"Islamic Research Media"

“Islamic Standards Of Marriage”

Islam has declared piety and good character as the standard for matrimony.  There is a Hadith in both Sahih Bukhari and Sahih Muslim:

Translation of Hadith: Women are married for 4 things: First, their wealth.  Second, their family.  Third, their beauty.  Fourth, for their piety.  So, you select the pious one, otherwise you will be deprived of blessings.

The Holy Prophet (Sallallahu alaihi wa sallam) declared piety as the standard, as neither wealth is permanent nor beauty.  Beauty is a fleeting shadow and wealth can be lost in a moment.  In reality, piety and character is the only permanent wealth, which benefits and provides relief and succor in this world and the hereafter.  If the parents are religious, then they will raise their children also in the same manner and their entire lives become blessed.

The Hadith does not mean that parentage, wealth and beauty should not be considered and that matches with these should be rejected, but that the final deciding standard should be piety and character.  It is fine if along with piety, the girl is of a high, wealthy family and beautiful as well.

The primary reason for the deterioration in married life at present is that we have ignored piety and taken wealth and mere physical beauty as the standards, due to which many girls are facing many problems.  We should try to solve these problems so that life becomes blissful and the problems of the Ummah are solved.

There is a Hadith in Sunan Ibn Majah: The Holy Prophet (Sallallahu alaihi wa sallam) said: For a Momin, the best thing after Taqwa (piety) from which a man draws benefit is a pious wife.  When he orders her, she obeys him, when he sees her, she makes him happy, when he gives her an oath (with an order), she fulfills it and when he goes away (for some work, journey, etc.), she desires good for him through her person and his wealth.

There are strict warnings about those who take only physical beauty, parentage, and wealth as the standard for marriage.  There is a Hadith in Mojam Tabarani that the Holy Prophet (Sallallahu alaihi wa sallam) said: Whoever marries a women for her status, Allah Ta’ala increases his humiliation and debasement and whoever marries a lady for her wealth, Allah Ta’ala increases his poverty and whoever marries a lady for her parentage (ignoring her piety and character), then Allah Ta’ala increases his shame and disgrace and whoever marries a lady only to guard his eyes from doing wrong and protect his chastity and treat her relatives, made from this association, nicely, then Allah Ta’ala grants Barakaah (blessings) in the woman for the man and grants Barakaah in the man for the lady.

There is a Hadith in Sahih Muslim that, this world is a place to draw benefit from and the best thing from which benefit can be drawn is a pious woman.

The way the standard for selecting a bride is piety and good character, in the same way, the standard for selecting a bridegroom is also piety and good character.  There is a Hadith in Jame’ Tirmidhi:

When such a person sends a proposal to you whose piety and character is well liked by you, then accept it otherwise there will be corruption on the land and there will be great disturbances.

Because of these commandments, the Sahabah would not feel any hesitation or embarrassment in marrying off their girls even to pious Abyssinian slaves and Allah Ta’ala has granted Barakaah in their lineage as well.

The result of not making piety and character the standard for marriage is that both boys and girls are simply waiting for marriage.  For girls, dowry is an issue and for boys, the expenses of Valima remain an issue, the gateways of immorality have been opened wide and indecency is rampant, which invites new diseases.  There is a Hadith in Sunan Ibn Majah:

Translation of Hadith: The Holy Prophet (Sallallahu alaihi wa sallam) said: When indecency and immorality happens openly in a nation, then plague and other new diseases will come, about which the earlier had not even heard of.

Marvels and Excellence of Sayyiduna Uthman al-Ghani (Radi Allahu Anhu)


On the 18th of Dhul Hijjah, 35th year of the Hijrah, the companion of our beloved Prophet (SallAllahu Alayhi wa Sallam), Sayyiduna Usman Al-Ghani (Radi Allahu Anhu) was ruthlessly martyred. He was the third Khalifah (caliph) amongst those known as the Khulafah al-Rashideen. His patronymic (Kunyah) is Abu Amr. He is also known as Zun-Nurayn (i.e. Possessor of two Lights), because the Noble Prophet gave two of his honorable daughters’ hands in marriage one after the other to the Honorable Usman Al-Ghani (Radi Allahu Anhu).

He embraced Islam at the very advent . He is also known as “Sahib al-Hijratayn” (the one who migrated twice) because firstly he migrated to Habshah (Ethiopia) and then to Madinatul Munawwarah.

Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was an ardent follower of the Beloved Prophet (SallAllahu Alayhi wa Sallam). He was, in fact, the embodiment of love of the Holy Prophet (SallAllahu Alayhi wa Sallam). Absolute submission to the Sunnah manifests in his words and deeds.

One day Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) sat by the entrance of the Masjid and asked for the meat of the limb of goat and consumed it. He, then, offered Salah without redoing the Wudu and explained that the Noble Prophet (SallAllahu Alayhi wa Sallam) also consumed the same sitting on the same place, and did in the same way. [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 137, Hadith 441]

★ Once Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) smiled whilst performing Wudu. The people asked the reason, to which he replied, “Once I saw that the Holy Prophet (SallAllahu Alayhi wa Sallam) smiled having performed Wudu at this very place.” [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 130, Hadith 415]

★ Sayyiduna Abu Hurairah (Radi Allahu Anhu) narrates, “Uthman bought Jannah twice from the Prophet. Firstly, on day of ‘The Well of Ruma’ and secondly, when the Muslims were in a very poor state.” [Al-Mustadrak li al-Hakim, Vol. 3, Page 107; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Al-Kamil li Ibn Adi, Vol. 2, Page 464]

★ When the migrants came to the blessed city of Madina Munawwarah, they did not like the taste of the water. A man from the tribe of Bani Ghaffar possessed a well, named Ruma, full of sweet water. He used to sell this water to the people. The Prophet (SallAllahu Alayhi wa Sallam) asked him if he would sell his well for a spring in paradise. The man replied, “O Prophet of Allah! This is my only income.” Hearing this, Syyiduna Uthman (Radi Allahu Anhu) came and bought the well for thirty-one thousand. He then came to the Prophet (SallAllahu Alayhi wa Sallam) and asked, “Will I be able to get the spring of Paradise like you said, if i would buy the well from him?” The Prophet (SallAllahu Alayhi wa Sallam) said, “Yes.” Thus, Sayyiduna Uthman (Radi Allahu Anhu) stated, “I have bought the well of Ruma and given it to the Muslims.” [Al-Mu’jam al-Kabir, Vol. 2, Page 41-42, Hadith 1226; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Kanz al-Ummal, , Vol. 13, Page 35-36, Hadith 36183]

★ When the Prophet (SallAllahu Alayhi wa Sallam) was preparing for the battle of Tabuk, the Muslims were in need of some financial support. At this moment the Prophet (SallAllahu Alayhi wa Sallam) sought the help of Sayyiduna Uthman Radi Allahu Anhu. Hadrat Uthman (Radi Allahu Anhu) gave 10,000 Dinars, thereafter the Prophet said, “O Uthman! May Allah forgive your outer and inner mistakes and forgive all that which you commit till the Day of Judgement. Uthman can do whatever he wills.” [Kanz al-Ummal, Vol. 13, Page 38, Hadith 36189]

★ Sayyiduna Abdullah bin Umar (Radi Allahu Anhuma) has stated that Uthman bin Affan’s (Radi Allahu Anhu) absence from the battle of Badr was because the daughter of the Prophet of Allah (Ruqayyah), who was his wife, fell ill. Allah’s Prophet (SallAllahu Alayhi wa Sallam) said to him, “You will receive the same reward and share (of the booty – Maal-e-Ghaneemat) as anyone of those who participated in the battle of Badr (if you stay with her).” [Sahih al-Bukhari, Vol. 1, Page 523; Musnad Ahmad ibn Hanbal, Vol. 2, Page 101; Jaami’ Tirmidhi, Vol. 5, Page 395, Hadith 3726]

★ This was the specialty of Sayyiduna Uthman (Radi Allahu Anhu) as whosoever does not attend the battle does not get his share of the booty (Maal-e-Ghaneemat). Hadrat Abdullah bin Umar (Radi Allahu Anhuma) has said, “The Prophet (SallAllahu Alayhi wa Sallam) allocated for him his share and did not do so for anyone else who was absent.” [Sunan Abi Dawud, Vol. 2, Page 18]

★ Sayyiduna Shurhabil bin Muslim (Radi Allahu Anhu)  has reported, “Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) would feed the people with lavish food, and he himself would go home and remain contented with vinegar and olive only.” [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 684]

★ He was known for his modesty, generosity and braveness. The beloved Messenger of Allah (SallAllahu Alayhi wa Sallam) said, “Should I not show modesty to one whom even the Angels show modesty.” [Sahih Muslim, Hadith 2402]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, ‘The hand by which I committed Bay’ah (spiritual bond) in the blessed hands of the Most Noble Prophet (SallAllahu Alayhi wa Sallam), I have never touched my genital organ with that (i.e. right hand) thereafter.’ [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 685]

★ Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, “I swear by Allah! I never committed fornication during the pre-Islamic era of ignorance nor have I committed it after embracing Islam.” [Sunan Ibn Majah, Vol. 1, Page 99]

★ Sayyiduna Hasan al-Basri (Radi Allahu Anhu) has mentioned explaining the extreme modesty of Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu), “If he had been in some room with the door properly shut, even then he would not put off his clothes for taking the bath nor would he straighten his back out of modesty.” [Hilyat al-Awliya, Vol. 1, Page 94, Hadith 159]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would always observe Nafl (supererogatory) Fasts. Having taken rest during the initial part of the night, he would stand vigil (for worship) for the rest of the night. [Musannaf Ibn Abi Shaybah, Vol. 2, Page 173]

★ Whenever Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would get up for offering the Salah of Tahajjud at night, he would himself arrange water for performing the Wudu. When it was asked, ‘Why do you bother yourself; let your servant do it for you’, He replied, “No, the night is theirs; it is for their rest.” [Ibn Asakir, Vol. 39, Page 236]

★ Sayyiduna ‘Abdullah bin ‘Umar (Radi Allahu Anhuma) has reported that the beloved Prophet (SallAllahu Alayhi wa Sallam) prophesized a heretical event and informed Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) that he will be wickedly martyred in that. [Tirmidhi, Vol. 5, Page 395, Hadith 3728]

★ Sayyiduna Abdullah bin Salam (Radi Allahu Anhu) has stated: When the rebels had laid siege to the sanctified house of Uthman Al-Ghani (Radi Allahu Anhu) even a single drop of water was not allowed to supply his blessed home. Sayyiduna Uthman Al-Ghani would feel restless due to severe thirst. He was observing fast during the day and I went to see him. He looked at me and said, ‘O! Abdullah bin Salam, I beheld the Noble Prophet (SallAllahu Alayhi wa Sallam) through this skylight. The Most Merciful Prophet (SallAllahu Alayhi wa Sallam) said in a very sympathetic manner, ‘O Uthman! These people have made you restless by thirst blocking the water?’ I respectfully replied, ‘Yes.’ So, the Noble Prophet (SallAllahu Alayhi wa Sallam) immediately lowered a bucket towards me that was filled with water. I quenched my thirst. I can still feel the soothing effect of that water between both of my breasts and both of my shoulders.

The Prophet (SallAllahu Alayhi wa Sallam) then said, ‘O Uthman! If you wish, I’ll help you against these people; or if you like you may come to me and break your fast in my company.’ I respectfully replied, ‘Ya RasoolAllah (SallAllahu Alayka wa Sallam); breaking my fast in your graceful court is dearer to me.’ Sayyiduna Abdullah bin Salam stated that he returned that day and Sayyiduna Uthman was martyred on that same day by the rebels. [Kitab al-Manamat, Vol. 3, Page 74, Hadith 109]

★ Imam Jalal al-Din Suyuti (Alayhir Rahmah) has narrated that Shaykh Ibn Batish (Alayhir Rahmah) deduced that this event (of the sighting of the Noble Prophet SallAllahu Alayhi wa Sallam) was not a dream, rather it took place whilst awake. [Al-Hawi lil Fatawi, Vol. 1, Page 151]

★ Sayyiduna ‘Adi bin Hatim has stated that on the day when Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was martyred, I heard with my ears that someone was saying aloud, “Give Uthman Al-Ghani the glad tidings of comfort and fragrance; tell him the delightful news about meeting with Rab (Azza wa Jal). Who is not displeased; also give him the glad tidings of forgiveness and the pleasure of his Rab (Azza wa Jal).”

Shaykh ‘Adi bin Hatim has further stated that he looked around, but he did not see anyone. [Ibn Asakir, Vol. 37, Page 355; Shawahid al-Nubuwwah, Page 209]

★ It has been reported that some of the close companions of Uthman Al-Ghani (Radi Allahu Anhu) took his body to Jannat-ul-Baqi’ at night taking advantage of the darkness. They were digging the grave when suddenly a large number of riders entered Jannat-ul-Baqi’. The devotees got frightened. The riders said loudly, ‘Do not fear; we are here to take part in his burial.’ Hearing this, people’s fear abated and Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was buried in peace. After returning from the graveyard the Sahaba al-Kiram (Alayhim ar-Ridwan) swore to the people that the riders were in fact angels. [Shawahid al-Nabuwwah, Page 209]

Haazir-o-Naazir used for Holy Prophet MUHAMMAD (Salallaho Alaihi Wasallam) with Quran & Hadith references.

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Some people believe that Allah Ta’ala is “Omnipresent“, that is, Allah Taala is Present and Over-looking at every time and at every place. They believe Allah Ta?ala to be “Haazir” and “Naazir“.
his is not true, as Allah Ta’ala is not bound by time and space. Allah Ta’ala is Present and Seeing from eternity without time and without space.
Allah Taala’s Attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Ta’ala other attributes. Allah Taala’s Attributes always exists and will continue to exist till eternity.
There is a great difference between Allah Ta’ala being Present and the souls of His creation being present. No one is present like Allah Ta’ala being Present.
The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place.
Now that we have explained the concept of Allah Ta’ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Holy Prophet (sallal laahu alaihi wasallam).
It is the belief of the Ahle Sunnah Wal Jamaat that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is given power by Allah Ta’ala to be Haazir and Naazir.
Some persons say that the Ahle Sunnat Wa Jamaat believes that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is present like Allah Ta?ala is Present. This is totally false because the Ahle Sunnah Wal Jama’at does not have such a belief.
The Ulema have used the words “Haazir-o-Naazir” for Rasoolullah (sallal laahu alaihi wasallam).
Allah Ta’ala states in the Holy Quran: “How then if I brought from each people a Witness and brought you (O Muhammad ﷺ ) as a Witness against these people”. (Sura al-Nisa: 41) This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta’ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta’ala will bring the Final Messenger (sallal laahu alaihi wasallam) as a Witness and he will testify because he was present there when they were practising evil. 

