Regarding clothing for prayer, there is no authentic, explicit, and specific hadith of the Prophet Muhammad ﷺ, nor from any of the four Imams, may Allah have mercy on them, nor from any jurist or hadith scholar, may Allah have mercy on them, that proves that men covering their heads in prayer is a condition, obligation, or necessity.
However, here among us, this matter is treated with great severity. If someone prays with an uncovered head, they are looked at with angry eyes, as if they have committed a very heinous crime, and that person is considered very bad, as if they have openly committed a major sin. Many kind-hearted people, out of compassion, pick up some worn-out cap made of date palm leaves or some cotton cap stained with oil and dirt and place it on their head. Some individuals become so overwhelmed by this feeling that if there is no handkerchief or cap available nearby, and nothing can be found in the mosque either, they unbutton their shirt and, instead of placing the collar around their neck, put it on their head so that the head is not uncovered.
However, all these forms of covering the head are not correct from a Shariah perspective because there is no authentic evidence that covering the head is necessary. However, if one derives the virtue of wearing a turban or cap from the general preference for adornment, that is a different matter, and that too only to the extent of preference, not as a condition or obligation. We will discuss these general evidences later, InshaAllah.
Review of Traditions Regarding the Virtues of Wearing a Turban in Prayer
Here, it is first necessary to review those ahadith in which very great virtues of wearing a turban or cap have been mentioned, all of which are fabricated and weak.
First Hadith:
Among the hadiths that indicate the virtue of covering the head with a turban or cap during prayer, the very first hadith is narrated by Ibn al-Najjar (up to Muhammad bin Mahdi al-Marwazi) with his chain of narration. In it, Mahdi bin Maymun states that when I reached the house of Salim, the son of Abdullah bin Umar (may Allah be pleased with them), I saw him tying a turban (imama). He addressed me and said: O Abu Ayyub:
الا أحدثك بحديث تحبه وتحمله وترويه؟
Shall I narrate to you a hadith which you will like, remember, and convey further?
I said: Certainly, please narrate. So he said:
دخلت على عبد الله ابن عمر وهو يعتم
“I went to my honorable father Abdullah bin Umar (may Allah be pleased with him) while he was tying a turban.”
He said to me:
يا بني أحب العمامة يا بني اعتم تجل وتكرم وتوفر ولا يراك الشيطان الأولى هاربا. إني سمعت رسول الله صلى الله عليه وسلم يقول: صلاة بعمامة تعدل خمسا وعشرين صلاة بغير عمامة وجمعة بعمامة تعدل سبعين جمعة بغير عمامة، إن الملائكة يشهدون الجمعة معتمين ولا يزالون يصلون على أصحاب العمائم حتى تغرب الشمس
“O my son! Keep the turban beloved. O son! Tie the turban; it will be your dignity, honor, respect, and reverence, and Satan will flee at the sight of you. I have heard the Prophet Muhammad (peace be upon him) say: A prayer performed wearing a turban is equivalent to twenty-five (25) prayers performed without a turban, and a Friday prayer performed wearing a turban is equivalent to seventy Friday prayers performed without a turban. Indeed, angels attend Friday prayers wearing turbans and continue to pray for mercy upon those who wear turbans until sunset.”
Imam Suyuti has attributed this narration to Tarikh Ibn Asakir and Al-Firdaws ad-Dailami.
Its Evidential Status:
When the chain of narration of this hadith is examined, it is found that the great muhaddithin have declared it fabricated. Imam Suyuti has narrated it in ذيل الاحاديث الموضوعه
and maintained its status as fabricated or false. Similarly, Ibn Iraq in تنزيه الشريعه has also followed him. Although he counted it among fabricated narrations, he was influenced by Imam Suyuti and also narrated it in Al-Jami’ Al-Saghir with reference to Ibn Asakir. In Fath al-Qadeer Sharh al-Jami’ al-Saghir, Allama Munawi, following Imam Suyuti, wrote that Hafiz Ibn Hajar (may Allah have mercy on him) called this hadith fabricated, i.e., false. Then in Al-Maqasid
, Allama Sakhawi also narrated and approved Hafiz Ibn Hajar’s verdict. Imam Suyuti himself narrated this status of the hadith from Ibn Hajar in his book titled Dhail al-Ahadith al-Mawdu’ah. The well-known recent Hanafi muhaddith Mulla Ali Qari, in his book on fabricated hadiths ”الموضوعات“
, quoted the statement of Abu al-Hasan Ali ibn Muhammad al-Masri al-Shadhili from the Maliki jurists regarding this hadith, in which he says:
هذا حديث باطل
“This is a false narration.”
And in
, Hafiz Ibn Hajar al-Asqalani (may Allah have mercy on him) said:
هذا حديث موضوع
“This narration is forged and fabricated.”
Furthermore, Hafiz Ibn Hajar (may Allah have mercy on him) mentioned the narrators of the chain of this narration — Abbas ibn Kathir, Abu Bashir ibn Sattar, Muhammad ibn Mahdi Marwazi, and Mahdi ibn Maymun — as unknown and obscure, and clarified that the Mahdi ibn Maymun who narrated from Hazrat Salim is not the Basri Mahdi whose narrations are in the Sahihs; this is someone else.
This hadith was narrated and discussed in detail by the muhaddith of the era, Allama Muhammad Nasiruddin al-Albani, in his كتاب سلسلة الاحاديث الضعيفة والموضوعة, which can be seen in this book
.
Second Hadith:
There is another hadith on this topic, which explains the virtue of praying while wearing an imamah and dastar or turban and cap. This hadith, narrated by Abu Nu’aym in Hilyat al-Awliya and similarly by Daylami in Al-Firdaws, is reported mursal from Hazrat Jabir (may Allah be pleased with him):
ركعتان بعمامة خير من سبعين ركعة بلا عمامة
Two rak’ahs prayed wearing an imamah are better than seventy rak’ahs prayed without an imamah.
Authenticity Status:
The scholars of hadith have also declared this narration fabricated because one of its narrators is Tariq bin Abdul Rahman, whom Allama Munawi has declared weak in Sharh al-Jami’ al-Saghir, stating that Imam Dhahabi mentioned him in his book Al-Du’afa and said:
لا يكاد يعرف
“That he is unknown.”
And regarding this, Imam Nasai’s statement has been quoted, in which he says:
ليس بقوي
“That he is not strong.”
And Imam Sakhawi said about this hadith in المقاصد الحسنة:
هذا الحديث لا يثبت
“This hadith is not established, meaning it is not authentic.”
Third Hadith:
سلسلة الاحاديث الضعيفة والموضوعةIn it, the author wrote that I have seen a part of the incomplete manuscript of the explanation of Tirmidhi written by Hafiz Ibn Rajab Hanbali, may Allah have mercy on him,
in which he wrote that Abu Abdullah Imam Ahmad bin Hanbal, may Allah have mercy on him, was asked about a Nusayri Sheikh Muhammad bin Naeem, and it was reported that this Sheikh narrated this hadith from the Prophet, peace be upon him, through the chain: An Sahl from Abi from Abi Huraira, may Allah be pleased with him:
صلاة بعمامة أفضل من سبعين صلاة بغير عمامة
A prayer with an ‘imamah (turban) is superior to seventy prayers without an ‘imamah.
