qualify as corroborating evidence for the first report, for a supporting narration is useless when the original text is fabricated—indeed, even when it is merely extremely weak. Al-Manāwī himself has stated something to this effect concerning other ḥadiths—glory be to Him Who never forgets. I have documented this ḥadith in al-Ṣilsila al-Ḍaʿīfa, 1296.

As for deeming it recommended to remove one’s head-cover in prayer out of a desire to display humility, that is an invented ruling in the religion, unsupported by anything but personal opinion. Had it truly been meritorious, the Messenger of Allah ﷺ would have practiced it, and had he done so it would have been transmitted from him. Since nothing of the sort has reached us, it is a reprehensible innovation—so beware of it.

From what has preceded you now realize that the author’s categorical denial of any proof favoring head-covering during prayer is inaccurate—unless he intends that there is no specific text to that effect, in which case the point is granted. Yet the absence of a specific proof does not negate the presence of a general proof, as we have explained above: adorning oneself for prayer with the traditional Islamic dress known long before our own era. In the absence of any counter-evidence, such a general proof is binding upon everyone. So reflect.