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Hadith on black clothes in Muharram

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Are there any hadith which permit or recommend the Shia men to wear black clothes during the first ten days of Muharram or on the day of Ashura? I understand that it is allowed to wear black Amama (turban) and Abaa (cloak) at all times. However, my question is regarding wearing black garments besides these e.g. shirts in the month of Muharram.

Did the Imams (as) encourage/suggest people to wear black clothes as a sign of mourning for Imam Hussain (as) during the month of Muharram? I am referring to the general Shia population who wear black shirts/pants exclusively in the month of Muharram. I am trying to understand if this practice is based on hadith and teachings of our Imams (as) or not.

Please kindly quote the hadith if you know.

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2 hours ago, shuaybi said:

Are there any hadith which permit or recommend the Shia men to wear black clothes during the first ten days of Muharram or on the day of Ashura? I understand that it is allowed to wear black Amama (turban) and Abaa (cloak) at all times. However, my question is regarding wearing black garments besides these e.g. shirts in the month of Muharram.

Did the Imams (as) encourage/suggest people to wear black clothes as a sign of mourning for Imam Hussain (as) during the month of Muharram? I am referring to the general Shia population who wear black shirts/pants exclusively in the month of Muharram. I am trying to understand if this practice is based on hadith and teachings of our Imams (as) or not.

Please kindly quote the hadith if you know.

An act under Islamic law is judged through two ways:

1. If it is permissible by Islamic law such as Quran and Hadith.

2. If it is prohibited by Islamic law such as Quran and Hadith.

However, if anything which is not prohibited by Islamic law sources such as Quran or Hadith are held as permissible. Now, show me any hadith which prohibits wearing black clothes for mourning ? 

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23 hours ago, shuaybi said:

I am trying to understand if this practice is based on hadith and teachings of our Imams (as) or not.

Does it require a hadith to register your protest on the crimes of Yazeed (Laeen)? 

Surah Al-Isra, Verse 33:
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا

And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
(English - Shakir)

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3 hours ago, shuaybi said:

Are there any hadith which permit or recommend the Shia men to wear black clothes during the first ten days of Muharram or on the day of Ashura? I understand that it is allowed to wear black Amama (turban) and Abaa (cloak) at all times. However, my question is regarding wearing black garments besides these e.g. shirts in the month of Muharram.

Did the Imams (as) encourage/suggest people to wear black clothes as a sign of mourning for Imam Hussain (as) during the month of Muharram? I am referring to the general Shia population who wear black shirts/pants exclusively in the month of Muharram. I am trying to understand if this practice is based on hadith and teachings of our Imams (as) or not.

Please kindly quote the hadith if you know.

Assalaamualeykum,

I have come across only one Mo'tabar hadeeth which talks about Black Clothes, I am quoting excerpt from long hadeeth.

فما زال صلوات الله عليه يدعو بهذا الدعاء وهو ساجد فلما انصرف قلت له جعلت فداك لو أن هذا الذي سمعته منك كان لمن ليعرف الله لظننت ان النار لا تطعم منه شيئا أبدا، والله لقد تمنيت ان كنت زرته ولم أحج فقال لي ما أقربك منه فما الذي يمنعك عن زيارته يا معاوية ولم تدع الحج ذلك، قلت جعلت فداك فلم أدر ان الامر يبلغ هذا، فقال يا معاوية ومن يدعو لزواره في السماء أكثر ممن يدعو لهم في الأرض لا تدعه لخوف من أد فمن تركه لخوف رأى من الحسرة ما يتمنى ان قبره كان بيده أما تحب ان يرى الله شخصك وسوادك ممن يدعو له رسول الله صلى الله عليه وآله أما تحب أن تكون غدا ممن تصافحه الملائكة؟ أما تحب أن تكون غدا فيمن رأى وليس عليه ذنب فتتبع؟ أما تحب أن تكون غدا فيمن يصافح رسول الله صلى الله عليه وآله؟
 

Mu'awiyah ibn Wahab continued: Imam (a.s) continued this supplication in prostration. When he finished, I said: "May I be sacrificed on you! I think that if this supplication is in favour of even those who don't know Allah, the Mighty and Sublime, I think that Hellfire will not touch them! By Allah! I wish I had gone to the Ziyarat (visiting) of Imam Hussain (a.s) instead of going to Hajj." Imam (a.s.) said, "You live so close. What prevents you from his Ziyarat? O Mu'awiyah! Don't forsake it?" I replied, "May I be sacrificed on you! I did not think that the issue would be beyond this ." The Imam (a.s.) said, "Mu'awiyah! Those who pray for the visitors of Imam Hussain (a.s) in the heavens are more than those who pray for them on earth. Do not let fear afflict you. For whom leaves (Ziyarat) for fear, will see much of regret, wishing for his grave (Imam Al-Hussain a.s) in front him. Do you not wish (love) for Allah to see your person and black clothes, whom the Messenger of Allah (s.a.w.a.s) prays for? Do you not love to be one of those whom tomorrow will shake hands with the angles? Do you not love to be one of those whom tomorrow will be seen without a sin being followed on? Do you not love to be ones of those whom tomorrow will shake the hands with the Messenger of Allah peace be upon him and his households?"

Source: Thāwāb 'al-Āmal by Shaykh Saduq, Vol 1, Pg 94.
Grading: 

  1. Shaykh Asif Muhsini said hadeeth has Mo'tabar Sanad in his Masharat Behar al-Anwaar, Vol 2, Pg 478.
  2. Allamah Majlisi-I said hadeeth is Saheeh in his Rawdah al-Muttaqīn, Vol 5, Pg 368.

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Thank you Br. Aquib. However the hadith you mentioned does not mention the month of Muharram. Does it imply that one should wear black clothes the entire time all through out the year? 

On the the other hand, there are many CLEAR hadith that prohibit us from wearing black dress. None of these hadith make ANY exception for the month of Muharram or mourning. I have cited them below.

In the presence of the below hadith, I will refrain from wearing black dress until/unless someone presents me clear hadith of Masumeen (as) where they:

1. Encouraged us to wear black dress during any period of the month of Muharram. 

2. Any narration that mentions that the Imams (as) [after Imam Hussain as] themselves dressed in black during Muharram. 

3. Defined the period of how long the black dress should be worn until. Is it the first ten days of Muharram? Or the day of Ashura? Or the entire month of Muharram? or until Rabi Awwal? Or until the time that the heart of the believer carries the grief?

