this chain is broken because you cannot start with Prophet (s.a.w.) suggested sahaba to take his(s.a.w) belongings as matter of tabburuk. since Prophet (s.a.w.) didn’t suggest for tabarruk so maybe those acts of love from sahaba was the reason
Prophet (s.a.w.) prayed to Allah(swt) as ‘dont make my grave to be a worshipping place’.
now can you start your chain from where Prophet (s.a.w.) suggested so?
The point is, my beef is with those who love to label others (different to themselves) as “mushrik”. Better start learning your aqeedah and definition of shirk first.
I had a similar thinking process, but now … Well I say Yes … that is it … The prophetic du’a - I believe it was accepted. How can we claim that RasoolAllah (SAW) has a du’a and it is not accepted? Yet, today we see many people claiming that Muslims are doing shirk with RasoolAllah (SAW) yet in order to make that claim you would have to at the same time deny this du’a was accepted by Allah (SWT).
The biggest proof that the ummah does not do shirk with RasoolAllah (SAW) is that there has been a deviant group claiming divinity for Sayyiduna Ali (RA) but never for RasoolAllah (SAW). And to deny this is the case is to deny that the prophetic du’a of being protected from the same wrong of the previous ummahs was accepted by Allah (SWT).
Essentially the people who raise the praises they send to RasoolAllah (SAW) in increasing amounts have properly realised the essence of this verse:
Indeed Allah (SWT) and the Angels are extolling praises upon The Prophet (SAW). [So] O’ You who believe extol over him (SAW) and send tidings of peace.
So the Qur’an itself is commanding us to be sending many praises upon RasoolAllah (SAW). An upper limit has not been given … There is nothing telling us to curb this praise. Nothing we arrive at regarding RasoolAllah (SAW) constitutes shirk … It is almost a miraculous condition.
I thought there was a prohibition in Islam of relics and artifacts of RasoolAllah (SAW) in the past … but I could not find any clear indications of this … it is one of the most significant issues that separates people of Ahl-us-Sunnah.
I can’t find clear prohibitions of tabarrukat … instead what I find is a lot of people who are casting a “meaning” on tabarruk that is itself not held by the people who are pro-tabarruk. They say it is “shirk” when their definition of shirk is less than accurate … and if their definitions are accurate then their claim about how the tabbarukat are viewed by the people is not accurate.
So this debate can’t be won … In order for a shirk claim to be correct (and I have said this before) … two things need to be in place:
The understanding needs to be there about what the “intent” is behind the act
The correct definition of shirk as per the books of aqeedah
If a debate cannot be won then that suggests there is doubt in the matter. If there is doubt you should stay away from those things. That’s sunnah. Also no one is saying it IS shirk just that doing these things can lead to shirk. Like the example of Prophet Ilyas AS people. In the end of course it is Allah indeed who knows best.
I meant the debate can’t be won - in the sense that the protractors will either accuse the people of doing shirk based on dubious definitions of shirk or accuse the people of shirk based on dubious understandings behind the intent of the people. When the people defend themselves from one side they get hit by the other and when defending the other side they get hit by the other.
I didn’t mean that this debate does not have a clear resolution … Of course it does … the clear resolution is this:
**If you yourself have reservations then avoid it, but if you see there is possibility of it being okay/permissible then do not condemn others for it … **
Some of the views expressed here were difficult to understand since we are not fully aware of each others views. However i do believe we can achieve understanding if we put effort into it. One of the views that i am beginning to understand of one of the posters is that he believes: RasoolAllah [SallAllahu Alaihi wa Ahlihi wa Sallam] did distribute belongings but not for the purpose of Tabaruk!
I do not think the poster is willing to come forward openly to represent himself but we shouldn’t need him
Can we refute his view?
How do you know that the Prophet saw did not distribute as tabbaruk? Even if he didn’t surely he would have been able to pick up on the people receiving it and how they understood it… And if the Prophet (by Allah’s command) didn’t make it unlawful then what does that tell us?
it’s all a hoax…a money making enterprise to fool the sada dil and often jaahil Muslims. the best thing to get baraka and benefits is in the following of his teachings and in reviving his sunna. there is NO proof that these items in fact belonged to the Prophet [saws] and again what benefit one can drive from such tabarrukaat if one’s life is not Islamic and/or mired in shirk/kufr/gumraahii.
i would NOT even consider such whimsical and baseless beliefs. i would rather simply do the five pillars of Islam and iA i’ll be saved by Allah’s mercy…i don’t need any “chhaR-kamanDal” act/belief in my Deen. so, help me God!
it’s much much much safer to tread the right path than get lost on the side trails. shaah-raah ko chhoR kar pag-DanDiyoN par chalna kar koii manzil par nahiiN pahoNch saktaa. stay on the ‘sirat-al-mustaqeem’ for which we ask Allah’s help in every rak’at of ever namaaz, both fard or nawaafil.
