Allahu ta 'ala the Almighty has addressed these relishing and
cherishing Words to the soul (of the Momin ) which has passed through great
troubles and turmoil, tests and trial of happiness, sorrow; opulence and
poverty, spaciousness & constriction, Grand success and miserable failures
-- though ephemeral and transient they were and called it to enter into
(and identify itself with) the group of his Devotees and enter into His
Heavens. All are His servants, all the Heavens belong to Him, but the One
whom the Lord creator personally calls His own and invites in to enter
among (the group of) His Devotees, his rank and status among the celestial
beings can not be assessed and defined: and the Heaven to which he is fondly
and affectionately called to enter must be THE HEAVEN above all the heavens.
These are the blooming lustres of the springs of Nisbah . When we open
the Holy Qur'an its very First chapter also named 'the Opening' open vistas
of Grandeur before our eyes and we are asked to pray to enable us to follow
the footsteps of those who have been specially graced by Divine pleasures
and favours. Their path has been designated as 'Siraat-i-Mustaqim' or the
straight path (of Guidance) which we are commanded to follow and join their
exalted company, or , in other words establishing our ' Nisbah' (identity)
with the most BELOVED & CHOSEN SERVANTS OF Allahu ta 'ala.
We have been told by Divine persuasion to realize the
significance of 'Nisbah'.
One of the special feature of the Holy month of Ramadan is the Holy Qur'an
was first revealed in this month and as such the month of Ramadan has a
Nisbah or co-relation with the Holy Qur'an. The Holy Prophet (Sall Allahu
ta 'ala alaihi wa Sallim) has also co-related Ramadan with the Divine Fertility
in shapes of blessing that emanate from the Holy Qur'an, and thus emphasized
the significance of every month to be remembered again and again in relation
( Nisbah) with any particular gift/blessing revealed or sent down during
that month (like the month of Ramadan being & remembered as the month
of Qur'an).
The special feature of the Holy Qur'an with reference (Nisbah) of Ramadan
is that it was first revealed in the Night of Qadr (Divine measure) which
is the special blessing of that month; this is to say that the Holy Qur'an
has a relationship (Nisbah) with Shab-e-Qadr.
The significance of Siraat-e-Mustaqeem (Straight path of guidance) is that
on it the righteous servants have traversed, and as such bears the holy
foot prints of the chosen servants of Allahu ta 'ala, like the well of
Zam Zam which sprang up as a divine marvel in honour and recognition of
the Holy foot-marks of Hazrat Ismail when he repeatedly struck his tiny
feet on the ground on account of severe thirst fell by him (Hazrat Ismail).
This Nisbah has given the water of Zam Zam the holy character and blissful
significance to such an extent that every pilgrim who passes by and encamps
near it longs and drink as much water as he can as it carries a sort of
holiness and sanctity which no other water in the world bears, even though
as water it is only water, but its Nisbah with holy personages has endeared
and raised its reverence to unlimited measure: people not only use it for
their use during Hajj but they also carry it in jars and cans as a sacred
gift when they return home, and distribute it among their relatives/friends
etc. Hundreds of years have elapsed when this sacred water of Zam Zam first
sprang up from the sandy desert by itself the Miracle from Almighty Allahu
ta 'ala. It has never ceased to flow nor have people been satiated with
it, the demand for its on the spot use and carrying it home is only on
the increase as the years go by and number of pilgrims swells in thousands
every year. It is the Nisbah which has raised the reverence of water to
immeasurable heights.
The Consorts of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim),
though from among the women-folk in common parlance, have been elevated
to be reverentially addressed as Azwaaj-i-Mutahharaat (The Holy Consorts)
and Ummahaat-al-Mo'minin (Mothers of the Believers) because of the Nisbah
(relationship) which they bear with the Holy Prophet (Sall Allahu ta 'ala
alaihi wa Sallim). The Holy Qur'an also distinguishes the consorts of the
Holy Prophet (Allahu ta 'ala's grace and peace be upon him) from the rest
of the woman kind. It says "O consorts of the Holy Prophet (Sall Allahu
ta 'ala alaihi wa Sallim)! you are not like other (common) women. The wives
of the Mujahideen (warriors of Islam) have also been given respectful mention
because of their Nisbah (relationship) with those crusaders of Islam.
The Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) has taught respect
of those (geographical directions, which bear Nisbah with the Baitullah,
having been situated in the line of the Holy Ka'ba, and has forbidden spitting
in that direction. Once a companion mistakenly spat toward Ka'ba Sharif,.
The Holy Prophet (Allahu ta 'ala's grace and peace be upon him) was displeased
at this and he ordered that the companion should not act as Imam and lead
the prayers. It should be realized that great significance has attached
even to the place which bear Nisbah with the Holy Ka'ba as being situated
in the same direction.
On account of Nisbah, the commonplace object assume significance of high
esteem and they are recognized as such: In this connection, some examples
from the Holy Qur'an and Traditions are given below:
Examples from Holy Qur'an
(1) The clay ordinarily has no significance, but when it gets a touch with
the hoofs of the horse of Angel Jibrail alaihi salaam it assumes miraculous
properties. It puts life into a lifeless object.
(2) The serviceable articles of Hazrat Moosa and Haroon were preserved
in a wooden Box which the angels used to bear and the significance of this
Box was that the Bani-Israel to whom this Box came as a legacy, carried
with them as a vanguard whenever they went on expedition or war, and it
is said that as a blissful omen this Box brought them victory
(3) The significance of the Shirt (Qamis) used by Hazrat Yousuf was
that its touch with his Holy Body carried the blissful action which was
instrumental in restoring the eyesight of Hazrat Yaqoob who had become
sightless on account of constant weeping in grief of his son Hazrat Yousuf,
as soon as it was put on his face.
(4) The she-camel of Hazrat Sawlih, which was sacredly called the she-camel
of Allahu ta 'ala (Naqatullah ) in the Holy Qur'an brought destruction
to the recalcitrant people of Hazrat Sawlih because they hamstrung her
in spite of the clear warning that if they teased the Miracle animal, a
devastating punishment would overtake and destroy them. It was plainly
told that if they even touched the she-camel with evil intentions they
will suffer the punishment, but the transgressing Thamood did not heed
the warning and paid the penalty.
From these examples it can be inferred that every thing which bears
Divine 'Nisbah' becomes sacred and any attempt to desecrate it invites
the Wrath of Allahu ta 'ala. Any willful and deliberate disrespect or sacrilege
in this behalf amounts to challenging the Divine authority, which is unpardonable
at all events. It is also worth consideration that when a she-camel of
the Prophet Sawlih is regarded so sacrosanct, then to what height of sanctity
and veneration will the personality of the Holy Prophet (Allahu ta 'ala's
Grace and Peace be upon him) (Sall Allahu ta 'ala alaihi wa Sallim), Baytullah
(the Holy Ka'ba), Kitabullah (the Holy Qur'an) should be placed, is beyond
description.
Other things which Allahu ta 'ala the Almighty has decreed sacred and
hallowed run in large numbers. Here only a few of them are enumerated for
just reference and reflection. Ayyam-Allahu ta 'ala (The Days of Allahu
ta 'ala) Sha'ari-Allah (signs of Allahu ta 'ala) Aala'l Allah (The benefits
from Allahu ta 'ala) Aayat Allahu (signs of Allahu ta 'ala), Hurmat-illah
(sacred Rites of Allahu ta 'ala), Auliya-Allahu (the chosen Friends of
Allahu ta 'ala) etc:
(5) Just one thing must be carefully borne in mind that the most sacred
personality of Hazrat Muhammad Mustafa (Sall Allahu ta 'ala alaihi wa Sallim
) has been declared to bear Nisbah with Allahu ta 'ala the Almighty to
such an excellent and dignified status that Allahu ta 'ala has chosen him
as his Apostle and as person of love and Affection, such that even to speak
in his presence in loud voice renders the whole life's achievement in goodness
as of no worth in the Sight of Allahu ta 'ala the Almighty, to whisper
and conspire by sitting also from the Assembly of the Holy prophet (Sall
Allahu ta 'ala alaihi wa Sallim) after slipping away without permission
invites threat of Divine punishment and one who dares to disrespect is
disgraced beyond redemption. The Holy person, the Holy Book, the Holy Home,
The Holy Day and the Holy sign and the thing reckoned sacred. In short
each and everything, person, place etc having Nisbah with Allahu ta 'ala
the Almighty, must as a matter of decorum and obligation, be respected
in high esteem. That is the demand of the 'Nisbah' which must be recognized
and adhered to in proportion to the status of the one to whom the 'Nisbah
' is alluded. We must pay due regard to all these things; this is the command
of Allahu ta 'ala, the Sunnah of the Holy Prophet, (Sall Allahu ta 'ala
alaihi wa Sallim) the follow up in obedience by the companions. To deviate
and divert attention from these holy objects is tantamount to lead oneself
astray, deliberately and unabashedly.
