Black Clothing

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Black Clothing
Mourning of Muharram with black cloth in Khuzestan, Iran
Mourning of Muharram with black cloth in Khuzestan, Iran
Ritual information
TimeMuharram, Safar and other mourning days for Ahl al-Bayt (a)
PlaceAll Shi'a areas
OriginBefore Islam
TypesMourning
Important
Rites		Chest-beating, Ta'ziya, Iftari, Funeral Procession


Black clothing and black covering are the acts of wearing black attire and covering certain places with black fabric to signify mourning. Among Shi'as, this cultural practice has been common since the early Islamic period. There is various evidence in hadiths transmitted from Infallibles (a) confirming this tradition.

Shi'a jurists believe that wearing black to mourn religious leaders is a recommended act, as it is an instance of honoring the rituals. They argue that certain hadiths signifying the dislike of wearing black should be interpreted as applicable to contexts other than mourning. Jurists like al-Tabataba'i al-Ha'iri, al-Sayyid Hasan al-Sadr, and Mirza Jawad Tabrizi have written independent works to establish the recommendation of wearing black during mourning for religious leaders.

Black attire also symbolizes the Abbasid dynasty. Some historians assert that the Abbasid preference for black banners and attire was a sign of avenging the tragedies that were inflicted upon Ahl al-Bayt (a) during the Umayyad dynasty. They did this to attract the lovers and Shi'a followers of the Imams (a) to themselves. Some scholars argue that the hadiths prohibiting wearing black were indeed intended to prevent the misuse by Banu 'Abbas.

At the beginning of Shi'a mourning ceremonies, there is a ritual called "black wearing" where mourners dress in mourning clothes following specific formalities. Additionally, they cover the doors and walls of places such as mosques, Imamzadas, tekyas, and Husayniyyas with black fabric.

Black as the Symbol of Mourning and Siyada

Wearing black attire is regarded as a symbol of mourning and sadness among people. For this reason, Shi'as and followers of Ahl al-Bayt (a) often don black clothes and drape doors and walls with black fabric during mourning rituals for religious leaders, particularly Imam al-Husayn (a).[1] 'Ali Abu l-Hasani (d. 2011), a Shi'a historiographer, cites Imam al-Sadiq's (a) advice that women should wear black attire to mourn their husbands' deaths.[2] He also references Eid al-Ghadir as a day when black attire is removed.[3] Abu l-Hasani infers from this that the Imams of the Shi'a (a) have confirmed black as the color of remorse and sadness.[4]

Another aspect of the black color is said to symbolize awe, greatness, and superiority (siyada). According to Abu l-Hasani, it is because of this symbolism that the Prophet (s) and Ahl al-Bayt (a) wore black turbans on specific occasions such as Eid al-Ghadir. Sayyid clergies also emulate them by wearing black turbans.[5]

Rituals of Black Mourning Attires

Traditional ceremony of Black clothing in Imamzada Ma'sum (a), Tehran

According to the book Farhang-i sug-i Shi'i (The culture of Shi'a mourning), during mourning rituals, mourners don black clothes following specific customs and ceremonies. They also cover the doors and walls of certain places with black fabric, upon which verses of elegy, religious phrases, the names of Imams (a), and the names of the martyrs of Karbala are imprinted. This ceremony is referred to as "black wearing".[6]

Recommendation of Wearing Black in Mourning Religious Leaders

In the Shi'a denomination, wearing black attire to mourn for religious leaders is recommended as a way of honoring religious rituals,[7] according to fatwas issued by numerous Shi'a jurists. These fatwas come from authorities such as Sayyid 'Ali Khamenei, Sayyid 'Ali Sistani, Nasir Makarim Shirazi, Lutf Allah Safi Gulpayigani and Husayn Wahid Khorasani,[8] who recommend wearing black attire in mourning for Ahl al-Bayt (a). In practice, many Shi'a scholars themselves wear black attire during mourning ceremonies.[9] Ayatollah Mar'ashi Najafi, in his will, requested that the black attire he wore during Muharram and Safar be buried with him.[10]

Nevertheless, there are hadiths signifying the dislike of wearing black,[11] based on which jurists assert that it is disliked to wear black clothes in prayer or in general.[12] However, despite the validity of these hadiths, it is argued that other practices or words of Ahl al-Bayt (a) confirm wearing black during mourning rituals. This suggests that wearing black attire for mourning purposes is excluded from the dislike ruling, as it is considered an instance of honoring the rituals.[13]

Jurisprudential Works on Wearing Black

Shi'a mujtahids have written works to clarify the recommendation of wearing black for mourning purposes for religious leaders.

