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

Posted on February 27, 2015 by admin

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?

‫ وأرخوها خلف ظهوركم‬،‫عليكم بالعمائم فإنها سيما المالئكة‬
“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)?
‫ إن المالئكة‬،‫ وجمعة بعمامة تعدل سبعين جمعة بغير عمامة‬،‫صالة بعمامة تعدل خمسا وعشرين صالة بغير عمامة‬
‫ وال يزالون يصلون على أصحاب العمائم حتى تغرب الشمس‬،‫ليشهدون الجمعة معتمين‬
“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 بال 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?
‫الصالة في العمامة تعدل بعشرة آالف 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 هللا عز وجل ومالئكته 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 هلل مالئكة موكلين بأبواب الجوامع يوم الجمعة يستغفرون ألصحاب 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 Taareekhfrom 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?
‫ فإذا حط فله بكل حطة حطة خطيئة‬،‫من اعتم فله بكل كورة حسنة‬
“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?
‫ يعطى يوم القيامة بكل كورة يدورها على رأسه نورا‬،‫العمامة على القلنسوة فصل ما بيننا وبين المشركين‬
“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?
‫ فإن العمائم تيجان المسلمين‬،‫ائتوا المساجد حسرا ومقنعين‬
“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 العمامة حاجزة بين الكفر واإليمان‬،‫إن هللا عز وجل أمدني يوم بدر وحنين بمالئكة يعتمون هذه العمة‬
“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 Musnadfrom
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?
‫ ويوم أحد عمائم حمر‬،‫كانت سيما المالئكة يوم بدر عمائم سود‬
“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 هللا عز وجل هذه األمة بالعمائم واأللوية‬
“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)?
‫ال تزال أمتي على الفطرة ما لبسوا العمائم على القالنس‬
“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?
‫ فإذا وضعت العرب عمائمها فقد خلعت عزها‬،‫العمائم وقار المؤمن وعز العرب‬
“‘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?
‫ اعتموا_ تزدادوا حلما‬:‫تعمموا _أو‬
“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?
‫ واعتموا تحلموا‬،‫سافروا تصحوا‬
“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

1. Nizam salim on February 27, 2015 at 4:17 am said:

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?

Reply ↓

o Moosaaon February 27, 2015 at 11:58 am said:

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.

Reply ↓

2. mohamed ali on February 27, 2015 at 6:46 pm said:

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?

Reply ↓

3. Michael on February 28, 2015 at 6:11 am said:

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.

Reply ↓

o Moosaaon February 28, 2015 at 9:14 pm said:

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.

Reply ↓

4. idris on February 28, 2015 at 7:49 am said:

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?

Reply ↓

o Moosaaon February 28, 2015 at 9:17 pm said:

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.
 Reply ↓

5. Sajid Ridwan on March 1, 2015 at 3:34 am said:

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?

Reply ↓

o Moosaaon March 1, 2015 at 1:02 pm said:

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.
Reply ↓

6. Anonymous on April 2, 2015 at 4:18 pm said:

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.

Reply ↓

o adminon April 2, 2015 at 5:12 pm said:

Wa ‘alaykas-salaamu. Soon in shaa’ Allaah.
 Reply ↓

7. abu awzaee on April 18, 2015 at 12:46 pm said:

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

Reply ↓

o Moosaaon April 18, 2015 at 6:37 pm said:

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.

Reply ↓
▪ anonymouson April 18, 2015 at 6:55 pm said:
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
 Reply ↓
▪ Moosaaon April 18, 2015 at 7:18 pm said:
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.
Reply ↓
▪ Moosaaon April 18, 2015 at 7:28 pm said:
Shaykh al-Islaam Ibn Taymiyyah stated in Qaai’dah ‘Atheemah (as found in “ash-
Shamela”):

