ما حكم الصلاة باللباس الأحمر الشيخ فركوس
الفتوى رقم: ٢
الصنف: فتاوى الصلاة - أحكام الصلاة
السؤال:
ما حكمُ الصلاةِ باللباسِ الأحمرِ؟ وجزاكم الله خيرًا.
الجواب:
الحمدُ لله ربِّ العالمين، والصلاة والسلام على مَن أرسله اللهُ رحمةً للعالمين، وعلى آله وصحبه وإخوانه إلى يوم الدين، أمَّا بعد:
فمسألةُ لُبْسِ الأَحْمَرِ في الصلاةِ راجعةٌ ـ في الأصل ـ إلى حُكْمِ لُبْسِ الأحمر، وما عليه المالكيةُ والشافعيةُ وغيرُهم الجوازُ مُطلقًا؛ لحديثِ البراءِ بنِ عازبٍ رضي الله عنهما قال: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرْبُوعًا، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، لَهُ شَعَرٌ يَبْلُغُ شَحْمَةَ أُذُنِهِ، رَأَيْتُهُ فِي حُلَّةٍ حَمْرَاءَ، لَمْ أَرَ شَيْئًا قَطُّ أَحْسَنَ مِنْهُ»(١-[رواه البخاريُّ في «المناقب» بابُ صفة النبيِّ صلَّى الله عليه وسلَّم (٣٥٥١)، ومسلمٌ في «الفضائل» (٢٣٣٧)، مِن حديث البَراء بنِ عازبٍ رضي الله عنهما.])، ولحديثِ أبي جُحَيْفَةَ رضي الله عنه: أنَّهُ رَأَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «خَرَجَ فِي حُلَّةٍ حَمْرَاءَ مُشَمِّرًا، فَصَلَّى إِلَى العَنَزَةِ بِالنَّاسِ رَكْعَتَيْنِ»(٢-[رواه البخاريُّ في «الصلاة» باب الصلاة في الثوب الأحمر (٣٧٦)، ومسلمٌ في «الصلاة» (٥٠٣)، مِن حديث أبي جُحَيْفَة رضي الله عنه.])، ولحديثِ عامرٍ الْمُزَنِيِّ رضي الله عنه بإسنادٍ فيه اختلافٌ قال: «رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنًى يَخْطُبُ عَلَى بَغْلَةٍ وَعَلَيْهِ بُرْدٌ أَحْمَرُ»(٣-[أخرجه أبو داود في «اللباس» باب الرخصة في الحمرة (٤٠٧٣) مِن حديث عامرٍ المُزَنيِّ رضي الله عنه. وقال الألبانيُّ في «صحيح أبي داود» (٤٠٧٣): «صحيحٌ».]).
وفي المسألةِ أدلَّةٌ مانعةٌ مِنْ لُبْسِ الأحمرِ، غايةُ ما فيها ـ إِنْ صحَّتْ ـ أنها تُفيدُ الكراهةَ دون التحريمِ، وهي ـ في حقيقتها ـ غيرُ صالحةٍ للاحتجاجِ لِمَا في أسانيدِها مِنَ مَقالٍ، فضلًا عن مُعارَضتِها للأحاديثِ الصحيحةِ الثابتة، وما صحَّ مِن هذه الأحاديثِ فهو قابلٌ للتأويلِ.
لذلك، يمكن تعليلُ النهيِ عن لُبْسِ الأحمرِ بالتعليلاتِ التالية، وكُلُّها لا تخلو مِنْ نظرٍ:
ـ فإذا علَّلْنا المنعَ بأنَّ الحمرةَ هي حِبُّ الشيطانِ وزينتُه لِمَا وَرَدَ في البابِ مِن أحاديثَ ـ لو صحَّتْ ـ فقَدْ لَبِسَ النبيُّ صلَّى اللهُ عليه وسَلَّم الحُلَّةَ الحمراءَ في غيرِ مرَّةٍ؛ فيَبْعُدُ منه أَنْ يَلْبَسَ ما حذَّرَنا مِن لُبْسِه. ولا يمكن التذرُّعُ بعدمِ تَعارُضِ الخاصِّ مِنَ القولِ مع فِعْلِه؛ لأنَّ العلَّةَ المذكورةَ مُشْعِرَةٌ بعدمِ الاختصاص، بلِ النبيُّ صلَّى الله عليه وآلِه وسلَّم أحَقُّ الناسِ بتجنُّبِ ما يُلابِسُه الشيطانُ، بناءً على أنَّ الأصلَ أنَّ: «مَا يَثْبُتُ لِأُمَّتِهِ فَيَثْبُتُ لَهُ مَا لَمْ يَرِدْ دَلِيلٌ خَاصٌّ بِهِ»، ولا خصوصَ يُصاحِبُه.