Chain of narration status:
Upon hearing this, Imam Ahmad said about him:
هذا كذاب، هذا باطل
“This (Nusayri Sheikh Muhammad bin Naeem) is a liar, that is, extremely false, and this narration he has reported is invalid.”
Fourth Hadith:
There is another narration regarding the virtue of the turban or cap, which presents a different perspective and equates praying while wearing a turban to earning ten thousand good deeds. Accordingly, Imam Suyuti has narrated this tradition in Dhail al-Ahadith al-Mawdu’ah
on the authority of Al-Firdaws al-Daylami, which is reported as Marfu’ from Hazrat Anas (may Allah be pleased with him). The narration states:
الصلاة فى العمامة تعدل بعشرة آلاف حسنة
Praying while wearing a turban is equivalent to performing ten thousand good deeds.
Chain of Transmission Status:
Imam Suyuti has narrated this hadith in the appendix of fabricated hadiths, i.e., false hadiths, and has labeled one of its narrators, Aban, as unreliable. Ibn Iraq, following him in his book Tanzih al-Shari’ah
, has also declared this narrator unreliable. Following Hafiz Ibn Hajar, his student Hafiz Sakhawi stated in his book المقاصد الحسنة
about this hadith:
إنه موضوع
This hadith is fabricated.
And Mulla Ali al-Qari wrote in موضوعات
from the Maliki jurist Sheikh Sufi about it:
إنه حديث باطل
That this hadith is false.
There may be some other hadiths regarding the virtue of the turban. Therefore, keep in mind a general principle in this regard, which is mentioned at the end of the brief but most exquisite book of Allama Ibn Qayyim ” المنار المنیف فی الصحیح والضعیف “ under the title “کلیات فی احادیث غیر صحیحہ”. In this book, which explains the rules and sources for recognizing weak hadiths, the esteemed scholar has demonstrated great scholarly expertise. It is a readable book of small size, only about two hundred and fifty pages. The editor of the book, Ustadh Mahmood Mahdi Istanbul, has also written one of the rules for identifying weak and fabricated hadiths mentioned by Allama Ibn Qayyim:
ولا يصح فى العمامة حديث ولكن رسول الله صلى الله عليه وسلم كان يلبسها
None of the hadiths reported regarding the virtue of the turban is authentic. However, the Prophet Muhammad, peace be upon him, used to wear a turban.
There should be no doubt about the fabricated and false nature of these narrations because they equate the reward of praying with a turban to the reward of praying in congregation, just as the reward of praying alone is compared to praying in congregation. Whereas wearing a turban is at most recommended. In fact, the stronger view is that it is a habitual custom, not an act of worship (and there is reward for wearing it out of the intention to follow the Prophet, peace be upon him, but how can that compare to praying in congregation? The latter is at least of the status of a confirmed Sunnah. Some scholars have even made congregation a pillar and condition of prayer, without which prayer is invalid, although the correct and stronger view is that congregation is obligatory and abandoning it is a grave sin, but the prayer will still be valid (the details of which we have mentioned in another book of ours).
In such a case, how is it possible that the Wise and Knowing Legislator would equate or even give more reward to prayer performed wearing a turban than prayer performed in congregation (as these narrations claim)? Probably Hafiz Ibn Hajar declared this hadith fabricated keeping this point in mind.
Effects of These False Traditions:
The result of these weak, false, and unreliable narrations is that today some of our brothers, especially in Pakistan and India, have given the cap or turban such a status that they even lift the collar of their shirt and place it on their head. If someone is praying bareheaded, they are stared at with devouring eyes. Or someone, out of kindness, places an old, worn-out cap on their head. This cannot be considered a source of adornment at all. Rather, the caps available in our mosques are not only not an adornment but instead cause ugliness, bad taste, and a bad appearance.
First of all, knowing the status of these narrations makes it clear that no virtue is proven for the cap, turban, or dastar (headgear), and even if the act of the Prophet Muhammad ﷺ wearing a turban or headgear is accepted as virtuous, then it is necessary that the turban or headgear or cap or pagri be used for prayer, which in the present time is indeed considered a symbol of adornment, honor, awe, and dignity. And not only for prayer but also used in general situations when going out or visiting someone as a guest.
Merely covering the head, and that too with such caps, which if you were told to wear and go around the market or visit a close relative, you would feel ashamed to wear. Then what kind of insignificant places are the houses of Allah (نعوذ بالله) that you stand there wearing such begged-for caps, and that too broken and dirty ones?
After finishing prayer, the cap is taken off and thrown near the last row of the congregation or folded and locked in the pocket.
Or consider that the turban and headgear are the dignity and distinction of a Muslim, which is more necessary in general situations outside of prayer so that the Muslim can be recognized. And the turban and headgear worn as a distinction in general situations should also be worn in prayer.
And as a result of promoting these caps, the houses of Allah are made “insignificant” in such a way that caps are bought and kept there as a center of generosity. These caps soon become stained with oil and dirt and tear here and there. Yet, the idea of removing them from the mosque is not even considered. Similarly, the mosque is unnecessarily turned into a charitable institution, which is certainly not befitting the houses of Allah. Rather, it is a means of damaging their status and sanctity.
The Legitimacy of Praying Bareheaded:
After discussing the authoritative status of the virtuous traditions and their results and effects, now let us find out the ruling on praying bareheaded, whether such a prayer is valid or not?
In this regard, there are two major schools of thought among Muslims in the Indian subcontinent: one is Ahl al-Sunnah and the other is Ahl al-Hadith. Among Ahl al-Sunnah, there are two major branches, both of which are Hanafi. One is Deobandi Hanafi and the other is Barelvi Hanafi. Thus, three major schools of thought come before us. Therefore, let us see the Shariah status of praying bareheaded according to these three. Among these three, the majority are Barelvi. So first, let us see the Barelvi position.
1. Barelvi Position:
To understand the Barelvi stance, when we study the statements of the founder of this school of thought, Maulana Ahmad Raza Khan, it becomes clear that he writes in his book
:
If one prays bareheaded with the intention of humility, there is no harm.
In this
, under section B, he writes:
If the cap falls off the head during prayer, it should be picked up. This is preferable as long as it does not fall repeatedly. And if one wishes to keep the head bare with the intention of humility and submission, then (the fallen cap should not be picked up).
In another book of the Barelvi school of thought
, it is written:
If the follower has tied a turban and the Imam does not have a turban on his head, the prayer will be valid without any difficulty.
So, the Barelvi stance itself becomes clear in the light of the statements and fatwas of the founder and leader of this school of thought that according to their scholars, praying bareheaded is valid. It is a separate matter that the people of this school of thought are the ones who most often thunder and scold those who pray bareheaded.
