Zād al-Maʿād - Ibn al-Qayyim - (1/135)

Zād al-MaʿādIbn al-Qayyim

Yemeni cloths. This outfit is known by that name because of its red stripes; otherwise, wearing solid red is most emphatically forbidden. Sahīh al-Bukhārī (1) reports that the Prophet, may Allah bless him and grant him peace, prohibited red saddle cushions (2).

Sunan Abī Dāwūd (3) reports from Abdullah ibn Amr that the Prophet, may Allah bless him and grant him peace, saw him wearing a wrap (4) tinted with safflower and said, “What is this wrap you are wearing?” He said: I understood what he disliked, so I went to my family, who were stoking their oven, and threw it into it (5). I came to him the following day, and he asked, “Abdullah, what did you do with the wrap?” I told him, and he said, “Why did you not give it to one of the women in your family to wear? There is nothing wrong with women wearing it.”

Sahīh Muslim (6) also reports from him: The Messenger of Allah, may Allah bless him and grant him peace, saw me wearing two garments dyed with safflower and said, “These are garments worn by the disbelievers, so do not wear them.”

The same collection (7) also reports from Ali, may Allah be pleased with him: The Prophet, may Allah bless him and grant him peace, forbade me to wear

(1) No. 5849. (2) In Muslim’s hadith (2078), ‘Alī, may Allah be pleased with him, explained them as “something women used to put on their husbands’ saddles, resembling crimson plush coverings.” Mayāthir is the plural of mīthara (saddle cushion), derived from wathāra (softness); wathīr denotes soft bedding. (3) No. 4066. Also transmitted by Ahmad (6852) and Ibn Mājah (3603), from ‘Amr ibn Shu‘ayb, from his father, from his grandfather. The chain of transmission to ‘Amr is authentic, and al-Hākim graded the hadith authentic (4:190). (4) Rayta: a wrap made from a single piece of cloth, rather than two joined pieces; alternatively, any fine, soft garment. (5) Meaning: into the fire. (6) No. 2077. (7) No. 2078.

البرود اليمنية. وهي معروفة بهذا الاسم باعتبار ما فيها من الخطوط الحُمْر، وإلا فالأحمر البحت منهيٌّ عنه أشدَّ النهي، ففي «صحيح البخاري» (١) أن النبي ﷺ نهى عن المَيَاثر (٢) الحُمْر. وفي «سنن أبي داود» (٣) عن عبد الله بن عمرو أن النبي ﷺ رأى عليه رَيطةً (٤) مضرَّجةً بالعُصْفُر فقال: «ما هذه الريطة عليك؟». قال: فعرفتُ ما كره، فأتيتُ أهلي وهم يسجُرون تنُّورًا لهم، فقذفتُها فيها (٥). ثم أتيته من الغد فقال: «يا عبد الله ما فعلتِ الرَّيطة؟»، فأخبرته، فقال: «هلَّا كسوتَها بعضَ أهلك، فإنه لا بأس بها للنساء». وفي «صحيح مسلم» (٦) عنه أيضًا، قال: رأى رسول الله ﷺ عليَّ ثوبين مُعَصْفَرين، فقال: «إنَّ هذه من لباس الكفار، فلا تلبسها». وفي «صحيحه» (٧) أيضًا عن علي ﵁ قال: نهاني النبيُّ ﷺ عن لباس

(١) برقم (٥٨٤٩). (٢) فسَّرها علي ﵁ في حديث مسلم (٢٠٧٨) بأنها «شيء كانت تجعله النساء لبعولتهن على الرحل كالقطائف الأرجوان». وهي جمع مِيثرة من الوثارة، والوثير هو الفراش الوطيء. (٣) برقم (٤٠٦٦)، وأخرجه أحمد (٦٨٥٢) وابن ماجه (٣٦٠٣)، من حديث عمرو بن شعيب عن أبيه عن جده، وإسناده إلى عمرو صحيح، والحديث صححه الحاكم (٤/ ١٩٠). (٤) الريطة: الملاءة التي ليست بلفقين، وقيل: كل ثوب رقيق ليّن. (٥) يعني: في النار. (٦) برقم (٢٠٧٧). (٧) برقم (٢٠٧٨).