Turban of Nabi

(Sallallahu Alayhi Wa Sallam)

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Hadeeth:

Ibn Umar (Radhiyallahu Anhuma) report: “When Rasoolullah (Sallallahu Alayhi Wa

Sallam) fastened an ‘amaamah (turban), he used to put the shamlah (‘tail’) between his
shoulders. (i.e. he used to put it on the back)”. Naïf says? “I had seen Abdullah bin Umar
(Radhiyallahu Anhuma) do it in the same manner”. Ubayadullah, who is the student of
Nafi, says: “In my time the grandson of Abubakr (Radhiyallahu Anhu), Qaasim bin
Muhammaed and the grandson of Umar (Radhiyallahu Anhu), Saalim bin Abdullah did
the same.”

Commentary:

The practice of Sayyidina Rasoolullah (Sallallahu Alayhi Wa Sallam) in putting the

shamlah (tail-end portion of the turban varied. He usually left a shamlah on the turban.
Some Ulama have gone so far as to say that he never wore a turban without a shamlah.
The Muhaqqiqeen (research scholars) says he sometimes did not leave a shamlah when
tying the turban. When wearing a turban he observed different practices with the
shamlah. He sometimes left it on the right front shoulder; sometimes on the back between
the shoulders. Sometimes the two ends of the turban were left as a shamlah, Allaamah
Munaawi says: “Although all methods are mentioned, the best and most correct one is to
leave it between the shoulders on the back.”

The tying of the turban is a sunnat-e-mustamirrah (perpetually adhered to practice of

Nabi (Sallallahu Alayhi Wa Sallam). Nabi (Sallallahu Alayhi Wa Sallam) has enjoined
the tying of the turban upon the ummah by saying: “Tie the turban. It will increase you in
forbearance.” In another hadeeth Nabi (Sallallahu Alayhi Wa Sallam) is reported to have
said: “Wear the turban as it a sign of Islam and distinguishers between a Muslim and a
kaafir (non-believer)”. The tying of a turban for salaat is regarded as Mustahib by the
jurists. However failure to observe this mustahab act does not render the salaah makrooh.
Regarding the length of the turban no mention can be found among the reliable traditions
concerning the exact length of the turban of Nabi (Sallallahu Alayhi Wa Sallam). Thus no
particular length is stipulated. To wear whatever is considered a turban (generally) would
be assumed that the Sunnah has been fulfilled. Similarly regarding the colour of the
turban, the Research Scholars have mentioned: A white turban is the most preferable
while a black turn is also masnoon. However the adoption of any colour will be regarded
as fulfilling of the Sunnat.

IMAM ABU HANIFA (RAHIMAHULLAH)

