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- To touch and kiss the hands and feet of Awliya Allah
and to preserve and respect their belongs, such as their hairs, dress, etc. as
blissful relics after their leaving the world, are regarded as Mustahab.
- It is said in the "Mishkaat", Babul Musafaha
(Handshake) wal Muaniqah (Embracing): Hazrat Zaraa (radi Allahu anhu),
who was a member of the delegation from the tribe Abdul Qais, says: "When we
neared the Holy City of Madina we hastened to alight from our riding animals.
Thereafter, we kissed the holy hands and the feet of the Holy Prophet (sallal
laahu alaihi wasallam)."
- In the "Mishkaat" it is reported on the authority
of Abu Dawud that the Holy Prophet (sallal laahu alaihi wasallam) kissed
Usman Ibne Mazoon (radi Allahu anhu) although he had passed away.
- It is said in "Shifa Shareef" that the Mimbar
(Pulpit) on which the Holy Prophet (sallal laahu alaihi wasallam) used to
deliver the sermons, Hazrat Abdullah ibne Umar (radi Allahu anhu) (whenever
he intended to climb) would first place his hand on the Mimbar and then kissed
his own hand (signifying as if kissing the holy Mimbar).
- It is said in "Sharh Bukhari" that through the
kissing of sectors of the Holy Kaaba, the Ulama have derived justification of
kissing the relics (Tabarrukaat of Awliya Allah) by way of proof in doing so.
- It is reported by Hazrat Imam Ahmad bin Hambal (radi
Allahu anhu) that when someone asked him how he took the kissing of the Holy
Mimbar and the Holy Grave of the Holy Prophet (sallal laahu alaihi wasallam)
he replied that it did not matter (It was permissible as allowed).
- Ibne Abi Sanaf Tamani (radi Allahu anhu), one of
the Ulama of the Shafaees, says that kissing the Holy Quran, Ahadith pages and
the graves of Awliya Allah is permissible.
- Allama Jalaluddin Suyuti (radi Allahu anhu) says
that on the basis of kissing the Hajar-e-Aswad, some spiritual Scholars have
deduced the permissibity of kissing the graves of the Awliya Allah and other
saintly personages. (Tausheekh)
- Kissing the Holy Kaaba, the Holy Quran and the pages of
the Ahadith is not only permissible (Jaiz) but also as a source of blessings
especially in times of distress and need for assistance in battles in the way of
Allah. The Holy Quran proves this. At one place in Surah Baqarah, verse 248, it
is said: "And their Prophet said to the Children of Bani Israil that the
Token (Symbol or Sign) of the kingdom of Talut is that there shall come unto you
the Ark (Taboot) wherein is peace of reasurance from your Lord Allah, and a
remnant (relic) which the House of Musa and the House of Haroon have left
behind, carried by the Angels. In this there is Sign for those who believe".
- The word "Taboot" (Ark) is meant the wooden box
made of the Sesame wood containing the pictures of the Messengers of Allah (not
drawn by human hands, but Divine semblances together with the drawings of the
their holy houses). The famous Staff (Asaa) of Hazrat Musa (alaihis salaam),
his clothes, sandals (Nalain), the Staff (Asaa) of Hazrat Haroon (alaihis
salaam) and his turban (Amamah). It is said that when ever the Bani Israil
were engaged in battles against their enemies they used to carry these relics
along with them up to the battlefield and keeping them in front of them they
prayed for success and victory in the battle as a source of Divine Help. This
clearly establishes that receiving blessings from the relics is the Sunnat of
the Messengers of Allah. (Khazin, Ruhul Bayan, Madarik, Jalalain)
- In Surah Yusuf we learn that when Hazrat Yaqub (alaihis salaam) sent Hazrat Yusuf
(alaihis salaam) along with his
brothers, he rolled the shirt of Hazrat Ibrahim (alaihis salaam) as an
amulet and and kept it under the clothes of Hazrat Yusuf (alaihis salaam) as a token of blessing and safety from any danger.
(Tafsir-e-Khazin, Madarik,
Ruhul Bayan, Tafsir-e-Kabeer)
- The blessings of the Zam Zam is so due to the fact that
it had sprung up by the tramping of the holy feet of the infant Hazrat Ismail (alaihis salaam)
who was then feeling thirsty.
- The dignity and veneratiion of the Maqam-e-Ibrahim within
the four walls of the Khana-e-Kaaba is because of Hazrat Ibrahim (alaihis
salaam). The Holy Quran commands us to make our place of worship where
Ibrahim stood for prayer. (Surah Baqarah: 125)
- The Holy City of Makka was given the honour and dignity
as being the dwelling place of the Holy Prophet (sallal laahu alaihi
wasallam) to such a high degree of honour and Almighty Allah swore by its
dignity as mentioned in the opening verse of the Surah Balad.
- It is said in the "Mishkaat", Kitaabul Libaas,
that there was a long coat which the Holy Prophet (sallal laahu alaihi
wasallam) gave to Hazrat Asma binte Abu Bakr Siddique (radi Allahu
anhuma). It is said that whenever some ailing and diseased person approached
her for relief from pain and distress, she used to wash that Coat (Jubbah) of
the Holy Prophet (sallal laahu alaihi wasallam) and gave the water of the
washed coat to the ailing person. This brought cure from the disease.
- Once the Holy Prophet (sallal laahu alaihi wasallam) went to the house of Hazrat Kabsha
(radi Allahu anhu) and drank some
water from the water carrier itself. Hazrat Kabsha (radi Allahu anhu) cut
out that mouthpiece of the water carrier as a relic of blessing. (Miskhaat)
- Hazrat Khalid bin Waleed (radi Allahu anhu) used
to keep a hair of the Holy Prophet (sallal laahu alaihi wasallam) in his
cap and whenever he fought a battle in the way of Allah, he used to wear that
cap as an omen of good fortune in the battle to overcome the enemy.
