This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book Aamad Mustafa ﷺ.
The Story of a False Footprint
This is a recent incident. In the village of "Dharabi" in Chakwal district, a man claimed that the Prophet Muhammad ﷺ had visited his house and that the blessed footprint of the Prophet ﷺ remained there. People arrived there in caravans, but very soon this false claim was exposed.
Every Muslim should know that relics are related to religion and belief; they should not be left to the mercy of people. It is necessary to keep in mind the fear and reverence of Allah regarding the Prophetic relics and not to abandon caution. The matter of accountability before Allah is very severe; these false claims will become a source of torment on the Day of Judgment.
Simile of the Prophetic Relics:
It is right to seek blessings from the Prophetic relics, but blessings should be sought in the manner that the Companions, the great Followers, and the Followers of the Followers used to do. People have made images of the relics. Similarly, fabricated and artificial pictures of the noble sandals are used to decorate flags.
Firstly, the sandals attributed to the Prophet Muhammad ﷺ are not authentically attributed.
Secondly, seeking blessings through fabricated pictures and representations of the Prophetic relics is a bad innovation. The Companions, the great Followers, and the Followers of the Followers were unaware of this. There is no evidence for this in the best of generations. This is an innovation in religion and exaggeration.
Love for the Prophet Muhammad ﷺ does not at all require making images of his relics, nor does it justify giving the same respect and reverence to these fabricated pictures and images that is not even permissible for the real relics. Pictures of relics are an innovation and a denial. This is equivalent to paving the way towards polytheism. If someone asks for evidence, they are called disrespectful. If someone calls these pictures and images artificial and fabricated, they face various fatwas, and if someone removes the fabricated pictures, they are declared an enemy of the Prophet, and even a commotion is raised against them.
Images of Prophetic Relics and the Ancestors of the Ummah:
◈ Hazrat Ahmad Raza Khan Sahib writes:
In summary, the image of the sacred shrine is established from the followers of the companions and the blessed actions from the followers of the followers, and since then, in every century and among all scholars and pious people, it has been customary and prevalent. The elders of the religion have always sought blessings from them and have held them in reverence and respect.
Reference: (Shifa al-Wala fi Suwar al-Habib wa Mazarah wa Na'alah, included in Fatawa Razawiyya: 456/2)
If the attribution of this matter to the followers of the followers and the elders of the religion is expressed even in the mildest terms, it can only be said that this is an unfounded claim, the proof of which is impossible until the Day of Judgment.
An Examination of an Argument Regarding the Image of the Sandals:
◈ Please observe:
قال عبد العزيز : وأخرج إلى أبو طالب عبد الله بن الحسن تمثالا، فذكر أن أبا بكر محمد بن عدي بن على بن زحر المنقري أخرج إليه تمثالا، فذكر أن أبا عثمان سعيد بن الحسن بن على التستري أخرج إليه تمثالا، فذكر أنه تمثال لنعل رسول الله صلى الله عليه وسلم، وأن أحمد بن محمد الفزاري أخرج ذلك إليه بأصبهان وحدثه به، قال : ونا أبو طالب، قال : وحدثني محمد بن عدي بن على بن زحر المنقري : حدثني سعيد بن الحسن التستري بتستر : أنا أحمد بن محمد ألفزاري، قال : قال أبو إسحاق إبراهيم بن الحسن، قال : قال أبو عبد الله إسماعيل ابن أبى أويس، واسم أبى أويس؛ عبد الله بن عبد الله بن أويس ابن مالك بن أبى عامر الأصبحي ، قال : كانت نعل رسول الله صلى الله عليه وسلم الذى حذيت هذه النعل على مثالها؛ عند إسماعيل بن عبد الله بن أويس الحذاء، فحذا مثال هذا النعل بحضرته على مثال نعل رسول الله صلى الله عليه وسلمثلها سواء، ولها قبالان .