‫وصب ماء فضل معه يف‬ ّ ،‫ وصالته فيه إذا نزل‬،‫سيه يف طريق‬ ‫ مثل ر‬،‫وما فعله عىل وجه االتفاق‬
‫ر‬
‫ وأما أكي الصحابة فلم‬،‫رض هللا عنه يحب أن يفعل كفعله‬ ‫ – وكان ابن عمر ي‬،‫أصل تحت شجرة‬
‫ فال بد أن نشاركه‬،‫ه أن نفعل كما فعل عىل الوجه الذي فعل‬ ‫المتابعة ي‬ ‫يكونوا يقصدون ذلك؛ ألن‬
ّ ‫والنية فإنما األعمال‬
‫ فقصدنا العبادة به؛ كنا‬،‫ فإذا قصد العبادة بالعمل‬،‫بالنيات‬ ّ ‫يف القصد‬
‫ بل فعله عىل وجه االتفاق لتيرسه‬،‫ وأما إذا لم يقصد به العبادة‬،‫متأسي به‬
‫ر‬ ،‫متبعي‬
‫ر‬ ،‫مقتدين‬
‫ وصب ماء فضل من‬،‫ومش ًناقته يف الطريق‬ ‫ي‬ – ‫متبعي له‬
‫ر‬ ‫ فإذا قصدنا العبادة به؛ لم نكن‬،‫عليه‬
ّ ً
‫ هو لم يقصد به مكانا معينا بقصد العبادة بصب الماء يف‬،‫ ونحو ذلك‬،‫وضوئه يف شجرة هناك‬
‫ بل قصد أن‬،‫غيه‬ ‫بمش راحلته يف ذلك الجانب دون ر‬‫ي‬ ‫ أو قصد العبادة‬،‫غيها‬
‫تلك الشجرة دون ر‬
‫ كما كان يأكل ما‬،‫ ففعل ما يرسه هللا له من الفعل‬،‫يمس بالماء ما قرب منه من الشجر وال يضيع‬
ً
‫ وكان يأكل من تمر‬،‫ إن اشتهاه أكله وإال تركه‬،‫طعاما قط‬ ‫ فكان ال يعيب‬،‫ ويلبس ما تيرس‬،‫تيرس‬
‫ فاتباعه يف‬،‫ وأما ما لم يوجد فيها فلم يكن يأكله؛ ألنه لم يوجد ولو وجده ألكله‬،‫مدينته كالرطب‬
‫ فإن‬،‫ ال يقصد من ليس ببلده رطب أن يأكل الرطب‬،‫ذلك أن يأكل الرجل من طعام بلده ما تيرس‬
‫هذا ليس بمتابعة‬.
▪ Moosaaon April 20, 2015 at 11:33 am said:
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. Anonymous on April 19, 2015 at 5:07 pm said:

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]

Reply ↓

o Moosaaon April 20, 2015 at 11:46 am said:

[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.

Reply ↓

9. Mohammed on April 23, 2015 at 9:14 pm said:

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]

Reply ↓

o Moosaaon April 23, 2015 at 10:40 pm said:

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.

Reply ↓

10. Anonymous on June 1, 2015 at 8:09 am said:

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….

Reply ↓

o Moosaaon June 1, 2015 at 3:28 pm said:

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&PageN
o=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.

Reply ↓

11. Abdusamad on July 3, 2015 at 9:07 am said:

‫ّللا وبركاته‬
ّ ‫سالم عليم ورحمة‬
ّ ‫ال‬

Does the one who wear turban can hope for the ajr of allah based on the following?
http://www.salafitalk.net/st/viewmessages.cfmForum=10&Topic=6971
 Reply ↓

o Moosaaon July 3, 2015 at 12:21 pm said:

‫وعليكم السالم ورحمة هللا 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.

Reply ↓

12. Muhammad on March 18, 2016 at 4:42 pm said:

Asalamu alaykum,

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

Reply ↓

o Moosaaon March 20, 2016 at 1:23 am said:

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.

Reply ↓

13. abu basim on January 3, 2017 at 10:58 am said:

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
 Reply ↓

14. Anuj on January 20, 2017 at 6:32 am said:

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.

Reply ↓

o Moosaaon January 21, 2017 at 12:28 pm said:

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 هللا عليه وسلم‬:

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

And Allaah knows best.

Reply ↓

15. Abū idrīs Saliim Al-Athari. on December 12, 2017 at 12:32 pm said:

As-salāmu ‘alāykum wa rahmatullāhi wa barakātuh.

Ustaadh: I am a Muslim originally from Latin America, I like to wear shemagh and turban.
always intending to imitate Allah’s messenger (Salallāhu alayhi wa salām) and always
thinking that it is not ibadah … is there something wrong with using it?
 Reply ↓

16. Abdullah Ahmed on May 16, 2018 at 6:01 pm said:

Well, the Hadith stating the difference between the polytheists and Muslims on the basis
of wearing turban has a clash between my own knowledge,because the QURAISHIS( the
people if makkah) also used to wear turbans even before the advent of Islam.So,how could
it be possible that it distinguishes between the polytheists and the Muslims.I found this
Hadith suspicious and thank you for your efforts to make it clear that it’s a fabricated
Hadith!