Imam Khaazin (radi Allahu anhu) states, “To be a witness means to be ‘Haazir’ or present.” (Tafseer Khaazin)
Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes: “Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar)
Allah Ta’ala states in the Holy Quran: “O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner”. (Sura al-Ahzab: 45) Here Allah Ta’ala says that the Holy Prophet (sallal laahu alaihi wasallam) is a witness sent by Him concerning men’s doings and how they receive Allah Ta’ala’s Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, “Did you see the incident taking place?”
Allah Ta’ala states in the Holy Quran: “And the Apostle is a Witness over yourselves.” (Sura al-Baqarah: 144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: “The Prophet (sallal laahu alaihi wasallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress.” (Tafsir Azizi)
Allah Ta’ala states in the Holy Quran: “And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them.” (Sura Kahaf: 28) In this verse Allah Ta’ala is asking Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed – “observe them during your life and after you assume a veil of departure”. This is another proof that the Prophet (sallal laahu alaihi wasallam) is watching us 24 hours a day!
Allah Ta’ala states in the Holy Quran: “The Prophet (sallal laahu alaihi wasallam) is closer to the Believers than their own selves”. (Sura al-Ahzab: 6) Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is with every Muslim. (N.B. Not every Muslim, but every “Mu’min” among the Muslims). That is the reason why the non-Mu’mins feel that Sayyiduna Rasoolullah – sallal laahu alaihi wasallam – is far from them. But it is they who are far from the beloved of Allah (sallal laahu alaihi wasallam). Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Ta?ala gives this power to him.
It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand”. (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahle Sunnah wal jamaat that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is Haazir and Naazir.
Hazrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his “Shifa” that Hazrat Amr bin Dinar (radi Allahu anhu), a Taba’in and Faqih of Makkatul Mukarramah, said: “If you enter a house and find that there is nobody there, say ‘May Peace and Blessings of Allah be upon the Holy Prophet (sallal laahu alaihi wasallam)'”. Writing a commentary on this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says: “This is so because the soul of the Prophet (sallal laahu alaihi wasallam) is present in every Muslim home”.
Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “If any of you enters the  Masjid, send Salaams to me, followed by this Du’a: ‘O Allah! Open your Door of Blessing for me'”. (Abu Dawud, Ibne Majah, Baihaqi).

This Hadith proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is present in every  Masjid of this world and according to Islam, the entire earth is a  Masjid for the Muslims, as reported by Hazrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “The entire earth has been made a  Masjid for me”. (Bukhari Shareef) Thus, the Prophet (sallal laahu alaihi wasallam) is present everywhere on earth!
The Holy Prophet (sallal laahu alaihi wasallam) has stated, “Whosoever sees me in his dream then he will soon see me while awake.” (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: “This is glad tidings for those who see the Holy Prophet (sallal laahu alaihi wasallam) in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Holy Prophet (sallal laahu alaihi wasallam) while awake.” (Ash Atul Lam’aat)
The Holy Prophet (sallal laahu alaihi wasallam) said, “I have been sent towards all the creation of Almighty Allah.” (Sahih Muslim Sharif; Mishkaat Sharif) This Hadith Shareef proves that the Prophet (sallal laahu alaihi wasallam) is being a witness for those towards whom he was sent as a Prophet.
It is written in an authentic Kitaab: “Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Holy Prophet (sallal laahu alaihi wasallam) is continuosly alive and he is Haazir and Naazir in the A’mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them.” (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)
Hazrat Haji Imdaadullah Muhaajir Makki (radi Allahu anhu) writes: “Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah – sallal laahu alaihi wasallam – is born now). The possibility of the arrival of Rasoolullah (sallal laahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam) is not far from being possible”. (Shamaime Imdaadiya)
Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa’eed Qazmi (radi Allahu anhu) states: “When the word Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallal laahu alaihi wasallam) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds (sallal laahu alaihi wasallam) exist in every atom of the worlds. Based on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (sallal laahu alaihi wasallam) in a state of wakefulness with their physical eyes”. (Taskeenul Khawatir fi Mas’alatil Haazir wan Naazir)
Thus we have learnt that Hazrat Muhammad (sallal laahu alaihi wasallam), through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful’s spiritual advancement. The Holy Prophet (sallal laahu alaihi wasallam) knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah.
The Soul of Hazrat Muhammad (sallal laahu alaihi wasallam) observes all the souls and living beings. The deeds of the Ummah are presented to Hazrat Muhammad (sallal laahu alaihi wasallam) every morning and every evening and the Holy Prophet (sallal laahu alaihi wasallam) recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hazrat Muhammad (sallal laahu alaihi wasallam) is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character.
There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallal laahu alaihi wasallam) has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases.
Allah Ta’ala sent all the Prophets to our Prophet (sallal laahu alaihi wasallam) on the Mi’raj night. He became the Imaam, and they performed two rak’ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallal laahu alaihi wasallam) being the Imaam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Mi’raj an-Nabi which occured long after the Wisaal of the other Prophets.
Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) states: “Allah Ta’ala has given the Holy Prophet (sallal laahu alaihi wasallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet’s (sallal laahu alaihi wasallam) connection stays with his own shrine.” (Madarijun Nabuwat)
Imam Jalaaluddeen as-Suyuti (radi Allahu anhu) says, “To keep watch of his own followers’ work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his Janazah (funeral), all this is done by the Holy Prophet (sallal laahu alaihi wasallam)”. (Intibahul Azkiyya)
It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty-six miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta’ala’s Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallal laahu alaihi wasallam) is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds!
Besides Shaitaan, even Angels have this ability. The Holy Qur’aan says: “…when death comes to any of you, Our Angels take his soul and they do not fail ” (Surah al-Anaam: 61). Relating to this it is written that, “For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !” (Tafseer Kabir Khazeen; Ruh-ul-Bayaan)
The speed of Jibra’eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra’eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra’eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.
The above events relate to an Angel and it’s abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya’s taking the throne of Bilqis (the Queen of Sheba) to Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, (Surah Naml, Verses 39 and 40).
It is written in the book “Wahhabiyya”: “Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya’. It is Waajib to believe in this.”
Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: “The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many.”
Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, “Ma kunta taqulu fi haqqi hazar rajul” (meaning : “What did you have to say about this person?” (i.e. the Prophet (sallal laahu alaihi wasallam) When this question is asked the veil is removed from the dead person’s eyes so that he can see the Holy Prophet (sallal laahu alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Sharif; Sahih Bukhari) From this Hadith we learn that the Prophet (sallal laahu alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word “rajul” that is used in the question, in Arabic grammar refers to a real person made of flesh and bones.
So ,it is established that every person that dies sees the Holy Prophet (sallal laahu alaihi wasallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (sallal laahu alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallal laahu alaihi wasallam) by the Grace of Allah Ta’ala can present himself in many places at the same time. All the ‘Ulama of Ahl as-Sunna agree with this.


Proof from the Hadith and Awliya Allah

Following the article concerning the undisputable proof from the Holy Quran, the proof
presented here from the Ahadith and the Awliya Allah, would Insha Allah further reinforce the
belief that Rasoolullah (Sallallahu Alaihi Wasallam) is indeed Haazir and Naazir.

Rasoolullah (Sallallahu Alaihi Wasallam) has stated, “I see the entire world just as how I see the
palm of my hand.” [Jaa’al Haqqu Wazahaqal Baathil]

It is stated in the Hadith that Munkar and Nakeer ask the deceased in the grave, What did you
used to say about this man (Muhammad Sallallahu Alaihi Wasallam)? [Mishkaat Shareef]
The marginal notes of Mishkaat state regarding this Hadith, “It has been said that the veils are
lifted for the deceased until he sees the Holy Prophet (Sallallahu Alaihi Wasallam). This is indeed
a grand glad-tiding.

Hazrat Shaikh Abdul Haqq Muhaddith Dehlwi (Rahmatullah Alaih) writes in its annotation, By
haazar rajulâ it is meant the praised being of Rasoolullah (Sallallahu Alaihi Wasallam). [Ashiatul
Lamaat ]

Some people are of the opinion that haazar rajulâ (this man) points to the person in the deceased
person as mind i.e. What did you used to say about the person who is present in your mind?
However, this is incorrect because if that truly was the case, a deceased kaafir would not be asked
this question because his mind is free from Rasoolullah (Sallallahu Alaihi Wasallam). Also, a
kaafir would not reply ,I don’t know to this question, but ask, Who are you referring to? By
him saying Laa Adri❠(I don’t know) proves that he sees Rasoolullah (Sallallahu Alaihi Wasallam)
with his eyes but does not recognize him.

This proves that Rasoolullah (Sallallahu Alaihi Wasallam) is present in the grave during the
questioning by Munkar and Nakeer. That is why the Awliya Allah and lovers of Rasoolullah
(Sallallahu Alaihi Wasallam) cherish death, so that they may see their beloved.

Thousands of deceased people are buried at one time throughout the world. So if Rasoolullah
(Sallallahu Alaihi Wasallam) is not Haazir and Naazir, how can he be present in all of these
places? It is now proven that there are veils on our vision which will be removed when we leave
this mundane world.

Once, Hazrat Umar Farooq (Radiallahu Taala Anh) sent Hazrat Saariya (Radiallahu Taala Anh) to
Nawaehind as the commander of an army. While performing a Khutba in Madina Shareef, he
began to proclaim, Sariyaah! Take the mountain! After some time, a messenger from that army
arrived and said, The enemies were just about to defeat us when we heard a voice say, Sariyaah!
Take the mountain!” So we put our backs towards the mountain and Allah Taala gave them
defeat.[Mishkaat Shareef]

If that is the state of the blessed companion of Rasoolullah (Sallallahu Alaihi Wasallam) that he
can be at Madinatul Munawwarah and help Hazrat Saariya (Radiallahu Taala Anh) and his army
in Nawaehind, is it so difficult to accept that our Master Muhammad Mustafa (Sallallahu Alaihi
Wasallam) can be at several places at once, assisting his Ummah in times of need and difficulty?
Imam Ahmad Qastalaani (Rahmatullah Alaih) states, There is no difference between the life and
demise of Rasoolullah (Sallallahu Alaihi Wasallam). He sees his Ummah and knows their
conditions, intentions and secrets at heart. All this is manifest for him with no obscurity.
[Mawaahibul Ladunniyya]

Hazrat Qaazi Ayaaz (Rahmatullah Alaih) writes, Whenever there is nobody in the house to make
Salaam to, say, Salaam be upon you, Ya Rasoolullah (Sallallahu Alaihi Wasallam) and the Mercy
and Blessings of Allah Taala. [Shifa Sharif ]

In the explanation of this extract, Mulla Ali Qaari (Rahmatullah Alaih) states,This is because the
soul (rooh) of Rasoolullah (Sallallahu Alaihi Wasallam) is Haazir in the homes of Muslims.
[Sharha Shifa]

Hujjatul Islam Hazrat Imam Ghazzali (Rahmatullah Alaih) writes,When you go into a  Masjid
then send Salaam to the Holy Prophet (Sallallahu Alaihi Wasallam) because Rasoolullah
(Sallallahu Alaihi Wasallam) is present (Haazir) in the mosques. [Mirqaat]
Discussing the internal conditions of Namaaz, during Tashahud, Hazrat Imam Ghazzali
(Rahmatullah Alaih) states, Deem the Noble Messenger (Sallallahu Alaihi Wasallam) present and
his being Haazir in your heart and say, As-Salaamu Alaika Ayuhan Nabiyu wa Rahmatullahi wa
Barakaatuh. [Ihya-ul-Uloom, Vol. 1]

Hazrat Imam Jalaaluddin Suyuti (Rahmatullah Alaih) writes, It is proven from the Ahadith and
traditions that Rasoolullah (Sallallahu Alaihi Wasallam) keeps an eye on his Ummah’s actions
throughout the earth, makes Astighfaar for their sins, and Dua for their afflictions to be removed.
He grants them Barkat and attends the Janaazah of a virtuous person who dies from his Ummah.
[Intibaahul Azkiya]

Imam-e-Azam Imam Abu Hanifa (Radiallahu Taala Anh) states, Ya Rasoolullah (Sallallahu
Alaihi Wasallam), whenever I listen, I hear only your remembrance, and when I look, I am able
to see nothing besides you. [Qaseeda Numaan] Subhaanallah! While living in Kufa Hazrat Imam
Abu Hanifa (Radiallahu Taala Anh) sees Rasoolullah (Sallallahu Alaihi Wasallam) everywhere.
Commenting on the Verse, And He is the Dominant over His bondmen and He sends guardians
over you, until when death comes to any of you, Our angels take his soul and they do not fail
[Surah 6, Verse 61], Allama Ismail Haqqi (Rahmatullah Alaih) states,Extracting souls is not
difficult for the Angel of Death, even if there is an extensive amount of souls which are spread
over several places. [Tafseer Roohul Bayaan] Tafseer Khaazin further states,There is no person
in a home or tent not visited by the Malakal Maut twice everyday. If this is the condition of
Malakal Maut, that he can be present at so many places at the same time, then what can be said
about our Master Muhammad Mustafa (Sallallahu Alaihi Wasallam), who is the highest creation
of Allah Taala?

Huzoor Ghaus-e-Azam Shaikh Sayyid Abdul Qadir Jilani (Radiallahu Taala Anh) states,The soul
of the Holy Prophet (Sallallahu Alaihi Wasallam), is watching you. He is pained, at seeing your
state.[Sirral Asraar wa Mazharal Anwaar]

With proof from the Glorious Quran, Ahadith as well as consensus of the Awliya Allah, only a
person who is heedless of the truth could deny the fact that Rasoolullah (Sallallahu Alaihi
Wasallam) is Haazir and Naazir. If one still does not believe, then it is one’s responsibility to
search for the truth, because after one dies and realizes in the grave, when Rasoolullah (Sallallahu
Alaihi Wasallam) will be visibly present in front of you, then it will be too late.

May Allah Taala grant us the Taufeeq to recognise the truth and to keep away from falsehood and
those who spread falsehood, Ameen.

“Sufi Perspective on Life and Death”

“Allah has fashioned man in His own mould”

Representational image

 Representational image

What is the philosophy of life and death? The Creator of life answers this question. He says in the Quran: “O people, know that the life of this world is but play and amusement, adornment and mutual boasting and a competition in multiplying of wealth and children.”

Man has been accorded the loftiest status of Ashraf al-Makhluqat — the most honored of all creatures. Allah has beautifully stated it in this Quranic verse: “Verily, we have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.”

It is explained in a Prophetic tradition: “Allah has fashioned man in His own mould”. This exhorts that since man has been created in the most exalted fashion, that is the creater mould, he should follow a lofty ideal in his life.

We have the ability to use reason and rationale in adopting a wise lifestyle. Allah’s decision to prefer humans is based on the fact that He has bestowed them a mind capable of both obeying and disobeying. Without forcing them into submission, He has simply left it to their discretion.


