What is meant by the yellow-dyed garment? And what is the ruling on wearing clothes of the red color?

The Shaykh: Yes.

The questioner : The third hadith: From Abdullah ibn Amr ibn al-As, he saw upon him (peace and blessings be upon him) two yellow-dyed garments, and he said: , yellow-dyed, what does yellow-dyed mean?

The Shaykh : It means dyed with safflower. Safflower is known to you; safflower means dyeing the garment a light orange color. This was, at that time, part of the dress of the disbelievers.

The questioner : Does the description apply in our days?

The Shaykh : No, because its status as a symbol has ceased to be.

The questioner : Okay, the questions are finished, but regarding clothes of the red color, a prohibition was reported. So, please explain to us regarding this color.

The Shaykh : There is no report prohibiting the wearing of red clothing. There is no authentic hadith. The hadith that says: is one of the weak hadiths in the *Jami' al-Saghir*. Everything that is authentic in the matter relates to the safflower color and the yellow-dyed color. So this color, if it is like the yellow-dyed color, which is an adornment of women, it is not permissible for men. Or if it is the safflower color, which is the dress of the disbelievers, it is not permissible. The operative cause is imitation, either of the disbelievers or of the women. But imitation is a rational legal ruling, not a devotional one. What does "rational legal ruling" mean? It means if a person is seen today wearing women's clothing, it is said that he is imitating women, and that he is effeminate. And conversely: if we see a woman imitating a man, either in her gait, walking in a strutting manner, or in her clothing, the jacket and trousers and the like, it is said that she is imitating men. So both of these types of imitation are prohibited. But if the imitation is linked to a type of clothing, and with time this clothing no longer indicates that it is the dress of the disbelievers on one hand, or that it is the dress of women on the other hand, then the prohibition does not apply at that time, because it is based on an operative cause, and the ruling turns with the presence or absence of the cause.
We read in the books of the Sunnah that the woman must wear the head covering and the shirt, and I do not know what a third garment is. As you know, both the head covering and the shirt are also part of men's clothing. So there is nothing in the woman covering her head with the head covering that makes her imitate men, nor in her wearing the shirt that makes her imitate men. The shirt referred to is the *jilbab* that you call here a *dishdasha*. So there are things that are shared, and there are things that are distinctive, either for men or for women. If time passes and a type of clothing becomes...