Author: Meryem al-Turki
Date published: 2023-12-12
Updated: 2026-02-04
Is wearing red allowed?
Scholars have differed regarding the ruling on men wearing red, particularly shades resembling the color of blood. As for burgundy, maroon, and similar tones, they do not match the intensity of blood red, which is why scholars saw no issue with them.
- Wearing red is prohibited (ḥarām)
- Wearing red is disliked (makrūh)
- Wearing red is completely permissible (mubāḥ)
The majority of scholars hold that wearing red is completely permissible (mubāḥ). However, many scholars consider it makrūh if worn as a plain color without any other color. An extreme minority view it as ḥarām.
We hold the view that red is mubāḥ and that men may wear plain red. We do not consider it necessary to pair red with another color.
Imam Ahmad and the Hanbali scholars state that wearing red for men is makruh, though Ibn Qudāmah stated that he sees no issue with wearing it.
Could be halal, disliked, or haram
Scholars have explained that every color is neutral, and the default ruling is that all colors are permissible to wear.
Those who consider wearing bright red to be ḥarām or makrūh give the following reasons:
- It is considered a color for women
- It is associated with disbelievers
- It is linked to shuhrah (seeking fame)
Looking at red today, it is not generally seen as a color exclusive to women, associated with a group of disbelievers, or worn to seek reputation.
Certainly, there were contexts in the past—such as during medieval times—when red was a very valuable color that indicated high status and social elevation. However, this context does not apply today.
Nowadays, red is worn by both men and women, so it is not considered exclusive to women.
Moreover, there is no specific group of disbelievers associated with red in the way that bright orange is associated with Buddhist monks (see here).
The majority of scholars across the Ḥanafī, Mālikī, and Shāfiʿī schools consider red to be permissible (ḥalāl) without any dislike, provided the reasons for its prohibition do not apply.
Since red today is not exclusive to women, disbelievers, or arrogance, wearing it is completely permissible, although some scholars maintain that it is better to avoid it.
Those who recommend avoiding red argue that it is acceptable if worn with other colors, but not if worn as plain red. For example, they would dislike plain bright red sweaters, even if the pants or other garments are a different color.
Most scholars would say that this applies to blood red, whether slightly darkened or very bright. Maroon (mix of red and brown) and burgundy (mix of red and purple) do not fall under this category, as they do not carry the same intensity or association as blood red.
Plain red
Mixed with other colors
The scholars regarding red clothes
There are multiple reports indicating that red was inititally warned against due to its association with imitation of non-Muslims. The Muslims weren't used to wearing bright red. It was usually worn by the Byzantines and Persians.
The bright red color was produced with tiny insects called Kermes, which were used for the dye of red color by Romans and Persians, and even was used by Ancient Egyptians.
So the color red was known to be a color usually worn by non-Muslims, which made its color to be discouraged as it would incline towards imitation.
However, there are reports where the Sahaba used this color, even though it was discouraged initially, which shows that there was an exception to the rule.
الأرجوان [هُوَ -] الشَّديد الْحمرَة وَلَا يُقَال لغير الْحمرَة: أرجوان.
[ص421 - كتاب غريب الحديث أبو عبيد]
Abu Ubayd al-Qasim ibn Sallam said: "Al-Urjuwan is an intense red, and the term is exclusively used for the color red."
[Kitab Gharib al-Hadith - Abu Ubayd al-Qasim ibn Sallam - Page 421]
الأرجوان: صبغ أحمر فشبه كثرة الدماء على الثياب بصبغ أحمر
[شرح القصائد العشر - الصفحة ٢٣١]
Abu Zakariyyah al-Tabrizi said: "Al-Urjuwan is an intense red dye, resembling the richness of blood on garments."
[Sharh al-Qasaid al-'Ashr - Abu Zakariyyah al-Tabrizi - Page 231]
What was mentioned about those who allowed the use of red
٨٤٣- (أخبرنا) : مالكٌ، عن عبد الله بن أبي بكر، عن عبدِ الله بن عامر ابنِ ربيعَةَ قال: -رأيتُ عُثْمانَ بنَ عفانَ بالعَرْج في يوم صَائفٍ وهو مُحْرِمٌ وقد غَطَّى وَجْهَهُ بِقَطِيفَة أُرْجُوانٍ
[مسند الشافعي - المجلد ١ - الصفحة ٣٢٤]
Imam al-Shafi'i mentioned:
Mālik informed us, from ʿAbdullāh ibn Abī Bakr, from ʿAbdullāh ibn ʿĀmir ibn Rabīʿah, who said: “I saw ʿUthmān ibn ʿAffān on a very hot day in summer while he was in Ihrām, and he had covered his face with an Urjuwan (intense red) cloth.”
[Musnad al-Shafi'i - Volume 1 - Page 324]
Abdullah ibn Amir ibn Rabi'ah most likely saw this from Uthman after the Prophet died. Abdullah was born in 6 AH and the Prophet died in 11 AH.
حَدَّثَنَا أَبُو كُرَيْبٍ، قَالَ: حَدَّثَنَا يُونُسُ بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنَا الْمُسَيَّبُ بْنُ مُسْلِمٍ الأَوْدِيُّ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ: كان رسول الله ص رُبَّمَا أَخَذَتْهُ الشَّقِيقَةُ، فَيَلْبَثُ الْيَوْمَ وَالْيَوْمَيْنِ لا يخرج فلما نزل رسول الله ص خَيْبَرَ أَخَذَتْهُ الشَّقِيقَةُ فَلَمْ يَخْرُجْ إِلَى النَّاسِ وَإِنَّ أَبَا بَكْرٍ أَخَذَ رَايَةَ رَسُولِ اللَّهِ، ثُمَّ نَهَضَ فَقَاتَلَ قِتَالا شَدِيدًا، ثُمَّ رَجَعَ فَأَخَذَهَا عُمَرُ فَقَاتَلَ قِتَالا شَدِيدًا هُوَ أَشَدُّ مِنَ الْقِتَالِ الأَوَّلِ، ثُمَّ رَجَعَ فَأَخْبَرَ بِذَلِكَ رَسُولَ اللَّهِ، [فَقَالَ: أَمَا وَاللَّهِ لأُعْطِيَنَّهَا غَدًا رَجُلا يُحِبُّ اللَّهَ وَرَسُولَهُ، وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ، يأخذها عنوه]- قال: وليس ثم على ع- فَتَطَاوَلَتْ لَهَا قُرَيْشٌ، وَرَجَا كُلُّ وَاحِدٍ مِنْهُمْ أَنْ يَكُونَ صَاحِبَ ذَلِكَ، فاصبح فجاء على ع عَلَى بَعِيرٍ لَهُ، حَتَّى أَنَاخَ قَرِيبًا مِنْ خباء رسول الله ص وَهُوَ أَرْمَدُ، وَقَدْ عَصَبَ عَيْنَيْهِ بِشِقَّةِ بُرْدٍ قطري، فقال رسول الله ص: مَا لَكَ؟ قَالَ: رَمِدَتْ بَعْدُ، فَقَالَ رَسُولُ الله ص: ادن منى، فدنا فَتَفَلَ فِي عَيْنَيْهِ، فَمَا وجعهُمَا حَتَّى مَضَى لِسَبِيلِهِ ثُمَّ أَعْطَاهُ الرَّايَةَ، فَنَهَضَ بِهَا مَعَهُ وَعَلَيْهِ حُلَّةٌ أُرْجُوَانٌ حَمْرَاءُ
[تاريخ الطبري – الجزء ٣ – صفحة ١٣]
Imam al-Tabari mentioned:
Abu Kurayb narrated to us, saying: Yunus ibn Bukayr narrated to us, from Al-Musayyib ibn Muslim Al-Awdi, who narrated from ‘Abdullah ibn Buraydah from his father, who said:
The Messenger of Allah (ﷺ) would sometimes be seized by shaqīqah (an eye inflammation), and he would remain for a day or two without going out. When the Messenger of Allah campaigned to Khaybar, he was seized by shaqīqah and did not go out to the people. Then Abu Bakr took the banner of the Messenger of Allah, rose, and fought a fierce battle, then returned. Then ‘Umar took it and fought an even fiercer battle than the first, then returned and reported this to the Messenger of Allah, who said:
"By Allah, I will give it tomorrow to a man who loves Allah and His Messenger, and whom Allah and His Messenger love; he will take it courageously."
