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All praise is due to Almighty Allah, Peace and Salutations of
Almighty Allah upon His most Perfect and Exalted of creations Sayyiduna
Rasoolullah (sallal laahu alaihi wasallam).
I thank Almighty Allah through the Sadqa of Sayyiduna
Rasoolullah (sallal laahu alaihi wasallam) for granting me with the opportunity
of translating this book for the benefit of the English reading Muslims public.
I was requested to translate this book of Maulana Mahmood Akhtar Al Qaderi by
His Eminence Muhadith-e-Kabeer Hazrat Allama Maulana Mufti Mohammed
Zia-ul-Mustapha Al Qaderi on His visit to South Africa in Ramadaanul Mubaarak
1995. On hearing the request of Muahadith-e-Kabeer, I immediately made my
intention to translate this book and through the Karam of Sayyiduna A'la Hadrat
Azeemul Barkat and Sarkaar Ghausul Waqt Huzoor Mufti Azam Hind (radi Allahu
anhum) I managed to complete the translation of this book.
Many people today ask questions concerning the importance of
the Relics (Tabarukaat) of the Prophet (sallal laahu alaihi wasallam) and the
pious servants of Almighty Allah. Thus I find this book to be an excellent one
to answer their questions and remove any doubt from their minds concerning the
respect of the relics of the pious people. I would also like to commend
the author Maulana Mahmood Akhtar Al Qaderi for his efforts in compiling such an
excellent booklet on the topic. I pray to Almighty Allah through the Sadqa of
Rasoolullah (sallal laahu alaihi wasallam) for this book to be accepted in his
most High Court. Ameen
I would like to thank My Peero-Murshad Maulana Abdul Hamid
Palmer for his spiritual guidance in my translation. I would also like to thank
Brother Yunus Abdul Kareem and Qari Mohammed Shaffee Adam Chishti for reading
through and making valuable suggestions in the translation.
Shukran
Was Salaam
Humble Servant of Islam
Muhammad Afthab Cassim Radawi
Bismillah hir Rahmaan nir Raheem
Nahmadahu Wa Nusalli A'la Rasoolihil Kareem
It has been the practice of the Muslims of every period in
history to show utmost respect to preserve Tabarukaat (Islamic Relics). To show
respect and veneration of Islamic Relics, to gain blessings from them, to
utilise them as a means for gaining victory, and to keep them near at the time
of problems, or during any illness, or to steer away hardships, is not a new
custom as some believe.
This argument is supported by the teachings of the Holy
Quran. It is also proven form the books of Ahadith that the Companions of
Sayyiduna Rasulullah (sallal laahu alaihi wasallam) used to gain blessings from
the blessed relics of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). They
also used the Tabarukaats as a means of having their prayers accepted.
Volumes can be written concerning the respect and honour that
should be accorded to Islamic Relics and this little booklet cannot fully serve
that purpose. The author has placed a few facts before the readers in order that
the beliefs of the true believers be reinforced and that their Imaan and
practices be increased.
For those people of corrupt perceptions and wicked hearts who
say that Tabarukaats are Bid'at (Innovation) and that they are Haraam
(Prohibited), and are who opposed to the blessings that can be gained from the
religious relics and blessed belongings, let this book serve as exposing their
falsehood and as a means of correcting themselves.
ALLAHU RABBU MUHAMMADIN SALLA ALAIHI WASALLAMA
NAHNU IBAADI MUHAMMADIN SALLA ALAIHI WASALLAMA
Bismillah Hir Rahmaan Nir Raheem
Nahmadahu Wa Nusalli A'la Rasoolihil Kareem
Almighty Allah says in the Holy Quran:"And make the
standing place of Ebrahim, the place of Salaah." (Sura Baqara)
In this verse, the command for Salaah to be performed at the
place of "Muqaam-e-Ebrahim" was given. The question is: From the entire area of
the Haram, why has the spot of "Muqaam-e-Ebrahim" received such a high
distinction?
It has been stated in the famous and authentic books of
Tafseer that: "Muqaam-e-Ebrahim is that stone wherein is the impression of
the footprint of Hadrat Ebrahim (alaihis salaam). Muqaam-e-Ebrahim is that stone
on which Hadrat Ebrahim (alaihis salaam) stood and built the Holy Kaaba."
