Shapes and Styles of the Topi Mentioned in the Narrations

The shape of the topî

Topîs of many different shapes and sizes have been narrated from Nabî (sallallahu alayhi wasallam) and the Sahâbah (radhiyallahu anhum).

`Allâmah Munâwî writes, “ There is nothing wrong in wearing a topî

  • that clings to the head, or
  •  one that is high, or
  •  a double-layered topî, or
  •  a single layered topî.

These may be worn with or without a turban, because all these have been narrated; however it is better to wear a topî with a turban.[1]

Similar statements have been mentioned by `Allâmah Ibn Hajr Al-Haitamî and `Allâmah Jassûs رحمهما الله .[2]

The following are the different types of topîs we found mention of in the books of hadîth and history, however we were unable to find an exact description of most of these topîs.

The Kummah (A small, flat  and round topî)

`Allamah Tabrânî mentions:

عن ابن عمرt : كان رسول الله e يلبس كمة بيضاء

Ibn `Umar (radhiyallahu anhu) narrates that Rasûlullâh (sallallahu alayhi wasallam) would wear a white kummah [3].

A kummah is a small round topî, which is flat and not raised.[4]

Nabî’s (sallallahu alayhi wasallam) wearing a kummah has also been reported by:

  1. `Âishah[5]
  2. Anas[6]

Mûsâu is also reported to have worn a kummah.

عن ابنِ مسعودٍt عن النَّبيِّ eقال: كانَ على موسى يومَ كلَّمهُ ربُّهُ كساءُ صوفٍ وجبَّة صوفٍ وكمَّة صوفٍ وسراويلُ صوفٍ وكانت نعلاهُ من جلدِ حمارٍ ميِّتٍ

`Abdullâh ibn Mas`ûd (radhiyallahu anhu) narrates that Nabî (sallallahu alayhi wasallam) said: “On the day Mûsâ spoke to Allâh Ta`âlâ, he wore… and a woollen kummah.[7]

In a weak narration Abû Kabshah  رحمه اللهmentions:

كان كمام أصحاب النبي e  بطحا

“The kummahs (topîs) of the Sahâbah (radhiyallahu anhum) were flat.”[8]

Abû Umâmah, `Umar Ibn `Abdul `Azîz and Abû Ruhm (rahmatullahi alayhim) are all reported to have worn small, white topîs. [9]

It is mentioned in another narration that `Umar ibn Abdul `Azîz, Makhûl, Rajâ ibn Haywah and Maymûn ibn Mahrân were all seen wearing small Egyptian topîs. [10]

Topîs which cling to the head

A narration of `Âishah (radhiyallahu anha) states:

كان لرسول اللّه eقلنسوة بيضاء لاطئة يلبسها

“Nabî (sallallahu alayhi wasallam) used to wear a white topî which clung to his head.”[11]

`Abdullâh Ibn Busr (radhiyallahu anhu) also narrates a similar hadîth.[12]

Note: Both these narrations are from amongst those narrations in this book which are extremely weak, however the coming narrations, which show that certain Sahâbah wore topîs that clung to their heads, are very authentic.

The wearing of a topî, which clung to the head, was the practice of:

  1. `Alî [13]
  2. Wâbisah [14]
  3. Anas [15]
  4. Abul `Âliyah [16]
  5. `Alî Ibn Husain [17]
  6. Ibrâhîm An-Nakha`î [18]
  7. `Umar Ibn `Abdul `Azîz [19]
  8. Hayyân Ibn Wabarah [20]
  9. Muhammad Ibnul Hanafiyyah [21]
  10. Sa`îd Ibn Jubayr [22]رحمهم الله

High topîs

The only explicit mention we were able to find of a high topî belonging to Nabî (sallallahu alayhi wasallam) is in a narration of `Abdullâh Ibn Busr (radhiyallahu anhu)[23] and in a narration of Abû Hurairah (radhiyallahu anhu)[24], however these narrations are from amongst those few narrations mentioned in this book which are extremely weak.