2. Deobandi Position:
After the Barelvi school of thought, the second school among the Hanafis is the Deobandi school. In their commonly used books, praying with an uncovered head is also considered permissible. For example, in Imam Tahawi’s book Ma’ani al-Athar
, it is mentioned:
For men, praying in only one piece of clothing is permissible.
It is also written that Imam Abu Hanifa, Abu Yusuf, and Imam Muhammad hold the same view, and obviously, when praying in one piece of clothing is deemed permissible, it certainly does not include covering the head. This can be considered evidence for the permissibility of praying with an uncovered head.
In Fiqh al-Sunnah, Syed Sabiq wrote:
According to the Hanafis, there is no harm in praying with an uncovered head, and if this is done for the sake of humility (khushu’), then it is recommended according to them.
During the time of the Mughal emperor Aurangzeb Alamgir, in the book Fatawa Alamgiri compiled by five hundred Hanafi scholars, quoting from the Hanafi fiqh book “Al-Dakhira,” it is written:
يكره الصلاة حاسرا رأسه إذا كان يجد العمامة وقد فعل ذلك تكاسلا وتهاونا ولا بأس به إذا فعله تذللا وخشوعا بل هو حسن، كذا فى الخيرية
Praying with an uncovered head is disliked if one has a turban and out of laziness or disregard for the turban prays with an uncovered head. But if one prays with an uncovered head for humility and devotion, then there is no objection; rather, it is better.
And the same is written in
.
Similarly, in the well-known Hanafi book
, under the section of disliked acts in prayer, it is written:
وصلاته حاسرا رأسه للتكاسل أو للتهاون بها لا للتذلل
Praying with an uncovered head out of laziness or neglect of the turban is disliked. But if done for humility and submission, then it is not disliked.
In the marginal notes of Sharh Waqaya, titled ‘Udat al-Ra’aya, Maulana Abdul Hay Hanafi explains “for humility” as:
لا للتذلل أى لقصد التذلل وإظهار الخشوع لا للتدلل فإن الخشوع فى الصلاة أمر مستحسن وهو وإن كان من أفعال القلب لكن لا بأس بإظهار آثاره فى الظاهر
Meaning, if praying with an uncovered head is for humility and submission, then it is not disliked. The phrase “not for humility” here means that when the intention is to express humility and devotion, it is not disliked because humility in prayer is a good act. Although this humility essentially comes from the heart’s actions, there is no harm in manifesting its effects and signs.
Similarly, in the books of the Deobandi school scholars, such as Ahsan al-Fatawa and Sharh al-Tanweer, praying with an uncovered head is also considered permissible and correct. Our brothers either do not read these or if they do, they forget, or they act with deliberate ignorance. Whatever the reason, it does not concern us. However, to fulfill our responsibility, we present the relevant excerpts from these books and a fatwa of a Deobandi scholar Maulana Ludhianvi for your information.
A Fatwa:
A fatwa by a scholar of the Deobandi school of thought, Maulana Ludhianvi, was published in the daily “Jang Lahore” on October 13, 1986. In it, along with mentioning the defects of mats and caps found in mosques, he issued a fatwa permitting prayer with an uncovered head. The summary of this fatwa is as follows, according to him:
First point: Those who wear mats caps do not have valid prayers. It is not permissible to keep such caps in the mosque. He further explained the reasons, one of which briefly is that these caps disrespect the mosque.
Second point: Another reason is that the layers of dirt and the smell of sweat on the caps are unpleasant and contrary to adornment.
Third point: Another argument given by the scholar for the impermissibility of keeping caps in the mosque is that due to keeping these caps in the mosque, people start considering the mosque as a charitable and welfare institution instead of a place of worship, which is against the purposes of the mosque and leads to its disrespect.
Fourth point: The Mufti also quoted a passage from Sharh al-Tanweer, referring to Ahsan al-Fatawa, under the section of disliked acts in prayer, which states:
وصلاته حاسرا أى كاشفا رأسه للتكاسل، ولا بأس به للتذلل
Praying bareheaded out of laziness is disliked, but if done with the intention of humility, then there is no harm.
After quoting this passage, he concludes from the last words ولا بأس به للتذلل:
From this passage, it is understood that praying bareheaded without laziness is not disliked.
This is a fatwa by a Deobandi scholar and a well-known Mufti, in which he explicitly permits praying bareheaded with rational and textual evidence and declares the impermissibility of keeping such caps in mosques.
Following this fatwa, another Deobandi scholar, Maulana Sarfraz Khan Safdar Ghadvi, published a response in the daily Jang, Lahore, on November 2, 1986. Contrary to all preceding Imams and scholars’ fatwas and explanations, considering the prevalent behavior of the general public and perhaps to gain their approval, he declared the cap obligatory. However, he could not provide any clear evidence. It is well-known that any claim without evidence is invalid.
3. Ahl-e-Hadith Position:
The third school of thought is that of the Ahl-e-Hadith, who believe that praying without a head covering is permissible, especially when it is necessary. However, they do not approve of making praying without a head covering a fashion or habit merely out of laziness or negligence. Like all the Hanafis, they also consider this situation undesirable or disliked.
Majalla Ahl-e-Hadith Sohadra:
In this regard, a brief fatwa was published in Majalla Ahl-e-Hadith Sohadra (which was published from Sohadra, a small but well-known scholarly village near Gujranwala, Pakistan) in
. In it, the Mufti of the magazine wrote:
Praying without a head covering is permissible, and there is permission from the Companions (may Allah be pleased with them), but making this a permanent and lifelong habit as a fashion, negligence, or prejudice, as is openly done nowadays, is not correct in our view. The Prophet (peace be upon him) himself did not do this.
Maulana Syed Muhammad Dawood Ghaznavi:
In this regard, when the distinguished Ahl al-Hadith scholar Maulana Syed Muhammad Dawood Ghaznavi was asked about the ruling in Shariah on removing the cap or turban from the head while wearing clothes on the body, without any excuse, and always praying in this manner, even if the obligatory prayer is in congregation at the mosque, and whether there is any evidence from the Prophet ﷺ or the Companions (may Allah be pleased with them) for this, and whether it is preferable to pray with a bare head or with the head covered, and also requested for evidences, he issued a fatwa on 29 Jumada al-Awwal 1379 AH, which he attributed to his respected father. It was published in the weekly “Al-I’tisam” from Lahore
. The fatwa is somewhat lengthy, so a useful summary is presented as far as possible. He writes:
The head is not among the ‘awra (parts of the body that must be covered), but the issue of praying with a bare head should be viewed in terms of the etiquette of prayer. He then cites the hadiths in Bukhari and Imam Malik’s Muwatta, and the commentary of Zarqani (and Tamheed), Ibn Abd al-Barr, the commentary of Bukhari Fath al-Bari, as well as excerpts and quotations from Sheikh al-Islam Imam Ibn Taymiyyah’s
and Imam Ibn Qudamah’s Al-Mughni, to prove that although shoulders are not among the ‘awra, the Prophet ﷺ forbade praying with bare shoulders when wearing a single cloth. Similarly, although the head is not among the ‘awra, it is part of the etiquette of prayer that one should not pray with a bare head without a valid reason, and this is also considered a requirement of adornment.
