Published:26/Jan/2012

The Khirqa

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Ibn Taymiyya on the Khirqa:

“As for the wearing of Khirqa which some of the Mashayikh garb the spiritual students (Muridin), it doesn’t have a basis with relied upon evidence from the Kitab and Sunnah. The olden Mashayikh and most of the later ones didn’t clothe the spiritual students; however a group from the later ones considered it and liked it.
Some of them sought evidence from the fact that the Prophet, peace be upon him, gave Umm Khalid bin Sa’id bin al-‘As a clothing, and said to her, Sana?”, and al-Sana in the language of al-Habasha is goodness/excellence. She was born in the land of Habasha, that’s why he addressed her in that language. They also seek evidence with the hadith of the Burda which was knitted by a woman for the Prophet, peace be upon him. One of the Sahaba asked him for it, and he gave it to him, and (the Sahabi) said, “I wanted it to be my kafan”. Source: Majmu’ al-Fatawa

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Here is the Cloak (Jubba)
of Allah's Messenger

صلى الله عليه وسلم

Imam Muslim relates that Abd Allah, the freed slave of Asma, the daughter of Abu Bakr, the maternal uncle of the son of Ata, said,

"Asma sent me to Abdullah ibn Umar saying, 'The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab.

'Abd Allah said to me, 'So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting?

And so far as what you say about the striped garment, I heard Umar ibn al-Khattab say that he had heard from Allah's Messenger, "He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And so far as the red saddle cloth is concerned, here is Abd Allah's saddle cloth [=his] and it is red.'

I went back to Asma and informed her, so she said,

'Here is the cloak (jubba) of Allah's Messenger,' and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said, 'This was Allah's Messenger's cloak with Aisha until she died, then I got possession of it. The Apostle of Allah used to wear it, and we washed it for the sick so that they could seek cure thereby.'

Muslim relates this in the first chapter of the book of clothing.

Nawawi comments: "In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes ( wa fi hadha al-hadith dalil ala istihbab al-tabarruk bi aathar al-salihin wa thiyabihim)." [Sharh Sahih Muslim (Book 37 Chapter 2 #10).]

THE CLOAK!

Hazrat Sahal bin Saad Radiallahu Taala Anhu says, Once a woman asked the holy Prophet(s) , Oh messenger of Allah! I have made this cloak with my own hands. I have made it for you to wear. Prophet (Sallallahu Alaihi wa Sallam) accepted it.

He(s) wore it as lungi (worn around the waist, and is legs length).

One of the Companions asked the Prophet , Oh Messenger! Please can you give this cloak to me. He replied sure, Insha-Allah. After the meeting was over, he (Peace be upon him) went away and came back and gave the cloak to the companion. People said, You did not do well. You asked the Prophet (Sallallahu Alaihi wa Sallam) for the cloak and you knew that he needed it so he replied, I swear by Allahs name, I asked for it so that I can use it as my Kaffan (cloth to wrap the deceased person). [Bukhari]

Hazrat Abu Bakr bin Anbari states that Hazrat Muawiya wanted the cloak that was given to the Hazrat Kaab by the Messenger , for 10,000 Dinaars. However, Hazrat Kaab refused to give it away by saying, I can’t give the cloak that was given to me by the Holy Prophet! Later after the departure of Hazrat Kaab from this world, Hazrat Muawiya brought the blessed clock from Hazrat Kaabs family for 20,000 Dinaars!