There was no one else, so the Quraysh competed for it, and each hoped to be its bearer. In the morning, Ali came riding a camel until he stopped nearby the Messenger of Allah’s camp. He was afflicted with trachoma, and had wrapped his eyes with a strip of cloth. The Messenger of Allah asked, “What is wrong?” He said, “It became inflamed after you.” The Prophet said, “Come closer to me,” and then gently blew (with slight spittle) into his eyes, after which it did not hurt him anymore. He then went on his way, and the Messenger of Allah gave him the banner, which he took, while wearing an Urjuwan (intense red) Hullah (cloak).
[Tarikh al-Tabari - Volume 3 - Page 13]
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ، عَنْ عَبْدِ الْمَلِكِ، عَنْ عَبْدِ اللَّهِ، مَوْلَى أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ وَكَانَ خَالَ وَلَدِ عَطَاءٍ قَالَ أَرْسَلَتْنِي أَسْمَاءُ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ فَقَالَتْ بَلَغَنِي أَنَّكَ تُحَرِّمُ أَشْيَاءَ ثَلاَثَةً الْعَلَمَ فِي الثَّوْبِ وَمِيثَرَةَ الأُرْجُوَانِ وَصَوْمَ رَجَبٍ كُلِّهِ . فَقَالَ لِي عَبْدُ اللَّهِ أَمَّا مَا ذَكَرْتَ مِنْ رَجَبٍ فَكَيْفَ بِمَنْ يَصُومُ الأَبَدَ وَأَمَّا مَا ذَكَرْتَ مِنَ الْعَلَمِ فِي الثَّوْبِ فَإِنِّي سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّمَا يَلْبَسُ الْحَرِيرَ مَنْ لاَ خَلاَقَ لَهُ " . فَخِفْتُ أَنْ يَكُونَ الْعَلَمُ مِنْهُ وَأَمَّا مِيثَرَةُ الأُرْجُوَانِ فَهَذِهِ مِيثَرَةُ عَبْدِ اللَّهِ فَإِذَا هِيَ أُرْجُوَانٌ . فَرَجَعْتُ إِلَى أَسْمَاءَ فَخَبَّرْتُهَا فَقَالَتْ هَذِهِ جُبَّةُ رَسُولِ اللَّهِ صلى الله عليه وسلم . فَأَخْرَجَتْ إِلَىَّ جُبَّةَ طَيَالَسَةٍ كِسْرَوَانِيَّةً لَهَا لِبْنَةُ دِيبَاجٍ وَفَرْجَيْهَا مَكْفُوفَيْنِ بِالدِّيبَاجِ فَقَالَتْ هَذِهِ كَانَتْ عِنْدَ عَائِشَةَ حَتَّى قُبِضَتْ فَلَمَّا قُبِضَتْ قَبَضْتُهَا وَكَانَ النَّبِيُّ صلى الله عليه وسلم يَلْبَسُهَا فَنَحْنُ نَغْسِلُهَا لِلْمَرْضَى يُسْتَشْفَى بِهَا .
Imam Muslim mentioned:
Yahya ibn Yahya narrated to us, saying: Khalid ibn ‘Abdullah informed us, from ‘Abd al-Malik, from ‘Abdullah, the freedman of Asma bint Abi Bakr, who was the maternal uncle of ‘Ata’, who said:
Asma sent me to ‘Abdullah ibn ‘Umar and said: “I have heard that you prohibit three things: a (silk) mark on clothing, the Urjuwan mitharah (saddle-cloth), and fasting all of Rajab.”
‘Abdullah ibn ‘Umar said to me: “As for what you mentioned regarding Rajab, what about someone who observes continuous fasting?
As for the mark on clothing, I heard Umar ibn al-Khattab say: ‘I heard the Messenger of Allah (ﷺ) say: “He who wears silk garment has no share for him (in the Hereafter)”’ So I feared that the mark might fall under that.
As for the Urjuwan mitharah, here is the mitharah of mine, and it is Urjuwan.”
I returned to Asma and informed her, and she said: “This is the cloak of the Messenger of Allah (ﷺ).” Then she brought me a Tayalasa cloak of Kisrawani (Persian) style, with a lining of fine dibaj silk, and its openings were bound with dibaj. She said: “This was with Aisha until she passed away, then I took it. The Prophet (ﷺ) used to wear it, and we would wash it for the sick to seek healing through it.”
[Sahih Muslim 2069a]
٢٥٢٣٤ - حَدَّثَنَا أَبُو بَكْرٍ قَالَ: حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنْ عُمَرَ: «وَرَأَى عَلَى رَحْلِ ابْنِ عُمَرَ قَطِيفَةً قَيْصَرَانِيَّةً»
[مصنف ابن أبي شيبة – الجزء ٥ – صفحة ٢٠٢]
Ibn Abi Shaybah mentioned:
Ibn ‘Uyaynah narrated to us, from ‘Umar, that he saw on the saddle of Ibn ‘Umar a Caesar-style (intense red) Rihlah (saddle-cloth).
[Musannaf Ibn Abi Shaybah - Volume 5 - Page 202]
From this it can be understood that Ibn Umar did not find anything wrong with using objects that have an intense red color. As for what he wore, he used to stick with muted colors, and it hasn't been reported from him that he wore red.
Narration of Ibn Umar returning a red garment
There is a narration about Ibn Umar returning a garment because he saw a red thread on it. Some understood this narration to be evidence regarding the prohibition of red, while others understood that the real reason was because the red thread was made out of silk.
باب الرُّخْصَةِ فِي الْعَلَمِ وَخَيْطِ الْحَرِيرِ
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا الْمُغِيرَةُ بْنُ زِيَادٍ، حَدَّثَنَا عَبْدُ اللَّهِ أَبُو عُمَرَ، مَوْلَى أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَ رَأَيْتُ ابْنَ عُمَرَ فِي السُّوقِ اشْتَرَى ثَوْبًا شَامِيًّا فَرَأَى فِيهِ خَيْطًا أَحْمَرَ فَرَدَّهُ فَأَتَيْتُ أَسْمَاءَ فَذَكَرْتُ ذَلِكَ لَهَا فَقَالَتْ يَا جَارِيَةُ نَاوِلِينِي جُبَّةَ رَسُولِ اللَّهِ صلى الله عليه وسلم . فَأَخْرَجَتْ جُبَّةَ طَيَالِسَةَ مَكْفُوفَةَ الْجَيْبِ وَالْكُمَّيْنِ وَالْفَرْجَيْنِ بِالدِّيبَاجِ .
