Attention shown to reminiscence of The Prophet (pbuh) during his life and after his dead

After th dead of The Prophet (pbuh), the companions showed their love to him with different ways and wanted to own a small remembrance from him like his hair and fingernail. Even there were many companions, who wanted to do what The Prophet (pbuh) did, like Ibn Umar; who searched for his fingerprint in tanner, used by The Prophet (pbuh); who collected his sweat to use as a perfume.

During a trip, an extreme interest to a place, where The Prophet (pbuh) prayed, took the attention of Umar. After that, Umar prohibited to all Muslims such kind of events by explaining that Ahl al-Kitab (The People of Book, i.e., the Jewish and Christians) was perished just because they followed marks remaining from their prophets and they built churches on these marks. And also, some hadiths told by Bukhârî about armor, scepter, sword, glass, seal  of The Prophet (pbuh) and about Hz. Prophet’s belongings used by caliphs shows some important evidence. It shows us that some Muslims hoped for help from water, on which hair of Hz. Prophet was laid. Moreover, some Muslims used water, which was used for cleaning the Hz. Prophet’s clothes that presented near Aisha, in order to cure some illnesses. All of these evidences show us that some companions protected the belongings of The Prophet to hope for help. The companions thought that The Prophet’s shirt could recover their illnesses because they knew miracle experienced by Jacob (who recovered from blindness after he touched his son’s skirt into his eyes.)

After the dead of The Prophet, demand for these kinds of materials increased. There were many people, who said that they prefer to have a piece of hair or beard of The Prophet (pbuh) instead of having whole world. When conflict occurred among Muslims about the Caliphate, Umayyads wanted to get the mimbar, cardigan, banner of The Prophet (pbuh) in order to bind the people to Umayyad state. Muawiya wanted to buy the cardigan of The Prophet (pbuh) from Ka'b, who was author of Qasida of Burda but Ka’b did not accept this offer. Muawiya could have taken the cardigan from inheritor of Ka’b by paying 20.000 dirhem. Al-Hırqa (the cardigan of The Prophet (pbuh)) was the most respected trust of The Prophet (pbuh). After dead of Muawiya, Caliphs wear this cardigan that was inherited from caliph to successor caliph. And finally, after the collapse of Umayyad authority, Abbasid caliph, Abu'l-Abbas al-Saffah, bought this cardigan.

Without a doubt, Umar b. Abd al-Aziz , among Umayyad caliphs, gave the greatest value to the trust of The Prophet (pbuh). Each day, Umar b. Abd al-Aziz looked these thrusts, which were protected in a room, next to the door of Umar b. Abd al-Aziz. He showed these trust to Kurashi visitors and said that “these were the heritage of person, for whom Allah honored you.” These trusts were cedar made from date leaf, leather cushion, a big plate, a water glass, a shirt, a grinder, velvet used probably as a quilt.

There were different rumors about the inheritance of trusts of The Prophet (pbuh) from Umayyads to Abbasids. These different rumors showed that during religious festivals, last Abbasid caliphs wear the cardigan of The Prophet (pbuh), which was given to Ka'b b. al-Zuhair or made a present for Ayla people. Although some historians expressed that the cardigan was passed to Mongols, it was also possible that Abbasids took the cardigan to Egypt. Abbasids showed great attention for protecting holy trusts that were symbols of Abbasid caliphate. Just as Abbasids, Ottomans took holy trusts to Konya in the First World War, then to Niğde during the Second World War.

The holy trusts did not compose of only cardigan, sword and scepter. Other belongings were protected with great respect by Muslim people in the different parts of Islam world. Salahaddin, who was governor of Damascus and Aleppo, sent a little big stirrup of THe Prophet to caliphs Mutasım in 653 and declared that this stirrup was protected by Ayyubids just like Abbasids protected the cardigan of The Prophet (pbuh). The caliph kissed the stirrup and put it near to cardigan and scepter.

Al-Malik al-Ashraf offered a huge amount of money for single part of shoes, which was attributed to The Prophet (pbuh) and which was portrayed in the rumor of Bukharî, in order to put this part of shoe to his tomb but the owner of the shoe part did not accept his offer. However the owner gave shoe part to Al-Malik al-Ashraf, who really wanted to own that shoe part. Al-Malik al-Ashraf made hadith school, which was known with his name, near to Damascus Castle. Most probably, this shoe part was lost in 803, when Timur set Damascus on fire and destructed most of religious places.