It is, however, mentioned in a weak hadîth from Ibn `Abbâs (radhiyallahu anhu) that Rasûlullâh (sallallahu alayhi wasallam) would sometimes put his topî in front of him (as a sutrah-barrier) when performing salâh.[25]

It would only be possible for it to be a sutrah according to the Hanafî mazhabif it was more than a forearm in height (+-45cm). However the `Ulamâ of the other mazhabs don’t place any restrictions on the size.

The great mufti of Deoband, Muftî Mahmûd Hasan رحمه الله writes, “ The topî generally worn by Nabî (sallallahu alayhi wasallam) was such that it clung to his head, however the wearing of high topîs has been narrated from some Sahâbah (radhiyallahu anhum).” [26]

High topîs have been worn by a number of Tâbi`în and Tab`ut Tâbi`în viz.

1.      Imâm Abû Hanîfah [27]

2.      Imâm Mâlik [28]

  1. `Abdullâh Ibn `Awn [29]
  2. Dâwûd at-Tâî [30]
  3. Hammâd Ibn Zayd[31]
  4. `Ali Ibn Attâm[32]
  5. Rabî`ah Ar-Râî[33]
  6. Abû Dulâmah [34]
  7. Wâthiq Billâh [35]
  8. Abu Mushir [36]
  9. Ibrâhîm Ibnul Mahdî [37]
  10. Al-Mansûr [38]
  11. Abul Hasan [39]
  12. Ibrâhîm Ibnul Mahdî [40]
  13. Al-Mas`ûdî [41]
  14. Ahmad Ibn Ibrâhîm[42]
  15. `Alî Ibn Sa`îd[43]
  16. Sharîk [44]
  17. Hammâd Ibn Abî Sulaimân [45]
  18. Abû Taubah [46]
  19. Al-Musta`în [47]
  20. Laith Ibn Sa`d [48]
  21. Al-Juzhû`î [49]
  22. `Abdur Rahmân Ibn `Uthmân[50]
  23. Ahmad Ibn Abil Hawârî[51]

Certain latter-day scholars insist that it is necessary to wear a round topî which clings fast to the head, to such a degree that some of them classify high topîs as mukrûh or impermissible. They assert that wearing flat topîs was the sole practice of all the Sahâbah (radhiyallahu anhum), and present the hadîth of Abû Kabshah as proof viz.

كان كمام أصحاب النبي e  بطحا

“The topîs of the Sahâbah (radhiyallahu anhum) were flat.” [52]

Firstly, this Hadîth is so weak that no ruling of any kind may be deduced from it.

Furthermore, even the narrations showing that Nabî (sallallahu alayhi wasallam) wore a flat topî are not free from weaknesses.

Secondly, even if it is accepted that the Sahâbah (radhiyallahu anhum) wore flat topîs, it does not in any way mean that there is any reprehensibility in wearing high topîs.

Thirdly, the large number of narrations concerning the Tâbi`în who wore high topîs clearly show us that it was the practice in that era to wear high topîs, so how can there be anything wrong in it when Nabi (sallallahu alayhi wasallam) has classified the people of that period from amongst the best of his followers.[53]

Lastly, the following golden advice of Muftî Mahmûd Hasan  رحمه اللهshould not be forgotten:

“ A topî which is round,clings fast to the head and is not high, is proven from Ahâdîth, however this is from sunnanul âdiyah not from sunnanul hudâ (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 topî or criticize him if he does not wear it.” [54]

The matter of the topî can be likened to that of the sandal. The exact description of the sandal of Rasûlullâh (sallallahu alayhi wasallam) is mentioned in the ahâdîth, 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 Nabî (sallallahu alayhi wasallam), yet any other one will suffice.

In the same manner, it will be better to wear the identical topî worn by Nabî (sallallahu alayhi wasallam). However, as Nabî (sallallahu alayhi wasallam) never stuck to one particular type but wore many different types of topîs, it will not be correct to insist that only one particular type of topî is sunnah.

