40 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?

   Reply ↓

   • 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?

   Reply ↓

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.

   Reply ↓

   • 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?

   Reply ↓

   • 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?

   Reply ↓

   • 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.

   Reply ↓

   • Wa ‘alaykas-salaamu. Soon in shaa’ Allaah.

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

   Reply ↓

   • 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]

   Reply ↓

   • [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]

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   • 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….

    Reply ↓

    • 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.

11. السّلام عليم ورحمة اللّه وبركاته

    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 ↓

    • 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.

12. Asalamu alaykum,

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

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    • 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.

13. 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. 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 ↓

    • 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.

15. 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?

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16. 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!❤️

    Reply ↓

17. as Salaamu Alaikum wa Rahmantullah wa Jazakallaah Khayran for this tremendous piece on the historical nature of the turban, my question remains can we as a Salafi wear them? without being mistaken or associated with the sufis and or other deviants groups that had taken to wear them also??

    Reply ↓

    • Wa ‘alaykum as-salaamu wa rahmatullaahi wa barakaatuh. Whenever and however wearing one does not get you identified as a deviant, faasiq, or a fool (due to cultural expectations), then it is permissible as a base rule, as it is clothing, not worship. And Allaah knows best.

18. ٱلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ

    شيخ, I need to know about the authenticity of the below Hadeeth regards to wearing a cap.

    اخرج الطبراني، حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ قُتَيْبَةَ، ثنا ايُّوْبُ، ثنا زِيَادٌ، عَنْ عَزَّةَ بِنْتِ، عِيَاضٍ، قَالَتْ:

    سَمِعْتُ أَبَا قِرْصَافَةَ قَالَ: كَسَانِي رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بُرْنُسًا وَ قَالَ: الْبِسْهُ»

    [المعجم الكبير الطبراني ٣/١٩ (٢٥٢٠)]

    When there are so many narrations mentioning the virtues of covering the head for men, why couldn’t it be a virtuous action? Why this action become established in the Sunnah?

    I also understood that this is Sunnah al-‘aadah. So is it stressed by consensus of scholars to cover the head during Salaah and outside of it?

    What I understood is,

    i)This is not an act of worship that is going to reward us?
    ii)This action just differentiates one from Disbelievers and Polytheists.
    iii)Hanafis say it is disliked to pray in a state of head uncovered for men.

    Please briefly point out what is the correct position of scholars so that this confusion no longer exist.

    بارك الله فيك وجزاك الله خيرا

    Reply ↓

    • وعليكم السلام ورحمة الله وبركاته

      Covering the head is and has always been considered upright and respectable culture for Muslim males. As for religious obligations or recommendations, then they need to be established by clear evidence. The simple fact that Allah has legislated certain worship to be done without the head covered (Hajj & Umrah), that alone means that uncovering the head in public cannot be considered disobedience to Allah or blameworthy behavior, as Allah does not command us to do forbidden or inappropriate things, and Allah knows best.

      And regarding the narration you’ve quoted, its chain has narrators whose precision is not established and known to the scholars of Hadeeth, thus it is dha’eef (unauthentic), with the chain you have provided. And Allah knows best.

    • As-Salam-o-‘alaykum wa Rahmathullahi wa Barakatuhu

      Ustadh Moosaa!

      This is with an authentic line of narration in the Ahaad wal Masthaani of Imam ibn Abi Aasim.

      On what grounds is it weak?
      What is the defect?
      The evidence of weakness?
      You need to prove what you say …
      Simply saying! how come that in Shariah?

      Barak Allahu Feek

    • Wa ‘alaykum as-Salaamu wa rahmatullaah wa barakaatuh. In the chain quoted from at-Tabaraanee’s al-Mu’jam al-Kabeer, neither Ayyoob nor Ziyaad are established as reliable narrators, they are both majhool. You are [for some reason] asking me to prove what I have said about the chain of Ibn Abee ‘Aasim [?], which I do not recall even mentioning. It is not befitting someone who knows something about the narrations, their chains, the imaams, and their books to speak with such manners when seeking knowledge. As our Salaf used to say: “We are in need of a WHOLE LOT of manners more than we are in need of even a little knowledge!” Anyway, upon review of the chain of Ibn Abee ‘Aasim, it seems the same two majhools are in that chain as well. So then “with an authentic line of transmission” (your statement) needs qualified. Who said it was authentic? Yet, I fear that keeping you occupied with these chains might be keeping you from your much needed study of Jaami’ Bayaan al-‘Elm, Uthaymeen’s explanation of Hilyat Taalib al-‘Elm, and/or an-Nawawee’s Tibyaan! May Allah give you success and bless you!

19. السلام عليكم ورحمة الله وبركاته
    Hayakum Allah

    Sometimes in Buloogh Al maraam Ibn Hajr says “And the narrators are thiqaat (trustworthy)” about a Hadeeth. Is this an indication that the there is a problem in the chain as he did not say the Hadeeth is Saheeh as he did not mention himself that it is Saheeh or mention another scholar that graded it Saheeh as usual?

    Reply ↓

    • وعليكم السلام ورحمة الله وبركاته

      Yes, this seems to be the case, and Allah knows best. Shaykh Al-Albaanee mentioned this about how al-Haafith al-Haythamee grades hadeeths in Majma’ az-Zawaa’id, and it applies to others as well. There is a reason that the scholar says, “its narrators are thiqaat” and does not actually call the chain saheeh. It is an indication that he is [at least] not confident enough in it to call it saheeh. And Allah knows best.