The ʿImāmah (turban) is not merely a cultural practice, but holds deep spiritual, religious, and historical significance in Islām. The narrations and traditions surrounding the turban clearly establish that it is a Sunnah with divine wisdom, not just an Arab custom that fades with time. The ʿImāmah carries virtues that are timeless and will continue until the Day of Judgement.
𝗧𝗵𝗲 𝗧𝘂𝗿𝗯𝗮𝗻 𝗶𝘀 𝗮 𝗦𝘆𝗺𝗯𝗼𝗹 𝗼𝗳 𝗔𝗻𝗴𝗲𝗹𝘀
The Beloved Messenger of Allāh ﷺ stated that the turban is the crown of the Malāʾikah (Angels):
4/2596 – Narrated from Sayyidunā ʿAlī that the Prophet ﷺ placed a turban on him, letting its end hang behind him and in front of him. Then the Prophet ﷺ said to him, “Turn around,” so he turned around. Then he said, “Come forward,” so he came forward. The Prophet ﷺ then said to his companions, “This is how the crowns of the angels will be.”
[Imām Jalāl al-Dīn al-Suyūṭī in Jamʿ al-Jawāmiʿ al-maʿrūf bi al-Jāmiʿ al-Kabīr Vol. 18, Pg. 465]
This narration indicates that wearing a turban is not just a worldly act but has a connection to the celestial realm, as even the angels wear it.
Additionally, Islamic scholars have transmitted narrations suggesting that the people of Jannah will wear green clothing, and some have linked this to the noble tradition of the turban, showing its lasting honor.
This is supported by afew narrations which are also mentioned under the Tafsīr of the Qurʾānic verse:
“Yes, if you remain patient and conscious of Allāh and they [i.e., the enemy] come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]."
[Sūrat Āl ʿImrān, Verse 125]
Ibn Kathīr mentions in his Tafsīr under this verse:
That is, marked especially for battle. Makḥūl said: “They were marked with turbans.”
Ibn Mardūyah narrated from ʿAbd al-Quddūs ibn Ḥabīb, from ʿAṭāʾ ibn Abī Rabāḥ, from Ibn ʿAbbās, who said:
Rasūlullāh ﷺ said regarding the verse { مُسَوِّمِينَ } (marked ones): "It means 'distinguished' (or 'marked')."
The sign of the angels on the Day of Badr was black turbans, and on the Day of Ḥunayn, it was red turbans.
It was narrated from Ḥusayn ibn Mukhāriq, from Saʿīd, from al-Ḥakam, from Miqsam, from Ibn ʿAbbās, who said:
“The angels only fought on the Day of Badr.
Ibn Abī Ḥātim said:
Al-Aḥmasī narrated to us, Wakīʿ narrated to us, and Ḥishām ibn ʿUrwah narrated from Yaḥyā ibn ʿAbbād that al-Zubayr wore a yellow turban wrapped around his head on the Day of Badr.
So the angels descended wearing yellow turbans.
Ibn Mardūyah also narrated it through the chain of Ḥishām ibn ʿUrwah, from his father, from ʿAbd Allāh ibn al-Zubayr, and he mentioned the same report.
One can also refer to the Ḥadīth found in:
Mustadrak al-Ḥākim, vol. 3, pg. 361, Muṣannaf Ibn Abī Shaybah, Ḥadīth: 25247 and 25462, and Musnad Aḥmad, Ḥadīth: 25154.
𝗪𝗲𝗮𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗜𝗺𝗮̄𝗺𝗮𝗵 𝗶𝗻 𝗣𝗿𝗮𝘆𝗲𝗿 𝗜𝗻𝗰𝗿𝗲𝗮𝘀𝗲𝘀 𝗥𝗲𝘄𝗮𝗿𝗱
It has been narrated that praying while wearing a turban increases one’s reward significantly:
Ibn ʿAsākir narrated from Ibn ʿUmar in a marfūʿ Ḥadīth: A voluntary or obligatory prayer performed with a turban is equivalent to twenty-five prayers without a turban, and a Friday prayer with a turban is equivalent to seventy Friday prayers without a turban.
[Imām Jalāl al-Dīn al-Suyūṭī in al-Jāmiʿ al-Ṣaghīr Ḥadīth number 5101]
This Ḥadīth shows that the turban is not just a piece of clothing but has a spiritual impact, enhancing the quality and reward of worship.
If it were merely a cultural practice, it would not carry such significance in religious acts like Ṣalāh.