(Jalaalain)
This one single stone which has been associated to Hazrat
Ebrahim (alaihis salaam) has become so blessed that after making the Tawaaf of
the Holy Kaaba, it is greater to read two Rakaats Salaah at that place than any
other place. Almighty Allah has made it one of His tokens (signs). It is stated
that: "Verily the very first house which was selected for the people, is that
which is in Makkah. It is a blessed one and one that shows the path to the
entire world. In is clear signs, the standing stone of Hazrat Ebrahim (alaihis
salaam)." (Sura Nisa)
Commenting on the above verse of the Holy Quran, Hazrat
Mujahid (radi Allahu anhu), the exalted student of Hazrat Abdullah ibn Abbas
(radi Allahu anhu) says, "For the impression of both the blessed feet of
Hazrat Ebrahim (alaihis salaam) to be imprinted on the stone, is a clear sign."
(Ibn Jareer; Ibnil Munzir)
For a stone that has been related to Hazrat Ebrahim (alaihis
salaam), for that stone to become (part of) a verse of the Holy Quran and also a
spot for the performance of Salaah, and for it to be protected for so many
centuries is the proof of the excellence of that stone - that those objects
which are associated to the beloved servants of Almighty Allah become blessed
and religious relics! They should be respected and also preserved.
"The Prophet of Bani Israeel (Shamwail alaihis salaam)
said to them: The sign of Taloots Kingship is this that a trunk from your
Creator will come towards you in which there will be tranquillity of the hearts,
and a few preserved objects from the belongings of respected Moosa and respected
Haroon. This will be brought by the Angels. Verily in it for you is a great sign
if you keep faith." (Sura Baqara)
This trunk contained belongings and relics such as the Aasa
(Staff) and Na'lain Shareef (Blessed Sandal) of Hazrat Moosa (alaihis salaam);
the Imaama (Turban) of Hazrat Haaroon (alaihis salaam); the ring of Hazrat
Sulaiman (alaihis salaam); a few Scripts of the Tauraat, and many other
Tabarukaats. It was through the blessings of these relics that the Bani Israeel,
when fighting any battle, would place the trunk before them, and would become
victorious and conquer their enemies. The books of Tafseer record that they used
the trunk for all their needs, to fulfil whatever they wished for and as
mediation.
"Those relics were the Sandal and Staff of Hazrat Moosa
(alaihis salaam), and the Turban of Hazrat Haroon (alaihis salaam) and a few
pieces of Mun (Food from the skies) that
used to come to the People of Israeel, and a few pieces of scriptures."
(Jalaalain)
"Those relics were portions of scriptures, the
Staff (stick of Jannat) of Moosa (alaihis salaam), his clothing, his Sandals,
the Turban of Hazrat Haroon (alaihis salaam), some of the Tauraat, the ring of
Hazrat Sulaiman (alaihis salaam) and a few pieces of Mun (Food from the skies)."
(Roohul Bayaan, Vol. 1, pg. 386)
The proof that the Bani Israeel kept this trunk before them
in times of war, that they asked through its mediation and for victory over
their enemies is present in the books of Tafseer. It has been stated: "The
Bani Israeel used to ask, through the mediation of this trunk, for victory over
their enemies. They used to place it in front of them in a battle, and this used
to give them tranquillity." (Jalaalain)
In has also been stated: "When the Bani Israeel used to
present themselves in battle, then they used to keep that trunk in front of them
and they used to ask for victory over their enemies through it's mediation."
(Roohul Bayaan, Vol. 1, page 385)
From these clarifications, we learn that it is necessary to
respect and honour the relics and belongings of the pious servants. It is
through their blessings that victory is gained over the enemies, prayers are
accepted and needs are fulfilled. By respecting and honouring the blessed
belongings, one gains blessings and great benefit. By disrespecting and
insulting these blessed relics, one is faced with many problems, sickness begin
to spread, and destruction and devastation occurs.
