Question: What is the Shariah ruling regarding praying bareheaded? Is the prayer not valid if performed bareheaded?
Also, is it superior (Afzal) to pray while covering the head with a turban (Imamah), cap, etc.?
Please provide detailed guidance.!
Answer:
Alhamdulillah:
In Islamic Shariah, the jurists (Fuqaha) have created various categories to explain the nature of issues. Some pillars hold the status of Fard (obligatory) and Wajib (necessary) in the religion, while others hold the status of Sunnah and Nawafil (voluntary). Some actions, instead of being Fard or Sunnah, hold the status of Mustahab (recommended) and Mubah (permissible). However, due to a lack of knowledge and extremism, some friends mix up these categories to such an extent that some people give Mubah actions the status of Nawafil and Sunnah, and give Sunnah and Nawafil the status of Faraid (obligations). For example, keeping a beard and keeping the garment above the ankles is binding and Wajib for men, yet people consider it a general voluntary Sunnah and do not practice it.
Similarly, wearing a ring is a Mubah (permissible) action, because the Prophet (ﷺ) had it made for himself out of necessity to seal letters, as the kings to whom the letters were sent would not read a letter without a seal. But today, due to their own fondness, people have considered this permissible action a most beloved Sunnah.
Likewise, there is mention of red, green, and black colors in the clothing, turban, and Imamah of the Prophet (ﷺ), but he stated a specific command and virtue for the white color in clothing. So, just as wearing white clothes is Sunnah, the other colors—black, red, or green—are not Sunnah in terms of reward; meaning, the colors he wore in general routine are permissible (Mubah) to wear, but they cannot be Sunnah like white cloth. However, some people held onto green color in such a way that they made it a permanent symbol of religion, and some have permanently adopted the black color.
One of these issues is the issue of praying bareheaded. Here too, two actions have been mixed up.
Covering the head in general routine is certainly proven from the Prophet (ﷺ), and for us, it is Mubah/Mustahab, and according to some scholars, Sunnah as well.
But this is not a Sunnah of prayer, rather it is a Sunnah of your general habits, that most of the time the blessed head of the Prophet (ﷺ) was covered. For this, keeping an Imamah or turban is proven from the Prophet (ﷺ). Meaning, the Prophet (ﷺ) kept his blessed head covered mostly, not specifically for prayer or the Masjid, but rather his attire at that time was such that the blessed head was covered all the time or most of the time—whether he was at home, in the market, or on a journey. So certainly, during these times when he offered prayer, the blessed head would naturally be covered already; he never covered his blessed head specifically for prayer.
Due to a lack of knowledge in our society, people have mixed this habitual Sunnah or Mustahab action of the Prophet (ﷺ) with the Sunnahs of prayer. In fact, many people give it the status of Fard and issue fatwas that prayer is invalid bareheaded. Some try to keep something or the other on their head to pray, even if they have to place a cricket cap upside down, or a date-palm leaf, or a broken, dirty plastic cap, or even a small piece of a handkerchief, or they take off the cover of the Quran in the Masjid to cover their head; they pray covering their head at any cost. Indeed, some “beloveds of Allah” are such that if someone is praying bareheaded, or if someone’s cap falls off during prayer, they pick up the cap and place it on his head. Some repeat this action again and again. The reason for this intensity is surely that in their view, praying bareheaded is either invalid or they consider it a sin.
Whereas if we look at the biography (Seerah) of the Madani Master (ﷺ) and the Companions (Sahabah) (May Allah be pleased with them all), we do not find a single Sahih (authentic) Hadith stating that the Prophet (ﷺ) covered his head specifically for prayer, or encouraged the Sahabah to cover their heads for prayer, or that the Sahabah (RA) ever arranged for a specific cloth or turban strictly for prayer.
On the contrary, it is proven from the Prophet (ﷺ) that he prayed in one garment (bareheaded), so that people would know that praying in one garment (bareheaded) is also permissible and correct. The proof for this is coming ahead, InshaAllah.
The arguments for men praying bareheaded are as follows:
There is a Hadith narrated by Aisha Siddiqa (RA) in Sunan Abu Dawood, Sunan Tirmidhi, and Sunan Ibn Majah that…!
Jami` at-Tirmidhi
Book: The Book on Salat (Prayer)
Chapter: The Salat of a woman who has reached the age of menstruation is not accepted without a Khimar
Hadith Number: 377
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا قَبِيصَةُ، عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ قَتَادَةَ، عَنْ ابْنِ سِيرِينَ، عَنْ صَفِيَّةَ ابْنَةِ الْحَارِثِ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا تُقْبَلُ صَلَاةُ الْحَائِضِ إِلَّا بِخِمَارٍ قَالَ: وَفِي الْبَاب عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍوَ، وَقَوْلُهُ الْحَائِضِ يَعْنِي الْمَرْأَةَ الْبَالِغَ يَعْنِي إِذَا حَاضَتْ، قَالَ أَبُو عِيسَى: حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ، وَالْعَمَلُ عَلَيْهِ عِنْدَ أَهْلِ الْعِلْمِ أَنَّ الْمَرْأَةَ إِذَا أَدْرَكَتْ فَصَلَّتْ وَشَيْءٌ مِنْ شَعْرِهَا مَكْشُوفٌ لَا تَجُوزُ صَلَاتُهَا،
Translation:
Ummul Mu’minin Aisha (RA) says that the Messenger of Allah (ﷺ) said: “The Salat of a woman who has reached the age of menstruation is not accepted without a Khimar (head covering).”
