16 False Narrations About Wearing Turbans (Imaamahs) [Updated]

In the Name of Allaah, the Most Gracious, the Ever Merciful…

While it is authentically established that our Messenger (may Allaah raise his rank and grant him peace) did wear ‘imaamahs (turbans), there are a number of fabricated and extremely weak hadeeth narrations that many Sufis, Shia, and other fanatical turban enthusiasts pass on without verification, seeking to make the issue of wearing a turban an essential part of the Islaamic dress code, more than a historical tradition of dress shared by the Muslims and non-Muslims of many Arab regions.

The following is a brief list of some of the fabricated and unauthentic narrations that many turban enthusiasts often try to pass off as authentic hadeeth:

1 – Turbans are the Mark of the Angels?

عليكم بالعمائم فإنها سيما الملائكة، وأرخوها خلف ظهوركم
“Upon you is (to wear) ‘imaamahs (turbans), as they are the mark of the Angels. Fix them so their tails are down your backs.”

Munkar (unauthentic and contradictory): It was collected by al-Bayhaqee in Shu’ab al-Eemaan, at-Tabaraanee in al-Mu’jam al-Kabeer, and Ibn ‘Adee in al-Kaamil with contradictory chains narrated by weak and unknown narrators. See: Al-Maqaasid al-Hasanah (no.717) and Silsilat al-Ahaadeeth ad-Dha’eefah (no.677).

2 – Multiplied Rewards and Angels Praying for People with ‘Imaamahs (Turbans)?

صلاة بعمامة تعدل خمسا وعشرين صلاة بغير عمامة، وجمعة بعمامة تعدل سبعين جمعة بغير عمامة، إن الملائكة ليشهدون الجمعة معتمين، ولا يزالون يصلون على أصحاب العمائم حتى تغرب الشمس
“A prayer performed whilst wearing an ‘imaamah (turban) is equal to 25 prayers performed without wearing an ‘imaamah. Jumu’ah prayer whilst wearing an ‘imaamah is equal to 70 Jumu’ah prayers performed without wearing an ‘imaamah. Verily the Angels attend Jumu’ah prayer wearing ‘imaamahs, and they go on praying for people with ‘imaamahs until the sun sets.”

Mowdhoo’ (fabricated): This fake hadeeth was identified by a number of Hadeeth specialists as a fabrication, the likes of Ibn Hajr, as-Sakhaawee, and as-Suyootee in their compilations of fabricated narrations. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.127).

3 – Multiplied Rewards for Someone Who Prays Wearing an ‘Imaamah (Turban)?

ركعتان بعمامة خير من سبعين ركعة بلا عمامة
“Two rak’ahs (units of prayer) whilst wearing an ‘imaamah (turban) is better than 70 rak’ahs performed without wearing an ‘imaamah.”

Mowdhoo’ (fabricated): It was collected by ِAboo Nu’aym and Ad-Daylamee. Al-Albaanee categorized it as a lie in Silsilat al-Ahaadeeth ad-Dha’eefah (no.128 and 5699).

4 – Prayer in an ‘Imaamah (Turban) is Worth 10,000 Good Deeds?

الصلاة في العمامة تعدل بعشرة آلاف حسنة
“Prayer offered whilst wearing an ‘imaamah (turban) is equal to 10,000 good deeds.”

Mowdhoo’ (fabricated): It was collected by ad-Daylamee with a chain to Abaan, who fabricated it as a narration from Anas ibn Maalik, as the scholars of Hadeeth have explained. Al-Albaanee categorized it as a lie in Silsilat al-Ahaadeeth ad-Dha’eefah (no.129), saying:

I have no doubt this hadeeth is false, as are the two before it, since the Wise Legislator (Allaah) weighs matters with precise accuracy, and it is not rational for the (additional) reward of the prayer wearing an ‘imaamah (turban) to be like that of congregational prayer, or even many, many times more! There is a huge difference between the rulings of wearing an ‘imaamah and that of congregational prayer. The most that could be said about wearing an ‘imaamah is that it is recommended, while what is correct is to consider it a sunnah ‘aadah (customary practice), not a Sunnah used in worship. While the least that can be said about congregational prayer is that it is a highly-stressed Sunnah. Some believe that it is an essential matter (pillar) without which the prayer is invalid. What is correct is that it (congregational prayer) is obligatory, while the prayer is valid without it, but with great sin incurred. So how could the Most Wise, the All-Knowing make its reward equal to prayer offered whilst wearing an ‘imaamah, or even many times less valued?!

