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In the Name of God بسم الله

Muharram Colors

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bitto

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(salam)

Colors that a Shia can wear during Muharram are black,white,gray,blue,green,turquoise(firozi),brown if doesn't have a shade of orange in it that is it is either sandy brown or blackish brown.Some people wear off white too.

Colors not to be worn in Muharram are red ,orange,maroon,pink,magenta(rani),yellow,orangish brown and purple/voilet which has a shade of pink,

Purple color can be worn with caution if it is dark and has more resemblance to navy blue.

Colors to be avoided should also be avoided in embroidery or print patterns.Like if you wear black it should not have pink print or embroidery work on it.

Let us all pray that we all become better Shia than we are now.

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(salam)

Source for all this is Ziyarat e Ashura.Read the translation.You will know that all those who do aamaal read the curse(laan) on those who rejoiced after killing Imam Husain(a.s).This laan is included in the aamaal itself.Nothing of somebody's culture or own choice.It is as it is.Nothing more or exaggerated.Also it mentions laan on all those who rejoice on the martydom of Imam Husain(a.s) ,not just the killers like Allahummal an kulli zalimeen .It means all the zaalim are cursed.

So if anybody is shia muslim why he /she will waste all his efforts by committing such an error by wearing clothes of colors which are generally and locally accepted as showing happiness like red ,pink,etc.

People residing in western countries may wan't to avoid complete white dress as it is the wedding gown of bride,although in Pakistan and India it is usually accepted as a mourning color.In such case ,people living in the west can mix other mourning colors with white to stay away from looking like a bride.

Anyway why would any shia wan't a laan on himself/herself.Yes ?? And ofcourse we should avoid cracking jokes or saying jokes on mimber and making everybody laugh.This should really be avoided.Even if Moulana says something which make you laugh try doing an ahad before attending the majlis that you will not laugh and suppose if you break your ahad ,promise Allah that you will repent.Punish yourself by paying a good amount of charity as sadqa to ward off illeffects of laughing since many shias allover the world do this aamaal.Better be away from laan.

Edited by bitto
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I understand that Muharram is a time of mourning, but do you actually have a hadith source that says that the wearing of red or pink automatically means you are rejoicing Imam Hussain's death? Or is that just your own inference? What if I wear red, but the reason I wear red is to symbolize the blood of our Imam (as) ?? I'm just wondering if you have an actual source that says explicitly "do not wear red or pink during Muharram.

As to no laughing or joking part, again, granted that Muharram is time of mourning and sorrow, but it is also a period of praising the name and virtue of our Imam (pbuh). Yeah, excessive joking and frivolty instead of contemplating the martyrdom of Hussain (as) is a given no-no, but the way you make it sound is that it is a sin to show any signs of happiness in any way. Again, God doesn't want the memory of Hussain to bring us nothing but misery. Besides, should we not rejoice at the mention of Hussain (as) just as well as cry over his suffering? Doesn't Hussain wish us to be at peace when he is mentioned?

May God bless Hussain whose victory over Yazid, may God curse him, is greater in death than it was in life. :wub:

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salam.gif

Source for all this is Ziyarat e Ashura.Read the translation.You will know that all those who do aamaal read the curse(laan) on those who rejoiced after killing Imam Husain(a.s).This laan is included in the aamaal itself.Nothing of somebody's culture or own choice.It is as it is.Nothing more or exaggerated.Also it mentions laan on all those who rejoice on the martydom of Imam Husain(a.s) ,not just the killers like Allahummal an kulli zalimeen .It means all the zaalim are cursed.

So if anybody is shia muslim why he /she will waste all his efforts by committing such an error by wearing clothes of colors which are generally and locally accepted as showing happiness like red ,pink,etc.

People residing in western countries may wan't to avoid complete white dress as it is the wedding gown of bride,although in Pakistan and India it is usually accepted as a mourning color.In such case ,people living in the west can mix other mourning colors with white to stay away from looking like a bride.