Hazrat Mullah Ali Qari Rehmatullahi alaihi writes,

Hazrat Amir Muawiya had the blessed long kilt (Lungi), cloak and Prophets Holy shirt. He also possessed the blessed hair and the nails of the Messenger . At the time of his death, he advised his people, I should be clothed with the Prophet s shirt, for my Kaffan, and should be wrapped in his blessed garment. I must be worn in his lungi Mubarak, and my mouth and neck and those areas of my body, which I used for Sijda (prostration), place the blessed hair and the blessed nails. Then bury me and leave me with the Grace and Mercies of Allah (Mirqat)

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The Black Cloak

Ibn Asakir in his “Arbain fi ummahatil muminin” (p 137, Hadith 28)

Narrated from Umm Salama: “While the messenger of Allah (صلى الله عليه وسلم) was in my house one day, the servant came and said: “Ali and Fatima are at the door”. He said: “Withdraw” and I withdrew to a corner of a house. Ali and Fatima enter with Hasan and Husayn who were young children. He took Hasan and Husayn and sat them in his lap, and embraced Ali and brought him to him, and took Fatima with his other arm and embraced them both and kissed them. He draped a black cloak over them and said: “O Allah to you, not to the fire, both myself and my family”. Umm Salama said: “And I messenger of Allah?”. He said: “And you”.

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Shaykh ‘Abd'al-Qadir al-Jilani

was bestowed the Khirqa

Imam Hassan Askari (ra): Sheikh Abu Muhammad (ra) states that before his demise, Imam Hassan Askari (ra) handed over his Jubba (Cloak) to Sayyiduna Imam Ma’roof Karki (ra) and asked him to pass it over to Sheikh Abdul Qadir Jilani (ra) Sheikh Imam Ma’roof Karki (ra) passed over this cloak to Sayyiduna Junaid al-Baghdadi (ra), who in turn passed it over to Sheikh Danoori (ra) .
From here it was then passed down until it reached Sheikh Abdul Qadir Jilani (ra) in the year 497 A.H. (Makhzanul Qaaderiah)

“Shaykh ‘Abd'al Qadir al-Jilani (Radi Allahu ta'ala anhu) learned about the mysteries of tariqah and imbibed spiritual culture (tasawwuf) at the hands of Shaykh Hammad ibn Muslim al-Dabbas, Rahmatullahi ‘alayh. Traditionally, when someone is initiated into atariqa, he is given a khirqa (sufi robe).

Shaykh ‘Abd'al-Qadir al-Jilani was bestowed the khirqa by Shaykh Qadi Abi Sa’id al-Makhzumi, Rahmatullahi ‘alayh, (referred to as Al-Mukharrimi or Al-Makhrimi in some texts).

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The Qadiri Cloak

Al Sheikh Al Seyed Hashim Uddin Al-Gaylani

Here

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Ibn Taymiyya's Donning of the Qadiri Cloak

In a manuscript of the Hanbali 'alim, Shaikh Yusuf bin 'Abd al-Hadi (d. 909H), entitled Bad' al-'ula bi labs al-Khirqa [found in Princeton, Sorbonne and Damascus], Ibn Taymiyya is found in a Sufi spiritual genealogy with other well-known Hanbali scholars, all except one (Say. Jilani) here to fore unknown as Sufis. The links in this genealogy are, in descending order:

1. 'Abdul Qadir Jilani (d. 561 H.)

2.a. Abu 'Umar bin Qudama (d. 607 H.)

2.b. Muwaffaq ad-Din bin Qudama (d. 620 H.)

3. Ibn Abi 'Umar bin Qudama (d. 682 H.)

4. Ibn Taymiyya (d. 728 H.)

5. Ibn Qayyim al-Jawziyya (d. 751 H.)

6. Ibn Rajab (d. 795 H.)

(Both Abu 'Umar b. Qudama and his brother Muwaffaq received the khirqa directly from Abdul Qadir Jilani himself.)

Further corroboration of two links separating him from 'Abdul Qadir Jilani comes from Ibn Taymiyya himself, as quoted in a manuscript of the work al-Mas'ala at-Tabriziyya (manuscript, Damascus, 1186 H): "labistu al-khirqata mubarakata lish-Shaikh 'Abdul Qadir wa bayni wa baynahu 'than"

"I wore the blessed Sufi cloak of 'Abdul Qadir, there being between him and me two."