Abu Abdullah Ismail Asji narrates that the blessed sandals of the Prophet Muhammad (peace be upon him) were like the ones that Ismail bin Abdullah bin Ulais, the cobbler, had made. This (Ismail the cobbler) made shoes before them similar to the Prophet’s shoes, which had two straps.
Reference: (Tarikh Dimashq by Ibn Asakir: 362/27-363)
This narration is a fabricated chain because:
➊ Abu Talib Abdullah bin Hasan bin Ahmad bin Hasan Basri’s reliability is not established.
➋ Abu Bakr Muhammad bin Adi bin Ali bin Adi Munqari Basri’s reliability is required.
➌ The biography of Abu Uthman Saeed bin Hasan bin Ali Tustari is not found.
➍ The identification and authentication of Ahmad bin Muhammad Fazzari is needed.
The chain is dominated by unknown and obscure narrators, and this is the work of one of them. It is clear that the narration presented to justify the permissibility of images of the Prophet’s relics is a fabricated narration. Creating an image of the Prophet’s sandals and attributing false benefits to it is an innovation in religion.
Image of the Prophet's ﷺ Grave:
It is an objectionable innovation to create an image of the Prophet Muhammad's ﷺ grave or Aisha's chamber and to venerate and honor it. Who invented this? It is not known, and it is absolutely not established from any trustworthy Muslim to do so.
◈ However, Hazrat Ahmad Raza Khan Sahib wrote:
As for the map of the blessed shrine, there is essentially no scope for discussion or debate regarding its permissibility; just as the sanctity of these pictures is certain, similarly, its permissibility is by consensus.
Reference: (Fatawa Razawiyya: 439/21)
This is not established from any Ahl al-Sunnah Muslim, let alone consensus on it.
Seeking Blessings from the Prophet's Grave and the Pious Predecessors:
It should also be remembered here that the blessed grave of the Prophet Muhammad ﷺ is not among the objects of seeking blessings (tabarruk). It is certainly blessed because the Prophet Muhammad ﷺ is buried there, but it is not considered a source of blessing because none of the Companions or the best of generations (khair al-qurun) accepted this.
Some people try to justify seeking blessings from the blessed grave without any evidence.
◈ Allama Subki, may Allah have mercy on him (d. 756 AH), writes:
ان معلوما من الدين وسير السلف الصالحين التبرك ببعض الموتى من الصالحين، فكيف بالأنبياء والمرسلين، ومن ادعى أن قبور الأنبياء وغيرهم من أموات المسلمين سواء، فقد أتى أمرا عظيما نقطع ببطلانه وخطئه فيه، وفيه حط لمرتبة النبى إلى درجة من سواه من المؤمنين، وذلك كفر بيقين، فإن من حط رتبة النبى عما يجب له، فقد كفر، فإن قال : إن هذا ليس بحط، ولكنه منع من التعظيم خوفا كما يجب له، قلت : هذا جهل وسوء ادب .
"From the religion and the conduct of the pious predecessors (salaf salihin), it is understood that it is permissible to seek blessings from some righteous deceased persons, so why would it not be permissible from the Prophets and Messengers? Whoever claims that the graves of the noble Prophets and the graves of ordinary Muslims hold the same status, we are certain that his claim is false and invalid. Whoever equates the status of the Prophet ﷺ with that of an ordinary Muslim, then certainly this is disbelief (kufr), and whoever diminishes the rank and status of the Prophet ﷺ has also committed disbelief. And if he says that this is not to diminish the status of the Prophet ﷺ but to prevent exaggeration in reverence, then I say this is ignorance and disrespect."
Reference: (Shifa al-Siqam fi Ziyarat Khayr al-Anam, p. 312)
It is not established in Islam or among the pious predecessors of the best generations that seeking blessings from graves is permissible. As for seeking blessings from the graves of the Prophets and Messengers, this is also a new innovation in religion. It is not established from the Companions, the great Tabi‘in, or the notable Tabi‘ al-Tabi‘in that they did this. What kind of religion is it that was not present in the best generations?