ـ وإذا علَّلْنا النهيَ بمنعِ التشبُّهِ بالكُفَّارِ لِما رواهُ مسلمٌ مِن حديثِ عبدِ اللهِ بنِ عمرٍو قال: «رَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَيَّ ثَوْبَيْنِ مُعَصْفَرَيْنِ فَقَالَ: «إِنَّ هَذِهِ مِنْ ثِيَابِ الكُفَّارِ فَلَا تَلْبَسْهَا»»(٤-[رواهُ مسلمٌ في «اللباس والزينة» (٢٠٧٧) مِن حديث عبد الله بنِ عمرٍو رضي الله عنهما.])؛ فإنَّ النهيَ يَتوجَّهُ إلى نوعٍ خاصٍّ مِن الحمرةِ وهي الحمرةُ الحاصلةُ عن صِباغِ العُصْفُرِ على ما قرَّره ابنُ القيِّمِ ـ رحمه الله ـ جمعًا بينه وبين ما ثَبَتَ في الصحيحين مِنْ أَنَّهُ صلَّى اللهُ عليه وسلَّم كَانَ يَلْبَسُ حُلَّةً حَمْرَاءَ(٥-[كما سَبَقَ في حديث البَراء بنِ عازبٍ، وحديثِ أبي جُحَيْفةَ رضي الله عنهم، (هامش: ١، ٢).]).
وبنفسِ التوجيهِ يُجَابُ على ما ثَبَتَ مِنَ النهيِ عنِ المَيَاثِرِ(٦-[المَياثِر: جمعُ مِيثَرَةٍ مِن الوَثارة، قال ابنُ الأثير في «النهاية» (٥/ ١٥٠): «يقال: وَثُرَ وَثارةً فهو وثيرٌ، أي: وطيءٌ ليِّنٌ، وأصلُها: مِوْثَرةٌ؛ فقُلِبَتِ الواوُ ياءً لكسرةِ الميم، وهي مِن مَراكِبِ العَجَم، تُعْمَلُ مِن حريرٍ أو دِيباجٍ».]) الحُمْرِ(٧-[انظر الحديث الذي رواهُ البخاريُّ في «اللباس» باب المِيثَرَةِ الحمراء (٥٨٤٩) مِن حديث البَراء بنِ عازبٍ رضي الله عنهما.])؛ فإنَّ غايةَ ما تدلُّ عليه تحريمُ المِيثَرةِ الحمراءِ، قال أبو عُبَيْدٍ: «وأمَّا المَياثِرُ الحُمْرُ التي جاء فيها النهيُ فإنها كانَتْ مِن مَراكِبِ الأعاجم مِن ديباجٍ أو حريرٍ»(٨-[«غريب الحديث» للقاسم بنِ سلَّام (١/ ٢٢٨)، وانظر: «الصِّحاح» للجوهري (٢/ ٨٤٤).])، وقال ابنُ الأثير: «ويدخل فيه مَياثِرُ السُّرُوج؛ لأنَّ النهي يَشْمَلُ كُلَّ مِيثَرَةٍ حَمْرَاءَ، سواءٌ كانَتْ على رَحْلٍ أو سَرْجٍ»(٩-[«النهاية» لابن الأثير (٥/ ١٥١).]).