The higher status of Ashraf al-Makhluqat, in the sight of Allah, is accorded to only those humans who make themselves worthy of salvation (nijaat) by becoming reflective and rational and constantly loving Him and all His creatures. They have to attain it through perseverance, humility, a strong willpower and immense patience to overcome the baser impulses coming out of the glamorous earthly life. And this is precisely the prime concern of Allah’s creation of life and death:  “(Allah) has created death and life so that He may test you which of you is best in deed. And He is the all mighty, the most forgiving”.

Thus, Allah’s chief objective of creating our life as well as death is a test of our conduct considering our age, health, sickness, strength, fame, poverty, wealth or loss of wealth.
Ghulam Rasool Dehlvi is an Aalim (classical Islamic scholar) and a Delhi-based writer.

The difference between Sufi Shaykhs and Islamic Scholars ?


Question :- What are the requirements of a Shaykh?

Answer :- “The Shaykh  should be capable of fulfilling the objective and purpose of the Bai`at’.  He should be aware of Quranic imperatives and Prophets ( sal-lal-lahu alaihi wa sallam) traditions and necessary Islamic Jurisprudence (rules) and most importantly should have been blessed with the companionship of an experienced Shaykh.  The distinction of a good Shaykh is that when you think about him or look at his picture or see him personally, your evil considerations (wasaawis) and useless thoughts stop and you are reminded of Allah  Subhana Wa Taala  and Prophet Mohammad ( sal-lal-lahu alai hi wa sallam).

The difference between  Sufi Shaykhs and  Islamic Scholars

A Sufi Shaykh-e-Kaamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet’s ( sal-lal-lahu alaihi wasallam) subordination and often enthroned with the legacy of unveiling (kashf – spiritual vision) and immanence ( meaning Allah’s –  Subhana wa taaala signs are clearly visible to him in the Cosmos).

The Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning.  He exposes the wrong beliefs of people  with logical explanations and conclusive evidence from  Quranic verses, Ahadith and Ijma rulings. Islamic Scholars are prolific speakers and are very popular among masses. They enjoy large followings because of their religious rhetoric and media coverage.    

All Sufi Shaykhs are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them try to keep away from public glare.   Whereas most of the Islamic Scholars are not Sufi Shaykhs, though they prefer to be called  ” Shaykh or Murshid or Peer or Hazrat”.

Sufi Shaykhs practically traverse  spiritual stages ( Sharia – Tareeqah – Haqeeqah – Ma’arefa ) which cannot be visualized by Islamic Scholars.

Islamic scholars teach Islamic theory, whereas Sufi Shaykhs cleans people’s hearts with which their understanding capacity and wisdom in knowing Islam increase manifold.

The Miracle of Islamic Science – [What is Taught Vs What Should be Taught]


The concept that the sciences are exclusively the products of Western minds remains unquestioned by most individuals. A review of any of the standard texts or encyclopedias regarding the history of science would support this view. As these books are perused, it becomes evident that the only contributors given significant mention are Europeans and/or Americans. It is hardly necessary to repeat the oft-mentioned names: Galileo, Copernicus, Kepler, Bacon, Newton, Da Vinci, Benjamin Franklin, etc. The unavoidable conclusion is that major contributions to the development of the modern sciences by other cultures is minimal. Most texts give little or no mention of the advancements made by ancient Indian, Chinese or, particularly, Muslim scholars.

Western civilization has made invaluable contributions to the development of the sciences. However, so have numerous other cultures. Unfortunately, Westerners have long been credited with discoveries made many centuries before by Islamic scholars. Thus, many of the basic sciences were invented by non-Europeans. For instance, George Sarton states that modern Western medicine did not originate from Europe and that it actually arose from the (Islamic) orient.

The data in this section concerning dates, names and topics of Western advances has been derived from three main sources: World Book Encyclopedia, Encyclopedia Britannica and Isaac Asimov’s 700 page book, Chronology of Science and Discovery. Supportive data for the accomplishments of Islamic scholars is derived from the miscellaneous references listed in the bibliography of this book.


What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.

What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800’s A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas’ machine. The latter’s invention antedates Bacon by 500 years and Da Vinci by some 700 years.

What is Taught: Glass mirrors were first produced in 1291 in Venice.

What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.

What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.

What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.

What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.

What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.

What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.

What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West’s first printing devices were made.

What is Taught: Isaac Newton’s 17th century study of lenses, light and prisms forms the foundation of the modern science of optics.

What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the “founder of optics. ” There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.

What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.

What Should be Taught: This discovery was made in its entirety by al-Haytham (1lth century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.

What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.

What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia’s great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.

What is Taught: The Greeks were the developers of trigonometry.

What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.

What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.

What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi’s book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi’s work.

What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y’s. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.

What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.

What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.

What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.

What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.

What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.

What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.

What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.

What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.

What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu’l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.

What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.

What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).

What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy’s.

What Should be Taught: Muslim astronomers made numerous improvements upon Ptolemy’s findings as early as the 9th century. They were the first astronomers to dispute his archaic ideas. In their critic of the Greeks, they synthesized proof that the sun is the center of the solar system and that the orbits of the earth and other planets might be elliptical. They produced hundreds of highly accurate astronomical tables and star charts. Many of their calculations are so precise that they are regarded as contemporary. The AlphonsineTables are little more than copies of works on astronomy transmitted to Europe via Islamic Spain, i.e. the Toledo Tables.

What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.

What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.

What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon’s work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.

What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.

What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).

What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.

What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.

What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach’s works were insignificant in comparison.

What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically-based treatise on geography were produced during this period by Europe’s scholars.

What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world’s first geographical encyclopedias, almanacs and road maps. Ibn Battutah’s 14th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.

What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.

What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.

What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.

What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.

What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.

What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.

What is Taught: Galileo (17th century) was the world’s first great experimenter.

What Should be Taught: Al-Biruni (d. 1050) was the world’s first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.

What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.

What Should be Taught: Islam’s surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.

What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.

What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.

What is Taught: Purified alcohol, made through distillation, was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.

What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.

What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.

What Should be Taught: Six hundred years prior to Long, Islamic Spain’s Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.

What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.

What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina’s works from which it is almost assured that he derived this idea.

What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.

What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.

What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.

What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.

What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.

What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the “Mayo Clinic” of the Middle Ages.

What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the “father of rational surgery.” Pare was also one of the first Europeans to condemn such grotesque “surgical” procedures as trepanning (see reference #6, pg. 110).

What Should be Taught: Islamic Spain’s illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.

Despite this, barbers and herdsmen continued be the primary individuals practicing the “art” of surgery for nearly six centuries after az-Zahrawi’s death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.

Included in az-Zahrawi’s legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.

What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome’s Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.

What Should be Taught: In the 10th century, Islam’s ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy’s famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina’s and ar-Razi’s textbooks.

What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900’s as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.

What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first “modern” pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.

What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.

What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az-Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word “drug” is derived from Arabic. Their use of practical experience and careful observation was extensive.

Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen’s anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.

What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500’s.

What Should be Taught: Harvard’s George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.

What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France’s first insane asylum.

What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.

What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.

What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum).

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Courtesy:- Appendix B of ‘The Miracle of Islamic Science’ by Dr. K. Ajram, Copyright © 1992

Let’s Understand SHiRK in the light of Quran & Hadith.

shrkusLiterally: In Arabic SHIRK means Partnership, Sharing or Associating

Islamic Terminology: Assigning partners with Allah  Subhana Wa Taala  in whatever form it may take


Major Shirk



[16:36] We have sent a messenger to every community, saying, “You shall worship Allah, and avoid idolatry.” Subsequently, some were guided by Allah, while others were committed to straying. Roam the earth and note the consequences for the rejecters.



[51:56] I did not create the jins and the humans except to worship Me alone.



(31:13) And (remember) when Luqmaan said to his son when he was advising him: “O my son! Do no join others in worship with Allah. Surely, joining others with Allah in worship is a great injustice”.

4) The prophet of Allah (peace be upon him said): ” the most and greatest of the sin is to commit shirk with Allah”. (Bukhari, Muslim)

5)  When Messenger  (Choicest blessing and peace be upon him) was asked what is the greatest sin. He replied the most severe sin is that you set up deities besides Allah while He has created you.

BOOK-(Bukhari, Muslim)

Other evidences from the Holy Qur’an

(ch4 v38) (ch4 v48) (ch5 v72) (ch18 v26) (ch18 v110) (ch22 v31) (ch7 v190)
(ch7 v191)

Minor Shirk

1) The Messenger of Allah (Peace be upon him) said:

i) The thing I fear for you the most is al- shirk al- asghar (minor shirk). The companions asked “O messenger of Allah, what is minor shirk?” He replied (peace be upon him) “showing off    (Riya)”

ii) He (peace be upon him) said: “When a person gets up to pray and strives to beautify his prayer because people are looking at him, that is secret shirk”.

Imam al-Hafidh al-Bayhaqi said in his book, Al-Asma’u was-Sifat, on page 400 [Kawthari edition]:

والذي روي في اّخر هذا الحديث إشارة إلى نفي المكان عن الله تعالى، وأن العبد أينما كان فهو في القرب والبعد من الله تعالى سواء، وأنه الظاهر فيصح إدراكه بالأدلة، الباطن فلا يصح إدراكه بالكون في مكان. واستدل بعض أصحابنا في نفي المكان عنه بقول النبي صلّى الله عليه و سلّم أنت الظاهر فليس فوقك شىء، وأنت الباطن فليس دونك شىء، وإذا لم يكن فوقه شىء ولا دونه شىء لم يكن في مكان

“…. What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was, in proximity or remoteness. Allah, the Exalted, is adh-Dhahir–hence, it is valid to know about Him by proofs. Allah is al-Batin–hence, it is invalid that He would be in a place.”

He also said:

“Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ‘alayhi wa sallam : ‘You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.’ Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place.”

Similarly, regarding this same hadith [from Sahih Muslim]:

O Allah, You are the first: there is nothing before You; and You are the last: there is nothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You.

Al-Raghib al-Isfahani (d. 425 hegira) in his Mufradat al-Qur`an explained that Allah is the Manifest because His existence is intuitively evident to us through everything we see in the creation, while He is the Hidden because we can not comprehend the nature of His existence.

Mufradat al-Qur`an, (Damascus, Dar al-Qalam; and Beirut, Dar al Shamiyyah, 1992), p.131.

Imam Zayn ul-Abidin said:

وروى الحافظ اللغوي محمد مرتضى الزَّبيديُّ في شرح الإحياء بالإسناد المتصل أن الإمام عليًّا زين العابدين كان يقول: “سبحانك لا يحويك مكان” اهـ، وزين العابدين كان أفضل أهل البيت في زمانه

“glory be to you who has no place”

[documented in Imam Murtada Zabidis’s sharh al ihya ulum ud deen, with a mutasil isnad]

In Al-Farq Bayn al-Firaq under the chapter heading:

في بيان الاصول التى اجتمعت عليها اهل السنة

Imam Abd al-Qahir al-Baghdadi says:

واجمعوا على انه لا يحويه مكان ولا يجرى عليه زمان خلاف قول من زعم من الشهامية والكرامية انه مماس لعرشه وقد قال امير المؤمنين على رضي الله عنه ان الله تعالى خلق العرش اظهارا لقدرته لا مكانا لذاته وقال ايضا قد كان ولا مكان وهو الآن على ما كان

rough translation:

“Allah created al-‘arsh as an indication of His Power and did not take it as a place for Himself. Allah existed eternally without a place, and He now is as He ever was” [i.e. without a place]

Imam Ali [RA] is reported to have said:

تفسير مدارك التنزيل وحقائق التأويل/ النسفي
قول علي رضي الله عنه: الاستواء غير مجهول والتكييف غير معقول والإيمان به واجب والسؤال عنه بدعة لأنه تعالى كان ولا مكان فهو على ما كان قبل خلق المكان لم يتغير عما كان.

[rough translation]

“al-Istiwa is not unknown, and the modality is altogether inconceivable. To affirm it is obligatory and to ask questions about it is an innovation, this is because Allah was, when there was nothing, and He created place before there was a place, and He is in no need for a place”.

[Reported in Tafsir Madaarik al-Tanzeel wa Haqaa’iq al-Ta’weel by an-Nasafi, under surah Taha (20) ayat (5)]

قال الإمام علي بن أبي طالب رضي الله عنه :-” من زعم أن إلهنا محدود فقد جهل الخالق المعبود” ا.هـ رواه أبو نعيم في حلية الأولياء

Ali bin Abi Talib RA is also attributed by Hafidh Abu Nu’aym in his Hilyatul Awliya as saying:

[rough translation]

“He who a claims that our Lord is limited is ignorant about the Creator who is worshipped.”

Imam Ash-Shaafi’i stated,

” إنه تعالى كان ولا مكان فخلق المكان وهو على صفة الأزلية كما كان قبل خلقه المكان لا يجوز عليه التغيير في ذاته ولا التبديل في صفاته ” اهـ. [إتحاف السادة المتقين (2/ 24 ]

“Verily, He the exalted was, without makaan (station or place). He created Makaan and He was upon His attribute of eternality just as He was before he created makaan. It is not permitted upon Him to change his essence or to change in His attributes.”

[It-Haaf As-Saadah Al Muttaqeen 2/24]

Imaam Ibn Hibbaan in his Thiqaat says,

“الحمد لله الذي ليس له حد محدود فيحتوى، ولا له أجل معدود فيفنى، ولا يحيط به جوامع المكان ولا يشتمل عليه تواتر الزمان”. الثقات (1/ 1)

He also stated in his Saheeh,

“كان- الله- ولا زمان ولا مكان”

“Allah was – without time and without makaan (station).”

وقال الشيخ الإمام أبو منصور عبد القاهر بن طاهر التميمي البغدادي الإسفراييني (429 هـ) ما نصه : “وأجمعوا- أي أهل السنة- على أنه- أي الله- لا يحويه مكان ولا يجري عليه زمان ” اهـ.

Ash-Shaykh Al Imaam Abu Mansur Abdul Qaahir ibn Taahir At-Tameemi Al Baghdaadi Al-Isfaraa-ini (died 429 AH) said, “They have consensus – meaning Ahlus Sunnah – upon the fact that Allah is not contained in a place (makaan) and time does not run upon him.”