4. Mentioned the associated sawab/rewards for this action.

Hadith prohibiting wearing of black dress:

محمّد بن يعقوب ، عن عدّة من أصحابنا ، عن أحمد بن محمّد رفعه ، عن أبي عبدالله ( عليه السلام ) قال : يكره السواد إلاّ في ثلاثة : الخفّ ، والعمامة ، والكساء . 
 ورواه الشيخ بإسناده عن محمّد بن يعقوب ، مثله . 

1 – Muhammad b. Ya`qub from a number of our companions from Ahmad b. Muhammad going up from him to Abu `Abdillah عليه السلام.  He said: Black (clothing) is disliked except in three: the khuff, the turban, and the cloak.
And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub likewise.                        
وعنهم ، عن أحمد بن أبي عبدالله ، عن بعض أصحابه رفعه قال : كان رسول الله ( صلى الله عليه وآله ) يكره السواد إلاّ في ثلاث : الخفّ ، والعمامة ، والكساء . 
 ورواه الصدوق مرسلاً . 
 ورواه في ( العلل ) و ( الخصال ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن أحمد بن أبي عبدالله يرفعه إلى أبي عبدالله ( عليه السلام ) ، مثله . 

2 – And from them from Ahmad b. Abi `Abdillah from one of his companions going up from him.  He said: The Messenger of Allah صلى الله عليه وآله used to dislike black (clothing) except in three: the khuff, the turban, and the cloak.
And as-Saduq narrated it in a mursal fashion.
And he narrated it in al-`Ilal and al-Khisal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Ahmad b. Abi `Abdillah going up from him to Abu `Abdillah عليه السلام likewise.  

محمّد بن علي بن الحسين قال : قال أمير المؤمنين ( عليه السلام ) فيما علّم أصحابه : لا تلبسوا السواد فإنّه لباس فرعون . 
 ورواه في ( العلل ) و ( الخصال ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن محمّد بن عيسى ، عن القاسم بن يحيى ، عن جدّه الحسن بن راشد ، عن أبي بصير ، عن أبي عبدالله ، عن آبائه ، عن أمير المؤمنين ( عليهم السلام ) ، مثله . 

3 – Muhammad b. `Ali b. al-Husayn said: Amir al-Mu’mineen عليه السلام said in what he instructed his companions: Do not wear black for verily it is the garment of Fir`awn.
And he narrated it in al-`Ilal and al-Khisal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Muhammad b. `Isa from al-Qasim b. Yahya from his grandfather al-Hasan b. Rashid from Abu Basir from Abu `Abdillah from his fathers from Amir al-Mu’mineen عليهم السلام likewise.  

 ـ قال : وروي : أنّ جبرئيل ( عليه السلام ) هبط على رسول الله ( صلى الله عليه وآله ) في قباء أسود ومنطقة فيها خنجر ، فقال : يا جبرئيل ، ما هذا ؟ فقال : زيّ ولد عمّك العبّاس يا محمّد ، ويل لولدك من ولد عمّك العبّاس ، الحديث . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن علي بن إبراهيم الجعفري ، عن محمّد بن معاوية بإسناده رفعه ، وذكر الحديث . 

4 – He said: And it is narrated that Jibra’il descended upon the Messenger of Allah صلى الله عليه وآله in a black qaba and a belt in which there was a dagger.  So he said: O Jibra’il, what is this?  So he said: The dress of the sons of your uncle al-`Abbas, O Muhammad. Woe be to your sons from the sons of your uncle al-`Abbas (- al-hadith)
And it is narrated in al-`Ilal from Muhammad b. al-Hasan from Muhammad b. Yahya from Muhammad b. Ahmad from `Ali b. Ibrahim al-Ja`fari from Muhammad b. Mu`awiya by his isnad going up from him, and he mentioned the hadith.  

                     
ـ قال : وروي : أنّ جبرئيل ( عليه السلام ) هبط على رسول الله ( صلى الله عليه وآله ) في قباء أسود ومنطقة فيها خنجر ، فقال : يا جبرئيل ، ما هذا ؟ فقال : زيّ ولد عمّك العبّاس يا محمّد ، ويل لولدك من ولد عمّك العبّاس ، الحديث . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن علي بن إبراهيم الجعفري ، عن محمّد بن معاوية بإسناده رفعه ، وذكر الحديث .                      

 وبإسناده عن حذيفة بن منصور أنّه قال : كنت عند أبي عبدالله ( عليه السلام ) بالحيرة فأتاه رسول أبي العباس الخليفة يدعوه فدعا بممطر أحد وجهيه أسود والآخر أبيض فلبسه ، ثمّ قال ( عليه السلام ) : أمّا أنّي ألبسه وأنا أعلم أنّه لباس أهل النار . 
 ورواه في ( العلل ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد بن يحيى ، عن الحسن بن الحسين اللؤلؤي ، عن محمّد بن سنان ، عن حذيفة بن منصور . 
 ورواه الكليني ، عن أبي علي الأشعري ، عن بعض أصحابه ، عن محمّد بن سنان . 
 
5 – And by his isnād from Ḥudhayfah b. Manṣūr that he said: I was with Abū `Abdillāh عليه السلام in a state of confusion, when there came to him the messenger of Abu ‘l-`Abbās, the caliph, calling him. He called for a raincoat, one side of which was black and the other white, and he donned it. Then he عليه السلام said: Because I have been made to wear it and I know that it is the clothing of the inhabitants of the Fire. (al-Faqīh)                        
وبإسناده عن إسماعيل بن مسلم ، عن الصادق ( عليه السلام ) قال : إنّه أوحى الله إلى نبّي من أنبيائه قل للمؤمنين : لا تلبسوا لباس أعدائي ، ولا تطعموا مطاعم أعدائي ، ولا تسلكوا مسالك أعدائي فتكونوا أعدائي كما هم أعدائي . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن الصفّار ، عن العباس بن معروف ، عن النوفلي ، عن السكوني . 
 
