In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.

The reciter: In the name of Allah, the Most Gracious,
the Most Merciful. Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) quoted, in the context of the hadiths in the chapter on the length of the shirt, the sleeve, the lower garment, and the end of the turban: "From Abu Sa'id al-Khudri (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

The way for a believer to wear a lower garment is to have it halfway down his legs and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than the ankles is in Hell. On the day of Resurrection. Allah will not look at him who trails his lower garment conceitedly.

إزرة المسلم إلى نصف الساق ولا حرج أو لا جناح فيما بينه وبين الكعبين ما كان أسفل من الكعبين فهو في النار، ومن جر إزاره بطرا لم ينظر الله إليه

Sunan Abi Dawud 4093Sahih (Al-Albani)

Abu Dawud narrated it with a sound chain. And from Ibn 'Umar (may Allah be pleased with them both), he said: I passed by the Messenger of Allah (peace and blessings be upon him) and my lower garment was hanging loose, so he said:

Raise your lower garment, ‘Abdallah.

يا عبد الله ارفع إزارك

Mishkat al-Masabih 4368

I raised it, then he said:

Raise it more.

زد

I raised it more, and I have not stopped being careful about it since. Some of the people said: "To where?" He said: "To the middle of the shins." Muslim narrated it. And from him (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said:

Whoever arrogantly drags his garment, Allah will not look at him on the Day of Judgement.

من جر ثوبه خيلاء لم ينظر الله إليه يوم القيامة

Jami` at-Tirmidhi 1731Sahih (Darussalam)

Umm Salama said: "Then what do women do with the hems of their garments?" He said:

They let them hang down a hand's breadth.

يرخين شبرًا

She said: "Then their feet will be exposed." He said:

Let them lower them equal to arm's length but not more than that.

فيرخينه ذراعًا لا يزدن

Riyad as-Salihin 800

Abu Dawud and al-Tirmidhi narrated it, and al-Tirmidhi said: It is a good, authentic hadith".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
These are three hadiths that al-Nawawi (may Allah have mercy on him) cited in *Riyad al-Salihin* in the section on the etiquettes of clothing. Among them is the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) that the Prophet (peace and blessings be upon him and his family) said: The Prophet (peace and blessings be upon him) divided the length of the shirt into four categories. The first category: the recommended practice (sunnah) is to the middle of the shin. The second category: the dispensation (rukhsah), which is what descends from the middle of the shin to the ankle. The third category: a major sin from the major sins, which is what descends below the ankles, but it was not done out of arrogance. The fourth: what descends when one drags his garment out of arrogance or arrogance, which is more severe than the one before it. So the categories are four: a category that is the recommended practice, a category that is permissible, a category that is forbidden (haram) and indeed a major sin, but less than the one below it, and the fourth category: whoever drags it out of arrogance, then Allah the Exalted will not look at him. In this is evidence that whoever lowers his garment, whether it is a lower garment, a shirt, trousers, or a shawl, to below the ankles, he has committed a major sin, whether he did so out of arrogance or not, because the Prophet (peace and blessings be upon him) distinguished in this hadith between what was done out of arrogance and what was not. So the one who did it out of arrogance, Allah will not look at him on the Day of Resurrection. And if we combine this hadith with the previous hadith of Abu Dharr, we say that Allah will not look at him, nor speak to him, nor purify him, and he will have a painful punishment. As for what is below the ankles, he is punished with the Fire only, but the four punishments do not befall him, which are that Allah does not speak to him, does not look at him, does not purify him, and he has a painful punishment. Then he mentioned the hadith of Ibn 'Umar that the Prophet (peace and blessings be upon him and his family) ordered him to raise his lower garment, so he raised it, then he said: "Raise it more," then he said: "Raise it more," until a man said: "To where, O Messenger of Allah?" He said: Meaning, the increase is upward, not exceeding the middle of the shin from above, but from the middle of the shin to the ankle, all of this is permissible, and the higher it is to the middle of the shin, the better it is. As for the hadith of Umm Salama (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) granted women a dispensation to let the hems of their garments, meaning the bottom of their clothes, hang down a hand's breadth, she said: "Then their feet will be exposed." He said (peace and blessings be upon him): Because a woman's foot is a part of the body that must be covered ('awrah) when she appears before people and they see it, for that may lead to trial (fitnah). So if she lowers her garment and walks, she is covered. In this is evidence of the obligation to cover the face, because if the foot must be covered, and the trial in it is less than the trial in the face, then covering the face is even more necessary. It is not possible for the Shari'ah, which was sent down from a Wise and Knowing One, to say to women: cover your feet and do not cover your faces, because that is a contradiction. Rather, it is giving a ruling for one thing and withholding the ruling for something more important than it, and this is not conceivable in the just Shari'ah, which is the standard. For this reason, the most correct opinion among the scholars is that it is obligatory to cover the feet and not obligatory to cover the face and eyes; this is absolutely impossible. The correct opinion, in which we have no doubt, is that it is not permissible for a woman to expose her face except to her husband or her mahrams. And Allah knows best.