5 cette 4 ee Was Mh ae MM hs ENS a en LL IM Ae H+ Te MMM ae : : v Mn s- A detailed treatise on the status of cS22lR rates 4 Islamic: headgear in the light of the F PEI ME Tie Mca Como aC So mig MOULANA HUSAIN KADODIA. ee Zs ease TeALL RIGHTS RESERVED Name of the Book: The Crown of a Believer First Edition: December 2002 Second Edition (Revised): October 2003 Compiled by: Moulana Husain Kadodia Published by: Zam Zam Publishers Urdu Bazar Karachi-Pakistan Ph :021-7760374 Tel/Fax: 021-7725673 Email : zamzam01@cyber.net.pk ‘ zatnzam@sat-net-pk Available from: | Husain Kadodia ' 65 Mountbatten Drive, | Reservoir Hills, Durban, 4091, Ph. 27+ 31 + 2623941 Email: hkadodia@yahoo.com The Crown of a Believer 5 Contents Acknowledgements .. Preface.... Foreword. Introduction... The Sunnah of covering the head. The authenticity of the narrations in The different types of narrations....... The number of narrations in this book The topi.. What is a topt The history of the topi The significance of the topi Why should we wear the topi?.. Wearing a topf without a turban... True love for the SunNah.serssscerseesee dusncenvestensueabeooseeas ovensenenens 47 The shape of the topi..usscssssssssenserscorenseenseese evencestennsenesnensen eran dd A. The Kummah (A small, flat and round topl) .......ses00050 Topis which cling to the head.. High topts............ hoo Ww6 The Crown of a Believer F. The Double-panelled topi 0.0... sceeecestesessnesentrneenensenes OO) G. The Danniyah an H. The Bumus..... 62 The number of panels in the topi.. 68 A heart-rending incident... The material of the topi. A Wool. Green-striped Yemeni material Khaz- A blend of silk and wool A leather tOpt ss iccisssivsveeisvoaiiee A Shami (Syrian) topt A Fox-skin topi...... A Misri (Egyptian) top? A buttoned topi.. Thin Topis .. Embroidered topis . The Taqiyyah A topiof felt . A topi with holes Hard topis The Khalifah‘s tolerance. POZERY S mammaon bw © When should the topi be worn? A. When performing salah. The Fatwa of Shaikh Rashid Ridha.. The Fatwa of ‘Allamah Kowthari, A few doubts cleared.. B. When entering the toilet Cc. When eating preteen cessnsavsanlbvasessuserisisnencraiesiies aceonanicenneennecite 99 The Crown of a Believer 7 When cohabiting... screenees When out in battle............. When imparting knowledge. When seeking knowledge... When ruling and passing judgements. Taqanou* Conclusion . Salat g jobvealt As gh jal Cystai} ., mam io3 The Crown of a Believer Acknowledgements AU pexise and gratitude is to Aah, Our Creator and Sustainer. Ee is:eaiy through His benevolence that this humble work was caxtied.ont.during my final year of studies at Madrasah Arabia iSamia, Agadville. | ass: — indebted to all my beloved teachers without whose guidance and effort I would not be able to even pick up a pen ora book. ‘thanks must be given to my respected mentor, Hadhrat ‘Mowiina Fazlur Rahman Azmi (May Allah bless us with his psaliayped presence) who is a great source of inspiration to us all aad Soaseone to whom we can always turn to for help and counsel. baiklysciss to show my appreciation to the following individuals: Mwit Bdabammad Seedat, Imtiaz Kathrada and Obeid Salehjee for thegpeonieréeding; Abubakr Rawat for designing the cover and MI. Ebschied- Muhammad and MI. Abdullah Dhabelia for their time, speed invaluable advice . MEW: ksmail deserves a special word of thanks for the many ages of his valuable time spent in checking up all the references inthis baok'and certifying them as correct. Lastiy, say beloved parents deserve the credit for whatever work AlSh wekes from me, for were it not for them and their trecacncbosis. support I would not have been able to achieve Hasaita Radodia The Crown of a Believer 9 Preface The way we conduct ourselves speaks much of the values we hold. Likewise, the way we dress reflects our cultural heritage, teligious values, and speaks a language of its own. A religiously dressed person portrays piety and a definite set of values. Islam is not merely a belief structure, but a complete code of life. Not only does it provide guidelines for every aspect of life, but it further endeavours to reconcile the inner with the outer, the mundane with the spiritual and the metaphysical with the realistic. It is possessed of a harmonious and moderate outlook, and emphasises that whatever is within should be reflected without— failure to do so tends to lead to either fanaticism or liberalism. Our attitude towards the Islamic attire should be likewise understood. The Islamic headgear too is fashioned in a particular way and for a particular purpose. It represents the noble qualities of submission, humility, and discipline. Whatever the design, the headgear reflects Islam and one’s attitude towards Divinity. . Indeed, the headgear is not unique to Islam. It was also prevalent in other customs, and also reflected a certain ethos. The first reference of head-dress is found in the pre-historic rock paintings which were created by hunter-gatherers some ten to thirty thousand years ago. In the Indian rock art sites of Kumaun and Bhimbetka or in Rock art sites in Kerala one can find enormous reference of visual records that depict people wearing the headgear. During the Byzantine civilization in the 11" century head-dress became a regular feature which was later passed onto the European world, whereas Indian society was sporting head- dress as a regular costume by 10 000 B.C.E. As part of the requirements of the oath, most of the nations of Europe demanded (and some still demand) that the Jews swear with their heads covered. A law of Hungary issued in 1517,10 The Crown of a Believer demands that a Jew should swear "Pileum Judaicum in capite habens". Similar are the laws of Saxony, Nov. 22, 1838; May 13, 1839; and May 30, 1840; of Schaumburg-Lippe, March 19, 1842; of Denmark, 1843; of Brunswick, Jan. 14, 1845; and of Austria, 1846. In a trial at a police court in London, a Jew swore with uncovered head, and the attorney for his opponent objected to the oath, because the Jews did not consider such an oath valid; and the judge sustained the objection (“Jewish Chronicle," Aug. 9, 1901, p. 17). Jewish custom has for ages required men to cover the head in order to show their humility and reverence before God. Yet, headgears are not a simple head-cover, but it has a mystic socio-religious semblance and has served as a customary symbol in man’s socio-cultural endeavour. Behind every size, shape or colour there is a meaning which signifies the origin of wearer, his dialect, religion, caste and as well as his profession. It is not insignificant then that describing the dress of the Muslim populace Captain Burton in his account of Zanzibar (1:382) says: "The Arab's head-dress is a Aunmeh or kofiyyah (red fez), a Surat calotte (afiyyah) or a white skull cap worn under a turban (kilemba)." In Islam, the rule of identification holds relevant. The historfan and hadith master, al-Turtushi, relates in his book Sira/ al-muluk-that ‘Abd al-Rahman ibn Ghanam said: "When “Umar ibn al-Khatiab (RA) made peace with the Christians of Syria... we took upon ourselves an oath that... [among other conditions] we shall not attempt to imitate the Muslims in their dress, whether with the galansuwa, the imama, the sandals, or parting the hair.” This amplifies the need for Muslims to be distinct from other religions and cultures in dress just as they are distinct from them in belief in all times. Above all, the Muslim mode of dressing is deemed necessary for the fear of Allah to manifest itself in man's general bearing. ~*~ Maulana Husain Kadodia has taken great pains to establish the headgear in the light of the sunnah and other reliable sources. May The Crown of a Believer Ll Allah Ta'ala reward him for his efforts in highlighting the importance of the Islamic headgear, He has described the Sunnah headgear in a most scholarly and commendable manner. In an era when one sees more hair than headgears, outside and even in the Masjid, a book of this nature is most welcome. Indeed, wearing the headgear is not ritualistic at all, and it should form part of our overall efforts of reviving the Sunnah and the spirit of Islam. We pray that our love for Islam be increasingly reflected in our dressing and attire — Arnin. Mawlana Ashraf Dockrat Dar al-Salam Islamic Research Centre, Pretoria Friday 15" Nov. 2002 // 10" Ramadan 1423BR The Crown of a Believer Foreword The Muslim Ununah at large is passing through a very trying and wzbulent period. Muslims everywhere and the practices of Islam have become the targets of ridicule, cynicism and often misguided ex uninformed mistrust, No stone has been left untumed to undgennine Islamic beliefs and practices. These times have indeed become reminiscent of the period referred to by our beloved Prophet where he equated the difficulty of practising upon true iskim with holding onto a blazing coal of fire. Exnemely distressing is the observation that the attack on Islam bas also taken on an ideological form. “Scholars” and modern-day “enlightened thinkers” having donned the garb of religious clerics and jurists, deviously question the authenticity of accepted Islamic practices. thereby sowing the seeds of doubt in the minds of the ill-informed masses. Even those practices upon which the very identity of 2 Muslim hinges and which were meticulously upheld and adhered to throughout the glorious centuries of Islam by our pious predecessors, are targeted. A classical example is the ludicrous and shocking claim that the topi and turban are not part of the Sunnah and strict adherence to this noble practice will