(6) Earlier we were discussing the relationship (Nisbah) of animals
and men, how the latter received recognition of their humility, faithfulness
and service to man and became superior to other animals in their own breed.
We have spoken of the She-camel of Hazrat Sawlih and bearing its genetic
appearance as a result of the Prophet's request for miracle. She was brought
in existence out of stone rock and got the title of She-camel of Allahu
(Naqatullah) which no other animal of any breed was ever given, such a
' Nisbah ' which became her point of recognition and distinction.
Stretching this point further, we find that even a dog received Divine
Affection when he faithfully served his masters. We refer to the Dog of
Ashab-i-Kahf who stood by them, for years on end, in times of their trials
and tribulations when they moved from place to place in search of place
of safety not only of their person but also of their true religion, which
was in conflict with the religion of state rulers who teased and tortured
people belonging to "banned and prohibited" religion. It was the reward
of his faithful service to Ashab-i-Kahf that he got a long life of 309
years and more. (it is said that even in the Hereafter, this dog will be
allowed to keep company of Ashab-i-Kahf). Even dogs when they become the
faithful guardians and companions of the chosen servants of Allahu ta 'ala,
they become worth affection. The above incident of the Dog of the Ashab-i-kahf
is an illustration in this behalf who have been mentioned in the Holy Qur'an
as the "wonders among Our signs"; while the posture of the dog who was
guarding his masters who were fast asleep inside the cave, in expression
of soft kindness couched in words of approbation. It is said "their dog
stretching forth his two forelegs on the threshold of the cave". The same
'dog' has also been mentioned by men who wanted to build a place of worship
or monument nearby as a memorial. They were arguing as to the exact number
of the Ashab-i-kahf with their dog as their companion. The construction
of the place of worship (masjid ) at the site was to commemorate the stay
of the Ashab-i-Kahf (Dwellers of the cave) and perpetuate its sanctity
because it carried special significance (Nisbah) with Allahu ta 'ala and
his chosen servants.
One who devotes himself and sacrifices his all in the name and for the
sake of Allahu ta 'ala becomes the sign of Allahu ta 'ala (to be remembered
with affection and love) and one who attaches himself to these pious personages
(referred here on signs of Allahu ta 'ala) becomes such that his name is
mentioned by Allahu ta 'ala. The Dog of Ashab-i-Kahf by his devotion and
faithful service, presented a model of service and loyalty which many human
beings sadly lack. This shows that Allahu ta 'ala the Almighty, by His
Grace, enabled the animals to teach moral lessons to unwary human beings.
This reminds the story of Qabil and Habil who were the sons of Hazrat Adam.
When as a result of personal feuds involving jealousy the two brothers,
the former (Qabil) killed the latter (which was incidentally the first
murder/assassination on earth) he was at a loss not knowing how to dispose
of dead body of his brother, a crow which flew there by chance (or instructional
plan by the providence) taught him how to bury the dead Habil. This puts
Qabil in remorse and shame and he exclaimed in sheer helplessness and regret:
"Woe to me! was I not even like this crow to hide the corps of my brother.
The story of Ashab-i-Kahf's dog also shows the way of selfless devotion
to the beloved's of Allahu ta 'ala, as a moralizer for most of us Muslims.
(7) On account of this ' Nisbah' days too become worth remembrance and
reverence. The Holy Qur'an specifically mentions the Day of Birth and the
Day of death (wisal or wafat) as they are of extra significance. Likewise
Hazrat Eisa sprang an incredible surprise when he spoke of the Day of his
birth and the Day he would leave the world, when he was still a suckling
infant.