He further writes:
Except for the early period of Islam when there was a scarcity of clothes, this humble one has not come across any narration in which it is explicitly stated that the Prophet ﷺ or the Companions (may Allah be pleased with them) prayed in the mosque, especially in congregational prayer, with a bare head, let alone making it a habit. This practice, which is spreading, should be stopped. If praying with a bare head is done due to fashion, then the prayer will be disliked (makruh). If it is done out of devotion, humility, and reverence, then it will be an imitation of the Christians. In Islam, remaining bare-headed, except during Ihram, is not a sign of devotion or humility, and if it is due to laziness and negligence, then it will resemble a characteristic of the hypocrites:
﴿وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَىٰ﴾
“They come to prayer sluggishly and lazily.”
In short, from every perspective, this is an undesirable act.
Thus, according to him, although the head is not among the ‘awra that must be covered, the etiquette of prayer requires that it be covered. Making a habit of praying with a bare head is neither proven nor liked.
The entire fatwa of the scholar was worth reading, but we have confined ourselves to the summary. Interested readers can see it in the mentioned issue of Al-I’tisam or in the fourth volume of Fatawa Ulama-e-Hadith
.
Sheikh al-Hadith Maulana Muhammad Ismail Salafi, may Allah have mercy on him:
Regarding praying bareheaded, we have begun discussing the stance of the Ahl al-Hadith, in which we mentioned two fatwas. The inquiry related to the second fatwa was also presented to a well-known Ahl al-Hadith scholar, Sheikh al-Hadith Maulana Muhammad Ismail Salafi of Gujranwala. He issued a very detailed response or fatwa, which was published in the same issue of the weekly “Al-I’tisam,” where Maulana Ghaznaviwala’s somewhat detailed but relatively shorter fatwa was also published.
Maulana Muhammad Ismail’s fatwa is quite detailed and well-reasoned, spanning four pages in the medium-sized book “Fatawa Ulama-e-Hadith.” He first wrote that this question can be considered from three perspectives:
1. From the standpoint of absolute permissibility and allowance.
2. From the standpoint of preference, i.e., the general practice of the Prophet Muhammad (peace be upon him) and the Companions (may Allah be pleased with them).
3. From the standpoint of prohibition and impermissibility.
Then he mentioned the evidences for covering the ‘awrah (private parts) during prayer and stated that it is not correct to keep the ‘awrah parts uncovered anyway. It is absolutely forbidden and impermissible in prayer.
This was regarding the ‘awrah parts, but:
Since the head is not unanimously considered part of the ‘awrah, if someone prays bareheaded at any time, the prayer will be valid by consensus. There is no need for debate or citing hadiths for this. Just as it is permissible to have the shin, stomach, back, etc., uncovered during prayer, it is also permissible to have the head uncovered, but it should not become a habit. If the Imam, after prayer, points his feet towards the sky or a follower makes such a movement, the hadith does not prove this as an obstacle, but a noble person will avoid doing so. The habit of praying bareheaded is of a similar nature. Despite permissibility, such habits are against reason and understanding. A wise and cultured person should avoid it. The way of the Prophet Muhammad (peace be upon him), the Companions (may Allah be pleased with them), and the scholars is what has been traditionally and customarily practiced in mosques until now. I have not seen any authentic raised hadith that proves the permissibility of the habit of praying bareheaded, especially in congregational obligatory prayers. Rather, the blessed habit was to pray with full clothing.
After quoting Imam Bukhari’s باب وجوب الصلاة فى الثياب وقول الله تعالى: ﴿خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ﴾
ومن صلى ملتحفا فى ثوب واحد al-Khal, he wrote:
It seems Imam Bukhari meant that the meaning of adornment is to pray in good clothes besides covering the ‘awrah. Ordinary people misunderstood such hadiths to mean that if one prays in one piece of cloth, the head will remain uncovered, whereas if the cloth is wrapped properly, the head can be covered. Then, referring to numerous hadiths from Sahihayn and Sunan, he wrote that there is no mention of keeping the head uncovered, especially where habit and frequent practice are established. Then, from the hadiths, it appears from the sayings of the Prophet Muhammad (peace be upon him) that this situation is either only to express permissibility or due to lack of sufficient clothing. From these circumstances, permissibility or allowance can be established, but it does not indicate Sunnah or recommendation. Regarding the narration of Hazrat Umar Farooq (may Allah be pleased with him), which mentions different clothes, he quoted and wrote:
“This clearly indicates scarcity of clothes and inability. It is also clear that if full clothes are available and there is no obstacle, one should not express poverty through hardship.”
Then, after quoting from Fath al-Bari that praying in more than one cloth is preferable and obligatory and better for one who is capable, and that praying in only one cloth is attributed to poverty, he wrote:
In short, no hadith proves the habit of praying bareheaded without excuse. This practice is increasing merely due to negligence or misconduct, and ignorant people even consider it Sunnah, may Allah protect us. He quoted some narrations and reports that recommend wearing two clothes for prayer and adorning oneself with them, calling them the most supportive and comprehensive. The summary of the detailed discussion by Hafiz Aini in Umdat al-Qari’s commentary on Sahih Bukhari, which mentions various schools of thought, is:
“Prayer is valid in one cloth. But when there is spaciousness and clothes are available, then limiting oneself to only one is not preferable.”
Similarly, after quoting some reports and sayings from Al-Mughni by Ibn Qudamah, he stated:
“The purpose of all these remarks is that the habit of keeping the head uncovered and doing so without reason is not a good act. This act is increasing day by day as a fashion and is also inappropriate.”
Later, at the end of his response or fatwa, Maulana Muhammad Ismail Salafi wrote:
“Actually, this issue is more related to intellect and insight than books. If one is not deprived of a refined nature, praying bareheaded seems disliked. The matter of necessity and compulsion is separate.”
In this fatwa, he also mentioned an incident that can be used as evidence for the permissibility of praying bareheaded, which we will mention later, God willing.
This is a summary of this detailed fatwa. Those who want the full details can refer to the mentioned issue of Al-I’tisam or volume four of “Fatawa Ulama-e-Hadith” compiled by Maulana Ali Muhammad Saeedi
.
Summary:
We have presented three fatwas of Ahl al-Hadith scholars before you. Some of them, like the Hanafis, have declared praying bareheaded without reason as disliked and undesirable and have considered those who do so as a fashion even worse. However, they do not deny permissibility or allowance in cases of necessity. In fact, if you ask correctly, some observations and criticisms can be made on the fatwas of Maulana Syed Muhammad Dawood Ghaznavi and Maulana Muhammad Ismail Salafi. But leaving that aside, we fully agree with the essence of their preferred fatwas, which in other words becomes the brief fatwa of the Ahl al-Hadith magazine Sohadra, stating that praying bareheaded is valid, but making it a permanent habit out of fashion, negligence, or prejudice is not correct.