Abu Dawud mentioned in his chapter "The Permission Regarding Decorative Borders and Silk Thread":
Musaddad narrated to us, ʿeesā ibn Yūnus narrated to us, al-Mughīrah ibn Ziyād narrated to us, ʿAbdullāh Abū ʿUmar, the freed slave of Asmāʾ bint Abī Bakr, said:
"I saw Ibn ʿUmar in the marketplace. He bought an al-Sham garment (Syrian garment), but when he noticed in it a red thread, he returned it. I then went to Asmāʾ and mentioned that to her. She said, “O young lady (as she called her female servant), bring me the cloak of the Messenger of Allah (ﷺ).” She then brought out a Tayālisah cloak, whose collar opening, sleeves, and side slits were trimmed with brocade."
[Sunan Abi Dawud 4054]
Narration of Ibn Umar about returning a thobe that had a string of red to it was because the string was made of silk. Not because of the color. And it's most likely that the redness was a shade of orange, as silk was often dyed with safflower.
Asma brought out the decorated cloak of the Prophet (ﷺ) to show that it contained silk in small amounts to prove that there was nothing wrong with the cloak Ibn Umar returned after seeing the silk thread on it.
In another narration he explained that he did it because he thought silk cannot even be worn in small degrees.
باب تَحْرِيمِ اسْتِعْمَالِ إِنَاءِ الذَّهَبِ وَالْفِضَّةِ عَلَى الرِّجَالِ وَالنِّسَاءِ وَخَاتَمِ الذَّهَبِ وَالْحَرِيرِ عَلَى الرَّجُلِ وَإِبَاحَتِهِ لِلنِّسَاءِ وَإِبَاحَةِ الْعَلَمِ وَنَحْوِهِ لِلرَّجُلِ مَا لَمْ يَزِدْ عَلَى أَرْبَعِ أَصَابِعَ
وَأَمَّا مَا ذَكَرْتَ مِنَ الْعَلَمِ فِي الثَّوْبِ فَإِنِّي سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّمَا يَلْبَسُ الْحَرِيرَ مَنْ لاَ خَلاَقَ لَهُ " . فَخِفْتُ أَنْ يَكُونَ الْعَلَمُ مِنْهُ
Imam Muslim mentioned in his chapter "The Prohibition of Using Vessels of Gold and Silver for Men and Women; the Prohibition of a Gold Ring and Silk for Men and Its Permissibility for Women; and the Permissibility of Silk Decorative Markings and the like for Men so long as they do not exceed four fingers’ width":
Ibn Umar said: “As for (why I viewed as forbidden) the silk decorative marking on a garment, I heard ʿUmar ibn al-Khaṭṭāb say: I heard the Messenger of Allah (ﷺ) say, ‘Only one who has no share (in the Hereafter) wears silk.’ So I feared the silk decorative markings to be included in that.”
[Sahih Muslim 2069a]
٢٥٢٤١ - حَدَّثَنَا أَبُو بَكْرٍ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ حُصَيْنٍ، قَالَ: أَخْبَرَنَا الْمَاجِشُونُ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، عَنْ يَعْقُوبَ بْنِ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ، قَالَ: «رَأَيْتُ السَّائِبَ ابْنَ أُخْتِ النَّمِرِ يَرْكَبُ بِالْمِيثَرَةِ الْحَمْرَاءِ»
[مصنف ابن أبي شيبة – الجزء ٥ – صفحة ٢٠٣]
Ibn Abi Shaybah mentioned:
‘Ali ibn Husayn narrated to us, saying: al-Majishun, ‘Abd al-‘Aziz ibn ‘Abdullah, informed us from Ya‘qub ibn ‘Utbah ibn al-Mughirah ibn al-Akhnas, who said: “I saw al-Saib, the son of the sister of al-Namir, riding upon a red mitharah (saddle-cushion).”
[Musannaf Ibn Abi Shaybah - Volume 5 - Page 203]
Ibn Abi Shaybah mentioned this narration under the chapter of those who spoke about the Urjuwan mitharah. Al-Saib ibn Yazid was a Sahabi.
He is the oldest son of Ibn Umar and one of the major Tabi'een of Madinah. It has been reported that he also did the same as his father, which is using the Urjuwan mitharah.
قال: أخبرنا محمد بن حرب المكي قال: حدثنا ليث بن سعد عن نافع أن ١٩٨/ ٥ سالم بن عبد الله كان يركب في عهد عبد الله بالقطيفة الأرجوان.
[الطبقات الكبرى – الجزء ٥ – صفحة ١٥٣]
Ibn Sa'd mentioned:
Muhammad ibn Harb al-Makki informed us, saying: Layth ibn Sa‘d narrated to us from Nafi‘ that Salim ibn ‘Abdullah, during the time of ‘Abdullah, used to ride on an Urjuwan saddle-cloth.
[Tabaqat al-Kubra - Volume 5 - Page 153]
حدثنا محمد بن سعد قال: أخبرنا عبد الله بن مسلمة قال: حدثنا عثيم قال: رأيت سعيد بن المسيب يلبس في الفطر والأضحى عمامة سوداء ويلبس عليها برنسا أحمر أرجوانا.
[الطبقات الكبرى – الجزء ٥ – الصفحات ١٣٨–١٣٩]
Ibn Sa'd mentioned:
‘Abdullah ibn Maslamah informed us, saying: ‘Uthaym narrated to us, saying: I saw Sa'eed ibn al-Musayyib wear a black turban on the days of al-Fitr and al-Adha, and over it he wore an Urjuwan burnous (hooded cape).
[Tabaqat al-Kubra - Volume 5 - Page 138-139]
حدثنا محمد بن سعد قال: أخبرنا عارم بن الفضل قال: حدثنا حماد بن زيد عن شعيب بن الحبحاب وعثمان بن عثمان المخزومي قالا: رأينا على سعيد بن المسيب برنس أرجوان.
[الطبقات الكبرى – الجزء ٥ – صفحة ١٣٩]
Ibn Sa'd mentioned:
‘Arim ibn al-Fadl informed us, saying: Hammad ibn Zayd narrated to us from Shu‘ayb ibn al-Habhāb and ‘Uthman ibn ‘Uthman al-Makhzumi, who said: We saw Sa'eed ibn al-Musayyib wearing an Urjuwan (intense red) burnous (hooded cape).
[Tabaqat al-Kubra - Volume 5 - Page 139]
قيل: فالركوب بصفة الأرجوان؟
قال: ما أعلم حرامًا.
[كتاب الجامع – ابن أبي زيد – الصفحتان ٢٣١–٢٣٢]
Ibn Abi Zayd al-Qayrawani mentioned: Malik was asked about riding on the woolen Urjuwan saddle. He said, "I don't know it to be haram."
[Kitab al-Jami' - Ibn Abi Zayd - Page 231-232]
ولأن الحُمْرَةَ لَوْنٌ، فهى كسائرِ الألْوَانِ.
[المغني – الجزء ٢ – الصفحة ٣٠٢]
Ibn Qudamah said: "Red is just a color like any other color."
[Al-Mughni - Volume 2 - Page 302]
والصحيح أنه لا بأس بها
[شرح الكبير على المقنع – ابن أبي عمر – الجزء ١ – الصفحة ٤٧٣]
Ibn Abi Umar (nephew of Ibn Qudamah) said:
The correct view (according to Ibn Qudamah), is that there is no problem with it (the color red).
