Mr. Bulldog's Turban

With his hooting voice, the owl tried to sing,

Jumping up and down the floor
My head is an animal
And once there was an animal
It had a son that mowed the lawn
The son was an OK guy
They had a pet dragonfly
The dragonfly it ran away
But it came back with a story to say *)

Then he exclaimed, "Kanchil, was indeed, naughty!" "Why was it?" the birds asked. "He teased the Bulldog!" replied the owl, chuckling. "When was it happened? Tell us!" the birds were curious.

"It was started when Kanchil greeted Mr. Bulldog, "Congratulations my brother, you've been appointed as the controller on several farms!" Mr. Bulldog, the brave but empty-headed, proudly said, "Aaah, that's a common thing!" while fixing his turban and glasses, then rubbing his striped-beard. Isn't that so, Mr. Fox and Mr. Wolf?" he turned to his cartel comrades, the twins, the fox and wolf. Both of them just stared.

Kanchil knew, as long as you didn't disturb his master, Mr. Bulldog won't bite you, so he asked, "Is that a turban, you are wearing? And, wow, that black kurta, beyond your ankle, it's long enough for you! You are indeed rare, unlike Mr. Cat, who'd prefer boots " Mr. Bulldog honored, he said, "Do you know what this turban symbolizes?" "You know better! Tell me!" asked Kanchil.

"No, I don't!" Mr. Bulldog tilted his head, as if thinking. "Oh, I thought you knew! Allow me to tell!" said Kanchil. Mr. Bulldog said, "Mmm, I'm just curious, but I know for sure, you don't know anything about the turban!" said Mr. Bulldog, covering his ignorance. "Is that so? Please, tell me!" Kanchil demanded. "No, no, no! You tell us!" Mr bulldog interrupted, stuttering.

Kanchil took a deep breath, then said, "The origins of turbans, are uncertain. Some of the ancient civilizations, such as those of ancient India, Mesopotamia, Sumerians and Babylonians, obviously used turbans. A style of turban, called phakeolis, continued to be worn in this region by soldiers of the Byzantine army from 400 to 600, as well as by Byzantine civilians as depicted in 10th century Greek frescoes, in the province of Cappadocia, in the Modern Turkey. Cappadocia, where it was still worn by their Greek-speaking descendants in the early twentieth century. Shiah clergy today wear white turbans, unless they are Sayyid, in which case they wear a black turban. Many Muslim men choose to wear green because it represents heaven, especially among followers of Sufism. In parts of North Africa, where blue is common, the shadow of a turban can signify the tribe of the wearer.

The turban is a wrap of fabric around the head. Worn since Antiquity, and in particular by the Persians, the turban is present in all cultures and crosses history. A religious marker, it is nonetheless a fashion accessory. In the Middle Ages, it was called "bead," because of the padding that adorns the crown of fabric. It was during the end of the 18th century and the attraction for Eastern cultures, that the turban became an essential accessory in the wardrobe of Western women. Thanks to the iconography of the time, the turban shows us its important presence whether it is to present a woman in her harem, and its importance in Arab culture, by La Grande Odalisque by JAD Ingres in 1814 whose turban recalls that of Raphael's Formarina, a model of the Italian Renaissance. Or French elegance with its touch of exoticism, so prized and highlighted by the painting Marie-Adélaïde de France by JE Liotard in 1753. The turban is nonetheless originally a male accessory. , useful for the representation of power, useful against the sun, useful vis-à-vis religion. It is therefore a universal male attribute, subsequently taken up in the female wardrobe.

In Western Europe, the turban appeared thanks to the great trade routes to India, the Silk Road, then the Americans. It is thanks to these roads that Europe has opened up to all the cultures of the world. Tobacco, sugar, spices were imported. Art from elsewhere and consequently fashion, naturally imported into Western Europe. The late eighteenth and early nineteenth centuries with the rise of Orientalism and the great fashion of Egypt, thanks to the Napoleonic campaigns in Egypt, mark the change of cloakroom of the turban, from men to women who wear eastern cheek.

In Greece, especially on the island of Crete, men traditionally wear a turban called a sariki. The name of the headgear is borrowed from sarık, the Turkish word for turban. Today, it is more commonly referred to as kritiko mandili, Cretan handkerchief). It is not commonly found in younger generations, but rather in older men in the more remote mountainous villages.

