RESPECTING RELICS AND KISSING THE HANDS AND FEET OF THE PIOUS (From Ja Al Haq)


CHAPTER TWENTY
RESPECTING RELICS AND KISSING THE HANDS AND FEET OF THE PIOUS
Kissing the hands and feet of the Friends of Allahعزوجل and their relics (eg. hair, clothes, etc) after their demise, as well as respecting them, is preferable (Mustahab).
This is proven from the Ahadith and the practices of the Sahaaba. However, there are some who refute this.
PROOF OF KISSING SACRED RELICS (T ABARRUKS)
Kissing sacred relics is permissible. The Holy Quran states, “O Bani Israel! Enter the door of Baitul-Muqaddas making Sajda and say, “May our sins be forgiven”.” 19.31 – Surah Aaraaj, Verse 161
This verse commands the respect of Baitul-Muqaddas (which is the resting area of the Prophets), ordering the Bani Israel to enter it making Sajda. It is also known from this verse that repentance (tauba) is quickly accepted at sacred places. A Hadith رضی اللہ تعالٰی عنہ states, “Hadrat Ziraa رضی اللہ تعالٰی عنہ who was present in the delegation of Abdul-Qais, narrates. “When we arrived at Madina, we hastily descended from our rides and began to kiss the hands and feet of the Holy Prophetصلی اللہ علیہ وسلم ” 20.1 ­Mishlmat, Baabul-Musaafaha wal-Muanaqa, Section 2
Hadrat Safwaan ibn AsaaI رضی اللہ تعالٰی عنہ states, ”They kissed the hands and feet of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم 20.2 – Mishkaat, Baabul-Kabaair wa Alaamaatin­Nifaaq
In another Hadith, “Sayyidah Aisha رضی اللہ تعالٰی عنہا states, ‘The Noble Messengerصلی اللہ علیہ وسلم kissed Uthman ibn Ma’zoon رضی اللہ تعالٰی عنہ when he passed away,” 20.3 – Mishkaat, Baabu Maa Yuqaal inda man Hadarahul-Maut
And Qaadhi Ayaadh رضی اللہ تعالٰی عنہ states, “Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ used to place his hand and mouth upon (i.e. he used to kiss) the mimbar from which the Holy Prophetصلی اللہ علیہ وسلم used to deliver the khutba 20.4 – Shifaa Sharif
It is written in the Sharah of Bukhari by Allama Ibn Hajar رضی اللہ تعالٰی عنہ Some Ulama have proven kissing the relics of the pious, etc. based on the kissing of the corners of the Kaaba. Imam Ahmad رضی اللہ تعالٰی عنہ was asked, “What is the ruling on kissing the mimbar or Qabr Sharif of the Holy Prophetصلی اللہ علیہ وسلم?” He answered; there is nothing wrong with this.” It is reported that Ibn Abu Sinf Yemeni رضی اللہ تعالٰی عنہ, who was an eminent scholar of the Shafee muzhab, said, “Kissing the pages of the Holy Quran, Hadith and the burial places of the Friends of Allahعزوجل is permissible’” – Chapter 6, Pg. 15
Imam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ states, “Some Aarifeen have proven kissing the burial places of the pious from the kissing of Hajar-e-Aswad.” 20.6 – Tausheikh
“Hadrat Ziraa رضی اللہ تعالٰی عنہ who was present in the delegation of Abdul-Qais, narrates, “When we arrived at Madina, we hastily descended from our rides and began to kiss the hands and feet of the Holy Prophetصلی اللہ علیہ وسلم.
These Ahadith and extracts of the Muhadditheen and Ulama prove the permissibility of kissing the hands and feet of the pious, as well as all of their tabarruks, e.g. clothes, shoes, hair, etc. Likewise, kissing the pages of the Quran, Hadith and the Kaaba is allowed and a means of attaining barkat. Actually, respecting the relics of the Saints and attaining assistance from them in wars, problems etc. is proven from the Holy Quran. Allahعزوجل states, ‘The Bani Israel’s Prophetصلی اللہ علیہ وسلم said to them, “The sign of the kingship of Taloot is that a box (taboot) will come to you. This box will have solace for hearts from your Lord and will contain some things from that which Hadrat Musa علیہ السلام and Hadrat Haarun علیہ السلام have used and left behind. The angels will carry it.” 20.7 – Surah Baqarah, Verse 248
Tafseer Khaazin, Roohul-Bayaan, Madaarik, Jalaalain, etc. have said in the commentary of this ayat that taboot was a box made from the wood of the Shamshaad tree (box tree). It contained the pictures of the Prophets (not made by men, but naturally), models of their respective homes, the walking stick of Hadrat Musa علیہ السلام , his shoes and clothes, as well as the walking stick and turban of Hadrat Haarun علیہ السلام. Whenever the Bani Israel went into war, they would place this box in front of them to attain barkat. They even did this when supplicating to Allahعزوجل .Thus, it is clearly proven that attaining guidance (faiz) from the sacred relics of the pious and respecting them is the practice of the Prophet’sصلی اللہ علیہ وسلم,
Under the ayat, “فلما ذھبوا بہ ” 20.8 Tafseer Khaazin, Madaarik, Roohul-Bayaan and Tafseer Kabeer state that when Hadrat Yaqub علیہ السلام sent Hadrat Yusuf علیہ السلام with his brothers, he tied the shirt of Hadrat Ibrahim علیہ السلام as an amulet {ta’weez} around his neck for protection.