No Muslim considers the grave of the Prophet Muhammad ﷺ and that of an ordinary Muslim equal. This is merely a misconception. How can a true Muslim think that a grave containing the sacred body of the Prophet and another containing an ordinary follower have the same status? However, regarding the issue of not seeking blessings, the matter is the same for the grave of the Prophet and the grave of a follower: the Prophet’s grave is blessed but not a source of blessing. This does not diminish the honor of the Prophet Muhammad ﷺ; the reverence is only that which is described in the Qur’an and Hadith and was adopted by the best generations. There is no trace of ignorance or disrespect in this.
To accuse those who deny seeking blessings from the Prophet’s grave of ignorance or disrespect is actually an attempt to criticize the pious predecessors. Name even one person among the pious predecessors who accepted or practiced seeking blessings from the Prophet’s grave. If this is not possible, then it should be fairly stated that the theory of seeking blessings from graves does not contradict the consensus belief of the pious predecessors.
Blessing from the imprint of the sandals:
Seeking blessings from the imprint of the sandals is also an innovation, because the imprint of the sandals itself is a denial and an innovation, as you have understood.
The Prophet Muhammad’s ﷺ sandals were kept with Sayyiduna Anas bin Malik رضي الله عنه.
◈ Isa bin Tahman رحمه الله states:
أخرج إلينا أنس نعلين جرداوين، لهما قبالان، فحدثني ثابت البناني بعد، عن أنس، أنهما نعلا النبى صلى الله عليه وسلم .
"Anas bin Malik رضي الله عنه brought to us two shoes made of hairless leather, which had two straps. After that, I was told by Thabit bin Baniyah رحمه الله that these sandals belonged to the Noble Prophet Muhammad ﷺ."
Reference: (Sahih al-Bukhari: 3107)
After Sayyiduna Anas bin Malik رضي الله عنه, there is no mention anywhere about who possessed these blessed shoes. Therefore, those who nowadays attribute sandals to the Noble Prophet Muhammad ﷺ, this attribution is false. When this attribution is not proven, then making an imprint of the sandals and declaring it as the imprint of the blessed shoes of the Prophet ﷺ is certainly a great sin.
The second point is that just as the Companions obtained blessings from the Prophetic relics, similarly obtaining blessings in that manner is permissible. Some people have fabricated and artificial imprints attributed to the Prophet Muhammad’s ﷺ sandals, and false benefits are claimed from them, false experiences are narrated, for example: the army that has this imprint will be victorious, the caravan that has it will reach safely, the ship that has it will be safe from sinking, the house that has it will be safe from fire, the goods and possessions that have it will be safe from theft, and if anyone seeks intercession through the owner of the sandals for any need, it will be fulfilled.
Among the claimed benefits and blessings of the imprint of the sandals, it is also mentioned that whoever keeps it with the intention of obtaining blessings will be protected by its blessing from the oppression of tyrants, the dominance of enemies, the evil of devils, and the evil eye of the envious. Similarly, if a pregnant woman keeps it on her right side during labor pains, Allah Almighty will, by His power and will, ease her. Among the blessings of this imprint, it is also stated that it protects a person from the evil eye and witchcraft, and it is also called an elixir for protection from accidents.
All these are self-created claims. Who among the pious predecessors sought blessings from the imprint of the sandals? What kind of religion is it to say about an artificial imprint that it is the imprint of the blessed shoes of the Noble Prophet ﷺ and then to describe its benefits and blessings?
Visiting Attributed Sacred Relics:
There are viewings of blessings attributed to the Holy Prophet ﷺ, with formal announcements of specific months, specific dates, and specific occasions, and advertisements are published. What happens there is not hidden from anyone. These blessings are touched, kissed, applied to bodies, and their viewing is considered a cause of goodness, blessings, and reward. Morally, many defects and corruptions are found as well, such as the mixing of men and women, the peak of immodesty and lack of modesty, the gathering of young boys and girls, photographs, women going out dressed up, which are among the defects.