The clear proof of this is that when Imaaqa stole the sacred
trunk from the Bani Israeel and began to show disrespect and insult towards it,
they became engulfed in all types of illnesses and all five of their villages
were destroyed. It is recorded that:
"When the Bani Israeel showed
disobedience and began causing turmoil, Almighty Allah appointed Imaaqa over
them. They became victorious over the Bani Israeel and took the trunk away form
them. They kept it in the toilet area. When Almighty Allah intended to make
Taaloot the King, then Almighty Allah sent problems on Imaaqa to this extent
that any person who urinated near the trunk got piles, and five towns and their
population were destroyed. The Kaafirs then knew that all this destruction was
being caused through the disrespect of the Trunk. Thus, they took the trunk out
of their locality. (Roohul Bayaan, Vol. 1, page 385)
We learn from this incident of the destruction and problems
of Imaaqa, that showing disrespect and insult to the blessed belongings of the
pious servants leads to destruction.
It is also evident that to respect, honour, show respect and
use these blessed belongings as mediation is the sign of the believers. To show
disrespect and insult to these blessed relics is a sign of being misled.
"Take this shirt of mine and place it on my fathers face
and his eyesight will be regained." (Sura Yusuf)
In Cairo, Hazrat Yusuf (alaihis salaam) asked his brothers
concerning the condition of his father, Hazrat Yaqoob (alaihis salaam). They
replied that he cries much in the loss of Hazrat Yusuf (alaihis salaam) and that
he cannot see any more. When Hazrat Yusuf (alaihis salaam) heard this, he
instructed his brothers to take his Kurta (shirt) and place it on his father's
face. This will enable him to see. When his brothers took the shirt and placed
in on the face of Hazrat Yaqoob (alaihis salaam), he immediately regained his
eyesight. Almighty Allah says:
"And when the person with glad tidings
arrived, he placed the Kurta (shirt) on the face of Yaqoob, immediately his eyes
turned (he began to see)." (Sura Yusuf)
The shirt that Hazrat Yusuf (alaihis salaam) gave to his
brothers was also from the belongings of Hazrat Ebrahim (alaihis salaam). Hazrat
Ebrahim (alaihis salaam) used the very same shirt to confront Namrud. It was
this same shirt that reached Hazrat Yaqoob (alaihis salaam).
Hazrat Yaqoob (alaihis salaam) later made the shirt into a
Ta'weez and placed it around the neck of Hazrat Yusuf (alaihis salaam) as a
protection against evil sight, and other things. This is evident in
"Tafseer-e-Jalaalain", "Tafseer-e-Saawi" and other books.
"And that shirt belonged to Hazrat Ebrahim (alaihis
salaam) which he wore at the time when he was put into the fire. It was also
around the neck of Hazrat Yusuf (alaihis salaam) when he was thrown into the
well." (Jalaalain)
"That shirt was by Hazrat Ebrahim (alaihis salaam). When
he passed away, Hazrat Yaqoob (alaihis salaam) then received it. He placed the
shirt in a silver cover, lengthened the top and placed it around the neck of
Hazrat Yusuf (alaihis salaam) for the protection from evil sight. When he was
thrown bare into the deep well, then Jibraeel (alaihis salaam) came and removed
the shirt from the Ta'weez and dressed him in it." (Tafseer Saawi, Vol. 2,
page 258)
Sayyiduna Ebrahim Khaleelullah's (alaihis salaam) shirt
passing from one Nabi to another Nabi, it being placed as a Ta'weez around the
neck of Hazrat Yusuf (alaihis salaam), for it to be used for the regaining of
sight, and for Hazrat Yusuf (alaihis salaam) to send the Kurta to his father,
Hazrat Yaqoob (alaihis salaam), is clear proof that to preserve the Tabarukaat
of the pious servants, to show respect and honour towards it, to keep it for the
cure of illnesses, etc. is not only permissible, but is the manner of the Ambiya
(alaihimus salaam).