Anyway why would any shia wan't a laan on himself/herself.Yes ?? And ofcourse we should avoid cracking jokes or saying jokes on mimber and making everybody laugh.This should really be avoided.Even if Moulana says something which make you laugh try doing an ahad before attending the majlis that you will not laugh and suppose if you break your ahad ,promise Allah that you will repent.Punish yourself by paying a good amount of charity as sadqa to ward off illeffects of laughing since many shias allover the world do this aamaal.Better be away from laan.

I think you've missed the point. Unless you have a hadith to back up what you said about what colour to wear (which it sounds like you don't), it would perhaps have been better to simply advise people not to wear any colours that symbolise happiness in their culture (which might rule out some of the colours you say are acceptable). As you noted with the example of the colour white, this can vary from culture to culture.

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salam.gif

Colors that a Shia can wear during Muharram are black,white,gray,blue,green,turquoise(firozi),brown if doesn't have a shade of orange in it that is it is either sandy brown or blackish brown.Some people wear off white too.

Colors not to be worn in Muharram are red ,orange,maroon,pink,magenta(rani),yellow,orangish brown and purple/voilet which has a shade of pink,

Purple color can be worn with caution if it is dark and has more resemblance to navy blue.

Colors to be avoided should also be avoided in embroidery or print patterns.Like if you wear black it should not have pink print or embroidery work on it.

Let us all pray that we all become better Shia than we are now.

I wish Paki ppl follow this style of dresses during Muharam...aaah...

new dresses ...embroidery work on black dresses...going to parlors before majlis....talking to each others about songs, movies, fashion during majlis... pretty common in pakistan....

Let us all pray that we all become better Shia than we are now.

ameen

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Lets be real. Why would someone wear bright colors in muharrem any how? If we truly love imam husayn (as), why would we brighten up the usual black when we know it could be seen as a 'happy colour'. Death is normally signified by black isn't it? Funerals etc? Why not the same for our imam (as)?

Not really an issue tbh..

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Lets be real. Why would someone wear bright colors in muharrem any how? If we truly love imam husayn (as), why would we brighten up the usual black when we know it could be seen as a 'happy colour'. Death is normally signified by black isn't it? Funerals etc? Why not the same for our imam (as)?

Not really an issue tbh..

Have you ever read any of the ahadith about wearing black? Unless you are going to wear a black kissa, there is no way you can say black is recommended colour, as we have actually been told not to wear it.

This reminds me of last year when all of shiachat got together and issued a fatwa saying it is haram for a couple to have sexual relations during muharam.

With out direct proof for any of this stuff, people should issue these kinds of rulings.

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Salamalaikum all,

When sheds zainab s.a conducted the first majlis for aza e Hussain a.s. all women who had attended came wearing their best dresses with lots of delicacies as it was a practise among them to attend such ceremonies with good food and wearing good dress was considered a sign of acknowledging that the host is the daughter of imam Ali a.s.

Syedda zainab s.a asked them if they are attending a marriage with such dresses and delicacies. They asked what should they do.

To this she s.a replied wear black dress and bring with you loaf of bread and some milk if you want to.

And the second point is about how to wear the dress on ashura. Many books including the tohfatul Assam in Urdu quotes ahadees that.

1. Wear black.

2. Untie the few buttons of your shirt and fold up the sleeve backwards as if you are under extreme grief.

3. Pour some dirt of kerbala on your heads and do not wear a cap.

Etc etc.

Ya Ali madad

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Have you ever read any of the ahadith about wearing black? Unless you are going to wear a black kissa, there is no way you can say black is recommended colour, as we have actually been told not to wear it.

This reminds me of last year when all of shiachat got together and issued a fatwa saying it is haram for a couple to have sexual relations during muharam.

With out direct proof for any of this stuff, people should issue these kinds of rulings.

There are hadith against black? Why would that be..

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There are hadith against black? Why would that be..