5 – Allaah Praises People Who Wear ‘Imaamahs (Turbans) on Fridays?

إن الله عز وجل وملائكته يصلون على أصحاب العمائم يوم الجمعة
“Verily, Allaah, the Mighty and Majestic, and His Angels praise those wearing ‘imaamahs (turbans) on Friday.”

Mowdhoo’ (fabricated): It was collected by At-Tabaraanee and Aboo Nu’aym, from the report of Al-‘Alaa’ ibn ‘Amr al-Hanafee, narrating from Ayyoob ibn Mudrik, both considered liars by the scholars of Hadeeth. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.159).

6 – Angels Assigned to Seek Forgiveness for People Wearing ‘Imaamahs (Turbans)?

إن لله ملائكة موكلين بأبواب الجوامع يوم الجمعة يستغفرون لأصحاب العمائم البيض
“Verily Allaah has appointed Angels at the gates of the large mosques on Friday who seek forgiveness for those wearing white ‘imaamahs (turbans).”

Mowdhoo’ (fabricated): It was collected by Al-Khateeb al-Baghdaadee in his Taareekh from the report of Yahyaa ibn Shabeeb Al-Yamaanee, who concocted it. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.395).

7 – Reward for Wrapping ‘Imaamahs (Turbans), Forgiveness for Unwrapping them?

من اعتم فله بكل كورة حسنة، فإذا حط فله بكل حطة حطة خطيئة
“Whoever wears an ‘imaamah (turban) shall have a good deed for every loop he wraps and a sin removed for every loop he unwraps.”

Mowdhoo’ (fabricated): It was indexed by al-Haytamee in his Ahkaam al-Libaas as being extremely weak. Al-Albaanee called it a fabrication in Silsilat al-Ahaadeeth ad-Dha’eefah (no.718).

8 – Turbans on Caps are the Distinction Between Muslims and Polytheists?

العمامة على القلنسوة فصل ما بيننا وبين المشركين، يعطى يوم القيامة بكل كورة يدورها على رأسه نورا
“Wearing the ‘imaamah (turban) on top of the cap is the distinguishing difference between us and the polytheists. For each loop (of a turban) he wraps around his head, one shall have an amount of light on the Day of Judgment.”

Baatil (falsehood): The first half was collected by at-Tirmithee, who declared the hadeeth to be dha’eef (unauthentic). The second part was indexed by Ibn Hajar al-Haytamee in his Ahkaam al-Libaas, who called it extremely weak. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.1217).

9 – Turbans are the Crowns of the Muslims?

ائتوا المساجد حسرا ومقنعين، فإن العمائم تيجان المسلمين
“Go to the masjids humbly with your gazes lowered, for verily ‘imaamahs (turbans) are the crowns of the Muslims.”

Mowdhoo’ (fabricated): It was collected by Ibn ‘Adee in al-Kaamil with Mubash-shir ibn ‘Ubayd in the chain, a known fabricator of hadeeth. See: Silsilat al-Ahaadeeth ad-Dha’eefah (no.1296 and 1593).

10 – Turbans are Barriers Between Faith and Disbelief?

إن الله عز وجل أمدني يوم بدر وحنين بملائكة يعتمون هذه العمة، إن العمامة حاجزة بين الكفر والإيمان
“Verily Allaah, the Mighty and Majestic, supported me on the Day of Badr and Hunayn with Angels dressed in these ‘imaamahs (turbans). Verily the ‘imammah is a barrier between disbelief and faith.”

