Thursday, 1 July 2010

Shaykh Yusuf Al Nabahani

The scared hair of the Prophet Peace and Blessing Be Upon Him.

Tabarruk with the Prophet’s hair and nails. There are countless hadiths on this:

Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair," that `Usman ibn `Abd Allah ibn Mawhab said: "My family sent me to Umm Salama with a cup of water. Umm Salama brought out a silver bottle which contained one of the hairs of the Prophet, and it used to be that if anyone came under the evil eye or ill health they used to send her a cup of water through which she would pass this hair (for drinking). We used to look into the silver bottle: I saw some reddish hairs."

Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair." Bukhari.

Anas also said: "The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave his head right side first, then began to give the hair away to the people." Muslim.

He said: "Talha was the one distributing it." Muslim, Tirmidhi, Abu Dawud.

He also said: "When the Prophet shaved his head in Mina, he gave me the hair from the right side and he said: Anas! take it to Umm Sulaym [his mother]. When the Companions saw what the Prophet gave us, they began to compete to take the hair from the left side, and everyone was getting a share from that." Ahmad narrated it.

Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue." Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."

Abu Bakr said: "I saw Khalid [ibn Walid] asking for the Prophet’s forelock and he received it. He used to put it over his eyes and then kiss it." It is known that he then placed it in his qalansuwa (head cover around which the turban is tied) and never faced battle again except he won. al-Waqidi (Maghazi), Ibn Hajar (Isaba). Ibn Abi Zayd al-Qayrawani relates that Imam Malik said: "Khalid ibn al-Walid owned a qalansiyya which contained some of the Prophet’s hair, and that is the one he wore the day of the battle of Yarmuk.

Ibn Sirin (one of the tabi`in) said: "One hair of the Prophet in my possession is more precious to me than silver and gold and everything that is on the earth and everything that is inside it." Bukhari, Bayhaqi (Sunan kubra), and Ahmad.

In Sahih al-Bukhari, Volume 7, Book 72, Number 784: `Uthman bin `Abd Allah ibn Mawhab said, "My people sent me with a bowl of water to Umm 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 Umm Salama (and she would dip the Prophet’s hair into it and it would be drunk). I looked into the container (that held the hair of the Prophet) and saw a few reddish hairs in it."

Hafiz Ibn Hajar in Fath al-Bari, Volume 10, page 353, said: "They used to call the silver bottle in which the hair of theProphet was kept jiljalan and that bottle was in the home of Umm Salama." Hafiz al-`Ayni said in `Umdat al-Qari, Volume 18, page 79: "Umm Salama had some of the hairs of the Prophet in a silver bottle. When some people got ill, they would go and obtain blessings from these hairs and they would be healed by means of their blessings. If a person were struck by the evil eye or any sickness, he would send his wife to Umm Salama with a mikhdaba or water-pail, and she would pass the hair through that water and then drink the water and he would be healed, after which they would return the hair to the jiljal."

Imam Ahmad narrates in his Musnad (4:42) from `Abd Allah ibn Zayd ibn `Abd Rabbih with a sound (sahih) chain as stated by Haythami in Majma` al-zawa’id (3:19) that the Prophet clipped his nails and distributed them among thepeople.

Verily I serve the image of the Sandal of Mustafa.
That I shall live under its shadow in both worlds.
[Sa’d] Ibn Masud was in the service of His Sandal.
And I am fortunate by serving its image.
I dust the Sandal image with the whiteness of my beard.
Since the Prophet SalAllahu Alaihi Wasallam fastened the band that passed between His toes.
It is not for the image that my heart is longing.
Yet it yearns for the one who wore this Sandal.
We are lowered by awe to honour this Sandal.
And whenever we lower before it we are raised.
So place it on the highest shelf!
For indeed in reality it is a crown and only outwardly a Sandal

Shaykh Yusuf al-Nabhani

The final section as the same link above elaborates on the Prophet SallAllahu alaihi wasallam’s Mubarak Sandals, also known as ‘Na’lal-Nabi’ in Arabic, and has a slightly different translation to the Shaykh Yusuf al-Nabhani verse.

And an except from And Muhammad is His Messenger:

(the above Sandal also from this book, from the Dhakhira of the Sharqawa)

The Prophet SallAllahu alaihi wasallam wore a special kind of sandal, the two strings of which were drawn betweenthe blessed toes. These sandals na’l, became likewise an amulet full of baraka, particularly strong against the evil eye. Were they not worthy of all admiration and veneration, for the Prophet SallAllahu alaihi wasallam had touched the Divine Throne with them during his heavenly journey, so that they became "the vertex of the crown of the Throne" (other poetic references in the notes include: ‘Your sandals are the crown of the Throne’s seat’, and ‘The Divine Throne gained honour from kissing his sandals.’ SubhanAllah!)

Our master Hazrat Abdur Rahman Jami for example further writes that all heavenly beings rubbed "forhead of their intention" on RasulAllah’s SallAllahu alaihi wasallam "Throne rubbing Sandals" He also writes that the heavenly tree ‘Tuba’ had rubbed its head at the Prophet’s SallAllahu alaihi wasallam sandal and thus reached highest honour, and he repeatedily expresses the feeling that ‘the thread of the soul is nothing but the string of RasulAllah’s SallAllahu alaihi wasallam sandals and that cheek of the longing lover resembles the fine Ta’ifi leather of which these sandals were made: do the lover’s cheeks not hope to be touched by the Prophet’s holy feet thus to obtain every conceivable bliss.

The poets, many of them from North Africa and Spain, described these blessed sandals or expressed their longing for them. Thus an Andalusian poetess, Sa’duna Umm Sa’d bint Isam al Himyarriya begins one of her poems with thewords;

I shall kiss the image if I do not find

A way to kiss the Prophet’s sandal.

Perhaps the good fortune of kissing it

Will be granted to me in Paradise in the most radiant place,

And I rub my heart on it so that perhaps

The burning thirst which rages in it maybe quenched.

The following illustrations are from Imam Ahmad al-Maqarri al-Tilimsani’s book “Fat’h al Muta’al fi madh al Ni’al” deatiling the Radiant Sandal of the Prophet SallAllahu alaihi wasallam, briefly referred to here. Insha’Allah I intend to post more from this book in the future, currently awaiting some translations from the Arabic as ths book is rich in prose, poetry and diagrams. I have included these to show how the shape varies and so that you can print these outlines and decorate them. A family beautiful exercise!