Because black is the colour of oppressors

Hannan bin Sudair says that he came to Imam Jaffar as-Sadiq (as) wearing black shoes. Imam (as) said, “Why are you wearing black shoes? Do you know its bad consequences?” He asked, “What are its bad effects?” Imam (as) replied, “It affects eyesight and male prowess and it is a cause of sadness and anger. Further, it is the sign of oppressors. Wear yellow shoes and enjoy its benefits.” He asked, “What are the benefits of wearing them?” Imam (as) replied, “It improves eyesight and male prowess. It ends sadness and anger and it is a part of the dress of the Holy Prophet (saw).”

Source: Sawaabul A’amaal & Iqaabul A’amaal By Sheikh Sadooq.

Though to be honest I thought that we should wear dark clothing in Muharram due to it being a time of grief, but come to think of it I don't know if I have read any narrations saying that.

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There are hadith against black? Why would that be..

1 – 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.

2 – al-Kulayni said: And it is narrated that you are not to pray in black clothing. However as to the khuff, the cloak, and the turban, then there is no harm.

3 – Muhammad b. `Ali b. al-Husayn in al-`Ilal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Sahl b. Ziyad from Muhammad b. Sulayman from a man from Abu `Abdillah عليه السلام. He said: I said to him: Can I pray in a black cap? He said: Do not pray in it for it is the garment of the people of the Fire.

http://www.*******.org/hadiths/salat/clothing-in-salat/chapter-20

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.

3 – 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.

3 – And from Abu `Ali al-Ash`ari from Muhammad b. Muslim from Ahmad b. an-Nadr from `Amr b. Shimr from Jabir from Abu Ja`far عليه السلام. He said: al-Husayn b. `Ali عليه السلام was killed while there was a dark silk jubba (a long outer garment) upon him (- al-hadith)

4 – al-Kulayni said: And it is narrated not to pray in a black garment. However as to the khuff or the cloak or the turban there is no harm.

5 – 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.

6 – 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)

http://www.*******.org/hadiths/salat/clothing-in-salat/chapter-19

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Salamalaikum all,

When sheds zainab s.a conducted the first majlis for aza e Hussain a.s. all women who had attended came wearing their best dresses with lots of delicacies as it was a practise among them to attend such ceremonies with good food and wearing good dress was considered a sign of acknowledging that the host is the daughter of imam Ali a.s.

Syedda zainab s.a asked them if they are attending a marriage with such dresses and delicacies. They asked what should they do.

To this she s.a replied wear black dress and bring with you loaf of bread and some milk if you want to.

And the second point is about how to wear the dress on ashura. Many books including the tohfatul Assam in Urdu quotes ahadees that.

1. Wear black.

2. Untie the few buttons of your shirt and fold up the sleeve backwards as if you are under extreme grief.

3. Pour some dirt of kerbala on your heads and do not wear a cap.

Etc etc.

Ya Ali madad

What is the authenticity of this book? However, if it is authentic, it could just mean that is how women should dress, as we know many of the the sunan for men are not applicable to women and vice versa. However, I doubt it is authentic, because of the number of ahadith we have that condemn black clothing from so many different angles, we shouldn't take a narration attributed to sayeda Zeynab over the many narrations for Rasul Allah (s) and his Successors Úáíå ÇáÓáÇã, but even if it is authentic, I don't see how you can apply it to men (women can take their dress tips from the women of the ahl ul-bayt, we should take them from the men), black is the mourning colour of the christians, not of Islam.

It's a bit like the sunnis say abot mut'ah, 'it was so for a short while, then the law was changed', a recommendation from our Prophet (s) is the same as from Allah ÓÈÍÇäå æÊÚÇáì, what he (s) likes pleases Allah, and what he dislikes displeases Allah.

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1 – 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.

2 – al-Kulayni said: And it is narrated that you are not to pray in black clothing. However as to the khuff, the cloak, and the turban, then there is no harm.

3 – Muhammad b. `Ali b. al-Husayn in al-`Ilal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Sahl b. Ziyad from Muhammad b. Sulayman from a man from Abu `Abdillah عليه السلام. He said: I said to him: Can I pray in a black cap? He said: Do not pray in it for it is the garment of the people of the Fire.

http://www.tashayyu....alat/chapter-20

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.