Dha’eef jiddan (extremely weak): It was collected by At-Tayaalasee in his Musnad from the report of Al-Ash’ath ibn Sa’eed, an abandoned narrator. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.3052).

11 – The Angels Wore Red Turbans During the Uhud Battle, Black Turbans at Badr?

كانت سيما الملائكة يوم بدر عمائم سود، ويوم أحد عمائم حمر
“The mark of the Angels on the Day of Badr was black ‘imaamahs (turbans), and on the Day of Uhud it was red ‘imaamahs.”

Mowdhoo’ (fabricated): It was collected by at-Tabaraanee in al-Mu’jam al-Kabeer, from the report of ‘Abdul-Quddoos ibn Habeeb, a known fabricator of narrations. It was also narrated that they wore red at the Battle of Hunayn and white at Badr. Not only are these narrations contradictory, none of them are authentic. See: Silsilat al-Ahaadeeth ad-Dha’eefah (no.4088).

12 – Allaah Honored This Nation with Turbans and Flags?

أكرم الله عز وجل هذه الأمة بالعمائم والألوية
“Allaah, the Mighty and Majestic, has honored this Nation with ‘imaamahs (turbans) and flags.”

Dha’eef (unauthentic): It was collected by Sa’eed ibn Mansoor in his Sunan, with a broken, disconnected chain of narration. Refer to Silsilat al-Ahaadeeth ad-Dha’eefah (no.5503).

13 – Wearing Turbans over Caps is from the Fitrah (Untainted State of Purity)?

لا تزال أمتي على الفطرة ما لبسوا العمائم على القلانس
“My nation will remain upon the Fitrah (untainted purity) so long as they wear ‘imaamahs’ over their caps.”

Mowdhoo’ (fabricated): It was collected by ad-Daylamee in his Musnad, with Muhammad ibn Yoonus al-Kudaymee in the chain, a known liar. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (no.6072).

14 – Not Wearing Turbans is a Loss of Honor and Distinction?

العمائم وقار المؤمن وعز العرب، فإذا وضعت العرب عمائمها فقد خلعت عزها
“‘Imaamahs (turbans) constitute the respectful presence of the believers, and they are the honor of the Arabs. When the Arabs put down their ‘imaamahs, they cast aside their honor.”

Dha’eef (unauthentic) at least: It was collected by Ad-Daylamee in Musnad al-Firdows, with Hanthalah as-Sadoosee and Aboo Nu’aym ‘Abdul-Malik ibn Muhammad. Hanthalah was considered weak by some hadeeth critics, extremely weak by others. ‘Abdul-Malik remains unknown. This hadeeth was cited by as-Sakhaawee in al-Maqaasid al-Hasanah (pp.465-466), in his list of unauthentic narrations about ‘imaamahs, about which he concluded: “None of them are established, while some of them are weaker than others.” Review: Silsilat al-Ahaadeeth ad-Dha’eefah (4/96-97).

15 – Wearing Turbans Enhances Good Character?

تعمموا _أو: اعتموا_ تزدادوا حلما
“Wear ‘imaamahs (turbans), your good character will improve.” 

Dha’eef jiddan (extremely weak): It was collected by Al-Haakim and others, with ‘Ubaydullaah ibn Abee Humayd in the chain, an abandoned narrator. Al-Haakim, known for laxness in authenticating narrations, mistakenly called the hadeeth authentic in his Mustadrak (4/193). In Ath-Thahabee’s critical review of those rulings, he rejected this error, saying: “‘Ubaydullaah was abandoned by Ahmad [ibn Hanbal].” In Ibn Hajar’s desktop reference of narrators, Taqreeb at-Tah-theeb, he clasified this narrator as: “Abandoned in hadeeth.” Furthermore, the hadeeth was narrator by others, similar in status to ‘Ubaydullaah, with contradictions in the chains of narrations. Review Silsilat al-Ahaadeeth ad-Dha’eefah (no.2819) for more detailed criticism. Like the previous narration, it was also cited by as-Sakhaawee in al-Maqaasid al-Hasanah (pp.465-466), in his list of unauthentic narrations about ‘imaamahs, about which he concluded: “None of them are established, while some of them are weaker than others.”