History of Wearing Black

Among many nations and cultures, black is regarded as the color of mourning.[18] In ancient Iran, too, the color was a sign of mourning, and wearing black was crucial to the Siyavash ritual.[19] Hamd Allah Mustawfi (d. 750/1349- 50), a historian of the Ilkhanate period, in the book Tarikh-i Guzida (Excerpt History), mentions the event of Siyavash’s murder, and then notes that the tradition of wearing black and growing one’s hair long is a remnant of the mourning rituals for Siyavash.[20] There is various evidence that among Arabs too, black was common as a color of mourning.[21] Reportedly, in Iraq and many other regions, since the early Islamic centuries, black attire was deemed a sign of grief.[22]

Practice of the Prophet and Imams

Birth certificate of the book Irshad al-'ibad

In his book Siyahpushi dar sug-i a'imma-yi nur (Wearing black in mourning for the Imams of light), 'Ali Abu l-Hasani argues that regardless of varying degrees of validity, overall, the relevant accounts suggest that the Prophet (s) and Imams (a) wore black in mourning for the loss of their dear ones. Thus, such a tradition was common among them and their followers.[23]

For instance, Zaynab, the daughter of Umm Salama, wore black attire for three days in mourning for Hamza b. 'Abd al-Muttalib, and the Prophet (s) provided her with solace.[24] Moreover, the Prophet (s) advised Asma' bt. 'Umays to wear black attire for three days after the martyrdom of her husband Ja'far b. Abi Talib.[25] According to Ibn Abi al-Hadid’s exegesis of Nahj al-Balagha, after the martyrdom of Imam 'Ali (a), Imam al-Hasan al-Mujtaba (a) appeared among people wearing black clothing.[26] In 'Uyun Akhbar al-Rida (a), al-Shaykh al-Saduq describes the Shias who participated in the funeral of Imam al-Kazim (a) as wearing black attire.[27]

According to al-'Allama al-Majlisi's report in Bihar al-Anwar, when Yazid released the captives of Karbala, all Hashemite women wore black clothes and mourned for Imam al-Husayn (a) in the Levant for seven days.[28] In al-Kafi, al-Kulayni cites that Imam al-Sajjad’s clothing was black.[29] According to al-Barqi's book al-Mahasin, when Imam al-Husayn (s) was martyred, Hashemite women mourned for him by wearing black garments, and Imam al-Sajjad (a) made food for them.[30] This latter hadith is believed to be the strongest in terms of the validity of its chain of transmission and significance.[31]

The Prevalent Shiite Culture during the Period of Occultation

Self-Flagellation with long black cloth in Qajar era, Tehran

According to historical reports, the tradition of wearing black was common among Shias after the Imams during the period of Major Occultation. During the Buyid dynasty, mourning ceremonies for Ahl al-Bayt (a) were typically observed with black garments.[32] According to al-Kamil fi al-Tarikh, the first official Shi'a mourning ceremony for Imam al-Husayn (a) was held at the command of Mu'izz al-Dawla al-Daylami in 352/963 CE. In that ceremony, women were instructed to dishevel their hair and darken their faces in black.[33] The book Adab al-Taff quotes verses of poems from a poet in the fifth/eleventh century, which alludes to wearing black as a sign of mourning for Imam al-Husayn (a).[34]

It is said that Khwaja 'Ali Siyahpush (d. 830/1426-7), a descendant of Shaykh Safi al-Din al-Ardabili and a grandfather of some Safavid kings, gained the title Siyahpush (black-wearing) because he always wore black garments during mourning ceremonies for Imam al-Husayn (a).[35] Pietro Della Valle, an Italian tourist who visited Isfahan in 1027 AH/1617-8 during the Safavid era, describes people's mourning rituals during the days of Muharram, including the tradition of wearing black attire.[36]

Arthur de Gobineau, a French author, describes the garments of Iranian rulers, ministers, and clerks during the Qajar era as black and dark.[37] Wisal Shirazi (d. 1262/1845-6), a Shi'a poet of the period, begins his tarkib-band (literally, composite-tied, stanzas of various lengths) regarding Ashura with the phrase: In whose mourning is this black attire of the celestial sphere?[38] Charles James Wills, a British physician in Iran during the Qajar era, reports that the official mourning garment during Muharram and Safar in that period was black, and most people wore black clothes from the beginning of the Muharram month.[39]

Abbasid Black Attire

A researcher on Shi'a social studies asserts that Abu Muslim al-Khurasani and his companions were the most famous black-wearers in history. It is suggested that they were the first group, after the advent of Islam, to initiate an uprising with black banners, referring to themselves as musawwada (black-clothed).[40] Banu 'Abbas launched their uprising with black flags and attire as a sign of seeking revenge for the martyrs of Karbala.[41] Some historians believe that the Abbasids chose black garments as a symbol to express remorse for the tragedies of Ahl al-Bayt (a) in order to gain the support of Shias.[42] According to Jurji Zaydan (d. 1332/1913-4), wearing black garments became so official that anyone who visited the Abbasid caliph had to wear black attire to cover all of his underlying clothes.[43] Some scholars argue that the reason the Imams prohibited wearing black[44] was to prevent resemblance to the Abbasids and thwart their plots of attracting Shias.[45]