3 – 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.

3 – And from Abu `Ali al-Ash`ari from Muhammad b. Muslim from Ahmad b. an-Nadr from `Amr b. Shimr from Jabir from Abu Ja`far عليه السلام. He said: al-Husayn b. `Ali عليه السلام was killed while there was a dark silk jubba (a long outer garment) upon him (- al-hadith)

4 – al-Kulayni said: And it is narrated not to pray in a black garment. However as to the khuff or the cloak or the turban there is no harm.

5 – 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.

6 – 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)

http://www.tashayyu....alat/chapter-19

So why have our ulema not told us not to wear black in muharrrem? Seems a bit silly to me...

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(salam)

(bismillah)

There is a athaar* that Yoosuf al-Bahraani takes out to show that wearing black for the mourning of Imaam al-Hussayn is an exception to this rule (of not wearing black). There are a few issues with this hadeeth, but I will mention it after showing the hadeeth.

* Athar - I said athaar and not a hadeeth, because this is not coming from one of the ma`soomeen (as).

و يؤيده ما رواه شيخنا المجلسي (قدس سره) عن البرقي في كتاب المحاسن انه روى عن عمر بن زين العابدين (عليه السلام) انه قال «لما قتل جدي الحسين المظلوم الشهيد لبس نساء بني هاشم في مأتمه ثياب السواد و لم يغيرنها في حر أو برد و كان الامام زين العابدين (عليه السلام) يصنع لهن الطعام في المأتم»

And it is support what our shaykh al-Majlisī has narrated from al-Barqī in Kitāb al-Maḥāsin that he narrated from `Umar bin Zayn al-`ābidīn (عليه السلام) that he said, “When the death of my grandfather al-Ḥussayn, the oppressed, the women of Banī Hāshim for his mourning dressed in black and nothing other than that whether in heat or cold and Imām Zayn al-`ābidīn (عليه السلام) would make food for them (women of Bani Haashim) in mourning”

و الحديث منقول من كتاب جلاء العيون بالفارسية و لكن هذا حاصل ترجمته

And the ḥadīth is transmitted from the book Jilā’ al-`Uyūn in farsi, but this is the translation of it.

Source:

  • al-Bahraani, Hadaa'iq al-NaaDirah, vol. 7, pg. 118

Now I have a few issues with this hadeeth, al-Bahraani usually quotes directly from the book, for this case he would quote directly from al-Barqi's al-Mahaasin, but he did not. He quoted al-Majlisi who then quotes al-Barqi's al-Mahaasin. If you were to search al-Barqi's al-Mahaasin now, you cannot find this specific hadeeth. But after a long time searching, I finally found the hadeeth that they were referring to. al-Bahraani's translation from Farsi to Arabic was much different than what the original Arabic said.

Here is the hadeeth in al-Barqi's al-Mahaasin.

عنه عن الحسن بن طريف بن ناصح عن أبيه عن الحسين بن زيد عن عمر بن علي بن الحسين قال لما قتل الحسين بن علي ع لبسن نساء بني هاشم السواد و المسوح و كن لا يشتكين من حر و لا برد و كان علي بن الحسين ع يعمل لهن الطعام للمأتم

From `Umar bin `Alī bin al-Hussayn said, “When al-Ḥussayn bin `Alī (عليه السلام) was killed, the women of Banī Hāshim wore black and smeared/wiped (?), and they did not complain from heat nor cold, and `Alī bin al-Ḥussayn (عليه السلام) made for them (women of Bani Haashim) food for mourning”

Source:

  • al-Barqi, al-Mahaasin, vol. 2, ch. 25, pg. 420, hadeeth # 195

According to both al-Shahroodi says this about al-Hasan (al-Hussayn) bin Zayd bin `Alee bin al-Hussayn in his Mustadarakaat fee `ilm al-Rijaal, vol. 2, pg. 391, person # 3545:

3545 - الحسن بن زيد بن علي بن الحسين صلوات الله عليهما:

لم يذكروه.