It has been reported in the books of history that in the year 153 A.H. the Khalîfah al-Mansûr ordered the entire army to wear extremely high black topîs (approximately 40cm high) so much so that a bamboo had to be placed inside to enable it to stand upright.[55]

It is on this basis that some Ulamâ[56] have asserted that high topîs were not worn before this period. However the above-mentioned narrations contradict them.This apparent contradiction could be resolved by saying that while high topîs were worn from long before, the length was greatly extended by Al-Mansûr.

A topî with earflaps

There are many narrations that show that Nabî (sallallahu alayhi wasallam) had a topî that covered his ears. This was generally worn during war and when on journey.

عن عائشة t : أن النبيe كان يلبس من القلانس ذات الآذان

`Âishah (radhiyallahu anha) narrates that Nabî (sallallahu alayhi wasallam) would wear a topî that had earflaps.[57]

Another narration of `Âishah (radhiyallahu anha) shows that this topî was worn when on journey.[58]

Ibn `Abbâs (radhiyallahu anhu) states that Rasûlullâh (sallallahu alayhi wasallam) would wear a topî with earflaps when in battle.[59]

A weak narration of `Abdullâh Ibn Busr (radhiyallahu anhu) mentions that he saw Nabî (sallallahu alayhi wasallam) wearing a similar topî. [60]

Another weak narration of `Abdullâh Ibn `Abbâs (radhiyallahu anhu) shows that this topî was sometimes used by Nabî (sallallahu alayhi wasallam) as a sutrah (barrier) when in salâh.[61]

This indicates how tall this topî must have been.

Hadhrat Wâbisah (radhiyallahu anhu) also wore a topî with earflaps.[62]

A Tartûr(طَرْطُوْر)

The tartûr is a type of high conical topî, which seems to have come into vogue long after the Sahâbah (radhiyallahu anhum) and was generally worn by the Bedouins. [63]

It was worn by `Alî Ibn Abû Sa`îd (399A.H.) [64]

Note. The red tartûr was the topî of the Jews at one time, therefore the former principal of Dârul `Ulûm Deoband, Qârî Tayyib Sahibرحمه الله , classified the wearing of such a tartûr as impermissible.[65]

Some `Ulamâ even went so far as to classify one who wears the tartûr of the Jews as a murtad (one who has left the fold of Islam and turned renegade).[66]

 The Double-panelled topî (ﻼﭘدو )

This is a topî consisting of two panels sewn together, faintly resembling the hull of a ship. It is very popular in India, especially amongst the `Ulamâ of Deoband.

Hadhrat Moulânâ Ashraf `Alî Thânwî  رحمه اللهmentioned regarding this topî, “ This is in reality not the topî 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 kuffâr.[67]

Muftî Kifâyatullâh and Muftî Mahmûd HasanGangohî رحمهما الله also passed similar rulings. [68]

The Dannîyah (الدَنِّيّة)

This was a tall, pointed topî worn by judges and other senior members of society. It originates from Irâq. [69]

The following personages are narrated to have worn a dannîyah:

  1. Anas [70]
  2. Al-Juzhû`î [71]

 The Burnus ((البُرنُس

The burnus (or burnoose) is an item of clothing that has a hood attached to it, be it a kurtâ, jubbah or any other item of clothing.[72]

It is generally worn on top of the turban to protect one from sunlight and rain, however it is also used without a turban. [73]

According to some `Ulama the burnus is a tall topî.[74]

On account of the burnus being a type of topî, we have treated it as a topî 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 Rasûlullâh (sallallahu alayhi wasallam) and the Sahâbah (radhiyallahu anhum).

Wâil (radhiyallahu anhu) mentions:

صليت مع رسول الله e و أصحابه فرأيتهم يرفعون أيديهم في البرانس

“I performed salâh with Rasûlullâh (sallallahu alayhi wasallam) and his Sahâbah (radhiyallahu anhum). I saw them raising their hands for takbîr inside their burnuses.[75]

A similar statement was made by Faltân Ibn `Âsim (radhiyallahu anhu). [76]

Ibn `Abbâs (radhiyallahu anhu) narrates that Nabî (sallallahu alayhi wasallam) said that `Isâ (alayhis salaam) will be wearing a burnus when he will descend. [77]

Note: This narration is very weak.

