How can one respond to the misconceptions raised about the ruling on Isbal (letting one's garment hang below the ankles), which include the following questions: Does the Prophet's not forbidding a man who let his garment hang low indicate that Isbal is merely disliked (makruh) and not prohibited (haram)? And does the action of some Companions and Tabi'in, such as Ibn Mas'ud and Ayyoub - may Allah be pleased with them - regarding Isbal, negate it being haram or a major sin? And is Isbal equivalent to drinking alcohol in being a major sin? And what is the extent of the validity of the statement that the majority opinion considers Isbal to be disliked? And does the stance of Omar ibn al-Khattab - may Allah be pleased with him - with the young man whose garment touched the ground, indicate that Isbal is not forbidden? And how can one reconcile the threat of hellfire for Isbal with the possibility of the one who practices Isbal being a martyr from the people of Paradise? And does the Hadith of Abu Bakr Al-Siddiq - may Allah be pleased with him - where the Prophet, peace and blessings be upon him, said to him: "You are not one of those who do it out of arrogance," limit the warning to those who practice Isbal out of arrogance?

To begin with, the issue of letting one’s garment hang below the ankles (isbal) is a matter of jurisprudential disagreement, and it is not permissible to condemn those who hold a differing opinion. What is disputed must be referred back to the Quran and Sunnah.

Regarding the presented misconceptions:

1. The first hadith about Ubaydah ibn Khalaf: Its chain of transmission is weak. Even if it were authentic, it provides no evidence for the opposing view; rather, it indicates the contrary. 2. The narrations from Ibn Mas'ud and Ayyub al-Sakhtiyani: The narration from Ibn Mas'ud does not indicate the permissibility of letting the garment hang below the ankles. It is interpreted as exceeding what is recommended. The Sunnah takes precedence over the statement of Ayyub al-Sakhtiyani. 3. Comparing isbal to drinking alcohol: The difference in the gravity of sins does not negate their prohibition. 4. The opinion of the majority (jumhur) regarding dislike (karahah): While true, the truth is derived from the Quran and Sunnah, not from the opinion of the majority. 5. Umar ibn al-Khattab's condemnation of the one who lets his garment hang low: This proves that isbal is an abominable act (munkar) in Islamic law, and it does not mean that it is merely disliked. 6. The virtue of the martyr: The virtue of the martyr does not contradict the punishment for one who lets his garment hang low, as the threat of punishment for a sin may be averted due to certain reasons. 7. The hadith of Abu Bakr al-Siddiq: This is not evidence for the opposing view, as Abu Bakr used to take care of his garment that would loosen, and the Prophet, peace be upon him, praised him.

The warning against isbal is not limited to the intention of arrogance (khuyala'). Isbal itself is forbidden, and a specific warning has been mentioned for those who drag their garments out of arrogance.