قلت: وليس فيه ما يدلُّ على تحريمِ ما عَدَاها مع ما ثَبَتَ مِنْ لُبْسِه صلَّى الله عليه وسلَّم للحُلَّةِ الحمراءِ مرَّاتٍ.
ـ وإذا علَّلْنا النهيَ عن لُبْسِ الأحمرِ لأجلِ التشبُّهِ بالنساءِ لكونِه مِنْ زينتِهنَّ أو مِنْ أجلِ الشهرةِ وخَرْمِ المروءةِ؛ فإنَّ النهيَ ـ كما لا يخفى ـ غيرُ واقعٍ على ذاتِ الحمرةِ بل على غيرِها، ويُعارِضُ ذلك ـ أيضًا ـ لُبْسُ النبيِّ صلَّى الله عليه وسلَّم لها ـ كما تَقَدَّم ـ.
ـ أمَّا ما قرَّره ابنُ القيِّمِ ـ جمعًا بين الأحاديثِ ـ مِنْ أنَّ الحُلَّةَ الحمراءَ بُرْدانِ يمانيَّان منسوجان بخطوطٍ حُمْرٍ وسُودٍ، فإنَّ هذا الجمعَ يَفْتقرُ إلى دليلٍ؛ لِما عُلِمَ أنَّ الصحابيَّ ـ وهو مِنْ أهلِ اللغةِ واللسانِ ـ قد وَصَفَها بأنها حمراءُ؛ فينبغي حَمْلُها على الأحمرِ البَحْت؛ لأنه هو المعنى الحقيقيُّ لها، وحَمْلُ مَقالةِ ذلك الصحابيِّ على لغةِ قومِه آكَدُ، و«لَا يُصَارُ إِلَى المَعْنَى غَيْرِ الحَقِيقِيِّ إِلَّا بِدَلِيلٍ صَارِفٍ»(١٠-[انظر: «نيل الأوطار» للشوكاني (٢/ ١١٤).]) على ما هو مقرَّرٌ في موضعِه.
لذلك ينبغي استصحابُ الإباحةِ العقليةِ المقوَّاةِ بأفعالِه صلَّى اللهُ عليه وسلَّم الثابتةِ المُجيزةِ للُبْسِه لها لا سيَّما وقد ثَبَتَ لُبْسُ النبيِّ صلَّى الله عليه وسلَّم لذلك بعد حَجَّةِ الوداعِ التي لم يَلْبَثْ ـ بعدها ـ سوى أيَّامٍ يسيرةٍ.
وهذا الرأيُ ذَهَبَ إليه جمعٌ مِنَ الصحابةِ والتابعين، وبه قال المالكيةُ والشافعيةُ ـ على ما قدَّمْنا ـ وارتضاهُ الشوكانيُّ ـ رحمه الله ـ بقوله: «والحقُّ أَنْ يَتوجَّهَ النهيُ عن المُعَصْفَرِ إلى نوعٍ خاصٍّ مِن الأحمرِ وهو المصبوغُ بالعُصْفُرِ؛ لأنَّ العُصْفُرَ يُصْبَغُ صِباغًا أَحْمَرَ؛ فما كان مِن الأحمر مصبوغًا بالعُصْفُرِ فالنهيُ مُتوجِّهٌ إليه، وما كان مِن الأحمر غيرَ مصبوغٍ بالعُصْفُرِ فلُبْسُه جائزٌ»(١١-[«السيل الجرَّار» للشوكاني (١٠٢)، وانظر: «نيل الأوطار» للشوكاني (٢/ ١١٤).]).
فإِنِ استقرَّ الحكمُ على هذا فإنَّ الصلاةَ باللباسِ الأحمرِ صحيحةٌ مِنْ غيرِ كراهيةٍ.
والعلمُ عند الله تعالى، وآخِرُ دعوانا أنِ الحمدُ لله ربِّ العالمين، وصلَّى الله على نبيِّنا محمَّدٍ وعلى آله وصحبه وإخوانه إلى يوم الدين، وسلَّم تسليمًا.