There are many Ahadith Shareef concerning Tabarukaat that
cannot be included in this booklet. From these (Hadith), a few are being quoted
to prove our position:
- It has been narrated from Hazrat Anas (radi Allahu
anhu) that the Holy Prophet (sallal laahu alaihi wasallam) summoned a
barber to remove the right-hand side of his hair. He then called Hazrat Abu
Talha Ansaari (radi Allahu anhu) and gave all the hair to him. He then commanded
the left-hand side of his hair to be removed and gave it to Hazrat Abu Talha
(radi Allahu anhu), saying, "Distribute it amongst the people." (Bukhari;
Muslim)
Commenting on this Hadith, Imam-e-Ajal Abu Zakariyyah Nawawi
Shaafa'i (radi Allahu anhu) states: "From this Hadith it has been proven that
to take blessings from the blessed hair of the Holy Prophet (sallal laahu alaihi
wasallam) and to keep it with you is permissible." (Muslim, Vol. 1, page 421)
The command of the Holy Prophet (sallal laahu alaihi
wasallam) to distribute the hair among the Sahaba-e-Kiraam is evident
that Tabarukaat are objects of benefit and blessings. Whoever receives this will
become prosperous.
- Hazrat Anas bin Maalik (radi Allahu anhu) also
narrates that when Rasulullah (sallal laahu alaihi wasallam) used to perform his
morning prayer, the servants of Madinatul Munawwarah used to come with dishes
full of water. Huzoor (sallal laahu alaihi wasallam) used to dip his blessed
fingers in whichever dish that was placed before him. (Muslim - Vol 2 - Page
256)
- Hazrat Anas (radi allahu anhu) states: "I saw
that the barber was shaving the blessed head of Rasulullah (sallal laahu alaihi
wasallam). The Sahaba-e-Kiraam were moving in circles around the Prophet (sallal
laahu alaihi wasallam) with the intention that should any hair fall, then it
will fall in one of their hands." (Muslim, Vol. 2, page 256)
Concerning both the above mentioned Ahadith, Hazrat Imam
Nawawi (radi Allahu anhu) states: "In this, there is explanation of gaining
blessing from the relics of pious people. The habit and manners of
Sahaba-e-Kiraam shows that they used to gain blessings from the possessions of
Rasulullah (sallal laahu alaihi wasallam). They used to place the hands of
Huzoor (sallal laahu alaihi wasallam) and gain blessings from it. They used to
gain blessings from his blessed hair. They showed such respected and excellence
to it that before one hair would fall anywhere, it would fall into the hands of
the person in that position." (Sharah Muslim, Vol. 2, page 256)
From this it can be learnt that to be the first in gaining
any blessings, showing utmost respect and honour, and to gain benefit and
blessings from it is not an innovation, but it is the Madhab and way of the
Sahaba-e-Kiraam (radi Allahu anhumul ajma'in).
Hazrat Abu Juhaifa (radi Allahu Anhu) states: "During
intense heat, Nabi (sallal laahu alaihi wasallam) came to us. Wudhu water was
presented in his respected court. Huzoor (sallal laahu alaihi wasallam)
performed his Wudhu and the Sahaba took the Wudhu water and rubbed it on
themselves." (Bukhari, Vol. 1, page 31)
In connection with this Hadith, Hazrat Imam Ahmad bin
Muhammad Qistilaani (radi Allahu anhu) states: "To acquire blessings from
anything that touches the blessed bodies of pious people is proven from this
hadith." (Irshaadus Saari; Sharah Sahih Bukhari)
In the explanation of this hadith, Hazrat Badrud'deen A'ini
(radi Allahu anhu) states: "In this Hadith, the proof is to gain blessings
from the Tabarukaat of the pious Servants." (A'ini, Vol. 1, page 823)
"When the Prophet (sallal laahu alaihi wasallam) used to
perform Wudhu, the Sahaba used to rush for the water in such a manner that it
would seem as if they are at the verge of struggling with one another."
(Bukhari Shareef, Vol. 1, page 31)
We realise from this Hadith that the Sahaba-e-Kiraam (radi
Allahu anhumul ajma'in) used to regard the water of Rasulullah (sallal laahu
alaihi wasallam) to be more important than their lives. They would try their
best to obtain it and to gain its blessings. They used to rub this blessed water
on their bodies and face. Those who did not get this water used to take the
wetness from the hands of the other Sahaba and rub it on themselves. By the
Prophet (sallal laahu alaihi wasallam) not stopping this action is clear
evidence that anything which touched the hand of Rasulullah (sallal laahu alaihi
wasallam) became blessed.