(8) 'Days' get a kind of veneration in association ( Nisbah) with some
memorable events. If some good and memorable things is given by Allahu
ta 'ala the Almighty on a particular day, then the Day and the thing also
become memorable on account of inter-related association of Nisbah , both
contributing to happiness and satiation. Hazrat Eisa prayed for the Table
Set with heavenly viands (Ma'ida), so that the Day be celebrated as a Day
of Rejoicing, for the people before and after them. To celebrate days of
rejoicing and mourning is ingrained in human nature. There is no formality
and abnormality in this, because it is the outcome of human emotions and
sentiments with such events. This is not exclusive to any particular community
or sect; it is rather universal -- and inescapable -- and days as such
are observed with solemnity or rejoicing as the case may be. Before the
advent of Islam, people (the heathens) after performing hajj rites, used
to mention deeds/feats of their ancestors and celebrate them as memorable
days. The Holy Qur'an exhorted the Muslims to remember Allahu ta 'ala,
more intensely and with greater devotion.
(9) Just imagine by way of remembrance of Divine Blessings that Khana-e-ka'ba
( Baitullah) was first built by Hazrat Adam and later it was re-constructed
(retaining the site and design unaltered), by Hazrat Ibrahim and it was
called the House (Bayt) of Allahu ta 'ala. Even today it is known as his
(commemorative) sign, a place worth of respect signifying how the place
rose higher and higher in veneration at each stage.
(10) The stone on which Hazrat Ibrahim stood and built the Baitullah,
the said stone on account of the touch of his sacred feet, was venerated
to such an extent that it was placed right in front of the Khana-i-Ka'ba
(and named Muqam-i-Ibrahim) and declared a sacred site for offering prayers.
It is recognized as a 'Sign' among other signs of Allahu ta 'ala. Look!
to what a great state of veneration a stone has been raised in sequence
of the 'Nisbah' that it bears with the chosen servants of Allahu ta 'ala.
(11) The tract of land between the hills of Safa and Marwa on which
Hazrat Hajira (mother of Hazrat Ismail) ran to and fro in search of water
for the thirsty infant Ismail, has been eternally venerated as a site of
sa'i for every pilgrim who comes to Makka to perform hajj or Umra. On account
of this Nisbah (spiritual Association) the two hills of Safa and Marwa
have been declared as signs of Allahu ta 'ala, although, factually speaking,
these are the signs of Hazrat Hajirah. It is thus evident that even those
pathways on/through which the chosen servants of Allahu ta 'ala traverse
assume sanctity and state of memorials.
(12) At Mina, Hazrat Ibrahim threw pebbles at Jamarat and later performed
sacrifice at this place. Both these act of Hazrat Ibrahim were given Divine
approbation and commemorated as Hajj rituals -- to be observed compulsorily
by every pilgrim visiting the sacred land of Makka.
(13) In the fixation of the site for Qiblah also the same significance
of ' Nisbah' is evident. When Hazrat Ibrahim was raising the foundations
of Ka'ba, he was in a way exemplifying the universal significance of 'Nisbah'.
Allahu ta 'ala the Almighty is absolutely free from the bondage or confinements
of time and spare. It is said, "East and west belong to Allahu ta 'ala."
-- "Allahu ta 'ala is neither at the West nor at the East". -- "For every
one is the 'direction' (simt) at which he turns his face". -- "At whatever
site you turn your face, Allahu ta 'ala is there".
In spite of this non fixation of direction for remembering Allahu ta
'ala, has been said that the first House built on earth for offering prayers
is at Makka. and that very site has been declared as the pivot where people
turn again and again for prayer, and related rituals.
Why was it that Ka'ba was earmarked as the focal and pivotal point of
attention for all the Muslims that were to swell in number and deeper in
faith towards it as the years rolled by and the Din of Allahu ta 'ala went
from strength to strength. It looks as if Baitullah itself was eagerly
awaiting the August arrival of some supremely honoured personality among
the humankind. As the history bears out, Baitullah has always received
the graceful attention of some Messenger of Allahu ta 'ala for its inception,
construction, restructuring, raising foundation, and cleaning and purifying
if from the grossness of idolatry and other forms of infidelity. Obviously
the Divine plan was to accord befitting, through gradual, accomplishment
to it in all respects, so that when the auspicious moment arrives nothing
is left wanting in its presentation as the most sacred and most Honoured
House of Allahu ta 'ala. The obvious Divine choice of that greatest honoured
and revered personality was that of the Holy Prophet Hazrat Muhammad Mustafa,
(Sall Allahu ta 'ala alaihi wa Sallim) whose Prophetic Mission was in the
process of initiation and fulfillment. Baytullah was the pivot of the Holy
Prophet (Sall Allahu ta 'ala alaihi wa Sallim). It wonderfully became
the Qibla of the cave Hira. Later it was declared the Qibla of Muslim Ummah.