6 – And  by his isnād from Isma`il b. Muslim from al-Sadiq عليه السلام. He said: Allah revealed to one of His prophets: Say to the believers: Do not wear the clothing of My enemies nor eat the food of My enemies or pursue the ways of My enemies, lest you become My enemies like they are My enemies. (al-Faqīh)                        
محمّد بن يعقوب ، عن علي بن محمّد ، عن سهل بن زياد ، عن محسن بن أحمد ، عمّن ذكره ، عن أبي عبدالله ( عليه السلام ) قال : قلت له :أُصلّي في القلنسوة السوداء ؟ فقال : لا تصلّ فيها فإنّها لباس أهل النار . 
 ورواه الصدوق مرسلاً . 
 ورواه الشيخ بإسناده عن محمّد بن يعقوب ، مثله . 

7 – Muhammad b. Ya`qub from `Ali b. Muhammad from Sahl b. Ziyad from Muhsin b. Ahmad from the one who he mentioned from  Abu `Abdillah عليه السلام.  He said: I said to him: Can I pray in a black cap (qalanswa)?  So he said: Do not pray in it, for it is the clothing of the garment of the Fire.(Al-Kafi)                        

Edited by shuaybi

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48 minutes ago, power said:

This is a really weak reply which is more polemical since it is a Sunni-Shi'i discussion, rather than a Shi'i-Shi'i discussion on this issue. The only thing that article brought up which can be used as an arguement are the words of Shaykh Al-Bahrani.

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How will be that dress which remain intact even in the hell fire? The fire which burns the skin but not burn the clothing? It give the impression of microwaves!

"(As for) those who disbelieve in our communications, We shall make them enter fire; so their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise" (4:56)

Quran has mentioned the dress of inhabitants of fire:

"These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads. With it shall be melted what is in their bellies and (their) skins as well. And for them are whips of iron" (22:19-21)

Astaghfirullah!! Rabbighfir Warhum Wa Anta Khayr-ur-Rahimeen

The color of those garments are black? Are you sure about it?
 

11 hours ago, shuaybi said:

Do not wear black for verily it is the garment of Fir`awn.

I don't know the authenticity of these ahadith, but I would like to see this matter in the books of Ahlul Sunnah as well. And I have found the following tradition: 

Sahih Al-Bukhari Hadith 7.713 Narrated by Um Khalid bint Khalid

The Prophet (saws) was given some clothes including a black Khamisa (a type of outer-clothing). The Prophet (saws) said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet (saws) said, "Fetch Um-Khalid for me." I (Um Khalid) was carried (as I was small girl at that time) and brought to the Prophet (saws). The Prophet (saws) took the black Khamisa in his hands and made me wear it and said, "May you live so long that you wear out many garments. On the Khamisa there were some green or pale designs (The Prophet (saws) saw these designs) and said, "O Um Khalid! This is Sanah." (an Ethiopian word meaning beautiful).

There is no prohibition on wearing black color in the books of Ahlul Sunnah. There has to be any single tradition there if prophet disliked that color. Why is that?

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To seek justification of your actions, you doubt authenticity of hadith from Al Kafi and Man laydarahul faqih and are seeking validity from hadith of ahlul sunnah. You want to move away from teachings of our Imams and prefer to take religion from the companions.

Anyways the hadith from sahih bukhari is about a little girl whereas we are discussing black dress for men. And the dress mentioned is not fully black as it has designs of other colors on it.

I can’t understand why the craze to wear black clothes in muharram when neither there is a tradition from the masumeen and neither have they mentioned any sawab/reward for it. Why not simply abstain? What do you stand to benefit by wearing black? Do you think Allah or Masumeen will be displeased with you on the day of judgement if you don’t wear black? In the presence of other hadith condemning black clothing you are taking a big risk. A believer abstains when in confusion.

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2 hours ago, shuaybi said:

To seek justification of your actions, you doubt authenticity of hadith from Al Kafi and Man laydarahul faqih and are seeking validity from hadith of ahlul sunnah. You want to move away from teachings of our Imams and prefer to take religion from the companions.

Is it wrong to check the authenticity of any hadith? Is it a sin to check any hadith with Quran? Do you forgot the rule taught by Prophet?

I suggest you to see how many ahadith of Al Kafi are daeef as per Allama Majlisi.

2 hours ago, shuaybi said:

Anyways the hadith from sahih bukhari is about a little girl whereas we are discussing black dress for men. And the dress mentioned is not fully black as it has designs of other colors on it.

Read the hadith again to see whether it was mentioned as black dress or not fully black.

A color of dress or dress of that color disliked by Prophet become "sanah" for him. I can understand where you are coming from.

2 hours ago, shuaybi said:

I can’t understand why the craze to wear black clothes in muharram when neither there is a tradition from the masumeen and neither have they mentioned any sawab/reward for it. Why not simply abstain?

"Innamal aamaalo bin-niyaat"

Wearing black dress is an indication of mourning. We display mourning of our "zahir" (body) by wearing black dress and our eyes shed tears to display the mourning of our batin (hearts & souls).

It is not any sort of craze. 

I suggest you to check all the ahadith you have quoted. Lets me share with you what causes doubt in my mind about their authenticity:

1. Wearing black dress is declared as haram in Islam?

2. In hadith 1 & 2, black dress is mentioned as "disliked"  while in the 3rd & 6th hadith, we see clear commands "do not wear" which are sufficient for declaring wearing black dress as haram. 

3. A hadith prohibits by saying it is the dress of Fir'awn while other prohibits by saying do not wear dress of our enemies

On 9/26/2017 at 6:35 AM, shuaybi said:

Do not wear the clothing of My enemies

This hadith mentioning "clothing" not color. So as per this hadith, we should take care of not to wear clothing  used by Abu Lahab, Abu Jahal & not to wear whatever was the clothing of hypocrites. 

Edited by Salsabeel

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3 hours ago, shuaybi said:

Why not simply abstain? What do you stand to benefit by wearing black? Do you think Allah or Masumeen will be displeased with you on the day of judgement if you don’t wear black? In the presence of other hadith condemning black clothing you are taking a big risk. A believer abstains when in confusion.

Well, for this lets see some references first:

Majma al-Faeda by Ardabili, Volume 2 page 87 and in Al-Muhadab al-Bare by ibn Fahad al-Heli, Volume 2 page 21. As for clear tradition from a Imam [as] regarding the actual status of the issue, we read in Wasail al-Shia, Volume 4 page 382:

“Abu Abdullah (a) said: ‘The black dress is Makrooh except in three things, shoes, turban and cloak”.