16 – Travel for Good Health and Wear Turbans for Good Character?

سافروا تصحوا، واعتموا تحلموا
“Travel, you will have good health. Wear ‘imaamahs (turbans), you will have good character.”

Dha’eef jiddan (extremely weak): It was collected by Ibn ‘Adee in al-Kaamil, with ِAboo Bakr al-Huthalee in the chain, an abandoned narrator. Refer to: Silsilat al-Ahaadeeth ad-Dha’eefah (6/344).

Points of Confusion Spread by Fanatical Turban Enthusiasts

“Wearing a Turban is an Authentic Sunnah in Saheeh Al-Bukhaaree…”

Response: No one can deny that the Messenger of Allaah (may Allaah raise his rank and grant him peace) wore ‘imaamahs. That is a historical fact. However, what is missing is any proof that ‘imaamahs were made as part of Allaah’s Religion. Worshipping Allaah with Arab culture that the Messenger himself did not worship Allaah with is most certainly a blameworthy innovation in Islaam.

“Scholars of Ahlus-Sunnah Encourage the Wearing of Turbans…”

Response: This is also true, but within the culture of those places where wearing such headwear is the customary practice of upright people. It is encouraged as muroo’ah (matching cultural norms), not part of the Religion though. Additionally, some scholars use the word ‘imaamah to refer to any head covering, and they encourage the Muslims to distinguish themselves by covering their heads, with caps, shimaaghs, ghutrahs, or any other customary “turban”.

“Some scholars call some of these narrations authentic…”

Response: If there is a scholar who can produce an authentic chain of narration for any of these or similar narrations, then he is free to do so. The narrations cited above are not authentic, without a doubt. The most obvious of their defects have been mentioned in brevity along with each one. It is acknowledged that some scholars erred in their rulings on some of the above narrations. However, the Sunnah has been preserved through the scholars’ collective contributions. When a scholar errs, the Ummah will find other scholars clarifying the matter. An example of this is referred to in the notes to Hadeeth #15 above. While the methodology of the people of falsehood is to champion the mistakes of scholars, the way of the people of truth is to ascertain what is correct based on evidences, not errors or personalities.

“It is still allowed to act by weak hadeeths…”

Response: Some of the scholars allow acting upon weak narrations, under certain conditions that must be fulfilled. Firstly, they say that the hadeeth must be only slightly weak, not fabricated, munkar, baatil, or dha’eef jiddan, like these narrations. Secondly, they cannot establish anything not already founded in authentic narrations. Thirdly, there is an important manner used when quoting them if the first two conditions are fulfilled: You say, “It has been narrated in a weak hadeeth…” or the likes, so you do not attribute something unauthentic to the Messenger of Allaah (may Allaah raise his rank and grant him peace). Most fanatical turban enthusiasts fail miserably in fulfilling these conditions, especially the last one.

Acting by a weak hadeeth does not give anyone the right to attribute things to the Messenger (may Allaah raise his rank and grant him peace) which he did not say or do. He said in the widely reported authentic hadeeth:

من كذب علي متعمدا فليتبوأ مقعده من النار
“Whoever lies on me intentionally, let him take his place in the Fire.”

And Allaah knows best.

Written by: Moosaa Richardson

30 thoughts on “16 False Narrations About Wearing Turbans (Imaamahs) [Updated]

  1. Assalamu Alaikum. Very beneficial information brother moosa. So what is the ruling on wearing the jilbab for men in countries like India? Is it a sunnah for worship?

    • Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. A Muslim observes muroo’ah (adherence to permissible local customs) wherever he is. He wears the clothes known to be upright and respectable according to his society’s standards, so long as they are not known to be the specific dress of a disbelieving people. And Allaah knows best.