Allahعزوجل has created water, but the water of Zarn-Zam is respected because it emerged through the feet of Hadrat Ismail علیہ السلام. When the Maqaam-e-Ibrahim (a stone) attained a connection to Hadrat Ibrahim علیہ السلام, it became so elevated that Allahعزوجل states, “و اتخذوا من مقام ابراھیم مصلی” 20.9 and even made people offer Namaaz by it.
When Makkah became connected to the Holy Prophetصلی اللہ علیہ وسلم, Allahعزوجل took an oath on this city. “لا اقسم بھذا البلد و انت حل بھذا البلد” Surah Balad, Verses 1-2
The Holy Quran also رضی اللہ تعالٰی عنہ states, “و ھذا البلند الامین” – Surah Teen, Verse 3
Allahعزوجل said to Hadrat Ayub علیہ السلام, “ارکض برجلک ھذا مغتسل بارد و شراب”- Surah Su’oad, Verse 42
The water which emerged from the feet of Hadrat Ayub علیہ السلام became a cure.

Thus, we know that the water which touches the feet of a Prophet has eminence and is an elixir for physical or spiritual sickness.
Hadrat Asma bint Abu Baler رضی اللہ تعالٰی عنہ had the Jubba Sharif of the Holy Prophetصلی اللہ علیہ وسلم in her possession. Whenever a person fell ill in Medina, she used to wash it and give the water to the sick person to drink. – Mlshkaat, Kuaabut-Libaas
Once, the Holy Prophetصلی اللہ علیہ وسلم went to the home of Hadrat Kabsha رضی اللہ تعالٰی عنہ and drank water by placing his blessed mouth on the leather water-bag (mashkeeza) of his host. Hadrat Kabsha رضی اللہ تعالٰی عنہcut out this piece and kept it for blessings. – Mishkaat, gnaobul-Attmaa, Baabul-Ashribaa
Also, a group of people once came to the Prophetصلی اللہ علیہ وسلم and accepted Islam on his blessed hands. They then submitted, “Ya Rasoolallah صلی اللہ علیہ وسلم There is a temple of Jews (Biaa) in the area where we come from. We wish to bring it down and build a Musjid there,” The Messengerصلی اللہ علیہ وسلم took a dish with water and gargled (kulli) in it. He then said, “Break down the temple, sprinkle this water over the earth and then build the Musjid.” – Mishkaat, Kitaabus-Salah, Baabul-Masaajid, Section 2
This confirms’ that the blessed saliva of the Holy Prophetصلی اللہ علیہ وسلم removes the impurity of infidelity (kufr).
Hadrat Khalid ibn Waleed رضی اللہ تعالٰی عنہ used to keep in his hat a strand of hair of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم. He would always wear this hat when going into battle,
When the Noble Messengerصلی اللہ علیہ وسلم once finished making wudhu, Hadrat Bilal رضی اللہ تعالٰی عنہ took the water that was used. People saw this and hurried towards him. The one who placed his hand in this used water (ghusata) of the Prophetصلی اللہ علیہ وسلم wiped it over his face, and the one who couldn’t reach it took its wetness from the hand of another and used it to wipe his. – Mishkaat, Baabus-Surmah
These Ahadith prove that to attain barkat from that which the virtuous have used is the practice of the Sahaaba. We now present the rulings of the Jurists.
