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1. நபிகள் நாயகத்தின் புனித முடி (Sakal-ı Şerif / Moi-e-Muqaddas)
- துருக்கி (டாப்காபி அரண்மனை): துருக்கியின் இஸ்தான்புல் நகரில் உள்ள Topkapi Palace Museum அருங்காட்சியகத்தில் நபிகளாரின் தாடி மற்றும் தலைமுடியின் சில இழைகள் மிகப்பத்திரமாகப் பாதுகாக்கப்பட்டு வருகின்றன. [2, 3]
- காஷ்மீர் (ஹஸ்ரத்பால் தர்கா): இந்தியாவின் ஸ்ரீநகரில் உள்ள புகழ்பெற்ற Hazratbal Shrine தர்காவில் நபிகளாரின் புனித முடி (Moi-e-Muqaddas) வைக்கப்பட்டுள்ளது. இது சிறப்புப் பண்டிகை நாட்களில் பொதுமக்களின் பார்வைக்குக் காட்சிப்படுத்தப்படுகிறது. [4, 5]
2. நபிகள் நாயகத்தின் செருப்பு (Nalain Shareef)
- நலைன் ஷரீஃப்: நபிகள் நாயகம் (ஸல்) அவர்கள் அணிந்திருந்த செருப்புகள் அரபு மொழியில் 'நலைன்' என்றும், உருது/பாரசீக மொழிகளில் 'நலைன் ஷரீஃப்' என்றும் அழைக்கப்படுகின்றன. [1, 6]
- பாதுகாக்கப்படும் இடம்: இந்த அசல் காலணி துருக்கியின் இஸ்தான்புல்லில் உள்ள டாப்காபி அரண்மனையின் புனிதப் பொருட்கள் அறையில் (Sacred Relics Chamber) வைக்கப்பட்டுள்ளது. [7, 8]
- ஆன்மீக முக்கியத்துவம்: இஸ்லாமிய வரலாற்றில், குறிப்பாக ஸுஃபி மரபுகளில், இந்த செருப்பின் வடிவம் மற்றும் அதன் சின்னம் ஆன்மீக ஆசிர்வாதத்தின் (பரகத்) அடையாளமாகக் கருதப்படுகிறது. இதன் வடிவத்தைக் கொண்டு கலைப் பொருட்கள் மற்றும் பதக்கங்களும் செய்யப்படுகின்றன. [9]
மார்க்க ரீதியான பார்வைகள்
- சுன்னத் மற்றும் ஸுஃபி பிரிவு: நபிகளாருடன் தொடர்புடைய பொருட்களைத் தொட்டு முத்தமிடுவதும், அதன் மூலம் அல்லாஹ்விடம் ஆசிர்வாதம் (தபர்ருக்) தேடுவதும் ஆகுமானது என்று கருதுகின்றனர். [9, 10]
- சலஃபி மற்றும் தவ்ஹீத் பிரிவு: தற்போது உலகெங்கும் நபிகளாரின் பெயரால் காட்டப்படும் பல பொருட்கள் போலியானவை என்றும், இவற்றைக் கொண்டு பரகத் தேடுவது மார்க்க வரம்புகளை மீறும் செயலாகும் என்றும் எச்சரிக்கின்றனர். [11, 12]
The sandals attributed to Prophet Muhammad ﷺ are known in Islamic tradition as Na'layn Shareef (or Nalain Mubarak), symbolizing humility, simplicity, and a deep spiritual connection to his life. [1, 2, 3]
- Name & Origin: Referred to as Na'l-i Şerif or Bashmak-i Şerif, traditionally dated back to the 7th century during the lifetime of the Prophet ﷺ. [1, 2, 3]
- Appearance: Historical accounts and surviving relics describe them as simple leather sandals with straps, sometimes noted in yellowish or brown leather tones. [1]
- Preservation: A pair of these blessed sandals is famously preserved in the Sacred Relics Chamber at the Topkapi Palace Museum in Istanbul, Türkiye, having come under Ottoman protection after the 16th-century conquest of Egypt. [1, 2]
- Authenticity: Attribution relies on historical chains of transmission and traditional custodianship across generations rather than modern scientific verification. [1]
Is there any special significance to the Prophet’s sandals? I’ve seen others use three fingers and kiss it, but never had the courage to ask them what they are saying when kissing. They carry it and every so often they will kiss it.
Answer: Jazakum Allah Khayr for your question. May Allah increase you in every good. Yes, like anything connected to the blessed and beloved Prophet (peace and blessing upon him), The sandals of the Prophet have significance. Many a scholar have written about the significance of the Na’alayn and seeking blessings from it.
Love of the Prophet is obligatory on the believers, and a part of the completion of faith. The Prophet said, ’None of you truly believes until I am more beloved to him than his very self, wealth, and all people.’ [Muslim].