Abû Qursâfah (radhiyallahu anhu) had a burnus that was given to him by Nabî (sallallahu alayhi wasallam) who told him to wear it. [78]

Ya`lâ ibn `Umayyah narrates that Nabî (sallallahu alayhi wasallam) wore a burnus. [79]

Hâfiz Ibn Hajr narrates that `Abdullâh Ibn Abû Bakr (radhiyallahu anhu) said, “Every `Âlim (from amongst the Sahâbah (radhiyallahu anhum)) possessed a burnus which he would wear in the morning.”[80]

`Allâmah `Aynî writes in his commentary on Sahîh Bukhârî, that Imâm Mâlik رحمه الله said, “There is nothing wrong in wearing a burnus. The Sahâbah (radhiyallahu anhum) were in the habit of wearing it.”[81]

The wearing of the burnus has been narrated from the following Sahâbah (radhiyallahu anhum):

  1. Anas [82]
  2. Abu Umâmah [83]
  3. Miqdâm 83
  4. Ibn `Umar [84]
  5. Jundub Ibn `Abdullâh [85]
  6. Ibn Mas`ûd [86]
  7. Abû Musâ Ash`arî [87]
  8. Suwayd Ibn Ghafalah [88]
  9. `Umar [89]
  10. Ibn Abî Awfâ [90]
  11. Husain [91]
  12. Ibn Samurah [92]
  13. `Abdullâh Ibn `Amr [93]
  14. `Amr Ibn `Abdullâh [93]
  15. Wâthilah Ibnul Asqah [94]
  16. Hattân At-Taymî [94]
  17. Abû Qursâfah [95]
  18. `Awf Ibn Mâlik [96]
  19. Yazîd Ibnul Aswad [97]
  20. Al-Mugîrah Ibn Shu`bah [98]

The following Tâbi`în have been reported to have worn the burnus:

  1. Shurayh[99]
  2. Sa`îd Ibn Jubayr[100]
  3. Nâfi`[101]
  4. Mutarraf   [102]
  5. `Alqamah[103]
  6. Masrûq[104]
  7. Aswad[105]
  8. Sâlim[106]
  9. Sa`îd Ibnul Musayyab[107]
  10. Musâ Ibn Talhah  [108]
  11. Muhammad Ibn Talhah [109]
  12. `Abdullâh Ibn `Awn [110]
  13. Anas Ibn Sîrîn [110]
  14. `Abdur Rahmân Ibn Yazîd [111]
  15. `UbaidahIbn `Abdullâh[112]
  16. Muhammad Ibn `Alî [113]
  17. Zubaid Al-Yâmî [114]
  18. Rabî` Ibn Khutaim [115]
  19. `Amir Ibn `Abdullâh[116]
  20. Abû Muslim Al-Khowlânî [117]
  21. Sa`îd Ibn Abul Hasan [118]
  22. Marwân Ibnul Hakam [119]

The burnus was also worn by:

  1. `Abdullâh Ibn Ummi Harâm [120]
  2. `Abdullâh Al-Yûnînî [121]
  3. Musâhiq Ibn `Abdullah [122]
  4. Abû Dalf [123]
  5. `Afîr Ibn Zur`ah [124]
  6. Muhammad Ibn Sûqah [125]
  7. Habîb Ibn `Abdullâh [126]
  8. Abû Bakr Ibn Ayyâsh [127]
  9. `Amr Ibn Laith As-Saffâr [128]
  10. `Abdur Rahmân Al-A`mâ[129]
  11. Hassân Ibn Mâlik [130]
  12. Yazîd Ibn Yazîd [131]
  13. `Abdullâh Ibn Mudrik [132]
  14. Jundub As-Sayâqalah [133]
  15. Khalîfah Al-Muayyad [134]رحمهم الله

May Allâh 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 Allâh Ta’ala guide us all to recognise the pure Sunnah of His Nabi (sallallahu alayhi wasallam) and to hold fast to it. Âmîn.