The statements and fatwas of Barelvi, Deobandi, and then Ahl al-Hadith scholars regarding the permissibility and impermissibility of praying bareheaded, all related to the Indian subcontinent, have been mentioned. It seems appropriate here to also present the views of two prominent scholars from the Arab world.
Fiqh al-Sunnah Syed Sabiq:
Not only in Arab countries but also in the Islamic world, the well-known book Fiqh al-Sunnah by its author Syed Sabiq has stated the ruling of praying bareheaded under كشف الرأس فى الصلاة, in which it is written that Ibn Asakir (in Tarikh Dimashq) has narrated from Hazrat Ibn Abbas (may Allah be pleased with them both):
أن النبى صلى الله عليه وسلم كان ربما نزع قلنسوته فجعلها سترة بين يديه
“Sometimes the Holy Prophet (peace be upon him) would take off his cap from his noble head and place it in front of him as a screen.”
And it has been narrated from the Hanafis that according to them, there is no harm in a person praying bareheaded, and if this act is done with the intention of humility, then according to them it is recommended, and no evidence has come indicating the preference of covering the head during prayer.
So, according to Syed Sabiq, there is no harm in praying bareheaded, which he has established through the narration of Ibn Asakir, rather if it is done with the intention of humility, it is recommended, as he has maintained by quoting the Hanafis, and there is no evidence indicating the superiority of covering the head during prayer.
Objections and Criticisms:
In the cited excerpt, three points are made, and objections and criticisms arise on all three, for example:
1. It is said that if one prays with the intention of humility (khushu‘) with an uncovered head, it is recommended (mustahabb), as we have mentioned not only from Fiqh al-Sunnah but also from Hanafi jurisprudence books. There is no evidence for this recommendation. On the contrary, in the fatwa of Maulana Muhammad Dawood Ghaznavi, which we have mentioned, he issued a fatwa on 29 Jumada al-Awwal 1379 AH, which he had heard from his respected father Maulana Syed Abdul Jabbar Ghaznavi during his student days, which would be at least ten years before it was written. In it, he said:
“If one prays with the intention of worship, humility, and submission with an uncovered head, this would be an imitation of the Christians. In Islam, remaining uncovered except during Ihram is not a sign of worship or humility.”
And Maulana Muhammad Ismail Salafi, citing from Sahih al-Bukhari a narration from Hazrat Abu Huraira (may Allah be pleased with him) about the names of various garments and an incident involving Hazrat Umar Farooq (may Allah be pleased with him), also concluded:
“If full clothing is available and there is no obstacle, one should not express poverty (and humility) through affectation.”
In this regard, in the commentary and research on Fiqh al-Sunnah, کتاب تمام المنة, Allama Nasiruddin al-Albani wrote:
“Recommending praying with an uncovered head with the intention of humility is to issue a ruling in religion for which there is no evidence except opinion. If this act were correct, the Prophet Muhammad (peace be upon him) would certainly have adopted it. And if he had adopted it, it would certainly have been transmitted from him. Since nothing has been transmitted from the Prophet (peace be upon him) in this regard, this is evidence that this view is a self-invented innovation. Therefore, it should be avoided.”
As for considering praying with an uncovered head as a sign of humility and justifying it by analogy with the pilgrim’s uncovered head during Ihram in the Hajj season, as mentioned in jurisprudence books (and some brothers from Ansar al-Sunnah Egypt have also argued for its permissibility on this basis), this analogy is incorrect. Rather, the author of Tamam al-Minnah has declared it a false analogy. Because remaining uncovered during Ihram is a symbol of Hajj. This act is part of the rituals of Hajj, which no other act of worship can equal. And if this analogy were correct, then it would necessarily have to be said that praying with an uncovered head is not recommended but obligatory, because during Hajj (in Ihram) keeping the head uncovered is obligatory. This is a point from which there is no way out except to reject this analogy. ولعلهم يفعلون.
2. Another point mentioned in Fiqh al-Sunnah is that no evidence has come down indicating the preference of covering the head during prayer.
It is not correct for the author to absolutely deny the existence of any evidence. However, if he says that no specific evidence indicating preference has come down, then this is accepted. The absence of specific evidence does not negate the presence of general evidence, and there is general evidence for covering the head. And all scholars of Usul (principles) agree on this rule that when there is no opposing evidence, general evidence is also binding.
And that general evidence is:
“Wearing the well-known Islamic clothing of the recent past for prayer and adorning oneself with it, while in the era of the pious predecessors, it was not considered good to remain uncovered, walk around, and enter mosques in that state. This was considered contrary to adornment among them.”
Allah Himself has commanded to adorn oneself at the time of prayer. As stated in the Divine command in
:
﴿يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ﴾
“O children of Adam! Wear your adornment at every prayer.”
The Prophet Muhammad (peace be upon him) also encouraged adorning oneself at the time of prayer. As we have previously mentioned from the references of Tabarani, Awsat, Bayhaqi, and Ma‘ani al-Athar, a hadith narrated from Hazrat Abdullah bin Umar (may Allah be pleased with them both) states:
إذا صلى أحدكم فليلبس ثوبيه فإن الله أحق من تزين له
“When any one of you prays, he should wear both his garments, for indeed Allah is more deserving that you adorn yourselves for Him.”
From this verse, hadith, and the common practice of the pious predecessors not to walk around uncovered, the superiority of the turban or cap, or at least its preference over praying with an uncovered head, is evident. This is general evidence. Whereas the specific hadiths about the superiority of the turban we have already mentioned are all indeed fabricated and contrived.
The Evidential Status of the Arguments for Praying Bareheaded:
Two of the criticisms and objections raised against the excerpt from the author of Fiqh al-Sunnah, Syed Sabiq, have been mentioned.
First Argument:
While this excerpt also mentions a third point that the author has presented a narration narrated by Ibn Abbas (may Allah be pleased with them) through Ibn Asakir in “Tarikh Dimashq” as evidence for the permissibility of praying bareheaded, in which he states:
أن النبى صلى الله عليه وسلم كان ربما نزع قلنسوته فجعلها سترة بين يديه
“The Prophet Muhammad (peace be upon him) sometimes took off his cap and placed it in front of him as a sutrah (barrier).”
From this narration, the permissibility of praying bareheaded cannot be inferred for two reasons.
Firstly: because this narration is weak, and according to the author of “Tamul al-Minnah,” the fact that Ibn Asakir narrated it is sufficient to indicate its weakness. He has also explained the reason for this in سلسلة الاحاديث الضعيفة والموضوعة
.
Secondly: even if this narration is accepted as authentic, it still cannot be used as evidence for the permissibility of praying bareheaded in general. Rather, the apparent words of this narration indicate that the Prophet (peace be upon him) did this when there was no other object available to place in front of him as a sutrah, and the ahadith related to sutrah show that it is a more important act than covering the head.