Turbans are commonly worn in the Horn of Africa by Muslim clerics, as well as Ethiopian Orthodox Christian priests. The headgear has a long presence in the region, where it has often been worn by sultans, wazirs, and other artistocratic and judicial officials. Among these nobles are the Somali Sultans Mohamoud Ali Shire of the Sultanate of Warsangali, Osman Mahamuud of the Sultanate Majeerteen, as well as Yusuf Ali Kenadid and Ali Yusuf Kenadid of the Sultanate of Hobyo. Sheikh Abadir Umar Ar-Rida is one of the region's historic Islamic leaders who wore turbans.

In most of the countries of the Arabian Peninsula, a plaid or checkered scarf, called a keffiyeh, ghutrah, shumagh or chefiyah, is often worn, as a turban is often worn, although the tradition of Arab, Emama, remains strong in Oman, Sudan and parts of the Arabian Peninsula. The colored turban, Ghabanah, is a common inherited cultural turban in the Hijaz regions, and it still retains the costume of inhabitants of Mecca, Madinah and Jeddah in particular. Ghabanah is the heritage uniform for traders and categories of the general community of the prestigious class and the middle class, with the exception of religious scholars who had their specificity in special, predominantly white turbans. The Hijazi turbans of different shapes are the extension of the turban of the Islamic prophet Muhammad (ﷺ) who lived in Mecca and Medina. There are several types of Ghabanah, the most famous perhaps being the yellow Halabi, the one made in Aleppo, which is characterized by different inscriptions and which is wrapped in a hollow domed taqiyah or Turkish fez cap or in kalpak. Colorful turbans called Masar are the national headgear costume in Oman, and are also common in parts of southern Yemen and Hadhramaut. In addition, the white ghutrah or shumagh is usually wrapped in the style of Hamdaniyah, which is also the form of turbans in the United Arab Emirates.

A man from India, wearing a Rajasthani paggar style turban. In India, the turban is called pagri, that is, the headdress worn by men and tied in the hand. There are several styles, specific to the region or religion of the wearer, and they vary in shape, size and color. For example, Mysore Peta, Marathi Pheta, Puneri Pagadi and Sikh Dastar. The pagri is a symbol of honor and respect wherever it is worn. It is a common practice to honor important guests by providing them with one to wear. For the Maharaja, the turban is a sign of unchallenged power. The larger the turban, the more powerful the Maharaja. Their turban are usually embellished with sumptuous jewelry to accentuate their power.

In Java, the turban style men's headdress is traditionally called iket. It literally means tying, the main way to tie the fabric to the wearer's head. It consists of a square or rectangular batik, folded diagonally to form a triangle. Although, there are different ways of folding and knotting the fabric on the head, and therefore different shapes of billet, in general they can indicate the social level of the wearer and the region of origin. Its origin is not yet clearly identified, but many sources seemed to conclude that the Javanese could be influenced by Gujarati traders wearing a turban who came to Indonesia more than 500 years ago.

A Christian mukurinu, singular form of akurinu, on the Swahili coast, wearing a turban. In Kenya, the Akurinu, a Christian denomination, wear a turban as a religious head covering. Both men and women wear white turbans; children wear tunics. So, the turban is not an Islamic invention. Christians can rightfully claim the turban as part of their religious heritage, the Old Testament is littered with references to the holy attributes of the turban. You can find it in Leviticus, Exodus, Isaiah, Ezekiel and Zechariah. Unfortunately, terrorists, always caricatured wearing turbans, refer to Muslims. "

"Thank's for your long explanation, Kanchil!" said Mr Bulldog, still in his arrogance. "I knew all of it. But, you didn't explained the turban's symbolic meaning!" "That's right, Mr. Bulldog, please help me to gain my perception!" said Kanchil. "No! You're the one should tell us! Isn't that right, Mr. Fox and Wolf?" said Mr. Bulldog, to the two stupid cartel comrades, who replicated, "Yea! Yea!" they nodded.