in fact constitute bid'ah (religious innovation)-A, sad and telling testimony as to how low the general level of Islami¢ knowledge is, especially among the youth, is the manner in-which this baseless assertion has taken root in the Muslim masses. What is more worrying is that such a callous disregard for the beliefs and practices of our pious predecessors (Sahabah, Tabi‘in, Aimmah Mujtehidin etc) means that very difficult times lie ahead for us. If we are no longer going to regard as sacred the knowledge and practices of our pious elders, then Allah only knows what of true Islém will be left in us, now that this cancer has taken root. One cannot possibly overstate how important and relevant a piece of work this book (The crown of a believer) is, under the present The Crown of a Believer 13 circumstances. Not only does it succinctly succeed in proving beyond doubt the relevance of the topi, but it also sounds out a clear and explicit message: “In every era Allah will use his chosen ones to defend and uphold the true way of life of Rasilullah & regardless of the plots and ways of the enemies of Islam.” The truth will prevail and it is clearly accessible for those who seek it. To this end we express our sincere gratitude to Ml. Husain Kadodia for this excellent Khidmah (service) of din and we make du’ that Allah Ta’ala keeps him firm on man and takes much more work from him. Moulana Ahmed Suleman Khatani Bishr Hafi: [fa topi had to fall from the sky, it would fall onto the head of one who doesn’t want it! (Hilyatul Awliyd Vol.8 Pg.355)14 The Crown of a Believer Introduction Following the Sunnah of Rastlullah & is the only source of glory and success, for Allah has commanded us to follow him and has guaranteed us guidance if we do so. Those who understood this command best were the Sahabah #- the illustrious companions of Nabi &. We therefore find them clinging to every aspect of the life of Nabi 4, The classification of his actions into sunanul hudd- practices carried out as an act of worship- and swnanuz zawdid- practices carried out more as a habit- was unknown to them. The mere fact that it is a Sunnah of Rastlulléh @& was sufficient for them to realise that we have to follow it. On account of the great importance attached by the Sahdbah & to following the Sunnah, the Sahdbah 4 have also become role models of the Sunnah. We have therefore been ordered, in both the Qur'an and Ahadith, to follow these great flag-bearers of the Sunnah. From amongst these great sunnats, is the Sunnah of keeping the head covered at all times, , This book is a collection of narrations, as well as statements of ‘ulama concerning the Sunnah of the top? (Islamic headgear).' Special attention was given to discussing the significance of the topi and the importance of covering the head when in salah. May Allah accept this humble effort! Amin ‘Top? is an urdu word for the hat worn by Muslims. We have used it throughout this book on account of its widespread usage. The Crown of a Believer 15 The Sunnah of covering the head All praise is due to Allah who granted us clothing to cover our bodies and beautify them. Peace and salutations be upon His messenger, Muhammad 4. From amongst the noble Sunan (practices) of Rastilullah & is that he covered his head at all times, He generally adopted the turban for this purpose, but would, at times, wear only a topi (Islamic headgear). This practice was adopted by the Sahabah # and has remained the practice of the “Ummah from then onwards. It is only recently that a group arose, claiming that covering the head has no place in Islam; instead they have relegated it to the place of a ritual or custom. To backup their ridiculous claims, they assert that there exist no ahadith (narrations of Rasilullah 8) proving that Nabf & wore a topi, conveniently sidestepping the issue of the turban, as it is proven from many authentic ahadith. In this book I intend to show that this claim of theirs is baseless; rather there are dozens of ahadith discussing the topi of Nabi &, in addition to hundreds of other narrations showing the topi of the Sahabah .& and the Tabi'in 41 cé*, and the great importance they attached to it. T have also quoted extensively from the great scholars of the past, who testified to the lofty position held by the topi in Islam. My secondary aim is to show that, as many different types of topis are proven from ahAdith, one may adopt any material, style or colour of topt with the assurance that he is following the Sunnah, Great efforts were made to ensure the authenticity of every narration quoted; J have therefore devoted a special chapter to outlining the authenticity of the narrations in this book.16 The Crown of'a Believer While I have tried my utmost to ensure that the book is free of errors, | am onty human and thus prone to err. I would greatly appreciate being informed of errors of any type in this book, so that they could be rectified in future editions. I would also like to extend a request to all ‘Ulama and scholars of din to please forward to me any other narrations they come across conceming the top?, as well as any suggestions they have concerning this book. Igo Bh Sl Bey dW GH dy Mouldna Husain Kadodia 65 Mountbatten Drive, Reservoir Hills, Durban, 4091. Ph. 27 + 31 + 2623941 Email: hkadodia@yahoo.com The Crown of a Believer 17 The authenticity of the narrations in this book When discussing the viability of a hadith as proof, we divided the narrations into three categories: I. Streng- this includes ‘sahih’ and ‘hasan’ narrations, as well as ‘hasan li ghairihi’ i.e. those weak narrations that are classified as- strong on the basis of their being supported by other narrations. H. Weak- by these we mean such narrations that have slight weaknesses in them. This may be used to show the desirability of a certain act or to back up other narrations. lL. Very weak- these are such narrations that may only be quoted if their weakness is mentioned at the same time. No law at all may be extracted from such narrations. In this book we used the first group as our main source, taking support from the second group when the need arose. The status of the chain of narrators of each hadith is clearly mentioned in the footnote accompanying it; however we kept -it in the Arabic language, as the terms used are quite intricate and generally only understood by those familiar with Arabic. However, if an extremely weak narration was quoted, then this was pointed out in the English text as well,18 The Crown of a Believer The different types of narrations The narrations in this book are of two types: I, Marfi’- The statements of Rasilullah &% concerning covering the head or narrations concerning the top! of Rasilullah @. Il. Maugif- The narrations concerning the topi of the Sahabah %, the Tabi'in a -¢2, or those after them. When quoting narrations from the first category, we endeavoured our utmost to find judgements of the leading muhadithin (scholars of hadith) concerning the strength of each narration. An in-depth study was conducted into every narration, to such an extent that, at times, hundreds of books were referred to resulting in over a week being spent on one hadith. The summary of each study can be found in the footnote under the respective hadith, When checking the narrations of the second group, the difficulty we encountered was that very few muhadithin have ever discussed the condition of these narrations. We thus had to check up each narrator individuaily, to ascertain his reliability. This was quite a daunting task, as the narrations of this type, in this book, number over 100. Each narration has a chain of transmission containing 4 to 10 narrators, Thus over 500 narrators had to be scrutinised according to the standards laid down by the leading scholars of hadith. Errors have undoubtedly occurred, but we tried to keep them toa minimum by double-checking everything and by relying on the accepted and trusted books of ‘Jarh wat Ta‘dil’- the field of ascertaining the strengths and weaknesses of narrators. We relied to a great extent on the books of Ibn Hajr Asqalani, Shamsudin Azh-Zhahabi, Yusuf Mizzi and Khatib -Baghdadi. Great support was also taken from the works of Imam Bukhaii, The Crown of a Believer 1 Ibn Abi Hatim Razi, Ibn Hibban, Ibn Asikir, As-Sam’ ani 4 p47) and many others. The majority of the narrations in this book were taken from such books of hadith and history that mention a chain of transmission with each narration, thus each narration was checked to determine its strength Many narrations were however, taken from the reliable books of history which either do not mention the chain of narrators or if they do mention them, then the need was not felt to check up these narrations on the basis of the reliability and authenticity of these books eg. Al-Bidayah wan Nihayah of Tbn Kathir, Tarikhut Tabari, Siyaru A‘lamin Nubalé of Az-Zhahabi etc. 7 PA g DEAS UL cola Sadaall Fy ya JW pF dealt SH sted UI galas ‘ DLW Ji gh Call dy git Borne Fassel pate hay ob pl ay, OE” prea Se ales” ya ah ere Sey shen shang St ead ys ily, Gian OF Olye ale Wye alll20 The Crown of a Believer The number of narrations in this book The total number of narrations that we could find conceming the topt is over 250. 