Imam Tirmidhi says:
Takhreej Dar-us-Salam:
(Sunan Abi Dawood/As-Salat 85 (641),
(Sunan Ibn Majah/At-Taharah 132 (655),
(Tuhfat al-Ashraf: 17846),
(Musnad Ahmad (Vol 6/ 150, 218, 259) (Sahih)
Sheikh Al-Albani said: Sahih.
This Hadith is Sahih; Sheikh Al-Albani (Hafizullah) has recorded it in Sahih Ibn Majah and Sahih Abu Dawood. This Hadith proves that the prayer of an adult woman is not valid bareheaded, because the woman is entirely Satr (concealment), meaning she is commanded to cover her whole body. If we look at it from another angle, its meaning and implication are that the prayer of a man and a minor girl is valid bareheaded. Therefore, if a man prays bareheaded, his prayer is completely correct and valid, because the restriction of praying with the head covered is only for the adult woman, and the mention of the obligation or Sunnah of covering the head for a man during prayer is nowhere to be found in the Book (Quran) and Sunnah.
Yes, the command for men is that they cover their Satr, meaning the lower garment (Tehband) and some cloth should be on the shoulders, as is in the Hadith:
Sahih Bukhari
Book: Characteristics of Prayer
Chapter: If one prays in a single garment, he should put it on his shoulders.
Hadith Number: 359
حَدَّثَنَا أَبُو عَاصِمٍ ، عَنْ مَالِكٍ ، عَنْ أَبِي الزِّنَادِ ، عَنْ عَبْدِ الرَّحْمَنِ الْأَعْرَجِ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يُصَلِّي أَحَدُكُمْ فِي الثَّوْبِ الْوَاحِدِ لَيْسَ عَلَى عَاتِقَيْهِ شَيْءٌ.
Translation:
Narrated Abu Huraira: The Prophet (ﷺ) said, “None of you should offer Salat in a single garment with no part of it on his shoulders.”
Meaning, for a woman, hiding the hair of the head is also mandatory, whereas for a man, Satr means from the navel to the knees and some part of the cloth should be on the shoulders; covering the head is not mandatory. The Prophet (ﷺ) himself prayed many times in this manner, in one garment without covering his head.
The proof is the following Hadith!
Sahih Bukhari
Book: Characteristics of Prayer
Chapter: Praying in a single garment wrapped around the body.
Hadith Number: 356
حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ ، قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ هِشَامٍ ، عَنْ أَبِيهِ ، أَنَّ عُمَرَ بْنَ أَبِي سَلَمَةَ أَخْبَرَهُ، قَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي فِي ثَوْبٍ وَاحِدٍ مُشْتَمِلًا بِهِ فِي بَيْتِ أُمِّ سَلَمَةَ، وَاضِعًا طَرَفَيْهِ عَلَى عَاتِقَيْهِ.
Translation:
Narrated ‘Umar bin Abi Salama: I saw the Messenger of Allah (ﷺ) offering Salat in the house of Umm Salama wrapped in a single garment, placing its two ends on his shoulders.
Now a person might object saying, “Sir, at that time there was a scarcity of clothes, so out of compulsion the Prophet (ﷺ) and the Sahabah used to pray in one garment (bareheaded).” The answer to this objection is present within another Hadith of Bukhari, stating that the Companion of the Messenger had a second garment available, yet he still prayed in one garment (bareheaded). And what answer did the Companion of the Messenger give to the one who objected to his action? Come, observe the Hadith:
Sahih Bukhari
Book: Characteristics of Prayer
Chapter: Tying the Izar (waist sheet) over the nape of the neck in Salat.
Hadith Number: 352
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ ، قَالَ: حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ ، قَالَ: حَدَّثَنِي وَاقِدُ بْنُ مُحَمَّدٍ ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، قَالَ: صَلَّى جَابِرٌ فِي إِزَارٍ قَدْ عَقَدَهُ مِنْ قِبَلِ قَفَاهُ وَثِيَابُهُ مَوْضُوعَةٌ عَلَى الْمِشْجَبِ، قَالَ لَهُ قَائِلٌ: تُصَلِّي فِي إِزَارٍ وَاحِدٍ، فَقَالَ: إِنَّمَا صَنَعْتُ ذَلِكَ لِيَرَانِي أَحْمَقُ مِثْلُكَ، وَأَيُّنَا كَانَ لَهُ ثَوْبَانِ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
Translation:
Narrated Muhammad bin Al-Munkadir: Jabir bin `Abdullah (RA) offered Salat wrapped in a single garment, tying it at his back (nape of the neck), while his clothes were lying on the clothes rack. Someone said to him, “You offer Salat in a single garment?” He said, “I did so simply so that a fool like you might see me. Who among us had two garments during the lifetime of the Prophet (ﷺ)?”
In another Hadith, the words are:
Sahih Bukhari
Book: Characteristics of Prayer
Chapter: It is permissible to offer Salat in a single garment even if one does not cover oneself with a Rida’ (upper garment).
