Legal Origin Clothing Please note a common kaedah delivered by scholars, "Legal origin of clothing is permissible (which is permissible)." Evidence for this is the word of Allah, the Exalted,
"He is Allah, which makes everything on the earth for you and He has willed (created) the heavens, and made His seven heavens. and He knows all things. "(Surat al-Baqara: 29) Therefore, anyone who claims that a certain color clothes are haram, or forbidden subject, of course he had to carry the proposition. If no arguments, then the origin is allowed.
Three Colors are Seen Menswear The scholars disagree about the color of law haberdashery in the following three problems.
1. Plain red color that is not mixed with other colors. Meanwhile, if the red color on the clothes were mixed with other colors, then this is permissible according to the consensus of the scholars.
2. Colors are dyed with 'ushfur (a type of plant and produce a red color is dominant [1]). As if to produce a red color in addition to the 'ushfur, then included in the discussion of number one.
3. Colors are dyed with za'faron (a type of plant that produces yellow color). As if it were dyed with yellow color from the addition za'faron, like this is allowed according to the consensus of the scholars. [2]
Dyed clothes' Ushfur These clothes are forbidden based on the following hadeeth: Hadeeth of 'Abdullah bin' Amr bin Al 'Ash
Have been told to us Muhammad ibn al Mutsanna; been telling us Mu'adz bin Hisham: My father has told me from Yahya; has told me Muhammad ibn Ibrahim ibn al-Harith; That Ibn Ma'dan; has been preaching to kaminya, Jubayr bin Nufair ; has been preaching to him, and 'Abdullah bin' Amr bin Al 'Ash; has been preaching to him, he said: Messenger of Allah sallallaahu' alaihi wa sallam never saw me wearing two garments dyed 'ushfur, then he said, "Verily this is a clothing Unbelievers, and ye shall put them on. "(Narrated by Muslim. 2077) In other history is mentioned,
David has told us the son Rusyaid; has been telling us' Umar ibn Ayyub al Mushili; has told us of Abraham ibn Nafi 'from Sulaiman Al ahwal from Thawus from' Abdillah bin 'Amr he said; the Prophet sallallaahu' alaihi wasallam never seen my 'm wearing two garments dyed 'ushfur, then he said, "Did your mother who told me like this?" I said, "I'll wash them." He said: 'Do not, however, burn it. " (Narrated by Muslim. 2077)
Hadeeth of 'Ali ibn Abi tells us TholibTelah Yahya bin Yahya he said,' I read the Hadith Malik from Nafi 'from Ibrahim ibn' Abdullah ibn Hunayn from the father of 'Ali ibn Abi Talib, he said, "The Messenger sallallaahu' alayhi wasallam has been banned embroidered dress (embroidered) with silk, wearing clothes dyed 'ushfur, wearing a gold ring, and read the Qur'an while bowing. " (Narrated by Muslim. 2078)
The scholars disagree about the dyed garments' ushfur. The majority of scholars from among the Companions, scholars Tabi'in and thereafter allow the wearing of such clothing. This opinion was also chosen by the Imam ash-Shafi'i, Imam Abu Hanifah, and Imam Malik. However, Imam Malik said that it's better than wearing the same clothes. A group of other scholars because of restrictions that are intended memakruhkannya brought to the hadith where the Prophet sallallaahu 'alaihi wa sallam never wear hullah hamro' (red dress). As Al Barro 'bin' Azib said,
"The Prophet sallallaahu 'alaihi wa sallam was a man of medium (not high and not short), I saw he was wearing red clothing, and I've never seen anyone better than him" (Narrated by Bukhari no. 5848) In Muslim history, Al Barro 'bin' Azib said,
"The Prophet sallallaahu 'alaihi wa sallam was of medium, perpundak fields, bushy hair loose to her shoulders up until the two lobes of his ears. At one point, he had been wearing a red dress, no one is more handsome than he "(Narrated by Muslim. 2337) Also there is a history of Ibn 'Umar told,
"As for the color yellow, so really I never saw the Messenger of Allah sallallaahu 'alaihi wa sallam dipping with him. I was pleased to dunk with the color. "(Narrated by Bukhari no. 5851 and Muslim no. 1187) Some scholars refer dyed clothing ban 'ushfur is prohibited for people with the hajj or umra berihrom as the meaning of the hadeeth of Ibn' Umar quoted 'anhuma. Al-Bayhaqi said, "Imam ash-Shafi'i that forbids wearing clothing dyed za'faron and allow the clothing dyed 'ushfur. Imam ash-Shafi'i said, "Clothes are dyed 'ushfur given relief because I have not found the proposition prohibition of the Prophet sallallaahu' alaihi wa sallam about this problem except a history of 'Ali quoted' anhu who said that he was forbidden to use such clothing. Meanwhile, the hadith does not say, "You have been banned." Al-Bayhaqi and then said, "It has come expressly prohibiting theorem (dyed clothing 'ushfur) in general. There is also a hadith from 'Abdullah bin' Amr bin Al 'Ash issued by Imam Muslim that prohibit such clothing. "Al-Bayhaqi and then asserted,
"If the hadith (which prohibits clothing that dyed 'ushfur) to the Imam ash-Shafi'i of course he'll make it as a postulate, if Allah wills." There is a history of Imam ash-Shafi'i saheeh, he himself said,