  2. Akhun Moosa, in india the most commonly worn clothes are western outfits like pant, shirt and t-shirt so whether we can wear it? And as for the cap is corncerned whether we can wear it to distinguish ourself from kuffar?

  3. As-Salaamu alaykum wa Rahmatullahi wa Barakatu,

    May Allah reward you with good. Also, thank you for providing this insightful article. I am wondering about two things for which I am hoping you could provide clarification.

    [1] In point 4, where you quote Al-Albaanee (May Allah have mercy on him), I am unsure if I correctly understand the meaning of ‘it’ in

    “It is also held that it is a pillar of the prayer, without which the prayer is invalid. What is correct is that it is obligatory, while the prayer is valid without it, but with great sin incurred.”

    Is the ‘it’ a reference to the congregational prayer?

    [2] In points 14 & 15, where the false narrations are categorized as “Dha’eef (unauthentic) at least,” does ‘at least’ here mean that the highest rank with which they could be categorized is dha’eef? Or that the lowest rank could be dha’eef, and the possibility thereof is enough to warrant avoiding those false narrations.

    Jazakallahu khayran, and may Allah aid you and put blessing in the efforts you make on behalf of your fellow Muslims.

    • Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh.

      [1] Yes, the subject is congregational prayer. I have re-worded the translation to make that more clear, in shaa’ Allaah.

      [2] At least dha’eef, meaning: perhaps dha’eef jiddan or worse. I will update the article when I can look into those narrations and provide more details, in shaa’ Allaah.

  4. Are there authentic ahaadeeth on wearing the turban, the length, colour and specific occasions/situations where it’s meritorious or reported that it was worn either by the prophet Muhammad, sallallaahu alaehi wasallam, or the salafis şaaliheen?

    • To the best of my knowledge, we don’t have anything to establish the virtue or recommended nature of turbans. It is a matter of clothing, so we need something clear about it being a matter of Deen, a choice made in order to worship Allaah, not just a choice of permissible clothing. Without being able to put things in historical and cultural contexts, we would be trading in our cars for camels, claiming ‘Sunnah’ upon the same line of thinking. And Allaah knows best.

  5. Bismillaahir-Rahmaanir-Raheem.

    As-salaamu ‘alaikum warahmatullaahi wabarakaatuh. I found this narration online long ago: Ibn Abbas (Radhiallaahu Ánh) reports that Rasulullah (sallallaahu ‘alaihi wa sallam) said “Adopt the Turban as it will increase your Hilm (good character, intelligence, patience).” (Tabarani’s al-Mu`jam al-kabir (1:162), Bazzar’s Zawa’id, al-Hakim’s Mustadrak (4:193). At-Tabaraanee & Al-Haakim: Hasan.)
    So it’s apparently authentic and recommends wearing turban?

    • Wa ‘alaykas-salaamu wa rahmatullaah wa barakaatuh. It was mentioned above as #15, without details. I have reviewed it and added important details, so please review it above. In summary, al-Haakim’s chain includes an abandoned narrator, ‘Ubaydullaah ibn Abee Humayd. This was pointed out by ath-Thahabee in his Talkhees, a commentary on al-Haakim’s Mustadrak. The other chains you have referred to have narrators of similar status in them, along with contradictions in what they narrate. As a result, Shaykh Al-Albaanee called the hadeeth “dha’eef jiddan” in ad-Dha’eefah (no.2819). And Allaah knows best.

  6. Asalamualaika! BarakaAllahu feeka. My question is off topic but I wanted to know if you were going to post the rest of the zakkaat ruling lessons on YouTube? And if not, where can I find the lessons online?

    Jazaaka Allahu Khyran.