الفرق بين الفرق (ص/ 333)

وقال أبو محمد علي بن أحمد المعروف بابن حزم الأندلسي (456 هـ) : ” وأنه تعالى لا في مكان ولا في زمان، بل هو تعالى خالق الأزمنة والأمكنة، قال تعالى: (وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيراً)(سورة الفرقان/2)، وقال (خلقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا)(سورة الفرقان/59)، والزمان والمكان هما مخلوقان، قد كان تعالى دونهما، والمكان إنما هو للاجسام”

Ibn Hazm Al Andalusi said, “And He ta’alaa is not in a place and is not in time…”

[كتابه علم الكلام: مسألة في نفي المكان عن الله تعالى (ص/ 65)]

Al Qaadhi Ash-Shaykh Abul Waleed Muhammad ibn Ahmad Qaadhi Al Jama’ah in Qurtubah (cordoba), well known as Ibn Rushd Al Jadd (the grandfather – this is not the author of Bidaayatul Mujtahid – it is his grandfather) Al Maaliki stated,

“ليس- الله- في مكان، فقد كان قبل أن يخلق المكان

“Allah is not in a place. He is as he was before he created ‘place’. ”

[This is mentioned by Ibn Al Haaj Al Maaliki in his Madkhal.]

قال ابن حزم (وهو ممن يتكلم باسم السلف) قول تعالى يجب حمله على ظاهره ما لم يمنع من حمله على
ظاهره نصّ آخر أو إجماع أو ضرورة حس, وقد علمنا أن كل ما كان في مكان, فإنه شاغل لذلك المكان
ومالئ له ومتشكل بشلكه, ولا بدّ من أحد الأمرين ضرورة, وعلمنا أن ما كان في مكان فإنه متناه بتناهي
مكانه وهو ذو جهات ست أو خمس متناهية في مكانه وهذه صفات الجسم اه ثم قال:إن الأمة أجمعت على
أنه لا يدعو أحد فيقول يا مستو ارحمني, ولا يسمى ابنه عبد المستوي اه ثم قال إن معنى قوله تعالى على
العرش استوى أنه فعل فعله في العرش وهو انتهاء خلقه إليه, فليس بعد العرش شيء, والعرش نهاية جرم
المخلوقات الذي ليس خلفه خلاء ولا ملاء, ومن أنكر أن يكون للعالم نهاية من المساحة والزمان والمكان
لحق بقول الدهرية, وفارق الإسلام اه ثم ردّ على القائلين بالمكان وختم كلامه بقوله فإنه لا يكون في
مكان إلا ما كان جسما أو عرضا في جسم, هذا الذي لا يجوز سواه, ولا يتشكل في العقل والوهن غيره
ألبتة, وإذا انتهى أن يكون الله عز وجل جسما أو عرضا, فقد انتهى أن يكون في مكان أصلا وبالله نتأيد اه
فليعتبر بقول ابن حزم هذا أدعياء السلف من مشبّهة العصر. 3

Imam al-Kawthari RH says regarding Imam Ibn Hazm RH:

Ibn Hazm (who was a person wont to speak in the name of the salaf) said:

“One is required to take Allah’s word, exalted is He, literally as long as there is no text, or consensus, or empirical necessity, stops us from doing that. We know that everything that is in a place occupies that space and fills it and assumes its shape. One of the two things has to be. We know that whatever is in a place has to be limited by the limits of that place, as it has to be in limited by a finite limit in the six or five directions in its space, and these are the attributes of bodies.”

Then he said: “The ummah is agreed that no one should say ‘O, He who has ascended, have mercy on me’! just as no one should name his son ‘Slave of the One Who Ascended.’”

Then he said: “Truly, the meaning of His saying, exalted is He, ‘He made istiwà on the Throne’ is that He acted in some way on the Throne; namely, He ended His creation with it, for there is nothing after the Throne which is the end of creation; there is nothing after it, neither space, nor void. Anybody who denies that the creation has a finite limit in distance and time and space joins the materialists and leaves Islam.”

Then he refuted those who insist that Allah occupies space and he ended his discourse saying: “Nothing can be in space except what is a body or an accident [what occurs in a substance like heat, color and so on] in a body; there is no other possibility, for neither reason nor imagination can conceive of another possibility at all. Since it is concluded that Allah is neither a body nor an accident, it is concluded that He cannot occupy space absolutely. And Allah is our help.”

So let those claim to follow the salaf in our times likening Allah to His creatures consider carefully this proclamation of Ibn Hazm.


الأسماء والصفات, ص 516 , تعليق رقم ( 1

Point No. 1.
There will be No Shirk in My ummah I fear only you will fell in duniya , these are words of beloved Prophet Hazrat Syedina Muhammadar-rasool Allah ( Sal-lal-lahu alaihi wa sallam ) given in the Kutbah Mubarak after the ziyarat of martyrs of Uhud.

Point No.2
Also note there was pulpit ( Mimber ) which was carried and there was speech biyan given by Huzoor e kareem ( Sal-lal-lahu alaihi wa sallam ) and many Sahaba-e-Ikhram Rizwan allahi thaalah alaiheem ajmaeens were present in this mubarak occasion.

Point No.3
From these hadiths mubaraks of muslim shareef and bukhari Shareef it is clear that the urs e shareef of awliyas of the ummah which is also celebrated every year and biyans kept in the urs e shareef and people gathering etc is the sunnah of  beloved prophet Hazrat Syedina Muhammadur Rasool Allah ( Sal-lal-lahu alaihi wa sallam ) and sahabas.
Also point to be noted is that the mazar e shareefs of  martyrs were visited every year on the particular day of martyrdom. Thus Urs e shareef of awliyas is the sunnah. Lastly Huzoor e kareem Sallallahu alaihi wa sallam also

Point No.4
The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, “I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth).

Now the Question arises here and Important Conclusion :
When beloved prophet hazrat syedina muhammadur rasool allah ( sal-lal-lahu alaihi wa sallam ) had announced and declared that there will be no shirk in my ummah and I fear only my ummah may fall in duniya. Is it right that now in the ummah muslims are blaming other muslims brothers as shirk doers. From here we can conclude that these people who are blaming other people as shirk doers are going agains the declaration and the wordings of the beloved prophet hazrat Syedina Muhammadur Rasool Allah ( Sal-lal-lahu alaihi wa sallam ). It is a gravesin and haram to patch any muslim as shirk doer from these hadith e mubaraks of Kutbas of Uhud.

Below are the hadith e shareefs Quotations from Sahih Muslims and Sahih Bukhari Shareef.

Sahih Bukhari book:maghaazi chapter:battle of uhud
Sahih Muslim book:fazail
Sunan Abu Daud book:kitab-al-janaiz
Musnad Ahmed bin hanbal

Narrator: uqbah bin aamir(RadiAllahu anhu)

Prophet(صلى الله عليه وآله وسلم) prayed salah for martyres of uhud as he is saying farewell
to both dead and live ones.then he appeared in MIMBAR and said: i am your
leader,and i am witness over you,our place for meeting is HAUZ-E-KAUTHAR
and i am seeing hauz-e-kauthar from here and i have no fear about you
that after me you will fall in SHIRK but i fear you will fall in
WORLDLY LOVE.uqbah(RadiAllahu anhu) furthur said that day i saw prophet for last

Sahih muslim book: fazail

Narrator: Uqbah bin aami(RadiAllahu anhu)

Prophet صلى الله عليه وآله وسلم said : i have no fear that you people will fall in SHIRK but
i fear that you will be surrender yourself in love of WORLD and will
fight among yourselves and die like it has done by people before you.

Narrated ‘Uqba bin ‘Amir:
The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, “I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world.”

(Bukhari :: Book 8 :: Volume 76 :: Hadith 434 )

Now a days People call respecting graves as worship while Prophet صلی اللہ علیھ وآلھ وسلم had clearly stated that He صلی اللہ علیھ وآلھ وسلم has no fear of Shirk from this ummah:

حضرت عقبہ بن عامر رضی اللہ عنہ سے روایت ہے کہ حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم نے شہداءِ اُحد پر (دوبارہ) آٹھ سال بعد اس طرح نماز پڑھی گویا زندوں اور مُردوں کو الوداع کہہ رہے ہوں۔ پھر آپ صلی اللہ علیہ وآلہ وسلم منبر پر جلوہ افروز ہوئے اور فرمایا : میں تمہارا پیش رو ہوں، میں تمہارے اُوپر گواہ ہوں، ہماری ملاقات کی جگہ حوضِ کوثر ہے اور میں اس جگہ سے حوضِ کوثر کو دیکھ رہا ہوں اور مجھے تمہارے متعلق اس بات کا ڈر نہیں ہے کہ تم (میرے بعد) شرک میں مبتلا ہو جاؤ گے بلکہ تمہارے متعلق مجھے دنیاداری کی محبت میں مبتلا ہو جانے کا اندیشہ ہے۔ حضرت عقبہ فرماتے ہیں کہ یہ میرا حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم کا آخری دیدار تھا (یعنی اس کے بعد جلد ہی آپ صلی اللہ علیہ وآلہ وسلم کا وصال ہو گیا)۔ ˜

البخاري في الصحيح، کتاب : المغازي، باب : غزوة أحد، 4 / 1486، الرقم : 3816،

This hadith is very important, Prophet صلی اللہ علیھ وآلھ وسلم knew that some fitna creator will

come in this ummah and they will declare visiting respecting Graves and Shrines as

worship and shirk, that is why Prophet صلی اللہ علیھ وآلھ وسلم while standing near graves and Shrines of Shuhada-e-Uhad made it clear that He صلی اللہ علیھ وآلھ وسلم has no fear of shirk

from this Ummah.

حضرت عقبہ بن عامر رضی اللہ عنہ سے مروی ہے کہ حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم نے فرمایا : بے شک میں تمہارا پیش رو

اور تم پر گواہ ہوں۔ بیشک خدا کی قسم! میں اپنے حوض (کوثر) کو اس وقت بھی دیکھ رہا ہوں اور بیشک مجھے زمین کے خزانوں کی

کنجیاں (یا فرمایا : زمین کی کنجیاں) عطا کر دی گئی ہیں اور خدا کی قسم! مجھے یہ ڈر نہیں کہ میرے بعد تم شرک کرنے لگو گے بلکہ

مجھے ڈر اس بات کا ہے کہ تم دنیا کی محبت میں مبتلا ہو جاؤ گے۔ ˜

أخرجه البخاري في الصحيح، کتاب : المناقب، باب : علامات النَّبُوَّةِ فِي الإِسلام، 3 / 1317، الرقم : 3401.

Click this :- To be Continued…..

Kissing of Mazaar / Maqam is not worshipping

Now a days alots of misguided peoples saying “Kissing mazaar is Worship” which is totally & completely an Wrong Allegation & creating Misconception between Innocent Ahle Sunnah wal Jamaat (Sufi Sunni Followers). Because “Kissing with Love & Respect is differ than doing Sujood in Respect.

Bowing of Malaikas ( Angels ) towards Anbiyas Alaihisalaams is Worship ? or Respect or ? Shirk ?
Are the acts of Respect of  Malaikas ( Angels ) towards Anbiya Alaihis salaam like Prophet Hazrat Syedina Adam Alaihis salaam and  Hazrat Syedina Muhammadur Rasool ullah ( Sal-lal-lahu alaihi wa Sallam ), Can You label the Malaikas as Worshippers of Anbiya Alaihis salaams ? Astaghfirullah

  • Bowing of head or Kissing of Kiswa is  Worship of Kiswa Cloth or Respect ?
    If any Muslim kisses the sacred cloth of Kaaba namely Kiswa then touches his head etc , Can you label him as Worshipper of Kiswa ? Astaghfirullah
  • Bowing of head or Kissing of Hajre Azwat is Worship of Stone or Respect ?
    If any Muslim Kisses the sacred stone in Kaaba namely Hajre Azwat, with his eyes, libs etc Can You label Him as Worshipper of Stone ? Astaghfirullah
  • Bowing of head or Kissing Quran-e-Kareem is Worship of holy Quran or Respect ?
    If any Muslim Kisses the Sacred Holy book with his eyes / forehead etc Can You label Him as Worshipper of Quran ? Astaghfirullah
  • Bowing of your head towards your beloved family members and Kissing them with love is Worship or Respect ?
    If any Muslim Kisses his child or others with love Can You label Him as Worshipper of Ghairullah / Humans ? Astaghfirullah
  • Bowing of head or kissing Mazaar-e-Mubaraks of Aulias ( Saleheens ) is Worship of Saleheens or Respect ?
    If any Muslim kisses the graves of pious personalities of Islam ( Saleheens ), Can You label Him as Worshipper of Graves ? Astaghfirullah

“Worship is only for Allahu Subhaanahu taala and no other creation is worth of Worship except ALLAH”.

Coming to Point :
Sajdah of Worship is complete only under the circumstances / Conditions for Sajdah of Worship :

1) Wazoo is a must . Without Wazoo sajdah cannot happen
2) Neeyah is a must . Neeyah for worship
3) Qibla direction is very very important
4) 8 parts of the body should touch the ground without which sajdah will not be complete
5) Tazbeeh that is Subhaana Rabi al Aala should be recited in Sajdah of worship.

Bowing towards Mazars e Shareefs or Kissing Mazar e shareefs is not Sajdah of Worship for the following reasons :-
1) First of All Mazars of Momins or graves of muslim on this earth head side ( sirra side is not Qibla direction ) is in not towards Qibla direction only the faces face qibla direciton. The Direction of head is not in qibla direction but the face of muslim or momin faces qibla direction in the grave. So how ever bows or kisses the mazar shareef the person doing so is not bending or bowing towards qibla direction. Now the question arises here is when a person not bowing towards qibla direction how this act can become Sajdah or worship. So it is foolishness to say this act of respect as worship etc.
2) Here the neeyah ( intension ) is not for worship
3) There are no Tazbeehs recited here
4) Also Wazoo is not compulsary here.
5) The Kissing of Feets of pious or elders is reffered as Khadam Boosi is urdu. So people near mazars try to take blessing from feet. Feet has importance in islam so bending near muqam e ibrahim is also allowed in Islam. We bend towards muqam e ibrahim in Nafil salah of worship of allah subhaanahu thaalah. if any one doesn’t like to bend near or in front of Maqam e ibrahim ( Alaihis salaam ) his umrah or hajj will be thrown on his face. Worship is only for Allahu subhaanahu taala. So Blaming innocent muslims as worshipper of graves etc is haram and dead sin. Almighty is aware of all the consequences so he has arranged every thing in order and also kept conditions for Sajdah of worship of him ( Sajdah of Ebadaah for allah ) and it is wrong to blame muslims and patch the name of worship for tazeem.

Therefore Bending or Kissing or Bowing towards Mazar-e-Mubarak is not in Qibla Direction ? Then how you can point this act as worship ?
Worship ( Sajdah-e-Ebadaah )  is for allah which is accepted only  when it is done towards Qibla direction only. So first understand the differences of Kissing in Taazeem  & Sajda e Taazeem.