[Sharh al-Kabir 'ala al-Muqni' - Ibn Abi Umar - Volume 1 - Page 473]
Those who disliked the color red
He disliked it for men if worn for beautification. But if something were to be practical and the man ignores its red color and only wears it for its practicality, then he saw nothing wrong with it.
It has been reported that he strongly disliked this color for women if worn out of beautification, because the Pharaos used it for beautification.
He disliked its use for both men and women, though it seems that he disliked it even more for women.
If red isn't worn for beautification, he would see no problem with it, such as clothing you wear without second thought, like sandals, socks, underwear, etc.
As for what is generally worn for beautification, he strongly disliked it if it was red, like turbans, robes, cloaks, etc.
قال ابن هانئ: سألت أبا عبد اللَّه عن: النعل السندي؟ قال: لا أرى هذِه التي للزينة، وكرهها، ولكن إذا كان يلبس من هذِه الخلقان (١) للمخرج، فلا بأس به.
[١٨١٩ – مسائل ابن هانئ]
Ibn Hānī said: “I asked Abū ʿAbd Allāh about the Sindhī sandal. He said: I do not approve of them as they are worn for adornment and I dislike them, but if someone wears those leather ones (Sindhi sandals) for protection (from dirt or injury), then there is nothing wrong with it.”
[Masail ibn Hani #1819]
Sindh sandals were thick and strong leather sandals. They were regarded practical to walk on when outside. Those sandals were imported from Sindh, a place that used to be in India, and now is in Pakistan after their indipendence.
١٦٧٩ -» رَأَيْتُ عَلَى أَحْمَدَ نَعْلَيْنِ حَمْرَاوَيْنِ، وَكَانَ لِنَعْلَيْهِ قِبَالٌ وَاحِدٌ «.
[١٦٧٩ – مسائل أبو داود]
Abu Dawud said: “I saw Ahmad wearing two red sandals, each having one strap (between big toe and the second toe).”
[Masail Abu Dawud #1679]
Those red sandals were most likely the Sindhi sandals. They were red and had a strap between the big toe and the second toe.
Besides Sindhi sandals being red, he also disliked it because it was often worn by elites, and he disliked imitating them.
٥٧٤ - وَرَأَى أَبُو عَبْدِ اللَّهِ بِطَانَةَ جُبَّتِي حَمْرَاءَ
فَقَالَ لِمَ صَبَغْتَهَا حَمْرَاءَ قُلْتُ الرِّقَاعُ الَّتِي فِيهَا
قَالَ وَأَيْشِ تُبَالِي أَنْ يَكُونَ فِيهَا رِقَاعٌ قُلْتُ تَكْرَهُهُ قَالَ نَعَمْ
وَأَمَرَنِي أَنْ أَشْتَرِيَ لَهُ تِكَّةً فَقَالَ لَا يَكُونُ فِيهَا حُمْرَةٌ
قُلْتُ تَكْرَهُهُ قَالَ نَعَمْ
وَأَمَرَنِي أَنْ أَشْتَرِيَ مُدًّا
فَقَالَ لَا يَكُونُ فِيهِ حُمْرَةٌ ثُمَّ قَالَ هُوَ شَيْءٌ لَيْسَ يُنْتَفَعُ بِهِ إِنَّمَا هُوَ ظَاهِرٌ وَإِنَّمَا كَرِهْتُهُ مِنْ أَجْلِ هَذَا
وَقَالَ لِي لَا تُغَيِّرْهُ بِالشَّعِيرِ زِنِ الْحِنْطَةَ رَطْلًا وَثُلُثًا حَتَّى يَكُونَ عَلَى قَدْرِهِ وَهُوَ رُبُعُ الصَّاعِ
[ص186 - كتاب الورع المروذي]
Imam al-Marwadhi mentioned: Abu ʿAbd Allāh (Imam Ahmad) saw that the lining of my cloak was red. He said, “Why did you dye it red?” I said, “Because of the patches that are on it.” He said, “And why do you care if there are patches on it?”
I said, “Do you dislike it?” He said, “Yes.”
He then asked me to buy for him a tikkah (pants string) and said, “There must be no redness in it.” I said, “Do you dislike it?” He said, “Yes.”
And he ordered me to buy a mudd (small bowl), and he said, “There must be no redness in it.”
Then he said, “It (red) is something from which no benefit is derived; it is merely for outward appearance. I only disliked it because of this.”
[Kitab al-Wara' - Imam al-Marwadhi - Page 186]
Here al-Marwadhi, who was a close companion of Imam Ahmad was saying that he dyed the lining of his cloak because it had patches of different colors. He decided to dye them all in a uniform red color, as if he didn't like the previous look.
Imam Ahmad used to dislike things that were considered by people as luxurious. He was highly ascetic and disliked worldly luxury.
Red wasn't nessecarily worn out of Shuhrah (to seek reputation), but he still disliked it for its luxurious quality.
During the Abbasid dynasty Imam Ahmad lived in, elites started importing from India and China, which introduced vibrant colors and luxury. China was known for its red silk, and India for the decorative and red colors on clothing.
٥٦٦ - سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الْمَرْأَةِ تَلْبَسُ الْمَصْبُوغَ الْأَحْمَرَ فَكَرِهَهُ كَرَاهَةً شَدِيدَةً وَقَالَ أَمَّا أَنْ تُرِيدَ الزِّينَةَ فَلا
وَقَالَ يُقَالُ إِنَّ أَوَّلَ مَنْ لَبِسَ الثِّيَابَ الْأَحْمَرَ آلُ قَارُونَ أَوْ آلُ فِرْعَوْنَ ثُمَّ قَرَأَ {فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ} الْقَصَص ٧٩ قَالَ فِي ثِيَابٍ حمر
[ص184 - كتاب الورع المروذي]
Imam al-Marwadhi mentioned:
I asked Abu ʿAbd Allāh about a woman wearing red-dyed clothing. He strongly disliked it, saying he disliked it intensely if she used it for beautification.
He said: “It is said that the first to wear red garments were the people of Qarun or the people of Pharaoh.” Then he recited: ‘Then he (Qarun) came out before his people in all his glamour’ (al-Qasas 28:79)
He said, “In red garments.”
[Kitab al-Wara' - Imam al-Marwadhi - Page 184]
Qarun was the cousin of Musa 'alayhi salam, and he was a very wealthy man with an arrogant attitude.
Imam Ahmad mentioned this because Qarun was known for wearing red, and he disliked it for others to follow in his footsteps regarding that. He viewed the color red as being from worldly glamour, which as an ascetic he greatly disapproved of.
Others viewed it from a different angle and regarded red to be from the permissible worldly adornments Allah bestowed on people. And that using what's considered beautiful/luxurious is not disliked by itself. They said, Allah loves what is beautiful, and red is one of the most beautiful colors.
٥٧٥ - قُلْتُ لِأَبِي عَبْدِ اللَّهِ الثَّوْبُ الْأَحْمَرُ تُغَطَّى بِهِ الَجَنَازَةُ فَكَرِهَهُ
قُلْتُ تَرَى أَنْ أَجْذِبَهُ
قَالَ نَعَمْ
[ص186 - كتاب الورع المروذي]
Imam al-Marwadhi said: "I asked Abu ʿAbd Allāh, “Using a red cloth over the coffin of the deceased?” and he disliked it. I said, “Do you think I should pull it away?” He said, “Yes.”"