  7. as salaam alaikum

    like to know whether it is possible to wear turban in order to imitate Prophet (may Allaah raise his rank and grant him peace) …..as Ibn umar (may Allah be pleased with him) did.(turning his camel before letting it kneel as Prophet (may Allaah raise his rank and grant him peace) camel did.

    sorry for my english
    Jazaakahllaahu

    • Wa ‘alaykas-salaamu wa rahmatullaah. Taking matters of dunyaa, like permissible styles of clothing that matched the culture of the time and place, as religious matters used to draw near to Allaah is an innovation in Islaam. Meaning: a person trying to wear the exact turban of the Prophet (sallallaahu ‘alayhe wa sallam), thinking to be following a Sunnah, attempting to draw near to Allaah through that, is essentially worshipping Allaah with something that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) did not worship Allaah with. So he may be conforming outwardly, with a matching appearance, but is he conforming inwardly? The Messenger of Allaah (sallallaahu ‘alayhe wa sallam) wore the ‘imaamah (turban) of his people, not intending to choose a certain type of turban to worship Allaah with his choice. True following of the Messenger (sallallaahu ‘alayhe wa sallam) is conforming to his guidance inwardly and outwardly. And Allaah knows best.

      • As Abdullah ibn umar radiallahu anhuma used to do what the Messenger sallallahu alaihi wa salaam used to do. For eg following the way he sallallahu alaihi wa salaam took etc and many more.
        So are we allowed to follow the culture and the dunya matters of Messenger sallallahu alaihi wa salaam not intending to worship Allah with that but only because of our love for the Messenger sallallahu alaihi wa salaam and trying to devoultly follow him sallallahu alaihi wa salaam like ibn umar radi allahu anhu.
        Baarakallahu feek

        • These are things that Ibn ‘Umar used to do, and the majority of the Companions (if not all of the rest of them) did not do those things. True ittibaa’ -as an act of worship- is to follow the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) inwardly and outwardly. When he stopped at a certain place in his journey because that was easy for him, it is not legislated for us to go out of our way to stop at that place, adding difficulty to our journey, opposing him in the intent behind stopping at such a place. Taking shade under a certain tree, something he did (sallallaahu ‘alayhe wa sallam) to attain ease in his journey, is not something for us to seek out as an issue of ittibaa’ (religious following), opposing his intention and only matching his outward action.

          We are not Ibn ‘Umar, who is excused because of his devout love and personal attachment to his time with the Messenger of Allaah (sallallaahu ‘alayhe wa sallam). Had we been with him in those places, we might like to go back and visit those places to recollect our time with him (sallallaahu ‘alayhe wa sallam) and “relive” our moments with him. But that is something special. Ibn ‘Umar is excused in those things, not to be followed in those things, and those matters are not to be made into acts of religious following. May Allaah be pleased with him. The best resource I know on this topic is “Qaa’idah ‘Atheemah” by Ibn Taymiyyah, when he speaks about this issue and the actions of Ibn ‘Umar. Try to find this valuable resource and review the detailed explanations therein. May Allaah give you success. And Allaah knows best.

          • Shaykh al-Islaam Ibn Taymiyyah stated in Qaai’dah ‘Atheemah (as found in “ash-Shamela”):

            وما فعله على وجه الاتفاق، مثل سيره في طريق، وصلاته فيه إذا نزل، وصبّ ماء فضل معه في أصل تحت شجرة، – وكان ابن عمر رضي الله عنه يحب أن يفعل كفعله، وأما أكثر الصحابة فلم يكونوا يقصدون ذلك؛ لأن المتابعة هي أن نفعل كما فعل على الوجه الذي فعل، فلا بد أن نشاركه في القصد والنيّة فإنما الأعمال بالنيّات، فإذا قصد العبادة بالعمل، فقصدنا العبادة به؛ كنا مقتدين، متبعين، متأسين به، وأما إذا لم يقصد به العبادة، بل فعله على وجه الاتفاق لتيسره عليه، فإذا قصدنا العبادة به؛ لم نكن متبعين له – ومشي ناقته في الطريق، وصب ماء فضل من وضوئه في شجرة هناك، ونحو ذلك، هو لم يقصد به مكانًا معينًا بقصد العبادة بصبّ الماء في تلك الشجرة دون غيرها، أو قصد العبادة بمشي راحلته في ذلك الجانب دون غيره، بل قصد أن يمس بالماء ما قرب منه من الشجر ولا يضيع، ففعل ما يسره الله له من الفعل، كما كان يأكل ما تيسر، ويلبس ما تيسر، فكان لا يعيب طعامًا قط، إن اشتهاه أكله وإلا تركه، وكان يأكل من تمر مدينته كالرطب، وأما ما لم يوجد فيها فلم يكن يأكله؛ لأنه لم يوجد ولو وجده لأكله، فاتباعه في ذلك أن يأكل الرجل من طعام بلده ما تيسر، لا يقصد من ليس ببلده رطب أن يأكل الرطب، فإن هذا ليس بمتابعة.

