Allah Says in Quran "And their Prophet said to them, "Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honorable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers." (The remnants of pious persons are blessed by Allah.) [Surah Baqarah 2:248]
Tafseer-e-Ruhul Bayan [1/383] states that the sacred Chest contains.
a. Sacred Staff (Asa/Stick) and blessed sandals of Hazrat Moosa (AlayhisSalaam)
b. Blessed turban of Hazrat Haroon (AlayhisSalaam)
c. Ring of Hadrath Solomon (AlayhisSalaam)
d. Pieces of Tablet (tawrah) given to Hadrath Moses (AlayhisSalaam)
e. Figurative images of some prophets.
f. And relics of few others.
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.
b. Eye sight of Prophet Yakoob returned through blessings of Prophet Yousuf's Shirt, peace be upon them.
"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]
c. Importance of Holy Hair of Prophet (peace be upon him) near Companions and love towards him:
Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person. [Muslim, Book 30, Number 5750]
d. Love of Sahaba for holy relics of Prophet (peace be upon him)
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."
[Sahi Bukhari, Vol 1, Book 4, Number 171, Sunan Al Kubra-Imam Bayhaqi, vol 7, Pg 107, Hadith 13410 ]
e. Gaining blessings from holy of Prophet (peace be upon him) and due respect given by Khalid bin Walid (ra):
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, Vol No. 1, Pg No. 619]
f. Companions love for Prophet (peace be upon him) and their love and wish for the holy relics associated with prophet:
A 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, book of 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)]
A 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, book of 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)]
g. Sacred Relics of Holy Prophet:
Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person.
[Sahi Muslim, Book 030, Number 5750]
Anas reported: I saw when the Messenger of Allah (may peace be upon him) got his hair cut by the barber, his Companions came round him and they eagerly wanted that no hair should fall but in the hand of a person.
[Sahi Muslim, Book 030, Number 5750]
h. Blessings through sacred relics and saliva: (Hadith-e-Nabwi)
Hazratha ‘Ā’ishah RA relates that the Holy Prophet (صلى اللهعليه 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.
References:
Hazratha ‘Ā’ishah RA relates that the Holy Prophet (صلى اللهعليه 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.
References:
1. Bukhārī transmitted it in his as-Sahīh, book of tibb (medicine) ch.37 (5:2168#5413)
2. Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)
3. Ahmad bin Hambal, Musnad (6:93)
4. Hākim, al-Mustadrak (4:412)
5. 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)]
2. Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)
3. Ahmad bin Hambal, Musnad (6:93)
4. Hākim, al-Mustadrak (4:412)
5. 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)]
h. Commentary of Imam Nawawi
Imam Nawawi states in his commentary of Sahih Muslim, "It is recommended to seek blessings through the relics of the righteous and their clothes (istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)." [Sharh Sahih Muslim, Book 37, Chapter 2, No. 10]
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