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar radi Allahu anhu was buried in her room, Sayyidah Aishah radi Allahu anhu would go there without Hijab (head Covering), as the Prophet ( (sal-lal-lahu alai hi w) and Sayyiduna Abu Bakr radi Allahu anhu, who were buried there were her Husband and Father. However, when Sayyiduna Umar radi Allahu anhu got buried there, she would only go in the room with Hijab. (check Mishkat al-Masabih: Bab Ziyarat al-Qubur)

This action clearly shows that according to Sayyidah Aishah radi Allahu anhu, the dead can feel and see their visitors and are aware of those who come to them and how they come to them. It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that every person?s grave would be either a garden from the gardens of Paradise or a hole from the holes of hell (Rawda mim Riyad al-Jannah aw Hufrah min Hufar an Naar)

If the Qabr of a normal mu?min is a garden of paradise, what about the Qubur of the Awliya of Allah, subhanaHu wa Ta`ala. Are they not from the Jannah? If yes, then only a fool can claim that there is no Barakah there!

It is narrated in Sahih Muslim (Kitab al-Zuhd) that Nabi Muhammad, sall-Allahu `alayhi wa sallam, was travelling with his Sahabah through the land of Thamud, the land of the people of Nabi Salih, `alayhi-s-salam. While travelling, the Sahabah collected water from the wells in that land. Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered the Sahabah to throw that water away, as those were the wells of the kuffar in the time of Nabi Salih, `alayhi-s-salam. Nabi Muhammad, sall-Allahu `alayhi wa sallam, then permitted them to drink from a certain well that the camel of Nabi Salih, `alayhi-s-salam, drank out of.

Imam al-Nawawi (Sharh Muslim vol.8 p.118) comments on this Hadith that we should try to derive blessings from things connected to pious people (wa min fawaid hazel Hadith, at-Tabarruk bi Aasaar as-Saliheen).

It is important to note here that if Barakah is received from the camel of a pious person (who lived about 4000 years ago), what then about the Qubur of the Awliya of Allah, subhanaHu wa Ta`ala?!

In Sahih Muslim, it is narrated that Sayyidina Utbaan, radi Allahu `anh, always asked Nabi Muhammad, sall-Allahu `alayhi wa sallam, to pray in a certain part of his house, so that he too may pray there and receive blessings in this regard. Imam al-Nawawi says in Sharh Muslim vol.5 p.161 that there are three main things (Fawaid) we learn from this Hadith:

It is permitted to get Barakah from Pious People and objects connected to them.
It is recommended to pray in the places where the pious used to pray.
It is recommended to seek Barakah from the places where the pious people resided

Ibn Hisham RadiAllahanhu narrates that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, had passed away, Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, went to kiss his forehead and said, How blessed and perfumed are you when you are alive, and how blessed and perfumed are you when you have passed away. Was he making Shirk?

These are evidences from the Sahabah. And the same Nabi Muhammad, sall-Allahu `alayhi wa sallam, who instructed us to destroy all the idols also instructed us to kiss the black stone not for worship but because of the stones closeness to Allah, subhana Hu wa Ta`ala. We draw an analogy between this stone and the tombs of the Awliya.

The Kaabah is also a stone building. We pray towards it and tawaf around it. Does imply worship? No! The Kabah represents the presence Allah, subhanaHu wa Ta`ala, just as the shrines of the Awliya are places where Allahs, subhanaHu wa Ta`ala, Rahmah descends.

We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Quran (1:125): And take Maqam Ibrahim as a place of Prayer (wat takhizu min Maqam Ibrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the footprints of Nabi Ibrahim, `alayhi-s-salam. It is thousands of years old, and is not even a grave, nor the physical feet of Nabi Ibrahim, `alayhi-s-salam. Is praying there Shirk or Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and the Awliya of his Ummah?!

Imam al-Dhahabi narrates in Majmu Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, to get the Barakah. Imam Ahmad bin Hanbal replied that there was no problem with that (la basa bihi).

Imam al-Dhahabi went on to explain that:
Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi Muhammad, sall-Allahu `alayhi wa sallam, when he was alive, had close interaction with him, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, and even took his spit and rubbing it over their faces (as in Bukhari in clear words). But those who had not met Nabi Muhammad, sall-Allahu `alayhi wa sallam, express their love by going to his Qabr, and kissing and touching it.

Imam al-Ghazali says in his famous work Minhaj al-Abideen (p.347) that the Wali of Allah reaches such a state that: Allah gives Barakah in his Breath, Speech, Clothes, Company, places where he sat and even the Sand he walked on.

“If the Barakaah is there , what is wrong if we try to get it?Edit??”

“[A Summary of the teachings of Saudi Arabian Sunni Islamic Scholar Shaykh As-Sayyid Muhammad ibn `Alawi al-Maliki of  Makkah al-Mukarramah]”

The issue of kissing is often (deliberately) misunderstood. Kissing is a natural human behaviour. One could kiss someone out of love, respect, honour, desire, or maybe even worship. It depends on your intention – the reason why you do it. However, some individuals insist on interpreting all types of kissing as worship. There is no real basis for this view, as it is not found anywhere in the Quran or the Sunnah. Nabi Muhammad, sall-Allahu `alayhi wa sallam, used to kiss the black stone, and thus, by the Prophet’s action one can clearly see that there is a distinction between merely kissing and worshipping. And even as this stone is the stone from Heaven (as in Nasai, Tirmidhi and Hakim), so are the Prophets, sall-Allahu `alayhi wa sallam, and the saints the People of Heaven.

These individuals then proceed to label Muslims who may kiss them out of veneration or love as Mushriks or Kafir. This labeling is the real act of Kufr.

There is an interesting story about a man who condemned the kissing of the Awliya and the descendants of Nabi Muhammad, sall-Allahu `alayhi wa sallam, as Shirk and Worship of other Humans. When he was seen kissing his own son, he was asked why he was now worshipping his son. He said that he kissed his son out of love. The people responded by saying that they, too, kissed the family of Nabi Muhammad, sall-Allahu `alayhi wa sallam, out of love. The man then kept quiet.

It is for this reason, the reason of love and respect, that visitors to the Qubur of the Ahlul Bayt, Sahabah, and Awliya kiss their respective Qubur.

If individuals insist on holding the view that kissing a Qabr is an act of worship, let them prove it from Qur’an and Sunnah, and not merely give an opinion based on their hawa, or base desire.

There are many Hadith which show that the Sahabah used to kiss the grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam: Ibn Asakir in Tarikh Dimashq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al- Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,radi Allahu `anh, came back to Madinah after many years, he went straight to the Honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and fell down and put his forehead on the Qabr, and kissed it, saying, “Oh my beloved, Rasulullah, sall- Allahu `alayhi wa sallam.”

This was an expression of his love for Nabi Muhammad, sall-Allahu `alayhi wa sallam. No doubt, some of todays “shaykhs” would label Sayyidina Bilal a “Mushrik”, claiming that he was worshipping the Prophet, sall-Allahu `alayhi wa sallam! Astaghfirullah.

Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu `anh, the Great Sahabi, once put his head on the honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and kissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub why he was worshipping the stone. Abu Ayyub replied that he was visiting Nabi Muhammad, sall-Allahu `alayhi wa sallam, and not a stone. Someone then intervened and warned Marwan not to interfere with Abu Ayyub, radi Allahu `anh, as he was one of the Companions of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and Marwan let him be.

Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them.

Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, died, his daughter, Sayyidah Fatimah, radi Allahu `anha’, took sand from His Qabr and put it over her face and wept, saying: “Maza ala man shamma Turbata Ahmadin an laa yashumma madaz Zamaani Ghawaliya (The person who has smelt the dust of the Grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam, does not need to smell any perfume ever again)

In other words, the Dust on the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, has a better fragrance than any perfume in the world. This is what Imam al-Busiri said in his world famous Qasidat al-Burdah and some ignorant ‘shaykhs’ called him a Kafir too.

Would some of todays “shaykhs” also condemn Sayyidah Fatimah’s act of Love, radi Allahu `anha’! Astaghfirullah!

For them, the following Two Hadiths from Bukhari (Kitab al-Janaiz) should suffice:

It is narrated that once a Janazah went pass the Prophet ( (sal-lal-lahu alaihi wasallam), and some of his Companions praised the dead person, so the Prophet ( (sal-lal-lahu alaihi wasallam) said: It has been affirmed to him. They asked What?. He said The Jannah, giving the reason for it as You are the Witnesses of Allah on this Earth (Antum Shuhada Allah fil Ard).

The Prophet, sall-Allahu `alayhi wa sallam, also said: Any Muslim, who is attested by four people to have Good Nature-Allah will enter him into Paradise.

We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be from the Friends of Allah, how can one then still question their Imaan?

How can such an evil thought even occur in a Muslims mind concerning those who are honored by both Allah and his Creation?

To have a bad opinion of an ordinary Human Being is a sin, let alone to question the Imaan of those Saints whose holy lives and examples have inspired generations of True Believers in Allah.

Point: If an accusation is made that people are kissing the Aulia out of worship, it remains the onus of the accusers to prove this, as we are all Muslims who say, La ilaha ill-Allah, Muhammadun Rasul Allah ﷺ .

To brand a Muslim as a Kafir is one of the gravest sins in Islam. We worship Allah, subhanaHu wa Ta`ala, and honour his friends.

Shirk is related to ones internal belief concerning Allah, it is not about kissing and respecting. To consider acts of love and respect as Shirk is a trivialization of the concept of Shirk. In fact, to call Muslims as Mushriks on issues of difference is the real Bidaah that is plaguing the Ummah of Islam.

Seeking Blessings through the Holy Relics of Prophet(صلى الله عليه وآله وسلم) – Reference from Quran & Hadith


In Today’s era, the degraders of Prophet (صلى الله عليه وآله وسلم) deny the Shifa/Tabarruk (Cure/Blessing) through Prophet (صلى الله عليه وآله وسلم) in different forms. Not only is the Prophet (صلى الله عليه وآله وسلم) source of blessing himself, but also the relics associated with him (صلى الله عليه وآله وسلم) are also source of Shaf’at for Ummah.  The Sahaba(R.A) during his (صلى الله عليه وآله وسلم) lifetime, and also after his Dhahiri passing away did things like washing his cloak to seek cure, considering his hair as most dear to everything that is in the world, touching his pulpit and seeking barakah, wiping his Wudhu water over their faces and chests, even fighting over his left over wudhu water,  etc…

In Light of the Quran

It was usual practice of the Companions to preserve  relics of Prophet(صلى الله عليه وآله وسلم) and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance. Allah Himself has made reference to the relics of the Prophets in the Holy Qur’ān.

وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ ٱلْمَلاۤئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنْتُم مُّؤْمِنِينَ

Translation: And (further) their Prophet said to them: “A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith.” [Quran 2:248]

Tafsir al-Jalalayn: And their prophet said to them, after they had demanded a sign of his kingship: ‘The sign of his kingship is that there will come to you the Ark, a chest containing the images of the prophets, which God sent down to Adam, and which was handed down to them [sc. the Israelites], until the Amalekites seized it from them in battle. They used to commence fighting invoking it before their enemy and marching behind it, as well as experience peacefulness in its presence as God says: therein is a Spirit of Peace, reassurance for your hearts, from your Lord, and a remnant of what the folk of Moses and the folk of Aaron left behind, which were Moses’s pair of sandals and his staff, Aaron’s turban, a measure (qafīz) of the manna that used to come down on them, and the pieces of the broken tablets, the angels bearing it (tahmiluhu l-malā’ikatu, the circumstantial qualifier referring to the subject of the verb ya’tiyakum, ‘there will come to’). Surely in that shall be a sign for you, of his kingship, if you are believers’. The angels bore it between the earth and the sky while they gazed at it, until finally they placed it before Saul. They then acknowledged his kingship and hastened to enlist in the [holy] struggle, and he chose seventy thousand of their young men.

Quran states:

ٱذْهَبُواْ بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيراً وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّي لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلاَلِكَ ٱلْقَدِيمِ فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَٱرْتَدَّ بَصِيراً قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّيۤ أَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ


Translation: “Go with this my shirt, and cast it over the face of my father: he will come to see (clearly).Then come ye (here) to me together with all your family.” When the caravan left (Egypt), their father said: “I do indeed scent the presence of Joseph: Nay, think me not a dotard.” They said: “By Allah. truly thou art in thine old wandering mind.” Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: “Did I not say to you, ‘I know from Allah that which ye know not?'”[Quran 12:93-96]





Blessing Through Hair of Prophet(صلى الله عليه وآله وسلم)

Hadith #1
عن ابن سيرين، قال: قلت لعبيدة «عندنا من شعر النبي صلى الله عليه وسلم أصبناه من قبل أنس أو من قبل أهل أنس» فقال: لأن تكون عندي شعرة منه أحب إلي من الدنيا وما فيها
Narrated Ibn Sirrn:

I said to ‘Ablda, “I have some of the hair of the Prophet which I got from Anas or from his family.” ‘Abida replied.”No doubt if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it.”


► Volume 1, Book 4, Number 171: Sahih Bukhari
► Sunan Al Kubra-Imam Bayhaqi, volume 7, Page: 107, Hadith #13410



Hadith #2

Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, hisCompanions came round him and they eagerly wanted that no hair should fall but in the hand of a person.


►Book 030, Number 5750: (Sahih Muslim)

Imam Muslim made a whole Baab (Chapter) with the name of

باب قرب النبي عليه السلام من الناس وتبركهم به



►Musnad Ahmad Hambal, Volume 19, Page: 363, Hadith No#12363 And  Volume: 19 Page: 393, Hadith No#12400

►Musnad ‘Abd bin Humaid, Volume 1, Page: 380, Hadith No #1273

►Mustakhraj Abu ‘Awanah, Volume 2, Page: 312, Hadith No #3247

►Sunan Al Kubra-Imam Bayhaqi, Volume 7, Page: 108, Hadith No #13411



Hadith #3

Similarly another tradition is attributed to Anas:

I saw that a barber was shaving the Prophet’s head and the Companions stood around him in the shape of a circle.They wished that each strand of hair falling off the Prophet’s head should fall into the hand of one of them (they did not wish it to fall on the ground)


►Muslim narrated it in his as-Sahīh, book of fadā’il (virtues) ch.19 (4:1812#2324)

►Ahmad bin Hambal, Musnad (3:133,137)

►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (1:431)

►Bayhaqī, as-Sunan-ul-kubrā (7:68)

►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:140).



Hadith #4

Narrated IsraiI:

Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,”


►Book 72, Number 784: (Sahih Bukhari)

Ibn Hajar ‘Asqalānī says: “This tradition furnishes the proof that it is valid to draw divine blessings from the Prophet’s hair and confirms the permissibility of its acquisition.”


►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (1:274) 


Khalid bin Walid fighting for the Blessed hair of Prophet(Peace be Upon him)

و روي عن صفية بنت نجدة …
و كانت في قلنسوة خالد بن الوليد شعرات صلى الله عليه و سلم ، فسقطت قلنسوته في بعض حروبه ، فشد عليها شدة أنكر عليه أصحاب النبي صلى الله عليه و سلم كثرة من قتل فيها ، فقال : لم أفعلها بسبب القلنسوة ، بل لما تضمنه من شعره صلى الله عليه و سلم لئلا أسلب بركتها و تقع في أيدي المشركين .