Hadith Number: 370
حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ ، قَالَ: حَدَّثَنِي ابْنُ أَبِي الْمَوَالِي ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، قَالَ: دَخَلْتُ عَلَى جَابِرِ بْنِ عَبْدِ اللَّهِ وَهُوَ يُصَلِّي فِي ثَوْبٍ مُلْتَحِفًا بِهِ وَرِدَاؤُهُ مَوْضُوعٌ، فَلَمَّا انْصَرَفَ قُلْنَا: يَا أَبَا عَبْدِ اللَّهِ، تُصَلِّي وَرِدَاؤُكَ مَوْضُوعٌ ؟ قَالَ: نَعَمْ، أَحْبَبْتُ أَنْ يَرَانِي الْجُهَّالُ مِثْلُكُمْ، رَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي هَكَذَا.
Translation:
Narrated Muhammad bin Al-Munkadir: I went to Jabir bin Abdullah and he was offering Salat wrapped in a single garment with his Rida’ (upper garment) lying near him. When he finished, we said, “O Abu Abdullah! You offer Salat while your Rida’ is lying there?” He said, “Yes, I intended that ignorant people like you might see me. I saw the Prophet (ﷺ) offering Salat like this.”
Allahu Akbar..!
Look at how strictly the Companion of the Messenger answered the person who was criticizing him for praying in one garment without reason. And today, people here issue fatwas of prayer being invalid just for not keeping a cloth on the head, and they call him insolent/arrogant and a rejecter of Sunnah.
It is proven from these Ahadith that praying bareheaded is permissible, and it is proven from the Prophet (ﷺ) and his Companions (RA).
It is true that when clothes are available in abundance, one should offer prayer in complete attire instead of one garment, in which the whole body is covered. But in the case of abundant clothing being available, is covering the head also included in the worshiper’s attire? Let us try to find out from the Companions (RA) what, in their view, the best attire for a worshiper should be..?
Sahih Bukhari
Book: Characteristics of Prayer
Chapter: To offer Salat wearing Qamis (shirt), Sarawil (trousers), Tabban (short trousers) and Qaba’ (outer garment).
Hadith Number: 365
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ ، عَنْ أَيُّوبَ ، عَنْ مُحَمَّدٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ: قَامَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَهُ، عَنِ الصَّلَاةِ فِي الثَّوْبِ الْوَاحِدِ ؟ فَقَالَ: أَوَكُلُّكُمْ يَجِدُ ثَوْبَيْنِ، ثُمَّ سَأَلَ رَجُلٌ عُمَرَ، فَقَالَ: إِذَا وَسَّعَ اللَّهُ فَأَوْسِعُوا، جَمَعَ رَجُلٌ عَلَيْهِ ثِيَابَهُ، صَلَّى رَجُلٌ فِي إِزَارٍ وَرِدَاءٍ، فِي إِزَارٍ وَقَمِيصٍ، فِي إِزَارٍ وَقَبَاءٍ، فِي سَرَاوِيلَ وَرِدَاءٍ فِي سَرَاوِيلَ وَقَمِيصٍ، فِي سَرَاوِيلَ وَقَبَاءٍ، فِي تُبَّانٍ وَقَبَاءٍ، فِي تُبَّانٍ وَقَمِيصٍ، قَالَ: وَأَحْسِبُهُ، قَالَ: فِي تُبَّانٍ وَرِدَاءٍ.
Translation:
Narrated Abu Huraira: A person stood up and asked the Prophet (ﷺ) about offering Salat in a single garment. The Prophet (ﷺ) said, “Has everyone of you got two garments?”
Then a man asked `Umar (RA) (the same question). He replied, “If Allah makes you wealthy then you should act like a wealthy person. A man can gather his clothes about him. One can pray in an Izar and Rida’ (sheet), in an Izar and a Qamis (shirt), in an Izar and a Qaba’, in trousers and a Rida’, in trousers and a Qamis, in trousers and a Qaba’, in Tabban and a Qaba’, in Tabban and a Qamis.” (The narrator added): And I think he said, “In Tabban and a Rida’.”
Here too, complete attire for the worshiper means two garments, i.e., Shalwar Kameez or Kurta Tehband etc.
As it is in another narration:
Ibn Umar (RA) saw Nafi’ (the Tabi’i) praying in one garment, so he said: “Did I not give you two garments? …If I were to send you out in this state, would you go?” Nafi’ said: No. Abdullah bin Umar (RA) said: “Then is Allah, the Mighty and Sublime, not more deserving that one should adorn oneself for Him, or are humans more deserving?” Then he recited a Hadith to Nafi’ (Rahimahullah) which proves the command to pray in two garments.
[Al-Sunan Al-Kubra li-al-Bayhaqi, summarized 2/236 & its chain is Sahih]
Respected Readers!
You observed the Hadith, that Amir al-Mu’minin Umar Farooq (RA), while mentioning the best attire for a worshiper even in prosperity—meaning the clothes to be worn in prayer—counted everything including Tehband, sheet (Chadar), underwear (Jangia), shirt (Qamis), trousers (Pajama), and robe (Qaba’), but he did not mention any turban, Imamah, or cap to cover the worshiper’s head. This proves that the Imamah, turban, or cap has no connection with prayer.
Now observe a few Fatwas of those scholars whose followers issue fatwas that prayer does not happen bareheaded.
In the reliable and authentic book of Hanafi scholars, “Durr al-Mukhtar,” it is written that if a person prays bareheaded for the sake of humility, doing so is permissible.