CHAPTER – 4

35. Salih Ibn Abu Akhdar Alyabi, the slave of Hisham Ibn Abdul Malik. He (Salih)
settled down in Basrah.
36. Abu Hashim Sakt Ibn Bahram Taymi Hilali. He is also referred to as Abu Hisham
Kufi.
37. Abu ‘Abdur-Rahman Taus Ibn Kaysan Alyami Humaira.
38. Tarif Ibn Sufyan.
39. Abu Sufyan Tarif Ibn Shihab or Tarif Ibn S’ad S’adi Rashal
40. Tarif Ibn Abdullah
41. Tarif Ibn Musrif Ibn ‘Amr Ibn K’ab Alyami Kufi
42. Abu Sufyan Iskaf Talhah Ibn Naf’I Wasitie who settled down in Makkah
Mukarram
43. Talq Ibn Habib ‘Anazi Basri
44. Abu Bakr ‘Asim Ibn Bahdalah known as Ibnu Abi Nujud Al-Muqri Asadi Kufi
45. Abu Abdur-Rahman ‘Asim Ibn Sulayman Al-Ahwal Basri
46. ‘Asim Ibn Kulib Ibn Shihab Al-Majnun Jari Kufi
47. Ibnu Bahdalah ‘Asim Ibn Abu Nujud
48. ‘Asim Ibn Sulayman Ahwal
49. ‘Amir Ibn Samt Tamimi Kufi Abu Kinanah
50. Abu ‘Amr ‘Amir Ibn Shurahbil Sh’abi. (More commonly known as Imam
Sh’abi). This is the same person who, due to his exceptional spiritual insight,
perceived an ‘Ilmi competence in Imam Sahib and advised him to take up
studying religious knowledge.
51. Abu Bardah ‘Amir Ibn Abdullah Ibn Qays Ibn Abu Musa Ash’ari known as Ibnu
Rafa’ah Ibn Raf’I Ibn Khadij Ansari Zuraqi Abu Rafa’ah Madani
52. Abdul ‘A’ala Taymi Kufi
53. Abdullah Ibn Abu Habibah Madani, slave of Hadrat Zubair Ibn ‘Awwam
54. ‘Abadalah Ibn Hasan Ibn Hadrat Hasan Ibn Hadrat Ali (Radhiyallahu anhum)
Hashimi Madani
55. ‘Abdullah Ibn Humaid Ibn ‘Ubaid Ansari Ash-hali Kufi
56. ‘Abdullah Ibn Khalifah ‘Anbari Basri
57. ‘Abdullah Ibn Khalifah Hamdani Kufi
58. ‘Abdullah Ibn Daud
 59. ‘Abu ‘Abdur-Rehman ‘Abdullah Ibn Dinar ‘Adadi Madani, slave of Hadrat Ibnu
‘Umar (Radhiyallahu anhum)
60. Abu Khalid. ‘Abdullah Ibn Rabah Ansari Madini who settled down in Kufa
61. ‘Ubaidullah Ibn Ziyad
62. Abu ‘Ibad ‘Abdullah Ibn Sa’id Maqbari Laythi Madani
63. ‘Abdullah Ibn ‘Abdur-Rahman Ibn Abu Husain Ibn Harith Ibn ‘Amir Ibn Nawfal
Makki Nawfali
64. Abu Qays ‘Abdullah Ibn ‘Abdur-Rehman Ibn Marwan Awdi
65. Abu ‘Uthman ‘Abdullah Ibn ‘Uthman Ibn Khaytham Qari Makki
66. ‘Abdullah Ibn ‘Ali Ibn Hadrat Hussain Ibn Hadrat ‘Ali (Radhiyallahu anhum)
67. ‘Abdullah Ibn ‘Umar ‘Umari
68. ‘Abdullah Ibn Mubarak Marwazi, slave of Ibnu Hanzalah – Allamah J’abi and
Allamah ‘Ayni have counted him from amongst the ustads of Imam Abu Hanifah
(Rahmatullahi alaih)
69. ‘Abdullah Ibn Abu Majalid, slave of Hadrat ‘Abdullah Ibn Abi Afwa
(Radhiyallahu anhum)
70. ‘Abdullah Ibn Naf’I Madani, slave of Hadrat ‘Abdullah Ibn Umar (Radhiyallahu
anhum)
71. ‘Abdullah Ibn Abu Hajih Yasar Makki
72. ‘Abdur-Rahman Ibn Hazim Kufi
73. ‘Abdur-Rahman Ibn Abu Husain Makki
74. ‘Abdur-Rahman Ibn Abu Al-Zanad
75. ‘Abdur-Rahman Ibn ‘Abdullah Ibn ‘Utbah Ibn Mas’ud Mas’udi Kufi
76. Abu ‘Amr ‘Abdur-Rahmanbin ‘Amr Ibn Abu ‘Amr Awza’i
77. ‘Abdur-Rahman Ibn Qasim Ibn ‘Abdullah Ibn Mas’ud Huzali Mas’udi

BRINGING UP CHILDREN IN ISLAAM

Four bad habits normally found in children

Islam tells us that strict supervision is essential for a sound upbringing of children.
Murabbiis must therefore ensure that their children are free from four bad habits. These
are: telling lies, theft, abusive language, and lewdness.

Falsifying or telling lies

Lying is the worst of habits. Strictly check it and inculcate in children a hatred for lies.
Islaam declares that lying is the sign of a hypocrite1. A liar invites of wrath and
1
Bukhaa-rii and Muslim.
punishment of Allah, the Exalted2. A person who often lies, is (regarded as) a habitual
liar3. Sayyidinaa Rasulullaah, Sallallaahu Alayhi Wasallam, has called lying a breach of
trust4. Therefore, create in children a hatred for false hood and stop them from telling lies.
Warn them of the harmful consequences of lying. Take the lead, be truthful yourself and
refrain from lying. Do not tell lies even to quieten children or to encourage them to do
something, otherwise they will become used to it. The result will be that they will no
longer trust you. Then, imparting advice will be useless. Our foremost murabbi 
Muhammad, Sallallaahu Alayhi Wasallam, has cautioned against telling lies even by way
of jest, or in encouragement, or just for the fun to it. This will guarantee that not even one
lie will be recorded against our names by Allah Ta’aalaa5. It is also a lie to say to a child,
“Take, hold this!” without actually intending to give it anything6.