But in the first year of Hijra, the Qibla was changed and Bayt al-Maqdis
was declared as the Qibla of Muslim Ummah. But it was the yearning desire
of Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) that Baytullah should
be the Qibla of Muslim Ummah. After some seventeen years one day during
the prayer of Zuhur the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim)
turned his eyes skyward in prayers for the declaration of Baitullah as
Qiblah. In no time came the Revelation; addressing the Holy Prophet (Sall
Allahu ta 'ala alaihi wa Sallim) it said:
'We see the turning of your face to the havens. Now shall
we turn you to a Qiblah that shall please you. Turn then your face in the
direction of Sacred Mosque (Masjid-e-Haram or Ka'batullah). Whenever you
are, O Muslims, turn your faces in that direction'.
The Historical and spiritual Truth must always remain fresh in our mind
that it was the solicitous sight of the Holy Prophet (Sall Allahu ta 'ala
alaihi wa Sallim) that with the Divine Approbation, the Ka'batullah has
been made the Qiblah for all corners of the World, North, South, East and
West. This Qiblah has, therefore a very special Nisbah with the sight of
the Holy Prophet (Nigah-e- Mustafa) -- (Sall Allahu ta 'ala alaihi wa Sallim)
The change of Qiblah from Baitul Maqdis to Baitullah also provided a
test case of the faith of the Muslims at large among whom, many had infiltrated
consisting of the Muslims of weak faith as well as those of dubious Imaan,
the latter group is known as that of Munafiqin or hypocrites: Allah Ta'ala
says in Holy Qur'an:
"And We appointed the Qiblah to which you were looking earlier,
only to test those who followed the Prophet from those who would turn on
their heels (from the faith)."
It clearly means that change in Qibla was only made to know who follow
the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) and who follow
the Qibla. Longing of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim)
should be of fundamental importance for every Muslim. This shows the significance
of Nisbah.
The Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) has permitted
and encouraged travel to Masjid-i-Haram, (Makka), Masjid-i-Aqsa (Jerusalem
- Palestine) and Masjid-i-Nabawi (Madina) with a view that a traveler or
a visitor to these Holy Places of repute must acquire and familiarize himself
with the Nisbah of these sacred places and be pleased by them. The blessings
of 'Nisbah' underneath journey and remembrance to the above mentioned three
Mosques, situated at three Most reputed places of the Islamic world are
obvious to need a detailed delineation here. Yet some thing of their spiritual
benevolence must be said to refresh and rejuvenate the memory.
The Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) has said:
The entire (stretch of the) Earth is Mosque (i.e. pure
by nature and blissful in efficacy). We can offer prayer where ever we
desire.
Why then the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) has stressed
especially to acquire and be blessed with the Nisbah of these three Holy
places of worship. (Masajid). The reason is that these three mosques have
special Nisbah respectively with the beloved Prophets of Allahu ta 'ala
viz. Hazrat Ibrahim, Hazrat Sulayman and Hazrat Muhammad (Allahu ta 'ala's
Grace and Peace be upon them). All these mosques have kissed the foot-marks
of the chosen prophets of Allahu ta 'ala. The reverence and dignity assigned
to these places is because of the Nisbah which they bear to spiritual dignitaries
who are having eternal sleep (buried) here.
It is also a historical fact that the Holy Prophet (Allahu ta 'ala's
grace and peace be upon him) while on his expedition from Makka and Tabuk
to Madina built mosque at every place of his stay and at the place or places
where he stayed for encampment he managed to have a mosque built in commemoration
of his expedition and en-route stoppages to Tabuk and back.
Adjacent to Masjid Nabawi itself were 'Hujrahs' (closets or private
rooms) of Revered consorts of the Holy Prophet (Allahu ta 'ala's grace
and peace be upon him). The holy place (Hujrahs) have now been included
in the main structure of the Masjid-e-Nabawi. On the western and south
western side of the Masjid-e-Nabawi where the houses of Hazrat Abu Bakr
Siddique, Hazrat Umar Farooq, Hazrat Usman Ghani, Hazrat Ali and Hazrat
Bilal Habshi (May Allahu ta 'ala be pleased with them) were situated, at
each of there place mosque have been constructed.
