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Ḥilyah al-Sharīfa of Prophet Muḥammad ﷺ

Al-Hilyah Al-Sharifah consists of short descriptions of the Prophet’s external and internal qualities, drawn from early Arabic sources. The Hadith is attributed to the Prophet’s cousin and son in law Sayyidina ‘Ali (may Allah ennoble his face).
Tirmidhi, in the late ninth century, quotes a hadith in which the Prophet promises: “For him who sees my hilya after my death it is as if he had seen me myself, and he who sees it, longing for me, for him God will make Hellfire prohibited, and he will not be resurrected naked at Doomsday.” The hilya (literally, “ornament”) consists of short descriptions of the Prophet’s external and internal qualities, drawn from early Arabic sources. It is told that the Abbasid caliph Harun ar-Rashid bought such a description from a wandering dervish, rewarding him lavishly; the following night he was honored by a vision of the Prophet, who promised him eternal blessings.

According to other popular traditions, the Prophet himself advised his “four friends,” the first four caliphs, before his death to remember his shama’il-nama, that is, the description of his looks and qualities. One who stitches the hilya in his shroud will be accompanied on his last way by a thousand angels who will recite the funeral prayer for him and ask forgiveness on his behalf until Doomsday.

Out of the simple, sonorous Arabic descriptions of Muhammad’s qualities more artistic forms developed. It seems that veneration of the hilya was especially widespread in Ottoman Turkey. There the calligraphers developed a peculiar style of writing it during the sixteenth century, which was perfected by Hafiz Osman, the master calligrapher of the late seventeenth century. These hilya, often imitated, are round, and beneath the circular frame that contains the description of the Prophet, the line “Mercy for the worlds” is written in large letters.

Even today, the hilya is usually printed according to the model set by Hafiz Osman and his disciples, and is kept in homes, to convey blessings upon the inhabitants. To execute a hilya in fine calligraphy was considered a work of great merit: one Turkish woman, widowed and childless, said she regarded the nine she had completed during her lifetime as a substitute for nine children, hoping that they would intercede for her at Doomsday.

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Prophet Muhammad’s Sandal (Na’al Al-Nabiy)

Prophet Muhammad’s Sandal (Na’al Al-Nabiy) poster, available in 4 colours and 3 sizes, a perfect addition to your home. The Prophet’s sandal is an amulet full of bliss, peace and serenity. At time of stress and grief one should place it on their heart and eyes for its luminous effects.

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Notes from Imam Ahmad al-Maqarri al-Tilimsani’s voluminous book on the Radiant Sandal of the Prophet, May Allah shower peace & blessings on Him

In Arabic the Prophet’s sandal is known as ‘Na’l al-Nabiiy’. The Prophet’s sandal is an amulet full of bliss, peace and serenity. At time of stress and grief one should place it on their heart and eyes for its luminous effects.

It is a cure for the ill, pathway to relief for those in anguish, healing for the pregnant woman at time of birth, strong against the evil eye, and a symbol of security and protection for ships at sea, property from loss, house from burning, caravans from hostile attacks. People would use the Sandal image for the aforementioned reasons and also for a means of achieving immense blessings in the stations of this world and the hereafter.

From those who drew an image of the blessed Sandal, approved its miraculous blessings and served it from the Hadith Masters were Ibn Asakir & his student Badr Fariqi, Hafiz Zayn al-Din Iraqi & his son, Imam Sakhawi and Imam Suyuti from the east. It is well known that the following scholars of Morocco were foremost in drawing the image (Ar. Mithal/Naqsh) since they did not have the real thing, Ibn Marzuwq, Abu Bakr Ibn al-Arabi, Hafiz Abu al-Rabee’, Hafiz Abu Abdullah bin al-Ibar, Ibn Rashedd al-Fahri, Ibn Jabir Aashi, Ibn al-Bara al-Tuwsi, Abu Is’haq al-Undlusi. Ibn Asakir took it from the Moroccan Ibn al-Haaj and all hadith scholars thereafter took it from him.

The tribe of Ibn al-Hadeed preserved the Sandals and then they were kept in Jami’ah Ashrafiyyah, Damascus. Moroccan travellers such as Ibn al-Rasheed came to Damascus and drew images to take back for the people. May Allah enlighten their graves with His light and reward them for their efforts.

Verily I serve the image of the Sandal of Mustafa
So that I may live in both worlds under its protection
Imam Yusuf al-Nabhani