40 of these are Marfa'* (concerning Nabi 4), while the remainder are Maugif (conceming the Sahdbah # and others). The overwhelming majority of these narrations are strong while there are weak ones as well. We inserted these narrations into their relevant chapters where possible and mentioned all the Marfi* narrations as well as a summarized discussion of their strength, in Arabic at the end of the book. The Crown of a Believer 21 The topi What is a topf? The word ‘topi’ is an Urdi word; however it will be used throughout this book because of its widespread usage. The Arabic equivalent is i45 ‘qalansuwah’. This is the word used for the topi in most of the ahadith as well as in the books of history. The definition of the galansuwah is: “A covering for the head which a is black, white or any other colour, Q generally has both an inner and outer-lining but sometimes only has one lining, a is found both with earflaps and without them, a is made of fabric or leather, but generally of fabric arid a aturban is generally worn over it.” ! Many other words are also used for the topi in the Arabic language. These will be discussed in detail in the chapter concerning the different types of topis. Here we have sufficed on just listing some of them: eae fae ihe we 1 ae Se, Gb, aS sate, seb cob, ty ie, LE AA penal GAS oy ge RE te Ue le oral ed SEU dpe Stes dealt yam! atl ae ed pete22 The Crown of a Believer The history of the topi Historians have mentioned very little conceming the origin of the topé and the different phases it passed through. *Allmah bo Jafar Al-Kattant 3) 4a » Mentioned that we could gauge bow. long the top? has been in vogue, from the narration of ‘Timizhi im which menition is made of the topi of Misd a. ? “Alizmah ‘Azizi die, has written that topis were very common amongst the Arabs, from the time when Nabi & was sent to them.’ Abal Qasim Al-Baihaqi 4i\ 4», has mentioned that the first person to adage the top! was Shith, the son of Adam #34 ‘Fist. great scholar, Shaikh Abdbakr Ibn ‘Arabi i «a, has, in his camipentary of Tirmizhi, ‘‘Aridhatul Ahwazi’ (Vol. 7 Pg. 242), Classified the topf as part of the attire of the Prophets #8 and of those paaus ones who tread the path towards Allah. PEL Ser Lp oS SI (oI gb OT ty Let y £4 Go Uebel? BE Epi I cae I peel yl ye PAV OT all SAY walt Yoh oh Le Ge Sold ys oF AI) Slee od Sy) yp ye Deal lb ae By ey 3B ce eet ge US tb ae on ay oe WAS /Y dita Bae Gl pl om pil Ges whe oe Selly ye oe Oley Dye at tor Lat ae traf pit el? ceplorcll 5 hha ye AG Gast idly yay TY ye fle gt eis * The Crown of a Believer 7 23 Many different types of topis were worn in the time of Nabi %, including the burnus (a hooded garment), however it seems that the burnus came into vogue well before this time, as it was very popular with the Christian monks of that time. Imam Malik 4! «_x, was asked concerning the origin of the topi. He answered, “It was found in the time of Rasdlullah & and in my opinion it was found before that as well.” * Hafiz Jalaluddin Suyati 41», has written that the first person to wear a (very) high topt was Hisham Ibn Abdul Malik (the famous Umayyad Khalifah who ruled from 105 A.H. until 125 A.H.).® Historians agree that the person responsible for the widespread wearing of extremely high topis is the Khalifah Al-Mansfr. In the year 153 A.H. he ordered the public to wear very high, black topts as a result of which topis about 40 cm high were made, with bamboo inside propping them up.. Abt Dulamah, a famous poet and one of those forced to wear this topi, composed the following poem concerning this incident: PA 3 taal pUYN obs © 5aU5 Ud gt Corb Ly CpailySly cbloe dyg¢ UUs “UIS” Jin pls le LL “We were hoping to get an increase from the Khalifah, instead he increased the height of our topis. You would see them on the heads of men, £4 yo Uleall J US Ib 2 stall § As oe SHIM gb ples! ©2s The Crown ofa Believer as if they were earthenware jugs of the Jews, draped in booded-cloaks.” 7 # is narrated that Abi Dulamah, on another occasion, visited Al- Mansiir while dressed in the uniform that Al-Manstr had ordered them to adopt ie, wearing a tall, black topi; a cloak with the toflowing ayah engraved on the back: pal Cool yoy al SITS “Allah is sufficient for you against them. He is the All-seeing, the All-knowledgeable.” and with his sword hanging from his waist. (The normal practice of the Arabs was to hang the sword around the neck). The following conversation then ensued: Al-Mansir: How are you? O Abd Duldmah! Abi Duldmah: Not well at all, O Amirul Mu‘ minin! Aj-Mansir: Why is that? Abu Dulimah: What do you expect from a person whose face is in the middle of his attire (because of the high topt), whose sword is in his posterior and who has thrown the Qur'an behind his back? Al-Mansir was greatly amused at this retort and immediately ordered that this uniform be changed. * It seems that these high topis caught the fancy of many, thus they became popular to such an extent that in the year 250 A.H. the ~ vey EAH rch TOV aul aoe VIVIAN eb aul Velo Yl [Sh e Very geil pai ® The Crown of a Believer 25 Khalifah Al-Musta‘in passed a law ordering people to reduce the height of their topis. ? ‘Allémah Kowthar? 4)», has written that the high topt was generally worn at official functions (during the ‘Abbasid reign),” ‘Allamah Tabart at «a, has recorded that in the year 235 AH. the Khalifah Al-Mutawakkil ordered all Non-Muslims living under Muslim rule to adopt clothing different from that worn by the Muslims. Those of them who wore tops had to wear topis a different colour from that worn by the Muslims and had to sew two buttons to them, as a distinguishing symbol. Shaikh Arif Hifnt 3 «*, writes, in his commentary of Jami‘us Saghir, that (in his time) the topi was very common in Hijaz (the region wherein Makkah and Madinah are situated). ? Yazid ibn Khalid says: I saw Abul Umaitir (who was declared the Khalifah in 195 A.H) with 500 of his supporters walking in front of him, all wearing tall Syrian topis." Shaikh Yaqit Al-Hamawi (626 A.H) dl «x, writes conceming the people of 4) (Bulgaria), that all of them would wear a topt. '4 Ave SHY Sh ley Goto oui anu? Aa tll die SLY Cit le 6 3S cotebes Vo spt wu ft ep bea? rr/tr gov gas? HAAS SLU pee 426 -__ The Crown of a Believer He also authored the following interesting article concerning Sijistén. “Tie men all wear two or three turbans at once, whose colours are #euezally white, green, red and yellow. These are then tied around a knage- exp-shaped topi, in such a manner that all the different colours are displayed. AH of them follow the Hanafi mazhab and (because of strict adherence to the laws of hijab) no woman ever leaves her home. If she has to visit her family, then this is done after nightfall,” We can thus conclude that wearing the topt was the practice of the Propiets 334 and has remained the practice of the Muslims for hendreds of years. Aday dilah grant us the ability to follow their blessed footsteps. nin, VV of cl eens #8 The Crown of a Believer 27 The significance of the topi Ht will become clear to us from the coming narrations that the top? formed an integral part of the dressing of the beloved Rasdl of Allah % and his illustrious companions, the Sahabah a, and has remained part of the dressing of the Muslims right up to these times. “Allamah Ibn Qayyim Al-Jauziyah, *Allamah Suyati, fbnul Haj, Mirak, ‘Allamah Barizi and Shaikh Muhib At-Tabari 4 p—#*) have all written: “Nabi 8 would normally wear a turban with a top? undemeath, He would sometimes wear only a top! and at times only a turban,” ! ‘Allamah Tibi 414», (743 A.H.), the first commentator of Mishkatul Masabih (a famous book of hadith), mentioned that the wearing of a topi alone (i.e. without a turban) is (also) Sunnah, as is the practice of many, ? The great scholar, Shaikh Abdbakr Ibn ‘Arabi 314», has, in his commentary of Tirmizhi, ‘Aridhatul Ahwazi (Vol. 7 Pg. 242), classified the topi as part of the attire of the Prophets #4 and of those pious ones who tread the path towards Allah 38, He also mentioned that it protects the head, stabilizes the turban and (most importantly) it is sunnah, “Allamah Ibn Jawzi ). ‘Allamah Ibnul Ja‘far Al-Kattini 41.2», has mentioned that the explanation given by the first group is more suitable to the hadith i.e, the turban is the distinguishing characteristic. This is supported by a number of other, albeit weak, narrations that show that the turban is the distinguishing mark of the Muslims. * Based on this commentary of the hadith,-some ‘ulama claim that it is makrih (reprehensible) to suffice on wearing a topi and not adopting the turban, However, the following important points should be borne in mind: Firstly, this hadith is extremely weak, thus no laws may be deduced from it. A £) pe blew 8 ¢ Crown of a Believer. 37 Secondly, no clear-cut ruling may be passed based on this hadith, because of the great difference of opinion concerning its purport. Thirdly, there fre a number of strong narrations that show that wearing a top! alone was also a Sunnah of Nabi #, even though adopting the turban is far more rewarding and beneficial. Even if we do assume that this hadith is sound and that sufficing on the topi was from the characteristics of the polytheists, then too it would be completely permissible to wear only a topi in these times as the topi is not a characteristic of the polytheists anymore. Yes, adopting the yarmulke of the Jews would be impermissible as it is a salient feature of Judaism.38 The Crown of a Believer The colour of the topi A. White The colour greatly liked by Nabi && was white and therefore he normally wore a white topi. lia Ball pls BB AN pry OSE ane cal oe Ton Umar narrates that Rasiilullah 8 would wear a white topi. ' Similar narrations have been narrated by. 1, Ibn ‘Abbas 4? 