Our worthy ancestors emphasized that children should grow up with the habit of speaking
the truth. Once, when Shaykh Abdulqaadir Jiilaani  
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 departed on a journey,
his mother gave him forty diinars for expenses. She also made him promise that he would
speak the truth. Around Hamadaan  
, a gang of robbers waylaid the caravan. One of
the robbers came to him and asked him what he had. He replied, “Forty diinaars”. The
robber did not take him seriously and left him alone. One of the others put the same
question to him and again got the reply, “Forty diinars”. He got hold of him and took him
to their leader who asked him the same question and back came the reply, “Forty
diinaars. “He asked, “Who has compelled you to speak the truth?” Shaykh Abdulqaadir
Jiilaanii repeated the promise he had given his mother. One hearing this, the leader was
overwhelmed with awe. He tore off his clothes as if he were mad and said. “You do not
violate the pledge that you have given to your mother. Here I am, unmindful of the word
I have given to Allah, the Exalted. I violate it and am not afraid in the least.” He
instructed his henchmen to return all that they had snatched from the carvan-riders. Then
he said, “I repent to Allaah Ta’aalaa at your hands.” His associates allowed him to
continue as their leaders after his repentance just as he was their chief during their days of
evil. The result of his being truthful was that all the bandits repented.

Theft

In no way is the habit of theft any less dangerous than that of telling lies. This habit is
found more in those backward areas where people have not adopted the morals
prescribed by Islaam and have not benefited from imaan. When from an early age a child
does not fear Allaah Most High, or does not feel compunction on betraying trusts or
usurping the rights of others, then, gradually the child turns into a miserable criminal who
cheats, misappropriate and deceives. Society abhors such people.

Therefore, murabbiis must warn children of the evil consequences of theft, cheating and
misappropriation. If they find money or other valuables on their children, they must ask
them how they acquired them. They must not take the children at their word. Children
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Muslim.
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Bukhaa-rii and Muslim
4
Abuu Daawuud
5
Abuu Daawuud and Bayhu-qii
6
Ahmad and Ibn Abid Dunyaa.
may say that someone gave it to him, or that they found it somewhere. It is very
despicable thing if parents don’t mind if their children steal, or even encourage them to
do so.

Once, when a young theft was being punished, he said, “Before you cut off my hand, cut
out the tongue of my mother. The first time I committed theft and brought home an egg,
my mother did not warn or punish me. Rather, she said her son was now a full grown
man. Had she not said that, I would not be a thief now”1.

Here are some examples of how our righteous forefathers brought up their children, and
how they taught them to respect the rights of others and fulfill tasks entrusted to them.

Sayidinna ‘Umar, Radiyallaahu Anhu, forbade adding water to milk. One mother asked
her daughter to put some water into milk. The daughter reminded her of the command of
the Amiirul Mu-mineen  

(Chief of the Believers), Sayyidinaa Umar,
Radiyallaahu Anhu. The mother argued that he was not watching. The girl retorted, “But
Allaah Ta’aalaa is watching us”.

Sayyidinaa Abdullaah bin Diinaar  

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journeyed towards Makkah Mukarramah
with Sayyidinna Umar, Radiyallaahu Anhu. During the journey, they came across a
shepherd. Sayyidinaa Umar put him to the test and said, “Sell us one of these sheep.” He
replied that he was a slave and not the owner of the sheep.” The shepherd asked, “What
shall is say to Allaah Most High? He is watching.” Sayyidinaa ‘Umar began to weep. He
paid the purchase price of the slave and set him free. “In this world,” he said, “your
honesty has earned you your freedom. I hope that in the hereafter, because of this, you
will be free (from the fire of jahannum).”

1
Akh-laa-qul Ijtimaa’iyyah 
  by Sibaa’ee 
.