The number of panels in the topî

Some scholars hold that it is sunnah for the topî 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 hadîth, commentaries of hadîth, history and sîrah (the biography of Nabî (sallallahu alayhi wasallam)), we were unable to find any mention of the number of panels on the topî of Nabî (sallallahu alayhi wasallam) or the Sahâbah t??????.

Similarly, none of the great muhaddithîn and historians who discussed the topî of Rasûlullâh e ever discussed the number of panels.

If it was Sunnah to have a certain amount of panels in the topî, then definitely our illustrious muhaddithîn and `ulamâ would have mentioned it in their books, however we find the topî 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 topî may be worn.

We, however, found an extremely weak narration mentioning that Rasûlullâh (sallallahu alayhi wasallam) had a tall خُماسية (khumâsiyyah) topî.

This was probably taken to mean a five-piece topî, however the following should be borne in mind:

  1. This hadîth is so weak that certain scholars of hadîth have mentioned that it is not permissible to quote it, except to inform others of its weakness. One of its narrators used to fabricate ahâdîth! [135]
  2. The scholars of hadîth and linguists have explained that خماسية concerns the length of the topî; none of them interpreted it to mean five-panelled.[136]

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 topî will, Inshâ Allâh, 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 topîs or to classify them as bid’ah (innovation); all we are trying to show is that everything has been allocated its specific place in Islâm and should thus be kept in that place.

If anyone feels that a certain number of panels on the topî are Sunnah, then he should wear such a topî, however, no criticism should be directed towards those who don’t wear such a topî especially when he has no proof to show it to be a Sunnah.

والله أعلم


Hâfiz Ibn Kathîr in his celebrated work Al-Bidâyah wan Nihâyah (Vol. 8 Pg. 186) and Imâm Tabarî in his Târîkh (Pg. 2756) have mentioned a narration which brings to our notice the great emphasis laid on the topî by the Sahâbah (radhiyallahu anhum) and by the family of Nabî (sallallahu alayhi wasallam).

When Hadhrat Husain (radhiyallahu anhu), the beloved grandson of Nabî (sallallahu alayhi wasallam), was attacked during the Battle of Karbalâ, 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 topî (and according to another narration a turban).

The extreme importance attached by Hadhrat Husain (radhiyallahu anhu) to the topî even at this crucial moment, speaks volumes of the emphasis given by the Sharî`ah to covering the head.

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Next: The Material of the Topi


[1] شرح المناوي على الشمائل 1/204 , فيض القدير (7168)

[2] الدعامة ص 44

[3] قال الهيثمي (المجمع5/211) :رواه الطبراني في الأوسط (6179) عن  شيخه محمد بن

حنيفية الواسطي وهو ضعيف ليس بالقوي . قال العبد:  لكن تابعه محمد بن زهير بن

فضل عن روح بن قرة عن ابن خراش عند ابن عساكر4/192 و محمد بن عقبة عن

ابن خراش عند أبو الشيخ ص 103 فيتقوى بهما.

[4] فيض القدير(6203), النهاية 4/445, مجمع بحارالأنوار 4/445

[5] رواه الدمياطي, كذا في شرح الزرقاني على المواهب 6 /278 و في سبل الهدى 7 /284

و لعله في “سيرة النبي” للدمياطي. وعند ابن عساكر 4/193 مثله

[6] رواه ابن عساكر في تاريخه 4 /193 و قال الكتاني في الدعامةص47: إسناده ضعيف

[7]رواه الترمذي ص 304 (1734) و قال:هذا حديثٌ غريبٌ لا نعرفهُ إلاَّ من حَدِيثِ حميدٍ

الأعرجِ..الخ. وقال العزيزي(4 /3): هو حديث ضعيف .اﻫ و قد تقدم ذكر شواهده

[8] الترمذي ص308 (1782) و قال: هذا حديث منكر..الخ

[9] الآحاد و المثاني 2/442 و 5/334

[10] تاريخ دمشق 60/360

[11] ابن عساكر 4 /193 و مر في “باب الأبيض” رقم 3

[12] أبو الشيخ ص 104 و فيه ضعفاء منهم عثمان بن عبد الله القرشي الأموي و هو متروك

[13] ابن سعد 3/22 و رجاله رجال الصحيح

[14] البيهقي في السنن الكبرى 2/288 و قال الشيخ أحمد محمد شاكر: إسناده صحيح جدا.