Alamghiri states, “There is nothing wrong with kissing the hand of an Aalim for his knowledge or the hand of a pious king for his fairness.” 20.10 – Kitaabul· Karaahiyat, Baabu-Mulaaqaatil-Mulook
And, “There is nothing wrong with a person kissing the graves of his parents,” 20.11 _ KitaabuI-Karaahiyat, Baabu Ziyaaratil-Quboor
It is also stated in another place, “There are five kinds of kissing,
I. A kiss of mercy (e.g. a father kissing his son).
2. A, kiss when meeting (e.g. some Muslims kiss their Muslim friends upon meeting each other).
3. A kiss of affection (e.g. a child kissing his parents).
4. A kiss of friendship (e.g. a person kissing his friend).
s. A kiss of lust (e.g. a husband kissing his wife).
Some have added ‘a kiss of deen’ to this (e.g. the kissing of Hajar-e-Aswadl”
Durre-Mukhtaar states, “Kissing the hands of an Aalim or just king is legitimate,’,20.l3- Vol. 5, Kitaabul-Karaahiyat, Baabu !stibraa
Beneath this, Allama Shaami رضی اللہ تعالٰی عنہ quotes a Hadith from Haakim, “The Holy Prophetصلی اللہ علیہ وسلم gave permission to this person, who in turn kissed the Prophet’sصلی اللہ علیہ وسلم blessed hands and legs. Rasoolullahصلی اللہ علیہ وسلم then said, “If! were to commaod Sajda to a person, I would instruct a woman to make Sajda to her husband:’ 20.14 – Raddul­-Muhtaar
At the same place, Durre-Mukhtaar also records the five kinds of kissing as stated above, but Allama Haskafi رضی اللہ تعالٰی عنہ further adds, “Another type of kissing is a religious kiss (e.g. kissing the Hajar-e-Aswad, the door of the Kaaba, the Holy Quran, etc.). Some have said that kissing the Holy Quran is an Innovation (Bidat), but it is reported that Hadrat Umar رضی اللہ تعالٰی عنہ used to take the Holy Quran in his hand every morning and kiss it. With regards to kissing roti (bread), Imam Shafee has permitted this saying. “This is a permissible Innovation:’ Some have also said that doing so is a good one (Bidat-e-Hasana).” 20.15
Allahعزوجل states, “و اتخذوا من مقام ابراھیم مصلی” Maqaam-e-Ibrahim is the stone that Hadrat Ibrahim علیہ السلامstood on to build the Kaaba. Due to the blessings of his foot, the stone became so elevated in rank that Haajis from the entire world are commanded to prostrate near it.
These extracts prove that there are various types of kissing. To kiss sacred relics and objects is a sign of being religiously conscious (Deendaar). These were all opinions of those who agree to it.
The leader of the opposition, “Maulwi Rashid Ahmed Gangohi, however, writes, “Standing to respect a religious personality is correct. Likewise, kissing the feet of such a person is also allowed, and doing so is proven from the Hadith,” ­Fataawa Rashidta, Kitaabul-Hazr wal-Ibaadah, Pg. 54
There are various other Ahadith and Fiqhi rulings that can be presented on this topic but we make do with this much.

OBJECTIONS and ANSWERS
TO KISSING SACRED RELICS (TABARRUKS)
OBJECTION 1: The Jurists state that kissing the floor before the Ulama is Haraam, as well as bending downwards to respect them because this resembles Ruku, Just as how the Sajda of Respect (Sajda-e-Ta’zeemi) has been made Haraam, so too has the Ruku of respect been prohibited. When a person places his face on the foot of a person to kiss it, this is not really a Ruku, but a Sajda! Thus, it is Haraam.
Durre–Mukhtaar رضی اللہ تعالٰی عنہ states, “Kissing the floor or earth before the Ulama and revered pious people is Haraam because doing so is similar to idol-worship.
Bending until the position of Ruku in making Salaam (greeting) is akin to making Sajda. The book Muheet also states that bending before kings, elt. is Makrooh. In the end, the apparent 0f-inions of the Jurists are that they regard the kissing to be Sajda itself.” 2.18 – KitaabuJ-Karaahiyat, Baabul. Istibraa, Discussion on Musafaha
We know from this that to bend or make Sajda before a person polytheism (shirk). Thus, kissing a person’s feet also falls under this. When Hadrat Mujaddid Alfe-Thaani رضی اللہ تعالٰی عنہ was called to the court of King Akbar, the entrance to it was sc small that he would have had to bend to enter it As I result, upon reaching the door, be entered with his feet first so that he wouldn’t have to do this.
Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ used to place his hand and mouth upon (i.e, he used to kiss) the mimbar from which the Holy Prophetصلی اللہ علیہ وسلم; used to deliver the khutba.