Hazrat Utbaan bin Maalik Ansari (radi Allahu anhu) once said
in the blessed court of Rasulullah (sallal laahu alaihi wasallam): "Ya
Rasulallah (sallal laahu alaihi wasallam)! It is my desire that Huzoor (sallal
laahu alaihi wasallam) blesses the home of this humble servant with his
presence, and perform Salaah in my home so that I may set this spot for my
Salaah."
Hazrat Utbaan (radi Allahu anhu) further states: "Huzoor
(sallal laahu alaihi wasallam) then came to my humble home. Hazrat Abu Bakr
Siddique (radi Allahu anhu) was with the Prophet (sallal laahu alaihi
wasallam). The sun was already high. Rasulullah (sallal laahu alaihi wasallam)
requested permission to enter the house. This servant granted permission to
enter. On entering the house, Huzoor (sallal laahu alaihi wasallam) said,
'Which spot in your house do you desire that I may perform Salaah?' I then
pointed to one corner of the house. Huzoor (sallal laahu alaihi wasallam) stood
there and made Takbeer. We made our Safs and Huzoor (sallal laahu alaihi
wasallam) performed two Rakaats Salaah and turned Salaam." (Bukhari
Shareef)
Note! The Aqida and the Imaan of the Sahaba-e-Kiraam
(radi Allahu anhumul Ajma'in) was that the place where Huzoor (sallal laahu
alaihi wasallam presents himself, even that place becomes full of blessings and
goodness. For Rasulullah (sallal laahu alaihi wasallam) to accept the request
and grace the home of the Sahaba by presenting himself there is proof enough
that this is an action which is permissible and desirable.Imam Ibn Hajr Asqilani
(radi Allahu anhu) has stated in the commentary of this Hadith that, "From
this Hadith, it is certified that those places where Huzoor (salall laahu alaihi
wasallam) performed Namaaz or on that ground on which he kept his blessed feet,
it is of such a status that blessings may be gained from it." (Fathul Baari;
Sharah Sahih Bukhari)
In the commentary of this Hadith, Hazrat Imam Nawawi (radi
Allahu anhu) states: "To gain blessings from the Saints and their belongings,
to perform Salaah where the pious people keep there feet, and to ask them to
make anything blessed, is all proven from this Hadith." (Sharah Muslim, Vol. 1,
page 233)
It is therefore proven from the above mentioned Ahadith
Shareef that the Sahaba (radi Allahu anhum) used to gain blessings from the
belongings of the Prophet (sallal laahu alaihi wasallam) and even tried to
attain his belongings even during his physical life on earth. Now examine this
fact, that for the education of the Ummah, the Holy Prophet (sallal laahu alaihi
wasallam) personally showed the excellence of the Wudhu water of a believer.
Sayyiduna Abdullah ibn Umar (radi Allahu anhu) states:
"The Holy Prophet (sallal laahu alaihi wasallam) used to ask for drinking water
from the place where the Muslims used to make Wudhu. He did this for obtaining
Barkat from the hands of the Muslims." (Tibrani; Abu Naeem)
To understand the essence of this Hadith, this quotation of
Sayyiduna A'la Hadrat, Azeemul Barkat, Ash Shah Imam Ahmed Raza Khan Fazil-e
Bareilwi (radi Allahu anhu) is sufficient: "It is Huzoor Pur Noor, Sayyidul
Mubaarikeen (sallal laahu alaihi wasallam) whose dust from his blessed sandals
is blessing to the heart and soul and Surma for the eyes of Imaan. He made that
water blessed that was used to wash the hands of the Muslims; and requested that
water for drinking, even though, I swear by Allah, that the Barkat that is in
the hand, tongue, heart and soul of the Muslims was also bestowed to them by
him. All these blessings were gained through the Sadqa of his blessed Sandals.