[Kitab al-Wara' - Page 186]
Al-Marwadhi asked Imam Ahmad about the red cloth placed over coffins, and he disliked its use. Al-Marwadhi was instructed to remove the red cloth and not to use it over the coffins of the deceased.
This is in line with the view of Muhammad ibn Sireen, who also disliked the use of the red color for its luxurious status.
٥٧١ - وَانْصَرَفْتُ مِنْ عِنْدِ أَبِي هَمَّامٍ وَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ فَأَخْرَجْتُ الْكِتَابَ فَدَفَعْتُهُ إِلَيْهِ فَإِذَا فِيهِ أَحَادِيثُ مَنْ كَانَ يَرْكَبُ بِالْأُرْجُوَانِ
فَقَالَ هَذَا زَمَانٌ ذَا تَحَدَّثَ بِمِثْلِ هَذِهِ وَكَرِهَهَا وَأَنْكَرَهَا
[ص185 - كتاب الورع المروذي]
Imam al-Marwadhi said: "I departed from Abu Hammam and entered upon Abu ‘Abdullah. I brought out my book and handed it to him, and in it were hadiths about those who used to ride on Urjuwan saddle-cloths. He said: 'This is a time in which people speak of such things!?' He disliked it and rejected it."
[Kitab al-Wara' - Page 185]
Imam Ahmad knew the validity of those narrations, but during his time, he viewed it to be more appropriate to avoid red all-together cause of the high luxurious status it was given.
حدثنا حرب بن ميمون الأنصاري قال: رأينا محمد بن سيرين يغسل النصر بن أنس -والحسن شاهد- قال حرب: وأنا أعاطيهم، فقال حرب: فقال لي محمد: جئنا بنمط، فجئته بنمط أحمر. قال محمد: هذا زينة قارون. فقال له الحسن: نعم. فقال له محمد: جئني بغيره، فأتيته بنمط أخضر، فلفه فيه.
[كتاب الورع – الإمام المروذي – ص١٨٧]
Imam al-Marwadhi mentioned:
Ḥarb ibn Maymūn al-Anṣārī informed us, and said: We saw Muḥammad ibn Sireen perform the ritual washing of the deceased on al-Naṣr ibn Anas, with al-Ḥasan as a witness. I was the one assisting them.
Muḥammad said to me, “Bring me a napṭ (like a shroud),” so I brought a red one. Muḥammad remarked, “This is the adornment of Qarun,” and al-Ḥasan agreed.
Muḥammad then asked for another, so I brought a green napṭ, and Muḥammad then used it and wrapped him (the deceased) in it.
[Kitab Al-Wara' - Imam al-Marwadhi - Page 187]
Muhammad ibn Sireen disliked the red shroud to be used for the dead because of its luxurious status. He wanted something more modest and non-luxurious, so he used a green one instead.
Did the Prophet (ﷺ) wear red?
There is a difference of opinion regarding whether the Prophet (ﷺ) wore true red. Some scholars said he wore a yellowish-orange produced from safflower, while others said he wore true red.
We believe it is more likely that he wore yellowish-orange rather than blood red. This is because ʿIbn ʿUmar and other prominent Ṣaḥābah wore yellowish-orange and did not wear blood red.
It is also narrated by Ibn Abī Shaybah in his book that the Prophet (ﷺ) wore red, and he placed this report under the chapter on al-muʿaṣfar (orange).
There was also a difference of opinion regarding whether the Prophet (ﷺ) wore it in a plain color or striped. The most accurate view, in our opinion, is that he wore a striped garment, because his favorite garment was the Ḥibrah, a Yemeni striped garment. It is narrated that he wore red during ʿĪd and on Fridays, occasions when he most likely wore what he favored most.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ كَانَ أَحَبَّ الثِّيَابِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم الْحِبَرَةُ .
Imam Muslim mentioned:
Muḥammad ibn al-Muthannā reported that Muʿādh ibn Hishām narrated from his father, from Qatāda, from Anas, who said: “The garment most beloved to the Messenger of Allah (peace and blessings be upon him) was the ḥibra.”
[Sahih Muslim 2079b]
( 1 ) حدثنا أبو بكر قال حدثنا شريك عن أبي إسحاق عن البراء قال : ما رأيت أجمل من رسول الله صلى الله عليه وسلم مترجلا في حلة حمراء [ ص: 15 ]
Ibn Abi Shaybah mentioned:
Sharik narrated to us, from Abū Isḥāq, from al-Barrāʾ, who said: “I have never seen anyone more beautiful in a red Hullah than the Messenger of Allah (ﷺ).”
[Musannaf Ibn Abi Shaybah - Volume 6 - Page 15]
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا سُفْيَانُ الثَّوْرِيُّ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ، قَالَ رَأَيْتُ بِلاَلاً يُؤَذِّنُ وَيَدُورُ وَيُتْبِعُ فَاهُ هَا هُنَا وَهَا هُنَا وَإِصْبَعَاهُ فِي أُذُنَيْهِ وَرَسُولُ اللَّهِ صلى الله عليه وسلم فِي قُبَّةٍ لَهُ حَمْرَاءَ أُرَاهُ قَالَ مِنْ أَدَمٍ فَخَرَجَ بِلاَلٌ بَيْنَ يَدَيْهِ بِالْعَنَزَةِ فَرَكَزَهَا بِالْبَطْحَاءِ فَصَلَّى إِلَيْهَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَمُرُّ بَيْنَ يَدَيْهِ الْكَلْبُ وَالْحِمَارُ وَعَلَيْهِ حُلَّةٌ حَمْرَاءُ كَأَنِّي أَنْظُرُ إِلَى بَرِيقِ سَاقَيْهِ . قَالَ سُفْيَانُ نُرَاهُ حِبَرَةً . قَالَ أَبُو عِيسَى حَدِيثُ أَبِي جُحَيْفَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ . وَعَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ يَسْتَحِبُّونَ أَنْ يُدْخِلَ الْمُؤَذِّنُ إِصْبَعَيْهِ فِي أُذُنَيْهِ فِي الأَذَانِ . وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ وَفِي الإِقَامَةِ أَيْضًا يُدْخِلُ إِصْبَعَيْهِ فِي أُذُنَيْهِ . وَهُوَ قَوْلُ الأَوْزَاعِيِّ . وَأَبُو جُحَيْفَةَ اسْمُهُ وَهْبُ بْنُ عَبْدِ اللَّهِ السُّوَائِيُّ .
Imam al-Tirmidhi mentioned:
Mahmūd ibn Ghaylān narrated to us; ʿAbd al-Razzāq narrated to us; Sufyān al-Thawrī informed us, from ʿAwn ibn Abī Juḥayfah, from his father, who said:
“I saw Bilāl calling the adhān, with his two fingers in his ears. The Messenger of Allah (ﷺ) was in a red tent of his—I think he said it was made of leather. Then Bilāl came out before him carrying a spear and planted it in the ground. The Messenger of Allah (ﷺ) prayed facing it, while a dog and a donkey passed in front of him.
He was wearing a red Hullah, and I could still see the shine of his shins.” Sufyān (al-Thawri) said: “We think it was a striped Yemeni garment (ḥibrah).”
[Sunan Tirmidhi 197]
أخبرنا موسى بن إسماعيل وسعيد بن سليمان قال: حدثنا حفص بن غياث عن حجاج عن أبي جعفر عن جابر بن عبد الله قال: كان رسول الله -صلى الله عليه وسلم- يلبس بردة الأحمر في العيدين والجمعة.