Translation: Hadrat Safiya (ra) narrates that the cap (helmet) of Khalid bin Walid contained some (blessed) hair of Prophet (Peace be upon him), When that cap (helmet) fell in some battlefield, he started to search for it, when many Sahaba were martyred in that battle, the people strongly complained about (what he did). At this he replied: I did not try so to find just the cap, actually It contained the (blessed) hair of Prophet (Peace be upon him) and I feared that It might get into the hands of Mushrikeen and I might lose the Barakah of it [Qadhi Iyaadh in Ash-Shifa, Volume No. 1, Page No. 619]



The Small water bag of leather as a source of Blessing

Hadith #5

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ جَدَّتِهِ كَبْشَةَ قَالَتْ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشَرِبَ مِنْ فِي قِرْبَةٍ مُعَلَّقَةٍ قَائِمًا فَقُمْتُ إِلَى فِيهَا فَقَطَعْتُهُ

‘Abd-ur-Rahmān bin Abū ‘Amrah has attributed it to his grandmother who heard it from Kabshah Ansāriyyah:

Allah’s Messenger (صلى الله عليه وآله وسلم) went over to see her and there was a small water bag of leather hanging there. He drank water from it while standing. Then she cut off the mouth of water bag on account of its blessing because the Prophet’s mouth had touched it.


►Ibn Mājah narrated it with a sound chain of transmission in his Sunan, book of ashribah (drinks) ch.21 (2:1132#3423)

►Tirmidhī graded it hasan (fair) sahīh (sound) gharīb (rare or unfamiliar) in his al-Jāmi‘-us-sahīh, book of ashribah, ch.18 (4:306#1892), and in ash-Shamā’il-ul-Muhammadiyyah (p.178#203)

►Ahmad bin Hambal, Musnad (6:434)

►Tabarānī, al-Mu‘jam-ul-kabīr (25:15#8)

►Baghawī in Sharh-us-sunnah (11:379#3042)

►Musnad Humaidhi, Volume: 1, Page: 348, Hadith No #357

►Sahi Ibn e Hibban, Volume:12, Page: 138, Hadith No #5318

►Shu’b Al Eman-Imam Bayhaqi, Volume: 8, Page: 148, Hadith No #5624

►Musnad Shamiyyen-Imam Tabrani, Volume: 1, Page: 369, Hadith No #639

►Ma’rifat As Sahabah-Abu Nu’ym, Volume: 6, Page: 3432, Hadith No #7821



Hadith #6

عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أُمِّ سُلَيْمٍ وَقِرْبَةٌ مُعَلَّقَةٌ فَشَرِبَ مِنْ فَمِ الْقِرْبَةِ وَهُوَ قَائِمٌ، فَقَامَتْ أُمُّ سُلَيْمٍ إِلَى رَأْسِ الْقِرْبَةِ فَقَطَعَتْهَا

Umm Sulaym cut off the mouth of the water bag from which the Prophet (صلى الله عليه وآله وسلم) had drunk water. Anas says:

That the Prophet (صلى الله عليه وآله وسلم) came over to see Umm Sulaym and there was a small leather bag (of water) hanging in the house. He drank (water) from this leather bag while standing. Anas says that Umm Sulaym cut off the mouth of the leather bag so it is (still) with us


►Tirmidhī, ash-Shamā’il-ul-Muhammadiyyah (p.179#205)

►Related by Ahmad bin Hambal in his Musnad (3:119; 6:431)

►Abū Dāwūd Tayālisī, Musnad (p.229#1650)

►Tabarānī in al-Mu‘jam-ul-kabīr (25:127#307) and in al-Mu‘jam-ul-awsat (1:379#658)

►Musnad Al Haarith-Imam Ibn e Abi Usamah, Volume: 2, Page: 586, Hadith No #543

►Tabqaat Al Kubra-Imam Ibn e Sa’d, Volume 8, Page: 315

►Sayyir Al A’lam An Nubala-Imam Zahabi, Volume 3, Page: 432



Cure through the Prophet’s(صلى الله عليه وآله وسلم) Cloak

Hadith #7
فرجعت إلى أسماء فخبرتها، فقالت: هذه جبة رسول الله صلى الله عليه وسلم، فأخرجت إلي جبة طيالسة كسروانية لها لبنة ديباج، وفرجيها مكفوفين بالديباج، فقالت: هذه كانت عند عائشة حتى قبضت، فلما قبضت قبضتها، وكان النبي صلى الله عليه وسلم يلبسها، فنحن نغسلها للمرضى يستشفى بها

I went back to Asma’ and informed her. whereupon she said: Here is the cloak of Allah’s Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and “WE WASHED IT FOR THE SICK AND SOUGHT CURE THEREBY”


►Sahih Muslim Hadith #5149

►Sunan Al Kubra-Imam Bayhaqi, Volume: 2, Page: 594, Hadith No #4210

►Shu’b Al Eman-Imam Bayhaqi, Volume: 8, Page: 207

►Sharh us Sunnah-Imam Baghwi, Volume: 12, Page: 33, Hadith No #3104

►Al Muntaqa-Imam Suliman bin Half Al Baji, Volume: 7, Page: 222

►Sharah At Taqreeb-Imam Zain ud Din Iraqi, Volume:3, Page: 234

►Mirqat Al Mafateeh-Imam Mulla Ali Qari, Volume: 7, Page: 2770

►Tohfatul Ahwazi-Allama Mubarakfuri, Volume: 5, Page: 318

►Jami’ Al Usool-Ibn e Al Atheer, Volume: 10, Page: 688, Hadith No: 8344


Prophet(صلى الله عليه وآله وسلم) confirming the act to be right


Hadith #8
عن أنس بن مالك، قال: دخل علينا النبي صلى الله عليه وسلم فقال عندنا، فعرق، وجاءت أمي بقارورة، فجعلت تسلت العرق فيها، فاستيقظ النبي صلى الله عليه وسلم فقال: «يا أم سليم ما هذا الذي تصنعين؟» قالت: هذا عرقك نجعله في طيبنا، وهو من أطيب الطيب

Anas b. Malik reported that Allah’s Apostle (may peace be upon him) came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Allah’s Apostle (may peace be upon him) who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah’s Apostle (may peace be upon him) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah’s Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right.


►Book 030, Number 5762: Sahih Muslim
Imam Muslim Narraed this Hadith under the chapter named as

باب طيب عرق النبي صلى الله عليه وسلم والتبرك به




Al Musnad-Abu Dawud At Tayalsi, Volume: 3, Page: 551, Hadith No #2391

Al Musnad-Ahmad Bin hambal, Below are the details
Volume: 19, Page: 59, Hadith No #12000
Volume: 19, Page: 378, Hadith No #12396
Volume: 21, Page: 33, Hadith No #13310
Volume: 21, Page: 73, Hadith No #13366
Volume: 21, Page: 98, Hadith No #13409
Volume: 21, Page: 105, Hadith No #13423
Volume: 21, Page 447, Hadith No #14059

► Al Musnad-‘Abd bin Humaid, Volume:1 Page: 378, Hadith No #1268

► Sunan Al Kubra-Imam Nasai, Volume: 8, Page:465, Hadith No #9721

► Sunan Nasai-Imam Nasai, Volume:8, Page: 218, Hadith No #5371

► Al Musnad-Imam Abu Ya’la, Volume:6, Page: 409, Hadith No #3769

► Sahi-Imam Ibn e khuzaimah, Volume:1, Page: 142, Hadith No #281

► Sahi-Imam Ibn e Hibban, Volume:10, Page: 387, Hadith No #4528

► Ma’jam Al Kabeer-Imam Tabrani, Volume:25, Page:119, Hadith No #289

► Hilyat Al Awliya-Imam Abu Nu’ym,Volume:2, Page: 61

► Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 591, Hadith No #4198

► Shu’b Al Iman-Imam Bayhaqi,Volume:3, Page: 23, Hadith No #1361

► Dalail An Nubuwwah-Imam Abu Nu’ym, Volume:1, Page: 442, Hadith No #361

► Dalail An Nubuwwah-Imam Bayhaqi,Volume:1, Page: 258

► Fathul Bari-Imam Ibn e Hajr ‘Asqalani, Volume:6, Page: 573

►khasais Al Kubra-Imam Suyuti, Volume:1, Page: 114

►Mawahib Al laduniya-Imam Qustulani, Volume: 2, Page:89


Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) Perspiration

Hadith #9

Umm Sulaim reported that Allah’s Apostle (may peace be upon him) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah’s Apostle (may peace be upon him) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Allah’s Apostle (may peace be upon him) sweated in cold weather when revelation descended upon him.


►Book 030, Number 5763: Sahih Muslim


Hadith #10
عَنْ ثُمَامَةَ، عَنْ أَنَسٍ: «أَنَّ أُمَّ سُلَيْمٍ كَانَتْ تَبْسُطُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِطَعًا، فَيَقِيلُ عِنْدَهَا عَلَى ذَلِكَ النِّطَعِ» قَالَ: «فَإِذَا نَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَتْ مِنْ عَرَقِهِ وَشَعَرِهِ، فَجَمَعَتْهُ فِي قَارُورَةٍ، ثُمَّ جَمَعَتْهُ فِي سُكٍّ» قَالَ: فَلَمَّا حَضَرَ أَنَسَ بْنَ مَالِكٍ الوَفَاةُ، أَوْصَى إِلَيَّ أَنْ يُجْعَلَ فِي حَنُوطِهِ مِنْ ذَلِكَ السُّكِّ، قَالَ: فَجُعِلَ فِي حَنُوطِهِ

It is narrated by Thumāmah through Anas: That Umm Sulaym used to spread a leather mattress for the Holy Prophet (صلى الله عليه وآله وسلم) where he enjoyed his midday nap. Anas relates that when the Holy Prophet (صلى الله عليه وآله وسلم) woke up, I collected his perspiration and his hair, put these into a bottle and blended them with perfume. Thumāmah relates that when Anas was on the brink of dying he willed that the scent be applied to his coffin. He relates that the scent was applied to his coffin.


► Bukhārī in his as-Sahīh, book of isti’dhān (asking permission) ch.41 (5:2316#5925). 

►Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281

►Sharah Mushkil Al Athaar-Imam Tahawi, Volume: 6, Page: 360, Hadith No #2531


Order Of Prophet(صلى الله عليه وآله وسلم)

Hadith #11
أبا جحيفة، يقول: خرج علينا رسول الله صلى الله عليه وسلم بالهاجرة، فأتي بوضوء فتوضأ، فجعل الناس يأخذون من فضل وضوئه فيتمسحون به، فصلى النبي صلى الله عليه وسلم الظهر ركعتين، والعصر ركعتين، وبين يديه عنزة

وقال أبو موسى: دعا النبي صلى الله عليه وسلم بقدح فيه ماء، فغسل يديه ووجهه فيه، ومج فيه، ثم قال لهما: اشربا منه، وأفرغا على وجوهكما ونحوركما

Narrated Abu Juhaifa:

Allah’s Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the ‘Asr prayer while an ‘Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), “Drink from the tumbler and pour some of its water on your faces and chests.”


►Volume 1, Book 4, Number 187: Sahih Bukhari
► Sahi Muslim-Imam Muslim, Volume:1, Page: 360, Hadith No #503

► Sunan Al Kubra-Imam Nasai, Volume:1, Page: 126, Hadith No #135

► Sunan Al Mujtaba(nasai)-Imam Nasai, Volume:1, Page: 78, Hadith No #137

► Al Musnad-Imam Ibn e Ja’d, Volume:1, Page:40, Hadith No #137

► Al Musnad-Imam Ahmad Bin Hambal,
Volume:31, Page:41, Hadith No #18744
Volume:31, Page:51, Hadith No #18757
Volume:31, Page: 54, Hadith No #18760
Volume:31, Page: 58, Hadith No #18767

► Al Musnad-Imam abu Ya’la, Volume:2, Page:190, Hadith No #891

► As Sahi-Imam Ibn e Hibban,
Volume:4, Page:82, Hadith No #1268
Volume:6, Page:143, Hadith No #2382

► Ma’jam Al Kabeer-Imam Tabrani,
Volume:22, Page:101, Hadith No #247
Volume:22, Page:107, Hadith No #267
Volume:22, Page:110, Hadith No #278
Volume:22, Page:115, Hadith No #294
Volume:22, Page:120, Hadith No #307
Volume:22, Page:120, Hadith No #309
Volume:22, Page:121, Hadith No #311
Volume:22, Page:124, Hadith No #320


►Sunan Al Kubra-Imam Bayhaqi,
Volume:1, Page:359, Hadith No #1117
Volume:2, Page:382, Hadith No #3463 


Blessing through Prophet’s(صلى الله عليه وآله وسلم) Ablution

Hadith #12

محمود بن الربيع، قال «وهو الذي مج رسول الله صلى الله عليه وسلم في وجهه وهو غلام من بئرهم» وقال عروة، عن المسور، وغيره يصدق كل واحد منهما صاحبه «وإذا توضأ النبي صلى الله عليه وسلم كادوا يقتتلون على وضوئه»

Narrated Ibn Shihab:

Mahmud bin Ar-Rabi’ who was the person on whose face the Prophet had ejected a mouthful of water from his family’s well while he was a boy, and ‘Urwa (on the authority of Al-Miswar and others) who testified each other, said,”Whenever the Prophet , performed ablution, his companions were nearly fighting for the remains of the water.”