If we go deep and probe into the philosophy of prayer, we find even
the actions of prayer i.e. Qayam, Ruku', Sajud bear Nisbah with the angels.
The five prayers too, have particular Nisbah with the Messengers of Allahu
ta 'ala: the prayer of Fajr (morning) has Nisbah with Hazrat Adam (Allahu
ta 'ala's Grace and Peace be upon him) -- the prayer of Zuhr (noon) has
Nisbah with Hazrat Ismaeel (Sall Allahu ta 'ala alaihi wa Sallim) -- the
prayer of Asr (after noon) has Nisbah with Hazrat 'Uzair (Sall Allahu ta
'ala alaihi wa Sallim) -- the prayer of Maghrab (Evening) has a Nisbah
with Hazrat Da'ud (Allahu ta 'ala's Grace and Peace be upon him) -- and
the prayer of Isha has a Nisbah with Hazrat Muhammad (Sall Allahu ta 'ala
alaihi wa Sallim).
Examples From Holy Traditions
(14) The esteemed companions were conversant with the Qur'anic annunciations
as well as they also recognized, and adored the sanctity of the personality
of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim). Let us see
how the Nisbah -related propositions manifested in this behalf.
Hazrat Sayyidina Umar (Radhi Allahu Ta'ala 'Anhu), whenever he kissed
the Hajar-i-Aswad in Baitullah Sharif used to say: Had I not seen the Holy
Prophet (Allahu ta 'ala's grace and peace be upon him) kissing you, I would
have never done so. It is for this Nisbah alone that, if for any reasons
the Hajar-e-Aswad can not be kissed directly, then it would be enough to
raise the open palms of both the hands and pointing them to the Hajar-i-Aswad,
the palms should be kissed and passed over the eyes and the face. In this
way the 'Nisbah ' with sanctity will be maintained.
(15) When Hazrat Urwah bin Mas'ud Saqafi (Radhi Allahu Ta'ala 'Anhu)
went to visit and pay respect to the Holy Prophet (Sall Allahu ta 'ala
alaihi wa Sallim) for the first time he was surprised to see quite a good
number of companions struggling and endeavouring to receive even a few
drops of water dripping from the ablution (wudhu) performed by the Holy
Prophet (Allahu ta 'ala's grace and peace be upon him) to rub over his
hands & face. If any companion could not get the water himself , he
would touch the fingers, hands of the lucky companion who had drenched
his hands/fingers and rub over his face as others in the crowd were doing
in venerative Nisbah with the Holy Prophet (Sall Allahu ta 'ala alaihi
wa Sallim). There was an amazing spectacle of reverence.
(16) One day Hazrat Sayyidina Bilal Habashi (Radhi Allahu Ta'ala anhu)
came out of the Hujra of the Holy Prophet (Sall Allahu ta 'ala alaihi wa
Sallim) carrying in an open vessel the water of ablution (wuzu) performed
by the Holy Prophet (Allahu ta 'ala's grace and peace be upon him). The
companions were eagerly waiting outside, when the saw Hazrat Bilal (Radhi
Allahu Ta'ala 'Anhu)carrying the vessel they all ran to get some water
which had become sacred by having the Nisbah with the Holy Prophet (Allahu
ta 'ala's grace and peace be upon him), to rub over face, hands etc. Others
who could not get the water were content and satisfied by the touch of
those hands which had become wet with the Holy water; and then rub their
fingers/palm. Can there be any more touching sight than this how the companions
venerated and honoured their 'Nisbah' with the Holy Prophet (Allahu ta
'ala's grace and peace be upon him).
(17) The Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) once had
his head shaven, at Mina. Half quantity of the hair were gifted to Hazrat
Abu Talha Ansari (companion) and the other half were distributed among
the Holy consorts and the companions of the Holy Prophet (Allahu ta 'ala's
grace and peace be upon him). Each one got one or two hairs (known as Mu-i-Mubarak).