(Al-Durr al-Mukhtar ma’ Radd al-Muhtar 1/474)
Observe a Deobandi Fatwa:
“Question: It is written in a book that if a person prays bareheaded with the intention of appearing humbly before God, there is no harm.”
Answer: “It is also written in books of Fiqh that praying bareheaded with the aforementioned intention is not Makruh (disliked).”
[Fatawa Darul Uloom Deoband 4/94]
Ahmed Raza Khan Barelvi Sahib has written:
“If one prays bareheaded with the intention of humility, there is no harm.”
[Ahkam-e-Shariat Part 1, p. 130]
Maulana Rashid Ahmed Gangohi writes in Fatawa Rashidiyya (p. 34):
“The one who argues with the abandoner of the turban is ignorant, and prayer without a turban is not Makruh.”
Respected readers, you have observed that generally, those who consider covering the head in prayer as Wajib are unaware people, whereas, according to the people of knowledge, praying bareheaded is completely permissible.
Now let’s examine the arguments of those who deem covering the head during prayer as necessary, Sunnah, or superior (Afzal).
The biggest and strongest argument given is this verse of the Quran:
First Argument
اعوذباللہ من الشیطان الرجیم
بسم اللہ الرحمٰن الرحیم
یا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
O Children of Adam! Take your adornment at every Masjid.
(Surah Al-A’raf – 31)
There is no command regarding covering the head in this verse. Observe its context of revelation (Shan-e-Nuzool) in Tafsir Ibn Kathir..!
Imam Ibn Kathir (Rahimahullah) writes that,
Tawaf while naked was prohibited.
This verse is a refutation of the Mushrikeen. They used to perform Tawaf of the Bayt-ullah while naked.
Sayyidina Ibn Abbas (RA) states that naked men would perform Tawaf during the day and naked women at night. At that time women used to say: “Today, all or part of my private parts may be exposed, but whatever is exposed, I do not make it lawful for anyone to see!”
(Sahih Muslim: 3028)
Thus, contrary to this, Muslims are commanded to wear their clothes when going to the Masjids. Allah Almighty commands taking adornment, and adornment means clothing, and clothing is that which covers the specific parts (Satr) and whatever is beyond that, for example, good cloth etc., and among clothes, the good and preferred attire is white… Ended..!
(Tafsir Ibn Kathir)
Inferring the obligation or Sunnah status of covering the head for men from this verse is not correct. If this verse meant covering the head, i.e., keeping an Imamah etc., then surely the Sahabah (RA) knew this verse better than us.
And above we read the Hadith that when Amir al-Mu’minin Umar Farooq (RA) was asked about praying in one garment, he said: “When Allah has given you plenty, be generous… A man can gather his clothes about him. One can pray in an Izar and Rida’, in an Izar and a Qamis, in an Izar and a Qaba’, in trousers and a Rida’, in trousers and a Qamis, in trousers and a Qaba’, in Tabban and a Qaba’, in Tabban and a Qamis.” Abu Huraira (RA) said: I remember he also said: “In Tabban and a Rida’.” (Bukhari-365)
Meaning, even in prosperity, among the best attire for a male worshiper—i.e., the clothes mentioned to be worn in prayer—he counted every cloth up to Tehband, sheet, underwear, shirt, trousers, and robe, but did not mention any turban, Imamah, or cap to cover the worshiper’s head. This proves that the Imamah, turban, or cap has no connection with prayer.
Second Argument
Shamail Tirmidhi
Book: The Description of the Combing of the Hair of the Messenger of Allah (ﷺ).
Chapter: The Description of the Combing of the Hair of the Messenger of Allah (ﷺ).
Hadith Number: 32
حَدَّثَنَا يُوسُفُ بْنُ عِيسَی قَالَ حَدَّثَنَا وَکِيعٌ قَالَ حَدَّثَنَا الرَّبِيعُ بْنُ صَبِيحٍ عَنْ يَزِيدَ بْنِ أَبَانَ هُوَ الرَّقَاشِيُّ عَنْ أَنَسِ بْنِ مَالِکٍ قَالَ کَانَ رَسُولُ اللهِ صلی الله عليه وسلم يُکْثِرُ دَهْنَ رَأْسِهِ وَتَسْرِيحَ لِحْيَتِهِ وَيُکْثِرُ الْقِنَاعَ حَتَّی کَأَنَّ ثَوْبَهُ ثَوْبُ زَيَّا
Translation:
Hazrat Anas (RA) narrates that the Messenger of Allah (ﷺ) used to apply oil to his blessed head frequently and comb his blessed beard often. And he used to put a cloth over his blessed head, which, due to the frequent use of oil, would become like the cloth of an oil-seller.
Firstly, in this Hadith as well, there is no mention of covering the head at the time of prayer, but rather mention of covering the head in general routine, which cannot become a proof for covering the head during prayer.
Commentary:
Secondly, this Hadith is also Da’eef (weak) due to Yazid bin Aban al-Raqashi.
See:
Shuaib Al-Arna’ut (d. 1438), Takhreej Zad al-Ma’ad 1/170 • Its chain is weak.
Al-Albani (d. 1420), Da’eef al-Jami’ 4601 • Weak • Recorded by Tirmidhi in “Al-Shamail Al-Muhammadiyyah” (127), Ibn Sa’d in “Al-Tabaqat Al-Kubra” (1326), and Al-Bayhaqi in “Shu’ab al-Iman” (6464) at length.