 Imam Jafar Sadik also said, "Wearing dark red and black dress is abominable (Makrooh), especially at the time of offering prayers" (Bihar al-Anwar, 15:56).

Thus, one may not adopt the habit of wearing black clothes but here we are only discussing things from the prespective of mourning for Imam Hussain [as]. Black is considered as a sign to express grief and wearing black solely for the purpose to express one’s grief for the murder of the Prophet’s grandson cannot be equated to the rutine wearing trends. We read in prominent Shia work Bihar al-Anwar, Volume 45 page 70:

Umar bin Ali bin al-Hussain said: ‘When al-Hussain bin Ali (as) was killed, Bani Hashim’s women used to wear black clothes’.

In another Shia book Al-Hadaeq al Nasirah, Volume 3 page 142, it is stated that:

“The act of wearing black, in reality, has nothing to do with the (illogical) traditions condemning it because it has been mentioned (enduringly) for posterity in the most authentic traditions that the symbols of mourning should be made manifest in the mourning for Imam Husayn (as).

We do not see any condemnation of Imam Zain al-Abdeen [as] for the women of Bani Hashim on wearing back clothes for expressing their grief for the slain Grandson of Holy Prophet which shows that Imams of Ahlulbayt [as] distinguished between one’s love for wearing black clothes in rutine and in wearing them to epxress one’s grief for the tragedies beffalen Ahlulbayt [as].

(Taken from Shiapen)

 

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On 9/26/2017 at 1:12 PM, E.L King said:

This is a really weak reply which is more polemical since it is a Sunni-Shi'i discussion, rather than a Shi'i-Shi'i discussion on this issue. The only thing that article brought up which can be used as an arguement are the words of Shaykh Al-Bahrani.

 I don't believe there was any condition or requirements as to  where the information came from? I believe the article presented by Shiapen was mostly relevant to the topic. Whether the viewers want to agree or disagree, is their choice. 

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On 9/26/2017 at 10:35 PM, shuaybi said:

To seek justification of your actions, you doubt authenticity of hadith from Al Kafi and Man laydarahul faqih and are seeking validity from hadith of ahlul sunnah. You want to move away from teachings of our Imams and prefer to take religion from the companions.

For centuries Shia scholars have used Sunni literature as proof against them, so sometimes yes we seek justification from their own source,

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On 9/26/2017 at 10:35 PM, shuaybi said:

Anyways the hadith from sahih bukhari is about a little girl whereas we are discussing black dress for men. And the dress mentioned is not fully black as it has designs of other colors on it.

I can’t understand why the craze to wear black clothes in muharram when neither there is a tradition from the masumeen and neither have they mentioned any sawab/reward for it. Why not simply abstain? What do you stand to benefit by wearing black? Do you think Allah or Masumeen will be displeased with you on the day of judgement if you don’t wear black? In the presence of other hadith condemning black clothing you are taking a big risk. A believer abstains when in confusion.

Heres is a question for you; The Kaaba is covered in black cloth yes. Now, if wearing black is considered haraam according to you and your research, then why do  we bow down to the great symbol in the universe which is covered in black? 

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Salam Brother. I can only say from a Sunni perspective. Wearing black clothes for mourning is not allowed in Sunni Sources because it falls under the category of imitating Christians and Jews who wear black during funerals, so at least for us is not allowed due to this.

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3 hours ago, SunniBrother said:

Wearing black clothes for mourning is not allowed in Sunni Sources because it falls under the category of imitating Christians and Jews who wear black during funerals

You know your believe in Musa (a.s) , Jesus (a.s), Torah & Bible also makes you to fall under the category of imitating Jews & Christians.

As for our fiqh, the link below explains the matter in detail:

www.islamquest.net/en/archive/question/fa2415

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1 hour ago, Salsabeel said:

You know your believe in Musa (a.s) , Jesus (a.s), Torah & Bible also makes you to fall under the category of imitating Jews & Christians.

As for our fiqh, the link below explains the matter in detail:

www.islamquest.net/en/archive/question/fa2415

No such book called bible in the Qur'an, if you're referring to the Injil (Good news) of Isa(a.s) then yes. Yes in the Qur'an I am commanded to believe that previous scriptures where sent to previous nations but that the Qur'an abrogated those scriptures and the previous scriptures are corrupted. Yes I believe in Isa (a.s) and Musa (a.s) because the Prophet (s.a.w.s) and Allah told me so, had they said not to believe in previous prophets I wouldn't.

C__Data_Users_DefApps_AppData_INTERNETEXPLORER_Temp_Saved Images_Orthodox-Jewish-funeral-service.jpg

C__Data_Users_DefApps_AppData_INTERNETEXPLORER_Temp_Saved Images_funeral.jpg

 

Here is article of why they use black - http://newtheologicalmovement.blogspot.com.br/2012/10/why-priests-ought-to-wear-black.html?m=1

_____

Black is the color of Death for them. There's no such thing in Islam. This carries a religious connotation that doesn't belong in Islam. The Prophet (s.a.w.s) used to wear black, was he (s.a.w.s) using black to represent death?

____

Here is a hadith in how we are commanded to oppose them - Ibn Abbas (r.a) narrated, Prophet (s.a.w.s) said;
Fast the Ashura, and oppose Jews by fasting one day before or one day after!
Narrated in Musnad Ahmad

Edited by SunniBrother

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6 hours ago, SunniBrother said:

Yes I believe in Isa (a.s) and Musa (a.s) because the Prophet (s.a.w.s) and Allah told me so, had they said not to believe in previous prophets I wouldn't.

Ok, then show me a hadith declaring black dress as haram or any verse of Quran declaring it haram:

Lets see what Allah is commanding us:

Surah Al-Maeda, Verse 5:

الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ وَمَن يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.

(English - Shakir)

Surah Al-Maeda, Verse 87:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

O you who believe! do not forbid (yourselves) the good things which Allah has made lawful for you and do not exceed the limits; surely Allah does not love those who exceed the limits.

(English - Shakir)

Lets now see the historical references quoted by shiapen:

Umar in black attire:

In the prominent book of Ahl’ul Sunnah, Tareekh Tabari, page 2836, it is stated:

The narrator says: I saw Umar wearing a tied black shroud during the extreme heat of the day, as well as another (black shroud) draped across his body.