2. ‘Aishah ie? Be pW eV Ty atl JU ya gla ! WA Ory Heke gy WUE ppp ataey Lost te J Oke oy! aay cope kee Nt lt cL pall So STV Tee be oe Gall Dial JUV tue ot del 9 aid? Dake Bett IU EU) 00 pe te yr MES) pill Ans WS yaa Ear gh 5 Bat oe em ga al aly ke TEVA ge dst lpr ty Spe Ay AD GES US Olek of gy wll Ae ga ba gj a OY a ad wigan” Jay “tapas” THEY Gall Soe 9g weet LS lah I gg ad gj Sal 9 gj le og pale agg VATE SLs yl? Qa ENTE hee pd JA Ball AN e gall ae APIS pega pat gah . MEBY cling tts ok OU" Bil (YY) padl ad api) Lae OS oye Seu Gags Call y The Crown of a Believer 39 3. Abi Hurairah + 4, Farrgad ° 5. Anas 4° “Nabi 4% has also ordered us to wear white saying: “Wear white clothing, for it is amongst the best of clothing and enshroud your dead in it.”” We should thus endeavour to wear white clothing and topis as often as possible, as we would be carrying out the command of Rasiilullah 8 and be following the pattern set down by him, It was also the practice of the Sahabah «(the companions of Nab? &) and the Tabi’in (Successors) to don white topis. yaad s Kiem QV acl gale da g Vetus git uel g gett al? wee Galt iy TWAIN eg Q Ue ott JB ES Um hea aly BAN Jee J glist 0 53 nd ye pe ee oF HAN tll ace Suny TV] OUleyl y BALI da y YAEL Y AV ye taleall y ainey .VAol ¥ gall fn gar t 350 9 Srey? ee cpa tay (NE) eA”40 The Crown of a Believer We find the practice of the following mentioned in the hadith: 1, Anas Ibn Malik 2 ® 8. Salim Ibn “Abdullah” 2. ‘Uthman &° 9. *Ubaidullah Ton * Abdullah'* 3. ‘Alte ” 10, Hammad Ibn Zayd ” 4. Ibn ‘Abdus Salam 11. Sa'fd Ibn Jubayr * 5, ‘Al Ibn Husain ” 12. ‘Umar ibn ‘Abdul ‘Aziz * 6. Qasim Ibn Muhammad ° 13, Ab Umamah & ” 7 Sufyan Ath-Thawri 14, Abi Ruhm IM ete ye AT/Y gyi os ® VV G/4 te y @ HH? ee eden YLT dae gt Ye ye elas jo | Dy Mons y VAALO dew cal g TTAN Get gl yp Geet? wb ads Ki gh cg ale Y ell Jiny dies y Vivo dee yl? TAN{Y bay Get ua 8b Se il gg le VY gerald Jey dly 9 VN aa ys 8g Seah DEY powad Ubey lng 9 10/0 daw al el Shey Dh 9 TV AV see gt 7 YYST Le Gall au # rrtfo yeey/y gill yo? The Crown of a Believer 41 It should be borne in mind that just as Nabf 4 and the Sahdbah wore white topis, they also wore tops of many other colours, From amongst these colours are: B. Black “Abdur Rahman Ibn Ziyad «ts narrates that Nabi & wore bread EN ye yenald a black woollen topi.” A black topt was also worn by: Abia Miisa Ash’ ari 7" 8 Aswad” Ibn Abi Awfa a” 9, Ibrahim An-Nakha’t ® Imam Abd Hanifah ® 10, Imam Awza‘i Sa‘id Ibn Musayyab * 1]. Al-Mas‘ ad? *! Muhammad Ibn Talhah® 12. Aba Oursafah 231 Dawid At-Tat e rae Dawid Ibn ‘isa’ TO Ae Gb STAVE Salt Joe GUS 056) gydRl aly, 2% YUrV os ge abl Gast VALS Bal gl gh ae gaat dg TUN T aha Gg I ce oy TYE oe ol Age gail dae gl LY Cate 5 raa/s OS patel» tees Jey ding y Vs0/0 dan ys gd ce Se y rve/ tT SUL aut Cems Ube dln y PEVIT te ool * Walt el pbs Syga 27 cee Slory Dhoey gy VEVIA dae oh YAMIN tek yh oy Catal 7# Spee gay olaill pth UY) gemeeall Ulery Woey y VAV/Y se gl 9 aye yj yl awe”42 The Crown of a Believer Mulla “Alt Qart 41 «», mentions: Nyda BSG sb gedd ee 5b eat oly pd gee 4 “Tt is Sunnah to wear black as this has been narrated in the ahadith. ‘Allamah SuyGt? 4:._a, has compiled a booklet concerning the wearing of black.” * The booklet is named “slpw) J dyl-l J algal al” and is included in his book “Al-Hawi” [pg. 87]. *Allamah Zayla‘i 4! «2, writes in his celebrated book on Hanafi figh, “Tabyinul Hagaiq” [vol.6 pg.228): BAS pall BS Gham, at OY olpell Gad oa y pail shyt Gd ot de Jay Eade pfeil Gl “Tt is mustahab (preferable) to wear black since Imam Muhammad has mentioned a hadith in “As-Siyarul Kabir” indicating the preference of wearing black.” ret awit ort asd js 2 realy jet an? The Crown of a Believer 43 “Allémah Shami i «_», - the imminent Hanaf? jurist- has also mentioned the preferability of wearing black. 4 C. Green Dat Byenly yar clea pel IE MB I SS OT sat he oul oe thee ORT ON Spal y Deo Ton ‘Abbas < narrates that Rasilullah a had 3 topis: A white, double-layered topi, a green-striped topi of Yemeni cloth and one with earflaps.*° The green topi was also worn by: Imam Malik * Qasim Ibn Muhammad 7” “Abdullah Ibn ‘Awn ** Sha’ bt Hasan Ibnul Mus’ab MA Be GBS Ft yoo! soll s 4 a aa atl og Ve agi toed att yl Vrofo oieyl as 38 cee Jory dhe y Vet fo dee i? Hb Opal yf jloidl JU Ane yy IS YO Whey VEALY tee oF Tonal Ibe dey y VTE) T dee yt raed) Joc ge dt44 The Crown of a Believer The wearing of green clothing was greatly liked by Rasilullah & to such an extent that Anas < says: Sad Be BI Jy) J] Ot Gof ots” “Green was the colour most liked by Rastlullah a.” A number of narrations regarding Nabi & wearing green are mentioned in Subulul Huda War Rashad (vol.7 pg.312) ‘Allamah Ibn Battal, Ibn Hajr and Munawi a r—+*, have all mentioned that the clothing of the inhabitants of Jannah (Paradise) will be green.* This can be deduced from the ayah, Spar ULF Opals “The inhabitants of Jannah will wear green clothing.” (Verse 31 / Stirah gS) ‘Allémah Tabari 14», narrates that the Khalifah Al-Ma'miin and his entire army wore green attire; to such an extent that even their topis were green. ” wld Whey 1 T Vso atl) path JO y EIT 5 4/4 SHY glabll oly Ved Sth ool ob y YAT/Y 6 giuldl cab 9 (Rod) gad pad TAY appt gaye? The Crown of a Believer : 45 D. Light yellow A light yellow topi was worn by: 1. Anas 4 2. Jundub Iba ‘Abdullah * as 3. Habib Ibn‘ Abdullah 4) a», E. Brown A brown top? was worn by: 1. Wabisah * a 2. Qadhi Shuraih # 4) an, 3. ‘Abdullah Ibn Mudrik © eet) Voneye obegy AB EBLE SE y (OAOT) AY oe Ul bal oly, WYVAN Bate cad Glee tact ph yal hey Wy. dhe 4) War pid gens # wefo SSH ik le aL) Sto ane sl aah Jy VAAlY esp gol D gat eA CAEL QUIS CLEAVE Ge 3380 aly y chee pepe eaten tlt 3 vy at Cad) Geet ayla Gl Tel Sey lay y MAIN aes at velry goes ua?46 The Crown of a Believer F. Red A ted topi was worn by: 1. Sa‘id Ibnul Musayyab 2° 4) aa, 2. Dawid Ibn ‘isa *! There is a difference of opinion conceming the wearing of red garments by men. The most preferred view will be given below, as explained by Moulina Rashid Ahmad Ganghohi, Muftt Shafi *Uthmani, ete a re Tt is as follows: « If it is dyed with safflower or a dye containing impure substances, then it would not be permissible to wear such clothing. e if dyed completely red, with permissible dye, then the wearing of such garments is Makrith Tanzih? ie. it is better not to wear it. «© Ifit is partly red or contains red stripes then it is completely permissible, in fact Nabi & wore clothing of this type. * Osdi ys bey y 10/0 ane ogi VT pl dee ge dehy 6b SVVAY (exdll sla) star ya ¢slall slo es sib * EVA ge (at jl clasts ab gy, The Crown of a Belisver AT True love for the Sunnah ‘Allamah Muhammad Zahid Kowthart 41 ca, mentions the following incident concerning leaving the head exposed. When the Russians conquered the Baltic Muslim States in 1280 A.H. after decades of war, they forced the Muslims to expose their heads when entering the courts of their governors. Allah filled the heart of one of the ‘Ulama with Islamic-patriotism and self respect to such a degree that he refused to accept this coercion and abasement and therefore approached the Ruler and said to him: “You promised us that you will not interfere in our religious matters, yet you force us to enter the courts of the governors bareheaded, when in fact this is not allowed in Islam.” The Ruler replied: “I will call a conference of your ‘Ulama to see whether their viewpoints on this matter conform to yours.” They were called, but did not lend him any support and were very shaky and indecisive, however this ‘Alim was firm on his stand, The Ruler then said to him: “Put your proofs down on paper; I will send them to the Grand Mufif of the Empire. If he conforms to your view, I will then issue a decree exempting the Muslims of your region from this law in spite of you standing alone on this matter. However, if he also opposes your view, then you will have to bear the consequences of being so obstinate.” * By “The Empire” is probably meant the Ottoman Empire which was existent at that time and was taken to be the authority on Islamic affairs.48 The Crown of a Believer ‘The *Alim agreed and wrote the following: “The Muslims do not remove their topis when entering the masjids and when in salah in front of Allah. If they remove it when entering your courts, it will be as if they are honouring you more than Allah and this is completely impermissible.” The ruler then sent it to the Grand Mufti who concurred with this staunch ‘Alim, as a result of which all the Muslims of that state where excused from this compulsion. * This is intense zeal and fervour possessed by those whom Allah grants the true love of Islam and the Sunnah. May Allah make us from amongst them. Amin, AVY ge ll een The Crown of a Believer 49 The shape of the topi Topis of many different shapes and sizes have been narrated from Nabi & and the Sahabah . ‘Allamah Munéwi writes, “ There is nothing wrong in wearing a top? > that clings to the head, or > one that is high, or. > a double-layered topi, or > asingle layered topi. These may be worn with or without a turban, because all these have been narrated; however it is better to wear a topi with a turban, ' Similar statements have been mentioned by “Allamah Ibn Hajr Al- Haitami and ‘Allamah Jassis 41 wen, ? The following are the different types of topis we found mention of in the books of hadith and history, however we were unable to find an exact description of most of these topis. CVA) wal cad, Tet Silent de gl et $b pe dlewli?50 The Crown of a Believer A. The Kummah (A small, flat_and round topi) *Allamah Tabrani mentions: theag MS aly Bh dN Spey OF abe ae ol ye Ton ‘Umar narrates that Rasitlullah would wear a white kummah*. A kummah is a small round topi, which is flat and not raised.