Therefore, this second narration also cannot become a proof for the worshiper to cover the head.
Third Argument
علیکم بالعمآئم فإنھا سیما الملآئکة وأرخوا لھا خلف ظھورکم” ”(طبرانی کبیر ) عن ابن عمر (شعب الایمان للبیہقی ) عن عبادة ”
“It is binding upon you to wear turbans, for it is the mark of the angels. And let their tails hang behind your backs.”
(Observe: Fayd al-Qadir Sharh al-Jami’ al-Saghir: 4/345)
Commentary:
This narration is Munkar (denounced).
After mentioning this Hadith, Imam Suyuti (Rahimahullah) wrote the letter “Dad” (ض), which points towards its weakness. In the commentary of this Hadith, Allama Munawi writes:
“In its chain is Isa bin Yunus, whom Imam Daraqutni (Rahimahullah) has called Da’eef (weak). Imam Bayhaqi (Rahimahullah) and Ibn Adi have narrated this from Janab Ubadah (RA), but the commentator states that in both of these chains, there is a narrator named Al-Haws bin Hakim, whom Allama Zain al-Din al-Iraqi has written as Da’eef in Sharh Tirmidhi.”
(Al-Jami’ al-Saghir: 2/64)
Imam Dhahabi (Rahimahullah) has mentioned it in Al-Mizan (4/396).
Similarly, Allama Ibn Tahir Patni (Rahimahullah) has also mentioned this narration in Mawdu’at (Fabrications). (Al-Fawaid Al-Majmu’ah li-Shawkani, page 187)
Also, in “Al-La’ali Al-Masnu’ah fi Al-Ahadith,” it is stated that this Hadith is not Sahih.
(Tuhfat al-Ahwadhi: 3/50)
It is in Al-Da’eefah (2/119) number (699) and Tabarani (Kabir) (3/201). In Al-Maqasid Al-Hasanah, it is stated that some are weaker than others.
Fourth Argument
”صلوٰة تطوع أو فریضة بعمامة تعدل خمسا و عشرین صلوٰة بلا عمامة وجمعة بعمامة تعدل سبعین جمعة بلا عمامة”
ابن عساکر عن ابن عمرؓ (صحت حدیث)
“A voluntary or obligatory prayer with a turban is equal to twenty-five prayers without a turban. And performing one Jumu’ah with a turban is equal to seventy Jumu’ahs without a turban.”
(Al-Jami’ al-Saghir: 2/486)
Extracted by Ibn al-Najjar, Al-Daylami, and Ibn Asakir.
Commentary:
Although Imam Suyuti (Rahimahullah) declared it Sahih, according to the research of investigative scholars and Muhaddithin such as Hafiz Ibn Hajar Asqalani (Rahimahullah) and Imam Shawkani (Rahimahullah), it is Mawdu’ (fabricated).
(See Al-Fawaid Al-Majmu’ah fi Al-Ahadith Al-Mawdu’ah by Shawkani, page 188)
(Da’eef al-Jami’ Number 352)
(Al-Silsilah Al-Da’eefah (1/158) Number (127)) because there are four unknown (Majhool) narrators in its chain: Abbas, Abu Bishr, Muhammad bin Mahdi, and Mahdi bin Maimoon.
Fifth Argument
”إن اللہ تعالیٰ و ملٰئکته یصلون علیٰ أصحاب العمائم یوم الجمعة”
(طبرانی۔ کبیر) عن ابی الدرداء ؓ (ضعیف)
“Allah Almighty sends mercy and the angels pray for mercy upon those who wear turbans on Fridays.”
(Al-Jami’ al-Saghir: 1/73)
Commentary:
In its chain is a narrator Ayyub bin Mudrik, regarding whom it is stated in Mizan al-I’tidal and Lisan al-Mizan that he is a Kazzab (liar) narrator.
According to the statement of Zain al-Din Iraqi (Rahimahullah) and Imam Haythami (Rahimahullah), Ibn Ma’in (Rahimahullah) also called him a liar.
Imam Nasa’i (Rahimahullah) called him Matrook (abandoned).
And among his Munkar (unacceptable/weak) narrations, this very narration was presented.
Furthermore, Ibn al-Jawzi (Rahimahullah) also mentioned this narration in Mawdu’at and wrote that it has no basis (Asl).
Ayyub is solitary (Mutafarid) in narrating this; regarding whom Azdi writes that this narration is his own fabrication, Yahya bin Ma’in called him a liar, and Imam Daraqutni called him Matrook.
(For reference see Fayd al-Qadir: 2/270)
(Ibn Hajar Al-Asqalani, Al-Talkhis Al-Habir 2/590 • Its chain is weak)
(Al-Sakhawi, Al-Maqasid Al-Hasanah 346 • Not proven)
(Al-Albani, Da’eef al-Jami’ 1665 • Fabricated)
In it, Ayyub bin Mudrik is a liar as stated in Al-Majma’ (2/126). The Hadith is Mawdu’ and Batil (false).
Al-Silsilah Al-Da’eefah (1/188) Number (159).
Sixth Argument
الصلوٰة في العمامة عشرة آلاف حسنة ”
(مسند فردوس دیلمی)
“Offering prayer in a turban is ten thousand good deeds.”
(Kunuz al-Haqaiq ma’ Al-Jami’ al-Saghir: 2/5)
Commentary:
The mention of limitless and unaccountable reward for a minor action is also one of the signs of Mawdu’ (fabricated) narrations. Therefore, the meaning and implication of this narration is proof of its fabrication.
