Hadith 4224

(1) The statement: and I saw him in a red suit: Al-Qadi said: This is evidence for what Al-Shafi’i and others held, that wearing a red garment, if it is not silk, is not disliked. I say: According to the Hanafis, if it is not silk or saffron-dyed, it is permissible to wear it. So it is in Bazl Al-Majhud. It is said in Al-Marqah: Regarding what is mentioned in his (ﷺ) characteristics, that he wore a red suit, Ibn Hajar said: The Hadith is authentic, and our Imam Al-Shafi’i used it as evidence for the permissibility of wearing red, even if it is crimson. It is said in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: It is disliked to wear saffron-dyed or red or yellow zaffran-dyed garments for men, implying it is not disliked for women. In Al-Mujtaba, Al-Qahistani, and Sharh An-Naqaya by Abu Al-Makarim: There is no harm in wearing a red garment. This is narrated from the Imam, as in Al-Multaqat. This implies the dislike is tanzihi (discouraged), as the phrase “no harm” is often used for what is better left undone. [Minh] However, in At-Tuhfa, it is stated as forbidden, implying the dislike is tahrimi (prohibited), which is the interpretation when unqualified. So said the author. In Muntakhab Al-Fatawa: The author of Ar-Rawda said: It is permissible for men and women to wear red or green garments without dislike. These narrations, along with what is mentioned in Al-Mujtaba, Al-Qahistani, and the explanations of Abu Al-Makarim, contradict the claim of tahrimi dislike unless reconciled with dyeing with impure substances or the like. I say: Al-Shar’ Nabllali has a treatise called Tuhfat Al-Akmal wa Al-Himam Al-Masdar li Bayan Jawaz Libs Al-Ahmar. He mentioned many narrations, including those mentioned, and said: We found no definitive text proving prohibition, and we found the prohibition of wearing it due to reasons related to the wearer, such as resembling women, non-Arabs, or pride. When the reason ceases, the dislike is removed with pure intention to display Allah’s blessing. The dislike due to dyeing with impure substances is removed by washing. We found the text of the Great Imam on permissibility and definitive evidence for allowance, which is the general command to take adornment, and we found its basis in the two Sahihs, which negates prohibition and dislike, and even establishes desirability by following the Prophet (ﷺ). Those seeking more should refer to it. I say: However, most books, such as As-Siraj, Al-Muhit, Al-Ikhtiyar, Al-Multaqa, Az-Zakhira, and others, hold it as disliked, and Al-Allama Qasim issued a fatwa accordingly. In Al-Hawi Az-Zahidi: It is not disliked for headwear by consensus, and the treatise mentions eight opinions, including that it is desirable.