3545 - al-Hasan bin Zayd bin `Alee bin al-Hussayn (as)

And he is not mentioned (in the books of Rijaal).

This means that he is majhool (unknown) according to al-Shahroodi. Also, according to al-Khoei he is majhool as well.

Also, the way Hurr al-`Aamili interpreted this hadeeth was that this being only for three days. He puts this hadeeth under this chapter in his Wasaa'il al-Shee`ah, vol. 3, pg. 235, ch. 67:

67 بَابُ اسْتِحْبَابِ اتِّخَاذِ الطَّعَامِ لِأَهْلِ الْمُصِيبَةِ ثَلَاثَةَ أَيَّامٍ وَ الْبَعْثِ بِهِ إِلَيْهِمْ وَ كَرَاهَةِ الْأَكْلِ عِنْدَهُمْ

67 – Chapter on the disireability of taking food to the family members (who are going through) museebah (disaster, calamity, death, etc.) for three days, and it being sent to them, and the dislike (makrooh) of eating with them

Notice how he did not make an exception for doing it in Muharram every year for Imaam al-Hussayn, he restricted it to the three days.

One thing I would like to elucidate regarding this hadeeth is it is talking specifically about the Women of Bani Haashim. Now, the clothing for women and men are totally different, especially in regards to color. People might have a better argument trying to say it is permissible to wear black for women, but for men it would not make sense as this hadeeth does not apply to everyone. Not only that, according to Hurr al-`Aamilee, it doesn't apply to all times, as it is seen today.

Some contemporary scholars have tried to make exceptions to this rule of not wearing black clothing. Jawad al-Tabrizi is one of them, he has authored a treatise titled Risaalah al-MukhtaSar fee Labbas al-Aswad (Concise Treatise on Black Clothing).

After reading the arguments for black clothing, it is another post-justification of practices.

(salam)

Edited by Nader Zaveri
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Because black is the colour of oppressors

Hannan bin Sudair says that he came to Imam Jaffar as-Sadiq (as) wearing black shoes. Imam (as) said, “Why are you wearing black shoes? Do you know its bad consequences?” He asked, “What are its bad effects?” Imam (as) replied, “It affects eyesight and male prowess and it is a cause of sadness and anger. Further, it is the sign of oppressors. Wear yellow shoes and enjoy its benefits.” He asked, “What are the benefits of wearing them?” Imam (as) replied, “It improves eyesight and male prowess. It ends sadness and anger and it is a part of the dress of the Holy Prophet (saw).”

Source: Sawaabul A’amaal & Iqaabul A’amaal By Sheikh Sadooq.

Though to be honest I thought that we should wear dark clothing in Muharram due to it being a time of grief, but come to think of it I don't know if I have read any narrations saying that.

Black is the color of oppressors?? Why is it that our Imams are said to be wearing black in the following account:

Ali Enters Basra

The historian,Masudi, "the Herodotus of the Arabs," has appended, in his book, The Golden Meadows, the following vignette of Ali's army when it was entering Basra. It is also a sidelight on his military organization, and the place of the Ansar in it.

A distinguished citizen of Basra told me that when he heard that the conquering army was approaching the main gate of the city, he climbed on top of the ramparts to see it, and this is what he saw:

There were many formations of cavalry and infantry in the army of Medina though the army itself was rather small. Marching at the head of a contingent of cavalry, the first one that entered Basra, was an elderly horseman. A sword was hanging by his side, and he was carrying the standard of the unit he was leading. I inquired from the people around me who he was and they told me that he was Abu Ayub Ansari, the friend and one-time host in Medina, of Muhammad Mustafa, the Messenger of God. His contingent of 1000 cavaliers comprised the warriors of the Ansar.

Behind them, there was another rider. He was wearing a pale yellow turban and a white robe. He carried a bow on his right shoulder, and the standard of his unit was in his left hand. He too rode at the head of 1000 cavaliers, and they too were the Ansar. He was, I learned, Khuzaima ibn Thabit Ansari.

