain garments, such as the pantalon and the cap, which may fall under the category of imitating the disbelievers.

The Shaykh : As for clothing in relation to imitation, it varies in strength and weakness. For example, you know that the pantalon, which many Muslims today are afflicted with, is a garment of the disbelievers. However, the imitation in this garment is not as strong in its apparent nature as wearing a cap or a beret. This symbol, which is wearing a cap or a beret, is stronger in erasing the Muslim identity and imitating the disbeliever than wearing the pantalon. Both are undoubtedly imitation, but my intention in giving this example is to show how the types of imitation vary in strength and weakness.
The pantalon has another calamity besides the apparent imitation: it is tight and constricts the awrah (the part of the body that must be covered). It is disliked to pray in it with a prohibition-based dislike (makruh tahrimi) due to the tightness that constricts the buttocks or the thighs.
Do not understand from my words that when I said the phenomenon of imitating with the beret is stronger, I meant that wearing the pantalon is permissible. No, it is not permissible for two reasons:
First: it involves imitating the disbelievers.
Second: it constricts the awrah (the part of the body that must be covered), as we mentioned. But my point is that the strength of imitating with the beret is stronger than the pantalon, and the strength of imitating with the pantalon is stronger than imitating, for example, with a jacket or a short shirt or something similar.
The point is that a Muslim should avoid imitation in all its types and categories. However, the ruling varies and fluctuates between prohibition and dislike. There are other hadiths, or some of them, which contain: :
The prohibition here may be regarding the garment of that type which that Companion was wearing, either from the perspective of prohibiting imitation or from the perspective of opposing the polytheists. Here is a very important distinction from the legal perspective, and there is precision from the practical perspective. The prohibition of imitation, as we mentioned earlier, applies to clothing that is the custom of the disbelievers, their traditions, their habits, and their attire. It is not permissible for a Muslim to imitate those disbelievers.
As for opposing the disbelievers, its scope is much broader. This is because opposition may be in something they do not possess, do not fabricate, and do not artificially adopt. This is what the Prophet (peace and blessings be upon him) indicated in the hadith that al-Bukhari narrated in his *Sahih*, where he said (peace and blessings be upon him): :
This whiteness of gray hair is a decree of Allah (Mighty and Majestic) upon people, upon every individual when he reaches a certain age. There is no difference in this between a Muslim and a disbeliever, nor between a righteous Muslim and a wicked Muslim. Everyone who reaches the age of gray hair will grow gray, whether he wills it or not. Here is the Sunnah (the Prophet's way) of Allah in His creation: . The disbeliever grows gray just as the Muslim grows gray. If the Muslim grows gray, he resembles the disbeliever in appearance, but this is not of his making; rather, it is the work of the Creator (Blessed and Exalted is He). Nevertheless, he (peace and blessings be upon him) said: Oppose them and dye your hair: . So, in this, there is something added to the command beyond the issue of imitation. The Muslim is commanded not to imitate the disbeliever in what is of his making and in what is of his acquisition. However, his command (peace and blessings be upon him) to oppose the disbelievers also includes what is not of their making, such as the gray hair that Allah (Mighty and Majestic) decreed upon humans. The Prophet (peace and blessings be upon him) commanded the gray-haired Muslim to intentionally oppose the disbeliever by dyeing his hair, because the disbelievers do not dye their hair. If we understand the meaning of imitation and the meaning of opposition, we arrive at a decisive conclusion, which is:
"A Muslim must maintain his distinctiveness, his style, and his Muslim identity. It is not permissible for him to adorn himself with the attire of the disbelievers, whether this adornment is strongly similar or weakly similar, for every degree has its ruling."