"The symbolisms of wearing a turban are many," Kanchil explained, "From it being regarded as a symbol of sovereignty, dedication, self-respect, courage and piety, or just simply out of love and obedience of the wishes of the founders of their faith."Then, what is the difference with the crown?" asked Mr. bulldog. Kancil explained, "A crown is a traditional form of head adornment, or hat, worn by monarchs as a symbol of their power and dignity. A crown is often, by extension, a symbol of the monarch's government or items endorsed by it." Mr. Bulldog nodded. "By the whe way," Kanchil went on, "Did you know that our beloved Prophet (ﷺ) also wore turban and kurta?" Mr. bulldog hastily replied, "Of course, I must have known about that!" Mouse Deer asked, "Please, tell me!"

"Oh...uh! Since I'm the man of knowledge and I want to know how far your knowledge is, you are ethe one who must conveyed it!"

"Right! Correct me if I'm wrong!" said Kanchil. "Concerning the Turban, the Prophet (ﷺ) said, "Tie the turban. It will increase you in forbearance." He (ﷺ) has enjoined the tying of the turban upon us, and explained that wearing the turban is a sign of Islam, and distinguishes between a Muslim and Kaafir.

He (ﷺ) was often seen wearing a white or black turban, and it is preferable that the turban be tied in such a manner as to allow either one or both ends of it to hang down in the form of a tail or loose end. The loose end may be allowed to hang in the back or the front. However most narrations mention the tail as being at the back. Some 'Ulama have attested to the permissibility of tying the turban in such a manner that no loose end is left hanging at the back or front. The length of the small one, was seven arms length, while the large was twelve arms length.

The tying of a turban for Salah is 'Mustahab'. However, failure to observe this 'Mustahab' act does not make the Salah 'Makrooh'. To make Imamat, to lead the congregation in prayer, without a turban, is completely permissible without Karaahat, there is no degree of reprehensibility whatsoever. This ruling stands even if a turban had to be within an arm's reach of the Imam. However, there is no denying of the fact that with a turban, the Sawaab is increased.

The Prophet (ﷺ) would sometimes wear a topee with a turban, and sometimes without a turban. Sometimes, he would wear the turban without any headgear. He would wear a white "Yemeni" topee which was sewn. During battles, he would wear a topee that covered his ears. Ocassionally, he would remove the topee and place it on top of the Sutra, used when referring to object placed in front of the Imam when performing Salah in the open, in front of him and perform Salah. He (ﷺ) also said, "The difference between us and the Mushrikeen is that we wear a topee under our turban while the Mushrikeen do not do likewise."

To wear a topee which fits the head tightly or a tall Topee, which has been filled with wool etc. and sewn, or besides this to wear any other type of topee under a turban or even without a turban is perfectly permissible.

Wearing of the turban, is proven to be Sunnah, is in itself a sufficient and complete appraisal of it's virtue, and should provide the necessary impetus towards its adoption.

As for the Kurta, the Prophet (ﷺ) preferred the Kurta over all other types of clothing. Lengthwise, the Kurta of the Prophet (ﷺ), would be above his ankles while the sleeves would reach upto his fingers. Concerning the length of the sleeves, there are two narrations differing slightly from each other. One puts it at upto the wrists, while the other claims that they reached upto the fingers. However, this does not necessitate a contradiction.

And finally, whatever we do and use, depends on our intention. There are also, people wear turbans and kurta, just to increase their followers, or for the sake of money and property. And Allah knows best." Kancil closed his explanations.

"Hah! We finally agreed, O Kanchil!" said Mr. Bulldog. "Me too, what else if it wasn't for the money and property?" Kanchil backed away, slowly, muttering, "A thorough knowledge of the Sunnah is also necessary. Many people sincerely endeavour to follow the Sunnah, but  lack of knowledge. This is indeed destructive since this threatens the very essence and foundation of Islam."

He turned away, and in one jump, disappeared into the wilderness, all that was heard, his voice, shouting, "Hey Bulldog! It wasn't my deed, but it was what the fool did! Hey Bulldog! The larger your turban, doesn't mean, the larger your brain! Hey Buldog! Put your turban, in the right place!"

The fox and the wolf, the comrads cartel twins, just stared, while Mr Bulldog, growled, "Grrrh!"

Reference :
- Hazrat Moulana Fazlur Rahman Saheb, Turban, Kurta, Topee, Academy for the Revival of the Sunnah.

*) "Dirty Paws" by Of Monster and Men

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