The third officer was riding a powerful bay. He wore a white turban, carried a sword and a bow, and led a contingent of 1000 horsemen. He was Abu Qatada ibn Rabi'i Ansari.

The fourth officer rode a beautiful white charger. His dress was white and his turban was black. He appeared to be a man of great dignity and distinction, and he inspired respect and reverence among all beholders. He was very old but he had a military bearing. He was reading Qur’an as he rode toward the city. A sword was suspended by his side, and a bow hung from his right shoulder. Behind him there were 1000 horsemen. They were mostly elderly men, and they all carried long spears in their hands. When I inquired who he was, I was told that he was Ammar ibn Yasir, the friend and beloved of Muhammad Mustafa and Ali ibn Abi Talib. Riding behind him were both the Muhajireen and the Ansar, and many of them were the veterans of Badr.

My eye was next caught by a most handsome man. He was riding a spirited roan. His dress was white and his turban was black. He was Abdullah ibn Abbas, the first cousin of Muhammad Mustafa and Ali ibn Abi Talib. With him were his brothers and his nephews.

By this time, most of the cavalry had entered Basra, and it appeared to me that the last two detachments were approaching the city gate. Presently, the first of them came up. At its head rode a horseman of powerful build. He was in full battle-dress, and he struck terror into the hearts of all those who saw him. He was carrying a black banner in his right hand, and a spear in his left. He appeared to be the standard-bearer of the army or some other high-ranking officer. My guess was right. He was Malik ibn Ashter, the Chief of Staff of the army of Medina, and the greatest swordsman that the Arabs ever produced. No adversary who ever faced him, escaped him. He led four thousand warriors of both cavalry and infantry.

The last man to pass in review was a cavalier who was radiant like the sun. On his right and left, there were two young men, each radiant like the full moon. All three were dressed in black. The proud and prancing horses they were riding, were also black. Another young man carrying a lance, rode ahead of them. The man in the center, I learned, was the general of this army - Ali ibn Abi Talib. The two young men on his right and left, were his sons, Hasan and Husain - the apples of the eyes of Muhammad, the Apostle of God. The young man who was riding ahead of them, was also his son, Muhammad ibn Hanafiyyah.

Behind them, there were several other formations of men in arms. They were bringing up the rear-guard of the army. Among them were the sons of Jaafer Tayyar, the sons of Aqeel ibn Abi Talib, and the other young men of Banu Hashim. They were the last horsemen to enter Basra.

Ali dismounted from his horse at the gate of the great Mosque of Basra. He went into the mosque, offered his prayers, and thanked God for His bounties, and for the gift of victory.

The citizens of Basra had gathered in the court of the mosque awaiting Ali's arrival. Presently he came out of the mosque to address them. He reproved them for their mindless conduct throughout the campaign, and said to them:

"You were the followers of a beast. When it bellowed you obeyed it; when it was killed, you all fled, and were scattered."

Source: http://www.al-islam.org/restatement/ (Chapter 61)

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Some contemporary scholars have tried to make exceptions to this rule of not wearing black clothing. Jawad al-Tabrizi is one of them, he has authored a treatise titled Risaalah al-MukhtaSar fee Labbas al-Aswad (Concise Treatise on Black Clothing).

(salam)

Is this treatise available anywhere online? Please link if you know.

Thanks

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(salam)

(bismillah)

Is this treatise available anywhere online? Please link if you know.

I cannot find it online, I believe his arabic website isn't working right now. I'll be honest, it isn't that good.

Black is the color of oppressors?? Why is it that our Imams are said to be wearing black in the following account:

Notice the source, the scholar isn't a Shee`ah scholar. So, that holds little weight to us, Shee`ahs.

(salam)

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Salam alaykom Brother Nader

How are the rijal end of these and is there any issues in the wording?

1 – 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.