Wearing black while mourning Uthman:

In the prominent book of Ahlul Sunnah, Jam’i al-Wasail Sharh al-Shumail, Volume 1 page 166 it is said:

On the day of the murder of Uthman, a party of people wore black just as Imam Hassan (as) used to give sermons whilst attired in black. Moreover his turban also used to be black.

Jam’i al-Wasail Sharh al-Shumail, Volume 1 page 166

The Prophet (s)’s shroud was black:

In the prominent book of Ahl’ul Sunnah, Sirat Ibn Hisham, Volume 2 page 665:

أَنّ عَائِشَةَ حَدّثَتْهُ قَالَتْ كَانَ عَلَى رَسُولِ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ خَمِيصَةٌ سَوْدَاءُ حِينَ اشْتَدّ بِهِ وَجَعُهُ

Ayesha says: ‘When the Prophet (s) was experiencing severe pain, he was wrapped in a black shroud’.

In the prominent book of Ahl’ul Sunnah, Neel ul Auwtar, Volume 2 page 96, by Maulana Qadhi Mohammad Shawkani, we read:

وعن أم خالد قالت : ( أتى النبي صلى الله عليه وآله وسلم بثياب فيها خميصة سوداء

Um Khalid stated: ‘The Prophet (s) arrived one day wearing a black dress’

The Prophet (s)’s turban was black:

This can be evidenced from the following works of Ahl’ul Sunnah:

Jami al Tirmidhi, Edition 1, Page 542Sahih Muslim, Kitab Al-Hajj Book 007, Number 3146:Sunan Nasai, Edition 8, Page 211Sunan ibn Majah, Page 79Al Muajum Al-Saghir, by Tabrani page 9Zaad al-Maad, Volume 3 page 402

We read in Zaad al-Maad:

وفي القصة : أنه دخل مكة وعليه عمامة سوداء ففيه دليل على جواز لبس السواد أحيانا

“In a tradition he (prophet) entered Makka while he was wearing a black turban and this is an evidence that it is sometimes lawful to wear black”

Imam Abu Hanifa wearing black after death:

We read in a prominent book of Ahl’ul Sunnah Tareekh Baghdad, Volume 13 page 453:

قال سمعت علي بن المديني قال قال لي بشر بن أبي الأزهر النيسابوري رأيت في المنام جنازة عليها ثوب أسود وحولها قسيسين فقلت جنازة من هذه فقالوا جنازة أبي حنيفة حدثت أبا يوسف فقال لا تحدث به أحدا

“Beshr bin Abi al-Azhar al-Nisaburi states: ‘I saw in a dream a coffin on which was a black shroud. Christian priests were sitting near it. I asked them whose coffin it was. They said it was that of Imam Abu Hanifa. I told this dream to Abu Yusuf. He told me not to tell it to anyone else”.

Jinns wore black when Umar died:

In the prominent book of Ahl’ul Sunnah, Riyadh al Nadhira Volume 1 page 198, we read:

وعن المطلب بن زياد قال: رثت الجن عمر فكان فيما قالوا:

ستبكيك نساء الجن … تبكين منتحبات

وتخمشن وجوهاً … كالدنانير النقيات

ويلبس ثياب السود … بعد القصيبات

Al-Mutalib bin Zyad says that upon the death of Umar the Jinns recited Marsiyah: While mourning your death the ladies of the Jinns are beating their faces, which resemble Dinars in beauty, and they are wearing black attires instead of silken ones.”

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1 hour ago, Salsabeel said:

Ok, then show me a hadith declaring black dress as haram or any verse of Quran declaring it haram:

Lets see what Allah is commanding us:

Surah Al-Maeda, Verse 5:

الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ وَمَن يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.

(English - Shakir)

Surah Al-Maeda, Verse 87:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

O you who believe! do not forbid (yourselves) the good things which Allah has made lawful for you and do not exceed the limits; surely Allah does not love those who exceed the limits.

(English - Shakir)

Lets now see the historical references quoted by shiapen:

Umar in black attire:

In the prominent book of Ahl’ul Sunnah, Tareekh Tabari, page 2836, it is stated:

The narrator says: I saw Umar wearing a tied black shroud during the extreme heat of the day, as well as another (black shroud) draped across his body.

Wearing black while mourning Uthman:

In the prominent book of Ahlul Sunnah, Jam’i al-Wasail Sharh al-Shumail, Volume 1 page 166 it is said:

On the day of the murder of Uthman, a party of people wore black just as Imam Hassan (as) used to give sermons whilst attired in black. Moreover his turban also used to be black.

Jam’i al-Wasail Sharh al-Shumail, Volume 1 page 166

The Prophet (s)’s shroud was black:

In the prominent book of Ahl’ul Sunnah, Sirat Ibn Hisham, Volume 2 page 665:

أَنّ عَائِشَةَ حَدّثَتْهُ قَالَتْ كَانَ عَلَى رَسُولِ اللّهِ صَلّى اللّهُ عَلَيْهِ وَسَلّمَ خَمِيصَةٌ سَوْدَاءُ حِينَ اشْتَدّ بِهِ وَجَعُهُ

Ayesha says: ‘When the Prophet (s) was experiencing severe pain, he was wrapped in a black shroud’.

In the prominent book of Ahl’ul Sunnah, Neel ul Auwtar, Volume 2 page 96, by Maulana Qadhi Mohammad Shawkani, we read:

وعن أم خالد قالت : ( أتى النبي صلى الله عليه وآله وسلم بثياب فيها خميصة سوداء

Um Khalid stated: ‘The Prophet (s) arrived one day wearing a black dress’

The Prophet (s)’s turban was black:

This can be evidenced from the following works of Ahl’ul Sunnah:

Jami al Tirmidhi, Edition 1, Page 542Sahih Muslim, Kitab Al-Hajj Book 007, Number 3146:Sunan Nasai, Edition 8, Page 211Sunan ibn Majah, Page 79Al Muajum Al-Saghir, by Tabrani page 9Zaad al-Maad, Volume 3 page 402

We read in Zaad al-Maad:

وفي القصة : أنه دخل مكة وعليه عمامة سوداء ففيه دليل على جواز لبس السواد أحيانا

“In a tradition he (prophet) entered Makka while he was wearing a black turban and this is an evidence that it is sometimes lawful to wear black”

Imam Abu Hanifa wearing black after death:

We read in a prominent book of Ahl’ul Sunnah Tareekh Baghdad, Volume 13 page 453:

قال سمعت علي بن المديني قال قال لي بشر بن أبي الأزهر النيسابوري رأيت في المنام جنازة عليها ثوب أسود وحولها قسيسين فقلت جنازة من هذه فقالوا جنازة أبي حنيفة حدثت أبا يوسف فقال لا تحدث به أحدا

“Beshr bin Abi al-Azhar al-Nisaburi states: ‘I saw in a dream a coffin on which was a black shroud. Christian priests were sitting near it. I asked them whose coffin it was. They said it was that of Imam Abu Hanifa. I told this dream to Abu Yusuf. He told me not to tell it to anyone else”.