‘ Nabi #&’s wearing a kummah has also been reported by: 1, *Aishah*i 2, Anas® to ee ae ge Va) LOW helt yy (rife Qnty edt J? HBAS AF hay SD Sell DE BY od eae gy sal Behe oP Ade oy dnt SANE Sle oh ee Ae ol Fy Ce wh SR VT oe etl gl be Le al No theft IPSN ot theft Aled CUT Py gall jaa 4 YALL Y Gad Jaw hg TAP Talal de tis cot 13S polpll oly ? eA NATL E Se ol suey a colo" gthige” ald 5 Lae anki V2 dakeall GIS JB y VAY AE Q Slee aa tyy The Crown of a Believer 51 Misi 44 is also reported to have wom a kummah, Bory Bye aS My LIS bap cee oe OS IH CBN ge abe apne ol oP , e * de LR ae ot Oh Cy hye dal ey pe US ype ‘Abdullah ibn Mas‘id ¢ narrates that Nabi & said: “On the day Misé i spoke to Allah Ta‘ ala, he wore... and a woollen Aummah.” In a weak narra'ion Abii Kabshah 4b\ 4~, mentions: bday BH ol Ole! (LS ols” “The Aummahs (topis) of the Sahabah were flat.” * Abii Umamah, ‘Umar Ibn ‘Abdul ‘Aziz and Abi Ruhm % are all reported to have worn small, white topis. ° It is mentioned in another narration that ‘Umar ibn Abdul ‘Aziz, Makhal, Raja ibn Haywah and Maymin ibn Mahran were all seen wearing small Egyptian topts. *° dem aah oy Whigs Vb abe an VTE) Tet oo gah ly” ebay SAG og AN ad de yr CF! t) yall IBy bhp ei Eben Rie eae Lia 25s VAT) Trace pda # vrelo yter/y gytt yal? Trefvs peor jt w52. The Crown of a Believer B. Topis which cling to the head A narration of ‘Aishah de states: Agere UbY clog 5p LJ! os “Nabt @& used to wear a white topt which clung to his head.” ‘Abdullah Ibn Busr 2» also narrates a similar hadith.” Note: Both these narrations are from amongst those narrations in this book which are extremely weak, however the coming narrations, which show that certain Sahdbah wore topis that clung to their heads, are very authentic. | ¥ by “Cas atl gs AY! & Slee tt Shy 9 PB gH age op Clade gi alin ab Vt ge Get gl ? The Crown of a Believer 53 The wearing of a topi, which clung to the head, was the practice of: 1. ‘ANT Pate 2. Wabisah “ts 3. Anas ° ets 4. Abul ‘Aliyah * 5. “Alt Ibn Husain ” 6. Ibrahim An-Nakha't * 7. “Umar Ibn ‘Abdul ‘Aziz ” 8. Hayydn Ibn Wabarah ” 9, Muhammad Ibnul Hanafiyyah 10. Sa'id Ibn Jubayr? at gay Denil Dory ory 9 VTA ee oat Mae page etki] F SLe tat al Aaa UB y TAY os pS hd ciel at 22382 gh gle ily elt Aad QS CAEAD VTL Gs 232 ladyy y FALE gill LM Q pote yl tated y Yi oll oe arly gta gti ¥ coral Soy tly y VIA AE gh eV taal 5 ATV ee gal Say ye how y VVALO cae cal g UPS deed gh ge Cheeall 17 gael Sly aly y YAV/T dee gil y ED AS gt atalt Title saw gl? SE diay 4 Taye steal tej lage Trifot give ga YAN gab ae54 The Crown of a Believer The Crown of a Believer 55 C. High topis The only explicit mention we were able to find of a high topi belonging to Nabi & is in a narration of ‘Abdullah Ibn Busr «” and in a narration of Abd Hurairah & ™, however these narrations are from amongst those few narrations mentioned in this book which are extremely weak. It is, however, mentioned’ in a weak hadith from Ibn ‘Abbas 4 that RasQlullah @ would sometimes put his topi in front of him (as a sutrah-barrier) when performing salah.” It would only be possible for it to be a sutras according to the Hanaff mazhab if it was more than a forearm in height (+-45cm). However the ‘Ulamé of the other mazhabs don’t place any restrictions on the size. The great mufti of Deoband, Mufti Mahmdd Hasan 3s ax, writes, “ The top? generally worn by Nabi @& was such that it clung to his head, however the wearing of high topis has been narrated from some Sahabah <.” * High topis have been worn by a number of Tabi'in and Tab'ut Tabi'tn viz. S ype GoM eB Bae gy Ole pe dd gy Vet ye Settl ? Vaal tae YL gale day Vek gl aed gett gh TVA cm yl J Ole od SULT Li Lane dadly verte gadh jad GSS Canady eyeall deus Ghyll y SLE platy 2 No bap Gell gh ie dae tall a yg yale be Ue ab tes aul ge Ell Q val dS) Viole gest sll d xed ill ce pT salt PATA Gas) aogee cyt % 1. Imam Aba Hanifah 13. Abul Hasan ® 2. Imam Malik 14, Ibrahim Ibnul Mahdi ® 3, ‘Abdullah Ibn *Awn” 15, Al-Mas'idi* 4, Dawid at-Tat* 16, Ahinad Ibn Ibrahim? 5, Hammad Ibn Zayd 7! 17, ‘Ali Ibn Said” 6. ‘Alilbn Attém ” 18. Shartk # 7. Rabi‘ah Ar-Rai * 19, Hammad Ibn Abi Sulaiman “ 8. Abd Dulamah* 20. Abd Taubah “ 9, Wiathiq Billah* 21, Al-Musta'in 7 22, Laith Tbn Sa'd * 23, Al-Juzhi't ® 24. ‘Abdur Rahman Ibn ‘Uthman® 25, Ahmad Ibn Abi] Hawéri * 10, Abu Mushir ** 11. Ibrahim Tbnul Mahdt” 12. Al-Manstr * 1A Ge gall Rim gph ply ite y P44) ott creel ae 77 VNAy AULA pal eae 8 Wb OgalSy hed SUE Lat op Se WU ley VEATY dace gol geet dl y TEVIN dee ga? gal Shey alley y W/V dee yt CAR ding y THAT SUS alt? ? EN ALA pAeYE Sy, I toa y EVITA aly Set? TONLE gad Sy VETIY hit peed VOL SAL eget 4 VealV\ gpa Qaye erefrr gis gue 7 TAV/A stay gai a TAVES gla a * Vf V¥ algal y Stal 2? wavy pba 1? CA dey g TRV Y Glatt 436 The Crown of a Believer Certain latter-day scholars insist that it is necessary to wear a round topi which clings fast to the head, to such a degree that some of them classify high topis as mukrih or impermissible. They assert that wearing flat topis was the sole practice of all the Sahabah «, and present the hadith of Abii Kabshah as proof viz. Leda 8 esl salves pbs ols” “The topis of the Sahabah -@ were flat.” ? Firstly, this Hadith is so weak that no ruling of any kind may be deduced from it. Furthennore, even the narrations showing that Nabi & wore a flat topi are not free from weaknesses. NY udp ade @ TEMAVA Ugly Gia © 7 Gemall diy dry 9 VAY) Ver ye aga gl # Ae gill Ram Gf (Lal tte de 6 J SI cath © Y/Y Qudgl Gydd Yeo salt gust 7 TYAN) £ shy au ToAly pba y Pe A/T slay gs? Veale gies au? Vy s/t9 Go aut Ela Sie Caco ta 2G JVAT) TeAge ginal? The Crown of a Believer 57 Secondly, even if it is accepted that the Sahabah «& wore flat topis, it does not in any way mean that there is any reprehensibility in wearing high topis. Thirdly, the large number of narrations concerning the Tabi‘in who wore high topis clearly show us that it was the practice in that era to wear high topis, so how can there be anything wrong in it when Nabi & has classified the people of that period from amongst the best of his followers.* Lastly, the following golden advice of Mufti Mahmid Hasan i 4», should not be forgotten: “ A topi which is round, clings fast to the head and is not high, is proven from Ahadith, however this is from sunnanul ddiyah not from sunnanul hudd (ie. it was done more as a habit and daily ritual than as an explicit act of worship).Therefore whosoever follows this sunnah will be rewarded, however no-one has the right to insist that one wears this type of topf or criticize him if he does not wear it.” * The matter of the top! can be likened to that of the sandal. The exact description of the sandal of Rasflullah & is mentioned in the ahadith, yet we don’t know of anyone who is of the opinion that the sunnah will only be'fulfilled by wearing this type of sandal and that every other type of sandal is contrary to the sunnah. It will definitely be better to wear a sandal identical to the sandal of Nab? &, yet any other one will suffice. In the same manner, it will be better to wear the identical top? worn by Nabi &. However, as Nabi & never stuck to one particular type (110+) eh ee bell pon Viale qopat oss58 The Crown of a Believer but wore many different types of topis, it will not be correct to insist that only one particular type of topf is sunnah, It has been reported in the books of history that in the year 153 A.H. the Khalifah al-Manstir ordered the entire army to wear extremely high black topis (approximately 40cm high) so much so that a bamboo had to be placed inside to enable it to stand upright. It is on this basis that some Ulamé ** have asserted that high topis were not wom before this period. However the above-mentioned narrations contradict them. This apparent contradiction could be resolved by saying that while high topis were wor from long before, the length was greatly extended by Al-Mansdr. D. A topi with earflaps There are many narrations that show that Nabi && had a topt that covered his ears. This was generally worn during war and when on journey. OT Clb iM ot pab OS Baio Of tbe LHe oe ‘Aishah at narrates that Nabi & would wear a topi that had earflaps.*” TOUS stall gut WIA pal be Uefa Bw GY jit 34 LV A/a si0 Q pail do *8 By EY Ge pyle EM pet yy IT atl TP onl pel yf BILL iy st eon gl md g aetth slo aly eght aly pur cob aS lal soot ce all a td Ehee epN pdal lea OS NB SB) plate Ol Med oe le Of nm toler - The Crown of a Believer 59 Another narration of ‘Aishah 4 shows that this top? was worn when on journey.* Ton “Abbas & states that Rasdlullah @& would wear a top? with earflaps when in battle.? A weak narration of ‘Abdullah Iba Busr .