It’s not my view. This is what I have understood as being the view of one of the other posters
I agree with you, the person in question is making an accusation upon The Sahaba and Islam itself. Astagfirullah
The practice of the Sahaba was to use any items belonging to The Prophet SallAllahu Alaihi wa Ahlihi wa Sallam as a means to Blessings and Cure
My Belief is that The Prophet SallAllahu Alaihi wa Ahlihi wa Sallam did distribute belongings for sahaba to gain Tabarruk [blessings], Cure and Shifa.
The opposing view, that I have highlighted, is actually a brain dead view
I agree that the Sahaba would compete for his wudhu water and his belongings. Sure fine some our friends can find fault with that.
But hey if a picture or a badge of the nalain which i affix to my jacket or shirt reminds me of my love for our Master then what difference does it make? Im still praying to the Almighty.
Now my earlier refusal to argue is no longer applicable, due to nothing but debate taking place on this thread
You copy pasted your reply except the penultimate line [second last]. Can you tell me why what applies to Maqam e Ibraheem does not apply to Nalain Shareef? I say much applies to both including reverence, issues to do with Shirk, and their memory being kept alive etc etc
You said pictures of Nalain Shareef are not going to help anyone, I say this contention from your view also applies to Maqam e Ibraheem. Its true as well, they alone are not going to help anyone. Yet Allah Subhanahu wa Ta’ala has kept Maqam e Ibraheem for us, and I say if we are able to show reverence to the feet of Ibraheem Alaihis Salam then that would help us, the same applies to Nalain Shareef. A picture is not actually essential but it helps, so in the end it can help someone.
Although there is many things which are half baked in your earlier posts such as Allah Subhanahu wa Ta’ala protecting the black stone and Maqam e Ibraheem from Shirk, yet you are saying Allah Subhanahu wa Ta’ala will not do the same for Nalain Shareef. Look it is clear Allah Subhanahu wa Ta’ala will decide of who falls into shirk, He Allah Ta’ala Guides Whom He Wills. Nalain Shareef can not be included into the equation of potentially being a cause of shirk for the same reason
You can make a ‘case’ for a fiqhi ruling that paper representations of Nalain shareef are impermissible, if that is your ruling. I do not know if Ahlus Sunnah wal Jamaah [traditional Islam, not wahabis] have ijma on its permissibility or not. What is in favor of it is that it is not a part of RasoolAllah SallAllahu Alaihi wa Ahlihi wa Sallam which would be impermissible to draw [one of the opinions for its impermissibility is that we can not capture the Noor]
One of the possible reasons the people you take religion from may not allow it or it is a part of the reason they do not allow it is that they think RasoolAllah SallAllahu Alaihi wa Ahlihi wa Sallam is just like them. This would be a kufri reason for denying its permissibility
BTW what we have heard from people so far would indicate its permissibility in the eyes of Ahlus Sunnah wal Jamaah
Like I have said I have kissed an image of Nalain Shareef which indicates my stance. Else where I have said the Awliya [not Prophets] have their foot upon my neck and that i have wanted a topi with nalain shareef on my head, which when combined indicates how I would like to benefit from the Nalain Shareef
If i recall correctly, criticizing the dust under the Sandals of the Prophet SallAllahu Alaihi wa Ahlihi wa Sallam has been stated as a reason and proof of the kufr of the person doing so
Now with regards to Nalain Shareef the emblem or paper drawing we can look at it from a few different prospectives
as an amulet/taweez
as a flag, symbol or identifying object
as a personal reminder to the carrier/keeper about where they need to be
Points 1 and 2 are open to debate
On POINT 3, i do realise - “where they need to be” - is itself is a point of disagreement between those likely to be pro Nalain Shareef and those not. I would urge everyone not to criticise those who carry the Nalain Shareef because we do not know whether they have qualified as dust or not. So do not criticise this set of people but we can discuss both carrying/keeping Nalain Shareef and where they need to be with regards to Nalain Shareef
As a guide if i recall correctly it has been authentically related from Pir Abdul Qadir Jilani that He has His Foot upon the necks of all other [sunni] Awliya*. So with this where are we to place Nalain Shareef?
What I am trying to show here for the consumption of those likely to be against the use of Nalain Pak, with the examples of dust and foot upon the neck, is that these feelings certainly do exist within Ahlus Sunnah wal Jamaah and that you should be mindful of our state and your state. These aspects are usually overlooked without people realising they are promoting for totally different ideas and directions. I do believe it is possible to defend the state of wanting to be under the Nalain Shareef from the Quran Sunnah and the tasawwuf actions of the Sahaba, and beliefs of the accepted Awliya
So i dont think these are subjects where agreement can not be reached, although to reach agreement we need willing participants and knowledge!