[طبقات الكبرى – المجلد ١ – الصفحة ٣٤٨]
Ibn Sa'd mentioned:
Mūsā ibn Ismāʿīl and Saʿīd ibn Sulaymān reported that Ḥafṣ ibn Ghiyāth narrated from Ḥajjāj, from Abū Jaʿfar, from Jābir ibn ʿAbdullāh, who said that the Messenger of Allah (ﷺ) used to wear a red cloak on the two ʿĪds and on Fridays.
[Tabaqat al-Kubra - Volume 1 - Page 348]
Narrations about the color red
There are different kinds of narrations concerning the color red. Historically, when Arabs spoke about red, they were referring to a broad range of shades. The term “red” was used for reddish-pink, orange, or the true red. Therefore, when narrations mention the color red, they may be referring to pink, orange, or true red.
For this reason, narrations that mention red cannot automatically be understood as referring to true red unless there is evidence indicating that specifically.
Most narrations that speak about the color red actually point to a vibrant orange produced by safflower dye. Traditionally, Arabs wore this orange color to signify high status. This may have been the reason it was initially prohibited, as it was worn arrogantly by the disbelievers of Quraysh.
During the time of the Prophet (ﷺ), true red was worn by the Romans and Persians. The Arabs did not usually wear true red. Rather, they wore vibrant orange produced from safflower dye or a muted orange produced from clay.
True red dye was produced from madder root or kermes insects and was imported from Persia and Rome. The Abbasids later introduced this color more widely through importation from Persia, India and China, after which it became common among the people.
- Narration: Shayṭān loves red
- Narration: The Prophet (ﷺ) forbade wearing red
- Narration: The Prophet (ﷺ) forbade using red objects
Shaytan loves red?
There are narrations that speak about the color red and describe it as the color of Shayṭān. These narrations have been declared weak by the majority of scholars.
Even if such narrations were authentic, they would most likely be referring to the vibrant orange color associated with fire. This is because most narrations concerning “red” relate to safflower dye (al-muʿaṣfar), which produces a vibrant orange color.
° [٢١٠٣٠] قال مَعْمَر: وَأَخْبَرَنِي يَحْيَى بْنُ أَبِي كَثِير أَنَّ النَّبِيَّ - صلى الله عليه وسلم - أَحَدَّ إِلَيْهِ النَّظَرَ حِينَ رَآهُمَا عَلَيْهِ، وَقَالَ: "إِنَّ الْحُمْرَةَ مِنْ زِينَةِ الشَّيْطَانِ، وإنَّ الشَّيْطَانَ يُحِبُّ الْحُمْرَةَ".
[مصنف عبد الرزاق - الجزء ١٠ - الصفحة ١٤٩]
Abdurrazzaq mentioned:
Ma‘mar reported that Yahya ibn Abi Kathir told him that the Prophet (ﷺ) looked sharply at a person when he saw them (red garments) upon him and said that redness is among Shaytan’s adornments, for Shaytan loves redness.
[Musannaf Abdurrazzaq - Volume 10 - Page 149]
This narration has a broken chain. Yaḥyā ibn Abī Kathīr was a Tābiʿee and was born after the death of the Prophet (ﷺ). He is therefore narrating from another person who is not named in this chain of transmission.
° [٢١٠٣٤] أخبرنا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ رَجُلٍ مِنَ الْأَشْعَرِيِّينَ، عَنْ رَجُلٍ مِنْ أَهْلِ الشَّامِ يَرْفَعُهُ إِلَى النَّبِيِّ - صلى الله عليه وسلم - قَالَ: "لَا يَبِيتَنَّ الرَّجُلُ وَحْدَهُ فِي الْبَيْتِ وَعَلَيهِ مَجَاسِدُ (٣)، فَإِنَّ إِبْلِيسَ أَسْرَعُ شَيْءٍ إِلَى الْحُمْرَةِ، وَإِنَّهُمْ يُحِبُّونَ الْحُمْرَةَ".
[مصنف عبد الرزاق - الجزء ١٠ - الصفحة ١٥٠]
Abdurrazzaq mentioned:
From Ma‘mar, from a man among the Ash‘ari tribe, from a man from the people of Sham, who reported it from the Prophet (ﷺ), that he said: "A man should not spend the night alone in the house while wearing red garments, for Shaytan is drawn most quickly to redness, and indeed they (the devils) love redness."
[Musannaf Abdurrazzaq - Volume 10 - Page 150]
This narration contains two unknown men, which makes the narration weak.
• [٢١٠٤٠] أخبرنا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ رَجُلٍ، عَنِ الْحَسَنِ، أَنَّ النَّبِيَّ - صلى الله عليه وسلم - قالَ: "الْحُمْرَةُ مِنْ زِينَةِ الشَّيْطَانِ، وَإِنَّ الشَّيْطَانَ يُحِبُّ الْحُمْرَةَ".
[مصنف عبد الرزاق - الجزء ١٠ - الصفحة ١٥٠]
Abdurrazzaq mentioned:
From Ma‘mar, from a man, from Al-Hasan (al-Basri), that the Prophet (ﷺ) said: "Redness is among the adornments of Shaytan, and indeed Shaytan loves redness."
[Musannaf Abdurrazzaq - Volume 10 - Page 151]
This narration contains an unknown man, which makes the narration weak.
الْحمرَة من زِينَة الشَّيْطَان:
قَالَ أَبُو مُحَمَّدٍ: حَدَّثَنِي زِيَادُ بْنُ يَحْيَى، قَالَ: حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ يُونُسَ، عَنِ الْحَسَنِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْحُمْرَةُ مِنْ زِينَةِ الشَّيْطَانِ، وَالشَّيْطَانُ يُحِبُّ الْحُمْرَةَ"١.
وَلِهَذَا "كَرِهَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُعَصْفَرَ لِلرِّجَالِ" ٢.
[كتاب تأويل مختلف الحديث - ابن قتيبة - الصفحة ٤٦١]
Ibn Qutaybah mentioned:
[Chapter: Red being the adornment of Shaytan]
Ziyad ibn Yahya informed me, from Bishr ibn al-Mufaddal, from Yunus, from al-Hasan, who said: The Messenger of Allah (ﷺ) said: “Redness is an adornment of Satan, and Satan loves redness.”
And this relates to "The Prophet (ﷺ) disapproved of al-mu'asfar for men".
[Kitab Tawil Mukhtalif al-Hadith - Ibn Qutaybah - Page 461]
Some scholars hold that this narration is not accepted because the chain is not fully connected to the Prophet (ﷺ), while others do accept it.
The narration appears to indicate that orange was intended rather than true red. Ibn Qutaybah mentioned that Ibrāhīm al-Nakhaʿee used to say that he wore al-muʿaṣfar (orange), even though it was described as the adornment of Shayṭān.
قَالَ إِبْرَاهِيمُ: إِنِّي لِأَلْبَسُ الْمُعَصْفَرَ، وَأَنَا أَعْلَمُ أَنَّهُ زِينَةُ الشَّيْطَانِ.
وَأَتَخَتَّمُ الْحَدِيدَ، وَأَنَا أَعْلَمُ أَنَّهُ حِلْيَةُ أَهْلِ النَّارِ.
وَجَعَلَ الْحَدِيدَ حِلْيَةَ أَهْلِ النَّارِ، وَأَهْلُ النَّارِ لَا يَتَحَلَّوْنَ بِالْحُلِيِّ.