و رواه أبو داؤد ص 136 (948), كذا في تعليقات الشيخ عوامة على أبي داؤد.

[15] الحاوي للفتاوي 1/83  عن سداسيات الرازي و أسنده ابن أبي عاصم في الآحاد و المثاني 4/239

[16]ابن سعد 7/83 و المصنف لابن أبي شيبة 2/160 و رجاله رجال الصحيح

[17]المصنف لابن أبي شيبة 6/33 و ابن سعد 5/168 و رجاله موثقون

[18] المصنف لابن أبي شيبة 6/49 و ابن سعد 6/287 و رجاله رجال الصحيح

[19] ابن سعد5/314

[20]  تاريخ أبي زرعة الدمشقي ص308 و رجاله ثقات

[21] تاريخ دمشق 54/331

[22] تاريخ الطبري 2296

[23] أبو الشيخ ص 104 و فيه ضعفاء منهم عثمان بن عبد الله القرشي الأموي و هو متروك

[24]  أبو الشيخ في أخلاق النبي ص 104 و هو في جامع المسانيد لأبي حنيفة 1 /198

والحديث ضعيف جدا كما قال ابن حبان في المجروحين 1/379

[25] رواه ابن عساكر و الروياني ورمز له السيوطي بالضعف كذا في فيض القدير5/246

ولكني لم أجده في المطبوع من تاريخ دمشق فلعلهمما سقط من المطبوع. و له شاهد ضعيف عند أبو الشيخ ص104 و

شاهد آخر عند الرافعي في التدوين في أخبار قزوين 4/145

[26] فتاوى محموديه (أردو) 17/302

[27] سير أعلام النبلاء 6/399 و مناقب الإمام أبي حنيفة للذهبي ص 8 ,

[28] مقدمة أوجز المسالك 1/16

[29] ابن سعد7/198 و رجاله ثقات إلا بكار بن محمد قال البخاري يتكلمون فيه

[30] ابن سعد 6/347 و رجاله رجال الصحيح

[31]ابن سعد 7/210 و رجاله رجال الصحيح

[32] تهذيب الكمال 13/360 و رجاله ثقات

[33]تاريخ بغداد 8/422 و فيه بحث انظر تاريخ الإسلام 8/419

[34] النجوم الزاهرة 2/20 تفسير القرطبي 2/143 تاريخ الذهبي 9/356

[35] تاريخ الطبري 11/145

[36] تاريخ دمشق 33/434

[37] تاريخ بغداد 8/313

[38] تاريخ الطبري9/297

[39] البداية و النهاية 12/105

[40] المنتظم 12/176

[41] العقيلي 2/336 و رجاله ثقات

[42] تهذيب التهذيب 1/42

[43] البداية و النهاية 11/341

[44] أبو داؤد ص 100 (691) و رجاله رجال الصحيح

[45] تعليقات الكوثري على مناقب الإمام أبي حنيفة للذهبي ص 8

[46] تهذيب التهذيب 3/77

[47] تاريخ الطبري 11/205

[48] تاريخ بغداد 14/278

[49] تاريخ بغداد 3/206 و المنتظم 7/359

[50] تاريخ دمشق 35/105

[51] تاريخ دمشق 49/120

[52] الترمذي ص308 (1782) و قال: هذا حديث منكر..الخ

[53] الصحيح للبخاري  ص 515 (3650)

[54] فتاوى محموديه 5/118

[55] الكامل لابن الأثير 5/610, تاريخ الطبري 8/617, تاريخ الذهبي 9/356

[56] قاله الذهبي في تاريخه 8/419

[57]رواه الحافظ أبو القاسم البجلي الرازي في فوائده. كذا في زوائد الأجزاء المنثورة لعلوش ص417 وقال

علوش: فيه الفضل بن محمد الباهلي كذبه ابن عدي والدارقطني, و أخرجه أبو الشيخ فيأخلاق النبي …

و إسناده حسن إن سلم من تسويةابن مصفي (الراوي) فإنه كان يدلس تدليس التسوية ..الخ

[58] رواه أبو الشيخ في أخلاق النبي ص 104. قال العراقي في شرح الترمذي: وأجود الأسانيد في

القلانس ما رواه أبو الشيخ عن عائشة. كذا في الإتحاف 7 /129 و في الأنوار للبغوي “ذوات

الأذنين” بدل “ذوات الآذان”.