Hazrat Khalid bin Waleed requested and received the hairs of the fore-head
of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim). these holy
hairs, he tucked in his cap as a token of auspicious omen. With the blessings
of these Holy hairs he got success in every expedition undertaken by him
for the cause of Islam. Of the Holy hairs (Mu-i-Mubarak) distributed among
the revered consorts of the Holy Prophet (Sall Allahu ta 'ala alaihi wa
Sallim), those which came in the share of Umm al-Mo'minin Hazrat Ummi Salma
are still preserved as holy relics in a grand monument building at Rohri
(Sindh - Pakistan). The history of the Mu-i-Mubarak is written on the wall
of the buildings which is visited by thousands of people as a mark of homage
by way of Nisbah for the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim).
(18) Hazrat Anas (Radhi Allahu Ta'ala 'Anhu) reports: Once a companion
was shaving the head of the Holy Prophet (Sall Allahu ta 'ala alaihi wa
Sallim). Other companions were sitting around to pluck any falling or flying
hair lest it should fall on the ground. The devoted companions did not
brook that even the shaven hair should fall on the earth. ( Muslim, Vol.
II, p.256) It was an honour for them to pluck it and keep it as a relic
or monument for blessing among them and for the posterity. Such is the
charm of Nisbah even in respect of hair of the Holy Prophet (Sall Allahu
ta 'ala alaihi wa Sallim).
(19) Hazrat -Ubaidah (Radhi Allahu Ta'ala 'Anhu) is reported to have
said:
"For me the possession of one Moo-i-Mubarak (Holy Hair)
of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) which is my
pride to have, is greater than the entire riches of the world and all that
it has."
(20) Hazrat Mu'awiyah (Radhi Allahu Ta'ala 'Anhu) made a will (to be fulfilled
after his death) that the Moo-i-Mubarak and the clipped nail of the Holy
Prophet (Sall Allahu ta 'ala alaihi wa Sallim) be place at the places of
throat, mouth and fore-head (symbol of sajdah in prayer) in the coffin
before burial in the grave. It was done.
(21) Once the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) kissed
the forelock (the bunch of hair over the fore-head) of Hazrat Abu Mahdhura
(companion) out of affection. Paying due regard and reverence to the touch
of the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) the companion
did not clip the said hair for the rest of his life, the hair grew so long
that whenever he untied the bunch, the hair touched the ground.
(22) Hazrat Anas (Radhi Allahu Ta'ala anhu) had a wooden cup in which
he offered water to the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim).
It had an iron-ring for holding. When the said iron-ring become very old
needing replacement, Hazrat Anas wanted to replace it, but Hazrat Talha
(Radhi Allahu Ta'ala 'Anhu) asked him not to remove the ring as it had
the touch of the hand of the Holy Prophet (Sall Allahu ta 'ala alaihi wa
Sallim).
(23) Hazrat Sahal (Radhi Allahu Ta'ala anhu) often gave water, to the
Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim) in a cup and as such
the cup was given due respect and the companion at times drank water from
that cup as a sign of good omen and blessing. This spiritual ' Nisbah'
the cup thus carried, in reference to the Holy Prophet (Allahu ta 'ala's
Grace and Peace be upon him) so much so that caliph Hazrat Umar bin Andul
Aziz, to bought and kept it with himself as a mark of reverence to the
Nisbah the cup had with it.
(24) A companion of the Holy Prophet (Sall Allahu ta 'ala alaihi wa
Sallim) begged for the covering sheet (chadar) of the Holy Prophet (Allahu
ta 'ala's grace and peace be upon him) so that when he died, he may be
buried duly covered the sacred sheet. His will was complied with.
(25) The wooden cot (bed) on which the Holy Prophet (Sall Allahu ta
'ala alaihi wa Sallim) breathed his last, was also used for carrying Hazrat
Abu Bakr Siddiq and Hazrat 'Umar (May Allahu ta 'ala be pleased with them)
for burial. The wooden cot was then placed as a monument. When it became
worn out, its decaying pieces, because of the Nisbah these rotten wooden
pieces had with the Holy Prophet (Sall Allahu ta 'ala alaihi wa Sallim),
were sold out for four thousand dirhams. Hazrat Mu'awiyah bought the used
covering sheet (chaddar) of the Holy Prophet (Sall Allahu ta 'ala alaihi
wa Sallim) for twenty thousand dirhams. This very covering sheet became
his coffin.