وَإِنَّمَا أَرَادَ أَنَّ لَهُمْ مَكَانَ الْحِلْيَةِ السَّلَاسِلَ وَالْأَغْلَالَ وَالْقُيُودَ، فَالْحَدِيدُ حِلْيَتُهُمْ.
[كتاب تأويل مختلف الحديث - ابن قتيبة - الصفحة ٤٦١]
Ibn Qutaybah mentioned:
Ibrahim said: "I wear al-mu'asfar (orange) clothing, even though I know it is the adornment of Satan. And I wear iron rings, even though I know they are the adornment of the People of Hellfire.
Allah made iron the adornment of the People of the Fire, yet the inhabitants of Hell do not adorn themselves with jewelry. But what is meant is that their ornaments are chains, shackles, and restraints; so, iron is their ornament."
[Kitab Tawil Mukhtalif al-Hadith - Ibn Qutaybah - Page 461]
Ibrāhīm al-Nakhaʿee is indicating here that even if the color orange is attributed to Shayṭān, this does not mean that wearing it is blameworthy.
What is meant is not that Shayṭān adorns himself with it in the sense of beautification, but rather an analogy similar to the idea that Shayṭān is associated with fire and loves fire.
Iron is also attributed to the people of Hell, yet wearing iron is not considered blameworthy.
Ibn Qutaybah mentioned this statement of Ibrāhīm al-Nakhaʿee without providing a chain of transmission in Taʾwīl Mukhtalif al-Ḥadīth, Gharīb al-Ḥadīth, and al-Ashriba wa Dhikr al-Ikhtilāf al-Nās fīhā. Since he repeated it with certainty, it is possible that the statement is authentically attributed to Ibrāhīm al-Nakhaʿee.
Ibrāhīm al-Nakhaʿee was known to wear an iron ring and al-muʿaṣfar (orange) garments. The term al-muʿaṣfar is an Arabic expression meaning “that which is dyed with safflower.”
The Prophet (ﷺ) forbade wearing red?
There are narrations that appear to indicate that the Prophet (ﷺ) forbade wearing red garments. However, scholars differed over whether al-muʿaṣfar (vibrant orange) was intended, or whether true red was meant.
As for safflower dye, it is often mistakenly assumed that it produces a blood red color, but this is not the case. Safflower is used to dye pale yellow, orange and, in certain cases, pink. It cannot produce true red. References to safflower dye in the narrations are therefore referring to vibrant orange garments.
1. The narration of Ibn Abbas regarding wearing red
أَخْبَرَنَا مُحَمَّدُ بْنُ الْوَلِيدِ، قَالَ حَدَّثَنَا مُحَمَّدٌ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بَكْرِ بْنِ حَفْصٍ، عَنْ عَبْدِ اللَّهِ بْنِ حُنَيْنٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ نُهِيتُ عَنِ الثَّوْبِ الأَحْمَرِ، وَخَاتَمِ الذَّهَبِ، وَأَنْ أَقْرَأَ وَأَنَا رَاكِعٌ، .
Al-Nasaee mentioned:
Muhammad ibn al-Walīd informed us, he said: Muhammad narrated to us, he said: Shuʿbah narrated to us, from Abū Bakr ibn Ḥafṣ, from ʿAbdullāh ibn Ḥunayn, from Ibn ʿAbbās, who said: “I was forbidden from wearing red garments, from wearing a gold ring, and from reciting (the Qur’an) while I am bowing (in rukūʿ).”
[Sunan al-Nasaee 5266]
Some scholars said what is meant here is orange, not the true red, while others said it refers to true red.
Ibn ʿAbbās, ʿAlī, and ʿAmr ibn al-ʿĀṣ narrated that they were forbidden from wearing safflower-dyed garments.
Thus, the term “red” in this narration most likely refers to the vibrant orange produced by safflower dye, not to true red.
Evidence for this interpretation is found in the reports from ʿAlī and ʿAmr ibn al-ʿĀṣ, in which it is explicitly stated that the prohibition concerned safflower-dyed garments.
أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَحْيَى، عَنِ ابْنِ عَجْلاَنَ، قَالَ أَخْبَرَنِي إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ حُنَيْنٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ عَلِيٍّ، قَالَ نَهَانِي النَّبِيُّ صلى الله عليه وسلم عَنْ خَاتَمِ الذَّهَبِ وَأَنْ أَقْرَأَ الْقُرْآنَ وَأَنَا رَاكِعٌ وَعَنِ الْقَسِّيِّ وَعَنِ الْمُعَصْفَرِ .
Al-Nasaee mentioned:
Yaʿqūb ibn Ibrāhīm informed us, he said: Yaḥyā narrated to us, from Ibn ʿAjlān, who said: Ibrāhīm ibn ʿAbdullāh ibn Ḥunayn informed me, from his father, from Ibn ʿAbbās, from ʿAlī, who said: “The Prophet (ﷺ) forbade me from wearing a gold ring, from reciting the Qur’an while I am bowing (in rukūʿ), from al-qassī (a type of silk garment), and from garments dyed with safflower (al-muʿaṣfar).”
[Sunan al-Nasaee 5267]
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ يَحْيَى، حَدَّثَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْحَارِثِ، أَنَّ ابْنَ مَعْدَانَ، أَخْبَرَهُ أَنَّ جُبَيْرَ بْنَ نُفَيْرٍ أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ أَخْبَرَهُ قَالَ رَأَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَىَّ ثَوْبَيْنِ مُعَصْفَرَيْنِ فَقَالَ " إِنَّ هَذِهِ مِنْ ثِيَابِ الْكُفَّارِ فَلاَ تَلْبَسْهَا " .
'Abdullah b. 'Amr b. al-As reported:
Allah's Messenger (ﷺ) saw me wearing two clothes dyed with safflower, whereupon he said: These are the clothes of the disbelievers, so do not wear them.
[Sahih Muslim 2077a]
حَدَّثَنَا دَاوُدُ بْنُ رُشَيْدٍ، حَدَّثَنَا عُمَرُ بْنُ أَيُّوبَ الْمَوْصِلِيُّ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ نَافِعٍ، عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ طَاوُسٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ رَأَى النَّبِيُّ صلى الله عليه وسلم عَلَىَّ ثَوْبَيْنِ مُعَصْفَرَيْنِ فَقَالَ " أَأُمُّكَ أَمَرَتْكَ بِهَذَا " . قُلْتُ أَغْسِلُهُمَا . قَالَ " بَلْ أَحْرِقْهُمَا " .
'Abdullah b. 'Amr b. al-As reported:
Allah's Messenger (ﷺ) saw me in two clothes dyed with safflower, whereupon he said: Has your mother ordered you to do so? And I said: I will wash them (remove its color). He said: Rather, burn them.
[Sahih Muslim 2077c]
All of these narrations are regarding safflower-dyed garments, which are vibrant orange in color.
Safflower doesn't produce the actual red color, rather, its dye was used to color a garment in vibrant orange, pale yellow, or in special cases pink, as traditionally done in Japan for their kimonos and make-up.
