later spiritual masters approved of it and regarded it as commendable. Some have cited as evidence the report that “the Prophet, peace and blessings be upon him, clothed Umm Khālid bint Khālid ibn Sa‘īd ibn al-‘Ās in a garment and said to her, ‘Sinnā!’” Sinnā means “beautiful” in the language of Abyssinia. She had been born in Abyssinia, which is why he addressed her in that language. They also cited the hadith concerning “the cloak that a woman wove for the Prophet, peace and blessings be upon him. One of the Companions asked him for it, and he gave it to him. The Companion said, ‘I wanted it to be my shroud.’”

Neither of these two hadiths provides evidence for the manner in which they practise this. Giving someone clothing to wear is like giving him anything else that benefits him. Taking a garment from the Prophet, peace and blessings be upon him, to seek its blessing is like taking some of his hair to seek its blessing. This is not the same as wearing a garment or cap as an expression of following someone and taking him as an example. Rather, in some respects, the practice resembles the robes of honour that kings bestow upon those whom they appoint to office, serving as insignia and marks of authority and distinction. Hence they describe this as an honour. At most, this and similar practices may be classed as permissible acts. If accompanied by a righteous intention, they become commendable on that account. But to regard this as a sunnah and a path to Allah, glorified and exalted is He, is not justified.

As for a group’s affiliation with a particular spiritual master, there is no doubt that people need someone from whom to learn faith and the Quran, just as the Companions learned them from the Prophet, peace and blessings be upon him, and the Successors learned them from the Companions. It is through this that one follows the forerunners