►Volume 1, Book 4, Number 188: Sahih Bukhari

► Al Musnad-Ahmad Bin Hambal, Volume:31, Page: 243, Hadith No: #18928

► As Sahi-Imam Ibn e Hibban, Volume:11, Page: 216, Hadith No: #4872

► Ma’jam Al Kabeer-Imam Tabrani, Volume:9, Page: 20, Hadith No: #13

► Sunan Al Kubra-Imam bayhaqi, Volume:9, Page: 366, Hadith No: #18807

► Shu’n Al Iman-Imam Bahyaqi, Volume:3, Page: 104, Hadith No: #1434

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:4, Page: 104

► Mirqat Al Mafateeh-Mulla Ali qari,Volume:6, Page: 2614

► Nayil Al Awtar-Shaukani, Volume:1, Page: 33

► Jami’ Al Usool-Ibn al Atheer, Volume:8, Page: 286, Hadith No: #6108

► Jami’ Al Masaneed Wal sunan-Hafiz Ibn e Katheer,Volume:7 , Page: 415

► Al Bidayah Wan Nihayah-Hafiz Ibn e Katheer, Volume:4, Page: 199

► Taghleeq At Ta’leeq-Imam ibn e Hajr Asqalani, Volume:2, Page: 128

► Khasais Al Kubra-Imam suyuti, Volume:1, Page: 400

► Mawahib Al Laduniya-Imam Qusutulani, Volume:1, Page: 321

► Tareekh Damishq Al Kabeer-Ibn e Asakir, Volume:57, Page: 228

► Sayyir Al A’lam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 33

► Ma’jam As Shuyookh Al Kabeer-Imam Zahabi, Volume:1, Page: 73

► Tareekh Tabari-Imam Tabari, Volume:2, Page: 627

► Al Kaamil-Ibn Al Atheer, Volume:2, Page: 84



Hadith #13

السائب بن يزيد، يقول: ذهبت بي خالتي إلى النبي صلى الله عليه وسلم فقالت: يا رسول الله، إن ابن أختي وجع فمسح رأسي ودعا لي بالبركة، ثم توضأ، فشربت من وضوئه، ثم قمت خلف ظهره، فنظرت إلى خاتم النبوة بين كتفيه، مثل زر الحجلة

Narrated As-Sa’ib bin Yazid:

My aunt took me to the Prophet and said, “O Allah’s Apostle! This son of my sister has got a disease in his legs.” So he passed his hands on my head and prayed for Allah’s blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the “Zir-al-Hijla” (means the button of a small tent, but some said ‘egg of a partridge.’ etc.)


►Volume 1, Book 4, Number 189: Sahih Bukhari

► Sahi Muslim-Imam Muslim, Volume:4, Page: 1823, Hadith No #2345

► Sunan Tirmidhi-Imam Tirmidhi, Volume:5, Page: 602, Hadith No #3643

► Sunan Al Kubra-Imam Nasai, Volume:7, Page:64, Hadith No #7476

► Ma’jam Al Kabeer-Imam Tabrani, Volume:7, Page: 156,Hadith No #6680 And Volume:, Page:157/7,Hadith No#6682

► Shamail e Muhammadiyah-Imam Tirmidhi, Volume:1, Page: 42, Hadith No #16

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page: 259

► Ma’rifat As Sahabah-Imam Abu Nu’ym,Volume:3, Page: 1376, Hadith No #3478, And Volume:6, Page: 3589,Hadith No #8088

► Mirqat Al Mafateeh-Mulla Ali Qari, Volume:2, Page: 447, Hadith No #476

► ‘Aun Al ‘Abood Sharah Sunan Abu Dawud-Azeem Abadi, Volume:11, Page: 175

► Al Badaya Wan Nihayah-Hafiz Ibn e Katheer-Volume:6, Page: 30

► Jami’ Al Masaneed Wa Sunan-Hafiz Ibn e Katheer, Volume:3, Page: 249

► Taghleeq Al At Ta’leeq-Imam Ibn e Hajr Asqalani, Volume:4, Page: 48

► Sayyir Al A’laam An Nubala-Imam Zahabi, (Seerat) Volume:2, Page: 368


Hadith #14

Narrated Abu Juhaifa:

Allah’s Apostle came out at midday and offered a two-Rak’at Zuhr and ‘Asr prayers at Al-Batha and an ‘Anza was planted in front of him (as a Sutra). He performed ablution and the people took the remaining water left after his ablution and rubbed their bodies with it.


►Volume 1, Book 9, Number 480: Sahih Bukhari


Prophet(صلى الله عليه وآله وسلم) himself distributing the Blessed hair

Hadith #15

Anas b. Malik (Allah be pleased wish him) reported that Allah’s Messenger (may peace be upon him) came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side.He then gave (these hair) to the people.


►Book 007, Number 2991: Sahih Muslim

► Sahi Bukhari-Imam Bukhari, Kitab Al Wudu,Volume:1, Page: 45, Hadith No#171

► Sunan Abu Dawud-Imam Abu Dawud, Volume:2, Page: 203, Hadith No#1981

► Sunan Tirmidhi-Imam Tirmdhi, Volume:3, Page: 246, Hadith No#912

► Sunan Al Kubra-Imam Nasai, Volume:4, Page: 194, Hadith No#4087 And Volume:4 , Page: 201, Hadith No#4102

► Al Musnad-Imam Abu Ya’la,Volume:5, Page: 210, Hadith No#2827

► Al Musnad-Imam humaidi, Volume:2, Page: 318, Hadith No#1254

► Al Musnad-Imam Ahmad Bin Hambal,
Volume:19, Page:144, Hadith No#12092
Volume:20, Page:403, Hadith No#13164
Volume:20, Page:451, Hadith No#13242

► Al Musnad-Imam Abd bin Humaid, Volume:1, Page:366, Hadith No#1219

► As Sahi-Imam ibn e Khuzaimah, Volume:4, Page:299, Hadith No#2928

► As Sahi-Imam Ibn e Hibban, Volume:9, Page:191, Hadith No#3879

► Al Mustadrak-Imam Haakim, Volume:1, Page:647, Hadith No#1743

► Ma’jam Al Ausath-Imam Tabrani, Volume:4, Page:292, Hadith No#4234

► Sunan As Sagheer-Imam Bayhaqi, Volume:2, Page:191, Hadith No#1690

► Sunan Al Kubra-Imam Bayhaqi,
Volume:1, Page:39, Hadith No#91
Volume:2, Page:599, Hadith No#4232
Volume:2, Page:599, Hadith No#4233
Volume:5, Page:168, Hadith No#9400
Volume:5, Page:219, Hadith No#9580
Volume:7, Page:107, Hadith No#13409

► Dalail An Nubuwwah-Imam Bayhaqi, Volume:1, Page:227, Volume:5, Page: 441



Hadith #16

Abu Bakr reported: (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (Allah be pleased with her). And in the narration of Abu Kuraib (the words are):” He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha.”


►Book 007, Number 2992: Sahih Muslim


Blessed Hair of Prophet MUHAMMAD ﷺ in. UAE under the custodian of Shaykh Ahmad Al Khazraji

Hadith #17

Anas b. Malik (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) threw stones at Jamrat al-‘Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him.


►Book 007, Number 2993: Sahih Muslim


Hadith #18

Anas b. Malik (Allah be pleased with him) reported: When Allah’s Messenger (may peace be upon him) had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.


►Book 007, Number 2994: Sahih Muslim



Shroud out of the clothes worn by the Prophet(صلى الله عليه وآله وسلم)


Hadith #19

Narrated Abu Hazim:

Sahl bin Sa’d said that a woman brought a Burda (sheet) to the Prophet. Sahl asked the people, “Do you know what is a Burda?” The people replied, “It is a ‘Shamla’, a sheet with a fringe.” That woman said, “O Allah’s Apostle! I have brought it so that you may wear it.” So the Prophet took it because he was in need of it and wore it. A man among his companions, seeing him wearing it, said, “O Allah’s Apostle! Please give it to me to wear.” The Prophet said, “Yes.” (and gave him that sheet). When the Prophet left, the man was blamed by his companions who said, “It was not nice on your part to ask the Prophet for it while you know that he took it because he was in need of it, and you also know that he (the Prophet) never turns down anybody’s request that he might be asked for.” That man said, “I just wanted to have its blessings as the Prophet had put it on, so l hoped that I might be shrouded in it.”


►Volume 8, Book 73, Number 62: Sahih Bukhari

Hadith #20

When Alī’s mother, Fātimah bint Asad died, her funeral rites were meticulously observed. After the bath, when it was time to dress her up in a shirt, the Prophet (صلى الله عليه وآله وسلم) handed his own shirt to the women and commanded them to dress her up in that shirt and then wrap the coffin round it.


►Tabarānī narrated it in al-Mu‘jam-ul-kabīr (24:351-2#871) and al-Mu‘jam-ul-awsat (1:152-3#191)

►Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (4:380).  

►Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (4:382)

►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121)

► Ibn-ul-Jawzī, al-‘Ilal-ul-mutanāhiyyah (1:268-9#433), Sifat-us-safwah (2:38); Ibn-ul-Athīr, Asad-ul-ghābah (7:213)

► Samhūdī, Wafā’-ul-wafā (3:897-8)



Hadith #21

When the Prophet’s daughter, Zaynab or Umm Kalthūm died, he blessed her with his own trouser-sash to wrap the coffin.


►Bukhārī narrated it in his as-Sahīh, book of janā’iz (funerals) ch.8, 17 (1:422-3,425#1195,1204)

►Muslim, as-Sahīh, book of janā’iz, ch.12 (2:648#939)

►Abū Dāwūd, Sunan, b. of janā’iz, (3:200#3157);

►Nasā’ī, Sunan, b. of janā’iz (4:28-33)

►Tirmidhī, al-Jāmi‘-us-sahīh, b. of janā’iz, ch.15 (3:315#990)

►Ibn Mājah, Sunan, b. of janā’iz, ch.8 (1:468-9#1458)

►Mālik bin Anas, al-Muwattā, b. of janā’iz, ch.1 (1:222#2)

►Ahmad bin Hambal, Musnad (5:84, 6:407)

►Humaydī, Musnad (1:175-6#360)

►Ibn Hibbān, as-Sahīh (7:302,304#3032-3)

►Tabarānī, al-Mu‘jam-ul-kabīr (25:45-50#86,88-95,97-99). 


Blessings through the Prophet(صلى الله عليه وآله وسلم) Spittle

Hadith #22

Part of the hadith

Urwa then started looking at the Companions of the Prophet. By Allah, whenever Allah’s Apostle spat, the spittle would fall in the hand of one of them (i.e. the Prophet’s companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. Urwa returned to his people and said, “O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet’s companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect.”


►Volume 3, Book 50, Number 891: Sahih Bukhari



Hadith #23

Asmā’ bint Abū Bakr says:

I (while in Makkah) was pregnant with ‘Abdullāh bin Zubayr (that is, he was in my belly). The period of pregnancy was near completion that I set out for Medina. I got down at Qubā’ and gave birth to my son (‘Abdullāh bin Zubayr) at Qubā’. Then I took him over to the Holy Prophet (صلى الله عليه وآله وسلم) and placed him in his lap. He sent for a date and chewed it. Then he put his saliva into the child’s mouth, and the first thing that entered his stomach was the Prophet’s saliva. Then he applied the date to his palate, prayed for him and offered his congratulations


►Bukhārī narrated it in his as-Sahīh, book of fadā’il-us-sahābah (virtues of the Companions) ch.74 (3:1422-3#3697), b. of ‘aqīqah, ch.1 (5:2081#5152)

►Muslim, as-Sahīh, b. of ādāb (good manners) ch.5 (3:1691#2146)

►Ahmad bin Hambal in Musnad (6:93,347). 


Hadith #24

Anas narrates: When ‘Abdullāh, the son of Abū Talhah al-Ansārī, was born, I brought him to the Holy Prophet (صلى الله عليه وآله وسلم). At that time, he was wearing a shawl and rubbing oil on to a camel. He said: have you got any dates? I replied, yes. Then I gave him a few dates, he munched them with his teeth and then he put it into the child’s mouth by opening it. The child started sucking it. He said: the Muslims of Medina love the dates and then he named the child as ‘Abdullāh.


►Muslim narrated it in his as-Sahīh, book of ādāb (good manners) ch.5 (3:1689#2144)

►Ahmad bin Hambal in Musnad (3:175,196,212)



Hadith #25

‘Ā’ishah relates that the Holy Prophet (صلى الله عليه وآله وسلم) used to mention in the context of patients:

In the name of Allah, with the help of the soil of our land and the saliva from the mouth of some of us, our patient shall recover by the will of our God.


►Bukhārī transmitted it in his as-Sahīh, book of tibb (medicine) ch.37 (5:2168#5413)

►Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)

►Ahmad bin Hambal, Musnad (6:93)

►Hākim, al-Mustadrak (4:412)

►Baghawī in Sharh-us-sunnah (5:224-5#1414).


Ibn Hajar ‘Asqalānī’s comments on the tradition are as follows:

“The Prophet’s words “from the saliva of some of us” prove that he used to apply his saliva while using a protective invocation (ruqyah) over something. Nawawī says: ‘the tradition means that the Holy Prophet (صلى الله عليه وآله وسلم) put his saliva on his forefinger and rubbed it on to the soil, then he froze it and applied it to the patient or the wound and while applying it, he recited the words of the tradition.’ Qurtubī says: ‘this tradition proves that it is valid to treat any disease by using a protective invocation over it, and it also makes it clear that it was a common and popular practice among them.’ He is also of the opinion that the Prophet’s placing of his forefinger on the soil and sprinkling it with earth justifies its relevance while blowing protective invocation through it… And, surely, it describes the mode of receiving blessings through the attributes of the Lord and the relics of the Prophet (صلى الله عليه وآله وسلم). Then blowing breath laden with protective invocation into something and a divinely inspired sense of purpose and determination have amazing implications which simply stun human reason.


►Ibn Hajar ‘Asqalānī, Fath-ul-bārī (10:208)



Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) handwash

Hadith #26

Abu Musa reported: I was in the company of Allah’s Apostle (may peace be upon him) as he had been sitting in Ji’rana (a place) between Mecca and Medina and Bilal was also there, that there came to Allah’s Apostle (may peace be upon him) a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Allah’s Messenger (may peace be upon him) said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Allah’s Messenger (may peace be upon him) turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Allah’s Messenger, we have readily accepted them. Then Allah’s Messenger (may peace be upon him) called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves. They took hold of the cup and did as Allah’s Messenger (may peace be upon him) had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her.


►Book 031, Number 6091: Sahih Muslim

Hadith #27

Narrated Abu Juhaifa:

I came to the Prophet while he was inside a red leather tent, and I saw Bilal taking the remaining water of the ablution of the Prophet, and the people were taking of that water and rubbing it on their faces; and whoever could not get anything of it, would share the moisture of the hand of his companion (and then rub it on his face).


►Volume 7, Book 72, Number 750: Sahih Bukhari



Blessing through Prophet(صلى الله عليه وآله وسلم) Sandel

Hadith #28

Narrated ‘Isa bin Tahman:

Anas brought out to us two worn out leather shoes without hair and with pieces of leather straps. Later on Thabit Al-Banani told me that Anas said that they were the shoes of the Prophet.


►Volume 4, Book 53, Number 339: Sahih Bukhari

Hadith #29

Narrated Isaa bin Tahman: Anas bin Malik brought out for us, two sandals having two straps. Thabit Al-Banani said, “These were the sandals of the Prophet .”


►Volume 7, Book 72, Number 749: Sahih Bukhari


Respect(adaab) for Blessed sandals of Prophet(صلى الله عليه وآله وسلم)

Qastallānī writes in his book al-Mawāhib-ul-laduniyyah (2:118-9) that ‘Abdullāh bin Mas‘ūd was one of the Prophet’s attendants and attended him with a pillow, a tooth-brush, a pair of sandals and water for ablution. When the Prophet (صلى الله عليه وآله وسلم) stood up, he helped him put on the sandals, and when he sat down, ‘Abdullāh bin Mas‘ūd picked up the sandals and tucked them under his arms.