Answer – Let’s first define what Sajda is, clarify the rules regarding it and then discuss the ruling of bending before a person. By this, Insha-Allahعزوجل, the objection will be removed by itself.
According to the Shariah, Sajda is when seven body parts touch the floor (the two I front portions of the feet, the two knees, two palms and the head, i.e. nose and forehead). The Sajda must also be intended when these body parts touch the ground. – General books of Ftqh, Kitaabus-Salach, Discussion on Sajda
There is no prohibition in lying on the floor when you have no intention of making Sajda.
There are two types of Sajdas: the Sajda of Respect (Sajda-e-Tahiyat) and the Sajda of Worship (Sajda-e-Ibaadat).
Prostrating when meeting a person is the Sajda of Respect, and making Sajda to Allahعزوجل or someone else in the belief that he is like Allahعزوجل is the Sajda of Worship.
The Sajda of Worship for anyone besides Allahعزوجل is polytheism (shirk) and doing so was not made permissible in any Prophet’s deen because every Prophetصلی اللہ علیہ وسلم propagated the oneness of Allahعزوجل (tauheed). None of them promoted shirk.
The Sajda of Respect was allowed from the time of Hadrat Adam علیہ السلام until the commencement of Islam. Angels made Sajda to Hadrat Adam علیہ السلام and Hadrat Yaqub علیہ السلام and his sons prostrated to Hadrat Yusuf علیہ السلام, Under the ayat, “وقیل بعدا للقوم الظلمین” 20.19 Tafseer Roohul-Bayaan records a narration of Hadrat Abul­Aaliya رضی اللہ تعالٰی عنہ that Shaitaan once wanted to repent. Thus, the wretch was told by Hadrat Nuh علیہ السلام “Make Sajda to the grave of Hadrat Adam علیہ السلام .He replied, “When I couldn’t make Sajda to him during his lifetime. How can I make Sajda to him now?”
Islam has ruled the Sajda of Respect to be Haraam. Thus, if a Muslim performs this type of Sajda for a person, he is a sinner and has committed Haraam but is not a polytheist (mushrik) or Kaafir. The extract of Durre-Mukhtaar quoted by the opposition further states. “If this kissing of the floor is for worship and respect, it is infidelity (kufr). If it is for respect alone, it isn’t. Yes, the person is asinner … and a major one at that!” 20.20
Allama Shaami رضی اللہ تعالٰی عنہ further clarifies this under his explanation of this extract in Raddul-Muhtaar.
The topic of bending before someone still remains. There are two types of bending,
1. Bending in respect (e.g. bending and making Salaam or kissing the floor in front ofa revered personality). If this reaches the position of Ruku, it is Haraam, and this is what the Jurists were referring to.
2. Bending to complete an action of respect (e.g. bending to straighten the shoes of a pious person or to kiss his feet). Even though bending is found in these actions, it was only the consequence and not the intention. This is Halaal.
If this interpretation is not made, what meaning will the Ahadith and rulings of Fiqh which we have presented have?
Also, this objection goes against the Deobandis as well, because their leader, Maulwi Rashid Ahmed, has ruled kissing the feet to be permissible.
The cited incident regarding Hadrat Mujaddid Alfe- Thaani رضی اللہ تعالٰی عنہ explains his exceptional piety. People used to make Sajda to Akbar in his court. The Great Mujaddid رضی اللہ تعالٰی عنہ knew this and so didn’t bend before him (as he was aware that the king wanted this). Even if he did bend to enter King Akbar’s court, there wouldn’t have been any Shar”i charge against him because he would not have intended showing any respect to the king from it.
OBJECTION 2: The Ahadith state that when Hadrat Umar رضی اللہ تعالٰی عنہ kissed the Hajar-e-Aswad (Black Stone), he said, “I know well that you are merely a stone. Neither do you give harm nor do you assist. If I had not seen Rasoolullahصلی اللہ علیہ وسلم kiss you, I wouldn’t have myself.” 20.21
This proves that kissing the Hajar-e-Aswad was upsetting to Hadrat Umar رضی اللہ تعالٰی عنہHowever, he kissed it in compulsion because there was an Islamic proof (Nas) that established doing so. As a result, it is not suitable to kiss these relics (tabarruks) because there is no proof related to this.