"If there is a hadith of the Prophet sallallaahu 'alaihi wa sallam menyelisihi opinion, the hadith beramallah with it and leave my opinion." In the history noted, "opinion (which according to the hadith of the Prophet sallallaahu' alaihi wa sallam) is actually so that's my opinion." [3 ] Correct opinion in this matter is that wearing clothes dyed 'ushfur is haram because of the legal origin of the ban (the hadith) is unlawful. The red shirt worn by the Prophet sallallaahu 'alaihi wa sallam, then the red on the clothes not for use' ushfur but because of the red dyed with substances other than 'ushfur. [4]
Dyed clothes Za'faron Regarding the prohibition of using dyed clothing mentioned in the hadeeth of Anas za'faron the Agreed 'alaih (issued by Bukhari and Muslim). Anas said,
"The Prophet sallallaahu 'alaihi wa sallam forbade men dye with za'faran." (Narrated by Bukhari no. 5846 and Muslim no. 2101) Shaykh Muhammad ibn Salih Al 'Uthaymeen said, "the right opinion, unlawful memamai dyed clothes' ushfur, nor za'faron". [5] As dinukil by Al Bayhaqi, Imam ash-Shafi'i said, "I forbade men to wear clothes dyed za'faron. If clothes like that, I was ordered to be washed. "Al-Bayhaqi and then said," If he followed the instructions of the Prophet sallallaahu 'alaihi wa sallam in za'faron dyed clothing ban, to ban clothing that dyed' ushfur more worthy to be followed. " [6]
Red patterned clothing or Yellow Plain clothes is not about red or yellow (patterned mixed with other colors), is allowed according to the consensus of the scholars. As stated by An Nawawi, may Allaah have mercy,
"You can use the red-striped dress, yellow, green and other colors patterned clothes. This is based on an agreement (consensus) of the scholars. Colors such patterned clothing is not the slightest Makruh. This was said by Imam ash-Shafi'i and his followers. However, the most afdhol is wearing a white dress. "[7]
Color Yellow Can Wear Clothes? The answer, originally allowed. This is based on the consensus of the scholars because the clothes are forbidden if the yellow dye is the result za'faron or 'ushfur as mentioned in the description above. In Al Mawsu'ah Al Fiqhiyah mentioned,
"The experts agree permissibility jurisprudence wearing yellow clothes as long as it does not result from dye 'ushfur or za'faron." [8] From here, if the yellow dress comes from synthetic dyes like the clothes that we find today, then it is not a problem. And Allaah knows best. While some people translate the clothes "mua'shfar" (which dipped 'ushfur) with a yellow dress sense, we think it's wrong, because' more dominant ushfur produce a red color. Ibn Hajar said may Allaah have mercy,
"The dominant color is produced by 'ushfur is red." [9]
What about the Red Plain Clothes? There are two kinds of propositions which discuss this issue. There are allowed and there is a ban.
Proposition that banning something in red: Hadith Al Baro 'bin' Azib, he said,
"The Prophet sallallaahu 'alaihi wa sallam forbade us to wear bed (soft) red and qasiy (patterned silk clothes)." (Narrated by Bukhari no. 5838) From Ibn 'Abbas quoted' anhuma, he said,
"I am forbidden to wear red cloth, wearing a gold ring and read the Qur'an when the bow." (Narrated by An Nasai no. 5266. Shaykh Al-Albani said that this hadeeth saheeh isnaad)
Theorem that allows for something in red: Hadith Al Barro 'bin' Azib, he said,
"The Prophet sallallaahu 'alaihi wa sallam was a man of medium (not high and not short), I saw him wearing apparel (hullah) red, and I've never seen anyone better than him" (Narrated by Bukhari no . 5848) In Muslim history, Al Barro 'bin' Azib said,
"The Prophet sallallaahu 'alaihi wa sallam was of medium, perpundak fields, bushy hair loose to her shoulders up until the two lobes of his ears. At one point, he had been wearing clothes (hullah) is red, no one is more handsome than he "(Narrated by Muslim. 2337) From Ibn 'Abbas, he said,
"The Prophet sallallaahu 'alaihi wa sallam never wore burdah (striped fabric) is red when the prayer' IED." [10] Postulates that mention bolehnya red dress over there using the word "hullah" and "burdah". Please note that the reference is hullah burdah and red-striped dress and not a plain red dress. Ibn al-Qayyim said,
"Some of the scholars there who wore a plain red dress (red in total) and take it as Sunnah. Truly this is wrong. The definition of "hullah" red is burdah (striped dress) from Yemen and burdah here is not a dyed clothes so plain red (red overall). "[11]
So that the right in this matter, he may use the red colored clothes as long as it is not plain (not entirely in red). But if the clothes were completely red, then this is prohibited. This is the opinion of a more cautious and more safely than err (disputes) scholars.
While for women should wear clothing with any color as long as it's not the color that will become a jewel in the face of non mahrom. [12] As we talked about the opportunity this time is the color of clothing is forbidden for men. Alhamdulillah, thanks to the ease of our God given ease of getting a bright spot in this issue. Bi Alhamdulillahilladzi ni'matihi tatimmush sholihaat.
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