& mentions that he saw Nabi i wearing a similar topi. ® Another weak narration of "Abdullah Ibn “Abbas 4 shows that this ake sometimes used by Nabi & as a surah (barrier) when in salah. This indicates how tall this topt must have been. Hadhrat Wabisah dj also wore a topt with earflaps, ° E. A Tartar (655) The tarttir is a type of high conical top?, which seems to have come into vogue long afier the Sahabah «& and was generally worn by the Bedouins. “ It was worn by ‘Ali Ibn Abii Sa‘id (399A.H,) # BEN ply sed oe Og gLAN UE TE wt gh amet g aatit what, AS hd Uy RE Vv GUY Lis atte ye POS St 5" ay "eas Feds AN A os had s Slat bats ® PAS aA gb AN HN le oy Late agin ends GB y Vek yo Seth gl Va ail Ye Vek Ue coi Sted) Seti gl Yds DENNY fetish yo ad y hr gone any YAAIY gall @ The Hans Wehr Dictionary , peal se , pth ous @ fet ayy Wah60 The Crown of a Believer Note. The red tartar was the topi of the Jews at one time, therefore the former principal of Darul ‘Ulam Deoband, Qari Tayyib Sahib Sis»), classified the wearing of such a tarrtir as impermissible. Some *Ulama even went so far as to classify one who wears the tartiir of the Jews as a murtad (one who has left the fold of Islam and turned renegade). F. The Double-panelled topi (9 32) This is a topi consisting of two panels sewn together, faintly resembling the hull of a ship, It is very popular in India, especially amongst the ‘Ulamé of Deoband. Hadhrat Moulana Ashraf ‘Ali Thanwi 41 «x, mentioned regarding this topi, “ This is in reality not the topi of the Muslims, however as many of the Muslims in our country wear it and this has been the trend for quite a long time, therefore it cannot be criticized, as it is no longer considered a distinguishing characteristic of the kuffar.” FEMVy ahydd y Alas 4 AT ip ell pod MSI add GUS TY oo EY atl @ : Pati od ge gyal gah © tats gold hel a? The Crown of a Believer 61 Mufti Kifayatullah and Muft? Mahmid Hasan Gangohi Silage, also passed similar rulings. ® G. The Danniyah G1) This was a tall, pointed topt worn by judges and other senior members of society. It originates from Iraq. ® The following personages are narrated to have worn a danniyah: 1. Anas &” 2. Al-Juzhi't@ PANY qo yet ld g VIecvovel o+/4 gal gus # Wet eal cy WVIN ctu tll gH oblixe yb ? : YOAA alay fe 8 m8 TOMA hich.) Le pemenall y hoe sll op y Yo A/T aly eth62 The Crown of a Believer, H. The Burnus (3!) The burnus (or bumoose) is an item of clothing that has a hood attached to it, be it a kurta, jubbah or any other item of clothing.” It is generally worn on top of the turban to protect one from sunlight and rain, however it is also used without a turban. ® According to some *Ulama the burnus is a tall topi. On account of the burnus being a type of topi, we have treated it as a top? throughout this book and have not differentiated between the narrations mentioning the burnus and those mentioned the qalansuwah, Wearing a burnus is from among the sunnats of Rasilullah & and the Sahabah wt. ‘Wail -& mentions: wild) 9 peal Opin pal d alec! 9 BOI I py ai ete “{ performed salah with Rasilullah & and his Sahabah «&. 1 saw them raising their hands for takbir inside their bumuses.” A similar statement was made by Faltan Ibn ‘Asim 2s. pet ase) Rell. ah Old, Ge tll XN ts yo weal? Japa il paul y clonal oe ™ (VTA 362 Go a5 ail elyy g oguree oak] radi By UT ae gat VEELY ggbk UY glue y Ghablly UIT Denel Gast dae ail y (Vert) ened gal ob ty Qi yp dry HTT atl dtd dy Sh The Crown of a Believer 63 Tpn ‘Abbas < narrates that Nabi a said that ‘Isa 48 will be wearing a burnus when he will descend, ” Note: This narration is very weak. Abd Qursifah -@ had a burnus that was given to him by Nabi & who told him to wear it. ® Ya'la ibn ‘Umayyah narrates that Nabi & wore a bumnus. ” Hafiz Ibn Hajr narrates that ‘Abdullah fbn Abii Bakr « said, “Every “Alim (from amongst the Sahabah 4s) possessed a bumus which he would wear in the morning.” ‘Allamah ‘Ayni writés in his commentary on Sahth Bukhart, that Imim Malik 4) +, said, “There is nothing wrong in wearing a bumus. The Sahabah -& were in the habit of wearing it" seldncall op Tel 4d y (TAVVA) Sad on o/tY Soe gyi? Alyy bey TTEIY lpr cadtl lib gL oa y Opty dle, gy tv a/Y shld y -Si% VALY pS hata TAVIT pant UV ple (UY! earne le g peel aed 7. TANTS guid dase VV T/Y geal od TOUYN pli bane64 The Crown of a Believer The wearing of the burnus has been narrated from the following Sahabah e: 1. Anas <6" Ll. Husain a * 2. Abu Umamah a™ 12. Ibn Samurah a ” 3. Miqdim & @ 13. ‘Abdullah Yon ‘Amr a *! 4. Ibn ‘Umar & © 14. ‘Amr Ibn ‘Abdullah 2“ 5. Jundub Ibn ‘Abdullah 4 15. Wathilah Ibnul Asqah * 6, Ibn Mas‘id # * 16. Hattaén At-Taymi a * 7. Abd Musa Ash art 17. Abt Qursdfah a”* 8, Suwayd Ibn Ghafalah &” 18. ‘Awf Ibn Malik &?” 9. ‘Umar ae 19. Yazid Ibnul Aswad 4” 10. Ibn Abi Awfii 23°! 20. Al-Mugirah Ibn Shu'bah 3” BIN Gy Charan deed Voie ogy BRIE JS 4g (OAT) ANT ye lie gsbasl oly, «dle (T+ALA) shai Cel AOS Oia kay Sit Y glad oly HOEY) eat) pet JM Ab BM old pb OS Of Lie Lies pai aeree dade hye SI y THY daly (LAYA)TOE Go agi yl QO) Wap pew (A22) Cont Q ggatchh ne g THT SD ne y vve/4 gibt 7 ANY alll ats THY Saad) WY yo dor ge Ustige doe g ATED eee ol? EVGA gly ane hs AVIV Mtge Slat VIS tad al od VAY sf glo tae Daal Wy YT /Y Aull Q HI ce Sy PVN dae ooh VAVA Ug y tad ? easy qu at? Al oh ad s VEN yu ATTY geo Gat y VENT Uih el Sigel PAA cote Gp le wpe y Oy pe bey VVA/Y yell y eH rout wey yu ® VAY pS D Ghat oly Uy rre/T The Crown ofa Believer 65 The following Tébi'in have been reported to have wom the burnus: 1. Shurayh’” 12. ‘Abdullah Ibn ‘Awn "? 2. Sa‘id [bn Jubayr'® 13. Anas Ibn Sirin "" 3. Naf"? 14, ‘Abdur Rahman Ibn Yazid '? 4. Mutarraf 15. ‘Ubaidah Ibn ‘Abdullah! 5, ‘Alqamah'™ 16. Muhammad Ibn ‘Alt |! 6. Masriq'* 17, Zubaid Al-Yami "* 7. Aswad‘ 18. Rab?’ lbn Khutaim "* 8. Salim!” 19. ‘Amir Ibn “Abdullah” 9. Sa‘td Ibnul Musayyab!* 20. Abi Muslim Al-Khowlani "* 21. Sa'id Ibn Abul Hasan '” 22, Marwan Ibnul Hakam '° 10, Musa Ibn Talhah’? 11. Muhammad Ibn Talhah "” ONfEY gen ay 07 VATE pl al PNAS pum dime M0 gb etna dey yl PF temat dlrs Wry 9 gla ayy 200 TY) antl d pact Us Cemall They Doe VAP ae aly BAPY Tet gh eV elt 1° gems bey dley y £4/0 Lat gh Y Gnsals 1H gem les Dey 9 PVT al, CATA) Yok yo a5in yl Semall Ube y Soy y VELA SESH dk, \ Of me GLI VALO CLEYl gant 199 Teme Sey dlr y VOY Paes gab y TAAL deed gl eV cual 1 Germ Dlnry aban 9 ALN ee cat y VAAL Hard ah eV analt 198 eee Diy by VAVAN Gat gh og Gaal 9 ATVI dae gal 1° ae gh fla ay ct MLSS by VAMIY GS il alg TOYA EBL par gf 197 Gewall Joey ding 9 1+ 0/0 ae cyt 1H UE die y y V0 fo daw gal 1? ag ae Keg PV O/T pS tat 5 tout HO Corral lary Shory 3 VAALY abe gyl 766 The Crown of a Believer The burnus was also worn by: ‘Abdullah Ibn Ummi Haram « ‘Abdullah Al-Yiinint Muséahig Ibn ‘Abdullah Abi Dalf * *Afir Ibn Zur’ ah ** Muhammad Ibn Siiqah Habib Ibn ‘Abdullah ”” Abd Bakr Ibn Ayyash SPN ae Peye Geren ory Wang y VV9/N dee Wl TAV/Y ded gh all 17 eel dley dle y tL Hood gh pV dealt 18 CAT hey y VO/ Rob hy anal 14 gereall Slay oey yp Te dee oly AIT tet fg anal 17? AR De gy 03 das gt dS YY old dey y O16 G2 an aa gh HE Sia By apes gf tat YY grea Ube diy g TTY Yo ae aah 7 VAL pot yard GBI oe Sy de dah UF EAE alley y UTTIY dee oy HP Tar/y yeh 5 a- % aby ge gat verve alg y ala 2 Veils gt ay (yar) ett gis — tva/ts gee ayo : ANAL te geste 7° rrtfo JUS! alt 27 VANE abt ayy y VeT/\ an gia 28 The Crown of a Believer 67 9. ‘Amr Ibn Laith As-Saffar 10. “Abdur Rahman Al-A'ma 11. Hassan Ibn Malik ** 12. Yazid Ibn Yazid ™* 13. ‘Abdullah Ibn Mudrik 14. Jundub As-Sayaqalah 15, Khalifah Al-Muayyad "51 gx, May Alléh grant us all the ability to practise on this Sunnah as well, which is unfortunately neglected today, except by certain North African Muslims, I was greatly pleased during my visit to Algeria on seeing that the burnus is worn by the majority of the population, but the saddening part was that very few of them even knew it to be Sunnah. May Alléh 38 guide us all to recognise the pure Sunnah of His Nabi & and to hold fast to it. Amin OAVAVY eel pel pee 179 Vers ghar ge VeVi A tes gall a3) venir shea ga refrr ges au TAT/VY gee ge OH VIN call A ne 982B ‘Lhe Crown of'a Believer The number of panels in the topi Some scholars hold that it is sunnah for the topi to have a certain number of panels, however they are unable to present any narrations to back their claim. Despite an exhaustive search through hundreds of books on hadith, commentaries of hadith, history and sirah (the biography of Nabi %), we were unable to find any mention of the number of panels on the topi of Nabi & or the Sahabah #&. Similarly, none of the great muhaddithin and historians who discussed the topi of Rastlullah a ever discussed the number of panels, 2 If it was Sunnah to have a certain amount of panels in the topi, then definitely our illustrious muhaddithin and ‘ulam& would have mentioned it in their books, however we find the topi being worn for the last fourteen hundred years without anyone insisting on a specific style or pattern, thus we find the practice of the ‘Ummah showing that any type of topi may be wom. We, however, found an extremely weak narration mentioning that Rasdlullah & had a tall +l (khumasiyyah) topi. This was probably taken to mean a five-piece tdpi, however the following should be bore in mind: 1, This hadith is so weak that certain scholars of hadith have mentioned that it is not permissible to quote it, except to inform others of its weakness. One of its narrators used to fabricate ahadith! °* peel padi, OAS teghF LU SW, Tyme yy Sloat ab JM rie a US eB Brad) Y} 66 WY AY yg elm Vl jye Yl» gy dl The Crown of a Believer 69 2. The scholars of hadith and linguists have explained ‘that i.» concerns the length of the topf, none of them interpreted it to mean five-panelled."7 This is an extremely trifling matter, yet it has led to a great amount of bickering and fruitless arguing. It should be understood that whosoever wears a topt will, Jnshd Alléh, be rewarded for following the sunnah, regardless of the number of panels on it. This discussion should not be misconceived as an attempt to stop the wearing of five-piece topis or to classify them as bid’ah (innovation); all we are trying to show is that everything has been allocated its specific place in Islam and should thus be kept in that place. If anyone feels that a certain number of panels on the. top? are Sunnah, then he should wear such a ‘topi, however, no criticism should be directed towards those who don’t wear such a top? especially when