These ahadith will also be mentioned in their proper place, God willing. So, even if this narration is accepted as authentic, the action of the Prophet Muhammad (peace be upon him) mentioned in it—removing his cap from his noble head and placing it in front of him as a sutrah while praying—was due to a necessity that is more important than covering the head. Therefore, absolute permissibility cannot be derived from it.
Second Argument:
A similar narration to this hadith is found in Sunan Abi Dawood, from which the permissibility of praying bareheaded is also inferred. In this narration, Abdullah bin Muhammad Zahri states that Sufyan bin Uyaynah said:
رأيت شريكا صلى بنا فى جنازة العصر فوضع قلنسوته بين يديه يعني فى فريضة
“I saw Sharik leading us in Asr prayer at the time of a funeral, and he placed his cap in front of him while leading the obligatory prayer.”
This is also used as evidence, although this narration is also inadmissible and unreliable for several reasons, as Maulana Ismail Salafi writes:
Firstly, it is neither a Marfoo’ hadith that reports any action of the Prophet Muhammad (peace be upon him), nor is it an effect of any Sahabi (companion), but rather it is from someone after the companions.
Secondly, it is not even clear who this Sharik is—whether Sharik bin Abdullah bin Abi Namar, a Tabi’i, or Sharik bin Abdullah Khassi, a Tabi’ al-Tabi’in. And whichever of the two he may be, both are somewhat weak in reliability. Therefore, this narration is also weak. Moreover, it is their own action, which cannot be used as evidence in any way.
Thirdly, this narration cannot be used as proof because Imam Abu Dawood included it under the chapter الخط إذا لم يجد عصا of his Sunan, which discusses drawing a line for Sutrah when there is no stick. From the Imam’s style, it appears that the head was necessarily kept bare because when he did not find anything for the Sutrah, he used his cap for it. If the head is kept bare out of necessity or excuse, then there is no dispute. The dispute is about how correct it is to keep the head bare in prayer as a fashion or habit.
Third Argument:
There is also a third hadith from which not only can the permissibility of praying bareheaded be inferred, because it uses the imperative form for coming to the mosques bareheaded. Accordingly, in Al-Kamil by Ibn Adi, it is narrated in two ways, and in Tarikh Dimashq by Ibn Asakir in one way, from Hazrat Ali (may Allah be pleased with him) in a marfu‘ (attributed to the Prophet Muhammad, peace be upon him) manner, which is:
ائتوا المساجد حسرا معصبين فإن العمائم تيجان المسلمين
“Come to the mosques bareheaded and come wearing turbans. Indeed, turbans are the crowns of the Muslims.”
And in Tarikh Ibn Asakir, there is a slight difference in wording, where it says:
ائتوا المساجد حسرا ومقنعين فإن ذلك من سيما المسلمين
“Come to the mosques bareheaded or wearing a cap; wearing this cap is a sign of the Muslims.”
And its meaning is almost the same. From the two versions of this narration, as is apparent, two proofs can be taken simultaneously. One is the permissibility of going to the mosques and praying bareheaded, and the other is the virtue of wearing a turban or ‘imamah. But unfortunately, this narration is not suitable for argumentation on either of these points. Because the hadith scholars have declared it very weak, even fabricated and concocted, since in both chains of this narration there is a narrator named Maisarah bin Abd Rabbah, who himself admits that he is a fabricator, i.e., he invents narrations. And Allama Araqi has declared it abandoned.
In the Ibn Asakir version, which is also in Al-Kamil, there is a narrator named Mubashshir bin Ubaid, about whom Ibn Adi said:
مبشر هذا بين الأمر فى الضعف وعامة ما يرويه غير محفوظ
“This Mubashshir is clearly weak, and his narrations are generally unreliable.”
And Imam Ahmad bin Hanbal said:
كان يضع الحديث
“He used to fabricate hadiths.”
And in الضعفاء والمتروكين
, Imam Ibn Hibban said:
يروي عن الثقات الموضوعات لا يحل كتابة حديثه إلا على جهة التعجب
“He narrates fabricated hadiths from trustworthy narrators. Writing down his narrations is not permissible except for the sake of astonishment.”
This is the reality of this hadith; now how can such a hadith be used as evidence?
All Al-Minhaj Sheikh Al-Albani, may Allah have mercy on him:
The renowned Arab scholar and great hadith expert Sheikh Sirad-din Al-Albani has expressed his views on praying without a head covering in his book تمام المنة. Accordingly, on page
of this book, he writes that my opinion on the matter under discussion is that praying without a head covering is disliked (makruh). Because it is an established and agreed upon fact that it is recommended for a Muslim to enter prayer in the most complete and best condition and form. This is supported by the hadith narrated from Hazrat Abdullah bin Umar (may Allah be pleased with them) in Majma’ al-Tabarani, Awsat, Bayhaqi, and Ma’ani al-Athar Tahawi, where the Prophet Muhammad (peace be upon him) said:
فإن الله أحق من تزين له
“Indeed, Allah Almighty is more deserving that one should adorn oneself for Him.”
Among the righteous predecessors, it was not considered good in common practice to remain bareheaded, to walk around like that, and to develop the habit of entering places of worship (mosques) in such a manner. Rather, this is a foreign and Western custom that has entered many Islamic countries since the time they were colonized, bringing with them many corrupt and worst habits. Muslims began to imitate them, and due to adopting this habit and other similar bad customs, Muslims have lost their Islamic identity. This emergency situation does not justify opposing the previous and lost Islamic customary identity, nor is this habit worthy of being used as evidence to permit praying without a head covering.
Furthermore, at the same place in this book, the author has declared one of the narrations used to justify praying bareheaded as weak, and the other as very weak, even fabricated and concocted.
A wonder:
The same scholar, in his other book كتاب سلسلة الاحاديث الضعيفة والموضوعة, where he narrates three fabricated hadiths consecutively that indicate the virtue of the turban, also mentions their negative effects. There he writes: Those who strictly adhere to the turban or cap or headgear have a very surprising trait: they continuously commit the sin of shaving or removing their beard, and when they stand for prayer, they have no awareness of this sin they have committed, nor do they feel any deficiency in their prayer because of it. But when it comes to the cap or turban, they are never negligent. In this way, these people have reversed the commands of Shariah, making what was forbidden by Allah permissible, and what was permissible obligatory or nearly obligatory.
From these words, it is clear that according to him, the turban and headgear are not obligatory, and praying bareheaded is also permissible and allowed. However, it is a disliked act. The best and preferable is not to pray bareheaded.
The ruling, virtue, and obstacles of sending Salaam:
Not only that, but the author has strongly emphasized at this very point that the need for a turban or cap is as much for prayer as it is even more necessary outside of prayer. Because this is the emblem of Muslims that distinguishes them from non-Muslims. Especially in the present era, when the attire (and appearance) of believers and non-believers are very similar, to the extent that now it has become difficult for a Muslim to spread the greeting of peace (du’a salam) among both known and unknown Muslims of all kinds.