This was all done for the education of the Ummah and as a warning for those who
are lost in their dreams - that if you do not understand it in this way, then
listen to the action of your Leader (sallal laahu alaihi wasallam). Awaken and
become a attainer of the blessings of the Awliyah and Ulema. What kind of an
ignorant and deprived person is he who cannot recognise the relics and
belongings of the beloveds of Allah and who does not gain blessings from them."
(Badrul Anwaar fi Adaabil Aathaar)
The sayings and the conditions of the Sahaba-e-Kiraam are
minarets of light and guidance for us. Their very sayings and actions are proofs
of Shariat. The solution to many laws concerning the permissibility and
prohibition can be attained from the actions of the Sahaba-e-Kiraam. Thus, in
the argument of gaining benefit and blessings from the blessed belongings and
relics of pious people, it is of utmost importance to examine the sayings of the
Sahaba-e-Kiraam so that the solution becomes absolutely clear.
There are various sayings of the Sahaba-e-Kiraam concerning
the respect and honour of Tabarukaat and the gaining of blessings from it. But,
we will quote only a few for the benefit of the readers.
- Hazrat Asma bint Abu Bakr Siddique (radi Allahu
anhuma) took out a Kasrani cloak. Its plait was silk and both the collars had
silk work. She said: "This is the Cloak of Rasulullah (sallal laahu alaihi
wasallam). It was in the possession of Umul Mo'mineen, Hazrat Aisha Siddiqa
(radi Allahu anha), and I took it after her demise. Nabi (sallal laahu alaihi
wasallam) used to wear it and we used to continuously wash it and give to the
ill to drink and acquire cure from it." (Bukhari; Muslim)
It is realised from this hadith that to obtain blessings from
Tabarukaats - to wash them and give it to the sick for strength -is the manner
of the Sahaba-e-Kiraam. It is also Mustahab (desirable). Therefore, in the
commentary of this Hadith, Imam Nawawi (radi allahu anhu) states: "In this
hadith, there is proof of gaining blessings from the belongings and garbs of the
pious people." (Sharah Muslim, Vol. 2, page 191)
It is also evident from this Hadith of the Prophet (salall
laahu alaihi wasallam) that the Sahaba used to receive Tabarukaat with much
pleasure. They used to keep it with great care. They also allowed others to make
Ziyaarat of it and they believed that cure and blessing can be gained from it.
Hazrat Sheikh Abdul Haq Muhadith-e-Dehlwi (radi Alalhu anhu) quotes: "It is
said that Hazrat Asma used to allow Ziyaarat of the Cloak just for the sake of
Tabrukaat and blessings." (Ash'atul Lam'aat, Vol. 2, page 446)
So, the Ziyaarat of the belongings of the pious people is the
way of the Sahaba-e-Kiraam and this has been continuing till now.
- Hazrat Abdullah bin Umar (rad Allahu anhuma) was
seen to be rubbing his hands on the spot of the Mimbar where Rasulullah (sallal
laahu alaihi wasallam) used to sit and he used to rub his hands on his face.
(Shifa Shareef; Tabqaat-e-Ibne Sa'ad)
Note! Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) was
gaining blessings from that spot where the Prophet (sallal laahu alaihi
wasallam) used to be present. From this, it is understood that to gain blessings
from the Tabarukaat - to touch and kiss these blessed relics - is the way of the
Sahaba.
- "I swear by Allah, that when anything came out of the
blessed nose of the Prophet (sallal laahu alaihi wasallam), then it would go
into the hand of any Sahaba who used to rub it on his face and body. If
Rasulullah (sallal laahu alaihi wasallam) commanded them to do anything, then
they would act swiftly. When the Prophet (salall laahu alaihi wasallam) would
perform Wudhu, then it was close that they may struggle for your wudhu water."
(Bukhari, Vol. 1, page 279)
We gain from this that anything from the blessed body of the
Prophet (sallal laahu alaihi wasallam) was respected and exalted. The Sahaba
showed so such respect and honour to them that even before anything fell onto
the ground, they used to take it and rub it onto their faces and bodies. This is
the excellence of their Imaan.