Furthermore, Imam Shawkani (Rahimahullah) declared one of its narrators as Muttaham (accused), and Allama Sakhawi (Rahimahullah) in “Al-Maqasid Al-Hasanah fi Al-Ahadith Al-Mushtahirah ala Al-Alsinah” has called this narration Mawdu’.
(Al-Fawaid Al-Majmu’ah fi Al-Ahadith Al-Mawdu’ah page 188)
(Tanzih al-Shari’ah (2/257))
Mawdu’at Ali Al-Qari (p. 15)
Al-Da’eefah (1/161) Number (129), and in its chain, the narrator Aban is Muttaham (accused).
Seventh Argument
‘عن ابن عباس قال قال رسول اللہ صلی اللہ علیہ وآلہ وسلم: اعتموا تزدادواحلما”
“Wear turbans, your quality of forbearance (Hilm) will increase.”
(Al-Mustadrak li-Al-Hakim: 4/193)
Commentary:
In its chain is a narrator Ubaidullah bin Abi Hameed, who, according to Imam Ahmad (Rahimahullah), is Matrook. (Al-Mustadrak li-Al-Hakim: 4/193)
All other Muhaddithin have also called this narration Da’eef and Mawdu’.
(Al-Bukhari (d. 256), Al-Ilal Al-Kabir 295 • [In it] is Ubaidullah bin Abi Hameed, weak, his Hadith is gone, I do not narrate anything from him)
(Ibn al-Jawzi (d. 597), Mawdu’at Ibn al-Jawzi 3/212 • Not Sahih)
(Al-Saghani (d. 650), Al-Durr Al-Multaqat 29 • Fabricated)
Imam Jurjani has also called this narration Mawdu’ in Khulasah.
(Al-Fawaid Al-Majmu’ah page 188)
Eighth Argument
عن علي قال عممني رسول اللہ صلی اللہ علیہ وآلہ وسلم یوم غدیر خم بعمامة و سدلھا خلفي ثم قال إن اللہ عزوجل أمدني یوم بدر و حنین بملائکة یعتمون ھٰذا العمة فقال إن العمامة حاجزة بین الکفر والإیمان”
“Hazrat Ali (RA) states that the Prophet (ﷺ) put a turban on me on the day of Ghadir Khum and let its tail hang behind me, then he said: ‘Allah Almighty helped me on the day of Badr and Hunayn with angels who were wearing turbans in this manner.’ He also said: ‘The turban is a barrier between disbelief (Kufr) and faith (Iman).'”
(Musnad Abi Dawood Al-Tayalisi page 23)
Commentary:
Firstly, the meaning and implication of this Hadith also indicate its being Mawdu’, as the turban has been declared the barrier and partition between faith and disbelief. Whereas, in Sahih narrations, Prayer (Salah) has been described as the differentiator between faith and disbelief. If this item were so important religiously, some narration would have been reported with a Sahih chain.
Secondly: There is criticism on its chain as well. It contains a narrator Al-Ash’ath bin Sa’d Al-Samman, who is Da’eef.
(See Al-Matolib Al-Aliya bi-Zawaid Al-Masanid Al-Thamaniya: 2/258 referencing Al-Isabah: 2/282)
Ninth Argument
روی القضاعي والدیلمي في مسند الفردوس عن علي مرفوعاً العمائم تیجان العرب والاحتباء حیطانھا وجلوس المؤمن في المسجد رباطه”
“Turbans are the crowns of the Arabs, and Ihtiba (sitting with knees drawn up against the chest) is their walls, and the believer’s sitting in the Masjid is his Ribat (preparation for Jihad).”
Commentary:
Imam Sakhawi (Rahimahullah) has called it Da’eef in Al-Maqasid Al-Hasanah.
(Al-Fawaid Al-Majmu’ah page 187)
(Al-Albani (d. 1420), Da’eef al-Jami’ 3892 • Weak)
(Al-Albani (d. 1420), Al-Silsilah Al-Da’eefah 1593 • Munkar)
Tenth Argument
”صلوٰة علیٰ کور العمامة یعدل ثوابھا عنداللہ غزوة في سبیل اللہ”
“The reward of a prayer [offered] on the fold of the turban is equal to a Ghazwah (battle) in the path of Allah.”
Commentary:
The meaning and implication of this Hadith is also a clear proof of it being Mawdu’, because prayer including the turban has been declared equal to Jihad in the path of Allah, which is a clear lie. Furthermore, Imam Shawkani (Rahimahullah) has called this narration Mawdu’.
(Al-Fawaid Al-Majmu’ah page 188)
Eleventh Argument
وَعَن ركَانَة عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «فَرْقُ مَا بَيْنَنَا وَبَيْنَ الْمُشْرِكِينَ الْعَمَائِمُ عَلَى الْقَلَانِسِ» .
رَوَاهُ التِّرْمِذِيُّ وَقَالَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ وَإِسْنَاده لَيْسَ بالقائم
Translation:
Hazrat Rukanah (RA) narrates from the Prophet (ﷺ) that he said: “The difference between us and the polytheists is wearing turbans over caps.”
Imam Tirmidhi, after mentioning the Hadith, said: This Hadith is Hasan Gharib and its chain is not strong.