Ibn Taymiyya is quoted by Yusuf ibn 'Abd al-Hadi, affirming his Sufi affiliation in more than one Sufi order: "have worn the Sufi cloak [khirqata at-Tasawwuf] of a number of shaikhs belonging to various tariqas [min turuqi jama'atin min ash-shuyukhi] , among them the Shaikh 'Abdul Qadir al-Jili, whose tariqa is the greatest of the well-known ones." Further on he continues:

"The greatest tariqa [ajallu-t-turuqi] is that of my master [sayyidi], 'Abdul Qadir al-Jili, may Allah have mercy on him."

[found in "Al-Hadi" manuscript in Princeton Library, Collection fol. 154a, 169b, 171b-172a and Damascus University, copy of original Arabic manuscript, 985H.; also mentioned in "at-Talyani", manuscript Chester Beatty 3296 (8) in Dublin, fol. 67a.]

Additional evidence of Ibn Taymiyya's connection to the Qadiri silsila (lineage) is found in his lengthy commentary on the seminal Sufi work by his grand-shaikh, 'Abdul Qadir Jilani, entitled "Futuh al-Ghayb." [this is found in a Princeton manuscript, uncataloged, also in Leipzig University Library, Arabic manuscript #223, and Istanbul University, Turkish translation, "Futuh ul-Gayb Hakkinda Yorum"]

Ibn Taymiyya Mentions some Great Shaikhs of Sufism

This is found in his volume entitled 'Ilm as-Sulook [the Science of Travelling the Way to God], which consists of the whole of volume 10 of Majmu'a Fatawa Ibn Taymiyya which is 775 pages in length, all of which is about the knowledge of the ways of true Sufism, the Science of Travelling to God, ['ilm us-sulook].

On page 516, the third paragraph he says: "the great Sufi shaikhs are the best shaiks to be known and accepted, such as:

Bayazid al-Bistami [a grandshaikh of the Golden Chain of the Naqshbandi Tariqat],
Shaikh Abdul Qadir Jilani,
Junayd bin Muhammad [the most well-known Sufi]
Hasan al-Basri,
al Fudayl ibn al-Ayyad,
Ibrahim bin al-Adham [very famous sufi, known as Sultan of the Ascetics],
Abi Sulayman ad-Daarani,
Ma'ruf al-Karkhi [a well-known Sufi],
Siri as-Saqati,
Shaikh Hammad,
Shaikh Abul Bayyan."

As Ibn al-Qayyim wrote in his poem al-Nuniyya: "The Ahl al- Hadith, all of them, and the Imams of Fatwa are Sufis."

In al-Mas'alat al-Tabriziyya Ibn Taymiyya declares:"Labistu al-khirqata al-mubaraka lil-Shaykh `Abd al-Qadir wa-bayni wa-baynahu ithnan –

I wore the blessed Sufi cloak of Shaykh `Abd al-Qadir [al-Gilani], there being between him and me two Shaykhs."

Source: Ms. Damascus, Zahiriyya §1186 H.

Also cited by by Jamal ad-Din at-Talyani in his book Targhib al-Mutahabbin fi Labs Khirqat al-Mutamayyizin. Manuscript Chester Beatty 3296 (8) in Dublin, folio 67a.

Ibn Taymiyya's "two Shaykhs between him and `Abd al-Qadir" are identified in Yusuf Ibn `Abd al-Hadi's book Bad' al- Ilqa bi-Labs al-Khirqa as such:

1 - Abd al-Qadir al-Gilani (d. 561 H)

2-3 -Abu `Umar (d. 607) and Muwaffaq al-Din ibn Qudama (d. 620)

4 -Ibn Abi `Umar ibn Qudama (d. 682)

5 -Ibn Taymiyya (d. 728)

(2 and 3 both received the khirqa from Gilani himself.)

The list continues:

6- Ibn Qayyim al-Jawziyya (d. 751)

7- Ibn Rajab (d. 795)

Ibn `Abd al-Hadi adds that Ibn Taymiyya said: "I have worn the Sufi cloak of a number of Shaykhs belonging to various Tariqas, among them Shaykh `Abd al-Qadir al-Jili, whose Tariqa is the greatest of the well-known ones" and again: "The greatest Tariqa is that of my master, Shaykh `Abd al-Qadir al-Jili, may Allah have mercy on him."