In other words, neither does the Muslim have an Islamic identity on his face, i.e., a beard, nor a cap or turban on his head, and the clothing has also become similar. In this entire situation, even the act of spreading salam is being hindered. Whoever knows someone, greets them with salam. But for someone unknown, the obstacle is whether he is a Muslim or not? Because it is not written on anyone’s forehead who he is, nor is there any clear Islamic emblem on him. And now if he is a non-Muslim and we greet him with salam, it would be a violation of the command of the Prophet Muhammad ﷺ, which is narrated in Sahih Muslim, Abu Dawood, and Tirmidhi from Hazrat Abu Huraira (RA), in which the Prophet ﷺ said:
لا تبدؤوا اليهود ولا النصارى بالسلام
“Do not initiate salam to the Jews and Christians.”
And if due to lack of identification, one does not say salam to someone who is actually a Muslim, then it is disobedience to another command of the Prophet Muhammad ﷺ, which is narrated in Sahih Bukhari and Muslim, Abu Dawood, Al-Adab Al-Mufrad, Ibn Hibban, and Abu Awana from Hazrat Abdullah bin Umar (RA), in response to the question “What is the best Islam?” the Prophet ﷺ said:
تطعم الطعام وتقرأ السلام على من عرفت ومن لم تعرف
“Feed (others) and say salam whether you know them or not.”
This situation is created by the Muslims themselves. In which not commonly wearing a turban or cap in normal circumstances also plays an important role. And shaving the beard and the widespread use of Western-style clothing adds to this. All these factors together are becoming obstacles in the act of spreading salam, which is a good and desirable deed. Whereas the Prophet Muhammad ﷺ commanded spreading salam, i.e., greeting everyone, as narrated in Al-Adab Al-Mufrad by Imam Bukhari, Sahih Muslim, Abu Dawood, and Tirmidhi from Hazrat Abu Huraira (RA), where the Prophet ﷺ said:
ولا تدخلوا الجنة حتى تؤمنوا ولا تؤمنوا حتى تحابوا، أولا أدلكم على شيء إذا فعلتموه تحاببتم، أفشوا السلام بينكم
“You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I tell you something which, if you do, you will love one another? Spread salam among yourselves.”
And in a mutually agreed upon hadith in Bukhari and Muslim, Abu Amarah Hazrat Bara bin Azib (RA) narrates:
أمرنا رسول الله صلى الله عليه وسلم بسبع بعيادة المريض، واتباع الجنائز وتشميت العاطس ونصر الضعيف وعون المظلوم وإفشاء السلام وإبرار المقسم
The Prophet Muhammad ﷺ commanded us to do seven things:
1. Visiting and caring for the sick.
2. Following the funeral (i.e., attending the funeral prayer).
3. Saying “Alhamdulillah” after sneezing and replying with “Yarhamuk Allah.”
4. Helping the weak and helpless.
5. Supporting the oppressed.
6. Spreading salam.
7. Fulfilling the oath of one who swears.
That is, if someone swears an oath to get a task done, then do that task so that his oath is fulfilled.
Similarly, in Al-Adab Al-Mufrad by Imam Bukhari, Tirmidhi, Ibn Majah, Darimi, Mustadrak Hakim, and Musnad Ahmad, it is narrated from Abu Yusuf Hazrat Abdullah bin Salam (RA) that he heard the Messenger of Allah ﷺ say:
يا أيها الناس أفشوا السلام وأطعموا الطعام، وصلوا الأرحام وصلوا والناس نيام
“O people! Spread salam, feed (the needy), maintain kinship ties, and pray at night when people are asleep (perform night vigil).”
And when you do these deeds:
تدخلوا الجنة بسلام
“You will enter Paradise in peace.”
In Al-Adab Al-Mufrad by Imam Bukhari, Tirmidhi, Mustadrak Hakim, and Sahih Ibn Hibban, it is narrated from Hazrat Abdullah bin Umar (RA) that the Prophet Muhammad ﷺ said:
أعبدوا الرحمن، وأطعموا الطعام وأفشوا السلام
“Worship Allah, feed (the needy), and spread salam.”
If you do this:
تدخلوا الجنان
“You will enter Paradise.”
The virtue and blessing of saying salam can also be understood from this hadith, in which according to the narrations of Abu Dawood, Tirmidhi, and Nasai, Hazrat Imran bin Husain (RA) narrates:
جاء رجل إلى النبى صلى الله عليه وسلم فقال: السلام عليكم، ورد عليه ثم جلس، فقال النبى صلى الله عليه وسلم عشر
“A man came to the Prophet Muhammad ﷺ and said, ‘As-salamu alaykum.’ The Prophet ﷺ replied to his salam. Then the man sat down, and the Prophet ﷺ said, ‘Ten good deeds.'”
Then another man came and said, السلام عليكم ورحمة الله, the Prophet ﷺ replied to his salam, and when he sat down, the Prophet ﷺ said: “Twenty good deeds.” Then another man came and said, لسلام عليكم ورحمة الله وبركاته،, the Prophet ﷺ replied to his salam, and when he sat down, the Prophet ﷺ said: “Thirty good deeds.”
The same hadith is also narrated from Hazrat Abu Huraira (RA) in Al-Adab Al-Mufrad by Imam Bukhari and Sahih Ibn Hibban. The more one adds words to the salam, the more the number of good deeds increases. And in the hadith narrated by Hazrat Abu Huraira (RA), both the word “good deeds” and the number are mentioned, and these three phrases are established in the Sahihain.
While the details of some additional words are present in Fath al-Bari (11/3, 36/7, 38). Consider the immense virtue and reward of saying salam, from which we are sometimes deprived merely because we do not recognize a Muslim due to the abandonment of Islamic symbols by Muslims themselves. One of those symbols is the turban or cap.
Where Muslims and Non-Muslims Sit Together:
Here, it seems appropriate to mention an issue that if you see Muslims and non-Muslims sitting together or engaged in work, you should definitely greet the Muslims with Salaam, because there is evidence of this in authentic Hadiths. Accordingly, it is narrated in Sahih Bukhari, Sahih Muslim, and Tirmidhi from Hazrat Usama bin Zaid (may Allah be pleased with them both):
أن النبى صلى الله عليه وسلم مر على مجلس فيه اختلاط من المسلمين والمشركين عبة الأوثان واليهود، فسلم عليهم النبى صلى الله عليه وسلم
“The Prophet Muhammad (peace be upon him) passed by a gathering in which Muslims, polytheists (idol worshippers), and Jews were sitting together. The Prophet (peace be upon him) greeted them with Salaam.”
To say Salaam with a general word but intend only the Muslims is explicitly stated by Imam Nawawi, and this is said on the basis that initiating Salaam to a non-Muslim is not permissible (as the Hadith mentioned earlier indicates). Imam Ibn al-Arabi states that if Ahl al-Sunnah and Ahl al-Bid’ah, just and unjust, lovers and haters are sitting together, then one should greet with general words intending the former group.