he has no proof to show it to be a Sunnah. cist diy At, dS” Ueleall eda Q pes gle it YU ey ttl Ney ake yy JS rege ol JB Bye tae gl IO, tly yy bi ae 3 tl epg op Col jaa 43 —eS LSI BPW NE ay Ula dy nell OLD PHS La igh col eel ag SU 97 pT ly, cell LB getyy Ab lel ah old OI Le delastlt gl nS atl aot70 The Crown of a Believer A heart-rending incident Hafiz Ibn Kathir in his celebrated work Al-Bidayah wan Nihayah (Vol. 8 Pg. 186) and Jmam Tabari in his Tarikh (Pp, 2756) have mentioned a narration which brings to our notice the great emphasis laid on the topi by the Sahabah « and by the family of Nabi &. When Hadhrat Husain & , the beloved grandson of Nabi 4, was attacked during the Battle of Karbala, he was struck on the head by a sword as a result of which his burnus (hood) became filled with blood. He removed this burnus and called for a topi (and according to another narration a turban). The extreme importance attached by Hadhrat Husain 4 to the topt even at this crucial moment, speaks volumes of the emphasis given by the Shari‘ah to covering the head. The Crown of a Believer 71 The material of the topi Topis of many different types of material were worn by Nabi & and the Salafus Salihin (the pious predecessors viz. the Sahabah ¢ and the T4bi‘in), The following are the different materials we found mention of in the books of hadith and history, however we were unable to find an exact description of most of these materials. A. Wool ‘Abdur Rahman Ibn Ziyad ¢& narrates that Nabi & wore Oberreall peal oye Bp ablack, woollen topi. Tbn Mas'‘tid @ narrates that Nabi & said; pe WS gree Boks be wey de OW Mds4 #4 wore a woollen topi when he spoke to Allah, ? The following great personalities wore woollen topis: 1, Ton ‘Umar -* 2. Anas 2 * STAY Y Gall re US HA gsi a, | Vy SB wT Sra oy wy? Bagh 9 VAAN dae gl? teAla shia gayeR The Crown of a Believer 3. Aswad * 4, ‘Abdullah ibn ‘Awn ‘ 5, Anas Tbn Sitin? il pg *Allamah Suydti 4», writes: “It seems that the topi generally worn by Nabi 2 was of cotton or of wool.” * B. Green-striped Yemeni material 6 31) Allamah Abi Shaikh 2) .«, writes: 2p Byeldy pee cling Fp AE OE BB eS GWT abe GALS oil ge cabo 13) aay ow gadey ELS pial GQ lgens OT Gib yucky Spm ibn ‘Umar narrates that Rasblullah @& had 3 topis: (from amongst them was) a green-striped top! of Yement material.” Abdullah Ibn ‘Awn also wore a similar topi.'° Twa Jtwy Dlg g VIVE dee only TAYE Vinet ht casei Baty 9 VAALY tas ol § a4) VAY tae gat? ATELY skill g gh Xe Uae et Denti jaty Ve oe gil BDH I getdl wl? bb Opole gS yor JB at oy NK YY cold Sey y VAAIY sees gy 1? The Crown of a Believer B C. Khaz- A blend of silk and wool This type of material was very common and is permissible on condition that the silk content is less than the wool content."’ Imam Malik 4 4», has mentioned that the Sahabah «& would wear topis of a blend of silk and wool.” This type of top! is reported to have been worn by: 1. Wabisah &” 6. Sha‘bi* 2. Anas a 7, Misa Ibn Talhah? 3. Abd Masa Ash’ ari’ a 8. Qadhi Shurayh ° 4. Imam Malik 9. Rabiah” 5. Qasim,Jbn Muhammad ” 10. Aba ‘Ubaidah ” 11. Ibn Abi Awfa & ® ABV ke aan Yad sagas X ply “RAW cL" Gb Jerald J yLie qwerty TAAL gall TY/\ + gall, ate hey SOULE SE (OAT) AIT Ge Uda subi oly, VV TET heel os pS cpinlt IF yrofo aleyt cas 16 treat dlrs Whey 5 VECO tee cyl uv cemall Jey Shey y YUE dae gal SAB dey y Vole ae gt? come ony ay VAY tee ost 9 yiadvt age yrypi ae gh?74 The Crown of a Believer D. A leather topi" (bie Tbn ‘Abbas < narrates: UAE gad IS g ~agby gl diel aw I J) Nabi % had a leather top, which had a hole in it.” 26 Abii Salit cbs also reported seeing Nabi & wearing a leather topt. A leather top! was also worn by Nafi’ Ibn Jubayr Ibn Mut'im. ” E. A Shami (Syrian) top? Abi Hurairah 4 narrates: BLE clean 8 yamtld abe y BOI Spey cul, ‘I saw Rasdlullah & wearing a white Syrian topi,* VAAN Oak gl wl she Q dake y ref eal YB ce Sey PEE ee ol? SOW ee hal ltl npad HB UN Ny ae Nl SL OB ps 9 of Nt IL “se! TARDY Sal Joe QUIS 8 GTA seat sity ett ald tga ate yl JU Soll op oy Mh ae aby Perr lelly ob MH 2% Benalla diy 10a daw gl? ply DSS Wor ae adh Ve te oth bated etl yl The Crown of a Believer 75 A similar narration is reported by ‘Aishah as.” ‘Abdur Rahman Ibn Yazid and Abu Mushir &1 \ye, are also narrated to have wom similar topis.*° f F. A Fox-skin topt (Sst) A top! of fox-skin or lined with fox-skin was worn by: 1. Dhahhaék?! 2. Abul ‘Aliyah * 3, Ibrahim An-Nakha‘} 344 rms Ibrahim An-Nakha’i also wore a top! of sable. * Note: Any animal skins to be worn will first have to be tanned and will thus be rendered tahir (pure). Pigskin however, cannot be worn even if it is tanned. G. A Misri (Egyptian) top? A Misti topt is reported to have been worn by: 1, Aas * VEAL Y SUEY YLT tall g ASLG oped pat gt all JUN 6 £ Ge Sect yl EP EL TT Shoo Gas y penal Sony aly VEN dee oily AV) ed tl ca canal Opdiy dey 9 000 Ree yl pF Cael Com Slay Slay y ATIV ame gal g WAY G2 gl Geel Bybee ay tlh UY semnall Say bey TAVID dee 8 Gettl Sly dey y VAVIT se oats EAN GE Gt Gaal whee sins THT sae ol76 The Crown of a Believer 2. Abii Darda ¢ 3. ‘Umar Ibn ‘Abdul ‘Aziz *” 4, Makhat * 5. Raja Ibn Haywah 6. Maymdn Ibn Mahran “ 7. “Alt Tbn Husain” at ga, The wearing of an Egyptian topi has been attributed to Nabi & in the book ‘Subulul Huda’ (Vol. 7 Pg. 284) but it seems to be an error as the same hadith appears in other books” with the word a“ 2.(double-layered) in place of & a+ (Egyptian), And Allah knows best. (fhe above was written in the first edition while the following paragraph has been added to this edition) I later found that Shaikh ‘Abdul Karim Ar-Rafi'i mentioned in his book “At-Tadwin fi Akbari Qazwin” that he saw Ibn “Abbas in a dream and asked him whether the topi of Nabi & was 4+ (double- layered) or was it %,2(Egyptian) as certain people claim? Ibn ‘Abbas « answered that it wast_,2-(double-layered).” VaV/A Stat yi EN gy tive Gees case 7 rafts gma gaye rede gies fae? Trefts gee ars © Opti dry y THIN teed gl eV tall ? TY Y shee lar ge gall y V+ ke goill Sobel tool cad del g sath ® The Crown of a Believer 77 Note: While dreams, even of great ‘ulama like ‘Allamah AlI-Réfi'i do not constitute proof in Shari'ah (islamic Law), yet it helps confirm that what seemed a mistake was really one. H. A Turkish topi (5 3 A Turkish topt was worn by: 1, Ayytb Sakhtiyant * Sta, 2, Imam Malik “ai a», We were unable to find an exact description: of the Turkish topis worn at that time, however the former Grand Mufti of Pakistan, Mufti Muhammad Shaft’ Sis, passed the following fatwa regarding the Turkish topis presently being worn in the Indo-Pak sub continent: “ It is permissible to wear a Turkish topi when not in salah, however the “Ulama should preferably not wear it. It is inappropriate to perform or lead the salah wearing one, as firstly, it is completely red. The preferred ruling regarding completely red clothing is that it is makroh tanzihi. Secondly, this top? is generally wom in our country by those who don’t follow a mazhab.” * If any of these two negative aspects are found, then one should refrain from wearing these topis. If, however no such drawbacks exist, then there wil] be nothing wrong in wearing a Turkish topi. YAY/A gaat (Duel aug Ver sys Se Tee adit chat & VOMIT C see ached y gall Jo os 85 1 SAMY (52) cull okay “#7B The Crown of a Believer This was also mentioned by Mufti Kiffyatullah” and Mouldna Rashid Ahmad Ganghoht 3) wpe, I. A_thick double-layered_topi_ with padding in- between (4a. 4 pas § pth) 2g Bape ye plan ede Aye | I EB AI Sp SOIT ts he ol or bh. OT Ob bli y be “ Ton ‘Abbas «> -has narrated that Nabi 4 had 3 topis: A white, double-layered topi, a green-striped topi of Yemeni cloth and one with earflaps, This type of topi was also worn by: 1. Anas Ibn Malik as * 2. ‘Uthman & * 3. Abd Darda @ * 4, Abul ‘Aliyah * ver! 4 (ah gill aus 7 $A po tet Coad OV Ls (324!) Ade, yh Dud g Stee gpl ae was yt dy" as CaN de oy Ve tye gall Bel aed gS? "pal cones DV pegs thy "RIAL JU y COAT) Wb gybadl ayy pm Spel YT Shy VV 4/4 pdell y el pee" Ja pee” VAVIA Sle og) ae Sly Stet eal ye leat areal diy diny y vu teat yl anal AT/V ae yt 9 The Crown of a Believer 79 5. Imam Ahmad Ibn Hambal * 6, Rabf'ah Ar-Ra'i © 7. Torahim An-Nakha't *a) gx, J. A buttoned topf 5) 31) ‘Allamah Zhahabi narrates: 3 Ab odo oP tal ye Lat op pin OF BBW LS y ys atl» eal aM Gabe OW BH I of “Nabt #& used to wear white topis as well as buttoned ones and also topis with earflaps,”*” : (This is a very weak narration) Anas Ibn Malik @ was also seen wearing a buttoned topi.