Blessing through the Holy Goblet of Prophet(صلى الله عليه وآله وسلم)

Hadith #30

Abū Burdah narrates:

‘Abdullāh bin Salām said to me, “Shouldn’t I serve you (water) in the goblet from which the Prophet (صلى الله عليه وآله وسلم) had drunk.


►Bukhārī narrated it in his as-Sahīh, book of ashribah (drinks) ch.29 (5:2134) 

Hadith #31

Narrated Anas bin Malik:

When the cup of Allah’s Apostle got broken, he fixed it with a silver wire at the crack. (The sub-narrator, ‘Asim said,”I saw the cup and drank (water) in it.”)


►Volume 4, Book 53, Number 341: Sahih Bukhair



Hadith #32

Abū Hāzim from Sahl bin Sa‘d narrates:

One day the Companions had the pleasure of the Prophet’s company at Saqīfah banī Sā‘idah. Then he asked Sahl to get him (some water). Then I brought out this goblet for him and served him (water) in it. Abū Hāzim said: Sahl brought out that goblet for us and we also drank from it. Then ‘Umar bin ‘Abd-ul-‘Azīz requested that he should hand over the goblet to him and Sahl handed it over to him. And the tradition by Abū Bakr bin Ishāq says: he said, O Sahl, get me some water to drink.


►Muslim, as-Sahīh, book of ashribah (drinks) ch.9 (3:1591#2007)

►Bukhārī, as-Sahīh, book of ashribah, ch.29 (5:2134#5314)



Hadith #33
Hajjāj bin Hassān relates:
We were with Anas that he sent for a vessel, which had three female iron lizards and an iron ring in it. He took it out of a black cover, which was less than medium size and more than one-eighth of it, and at Anas’s order, water was brought in it for us. We had the water and poured some of it over our heads and faces and sent salutations on the Holy Prophet.


►Ahmad bin Hambal, Musnad (3:187)

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:370)



Blessing through the Prophet(صلى الله عليه وآله وسلم) Blanket

Hadith #34

The Mother of Believers, ‘Ā’ishah lovingly guarded a blanket in which the Holy Prophet (صلى الله عليه وآله وسلم) had passed away as is attributed to Abū Hurayrah that ‘Ā’ishah took out a thick blanket and showed it to us. She said:The Holy Prophet (صلى الله عليه وآله وسلم) had breathed his last in this blanket


►Related by Bukhārī in his as-Sahīh, book of khumus (fifth part) ch.5 (3:1131#2941)



Hadith #35

Narrated Abu Burda:

‘Aisha brought out to us a patched wool Len garment, and she said, “(It chanced that) the soul of Allah’s Apostle was taken away while he was wearing this.” Abu-Burda added, “Aisha brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al-Mulabbada.”


►Volume 4, Book 53, Number 340: Sahih Bukhari


The Prophet(صلى الله عليه وآله وسلم) ring

Hadith #36

عن ابن عمر، رضي الله عنهما قال: ” اتخذ رسول الله صلى الله عليه وسلم خاتما من ورق، وكان في يده، ثم كان بعد في يد أبي بكر، ثم كان بعد في يد عمر، ثم كان بعد في يد عثمان، حتى وقع بعد في بئر أريس، نقشه: محمد رسول الله


‘Abdullāh bin ‘Umar has narrated:
The Messenger of Allah (صلى الله عليه وآله وسلم) had a silver ring made for himself. It was in his hand, then it remained in Abū Bakr’s hand, then it remained in ‘Umar’s hand, then it remained in ‘Uthmān’s hand, then from his hand it fell into a well at Arīs. The following words were engraved on it: Muhammad, the Messenger of Allah


►Related by Bukhārī in his as-Sahīh, book of libās (dress) ch.48 (5:2204#5535)

►Muslim, as-Sahīh, book of libās waz-zīnah (dress and embellishment) ch.12 (3:1656#2091)

►Abū Dāwūd in Sunan, book of khātim (ring) 4:88 (#4215)

►Sunan Al Kubra-Imam Nasai, Volume:8, Page: 385, Hadith No#9476, Hadith No#9478

►Sunan Al Mujtaba-Imam Nasai, Volume:8 , Page: 178, Hadith No#5217

►Mustakhraj-Imam Abu ‘Awanah, Volume:5, Page: 262, Hadith No#8655

►As Sahi-Imam Ibn e Hibban, Volume:12, Page: 307, Hadith No#5495

►Ma’jam Al Ausath-Imam Tabrani, Volume:3, Page: 78, Hadith No#2545

►Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 595, Hadith No#4215

►Shu’b Al Iman-Imam Bayhaqi, Volume:8, Page: 351, Hadith No#5929

►Al Musannaf-Imam Ibn e Abi Shaibah, Volume:5, Page: 193, Hadith No#25130

►Al Musnad-Imam Ahmad Bin Hambal, Volume:8, Page:358, Hadith No#4734 And Volume:10, Page: 377,Hadith No #6271

Blessing through the Holy Prophet’s(صلى الله عليه وآله وسلم) Blessed nail


Hadith #37
محمد بن عبد الله بن زيد أخبره، عن أبيه، أنه شهد النبي صلى الله عليه وسلم عند المنحر هو ورجل من الأنصار، فقسم رسول الله صلى الله عليه وسلم ضحايا فلم يصبه ولا صاحبه شيء، وحلق رأسه في ثوبه فأعطاه، وقسم منه على رجال، وقلم أظفاره فأعطاه صاحبه

Muhammad bin ‘Abdullāh bin Zayd has reported it from his father:

The Holy Prophet (صلى الله عليه وآله وسلم) had his hair cut in a piece of cloth and gave it to him, out of which he distributed some among the people, then he had his nails clipped and gave them to him.

This tradition has a sound chain of transmission and its narrators are men of credibility.


►Related by Ahmad bin Hambal in Musnad (4:42)

► Al Musnad-Imam Ahmad, Volume:26,  Page: 395, Hadith No#16474

► As Sahi-Imam Ibn e Khuzimah, Volume:4,  Page: 300, Hadith No#2931

►Mustakhraj-Imam Abu ‘Awanah, Volume:2,  Page: 312, Hadith No#3248

►Al Mustadrak-Imam Haakim, Volume:1,  Page: 648, Hadith No#1744

►Sunan Al Kubra-Imam Bahyaqi, Volume:1,  Page: 40, Hadith No#92

►Shu’b Al Iman-Imam Bayhaqi, Volume:3,  Page: 111, Hadith No#1441

►Hadith As Siraj-Imam Siraj, Volume:2,  Page: 200, Hadith No#830

►Nayil Al Awtar-Allama Shaukani, Volume:1,  Page: 79

►Majma’ Az Zawaid-Imam Haithami, Volume:4,  Page: 19, Hadith No #5947

►Tabqaat Al Kubra-Imam Ibn e sa’d, Volume:3,  Page: 537

►Tareekh Damishq-Ibn e Asakir, Volume:4,  Page: 340

►Sayyir Al A’lam An Nubala-Imam Zahabi, Volume:2,  Page: 198, And Volume:2, Page: 253


Blessings through the Prophet’s(صلى الله عليه وآله وسلم) hands and feet


Hadith #38

Anas bin Mālik relates:

After morning prayers, the servants of Medina brought their utensils full of water to the Messenger of Allah (صلى الله عليه وآله وسلم). He dipped his finger into every utensil. Often it happened in the mornings and he dipped his hand in it.


►Related by Muslim in his as-Sahīh, b. of fadā’il (virtues) ch.19 (4:1812#2324)


Hadith #39

Umm Abān bint Wazi‘ bin Zāri‘ has reported from her grandfather Zāri‘ who was a member of the ‘Abd-ul-Qays delegation. He said:

When we went to Medina, we hurried out of our vehicles and started kissing the hands and feet of the beloved Prophet


►Abū Dāwūd, Sunan, b. of adab (good manners) 4:357 (#5225)

►Bayhaqī, as-Sunan-ul-kubrā (7:102) 


Hadith #40

Bukhārī has added the following words to the tradition narrated by Umm Abān. According to him, her grandfather said:

When we arrived (in Medina), we were told: over there is the Messenger of Allah (صلى الله عليه وآله وسلم). So we grasped his hands and feet and kissed them.


►Related by Bukhārī in his al-Adab-ul-mufrad (p.339#975)


Hadith #41

Safwān bin ‘Assāl has narrated:

A Jewish delegation kissed the hands and the feet of the Holy Prophet (صلى الله عليه وآله وسلم).


►Ibn Mājah narrated it in his Sunan, b. of adab (good manners) ch.16 (2:1221#3705)

►Tirmidhī in al-Jāmi‘-us-sahīh, b. of isti’dhān (asking for permission) ch.33 (5:77#2733) and graded it hasan (fair) sahīh (sound)

►Ahmad bin Hambal, Musnad (4:239)

►Ibn Abū Shaybah, al-Musannaf (8:562#6258)

►Abū Dāwūd Tayālisī, Musnad (p.160#1164)

►Hākim in al-Mustadrak (1:9) labelled it as sahīh while Dhahabī endorsed him

►Tabarānī, al-Mu‘jam-ul-kabīr (8:69-70#7396)

►Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:97-8)

►Bayhaqī, Dalā’il-un-nubuwwah (6:268).



Blessing through the Prophet(صلى الله عليه وآله وسلم) Pulpit

Hadith #42

Sitting on the pulpit, the Holy Prophet (صلى الله عليه وآله وسلم) taught religion to his Companions. The lovers of the Prophet (صلى الله عليه وآله وسلم) were extremely fond of this pulpit and preserved it like his other relics to draw blessings from it. Qādī ‘Iyād relates:
Ibn ‘Umar was often seen touching with his hand the part of the pulpit where the Prophet (صلى الله عليه وآله وسلم) used to sit and then rubbing his hand all over his body.


►Qādī ‘Iyād, ash-Shifā (2:620)


Blessing through the Holy Prophet(صلى الله عليه وآله وسلم) Staff

Hadith #43

فلما قدمت على رسول الله صلى الله عليه وسلم فرآني فقال: «أفلح الوجه» قال: قلت: قتلته يا رسول الله، قال: «صدقت» قال: ثم قام معي رسول الله صلى الله عليه وسلم فدخل بي بيته فأعطاني عصا، فقال: «أمسك هذه عندك يا عبد الله بن أنيس» قال: فخرجت بها على الناس فقالوا: ما هذه العصا؟ قال: قلت: أعطانيها رسول الله صلى الله عليه وسلم، وأمرني أن أمسكها، قالوا: أولا ترجع إلى رسول الله صلى الله عليه وسلم فتسأله عن ذلك؟ قال: فرجعت إلى رسول الله صلى الله عليه وسلم، فقلت: يا رسول الله لم أعطيتني هذه العصا؟ قال: «آية بيني وبينك يوم القيامة، إن أقل الناس المتخصرون يومئذ» قال:، «فقرنها عبد الله بسيفه فلم تزل معه حتى إذا مات أمر بها فصبت معه في كفنه» ، ثم دفنا جميعا

‘Abdullāh bin Anīs has reported it from his father:
When I called on the Prophet (صلى الله عليه وآله وسلم) , he said to me as he saw me: “The successful face (the successful man).” He says: I said to him: O Messenger of Allah, I have killed him (Khālid bin Sufyān). He said: You have spoken out the truth. Then the Messenger (صلى الله عليه وآله وسلم) stood up beside me and went to his house and blessed me with his staff and said: O ‘Abdullāh bin Anīs! Keep it with you. When I came out carrying the staff, the people asked me: what is this (staff)? He replied: this has been given to me by the Messenger of Allah (صلى الله عليه وآله وسلم) and he has commanded me to keep it. The people said: won’t you return it to the Messenger (صلى الله عليه وآله وسلم)? Ask the Prophet (صلى الله عليه وآله وسلم) about it. ‘Abdullāh bin Anīs says that I called on the Holy Prophet (صلى الله عليه وآله وسلم) and asked him: O Messenger of Allah! why have you given this staff to me? He replied: on the Day of Judgement this will serve as a mark of recognition between us when few people will cooperate with others. ‘Abdullāh bin Anīs tied the staff to his sword and always kept it with himself until he passed away. He had willed about the staff that it should be placed in his coffin, so we buried them together.


►Ahmad bin hambal, Musnad (3:496)

►Ibn Sa‘d, at-Tabaqāt-ul-kubrā (2:50-1)
► Al Musnad-Imam Ahmad Bin Hambal, Volume: 25, Page: 440, Hadith No#16047

► As Sahi-Imam Ibn e Hibban, Volume:16, Page: 114, Hadith No#7160

► Sunan Al Kubra-Imam Bayhaqi, Volume: 3, Page: 364/3, Hadith No#6024

► Dalail An Nubuwwah-Imam Bayhaqi, Volume: 1, Page: 517, Hadith No#445

► Umdatul Qari Sharah Sahi Bukhari-Imam badr ud Din ‘Ayni, Volume: 7, Page: 298

► Jami’ Al Masaneed Was Sunan-Imam Ibn e katheer, Volume: 5, Page: 18, Hadith No #5966

► Seerat An Nabwiyah-Imam Ibn e Katheer, Volume: 3, Page: 368

► Al bidayah Wan Nihayah-Imam ibn e Katheer, Volume: 4, Page: 160

► Majma’ Az Zawaid-Imam Haithami, Volume: 6, Page: 203, Hadith No #10344

► Khasais Al Kubra-Imam Suyuti, Volume: 1, Page: 390

► Seerat Ibn e hishaam-Allama ibn e Hisham,Volume: 2, Page: 260

► Tareekh Al Islam-Imam Zahabi, Volume: 2, Page: 199


Hadith #44
Anas bin Mālik has reported:

That he had a short stick given to him by the Holy Prophet (صلى الله عليه وآله وسلم). When he died, it (the stick) was buried with him, between his shirt and the side of his body.


►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:368)
Hadith #45

Qādī ‘Iyād relates in as-Shifā (2:621):

Jahjāhā al-Ghifārī snatched the Prophet’s staff from ‘Uthmān’s hand, placed it on his knee and made a sacrilegious effort to break it. But people stalled him in his tracks by protesting, but (he was punished by the unknown for this act), a boil broke out on his knee which turned into a running sore. As a result, his leg was amputated and he died the same year.



Imam Bukhari


Ibn Adee Narated and many other have quoted this ” Imam Bukhari Completed his Book by sitting near the Blessed Grave of Prophet(صلى الله عليه وآله وسلم)”

[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]

“Imam Bukhari throught out his life, Used to keep the blessed hair of Prophet(صلى الله عليه وآله وسلم) in his clothes”

[Muqadama Fathul Bari By Imam Hajr Asqalani page 645]