Answer – In the introduction to Hidaaya, Mazeelatul-Hidaaya, Maulwi Abdul. Hayy records this Hadith under the annotation on Hajar-e-Aswad, “According to the narration of Haakim, Hadrat Ali رضی اللہ تعالٰی عنہ said (to Hadrat Umar رضی اللہ تعالٰی عنہ) “Ya Ameerai­Mu’rnineen! This Hajar-e-Aswad does give benefit and harm. It would be nice if you paid attention to the commentary of this ayat, “On the Day of Meethaaq, when your Lord took a pledge from the children of Adam علیہ السلام.
“Hadrat Ali رضی اللہ تعالٰی عنہ continued, “This pledge was written on a piece of paper and placed in the Hajar­e-Aswad. The Hajar-e-Aswad will arrive on the Day of Qiyaarnah having eyes, a mouth and a voice and will testify for the Mu’mins. Thus, it is the successor to the command of Allahعزوجل and a witness for Muslims.” When Hadrat Umar رضی اللہ تعالٰی عنہ heard this, he said, “O Ali.’ May Allahعزوجل not keep me where you are not!20.11
We now come to know that the Hajar-e-Aswad does give benefit and harm, and respecting it is showing reverence to the deen. The address by Hadrat Umar رضی اللہ تعالٰی عنہ to it was not because he was angry about kissing it. Being unhappy with the Sunnah infidelity (kufr). Rather, it was because the Arabs were former idol­ worshippers. By this kissing of the Black Stone, Muslims did not wish for the Kuffaar to believe that Islam had taken them away from idols and turned them towards a stone. By this statement, Hadrat رضی اللہ تعالٰی عنہ wanted to clarify that stones were worshipped in the past, but this was something else. Worshipping and kissing are two different things. The aim of Hadrat Ali رضی اللہ تعالٰی عنہ wasn’t to refute this.
By saying “Neither do you give harm nor do you assist”, Hadrat Umar رضی اللہ تعالٰی عنہ wished to explain that this stone by itself does not have the power to give benefit or harm as per the belief of the Arabs (who thought that their idols, which were also stone, had the power to do so). Thus, the statements of both Khulafaa

were to help the people understand this difference.
It is surprising that the opposition believe this kissing of Hajar-e-Aswad by Hadrat Umar رضی اللہ تعالٰی عنہ to go against our belief. It was that very same Hadrat Umar رضی اللہ تعالٰی عنہ who said to Rasoolullahصلی اللہ علیہ وسلم, “Ya Rasoolallah صلی اللہ علیہ وسلم as, we make the Maqaam-e-Ibrabim a place of Salaah, perform Sajda in its direction and read Nafl Salaah there.” Then, the ayat was revealed, “واتخذوا من مقام ابراھیم مصلی”-Surah Baqarah. Verse 125
Maqaam-e-Ibrahim is also a stone. Why is there no problem in making Sajda and performing Salaah before it by you?
OBJECTION 3: Some people also say that it is not known whether the relics (tabarruks) of the Holy Prophetصلی اللہ علیہ وسلم which exist today are original or fake. For this reason, to kiss and revere them is prohibited because there is do proof of their originality. In many places, the Blessed Hair (Baal Mubaarak) of the Messengerصلی اللہ علیہ وسلم is taken out for people to view and visit. How do we know that these strands are truly his or not?
Answer – When these are famously known amongst Muslims to be sacred relics of the Holy Prophetصلی اللہ علیہ وسلم, then this is sufficient for them being established, believed and proven to be authentic. There is no need to prove their authenticity through the Quran and Hadith of Bukhari because the proof for everything is not equal. Four pious Muslims’ testimony are necessary to prove fornication (zina), two testimonies are required for most financial affairs and the witnessing of only one woman is sufficient to prove the moon of Ramadaan. Only being famed is sufficient in proof of Nikah, family lineage (nasab), places of remembrance and dedications (awqaat). Consider a male foreigner who lives with a woman as husband and wife. Seeing this recognition of marriage (i.e. living together), you can testify to their Nikah. When we say, “I am the son of [so-and-so] and the grandson of [so-and-so]:’ there is no Quranic ayat or Hadith, nor is there any witness of our parents’ wedding present to verify and substantiate our statement. However, this lineage being famous amongst Muslims is a sufficient proof. Likewise, only being famed is credible in proof of places of remembrance.