* “Uthmén < would wear a topi which was (strapped and) buttoned around his neck.” TeALVY sabe pel pe rra/vt age 8 geal Joey lay y TAV/Y tee eal # PUA pale yA JUD gle og peal si ENN Ge Came gall ony,1 7 BE g See eal SP TACT Y GAM rw) gebtlh age yA ate 45 pal YOTAY patel} OY cee be ali ¢ sch yo ST tty eal f WBN Ae og ener Ady TAELY pS Gall aaa y VEY Bb ae p78 rob fle gi SE Vala foal yc at- 80 The Crown of a Believer K. Thin Topis Thin topis were worn by: 1. “Alias ® 2. ‘Abdullah Ibn * Umar ¢ * 3. Hammad Ibn Zayd * 4. Sa‘id Ibnul Musayyab “ 5. Anas Ibn Sirin * 6 . “Abdullah Ibn *Awn “ail ga, L. Cotton Topis Imam Ahmad Ibn Hambal 41 «+, wore a cotton topi. ‘Allamah Suydti 41 «+, writes: “It seems that the top? generally worn by Nabt & was of cotton or of wool.” ” Geel bey dws g VHT tae al @ Bh aah y VAAL ee gl tel ley dey y VY te gh @ OyBge Dery 9 10/0 dae gh Bagh y \OANY dame oh & A gy y VAAL nce ol TAD) sel hel pw © AY/Y gyal gti? The Crown of a Believer 81 M. Embroidered topis The following personalities are narrated to have worn embroidered topis: 1, Al-Mas‘ddi 2. Sa‘id Ibn Abul Hasan © 3. Abd Qursifah 3 gx, The great Khalifah, Harn Ar-Rashid, used to wear a topi on which was ascribed: ge “Tam a warrior; I am a pilgrim” ” N. The Ta ah (i5 The Taqiyyah is a white cotton-skullcap. The Egyptians also call it the Arraqiyyah (255+). It came into vogue before 100 A.H. but gained popularity much later, especially in Egypt. The following personalities were accustomed to wearing it: 1. Ahmad Ibn Muhammad Al-Baghdadi 2. Mahmid Diwan ” 3, Yorahim Ar-Raqi (702 AH) * sald dey y ray Laut AT ley y VITA tee ol ® TOUT ae Jor gad aay Jhut yeas ale! past VWAe/t BUM 5555 ren/y» pball ® ealh mm ga BACH82 Th Believer Tbn Waztr (730 AH) ” Abul Fayyadh Al-Jamali (783AH) “Abdul Qadir Dowst Jirt (561 AH)” Ibn Nahhis (698 A.H )” Hafiz Abt Zakariyd (+-700 A.H) iy pet 2 Sous S The taqiyyah of ‘ANamah Ibn Taymiyah is ., was sold for 500 dirhams (silver coins), after his death. ® O. A topi of felt (ott!) The great scholar, Ibn ‘Abdus Salam, is reported to have worn a topi of white felt. * STAY pm oY EAT ja LEY fo pe WY BASH, pati ofa mem YEAH 8) 6 ates. ete el ae 7 ATVEY gad e yetll ae (he) A be g al is? seals’ ahd y Qt Ye ye thal ja Bt The Crown of a Believer 83 P. A topi with holes In spite of an exhaustive search we were unable to find any mention of a topf with many holes pierced in it. However ‘Abdullah Ibn “Abbis < narrates: Bid Ug OS y a ge of — biel 5. gd JS ol” “Rasilullah 4 had a topi of leather, which had a hole in it.” * The great scholar, Abé Bakr Ibn ‘Arabi i.) has written in his commentary of Tirmizi, “Aridhatul Ahwazhi: “The ruling regarding topis is that they should be flat, not domed, however if one feels that he needs to protect his head from the steam rising from it by making the topt dome-shaped with holes in it, then this can be done as a medical remedy and should not be done out of pride or to distinguish oneself from others,” ” However, as already mentioned, wearing any type of top? will, insha Allah, allowone to accrue the reward of practising on the Sunnah of wearing a topi. ea ee de gl tate gale Sy TALLY sal Jee US St GMA pd gl oly ? ele Gil ad OSIy TOTAL lh y at-S1 gy pacte yl TET pop aejle D84 The Crown of a Believer Q. Hard topis In addition to wearing topis of soft material it was the practice of Nabi & and the Sahabah « to wear topis' of hard material. This may be deduced from the following: e ‘Abdullah Ibn “Abbas .& mentions that Rasilullah & had a topt of leather. * e The many narrations showing the wearing of thick topts, containing padding and an inner lining. * The narrations conceming the high topis worn by our Salafus Salih also indicate that those topis were of firm and solid materials thereby enabling them to stand up high and not fall in. e The use of the top? as a sutrah (barrier) also bears out the same point. ¢ The hadith of Anas Jbn Malik @ that when performing wudhi, Nabf #& would lift up his turban and make masah underneath it, without the turban unravelling. * A hadith to this effect, narrated by ‘Ata St a, * * Lifting the turban and making masah beneath it has also been narrated as the practice of: 1, Ibn ‘Umar & 2. Ibrahim An-Nakha‘t "41 a, YAEL Y csabl Je MS 68,8 BGI tt il oly fone gd ad gy VIMY SUL, (OTE) EV po ele eal, (VEY) 14 Go aga yl & the sb psdill yaya phew cS Shy dae ne gy BUN tell JW ygermall Jey dey yee TUN ad gf gl gill Sete) Vey eee wikia ale poh pele Gott JB V/V ake Q hi Ww? The Crown of a Believer 85 {t would only have been possible to lift the turban off the head without it unravelling, if the top? on which it was tied was made of a firm material. This is also borne out by the following statement of Shaikh Tbn “Arabi , “A turban without a top! underneath is not very stable as it could unravel especially during wudhd. By tying it on a topi, the turban becomes steady and its shape is greatly enhanced.” ” These benefits mentioned by ‘Allamah Ibn ‘Arabi 4 .», can only be accrued if the topt is hard. A turban on a soft topi normally unravels when the top? is removed and doesn’t really improve the shape. cereal Jey dle g TUN teed gh gl DoT PLE he gs ll eb oe Te tally VEEL gdp Mi Gangs86 The Crown of a Believer The Khalifah’s tolerance Ubaidullah ibn Sulaiman, the minister of the Khalffah Al-Mu tadhid, mentions: I was once in the presence of the Khalifah while a servant was swatting the flies that were around him. A sudden slip of the hand caused the swatter to knock off the Khalifah’s topi. I watched with a deep sense of foreboding growing within me, fearing the consequences of this deadly blunder, However, the Khalifah simply placed the topi back on his head and said to the other servants, “Tell this unfortunate one to take a rest. It seems that we caught him dozing. In the future, increase the number of servants appointed to operate the fly-swatters.” The Minister says that I then began praising the Khalifah and thanking him for his tolerance, but he simply replied, “This poor soul did not do it willfully, he just happened to doze off. The Crown of a Believer 87 Punishment and reproach are only for one who intentionally commits a wrong not for one who blunders or errs.” Mujalid says: 1 once asked Sha'bi the reason for it being popular amongst the people that Qadhi Shurayh is craftier and wilier than a fox. Sha’bi replied: The reason is that when Shurayh would go out (in the fields) to perform salah a fox would stand in front.of him and imitate him, thus distracting him from his salah. When this became too much for Shurayh, he removed him kurta and placed it on a pole, putting his turban and topi on top of it (thus creating a dummy). The fox came and stood in front as normal and thus wasn’t prepared for Shurayh who caught him from behind. This is why he is said to be craftier and wilier than a fox. (Tahzibul Kamal Vol.12 Pg. 444) QVIVY gal y ease?88 The Crown of a Believer When should the topi be worn? Although it was the practice of Rasilullah % and the Sahabah < to cover their heads at all times, special emphasis was given to covering the head during the following occasions: A. When performing salah imam Bukhari, | egal at ? SIV abel gash? tat 3 oF yl us anak Spam Lado Sia tdiy (VUEAYTAT Gp golly,104 The Crown of a Believer We learn from the above hadith that the topt was wom while imparting the knowledge of hadith. This is because the knowledge of din is an extremely valuable and noble gift of Allah which demands utmost respect and honour. It is in the same light that we find Imam Mizzi i «», mentioning regarding Imam Malik Ahan, ld gol al 9 thal oe poy log Se ¢ ss ol ab {8 abt ot” web habe 5 bpd God 9 When Imam Malik 4i«_x, intended to narrate hadith, he would perform wudhi, wear his best clothing, wear a topi and comb his beard. When asked the reason for doing this, he said: “This is how I show respect to the abadith of Rasitlullah 8.” 7 G, When seeking knowledge tbn Mas‘ Od 2s narrated from Nabi @& that Mis #& wore a top? when he spoke to Allah (and thereby received the knowledge of prophethood.)* Seeking knowledge demands great humility and respect and covering the head is a great aid in achieving this. ctl Sakae cb oe gH aga gl oe gual og ge oly Ba gare Bho gp ake] a SO yb Tie th gM ab) Vail GAS" Gy stems og VAE/VY JUS elt see aah go EY Liye tae Madey (TED Ye paalaly, # uo act Case AHF gal Sa Bho AM The Crown of a Believer 105 It was the practice of our Salafus Salih to cover their heads with both turbans and topis when seeking the valuable knowledge of din. The great muhaddith, Hadhrat Shaikh Zakariya Khandehlawt 4 a, writes in his commentary of Muatta Imam Malik, that when Imam Malik 4 «=, was still very young and decided to set out in the search of knowledge, his mother placed a long top? on his head and tied a turban around it. This then remained his practice throughout his tife.** Hifiz Yon Hajr dl «x, writes that it was the practice of Imam Muslim isa, to attend the lessons of his teacher, Imam Zuhali 41 <_~, , wearing a turban.** H. When ruling and passing judgements The wearing of the topi was not only the practice of the “Ulama and the pious but was also always held fast onto by the man on the street and by the leaders as well. We have been ordered by Nabi & to hold fast to the practices of the Rightly-Guided Khulaféh (Isl4mic rulers). It was their practice to wear the topi, thus it would be our duty to hold fast to this Sunnah as well. TARY cot Aly ghd DEY Galt ORM ated 5 Vy LN af aaa EA Ng soll gob aia gg Li gan106 The Crown of a Believer The following are a number of Khulafa (Islamic rulers) and judges from whom wearing the top! is narrated: 1, ‘Umar a * 2. ‘Uthman*” 3. ‘Alia * 4. ‘Umar Ibn “Abdul ‘Aziz? 5. Hartin Ar-Rashid ° 6. Al-Muayyid “ 7. Al-Mu'tadhid ? 8. Abd Ja far® . Salahuddin Ayydbt * 10. Qadhi Shurayh # 11. Qadht Dhiyaé Uddin 12. As-Saffar 13, Al-Juzhd'i “ 14, Ibrahim Ibnul Mahdi ® ws a2 ALN gly tee 9 AVIV edt ltd VEN toad ll oot *® \rviv> gies gly VARIA See yo AH? me le, dey y TT ae a . reife y cert gilt ably ridfe ae yh? Vee gal aul 9 TTA AGH was Say oe pel po ANINY lglg ta Uae gle aot te oh IG Oe yt ot aie vary au A? TAVETA etl pel ae Gena dey Woes 5 VARY dae oily Look iT elt a? Vi po wlagl iyi © OAV call pel pa Ter alte gob The Crown of a Believer 107 15. Al-Qaim Bi-Amrilléh ” 16, Al-Musta'in 7! 17, Al-Wathiq Billah ” 18, Muhammad Ibnul Wathiq " 19, Al-Mamtin ”* 20. Al-Mansiir 21, Abdl ‘Umaitir 6 22, Marwan ” “Allamah Firozabdd? has written that the judges of that time would ‘wear a topi known as the Danniyah.”* Tir/A alae case & £6 ¥/4 shay fsa Feolt¥ gab aye Veo/VS gepbl as Veels) gael aye ™ TINY gale ey ™ TAVIS gent eas? rifir gue pus arly gel yay? nis