'Ali Abu l-Hasani explains the difference between Abbasid black clothing and Shi'a black clothing as follows: Shias wore black attire on certain occasions of mourning rituals, while Abbasids had adopted black attire as their constant official clothing.[46] Moreover, wearing black among the Shias was optional and only to express inner love and remorse, while Abbasids made it mandatory to wear black and even considered punishments for failure to comply with this clothing code.[47] Finally, Abbasid black clothing adhered to specific criteria and formalities, while Shias had no specific instructions on how to wear black.[48]

Notes

  1. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 51.
  2. ↑ Ibn Ḥayyūn, Daʿāim al-Islām, vol. 2, p. 291.
  3. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, vol. 1, p. 464.
  4. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 42.
  5. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 32- 37.
  6. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 292.
  7. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 291.
  8. ↑ Bārūtīyān, Pīrāhan-i kabūd, p. 62- 64.
  9. ↑ Bārūtīyān, Pīrāhan-i kabūd, p. 56.
  10. ↑ Marʿashī Najafī, Farāz-hā-yī az waṣīyyatnāma, p. 21.
  11. ↑ Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa, vol. 4, p. 382- 386.
  12. ↑ Sallār Daylamī, al-Marāsim, p. 63; Ṭūsī, al-Khilāf, vol. 1, p. 506; Ṭabrisī, al-Muʾtalif, vol. 1, p. 177; Ḥillī, al-Muʿtabar, vol. 2, p. 93; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 2, p. 500; Bārūtīyān, Pīrāhan-i kabūd, p. 62- 64.
  13. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 204.
  14. ↑ Ṭabāṭabāʾī Ḥāʾirī, Irshād al-ʿIbād ilā istiḥbāb lubs al-sawād, Bibliography of the book.
  15. ↑ Tihrānī, al-Dharīʿa, vol. 3, p. 333.
  16. ↑ Tabrīzī, Risāla Mukhtaṣara fī lubs al-sawād, p. 5.
  17. ↑ Tabrīzī, Risāla Mukhtaṣara fī lubs al-sawād, p. 5- 6.
  18. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 53- 72; Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 289.
  19. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 289.
  20. ↑ Mustawfī Qazwīnī, Tārīkh-i guzīda, p. 88.
  21. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 73- 94; Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 289- 290.
  22. ↑ Faqīhī, ʿAlī Aṣghar. Āl-i Būya nakhustīn silsila-yi qudratmand-i Shīʿa., p. 809.
  23. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 95- 96.
  24. ↑ Zamakhsharī, al-Fāʾiq fī gharīb al-ḥadīth, vol. 2, p. 154.
  25. ↑ Ibn Manẓūr, Lisān al-ʿArab, vol. 1, p. 473.
  26. ↑ Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha, vol. 16, p. 22.
  27. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 100.
  28. ↑ Majlisī, Biḥār al-anwār, vol. 45, p. 196.
  29. ↑ Kulaynī, al-Kāfī, vol. 6, p. 449.
  30. ↑ Barqī, Kitāb al-maḥāsin, vol. 2, p. 420.
  31. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 116.
  32. ↑ Maqdisī, Aḥsan al-taqāsīm, p. 312.
  33. ↑ Ibn Athīr al-Jazarī, al-Kāmil, vol. 8, p. 549.
  34. ↑ Shubbar, Adāb al-luṭf, vol. 3, p. 268.
  35. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 291.
  36. ↑ Della Valle, Pietro. Safarnāma, p. 123.
  37. ↑ De Gobineau, Shukūh-i taʿzīya dar Irān, 357.
  38. ↑ Wiṣāl Shīrāzī, Dīwān-i ashʿār, p. 901.
  39. ↑ Wills, Tārīkh-i ijtimāʿī-yi Irān dar ʿahd-i Qājāriyya, p. 265.
  40. ↑ Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 290.
  41. ↑ Ibn Aʿtham, al-Futūḥ, vol. 8, p. 319.
  42. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 264; Mūsawī Ḥusaynī, Nuzhat al-jalīs, vol. 1, p. 316; ʿĀmilī, al-Ḥayāt al-sīyāsiyya li-l-Imām al-Riḍā (a), vol. 1, p. 62; Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 290.
  43. ↑ Zaydān, Tārīkh al-tamaddun al-Islāmī, vol. 5, p. 609.
  44. ↑ Kulaynī, al-Kāfī, vol. 6, p. 449.
  45. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 195- 200; Maẓāhirī, Farhang-i sūg-i Shīʿī, p. 290; Gharbāwī, al-qawl al-sadīd, p. 55- 56; Bārūtīyān, Pīrāhan-i kabūd, p. 38- 39.
  46. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 189- 190.
  47. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 190.
  48. ↑ Abū l-Ḥasanī, Sīyāh pūshī dar sūg-i Aʾimma-yi nūr, p. 191.

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