(Sunan Tirmidhi-1784)
(Sunan Abu Dawood-4078)
Commentary:
In the chain, Abu Ja’far is a Majhool (unknown) narrator, and there is Inqita’ (disconnection) between Muhammad Ali and his grandfather, i.e., Rukanah.
All the following Muhaddithin have called this narration fabricated and weak:
(Shuaib Al-Arna’ut (d. 1438), Takhreej Sunan Abi Dawood 4078 • Its chain is weak)
(Al-Mubarakpuri (d. 1353), Tuhfat al-Ahwadhi 5/186 • It contains three unknown narrators)
(Al-Albani (d. 1420), Al-Silsilah Al-Da’eefah 6072 • Fabricated)
(Al-Dhahabi (d. 748), Mizan al-I’tidal 3/546 • Not Sahih)
(Al-Sakhawi (d. 902), Al-Maqasid Al-Hasanah 346 • Not proven)
(Al-Bukhari (d. 256), Al-Tarikh Al-Kabir 1/82 • Its chain is unknown, the hearing of some from others is not known)
Research of Ibn al-Dayba’ al-Shaybani (Rahimahullah):
The learned scholar writes:
”وردمعناہ بألفاظ مختلفة و کله ضعیف”
“Narrations regarding the virtue of the turban have been reported with different wordings and all of them are weak.”
(Tamyiz al-Tayyib min al-Khabith fima Yadur ‘ala Alsinat al-Nas min al-Hadith, page 107)
Twelfth Argument
عن جابر بن عبدالله:] ركعتانِ بعِمامةٍ خيرٌ من سَبْعِينَ ركعةً بلا عِمامةٍ
أخرجه الديلمي في «الفردوس» (٣٢٣٣)
“Two Rak’ats with a turban are better than seventy Rak’ats without a turban.”
Commentary:
This is Mawdu’ because in its chain is Muhammad bin Nu’aym, a liar, and one unknown narrator.
(Al-Albani (d. 1420), Al-Silsilah Al-Da’eefah 128 • Fabricated)
(Al-Albani (d. 1420), Da’eef al-Jami’ 3129 • Fabricated)
Thirteenth Argument
Narrated from Abu Umamah (RA), he says that the Messenger of Allah (ﷺ) would not appoint anyone as a governor without him wearing a turban, and he would let its edges hang towards the ear. Narrated by Tabarani.
Commentary:
In it is a narrator named Jami’ bin Thiqat who is Matrook. Refer to Majma’ al-Zawaid (5/120 – 121).
Fourteenth Argument
Mawquf narration from Mu’adh (RA); “Ihtiba (tying the lower garment while sitting) is the protection of the Arabs, leaning is the monasticism of the Arabs, and wearing turbans is the crown of the Arabs. So wear turbans, your forbearance will increase. And whoever wears a turban, for him there is one good deed for every fold of the turban, and when he unties the turban, one sin is erased for every fold untied.”
Kanz al-Ummal (15/358) Number (41146), mentioned by Haythami in Ahkam al-Libas (2/9).
Commentary:
Al-Da’eefah (2/152) Number (718).
The Hadith is Mawdu’; it contains three liars (Kazzab).
Fifteenth Argument
Mursal narration from Khalid bin Ma’dan: “Wear turbans and oppose the previous nations.”
Narrated by Bayhaqi in Shu’ab al-Iman, mentioned in Kanz al-Ummal (15/302) Number (1137).
Commentary:
And the Hadith is very weak, as stated in Da’eef al-Jami’ (p. 133) where it is called Mawdu’.
(Al-Albani (d. 1420), Da’eef al-Jami’ 933 • Fabricated)
Al-Suyuti (d. 911), Al-Jami’ al-Saghir 1139 • Weak
Sixteenth Argument
Narrated from Ali (RA) as Marfu’: “Come to the Masjids with turbans or without turbans, turbans are the crowns of the Muslims.”
(Narrated by Ibn Abbas, Adi)
Commentary:
And in it is Maysarah bin Ubaid Al-Rasi, who is Matrook as Al-Munawi said in Fayd al-Qadir (1/67). The Hadith is Mawdu’.
Al-Da’eefah (3/459) Number (1296).
Al-Albani (d. 1420), Tamam al-Minnah 165 • Very Weak, rather Fabricated.
Seventeenth Argument
“The difference between us and the polytheists is the tying of the turban over the cap; Light will be given for every turn of the turban on the head.” Narrated by Al-Barudi as reported in Kanz al-Ummal (15/305) from Rukanah.
Commentary:
And the Hadith is Batil (false) as is in Al-Silsilah Al-Da’eefah (3/362) Number (1217). See Da’eef al-Jami’ (p. 567) Number (389).
Eighteenth Argument
Narrated from Ibn Abbas (RA) as Marfu’: “Turbans are the crowns of the Arabs, and [regarding] the Tehband (lower garment), when they take off the turban, they will cast off their honor.” Extracted by Daylami in Musnad al-Firdaus, Kanz al-Ummal (15/305) Number (41133).
Commentary:
The Hadith is weak. Al-Da’eefah (3/96)
Number (1593) Da’eef al-Jami’ Number (3891).
Nineteenth Argument
Narrated from Ali (RA) as Marfu’: “Turbans are the crowns of the Arabs and the protection of the Tehband, and the believer’s sitting in the Masjid is Ribat.”