From this it is also gained that every possession of a pious
person is blessed and to gain blessing from it is the method of the
Sahaba-e-Kiraam. Imam Ahmed bin Ali bin Hajr Asqilaani (radi Allahu anhu)
states: "From this hadith it is proven that the moisture from the nose, and
the hair which is separated from the body is paak (pure) and to gain blessing
from the pure parts of the pious people is permissible." (Fathul Baari, Vol. 5,
page 341)
- Hazrat Khalid bin Walid (radi Allahu Anhu) kept a
few blessed hairs of the Holy Prophet (sallal laahu alaihi wasallam) in his hat.
In one of the battles, Hazrat Khalid bin Walid's (radi Allahu anhu) hat fell off
his head, with the result that he advanced a powerful attack to retrieve it.
This was also due to certain objections from his companions. Many Muslims were
martyred in this battle. Hazrat Khalid bin walid (radi Allahu anhu) said: "This attack of mine was not for the hat but it was for the blessed hair of
Rasulullah (sallal laahu alaihi wasallam), that it's Barkat should stay by me
and not get into the hands of the Kufaar." (Shifa Shareef)
This attack of Hazrat Khalid bin Walid (radi Allahu anhu) was
such that he did not wish to be deprived of the blessings of the blessed hair.
This clearly proves that the Sahaba believed in gaining blessings from the
blessed Baal Mubaarak (Hair), they protected and the respected the blessed hair,
and they would even put their lives in jeopardy for it.
- This was the respect and the honour of the blessed
hair of the Prophet (sallal laahu alaihi wasallam) which is more excellent than
everything in the world. All their lives, the Sahaba respected that hair on
which the Prophet (sallal laahu alaihi wasallam) passed his blessed hands.
Hazrat Abu Makhdoora (radi alalhu anhu) was the Mu'azzin of
the Prophet (salall laahu alaihi wasallam). His wife, Hazrat Safia bint Najda
(radi Alalhu anha), reports that Hazrat Abu Makhdoora's (radi Allahu anhu) hair,
that was in front of his forehead, was so long that when he used to sit and open
it, it used to touch the ground. People asked him as to why he did not trim his
hair. He replied: "I am not going to separate these hairs because Rasulullah
(salall laahu alaihi wasallam) rubbed them with his blessed hands." (Shifa
Shareef)
We can derive from this that the Sahaba highly respected that
which was touched by the hand of Rasulullah (sallal laahu alaihi wasallam). They
did their best to gain blessing from this. If something was Makrooh for others,
then they did not accept this for themselves. Concerning this, Hazrat Allama
Shahbud'deen Khafaaji (radi Allahu anhu) has stated: "He kept those hairs
which had been touched by the Holy Prophet (salall laahu alaihi wasallam)
because he may gain blessing from it. For this reason there is no objection like
for others. If the hair is grown other than a reason of such blessings, then
their is room for objection." (Naseemur Riyaadh, Vol. 3, page 434)
- Hazrat Bisha (radi Allahu anhu) reports:
"Rasulullah (salall laahu alaihi wasallam) came to my humble home. There was a
bottle of water hanging outside. Rasulullah (sallal laahu alaihi wasallam) drank
from the mouth of the bottle. After he had finished, I got up and cut out the
mouth of the bottle." (Tirmizi)
The reason for cutting the mouth of the bottle is proof that
whatever is touched by any part of the blessed body of Rasulullah (sallal laahu
alaihi wasallam), becomes Tabaruk. The preservation of Tabarukaat was the habit
of the Sahaba.
- Ibne Sirrin (radi Allahu anhu) states: "I said
to Hazrat Ubaida (radi Allahu anhu) that we have the blessed hair of Rasulullah
(sallal laahu alaihi wasallam) which we received through Hazrat Anas (radi
Alalhu anhu) or his close people. Then Hazrat Ubaida (radi Alalhu anhu) said,
'If I had the blessed hair of the Prophet (sallal laahu alaihi wasallam), I will
love it more than the entire world and all the contents of this world.'"
(Bukhari, Vol. 1, page 29)
Look at how much the Sahaba and Taabi'een respected the
Tabarukaat! They accepted one hair of the Prophet (sallal laahu alaihi wasallam)
to be more precious than the entire world with its worldly belongings.