◈ Allama Abdul Hayy Lakhnawi Sahib writes:
When all these matters have become apparent, it should be understood that those who arrange the viewing of the blessed hair in accordance with the mentioned question are bound by innovations and fabrications. According to the narration mentioned above, when the blessed hair's water was requested for a patient from Hazrat Umm Salamah (RA), she neither beat the drum, nor recited the Quran, nor arranged a gathering, nor fixed a time, nor specified a date. In short, it was not restricted by any special appointment, rather its blessing was considered beneficial at all times, unlike the case described by the questioner, in which specifying the month, day, and date is considered necessary and effective in increasing reward, which has no basis in the Prophetic Sunnah. The convening and holding of special gatherings is considered necessary, with drums, trumpets, and all kinds of musical instruments provided, which are entirely the actions of devils. The blessed hair's Malida (a celebratory event) is also offered as a vow to others besides Allah and distributed as a blessing, although benefiting from this is absolutely forbidden. They sing ghazals, although such melodies are unanimously forbidden. Thus, obtaining blessings, which at most would be considered recommended, has led to the commission of such Shariah prohibitions from which avoidance is obligatory. It is clear that if the performance of a recommended act leads to the abandonment of an obligatory act, then abandoning it is obligatory. Therefore, in this case, the Shariah will never permit that the performance of this recommended act with such innovations be considered correct, and its very recommendation is established only when it is proven that this blessed hair truly belongs to the Prophet ﷺ. If this matter is not proven, then attending such gatherings with the intention of seeking blessings is not permissible, and making vows and offerings on the blessed hair is forbidden because a vow is an act of worship, and worship of anyone other than Allah is forbidden.
Reference: (Majmu' al-Fatawa by Lakhnawi: 177/3 - 178)
◈ Sayyiduna Uthman bin Abi al-As (RA) narrates that his mother informed him:
شهدت آمنة لما ولدت رسول الله صلى الله عليه وسلم، فلما ضربها المخاص نظرت إلى النجوم تدلى، حتى إني أقول لتقعن علي، فلما ولدت، خرج منها نور أضاء له البيت الذى نحن فيه والدار، فما شيء أنظر إليه، إلا نور .
"When the Messenger of Allah ﷺ was born, I went to Amina, who was in labor pain. I saw the stars of the sky leaning towards the earth. I feared they might fall on me. When the Holy Prophet ﷺ came into the world, a light emerged that illuminated the entire house. Wherever I looked, I saw nothing but light."
Reference: (Al-Mu'jam al-Kabir by al-Tabarani: 147/25, Tarikh al-Tabari: 157/2, Dala'il al-Nubuwwah by al-Bayhaqi: 111/1, Dala'il al-Nubuwwah by al-Asbahani: 135/1, Hadith: 75, Tarikh Ibn Asakir: 79/3)
The chain is very weak:
Abdul Aziz bin Imran is abandoned.
Reference: (Taqreeb al-Tahdheeb by Ibn Hajar: 4114)
Muhammad bin Abi Suwaid Thaqafi Taifi is "unknown status," and except Imam Ibn Hibban (may Allah have mercy on him)
Reference: (Al-Thiqat: 363/5)
, no one authenticated him. Hafiz Dhahabi (may Allah have mercy on him) writes:لا يعرف .
"He is unknown."
Reference: (Mizan al-I'tidal: 576/3)
Hafiz Ibn Hajar (may Allah have mercy on him) also called him unknown.
Reference: (Taqreeb al-Tahdheeb: 7656)
The Holy Prophet’s ﷺ noble mother said that she saw three flags: one planted in the east, another in the west, and the third waving on the roof of the Kaaba.
Reference: (Dala'il al-Nubuwwah by Abu Nu'aym al-Asbahani: 610/1-613, Hadith: 555)
The chain is very weak.