Another place, where there were some belongings of Hz. Prophet, was "Deyr al-Tin" or Rıbat a1-âthâr”, which was built by Bahâeddin Ali b. Muhammed b. Salim b. Hınna, vizier of Sultan Baybars el-Bundukdarî on Kahire. Based on the information given by İbn Battuta, who visited this holy place, there were bowl, fabric used for cleaning of The Prophet (pbuh) and a Koran, which was drawn up by Hz. Ali. The vizier spent huge amount of money to get listed trusts. Based on the information given by Teymur Paşa, a person from Benî Hınna bought this Koran, which was inherited to Benu Abraham from one generation to other, and that person took the Koran to the Egypt. He built a construct, known as " Rıbat a1-âthâr ", in Birketü'l-habeş, south of Kahire and near to River Nile.  Today, this place is known as “Jâmi'u-athar al-Nabî” As it is understood, here there were piece of scepter, stick and comb of The Prophet (pbuh) other than listed trusts. Later, these trusts were transferred to special dome-shaped room in Jamiu'l-Gavrî' by al-Malik a1-Ashraf Kansu Gavri. All of these trusts, including a Koran, whish was attributed Uthma , stayed here more than three decades until 1275 (A.H).  Then they were transferred to Al-Husainî Jamii in a chest with a ceremony.

Another trust, which was attributed to The Prophet (pbuh) was his footprint. (Nakş-ı Kadem-i Sa¬adet). Footprint has great importance almost for all religious. Buddhists attributed a footprint to Buddha, just like Christians did for Jesus. It was also told that there were other footprints, which were attributed to different prophets. Muslim scholars generally do not accept that the footprint of The Prophet (pbuh) did not pass on a Stone although his footprint passed on a  soft sand or on earth. About this subject, Şihabuddin Ahmed b. Ahmed b. Muhammed el-Vefâî el-Acemî wrote a pamphlet, known as "Tenzîhü'l-Mustafa el-Muhtar an mâ lem yesbüt mine'l-ahbar" and tried to show that this rumor was fictitious. And also most of Muslim scholar, including Ibn Hajar and Ibn Taymiyya, do not accept this rumor.

Ahmet Teymur Pahsa expressed that there were seven footprints, which were attributed to The Prophet (pbuh) but no two footprints look like. According to him, four of these prints were in Egypt, one in Jerusalem (Kubbetü's-Sahra), one in Istanbul and the other one is in Taif.

And also, in 1229 Avnurrefık, leader of Mecca, destructed the dome, which was built on the footprint that presented near Zamzam in Mecca and that was attributed to The Prophet (pbuh).

One of the footprints in Mecca was in a small cell near the Mescid-i Eserin-Nebi, other one was in Kayıtbay Turbeh, the third one was Ahmed Redevî Turbeh and finally the last one was in a village of Cîze. Sultan al-Malik a1-Ashraf Abu'n-Nasr bought the footprint, which was in Kayıtbay Turbeh in exchange for 200.000 dinar and requested that the footprint would be put on his tomb. It was rumored that Sultan Ahmet I took this footprint to Istanbul in order to get a copy and turned it back.here is more than one footprint, attributed to The Prophet (pbuh) but it is obvious that these are just copies. Many footprints are highly respected in India, namely in Ahmedabad, Gaur and Delhi.

Without a doubth, the most widespread trust, attributed to The Prophet (pbuh), was his beard. There are beards in mosques, museums and in special places in the Islamic world. For example, two piece of beard were carried to Bijapur', a place in Dekken zone of India, by Sultan Ibrahim Adil Şhah and were protected in a palace, which was called as "Asar Mahal" later. Asar Mahal took great interest especially in 12 Rebiulevvel, a birthday of The Prophet (pbuh).   In Sind, Rohri (Rûrhi) was proud of having a piece of beard of The Prophet (pbuh), which was protected in a tomb, which was called as “Vâr or Vâl Mubarak” and which was built for Nur Muhammed. The beard of The Prophet (pbuh) was exhibited once in a year and took too much interest. In India, when the old war procedure was carried out, the advance courier elephant was followed by another elephant, on which the beard of The Prophet (pbuh) was carried in a worthy box.