[59] رواه ابن عساكر و الروياني و مر في “الطويلة” رقم 2

[60] أبو الشيخ ص 104 و فيه ضعفاء منهم عثمان بن عبد الله القرشي الأموي و هو متهم

[61] أبوالشيخ في أخلاق النبي ص 104 و مر في “الأبيض” رقم 2

[62] البيهقي 2/288 بسند صحيح جدا و قد مر التفصيل في “الأغبر” رقم 2

[63] لسان العرب , مختار الصحاح ,The Hans Wehr Dictionary

[64] البداية و النهاية 11/341

[65] التشبه في الإسلام ص 221, كذا في الحجة التامة في لبس العمامة ص 32.

[66] حاشية الصاوي على  شرح الدردير

[67] تقرير ترمذي للتهانوي  ص 489

[68] كفاية المفتي 9/160,157,150 و فتاوى محموديه 17/369

[69] شرح مقامات الحريري للشريشي 1/177 و تاج العروس 9/203

[70] تاريخ بغداد 8/208

[71] تاريخ بغداد 3/206 و في المطبوع تصحيف و الصحيح ما في المنتظم 8/359

[72] القاموس , لسان العرب , النهاية في غريب الحديث ,

[73] الدعامة ص 40

[74] مختار الصحاح و المعجم الوسيط

[75] ابن خزيمة 1/233 و قال محققه: إسناده صحيح, و رواه أبو داؤد ص 105 (728)

و شرح معاني الآثار للطحاوي 1/144

[76] رواه ابن قانع في معجمه (1534) و أبو نعيم في تاريخ إصبهان 2/131 والطبراني

في الكبير و قال الهيثمي في المجمع (2226): رجاله موثقون

[77] ابن عساكر 47/505 , كنز العمال (39719) و فيه جماعة من الضعفاء.

[78] الآحاد و المثاني 2/279 و رجاله موثقون و يؤيده ما في طبقات المحدثين بإصبهان 3/334 و ما رواه

الطبراني في الكبير 3/19

[79] المسند المستخرج على صحيح الإمام مسلم لأبي نعيم 3/267

[80] فتح الباري 10/272, عمدة القاري 21/306

[81] عمدة القاري 21/306

[82] رواه البخاري تعليقا ص 863 (5803( و قال الحافظ: قد رويناه موصولا في مسند مسدد..الخ و في تاريخ

بغداد (8/208) مثله .

[83] قال الهيثمي في المجمع (8547): رواه  الطبراني في الكبير وحميد هذا إن كان ابن الربيع

فهو ضعيف جدا و إن كان غيره  فلم أعرفه.

[84] أبو داود ص 254(1828) و أحمد 2/31 و قال الأرنووط: حديث صحيح

[85]  مسلم ص 68 (160)

[86] الطبراني 9/135  و عبد الرزاق 3/221 و صححه الهيثمي في المجمع (855).

[87] ابن جعد ص 91  و البيهقي 3/272 وتاريخ الطبري 2627

[88] ابن سعد 6/133 و رجاله موثقون

[89] ابن أبي شيبة 6/37, البداية النهاية 7/87 و في مسند الروياني 1/190 نحوه

[90]  ابن سعد 4/226 وسكت عنه الحافظ في الدراية 2/222 و له شاهد في مسند ابن أبي أوفى 1/129

[91] البداية و النهاية 8/186

[92] أسد الغابة 3/351

[93]أسد الغابة 3/746 و تاريخ دمشق 27/80

[94] أسد الغابة 3/746 و تاريخ دمشق 27/80

[95] العلل لأحمد 2/356 و الآحاد و المثاني 2/279 و رجاله موثقون و يؤيده ما في طبقات المحدثين بإصبهان