Jinns wore black when Umar died:

In the prominent book of Ahl’ul Sunnah, Riyadh al Nadhira Volume 1 page 198, we read:

وعن المطلب بن زياد قال: رثت الجن عمر فكان فيما قالوا:

ستبكيك نساء الجن … تبكين منتحبات

وتخمشن وجوهاً … كالدنانير النقيات

ويلبس ثياب السود … بعد القصيبات

Al-Mutalib bin Zyad says that upon the death of Umar the Jinns recited Marsiyah: While mourning your death the ladies of the Jinns are beating their faces, which resemble Dinars in beauty, and they are wearing black attires instead of silken ones.”

The first hadith Is talking about how Umar (r.a) used to wear black in hot day, not particularly in mourning.

I didn't found the book of the second narration. But I didn't found any hadith supporting so I will take a guess that it is a ahad narration and ahads are only probable as said by Imam Al Nawawi (r.a).

The third narration is talking about shroud that the Prophet Muhammad (s.a.w.s) was wearing. You completely ignored the Matn of the hadith.

The fourth hadith I well know, is not surprising that the Prophet (s.a.w.s) was wearing black, as I said in previous post that the Prophet (s.a.w.s) used to wear black in battle and when he was going to talk with mushriks, at home he used to wear white, some narrations also say he used a green turban.

The fifth case you showed me is a dream related to the student of Imam Abu Hanifa (r.a) (Batini. Something without tangible proof) Again you also ignored the Matn here, is talking about a coffin wrapped in black shroud, I find this weird because Muslims are not buried with coffins and I presume that the shroud of the corpse is white as it is specified in the shari'i law.

And the last case you showed me about Jinns wearing black at the funeral of Umar (r.a). I can almost smell the scent of Isralliyat in this one because the Prophet (s.a.w.s) was already dead and I fear no one could see jinns after him unless you think some sahaba had knowledge of the unseen. Again a Batini concept. This narration is fabricated.

I found several shia narrations saying that black is makrooh thou as stated above by others.

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2 hours ago, SunniBrother said:

I found several shia narrations saying that black is makrooh thou as stated above by others.

Fact is that you have nothing in your books to conclude that black is haram or even markrooh. That's why the Nawasib's used ahadith from our books some of which are mentioned by brother Shuaybi. Otherwise you would have provided me the ahadith from your own books or quoted verses of Quran in support of your claim that wearing black is haram or makrooh.

On the other hand, I have presented before you verses of Quran from chapter 5, a famous hadith "innamal a'amaalo bin-niyaat". You, in no way claim that the mourning for Imam Hussain (a.s) in any manner (weeping as well as wearing black dress) is an act of imitating the Jews or Christians as none of them mourn for Imam Hussain (a.s) & none of them believe on his status as mentioned in the mutawatir & muttafiq alaih ahadith of Prophet Muhammad (peace & blessings of Allah be upon him & his pure progeny).

It were "so called" muslims, who killed the grandson of Prophet & his companions, imprisoned the ahlul bayt (a.s). And we see the same that the objection on mourning for Imam Hussain (a.s) comes from the lovers of same "so called muslims" who love to criticize every style of mourning including shedding tears for Imam-e-Mazloom (a.s).

 

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17 hours ago, power said:

 I don't believe there was any condition or requirements as to  where the information came from? I believe the article presented by Shiapen was mostly relevant to the topic. Whether the viewers want to agree or disagree, is their choice. 

I don't believe you understood me brother. I could care less where the information came from if it is correct and valid information, what I am saying is that the article's answer is weak. I find them to dismissive rather then be explanitory when it comes of the hadiths which speak against black clothing.

For example, one of the arguements which I believe has been used before to explain those hadiths is that they were narrated in a certain time where tyrants would wear black clothing, and so there may be a historical context to these hadiths. This is just an example.

Edited by E.L King

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On 9/27/2017 at 0:45 AM, Salsabeel said:

I suggest you to see how many ahadith of Al Kafi are daeef as per Allama Majlisi.

Did you check to see if the hadith I quoted are daeef? Or are you simply rejecting it because your mind does not accept it?

"I heard Abu Jafar say: By Allah, that companion of mine is beloved to me, who narrates and ponders over our Hadith, and the evil one is the one who hears the Hadith which has been associated with us (asws) and has been reported form us (asws), so his mind does not accept it and his heart is constricted by what is contained in it, and he fights against it and denies it to make it his religion, and he does not know that it could be the hadith which is coming from us (asws) and to us (asws) is it’s link, so by that he has exited out of our wilayah (guardianship)" [Source: Basair ul Darajat Chapter 22]

On 9/27/2017 at 0:45 AM, Salsabeel said:

"Innamal aamaalo bin-niyaat"

Wearing black dress is an indication of mourning. We display mourning of our "zahir" (body) by wearing black dress and our eyes shed tears to display the mourning of our batin (hearts & souls).

How is wearing black dress an indication of mourning? Is the association of black with grief Islamic or cultural? I would like to know if there are any hadith from Prophet or Imams where they have associated grief with the color black.

Now you mentioned that deeds are based on niyaat. This proves that black clothing has no value. Your intention and inner state of grief matters - irrespective of the color of your dress. 

On 9/27/2017 at 0:45 AM, Salsabeel said:

Lets me share with you what causes doubt in my mind about their authenticity:

1. Wearing black dress is declared as haram in Islam?

2. In hadith 1 & 2, black dress is mentioned as "disliked"  while in the 3rd & 6th hadith, we see clear commands "do not wear" which are sufficient for declaring wearing black dress as haram.

I did not say it is haram. Performing an act that is "disliked" by ahlul bayt will displease them. This is enough for me to stay away from that action.