2. The Prophet (ﷺ) was stern regarding those wearing red
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، أَخْبَرَنَا أَبُو أُسَامَةَ، عَنِ الْوَلِيدِ، - يَعْنِي ابْنَ كَثِيرٍ - عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ، عَنْ رَجُلٍ، مِنْ بَنِي حَارِثَةَ عَنْ رَافِعِ بْنِ خَدِيجٍ، قَالَ خَرَجْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي سَفَرٍ فَرَأَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى رَوَاحِلِنَا وَعَلَى إِبِلِنَا أَكْسِيَةً فِيهَا خُيُوطُ عِهْنٍ حُمْرٌ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَلاَ أَرَى هَذِهِ الْحُمْرَةَ قَدْ عَلَتْكُمْ " . فَقُمْنَا سِرَاعًا لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم حَتَّى نَفَرَ بَعْضُ إِبِلِنَا فَأَخَذْنَا الأَكْسِيَةَ فَنَزَعْنَاهَا عَنْهَا .
Abu Dawud mentioned:
Muhammad ibn al-‘Alā’ narrated to us, from Abu Usāmah, from al-Walīd — meaning Ibn Kathīr — from Muhammad ibn ‘Amr ibn ‘Atā’ from a man from Banu Hārithah, from Rāfi‘ ibn Khadīj, who said:
"We set out with the Messenger of Allah (ﷺ) on a journey. The Messenger of Allah (ﷺ) saw on our saddles and on our camels coverings with red cords (threads). He (ﷺ) said: 'Do you not see that this redness has become dominant over you?' So we quickly removed them at the command of the Messenger of Allah (ﷺ), until some of our camels scattered, and we took the coverings off them."
[Sunan Abi Dawud 4070]
This narration contains an unknown narrator, so it cannot be relied upon with certainty. However, it is established that the Prophet (ﷺ) warned against red mitharah, which may be what is intended in this narration.
It is possible that the redness of the saddlecloths was due to them being made of silk, or simply because they were red in color.
There was a difference of opinion regarding the use of red objects, such as saddlecloths.
وحديثُ رَافِعٍ يَرْوِيه عنهُ رَجُلٌ مَجْهُولٌ
[المغني – الجزء ٢ – الصفحة ٣٠٢]
Ibn Qudamah said: "Moreover, the ḥadīth of Rāfiʿ is narrated from him by an unknown man (so it isn't authentic)."
[Al-Mughni - Volume 2 - Page 302]
3. The Prophet (ﷺ) did not greet the man who was wearing red
باب مَا جَاءَ فِي كَرَاهِيَةِ لُبْسِ الْمُعَصْفَرِ لِلرَّجُلِ وَالْقَسِّيِّ
حَدَّثَنَا عَبَّاسُ بْنُ مُحَمَّدٍ الْبَغْدَادِيُّ، حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا إِسْرَائِيلُ، عَنْ أَبِي يَحْيَى، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ مَرَّ رَجُلٌ وَعَلَيْهِ ثَوْبَانِ أَحْمَرَانِ فَسَلَّمَ عَلَى النَّبِيِّ صلى الله عليه وسلم فَلَمْ يَرُدَّ النَّبِيُّ صلى الله عليه وسلم عَلَيْهِ السَّلاَمَ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ . وَمَعْنَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ أَنَّهُمْ كَرِهُوا لُبْسَ الْمُعَصْفَرِ وَرَأَوْا أَنَّ مَا صُبِغَ بِالْحُمْرَةِ بِالْمَدَرِ أَوْ غَيْرِ ذَلِكَ فَلاَ بَأْسَ بِهِ إِذَا لَمْ يَكُنْ مُعَصْفَرًا .
'Abdullah bin 'Amr ibn al-'Aas narrated:
"A man passed by while wearing two red garments. He gave Salam to the Prophet (ﷺ) but he did not return the Salam."
Imam Tirmidhi commented: "This hadith is Hasan Gharib. The explanation of this Hadith according to the people of knowledge is that they disapproved of wearing clothes dyed with safflower. And their opinion was that there is nothing wrong with what is dyed orange with clay or anything else as long as it is not safflower."
[Sunan Tirmidhi 2807]
Some scholars used this narration as evidence for red being makruh or haram. However, Imam al-Tirmidhi understood this narration to be regarding safflower-dye (vibrant orange), not about blood red.
فإنَّ تَرْكَ النَّبِيِّ -صلى اللَّه عليه وسلم- لرَدِّ السَّلَامِ عليه يَحْتَمِلُ أن يكونَ لمَعْنًى غيرِ الحُمْرَةِ، ويَحْتَمِلُ أنَّها كانَتْ مُعَصْفَرَةً، وهو مَكْرُوهٌ، وحديثُ رَافِعٍ يَرْوِيه عنهُ رَجُلٌ مَجْهُولٌ، ولأن الحُمْرَةَ لَوْنٌ، فهى كسائرِ الألْوَانِ.
[المغني – الجزء ٢ – الصفحة ٣٠٢]
Ibn Qudamah said:
"The Prophet (ﷺ) not returning the greeting (to the man who was wearing safflower dyed garments) may have been for a reason other than the redness, or it was because they were (actually) dyed with safflower (vibrant orange), which is Makruh.
... Red is just a color like any other color (meaning, all shades of red are fine, except for vibrant orange)."
[Al-Mughni - Volume 2 - Page 302]
The Prophet (ﷺ) forbade using red objects?
There are multiple narrations on the issue of red saddle-cloths, also known as mitharah.
Some scholars say red mitharah made from cotton or wool is fine, and that the narrations only spoke about red mitharah made from silk, as was the norm of Persians back in the day.
Others said that what was meant is the red color of those saddle-cloths.
There is a difference of opinion regarding the use of red cushions, cloths, etc. It has been reported from Ibn Umar and Imam Malik that they did not see anything wrong with red saddle-cloths which were not made from silk.
حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، وَمُسْلِمُ بْنُ إِبْرَاهِيمَ، قَالاَ حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ، عَنْ هُبَيْرَةَ، عَنْ عَلِيٍّ، - رضى الله عنه - قَالَ نَهَانِي رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ خَاتَمِ الذَّهَبِ وَعَنْ لُبْسِ الْقَسِّيِّ وَالْمِيثَرَةِ الْحَمْرَاءِ .
Abu Dawud mentioned:
Hafs ibn ‘Umar and Muslim ibn Ibrahim narrated to us, from Shu‘bah, from Abu Ishaq, from Hubayrah, from ‘Ali — may Allah be pleased with him — who said: "The Messenger of Allah (ﷺ) forbade me from wearing a gold ring and the Qassī, and the red Mitharah (saddle-cloth)."
[Sunan Abi Dawud 4051]
وَأَمَّا الْمَيَاثِرُ فَشَىْءٌ كَانَتْ تَجْعَلُهُ النِّسَاءُ لِبُعُولَتِهِنَّ عَلَى الرَّحْلِ كَالْقَطَائِفِ الأُرْجُوَانِ .
Imam Muslim mentioned:
Ali said: "As for al-mayāthir (plural of mitharah), it is what was placed by women for their husbands, such as urjuwan (intense red) saddle-cloths."
[Sahih Muslim 2078d]
قال ابن هانئ: وسئل عن: المياثر؟
قال: السروج الأرجوان.
[مسائل ابن هانئ ١٨٢٤]
Imam Ahmad said: "Mayathir are urjuwan (intense red) saddles."
[Masail Ibn Hani 1824]
Our view regarding red
We conclude by stating that the color red is permissible for men, without any dislike. Men may wear plain red or patterned red without any issue.
If one wishes to take the safer approach, he could avoid plain red and opt for patterned garments.
There is a clear difference of opinion on this subject. We have presented several narrations and the varying scholarly views.