          • A translation of the above: “…Whatever he did in situational agreement [with ordinary needs or custom], like his moving along the road and his prayer when he stopped, and [like] his pouring leftover water under a tree, Ibn ‘Umar -may Allaah be pleased with him- loved to behave just as he did [in those matters]. As for the majority of the Companions, they did not seek to do those things. This is because mutaaba’ah (true following) is to do what he did in the very way he did it. This requires sharing the same goal and intention [behind the action]. Actions are only by their intentions. When he intended to worship with an action, we intend worship with it. Then we are [truly] taking his lead, following him, and acting upon his example. However, when he did not intend something to be worship and he only did it based on what was required in the situation, if we were to intend worship with those matters we would not be [truly] following him. When walking his camel along the road, or pouring out his leftover wudhoo’ water at a certain place, and similar actions, he did not intend, in a specific place, as a ritual of worship, that water should be poured under that specific tree exclusively. Nor did he intend to [legislate] an act of worship by walking his ride along a certain road exclusively. He only intended to dispose of the water at some tree near him so it would not be wasted, just doing whatever Allaah made easy for him to do [in his situation]. Similarly, he used to eat whatever was easily available and wear whatever was easily available. He never criticized any food. He ate the food he preferred and left the food he did not want. He used to eat from the dates of his city, like rutab (fresh, firm dates). He did not used to eat foods that were not found there. Had they been available, he would have eaten them. So following him in those matters means that a person eats from the easily available foods in his land. Someone who does not have rutab in his land does not intend to eat rutab [going out of his way to get that, as an act of “Sunnah”], as this is not mutaaba’ah (true following)…”

  8. BarakaAllahu feeka.

    [1] Could u pls translate Shaykh al-Islaam Ibn Taymiyyah’s text. Jazaakallaahu [khayran].

    [2] As sheikh Albani takes the position of covering the head for prayer to be sunnah, and the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) used to cover his head with a turban, would it not be a matter of worship to cover the head.(with cap or turban) I am from a country where people used to wear turbans and caps. But after being colonized the people adopted their evil ways.

    [3] And also people of hizbiyyah criticize us salafees for wearing the jubba (thobe) (most of the hizbees wear shirts and tight pants) saying Messenger of Allaah (sallallaahu ‘alayhe wa sallam) wore it due to arab custom. They say jubba is just like the turban.

    Hope to get a clarification soon, jazaaakallah khairan [message slightly edited by admin for clarity]

    • [1] Translation of Shaykh al-Islaam’s words has been done.

      [2] Regarding what you have mentioned about the preference of covering one’s head, then please review the second clarification at the end of the article entitled: “Scholars of Ahlus-Sunnah Encourage the Wearing of Turbans”.

      [3] The wearing of long shirts [qamees, thowb, etc.] and head coverings remains an active culture of Muslims worldwide. No one can be blamed for wearing customary clothes, especially those identifiable as Muslim culture and clothing of modesty. There are a number of issues combined in this discussion which make it difficult to address in brevity, like the concept of a culture becoming adopted and shared by Muslims and non-Muslims alike, as well as the issue of some kinds of clothing, even when they become shared culture, not adequately covering and/or concealing the ‘awrah (private parts) as Islaamic modesty requires, and others. And Allaah knows best.