الجزائر في: ١٥ ذو الحجَّة ١٤١٧ﻫ
الموافق ﻟ: ٢٢ أفريل ١٩٩٧م
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The ruling concerning praying in a red garment
The question:
What is the ruling concerning praying in a red garment?
The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
Concerning your question about wearing a red garment during a prayer, this question depends first on the ruling regarding wearing a red garment. The Maliki and Shafi`i schools and some scholars consider it absolutely permissible to wear a red garment, in accordance with the hadith of Al-Barâ' Ibn `Âzib who said: “The Prophet صلَّى الله عليه وسلَّم was of moderate height, having broad shoulders, and (long) hair reaching his earlobes. Once I saw him, wearing a red cloak, and I had never seen anyone more handsome than him”(1-[Reported by Al-Bukhâri, chapter of “Virtues” (hadith 3551), Muslim, chapter of “The merits” (hadith 6210), An-Nassâ'i, chapter of “Adornment” (hadith 5249), Ibn Hibbân, chapter of “History” concerning the description of the Prophet صلَّى الله عليه وسلَّم and information about him, and Ahmad (hadith 18971) from the hadith of Al-Barâ' Ibn `Âzib رضي الله عنه.]). And according to the hadith of Abu Juhayfa in Sahih Al-Bukhâri and others, he said that “He saw the Prophet صلَّى الله عليه وسلَّم coming out tucking up his red cloak and led the people in a prayer of two Rak`as”(2-[Reported by Al-Bukhâri, chapter of “Prayer” (hadith 376), Muslim, chapter of “Prayer” (hadith 503) and Abu Dâwûd, chapter of “Prayer” (hadith 520), from the hadith of Abu Juhayfa رضي الله عنه.]). In Sunan Abu Dâwûd, the hadith of `Âmir Al-Muzani with a chain of narrators upon which there is difference (among scholars of hadith) he said: “I saw the Prophet صلَّى الله عليه وسلَّم at Mina giving sermon on a mule and wearing a red garment”(3-[Reported by Abu Dâwûd, chapter of “Clothes” concerning the permissibility of wearing a red garment (hadith 4073) from the hadith of `Âmir Al-Muzani رضي الله عنه. Al-Albâni said in “Sahîh Abou Dâwûd” about the (hadith 4073): that it is an “Authentic hadith”.]).
This been said, there are arguments which forbid to wear a red garment. They only indicate, if they are correct, that it is detestable but not forbidden, so what to say that they are not valid to be taken as arguments because their chains of narration are uncertain? In addition, they are opposed by authentic and evident hadiths. Besides, the hadiths which are authentic are capable of being interpreted differently.
Hereupon, we can explain the prohibition from wearing a red garment by these arguments which are all questionable:
- If we explain the prohibition by the fact that the red is the color liked by Satan and by which he beautifies himself, by using as arguments reported hadiths in this subject; these hadiths, if they were authentic, (are opposed by the fact that) the Prophet صلَّى الله عليه وسلَّم wore a red cloak several times. Thus, it will be improbable that the Prophet صلَّى الله عليه وسلَّم wears something he forbade us to wear. Moreover, we cannot take as argument the fact that there is no contradiction between the speech and act of the Prophet صلَّى الله عليه وسلَّم, as the mentioned reason indicates that there is no specificity, on the contrary, the Prophet صلَّى الله عليه وسلَّم is the one who is the most entitled to avoid what Satan wears, taking into consideration the rule that : “What is established for the Prophet’s صلَّى الله عليه وسلَّم nation is also applied for him, until there is something that indicates its specificity to him صلَّى الله عليه وسلَّم” and in this case there is no specificity.
- If we explain the prohibition by the fact that it is forbidden to copy the disbelievers in accordance with what is reported by Muslim from the hadith of `Abd Allah Ibn `Amr who said: the Prophet صلَّى الله عليه وسلَّم saw me wearing two garments dyed with safflower. Upon this, he صلَّى الله عليه وسلَّم said: “Those are the garments (worn by) the unbelievers, so do not wear them”(4-[Reported by Muslim, chapter of “Clothes and adornment” (hadith 2077), from the hadith of `Abd Allâh Ibn `Umar رضي الله عنهما.]). The interdiction concerns a specific kind of red which is the red resulted from the dye of safflower, as it is established by Ibn Al-Qayyim who reconciled between this and what was reported in the two Sahîh (Al-Bukâri and Muslim), “that the Prophet صلَّى الله عليه وسلَّم used to wear a red cloak”(5-[reviously mentioned from the hadith of Al-Barâ' Ibn `Âzib and the hadith of Abou Juhayfa رضي الله عنهما.]).