(26) Hazrat Sayyidina Bilal Habashi (Radhi Allahu Ta'ala anhu) once
came from Syria to Madina. On seeing the Holy grave of the Holy Prophet
(Sall Allahu ta 'ala alaihi wa Sallim) he was overtaken by the grief and
embracing the Holy Grave he wept and wept and rubbed his face again and
again so much that his face was covered with the clay. As dust is dust
, it has none the less come as cosmetic for the restless devotee whose
wounds of separation had become green on seeing the grave of the Holy Prophet
(Sall Allahu ta 'ala alaihi wa Sallim).
(27) It was the habit of Hazrat Ibn-e-Umar (Radhi Allahu Ta'ala anhu)
that whenever he used to rub his hand over the seating place and touched
his face, because the pulpit had the Nisbah with the Holy Prophet (Sall
Allahu ta 'ala alaihi wa Sallim) as it was the same pulpit on which he
sat and delivered the sermons.
(28) Hazrat Al-Imam Malik (Radhi Allahu Ta'ala anhu) never rode on animal's
back in Madina. He said, I feel ashamed that I should desecrate by the
hoof of the animal the soil on which the Holy Prophet (Sall Allahu ta 'ala
alaihi wa Sallim) traversed on foot so deep and intense was the sense of
regard, by way Nisbah which the companions and their followers had with
the Holy Prophet ((Sall Allahu ta 'ala alaihi wa Sallim)
Nisbahs' In a Sense Are Anchors
Nisbahs' in a sense are anchors with which the ships and boats are tied
so that these may not drift away due to rushing waves. The anchors we are
concerned with at the moment (spiritual Nisbahs ) are provided by the Providence.
These have strengthened and consolidated our Iman. We the sinners and the
wayward rifting luke warm Muslims, can still salvage of our ship of Iman
by liking our obedience and love with the Holy Prophet (Sall Allahu ta
'ala alaihi wa Sallim) and demonstrate our faithful regard to the 'Nisbah'
by placing our heads at the alter of that August personality (Sall Allahu
ta 'ala alaihi wa Sallim). Allahu ta 'ala the Almighty out of His grace
and Mercy showed us the way to secure His pleasure by attaching ourselves
with the righteous and the truthful, as long as we live, follow their footsteps
and give no room to suspicious and temptations; follow the right path so
that we may not deviate from it. This is the word of Allahu ta 'ala and
who is more True in words than Allahu ta 'ala? If one has 'Nisbah ' with
the beloved's of Allahu ta 'ala, then he would also love and hold dear
every thing and every deed that are liked by the true servants of Allahu
ta 'ala.
When the Ansars of Madina presented wealth and riches which they had
amassed, as a token of their help for the Holy Prophet (Allahu ta 'ala's
grace and peace be upon him), The Holy Prophet (Sall Allahu ta 'ala alaihi
wa Sallim) returned the sums saying 'I do not ask you any (worldly) help
(for transmitting my mission) but the love and affinity with my next of
kin or in other words the love of those who bear Nisbah with the Holy Prophet
(Sall Allahu ta 'ala alaihi wa Sallim). We must search our hearts and realize
how greatly we are indebted to the Holy Prophet Hazrat Muhammad Mustafa
(Sall Allahu ta 'ala alaihi wa Sallim) for his affectionate benevolent
disposition towards us in guiding us to the right path which leads to the
pleasure of Allahu ta 'ala, and warned us of those pitfalls which lead
to destruction, if they are not checked and repented in time. Should we
not then love him and all those things which bear 'Nisbah' with him. We
have seen that great devotion and reverence his great companions had demonstrated
towards him and thus confirmed their Nisbah with him in words and
in deeds beyond a shadow of doubt.
Let us pray that Allahu ta 'ala the Almighty protects us from the insinuations,
and mischievous designs of our enemies, He grants us the Discerning Eye
so that we may follow the path of his pleasure. O Allahu ta 'ala; the Most
Beneficent and the Most Gracious, grant us the power and vision so that
the Lamp of righteousness may not grow dim, through our vigilance and foresight,
and the Nisbah that we bear to the Holy Prophet (Allahu ta 'ala's grace
and peace be upon him) and the Great Din of Islam may grow stronger and
stronger every day.
(Amin).
1_small.jpg)