Allahعزوجل states, “Do these peoRle not travel the earth so that they can see the result of those before them?” 2 .23 This verse encourages the disbelievers of Makkah to travel and see the previous abodes of the Kuffaar and their ruined cities so that they may realize the result of the insolence. Now, how can it be known where a particular nation lived of where their exact place of abode was? The Quran didn’t openly explain this. Thus, being familiar has been accepted in authenticity, even according to Allahعزوجل. Shifaa Sharif رضی اللہ تعالٰی عنہ states, “Respecting the means and ties of the Holy Prophetصلی اللہ علیہ وسلم , his abodes, whatever has touched his blessed body and whatever is famously known to have been his all fall under respect to him.” 20.24
Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this extract, “The aim of this is to respect whatever is connected or famed as belonging to Sayyiduna Rasoolullahصلی اللہ علیہ وسلم ” 20.25 – Sharah Shifaa
Maulana Abdul-Haleem Lucknowi رضی اللہ تعالٰی عنہ quotes this extract of Shifaa Sharif and cornmentates on it, Even if this connection is only based on being well-known and its of is not found in the Hadith. Mulla Ali Qaari رضی اللہ تعالٰی عنہ states the same as well.” 2 .26 _ Noorul-Imaan
Mulla Ali Qaari رضی اللہ تعالٰی عنہ has written this in his book, Maslak-Mutaqasit. Likewise, the Ulama of the Ummat have written books on the rules and guidelines of Haij. In them, they have advised the visitors to the Haramain Shareefain to visit every place people revere and honour. It is surprising that in support of the excellence of deeds (aamaal), the Jurists accept even weak (zaeef) Hadith. However, our distinguished opposition demands a Hadith from Bukhari in proof of relics.
Once, I went to a Musjid to deliver a lecture on the 12th of Rabiul-Awwal. The Blessed Hair of the Prophetصلی اللہ علیہ وسلم (Baal Mubarak) was being displayed for visiting (ziyaarat) in the Musjid and numerous Muslims carne for this purpose, some crying and others making dua. There was a very spiritual atmosphere due to this ziyaarat. However, I did notice a person sitting in a corner with a noticeably angry expression on his face. When I asked him why he was angry, he said, “Polytheism (shirk) is taking place in the Musjids. What proof is there that this is the Holy Prophet’sصلی اللہ علیہ وسلم” hair?” I didn’t answer him directly. Rather, I enquired, “What is your name?” He replied, “Abdur-Rahman.” When I asked him what his father’s name was, he said that it was Abdur-Raheem. I then asked, “What proof is there that you are the son of Abdur-Raheem? There is no witness to his Nikah, and even if there was, the witness can only testify to the contract of marriage. How will the witness know that your birth is the result of your father’s seed?” He furiously replied, “Muslims say that I am my father’s son and their testimony is credible.” I then explained, “My brother, Muslims say that this is the Holy Prophet’s صلی اللہ علیہ وسلم hair and their testimony is also trustworthy.” He became ashamed and retorted, “This is a different matter.” When I asked him which institute he graduated from, he replied, “Deoband.” I finally said, “Then what use is there talking to you. You’re already brainwashed.”
Once, a Deobandi said to Hadrat Maulana Qutbuddin Bramahchari رضی اللہ تعالٰی عنہ “Addressing the Prophetصلی اللہ علیہ وسلم as “Huzoor” is an Innovation (Bidat). His name should be taken because calling him “Huzoor” is not proven anywhere.” Hadrat Maulana رضی اللہ تعالٰی عنہ replied, “Shut up, idiot.” The Deobandi enquired, “What was that for?!” He explained, “I cannot address you as “Sir” or with respect because this is not proven anywhere.”
Verily, the Deobandis will have much grief on the Day of Qiyaamat when the Holy Prophetصلی اللہ علیہ وسلم “will be blessed with the Station of Praise (Maqaam-e-Mahmood), and by this will his eminence and glory be visible for all to see.
آج لے ان کی پناہ آج مدد مانگ ان سے
پھر نہ مانیں گے قیامت میں اگر مان گیا
“Accept Sayyiduna Rasoolullah’sصلی اللہ علیہ وسلم ,. protection and ask him for assistance today, There will be no need to ask him on Qiyaamat for it if he has helped you here.”
Alahazrat Imam Ahmad Raza Qadri.
OBJECTION 4: The replica of the Footprint of the Holy Prophetصلی اللہ علیہ وسلم (Naalain Paak) is not original. You people use your own ink and pens to make a duplicate of it, so why should it be respected?
Answer – This is a reproduction of the original. A duplicate of something respected is also respected. Today, Queans are printed in many cities. Their paper and ink has not come from the Heavens. They are our own products, but it still has to be respected because it is a replica of the original. Every month of Rabbiul-Awwal and every Monday is revered because they are copies of their original, defining moments of distinction.








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