With the same arguments, we can answer what is authentically reported in “Sahîh Al Bukhâri” and other books about the prohibition to use the red silken cushion (put on the saddles)(6-[Reported by Al-Bukhâri from the hadith of Al-Barâ' Ibn `Âzib رضي الله عنه: chapter of “Clothes” concerning wearing Al-Qassiy (hadith 5500) and An-Nassâ'i from the hadith of `Ali رضي الله عنه: chapter of “Adornment” concerning gold ring (hadith 5182).]). These hadiths indicate only that it is forbidden to use the red silken cushion, and there is nothing indicating the prohibition of other things, taking into consideration the fact that the Prophet صلَّى الله عليه وسلَّم used to wear a red cloak several times, as it is established.
- If we explain the prohibition from wearing red because it is an imitation of women as it is of their adornments, or because it is a garment for gaining fame and because it indicates lack of virility, the prohibition –as it is evident- is not because of the redness itself, but for other reasons, and this is opposed by the Prophet’s صلَّى الله عليه وسلَّم wearing red.
- As for what is established by Ibn Al-Qayyim – by reconciling the hadiths that the red cloak is from two Yemeni garments woven with red and black strips, this reconciliation lacks proof, as the Sahâbi (companion of the Prophet صلَّى الله عليه وسلَّم) is one who knows perfectly the Arabic language, and he described it as being red, so it should be understood as described (pure red) only, because it is the real meaning of this word, and explaining the speech of the Sahâbi by what it means in the language of his people is sounder and more correct, and “we should not interpret figuratively unless there is a proof that makes us do so”, as it is established in books dealing with such issues.
For this reason, we should take into consideration the fact that, in principle it is permissible to wear red. This is supported by the established deeds of the Prophet صلَّى اللهُ عليه وسلَّم that indicate the permissibility of wearing red, especially if we know that it is established that the Prophet صلَّى الله عليه وسلَّم wore red after Hajjat Al-Wadâ`(7-[The last Hajj of the Prophet صلَّى الله عليه وسلَّم the year before he died. Translator’s note.]) (The Farewell Hajj) after which he did not live but only few days.
This opinion is the choice of a group of Companions and Tâbi`ûn (Successors), it is also the opinion of the Malikis and Shâfi`is as we mentioned before, it is also the view of Ash-Shawkâni. So, if this ruling is established, praying in a red garment is valid without any undesirability.
The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet صلَّى الله عليه وسلَّم, his Family, his Companions and Brothers till the Day of Resurrection.
The question:
What is the ruling concerning praying in a red garment?