Commentary:
This narration is Munkar. See Al-Da’eefah (4/96) Number (1593), Da’eef al-Jami’ (p. 567) Number (3592).
Twentieth Argument
Narrated from Imran bin Husain (RA) as Marfu’: “The turban is the dignity of the believer and the honor of the Arab. When the Arabs leave the turbans, they will lose their honor.” Narrated by Daylami in Musnad al-Firdaus (2/315).
Commentary:
See Al-Da’eefah under Number (1593) and see Al-Maqasid Al-Hasanah by Sakhawi (291) Number (717). And the Hadith is Munkar. And see Kanz al-Ummal (5/308) Number (41147).
Twenty-first Argument
Narrated from Ali (RA) as Marfu’: “Allah Almighty helped on the day of Badr with such angels who were wearing these turbans; surely the turban is a barrier between faith and disbelief.”
Narrated by Tayalisi, and Bayhaqi from him.
Commentary:
And the Hadith is completely weak as stated in Da’eef al-Jami’ Number (1563) and Al-Silsilah Al-Da’eefah (Number: 3052). Refer to Kanz al-Ummal (15/306) Number (41141).
Twenty-second Argument
“Covering the head during the day is wisdom, and covering it at night is suspicious.” Narrated by Ibn Adi.
Commentary:
And its chain is weak as stated in Fayd al-Qadir and Da’eef al-Jami’ Number (2463) (p. 362).
Respected readers, you have observed that not a single Hadith regarding the virtue of the Imamah, cap, turban, etc., is proven with a Sahih chain; rather, all narrations are Mawdu’ and weak of a severe degree.
Sheikh Al-Albani (Rahimahullah) in Al-Da’eefah (1/162) Number (127) says:
“The effect of these baseless Ahadith is that we see some people wrapping a napkin around their head or cap so that they may receive the aforementioned reward according to their idea, while they do not perform any action for the purification and cleansing of the self. If there is any virtue of the turban, it refers to that turban with which a Muslim adorns himself in the general state. And the one who uses a borrowed turban at the time of prayer, his example is like the one who attaches a borrowed and artificial beard while leading the prayer.” etc. (Summarized).
And Allama Al-Albani (Rahimahullah) (3/362) Number (1217) under the Hadith “The difference between us and the polytheists is the tying of the turban over the cap” (Batil), says:
“This Hadith is Batil in my view because increasing the folds of the turban is contrary to the Seerah of the Prophet (ﷺ), which is a garment of fame (Shuhrah) and it has been forbidden. Imam Bukhari (Rahimahullah) says that the Hadiths regarding the virtue of the turban are weaker than one another.”
See Al-Maqasid Al-Hasanah (p. 291).
Research of the Learned Scholar Allama Abdur Rahman Mubarakpuri (Rahimahullah):
He writes:
”لم أجد في فضل العمامة حدیثا مرفوعا صحیحا وکل ماجاء فيه فھي إما ضعیفة أو موضوعة”
“I did not find any Sahih Marfu’ Hadith regarding the virtue of the turban, and whatever narrations have come in this regard are either Da’eef (weak) or Mawdu’ (fabricated).”
(Tuhfat al-Ahwadhi: 3/50)
The summary is that all the narrations reported in this regard are invalid for argumentation and unreliable, not only in their meaning and implication but also in their status of attribution. It is true that the turban has been a symbol (Shi’ar) of Muslims, but it has no exclusivity with prayer or with scholars and Imams, and nothing is proven regarding the virtue of the turban or praying in a turban. Sufficient for its virtue is that the Prophet (ﷺ), the Sahabah (RA), and the Imams used it.
The ruling on the turban is that if someone uses it in general routine with the intention of following the Prophet (ﷺ) at the level of Mustahab, he will be rewarded. And if one uses it for fame and showing off (Riya), he is a sinner. And the one who does not use it is excused; there is no sin or blame upon him. And whoever denies the use of the turban or considers it Wajib (obligatory) is unaware of the beauties of the noble Shariah.
Wearing a turban specifically for prayer and taking it off after prayer is an innovation (Bid’ah), and quarreling with worshipers over abandoning the turban and other such issues is Bid’ah and extremism in religion.
In some Masjids, great importance is given to covering the head during prayer, so they keep caps made of straw. Such caps should not be worn because they are contrary to honor and dignity. Does any sensible person go to a dignified gathering wearing such a cap? Certainly not. Then, while presenting oneself in the court of Allah Almighty, special importance should be given to attire.
Furthermore, if covering the head is Sunnah and without it, there remains a defect in the prayer, then keeping a beard is even more necessary, rather obligatory (Fard). Did the Messenger of Allah (ﷺ) ever offer any prayer without a beard? Then, a basket of artificial beards should be kept in the Masjid so that whoever comes to the Masjid shaved may attach a temporary beard for prayer…?
May Allah Almighty grant the ability to understand the religion and follow the Sunnah.
The purpose of this writing is certainly not that those who wear an Imamah, turban, or cap should take it off. Rather, we understand that keeping an Imamah, cap, or turban on the head at all times is a good and Mustahab action. Those who keep their head covered at all times in general routine should also pray with their head covered. However, those people who consider the cap, turban, or Imamah specific only to prayer, or consider praying with the head covered as superior (Afzal), their action is not proven from the Quran and Sunnah.
( And Allah Almighty knows best what is correct )
Reference: https://alfurqan.info/problems/1538
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