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20 hours ago, power said:

Heres is a question for you; The Kaaba is covered in black cloth yes. Now, if wearing black is considered haraam according to you and your research, then why do  we bow down to the great symbol in the universe which is covered in black? 

The question is not whether the color "black" is good or bad. Yes the cover of Kaaba is black. So is hajr-e-aswad. So was the cloak (abaa) of the Prophet (s). The question really is whether the Imams have asked us to express our grief for ahlul bayt by wearing black clothes.

If an act is meritorious, you will find clear hadith. Does anyone doubt that performing Ziyarat of Imam Hussain (as)? No because there are abundant hadith on it's merits. You just have to browse the book Kamil uz Ziyarat (http://www.wilayatmission.org/EngBooks/Kamil.pdf). You will see command after command, reward after reward of performing Ziyarat. In the entire book there is no mention of black clothes. I would expect to at least see one hadith on this. 

In the absence of hadith, I don't see the value in this practice. It is a cultural expression at best. And I would have had no problem had there not simultaneously been hadith condemning black clothing. 

By the way, I would also like to know how the color black has come to be associated with grief? Is this association Islamic or is it cultural? Please share with me hadith where the Prophet (s) or Imams (as) have explicitly made this association.
 

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1 hour ago, shuaybi said:

Did you check to see if the hadith I quoted are daeef? Or are you simply rejecting it because your mind does not accept it?

Let me again quote you the ahadith you quoted earlier:

On 9/26/2017 at 6:35 AM, shuaybi said:

Hadith prohibiting wearing of black dress:

محمّد بن يعقوب ، عن عدّة من أصحابنا ، عن أحمد بن محمّد رفعه ، عن أبي عبدالله ( عليه السلام ) قال : يكره السواد إلاّ في ثلاثة : الخفّ ، والعمامة ، والكساء . 
 ورواه الشيخ بإسناده عن محمّد بن يعقوب ، مثله . 

1 – Muhammad b. Ya`qub from a number of our companions from Ahmad b. Muhammad going up from him to Abu `Abdillah عليه السلام.  He said: Black (clothing) is disliked except in three: the khuff, the turban, and the cloak.
And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub likewise.                        
وعنهم ، عن أحمد بن أبي عبدالله ، عن بعض أصحابه رفعه قال : كان رسول الله ( صلى الله عليه وآله ) يكره السواد إلاّ في ثلاث : الخفّ ، والعمامة ، والكساء . 
 ورواه الصدوق مرسلاً . 
 ورواه في ( العلل ) و ( الخصال ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن أحمد بن أبي عبدالله يرفعه إلى أبي عبدالله ( عليه السلام ) ، مثله . 

2 – And from them from Ahmad b. Abi `Abdillah from one of his companions going up from him.  He said: The Messenger of Allah صلى الله عليه وآله used to dislike black (clothing) except in three: the khuff, the turban, and the cloak.
And as-Saduq narrated it in a mursal fashion.
And he narrated it in al-`Ilal and al-Khisal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Ahmad b. Abi `Abdillah going up from him to Abu `Abdillah عليه السلام likewise.  

محمّد بن علي بن الحسين قال : قال أمير المؤمنين ( عليه السلام ) فيما علّم أصحابه : لا تلبسوا السواد فإنّه لباس فرعون . 
 ورواه في ( العلل ) و ( الخصال ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن محمّد بن عيسى ، عن القاسم بن يحيى ، عن جدّه الحسن بن راشد ، عن أبي بصير ، عن أبي عبدالله ، عن آبائه ، عن أمير المؤمنين ( عليهم السلام ) ، مثله . 

3 – Muhammad b. `Ali b. al-Husayn said: Amir al-Mu’mineen عليه السلام said in what he instructed his companions: Do not wear black for verily it is the garment of Fir`awn.
And he narrated it in al-`Ilal and al-Khisal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Muhammad b. `Isa from al-Qasim b. Yahya from his grandfather al-Hasan b. Rashid from Abu Basir from Abu `Abdillah from his fathers from Amir al-Mu’mineen عليهم السلام likewise.  

 ـ قال : وروي : أنّ جبرئيل ( عليه السلام ) هبط على رسول الله ( صلى الله عليه وآله ) في قباء أسود ومنطقة فيها خنجر ، فقال : يا جبرئيل ، ما هذا ؟ فقال : زيّ ولد عمّك العبّاس يا محمّد ، ويل لولدك من ولد عمّك العبّاس ، الحديث . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن علي بن إبراهيم الجعفري ، عن محمّد بن معاوية بإسناده رفعه ، وذكر الحديث . 

4 – He said: And it is narrated that Jibra’il descended upon the Messenger of Allah صلى الله عليه وآله in a black qaba and a belt in which there was a dagger.  So he said: O Jibra’il, what is this?  So he said: The dress of the sons of your uncle al-`Abbas, O Muhammad. Woe be to your sons from the sons of your uncle al-`Abbas (- al-hadith)
And it is narrated in al-`Ilal from Muhammad b. al-Hasan from Muhammad b. Yahya from Muhammad b. Ahmad from `Ali b. Ibrahim al-Ja`fari from Muhammad b. Mu`awiya by his isnad going up from him, and he mentioned the hadith.  

                     
ـ قال : وروي : أنّ جبرئيل ( عليه السلام ) هبط على رسول الله ( صلى الله عليه وآله ) في قباء أسود ومنطقة فيها خنجر ، فقال : يا جبرئيل ، ما هذا ؟ فقال : زيّ ولد عمّك العبّاس يا محمّد ، ويل لولدك من ولد عمّك العبّاس ، الحديث . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن محمّد بن يحيى ، عن محمّد بن أحمد ، عن علي بن إبراهيم الجعفري ، عن محمّد بن معاوية بإسناده رفعه ، وذكر الحديث .                      

 وبإسناده عن حذيفة بن منصور أنّه قال : كنت عند أبي عبدالله ( عليه السلام ) بالحيرة فأتاه رسول أبي العباس الخليفة يدعوه فدعا بممطر أحد وجهيه أسود والآخر أبيض فلبسه ، ثمّ قال ( عليه السلام ) : أمّا أنّي ألبسه وأنا أعلم أنّه لباس أهل النار . 
 ورواه في ( العلل ) عن أبيه ، عن محمّد بن يحيى ، عن محمّد بن أحمد بن يحيى ، عن الحسن بن الحسين اللؤلؤي ، عن محمّد بن سنان ، عن حذيفة بن منصور . 
 ورواه الكليني ، عن أبي علي الأشعري ، عن بعض أصحابه ، عن محمّد بن سنان . 
 