The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
Concerning your question about wearing a red garment during a prayer, this question depends first on the ruling regarding wearing a red garment. The Maliki and Shafi`i schools and some scholars consider it absolutely permissible to wear a red garment, in accordance with the hadith of Al-Barâ' Ibn `Âzib who said: “The Prophet صلَّى الله عليه وسلَّم was of moderate height, having broad shoulders, and (long) hair reaching his earlobes. Once I saw him, wearing a red cloak, and I had never seen anyone more handsome than him”(1-[Reported by Al-Bukhâri, chapter of “Virtues” (hadith 3551), Muslim, chapter of “The merits” (hadith 6210), An-Nassâ'i, chapter of “Adornment” (hadith 5249), Ibn Hibbân, chapter of “History” concerning the description of the Prophet صلَّى الله عليه وسلَّم and information about him, and Ahmad (hadith 18971) from the hadith of Al-Barâ' Ibn `Âzib رضي الله عنه.]). And according to the hadith of Abu Juhayfa in Sahih Al-Bukhâri and others, he said that “He saw the Prophet صلَّى الله عليه وسلَّم coming out tucking up his red cloak and led the people in a prayer of two Rak`as”(2-[Reported by Al-Bukhâri, chapter of “Prayer” (hadith 376), Muslim, chapter of “Prayer” (hadith 503) and Abu Dâwûd, chapter of “Prayer” (hadith 520), from the hadith of Abu Juhayfa رضي الله عنه.]). In Sunan Abu Dâwûd, the hadith of `Âmir Al-Muzani with a chain of narrators upon which there is difference (among scholars of hadith) he said: “I saw the Prophet صلَّى الله عليه وسلَّم at Mina giving sermon on a mule and wearing a red garment”(3-[Reported by Abu Dâwûd, chapter of “Clothes” concerning the permissibility of wearing a red garment (hadith 4073) from the hadith of `Âmir Al-Muzani رضي الله عنه. Al-Albâni said in “Sahîh Abou Dâwûd” about the (hadith 4073): that it is an “Authentic hadith”.]).
This been said, there are arguments which forbid to wear a red garment. They only indicate, if they are correct, that it is detestable but not forbidden, so what to say that they are not valid to be taken as arguments because their chains of narration are uncertain? In addition, they are opposed by authentic and evident hadiths. Besides, the hadiths which are authentic are capable of being interpreted differently.
Hereupon, we can explain the prohibition from wearing a red garment by these arguments which are all questionable:
- If we explain the prohibition by the fact that the red is the color liked by Satan and by which he beautifies himself, by using as arguments reported hadiths in this subject; these hadiths, if they were authentic, (are opposed by the fact that) the Prophet صلَّى الله عليه وسلَّم wore a red cloak several times. Thus, it will be improbable that the Prophet صلَّى الله عليه وسلَّم wears something he forbade us to wear. Moreover, we cannot take as argument the fact that there is no contradiction between the speech and act of the Prophet صلَّى الله عليه وسلَّم, as the mentioned reason indicates that there is no specificity, on the contrary, the Prophet صلَّى الله عليه وسلَّم is the one who is the most entitled to avoid what Satan wears, taking into consideration the rule that : “What is established for the Prophet’s صلَّى الله عليه وسلَّم nation is also applied for him, until there is something that indicates its specificity to him صلَّى الله عليه وسلَّم” and in this case there is no specificity.
- If we explain the prohibition by the fact that it is forbidden to copy the disbelievers in accordance with what is reported by Muslim from the hadith of `Abd Allah Ibn `Amr who said: the Prophet صلَّى الله عليه وسلَّم saw me wearing two garments dyed with safflower. Upon this, he صلَّى الله عليه وسلَّم said: “Those are the garments (worn by) the unbelievers, so do not wear them”(4-[Reported by Muslim, chapter of “Clothes and adornment” (hadith 2077), from the hadith of `Abd Allâh Ibn `Umar رضي الله عنهما.]). The interdiction concerns a specific kind of red which is the red resulted from the dye of safflower, as it is established by Ibn Al-Qayyim who reconciled between this and what was reported in the two Sahîh (Al-Bukâri and Muslim), “that the Prophet صلَّى الله عليه وسلَّم used to wear a red cloak”(5-[reviously mentioned from the hadith of Al-Barâ' Ibn `Âzib and the hadith of Abou Juhayfa رضي الله عنهما.]).
With the same arguments, we can answer what is authentically reported in “Sahîh Al Bukhâri” and other books about the prohibition to use the red silken cushion (put on the saddles)(6-[Reported by Al-Bukhâri from the hadith of Al-Barâ' Ibn `Âzib رضي الله عنه: chapter of “Clothes” concerning wearing Al-Qassiy (hadith 5500) and An-Nassâ'i from the hadith of `Ali رضي الله عنه: chapter of “Adornment” concerning gold ring (hadith 5182).]). These hadiths indicate only that it is forbidden to use the red silken cushion, and there is nothing indicating the prohibition of other things, taking into consideration the fact that the Prophet صلَّى الله عليه وسلَّم used to wear a red cloak several times, as it is established.