- Hazrat Umaara (radi Allahu anhu) possessed the
blessed hair of Rasulullah (sallal laahu alaihi wasallam). The mother of Hazrat
Umaara (radi Allahu anhuma) used to wash it and give it's water to the sick.
They used to recover. (Noorul Imaan)
- Hazrat Abdullah ibn Umar (radi Allahu anhu) used
to dismount to perform his Salaah. He would ask a passer by concerning the spot
where Rasulullah (salall laahu alaihi wasallam) performed his Salaah. When he
(found) that spot where the Prophet (sallal laahu alaihi wasallam) had
dismounted and sat, he would place his hands on that spot and rub them over his
face. (Noorul Imaan)
Readers! Note, that to respect and honour the
Tabrukaat, to gain its blessings, to give its water to the ill, to make Ziyaarat
of it, to touch it and rub your hands on the face and body is proven from the
Sahaba-e-Kiraam. If someone still considers these actions to be Shirk, Haraam or
Bid'at, then whose heart and sight is more blind that this?
Proof of the actions and sayings of the Awliyah and Ulema
concerning the permissibility of showing respect and gaining blessing from
Tabarukaat is as bright as daylight. If all the sayings of the Awliyah and Ulema
has to be combine, then a massive book of various volumes can be written. A few
such sayings are being quoted below:
- 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)
This is the manner of how to respect the respected city of
the Holy Prophet (sallal laahu alaihi wasallam)! It is for this reason that
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)
To respect and honour the belongings of the Holy Prophet
(sallal laahu alaihi wasallam), is to respect and honour him. It should be noted
that there is really no need for research on this topic. All that is required
and sufficient to know is that anything that is associated or recognised through
the Prophet (sallal laahu alaihi wasallam) becomes worthy of respect and a means
of blessing. It is for this reason that the Ulema and the A'imma have requested
that the Naalain Shareef of the Prophet (salall 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. Concerning this topic alone, the Ulema have
written a number of authentic books.
Sayyiduna A'la Hadrat, Azeemul Barkat (radi Allahu anhu),
states: "If this is the respect and Barkat of a picture, then imagine the
Barkat and excellence of the real Naalain-e-Paak. Then place your sight on the
belongings, the Cloak, the Turban, that which is thousands of times more
excellent than these Tabarukaats, the blessed finger nails since all the above
mentioned were belongings, and this, part of the actual body and more excellent
and exalted and superior than this, is the blessed hair from the blessed beard
of the Prophet (sallal laahu alaihi wasallam).
"The Imaan of a Muslim is witness that the seven skies and
the seven earths cannot reach the excellence of one blessed hair. It has become
evident from the sayings of the A'imma-e-Kiraam that there is no need for
evidence or any certification. All that is required is that it be associated to
the blessed name of Rasulullah (salall laahu alaihi wasallam)." (Badrul Anwaar
fi Adaabil Asraar)
If, according to the A'imma-e-Kiraam, one piece of paper
bearing the picture of the Naalain-e-Paak is so exalted, then what will be the
condition and the excellence of the actual relics of the Prophet (sallal laahu
alaihi wasallam). It is for this reason that the pious people have attained
blessings from the belongings of the past Awliyah. However, 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 Mashaa'ikh-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, Vol. 4, page 315)
Hazrat Shah Wali'ullah 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).
After examining all the narrations and quotations, it is
clear as bright as the sun 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.
Never go without Tahaarat in the place where the Tabarukaat
is kept. Always keep it in a clean and pure place. Always read the Quran and
Durood Shareef in abundance in that room. Do not show your back or feet towards
the Tabarukat. Try as much as possible not to sleep in that room as disrespect
can occur while asleep. Do not keep it in such a place where there is a fear of
disrespect being shown since respect is necessary and disrespect will take you
far from the Mercy of Allah. Make arrangements for Ziyaarat so that others may
be blessed with an opportunity of gaining spiritual benefit.
May Almighty Allah through the Wasila of Nabi Muhammad
(sallal laahu alaihi wasallam) grant the Muslims the Taufeeq of respecting the
Tabarukaat and may we all benefit through it's blessings. Aameen Bijaahis
Sayyidil Mursaleen (sallal laahu alaihi wasallam).
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