Abu Bakr bin Abi Maryam is weak according to the majority of Hadith scholars.
Yahya bin Abdullah al-Babilti is weak.
Reference: (Taqreeb al-Tahdheeb by Ibn Hajar: 7585)
Hafs bin Amr bin Sabah is "Hasan al-Hadith," but in the book, by mistake, it is written as Amr bin Muhammad bin Sabah.
Abbas bin Abdul Muttalib (RA) recited some couplets in praise of the Holy Prophet ﷺ:
أنت لما ولدت أشرقت الأرض ... وضاء ت بنورك الأفق
فنحن فى ذلك الصياء ... وفي النور وسبل الرشاد نخترق
When you were born, the earth began to shine, and the horizons brightened with your light. We are in the lap of this light and illumination, and the paths of guidance have become clear.
Reference: (Al-Ghilyaniyat by Abu Bakr al-Shafi'i: 285, Al-Mu'jam al-Kabir by al-Tabarani: 213/4 Hadith: 4167, Al-Mustadrak by al-Hakim: 327/3 Hadith: 5417, Dala'il al-Nubuwwah by al-Bayhaqi: 268/5, Dala'il al-Nubuwwah by Abu Nu'aym: 2520, Dala'il al-Nubuwwah by Ibn Mundah: 522/1, Tarikh Ibn Asakir: 409/3)
The chain is weak.
Zahr bin Hisn Tai is "unknown status," and except Imam Ibn Hibban (may Allah have mercy on him)
Reference: (Al-Thiqat: 619/3)
, no one authenticated him. Hafiz Dhahabi (may Allah have mercy on him) writes:لا يعرف .
"He is unknown."
Reference: (Mizan al-I'tidal: 69/2)
Hafiz Haithami (may Allah have mercy on him) called him unknown.
Reference: (Majma' al-Zawa'id: 265/9)
He also writes:
رواه الطبراني وفيه من لم أعرفهم .
"Imam al-Tabarani (may Allah have mercy on him) narrated it, but I do not recognize some of its narrators."
Reference: (Majma' al-Zawa'id: 218/8)
Abu Hasan Muhammad bin Ahmad bin Bara states: When a Jew was informed that a son was born to Abdul Muttalib at night, he said:
ذهبت النبوة من بني إسرائيل، هذا الذى سر أحبارهم، أفرحتم يا معشر قريش؟ والله ليسطود بكم سطوة يخرج نبأها من المشرق إلى المغرب .
"Prophethood has departed from the Children of Israel. This was the thing their rabbis were happy about. O Quraysh! Are you also happy with this? By Allah! A sun has risen among you whose light will spread in the east and west."
Reference: (Al-Wafa bi Ahwal al-Mustafa by Ibn al-Jawzi: 161/1, Al-Muntazam by Ibn al-Jawzi: 248/2)
It is weak due to being mursal (missing a link). The chain in Tabaqat Ibn Sa'd
Reference: (101/1-102)
is fabricated. Its basis is Waqidi, who is "liar."Sayyiduna Abbas bin Abdul Muttalib (RA) says: I saw him in a dream one year after Abu Lahab's death. He was in a bad state and said there is no relief except that every Monday the punishment is reduced.
ذلك أن رسول الله صلى الله عليه وسلم ولد يوم الاثنين، وكانت تويبة قد بشرته بمولده، فقالت له : أشعرت أن آمنة ولدت غلاما لأخيك عبد الله؟ فقال لها : اذهبي، فأنت حرة .
"The reason for the reduction in punishment is that the blessed birth of the Holy Prophet ﷺ occurred on a Monday. So Thuwaybah said to Abu Lahab, 'Do you know that Amina has given birth to your brother Abdullah's son?' Abu Lahab said to Thuwaybah: 'Go, you are free from now on.'"
Reference: (Al-Rawd al-Anf by al-Suhaili: 192/5)
This is a baseless narration; the chain is weak. Narrations without chains are not reliable.