We have mentioned the virtue of Salaam and some related matters only in the context of discussing obstacles; otherwise, there are many rulings and issues related to Salaam, but for now, they are outside our topic. Therefore, we are overlooking them here. If Allah grants the opportunity and bestows success, we will present the details of these issues as well, InshaAllah.
Cap and turban or either one:
Let me also inform you that some people do not wear a turban or cap in normal circumstances, let alone during prayer, and such people are increasing in number. On the other hand, some people are busy with trivial matters and ask whether it is necessary to wear a cap underneath and a turban or pagri on top, or is it sufficient to wear either one of the two, i.e., either the turban or the cap? And did the Prophet Muhammad ﷺ or the Companions رضي الله عنهم ever wear a cap without a turban or not? Generally, common people only wear a cap. But they say that it is necessary to tie a turban over the cap because wearing only a cap is disliked. Their argument is based on a mursal hadith narrated by Rukanah bin Abdul Yazid Al-Hashmi in Abu Dawood, Tirmidhi, and Bayhaqi, which states:
إن فرق ما بيننا وبين المشركين العمائم على القلانس
“The difference between us and the polytheists is that we tie a turban over the cap.”
However, the reality is that wearing only a cap during prayer and outside of prayer is undoubtedly permissible and allowed. Wearing a turban over it is neither obligatory nor a confirmed Sunnah.
Imam Tirmidhi classified this hadith as Hasan Gharib and its chain as ليس بالقائم. Sheikh Albani has authenticated it in the Muttafaqah Mashkootah. According to a fatwa issued in the monthly magazine Muhaddith Delhi
, this narration is weak. Even if it is accepted as authentic, according to the meaning explained by Ibn Al-Malik and other Ahl al-Hadith scholars, this hadith does not prove the dislike of wearing only a cap without a turban. On the contrary, according to the research of Allama Ibn Qayyim, the Prophet Muhammad ﷺ used to wear only a cap without a turban. Thus, the esteemed scholar states in his high-level كتاب زاد المعاد فى هدي خير العباد:
“The Prophet Muhammad ﷺ had a turban called Sahab, which he gave to Hazrat Ali رضي الله عنه.” He further writes:
وكان يلبسها ويلبس تحتها القلنسوة، وكان يلبس القلنسوة بغير العمامة، وكان يلبس العمامة بغير قلنسوة
“The Prophet ﷺ used to tie that turban (Sahab) and wear a cap underneath it. He ﷺ also wore only a cap without a turban, and he ﷺ also tied a turban without a cap.”
Allama Ibn Qayyim’s view is supported by some narrations. For example, in Sahih Bukhari, there is a narration from Imam Abu Ishaq, who was the teacher of Imam Abu Hanifa and narrated hadith from the Companions رضي الله عنهم. It is mentioned about him in Sahih Bukhari:
وضع أبو إسحاق قلنسوته فى الصلاة ورفعها
“Abu Ishaq kept his cap low during prayer and lifted it (indicating that he sometimes prayed wearing only a cap).”
Some scholars have also argued for the permissibility of wearing only a cap based on some mursal ahadith, which were cited by Mufti Muhaddith Delhi and others. However, the reality is that these are not reliable due to weak chains.
For example, there is a mursal hadith narrated from Hazrat Umar bin Al-Khattab رضي الله عنه in Tirmidhi and Musnad Ahmad, which states:
الشهداء أربعة رجل مؤمن جيد الإيمان، لقي العدو فصدق الله حتى قتل، فذلك الذى يرفع الناس إليه أعينهم يوم القيامة هكذا
“There are four martyrs. One is the believer who has the best faith. He fought the enemy on the battlefield and affirmed the Oneness of Allah until he gave his life. This is the martyr who will be given such a high and exalted status on the Day of Judgment that people will look up to him.”
Tirmidhi also mentions these words:
ورفع رأسه حتى سقطت قلنسوته
“And (to indicate elevation and exaltation) he raised his head so much that his cap fell off.”
The narrator Abu Yazid Khulani, who narrated from Hazrat Fudala bin Ubaid رضي الله عنه who narrated from Hazrat Umar رضي الله عنه, says:
فما أدري أقلنسو عمر أراد أم قلنسوة النبى صلى الله عليه وسلم
“I do not know whether Hazrat Fudala meant the cap of Hazrat Umar رضي الله عنه or that of the Prophet Muhammad ﷺ.”
The hadith also mentions three other men, and Imam Tirmidhi classified this hadith as Hasan Gharib.
However, Sheikh Nasiruddin Albani, who divided Imam Suyuti’s Al-Jami’ Al-Saghir into authentic and weak categories, classified this hadith as weak and mentioned it in Dhaif Al-Jami’
. Similarly, another hadith narrated in Al-Ruyani and Ibn Asakir from Hazrat Ibn Abbas رضي الله عنهما states:
كان النبى صلى الله عليه وسلم يلبس القلائس تحت العمائم، ويلبس بغير العمائم، ويلبس العمائم بغير قلائس، وكان يلبس القلائس اليمنية
“The Prophet Muhammad ﷺ used to wear a cap under the turban and also wore only a cap without a turban. He also tied a turban without a cap. And the Prophet ﷺ used to wear Yemeni caps as well.”
This hadith is also mentioned by Imam Suyuti in Al-Jami’ Al-Saghir, and the hadith scholar who differentiated between authentic and weak categorized it as very weak and included it in Dhaif Al-Jami’.
In summary:
According to the research of Allama Ibn Qayyim, it is permissible to wear only a turban or pagri, only a cap, or both simultaneously, either one on top of the other or vice versa. There is no prohibition. Concluding the topic, it should also be said that according to a hadith mentioned in Bukhari and Muslim
, the prohibition among the majority of scholars regarding leaving the shoulders bare during prayer is only disliked (makruh), not forbidden (haram). That is, covering the shoulders is better but not obligatory or compulsory. It is mentioned in Al-Mughni by Ibn Qudamah that Imam Abu Hanifa, Malik, and Shafi’i hold this view. However, according to Imam Ahmad bin Hanbal, covering the shoulders is also necessary. Nevertheless, if the cloth is small but covers the private parts (awrah), one may pray with bare shoulders.
As for men covering their heads during prayer, it is advised to wear a turban or pagri or a cap even in normal circumstances, as this is a Muslim identity. If one neglects this in normal circumstances, at least wear a good cap during prayer. Because it is an adornment for a person. However, the caps brought by our people and kept in mosques in our countries are not an adornment at all. It is better to pray bareheaded than to wear those caps. Because prayer is valid even with a bare head; covering the head is merely an adornment and etiquette of prayer, not an obligation or confirmed Sunnah. Therefore, if someone prays bareheaded, it is not correct to rebuke him, put a cap on his head, or glare at him angrily. May Allah grant us the ability to understand this matter (Ameen).
والله الموفق
والسلام عليكم ورحمة الله وبركاته