- If we explain the prohibition from wearing red because it is an imitation of women as it is of their adornments, or because it is a garment for gaining fame and because it indicates lack of virility, the prohibition –as it is evident- is not because of the redness itself, but for other reasons, and this is opposed by the Prophet’s صلَّى الله عليه وسلَّم wearing red.
- As for what is established by Ibn Al-Qayyim – by reconciling the hadiths that the red cloak is from two Yemeni garments woven with red and black strips, this reconciliation lacks proof, as the Sahâbi (companion of the Prophet صلَّى الله عليه وسلَّم) is one who knows perfectly the Arabic language, and he described it as being red, so it should be understood as described (pure red) only, because it is the real meaning of this word, and explaining the speech of the Sahâbi by what it means in the language of his people is sounder and more correct, and “we should not interpret figuratively unless there is a proof that makes us do so”, as it is established in books dealing with such issues.
For this reason, we should take into consideration the fact that, in principle it is permissible to wear red. This is supported by the established deeds of the Prophet صلَّى اللهُ عليه وسلَّم that indicate the permissibility of wearing red, especially if we know that it is established that the Prophet صلَّى الله عليه وسلَّم wore red after Hajjat Al-Wadâ`(7-[The last Hajj of the Prophet صلَّى الله عليه وسلَّم the year before he died. Translator’s note.]) (The Farewell Hajj) after which he did not live but only few days.
This opinion is the choice of a group of Companions and Tâbi`ûn (Successors), it is also the opinion of the Malikis and Shâfi`is as we mentioned before, it is also the view of Ash-Shawkâni. So, if this ruling is established, praying in a red garment is valid without any undesirability.
The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet صلَّى الله عليه وسلَّم, his Family, his Companions and Brothers till the Day of Resurrection.
سئل الشيخ ابن باز رحمه الله ما حكم لِبْس الأحمر الخالص؟
الجواب:
كره بعض أهل العلم الأحمر الخالص الذي ليس فيه خلط، وبعضهم لم يكرهه؛ لإطلاق الأحاديث الأخرى في لبس الأحمر والأسود، وبعضهم كره الذي مشوب بالحمرة جدًّا ليس فيه خلط؛ لأحاديث وردت في ذلك.
س: والصواب؟
الشيخ: الله أعلم، الذي يظهر أن لِبس الأحمر جائز؛ لأنها أصح، أحاديث لِبس الأحمر أصح وأثْبَت.
س: إذا كان الأحمر لباس شهرة؟
الشيخ: لباس الشهرة ما يجوز أحمر ولا أخضر ولا أسود ولا أبيض.
الجواب:
كره بعض أهل العلم الأحمر الخالص الذي ليس فيه خلط، وبعضهم لم يكرهه؛ لإطلاق الأحاديث الأخرى في لبس الأحمر والأسود، وبعضهم كره الذي مشوب بالحمرة جدًّا ليس فيه خلط؛ لأحاديث وردت في ذلك.
س: والصواب؟
الشيخ: الله أعلم، الذي يظهر أن لِبس الأحمر جائز؛ لأنها أصح، أحاديث لِبس الأحمر أصح وأثْبَت.
س: إذا كان الأحمر لباس شهرة؟
الشيخ: لباس الشهرة ما يجوز أحمر ولا أخضر ولا أسود ولا أبيض.
تنبيه:
باسم الله وبعد، نعلمكم باختصار أن عملنا هذا وبالله التوفيق على نشر تراث شيخنا الفاضل أبي عبد المعز محمد علي فركوس من دون تحريف ولا نقصان أو تزيف ولا بهتان ... نقلا من موقعه الرسمي حتى يكون هذا العمل احتياطا وتحسُّبا لأي طارئ ... أختم بالصلاة على نبينا محمد وعلى آله وصحبه وسلم وأسأل الله التوفيق والسداد والهدى والرشاد كما أسأله سبحانه إخلاص هذا العمل لوجه الكريم وأن ينفع به المسلمين والحمد لله رب العالمين.