There is no such thing as excess love when it comes to love of our Prophet (peace and blessings be upon him). When someone truly loves a person (truly, madly, deeply as the saying goes), they love everything connected to that person. This is what is meant by the poetry of Majnun when he said of his yearning for Layla,
‘I was in the land of Layla and I kissed its walls. In my heart resides the inhabitant of this land but I love the other dwellers too.’ [Shifa al-Siqam]
Anything that reminds you of your love, is a part of your beloved, and cherished. This is what Imam Qadi ‘Iyad refers to when he writes, ‘The abode of the best of Messengers, the guide to the worlds and the performer of miracles, I feel aching, love and yearning for him. When I see those walls and plains, I will kiss them so much that my white beard will be filled with dust.’ [al-Shifa’ 2:46].
This is not an innovation, for the Companions themselves scrambled for the Prophets hair, saved drops of perspiration, and treasured his clothes, all out of love, and desiring the blessings from them. They gave the items belonging to the Prophet (peace and blessing be upon him) every veneration and attachment. The Mother of Believers, A’ishah lovingly kept the blanket in which the Holy Prophet (peace and blessing be upon him) had passed away in. Abu Hurairah relates that ‘A’ishah took out a thick blanket and showed it to us. She said, the Prophet (peace and blessing be upon him) had breathed his last in this blanket.’ [al Bukhari, Muslim]
During his lifetime (peace and blessing be upon him), Ibn Masud would hold the sandals for the Prophet when he took them off and hold them under his arms, while after his death (peace and blessing be upon him) Sayyidna Anas was the keeper of the sandals of the Prophet (peace and blessing be upon him).
This veneration of all things connected to the Prophet is explained by Qadi Iyad when he to says, ‘It is from the respect due to the Messenger (peace and blessing be upon him) that one gives reverence to all things connected with him, all places he stayed in Makka and Madina, the things he touched and all things that are known connected to him.’ [al-Shifa’]
The Prophet’s sandals have a special significance in many ways, not only because it was the sandals that the blessed feet were placed upon, but they were the sandals that were worn during the Heavenly Ascent, and when the Prophet (peace and blessing be upon him) was in the Presence of the Lord of the Worlds. Unlike where God told Sayyidna Musa to take off his sandals before intimate conversation with his Lord (Verily I am thy Lord! Therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.’ [20:12]), the Prophet (peace and blessing be upon him) was not asked to do so. This inspired poets from all over the world to write about the sandals. Sa’duna Umm Sa’d bint Isam al Himyarriya, a poetess from Andalusia writes,
I shall kiss the image if I do not find
A way to kiss the Prophet’s sandal
Perhaps the good fortune of kissing it
Will be granted to me in Paradise in the most radiant place
And I rub my heart on it so that perhaps
The burning thirst which rages in it maybe quenched
[Sa’adat Al Darayn]
There is no objection to kissing the image of the sandals, in the same way there is no objection in kissing a picture of the Ka’ba, or the Prophet’s Mosque. It is from the love of what these places and items are attached to, not the things themselves, that is intended. The muhaddith ibn ‘Asakir writes on kissing the image of the sandals, ‘Kiss the image of the blessed sandals because even if you get to kiss this, then what an honour this is.’ [Timthalu Naal al-Nabiyy]
Similarly, Taj al Din Fakihani writes in Fajr Muneer, ‘One benefit of making the image is that whoever cannot see the actual shrine can look at the image and kiss it with a yearning because this image is the same as the actual. The image of the sandals is full of benefit which makes it the same as the actual. This has been tried and tested. Hence, the scholars have ordained the same respect for the image as they do for the actual [al-Fajr al-Muneer]’
Thus kissing the image of the Prophet’s sandals is not only permissible but recommended, and when done sincerely and with the right intentions, is full of blessings. It is a kiss of respect, veneration, and love for the best of creation (peace and blessing be upon him). As for the three fingers, I am not sure what that is referring to or where it has come from.
I leave you with the beautiful and relevant words of Imam Shaykh Yusuf Al Nabahani,
Verily I serve the image of the Sandal of Mustafa
That I shall live under its shadow in both worlds
Ibn Masud was in the service of His Sandal
And I am fortunate by serving its image
I dust the Sandal image with the whiteness of my beard
Since the Prophet (peace and blessings be upon him) fastened the band that passed between His toes
It is not for the image that my heart is longing
Yet it yearns for the one who wore this Sandal
We are lowered by awe to honour this Sandal
And whenever we lower before it we are raised
So place it on the highest shelf!
For indeed in reality it is a crown and only outwardly a Sandal
May Allah makes us truly, madly, deeply, drunk with the pure love of the Prophet, not just in words, but in our very core states and our actions, that we may one day actually kiss the blessed feet that they bore.
Warmest salams,
[Shaykh] Jamir Meah
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