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): Sayyiduna 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, Sayyiduna Abdullah ibne Umar (radi Allahu anhuma)
(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 "Shar’h 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 Imam Ahmad bin Hambal (alaihir rahmah) 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 (alaihir rahmah),
one of the Ulama of the Shafa’ees, says that kissing the Holy Quran,
Ahadith pages and the graves of Awliya Allah is permissible.
Allama Jalaluddin Suyuti (alaihir rahmah)
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 (Ja’iz) 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 Qur’an proves this. At one place in Surah
Baqarah, verse 248, it is said: "And their Prophet said to the Children
of Bani Isra’il 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 Sayyiduna Musa (alaihis
salaam), his clothes, sandals (Nalain), the Staff (Asaa) of Sayyiduna
Haroon (alaihis salaam) and his turban (Amamah). It is said that when
ever the Bani Isra’il 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 Sayyiduna Yaqub (alaihis salaam) sent
Sayyiduna Yusuf (alaihis salaam) along with his brothers, he rolled the
shirt of Sayyiduna Ibrahim (alaihis salaam) as an amulet and and kept
it under the clothes of Sayyiduna 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 Sayyiduna 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 Sayyiduna 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
Sayyiduna 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 Sayyiduna Kabsha (radi Allahu anhu) and drank some water from the
water carrier itself. Sayyiduna Kabsha (radi Allahu anhu) cut out that
mouthpiece of the water carrier as a relic of blessing. (Miskhaat)
Sayyiduna 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. Sayyiduna 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
Sayyiduna 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.
Sayyiduna Imam Maalik (alaihir rahmah)
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. Sayyiduna Shah Abdul Aziz Muhaddith-e-Dehlwi (alaihir rahmah) states: "Imam Maalik (alaihir rahmah)
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)
Imam Maalik (alaihir rahmah)
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 (alaihir rahmah)
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 A’imma 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 (alaihir rahmah),
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)
Sayyiduna Shah Wali’ullah Muhaddith-e-Dehlwi (alaihir rahmah),
who is even accepted by the Wahabis, states: "In Haramain Sharifain, a
certain person attained the Killah Mubaarak of Sayyiduna Ghaus-e- Azam (alaihir rahmah) from one of his superiors. One night, he saw Sayyiduna Ghaus-e-Azam (alaihir rahmah)
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 Sayyiduna
Ghaus-e-Azam (alaihir rahmah) and
I have been commanded to give it to you. Sayyiduna 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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