In most countries, a head cover is an important item of clothing. It is a well-known fact that communities develop their clothes as suits their climate. In cold countries, people generally wear clothes that remain close to one’s body, using warm material, such as wool and leather. This contrasts with the general pattern used in hot climate, where we see people wearing loose garments, such as a robe, which often has very wide sleeves. This helps to reduce the effect of the heat. Protecting one’s head from the sun, rain or cold is given due importance. Again the climate is an important factor in developing what people wear on their heads. What the Prophet (peace be upon him) used to wear is described in numerous Hadiths. We will look today at some of these, particularly the ones describing his head cover.
Abdullah ibn Abbas reports: “The Prophet addressed the people, wearing a black turban.” Jabir ibn Abdullah reports: “The Prophet entered Makkah when it fell to him, wearing a black turban.” (Related by by Abu Dawood.)
These two Hadiths describe the Prophet’s appearance on two different occasions: The first on a normal Friday when the Prophet used to give his sermons before Friday prayers, while the other describes him on a very momentous occasion, when Makkah, which had opposed him for long finally surrendered to him. On both occasions he had a black turban. A turban is a fine headgear in hot climate, as it is made of light material and can be used in different ways.
However, the fact that on both occasions the Prophet’s turban was black does not give any preference to the black color. In fact, other Hadiths also mention that the Prophet’s turban was black on several occasions. Nevertheless, we do not have any indication of preference, either in a statement by the Prophet or in a specific action that may be taken as a recommendation. The Prophet used a variety of head covers, as we gather from the following Hadiths:
Anas reports: “I saw the Prophet performing ablution and having a Qatari turban on his head.” Ibn Umar reports: “The Prophet used to wear a white hat.” Aishah reports: “When the Prophet traveled, he used to wear a hat with ears, but when he was not traveling, he wore a Syrian hat.” Ibn Abbas reports: “The Prophet had different hats: One was white with some color, one striped and printed, and one with two ears which he used to wear when traveling. He might put it on the floor when he prayed.”
These four Hadiths describe the Prophet’s head covering, and we gather from them that the Prophet did not stick to one type of headdress. He wore whatever was available. His turbans could be black, or white, or indeed any color. The Qatari turbans used to be of different colors, including red and yellow. The Prophet did not mind any color. Nor did he stick to wearing a particular type. He might wear a turban or a hat or any other type. He chose what was acceptable in his community.
This means that when people insist on wearing turbans, saying that it is a Sunnah, they are putting emphasis where it is not needed. We have to differentiate between what the Prophet did in the ordinary way of things, choosing what was known and practiced by his people, and what he recommended, encouraged or ordered. Wearing a head cover was the norm in Arabia during the Prophet’s lifetime. He used it because it was common and useful in protecting one’s head from the sun. The fact that he often changed and put on what was available without indicating a preference means that all types were acceptable. No preference is attached to any. Indeed, we are told that he might put his hat on the floor when he prayed, which means that wearing it does not add anything.
The same applies to the style the Prophet used in his turbans. Ibn Umar reports: “When the Prophet wore a turban, he used to let its end loose coming down between his shoulders.” Nafi’, Ibn Umar’s disciple, says: ‘Abdullah ibn Umar used to do the same.’ (Related by Al-Tirmidhi.) This was the Prophet’s preference, but it does not follow that we should do the same, because he did not indicate that in any way.
Having said that, I should explain that when we learn that the Prophet did something in a particular way, and we emulate that in order to follow his example, we earn a reward. The reward here is not that of performing a Sunnah, because a Sunnah has a clear definition and requires a clear indication. It is a reward for our intention to follow the Prophet’s example as a gesture of love and a preference for what he preferred. Abdullah ibn Umar used to emulate the Prophet in everything he saw him doing. He did not insist on his companions or members of his household to do the same, but he tried to do as the Prophet did in any situation. This is clear from the following report:
Ibn Jurayj said to Abdullah ibn Umar: “I saw you doing four things which no one else among your companions did: 1) you touch only the two corners of the Kaaba that faced Yemen; 2) you wear slippers made of hide; 3) you die your hair black; and 4) when you were in Makkah for pilgrimage, you did not start until 8 Dhul-Hijjah, while your companions started earlier when they confirmed the beginning of the month.” Ibn Umar replied: “As for touching the two corners (i.e. the Black Stone corner and the Yamani corner), I saw the Prophet touch only these two. I also saw the Prophet wearing slippers made of hide, the hair of which had been removed, and I saw him performing ablution while wearing them. Therefore, I prefer to wear these. I also like to use a black dye because I saw the Prophet using it. As for starting for the pilgrimage, I only do what I saw the Prophet doing.” (Related by Ahmad, Al-Bukhari and Muslim.)
The importance of this Hadith is the emphasis Ibn Umar placed on doing things in the same way the Prophet did. His intention is highly commendable, and it is a mark of love for the Prophet. However, neither he nor any companion of the Prophet said that doing these things in this particular fashion was a Sunnah. Had it been so, the Prophet would have indicated it and these things would have been practiced by many of the Prophet’s companions. The fact that no one other than Ibn Umar did them is clear evidence that they were not Sunnah. Nor did Ibn Umar say that they were Sunnah. He only said that he did them because he saw the Prophet doing them.