  9. Assalamu alaykum,
    I wa wondering akhi, the issue of citizenship, is it okay for a Muslim to be a citizen of a non Muslim country such as the UK if he was born there and automatically registers for citizenship without having to recite an oath of allegiance? [abridged by admin]

    • Wa ‘alaykas-salaamu wa rahmatullaah. Taking an optional oath of allegiance to honor and uphold non-Muslim laws is not permissible. It is not permissible for Muslims, citizens of Muslim countries, to voluntarily seek citizenship from non-Muslim countries, because of the oath of allegiance that is required, and the violation of walaa’ and baraa’ found in that oath. Our shaykh, Rabee’ ibn Haadee (may Allaah preserve him) was asked about this once, and he said it is not permissible for a Muslim holding citizenship in a Muslim country to seek citizenship from a non-Muslim country.

      However, when a person is born in a country, he is a citizen of that country by birth, but it is not by his choice, and thus he is not accountable for that. And Allaah knows best.

  10. assalamu alaikkum warahmathullaahi wabarakaathuh..

    is it allow to pray with western dress like pants,shirts etc….is praying with such dress is accepted or not??
    pls clarify with proof….

    • Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. Prayer in Western style clothes (pants, shirt) which are loose and do not show the shape of the ‘awrah (the crotch, buttocks, and thighs) is saheeh (vaild). ِClothes (Western or otherwise) that cover the ‘awrah, yet they are tight enough to clearly show the shape of the ‘awrah, are at least disliked, as mentioned by Shaykh Ibn Baaz (may Allaah have Mercy on him). See this: http://www.alifta.net/fatawa/fatawaDetails.aspx?View=Page&PageID=1365&PageNo=1&BookID=5

      I add: However, it is feared that, depending on how tight, thin, and revealing they are, such clothes may be impermissible and lead to one’s prayer being invalid, and Allaah is the One whose Aid is sought. Muslims, men and women alike, are to cover their ‘awrahs completely with loosely fitting modest clothes. The best of modest clothes are the various types of cultural dress from the Muslim lands, and the least modest clothes in general are what is known as Western dress. And Allaah knows best.

    • وعليكم السلام ورحمة الله وبركاته

      Those statements are primarily connected to ‘urf (custom) and muroo’ah, the obligatory manner of minding local customs. Based on that, it is not worship that one hopes for reward from. As for covering one’s head being recommended and uncovering it in public being makrooh in general to some scholars, this does not mean that one wears an old-fashioned ‘imaamah that the people of his culture find bizarre. And Allaah knows best.

  11. Asalamu alaykum,

    The red and white scarf we see some people wear, is there additional reward attached to this or is the kufi sufficient?

    • Wa ‘alaykas-salaamu wa rahmatullaah. The red and white scarf (shimaagh) is formal dress in the customs of some gulf states, it is not part of our religion though.

  12. Assalamu alaikum Akhi
    Did the Prophet sal Allahu alaihi wasallam every pray without any covering on his head (cap, turban etc)
    do you know of any evidence for the above
    jazaakAllahu Khairan

  13. Assalaamu’alaykum..

    Ustaadh, You have mentioned,

    “Additionally, some scholars use the word ‘imaamah to refer to any head covering, and they encourage the Muslims to distinguish themselves by covering their heads, with caps, shimaaghs, ghutrahs, or any other customary “turban”.”

    Are we rewarded for distinguishing ourselves by wearing caps, etc.? I have seen many people here in India wearing those white caps.

    • Wa ‘alayk as-salaamu wa rahmatullaah. When the Muslims’ culture in a given place is to where a certain kind of cap, and this is something that gives them an outward distinction from non-Muslims, then yes, this is recommended, from the generality of the Prophet’s statement (صلى الله عليه وسلم):

      خالفوا المشركين
      “Contradict the polytheists.” (Bukhaaree/Muslim)

      And Allaah knows best.

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