- Once the Holy Prophet (sallal laahu alaihi wasallam)
made ablution with water. Hazrat Bilal (radi Allahu anhu), who was
attending him, collected the water as it dripped from the hands of the Holy
Prophet (sallal laahu alaihi wasallam). When the people saw this, they
ran to Hazrat Bilal (radi Allahu anhu) to get that holy water. Those who
could not get the water because of the rush, they touched the wet hands of
others and passed it over their face. (Miskhaat)
- From these Ahadith it can be gathered that to use the
things of the pious is the Sunnat of the Companions. These things carry
blessings because of their having been in use of the pious who were the chosen
servants of Allah.
- Hazrat Imam Maalik (radi Allahu anhu) lived all
his life in Madina Shareef. With the exception of the time of illness, he never
answered the call of nature inside the boundaries of Madina. Hazrat Shah Abdul
Aziz Muhaddith-e-Dehlwi (radi Allahu anhu) states: "Imam Maalik (radi
Allahu anhu) used to be very conscious concerning the (respect and honour) of
Madina Munawwarah. It is said that in his entire life, he never sat in the
boundaries of Madina Munawwarah to answer the call of nature. He used to go
outside the boundaries of Madina, except during illness and in great
need."(Bustaanul Muhaditheen)
- Hazrat Imam Maalik (radi Allahu anhu) used to sit
in Madina on his mount and say, "I am ashamed before Allah that I am trodding
the hooves of a horse on this ground where the Prophet (sallal laahu alaihi
wasallam) is resting." (Shifa Shareef)
- Allama Qaazi Ayaaz (radi Allahu anhu) states: "One type of the respect of the Prophet (sallal laahu alaihi wasallam) is this -
that any place or thing that is associated to the Prophet (sallal laahu alaihi
wasallam) - that place where the Prophet (sallal laahu alaihi wasallam) kept his
blessed feet, Makkah Mu'azzama, Madina Munawwarah, the blessed house of the
Prophet (sallal laahu alaihi wasallam), that place where the Prophet (salall
laahu alaihi wasallam) used to visit often, and that object which was touched by
the Prophet (sallal laahu alaihi wasallam) or that thing which is recognised
throught the Prophet (salall laahu alaihi wasallam) - all such things should be
respected." (Shifa Shareef)
- The Ulema and the Aimma have requested that the Naalain
Shareef (Sandals) of the Prophet (sallal laahu alaihi wasallam) to be
printed on paper and in books. They have commanded that it be kissed, rubbed
over the eyes and kept on the head. It can be used as mediation, cure for
illness and has great blessings.
- Khaatimul Muffasireen, Allama Ismaeel Haqqi (radi
Allahu anhu), states the following in commentary of this verse concerning
the Khirqah (religious dress of mendicant): "Faqeer says that this Khirqah
wearing is the way of the Mashaaikh-e-Kiraam (radi Allahu anhuma). These
personalities wear the Khirqah for the gaining of blessings. These people do
this due to Ilhaam (Divine Message) from Allah. No one has the right to object
to this as it will be improper and Bid'ate Sa'iya in Shariat." (Roohul Bayaan)
- Hazrat Shah Waliullah Muhaddith-e-Dehlwi (radi Allahu
anhu), who is even accepted by the Wahabis, states: "In Haramain
Sharifain, a certain person attained the Killah Mubaarak of Hazrat Ghaus-e- Azam
(radi Allahu anhu) from one of his superiors. One night, he saw Hazrat
Ghaus-e-Azam (radi Allahu anhu) in his dream and he was saying, 'Pass this hat
on to Abul Qaasim Akbar Abaadi.' As a test, this person also added an expensive
cloak. He took it to the prescribed person and said, 'This is the Tabaruk of
Hazrat Ghaus-e-Azam (radi Allahu anhu) and I have been commanded to give it to
you. Hazrat Abul Qaasim accepted it and was very happy. The person then said,
'Invite the people of the city for a meal in thanks of gaining these Tabrukaat.
(Abul Qaasim radi Allahu anhu) asked him to come in the morning. In the morning,
many people arrived. All of them ate delicious foods and made Fateha. He was the
questioned, 'You are a poor man. From where did you get all this food.' He said,
'I sold the cloak and preserved the Tabaruk.' (On hearing this), the people
said, 'Thank Allah that the Tabaruk went to one worthy of it." (Infaasul
Aarifeen)
- Some people say that the pictures of the Nalain Mubarak
(Sandals) of the Holy Prophet (sallal laahu alaihi wasallam) are
doubtful, that these pictures are made of the local ink and paper. To kiss this
picture is not permissible.
- The picture of the Nalain Mubarak is the photocopy of the
holy Sandals, which were used by the Holy Prophet (sallal laahu alaihi
wasallam) in his life. It bears the description and the related story
connected with it. We pay respect to the Holy Quran which is printed on paper
with the ink or colour used in its printing. Both the paper and the ink are
locally manufactured and these were not brought from the Heaven. But we give due
reverence to it believing it as the print of the Holy Quran and no other book.
The respect paid to the printed Quran is in fact the respect paid to the Holy
Quran, which was revealed to the Holy Prophet (sallal laahu alaihi wasallam).
- After examining all the narrations and quotations, it is
clear that in every era the respect of the Tabarukaat was in progress. The
Sahaba-e-Kiraam, Akaabireen, A'imma-e-Mujtahideen, Awliyah and the Ulema have
always respected and honoured the Tabrukaat. Those who showed disrespect towards
it were engulfed by the Azaab (Punishment) of Almighty Allah. Thus, it is
necessary upon the Muslims to respect and honour the Islamic relics.
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