3 – Muhammad b. `Ali b. al-Husayn in al-`Ilal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Sahl b. Ziyad from Muhammad b. Sulayman from a man from Abu `Abdillah عليه السلام. He said: I said to him: Can I pray in a black cap? He said: Do not pray in it for it is the garment of the people of the Fire.

also how about this one as the question does arise why would jibrael wear black if it is not allowed? i see there i snot a chain though

6 – 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)

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How are the rijal end of these and is there any issues in the wording?

1 – 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.

3 – Muhammad b. `Ali b. al-Husayn in al-`Ilal from his father from Muhammad b. Yahya from Muhammad b. Ahmad from Sahl b. Ziyad from Muhammad b. Sulayman from a man from Abu `Abdillah عليه السلام. He said: I said to him: Can I pray in a black cap? He said: Do not pray in it for it is the garment of the people of the Fire.

Issues with the chains are in red.

also how about this one as the question does arise why would jibrael wear black if it is not allowed? i see there i snot a chain though

6 – 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)

Couldn't Jibra'il just be wearing the black qaba to show the dress of the Abbasids? As it is known, they were the ones who promoted black.

(salam)

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salam alaykom brother Nader

what is said about the two narrators ?

and yes it could be, but can one take it as meaning in certain times and circumstances it is permissible to wear it when it is not the clothing of the oppressor? or is that just an big assumption if so is the hadith about the imam (as) wearing black when he was killed a true hadith?

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(salam)

(bismillah)

salam alaykom brother Nader

what is said about the two narrators ?

and yes it could be, but can one take it as meaning in certain times and circumstances it is permissible to wear it when it is not the clothing of the oppressor? or is that just an big assumption if so is the hadith about the imam (as) wearing black when he was killed a true hadith?

Sahl bin Ziyaad = known da`eef (weak) person

Muhsin bin Ahmad = majhool (unknown)

Also, both hadeeth turn mursal right before the Imaam.

It is a major assumption, also Jibra'il is an angel, not a human, so what he does does not and cannot apply to us. We have to listen to the Ahl al-Bayt (as). Which hadeeth are you referring to regarding the Imaam (as) being killed and he (as) was wearing black? Before giving the source, double check if the book you are quoting from is a Sunni books (the original source of the hadeeth).

(salam)

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(bismillah)

(salam)

I usually never where bright colours in Muharram, such as red, orange or anything which may look like what you would where while you are celebrating-celebration colours. Otherwise, wearing black, Dark blue, navy etc I don't see a problem Maybe contact a Marja if there is a need.

(wasalam)

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Assalamalaikum

After the event of karbala ,yazidi women wore gold and silver ornaments and rejoiced in the lanes of kufa and Sham .Well most of the Shias are aware of this fact and hope so this time nobody will be asking for a hadees.

I have seen that nowadays most of the newly weds wear black clothes with heavy golden/silver colored embroidery.This looks too awkward as to whether these people are mourning or rejoicing.Please be on one side I would say.There are also lot of discussions about it but nothing changes.People are as they are.We should remember always that none of our deeds match those with the lanatis.So please anybody newly wed ,avoid completely wearing golden zardozi work clothes in Muharram even if they are black.

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Well, I dont see how this rule applies because we take out candles and Henna(Mehndi) on the night of Qasim (rahmatullah alay), and the flag shadowing the shrine of Imam Husayn (as) is red

Let us say in some culture(which does not exist) wearing pink means your in mourning and wearing black is rejoicing.....the Shi'i of that community cannot rejoice and wear black, so that seems more of a taboo and ritual thing to me

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Assalamalaikum

The flag color is red because the flag of Husaini army became red with blood ,but it does not make wearing red appropriate in any manner.Yes,people do zanjeer zani and qama and their clothes become red due to their blood while mourning.This red at that time of zanjeer zani is permissible.

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Assalam

Here I found some references in regards to wearing black in Muharram according to many Mujtahideens. Infact according to our Ullamas it is recommended to wear black in mourning days of Imam Hussain.

http://shiaimmami.webs.com/apps/photos/photo?photoid=63586337

http://shiaimmami.webs.com/apps/photos/photo?photoid=63586338

http://shiaimmami.webs.com/apps/photos/photo?photoid=63586339

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