3/334 و ما رواه الطبراني في الكبير 3/19

[96] تاريخ دمشق 47/52

[97] أبو زرعة الدمشقي في تاريخه بسند صحيح. كذا في تلخيص الحبير 2/101

[98] قال الهيثمي في المجمع (10377): رواه الطبراني و رجاله رجال الصحيح

[99] المصنف لابن أبي شيبة 6/48 و ابن سعد 6/190 و رجاله رجال الصحيح

[100] المصنف لابن أبي شيبة 6/49 و رجاله رجال الصحيح

[101] أبو داؤد ص 254 (1828) , أحمد 2/31 و رجاله رجال الصحيح

[102] شعب الإيمان 5/166,ابن سعد 7/105,تهذيب الكمال 18/144 و رجاله رجال الصحيح

[103] المصنف لابن أبي شيبة 1/298 و ابن سعد 6/ 152 و رجاله رجال الصحيح

[104] المصنف لابن أبي شيبة 1/298 و ابن سعد 6/139 و رجاله رجال الصحيح

[105] ابن سعد 6/137 و المصنف لابن أبي شيبة 1/297 و رجاله رجال الصحيح

[106] أوجز المسالك 3/202 و ابن أبي شيبة 1/298 و فيه أسامة بن زيد العلوي هو ضعيف

[107] ابن سعد 5/105 و رجاله رجال الصحيح

[108] ابن سعد 5/125 و رجاله ثقات

[109] المستدرك للحاكم 3/375 و سكت عنه الذهبي

[110] ابن سعد 7/198 و رجاله رجال الصحيح

[111] المصنف لابن أبي شيبة 1/297 ابن سعد 6/175 و رجاله رجال الصحيح

[112] المصنف لابن أبي شيبة 6/4 و رجاله رجال الصحيح

[113] المصنف لابن أبي شيبة 6/25 و رجاله ثقات

[114] المصنف لابن أبي شيبة 6/81 و ابن سعد 6/206 و رجاله رجال الصحيح

[115] الزهد لأحمد ص 460 و رجاله ثقات إلا عبد الله بن زبيد ذكره ابن حبان في الثقات

[116] الزهد لأحمد ص 326 و رجاله رجال الصحيح إلا محمد بن مصعب و قد وثق

[117] الزهد لأحمد و سكت عنه الحافظ في تلخيص الحبير 2/101

[118] ابن سعد 7/133 و رجاله ثقات

[119] الآحاد و المثاني 1/393

[120]تاريخ دمشق 27/80

[121] البداية و النهاية 13/142

[122] تاريخ دمشق 36/122

[123] الوافي للوفيات )2181(

[124] تاريخ دمشق 40/479

[125] تاريخ دمشق 36/122

[126] تهذيب الكمال 5/374

[127] العلل لأحمد 1/133 و تاريخ بغداد 14/376

[128] سير أعلام النبلاء 12/517

[129] تاريخ دمشق 36/122

[130] تاريخ دمشق 38/207

[131] تاريخ دمشق 36/122

[132] تاريخ دمشق 33/34

[133] تاريخ دمشق 11/313

[134] سير أعلام النبلاء 17/16

[135] فيه علل: الأولى- فيه ضحاك بن الحجوة , قال الدارقطني: كان يضع الحديث,

قال ابن حبان: لا يجوز الاحتجاج به و لا الرواية عنه إلا للمعرفة فقط

و هذا الحديث مما لا يخفى على المتبحر في هذه الصناعة كيفيته,اﻫ

و قال ابن عدي: كل رواياته مناكير

الثانية- فيه عبد الله بن واقد , قال ابن حجر: متروك

الثالثة- فيه اضطراب من وجوه

[136] قالوا: ثوب خماسي أي طوله خمسة, كذا في لسان العرب. و في النهاية و مجمع بحار الأنوار

للشيخ طاهر الكجراتي :الخماسية ما كان قدره خمسة أشبار.اﻫ ويشهد لهذا المعنى روايات أخر

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