5 – And by his isnād from Ḥudhayfah b. Manṣūr that he said: I was with Abū `Abdillāh عليه السلام in a state of confusion, when there came to him the messenger of Abu ‘l-`Abbās, the caliph, calling him. He called for a raincoat, one side of which was black and the other white, and he donned it. Then he عليه السلام said: Because I have been made to wear it and I know that it is the clothing of the inhabitants of the Fire. (al-Faqīh)                        
وبإسناده عن إسماعيل بن مسلم ، عن الصادق ( عليه السلام ) قال : إنّه أوحى الله إلى نبّي من أنبيائه قل للمؤمنين : لا تلبسوا لباس أعدائي ، ولا تطعموا مطاعم أعدائي ، ولا تسلكوا مسالك أعدائي فتكونوا أعدائي كما هم أعدائي . 
 ورواه في ( العلل ) : عن محمّد بن الحسن ، عن الصفّار ، عن العباس بن معروف ، عن النوفلي ، عن السكوني . 
 
6 – And  by his isnād from Isma`il b. Muslim from al-Sadiq عليه السلام. He said: Allah revealed to one of His prophets: Say to the believers: Do not wear the clothing of My enemies nor eat the food of My enemies or pursue the ways of My enemies, lest you become My enemies like they are My enemies. (al-Faqīh)                        
محمّد بن يعقوب ، عن علي بن محمّد ، عن سهل بن زياد ، عن محسن بن أحمد ، عمّن ذكره ، عن أبي عبدالله ( عليه السلام ) قال : قلت له :أُصلّي في القلنسوة السوداء ؟ فقال : لا تصلّ فيها فإنّها لباس أهل النار . 
 ورواه الصدوق مرسلاً . 
 ورواه الشيخ بإسناده عن محمّد بن يعقوب ، مثله . 

7 – Muhammad b. Ya`qub from `Ali b. Muhammad from Sahl b. Ziyad from Muhsin b. Ahmad from the one who he mentioned from  Abu `Abdillah عليه السلام.  He said: I said to him: Can I pray in a black cap (qalanswa)?  So he said: Do not pray in it, for it is the clothing of the garment of the Fire.(Al-Kafi)          

Lets start with hadith #1 & 2:

Look at the exceptions given in hadith, do you think everyone in this world wears what Arab wear? Do Islam command people to leave their culture & dressings and start wearing Arab dress?

"the khuff, the turban, and the cloak"

How you apply these exceptions in modern society? Or you want to propagate that Islam is the religion limited to Arabs only & limited to 1400 years old society or only scholors can get benefit of these exceptions?

I want to see your response on these questions.

Secondly hadith does not mentioned the word "thiyab" or "libas", just stoped at "aswad" (black).

يكره السواد إلاّ في ثلاثة

Now see the contradiction in hadith # 3:

Do not wear black for verily it is the garment of Fir`awn.

Here is mentioned a clear command with no exceptions whatsoever. The reason provided in the hadith is that it is the dress of Fir'awn. I would like to ask you did the Fir'awn wore only black dress throughout his life? Was he so color blinded or were there no other colors existed in his times? 

Yet another contradiction in hadith # 5 and this time with the verse of Quran:

Because I have been made to wear it and I know that it is the clothing of the inhabitants of the Fire. (al-Faqīh)    

Lets see what hadith about what Imam was "made to wear"

"And by his isnād from Ḥudhayfah b. Manṣūr that he said: I was with Abū `Abdillāh عليه السلام in a state of confusion, when there came to him the messenger of Abu ‘l-`Abbās, the caliph, calling him. He called for a raincoat, one side of which was black and the other white, and he donned it."

So it was a black & white raincoat. A raincoat must be made of garment of this material world. It can be made of cotton or silk or any other material. Now lets see a verse of Quran which mentions the clothing of inhabitants of hell:

Surah Al-Hajj, Verse 19:

فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ

then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads.
(English - Shakir)

I can mention more important points here and in the other ahadith specially the "confused" state of Imam mentioned above (na'uzobillah). But i am just holding myself right here.

1 hour ago, shuaybi said:

How is wearing black dress an indication of mourning?

You must ask this question from the females of Bani Hashim who wore black dresses in mourning for Imam e Mazloom & that hadith was narrated by the son of Imam Sajjad (a.s).

1 hour ago, shuaybi said:

Now you mentioned that deeds are based on niyaat. This proves that black clothing has no value.

It has value because of the fact that people recognize black color as a sign of mourning from distant past.

1 hour ago, shuaybi said:

I did not say it is haram. Performing an act that is "disliked" by ahlul bayt will displease them. This is enough for me to stay away from that action.

You agreed that it is not haram. And it is not even makrooh for some EXCEPTIONS. I understand that those exceptions are not limited to the three things mentioned in these ahadith. And thats why our scolors have never declared wearing black dress in the mourning for Imam e mazloom as haram or makrooh but encouraged people to wear black dresses.

I have shared the link in my previous post. Please feel free to read that detailed answer:

18 hours ago, Salsabeel said:

www.islamquest.net/en/archive/question/fa2415

Wassalam

Edited by Salsabeel

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1 hour ago, shuaybi said:

Or are you simply rejecting it because your mind does not accept it?

"I heard Abu Jafar say: By Allah, that companion of mine is beloved to me, who narrates and ponders over our Hadith, and the evil one is the one who hears the Hadith which has been associated with us (asws) and has been reported form us (asws), so his mind does not accept it and his heart is constricted by what is contained in it, and he fights against it and denies it to make it his religion, and he does not know that it could be the hadith which is coming from us (asws) and to us (asws) is it’s link, so by that he has exited out of our wilayah (guardianship)" [Source: Basair ul Darajat Chapter 22]

I have mentioned my point, its upto you whatever you understand from it whether I am a rejector of hadith or I am the one who is pondering on the ahadith to get to its true meanings.

I think every scholor of shia fiqh has been exited out of wilayah of Aimma e Tahireen (a.s) because no scholor prohibits the shia people from wearing black dress.

 

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