Source: Ms. al-Hadi, Princeton Library Arabic Collection, folios 154a, 169b, 171b-172a; and Damascus University, copy of original Arabic manuscript, 985H.; also mentioned in al-Talyani.

AL-DHAHABI

-a Suhrawardi and Akbari Sufi:

He said: "Our Shaykh the ascetic Muhaddith Diya' al-Din `Isa ibn Yahya al-Ansari vested me with the Sufi cloak in Cairo saying, 'Shaykh Shihab al-Din al-Suhrawardi vested me with it in Makka from his uncle Abu al-Najib.'"

Siyar A`lam al-Nubala' (Fikr ed. 16:300-302 §5655=Risala ed. 22:377).

In his chapter on "the Imam, the Muhaddith, the Examplar, the Shaykh of the Sufis"

Abu al-Qasim al-Nasrabadhi, al-Dhahabi established as authentic the chain of transmission of the Sufi cloak from al-Qushayri, from Abu `Ali al-Daqqaq, from al-Nasrabadhi, from Abu Bakr al-Shibli, from al-Junayd, from al-Sari al-Saqati, from Ma`ruf al-Karkhi.

Al-Dhahabi makes countless mentions of his Shaykh Ahmad ibn Ishaq ibn Muhammad al-Misri al-Abarquhi, one of those he says transmitted the Suhrawardi Sufi path cf. Siyar (Fikr ed. 17:118-119 §6084; missing from the Risala edition).

Al-Dhahabi venerated him and related from him in Mu`jam al-Shuyukh al- Kabir (1:37) that he said in his last illness while he was in Makka: "I will die in this illness because the Prophet upon him blessings and peace - promised me that I would die in Makka."

Al-Dhahabi also received the Sufi cloak of Shaykh Muhyi al- Din Ibn `Arabi and the transmission of all his works as we mention below, in the section on Ibn Hajar, even if he did not spare him his criticism.

Al-Dhahabi said in al-Muqiza (p. 88-90):

"The critic of a genuine Sufi (muhiqq al-sufiyya) becomes a target of the hadith: 'Whosoever shows enmity to a single one of My Friends, I have declared war on him.' While one that abandons all condemnation for what is clearly wrong in what he hears from some of them, abandons the commanding of good and the forbidding of evil."

IBN HAJAR AL-`ASQALANI- a Shadhili Akbari Sufi?:

Ibn Hajar kept all his life in touch with the Shadhili Shaykh Muhammad al-Hanafi and the latter's biographer, al-Battanuni in al-Sirr al-Safi (1:7) describes Ibn Hajar as sitting on his knees before al-Hanafi, taking care not to raise his eyes at him, then kissing his hand before walking backwards to exit the room.

Ibn Hajar in Lisan al-Mizan (5:315) praises the Futuhat al-Makkiyya. He received from Abu Hurayra Ibn al-Dhahabi, from his father Imam al-Dhahabi, the Sufi cloak of Shaykh Muhyi al-Din Ibn `Arabi according to Abu al-Mahasin al-Qaraqji (d. 1205) in Kitab Shawariq al-Anwar al-Jaliyya fi Asanid al-Sadat al-Shadhiliyya ms. Damascus 1522 fol. 59b.

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Shaykh ul Hanabilah
Sufi Cloak

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From Dhayl Tabaqat al-Hanabilah by Ibn Rajab

1- Muhammed bin Ahmed bin Umar bin al-Husayn bin Khalaf al-Baghdadi al-Qati’I al-Azji al-Hanbali born in the year 546 Hijri, he received the khirqa from Abi an-Najib as-Suhrawardi, and gave him Ijaza.

2- Muhammed bin Ahmed bin ‘Abdullah bin ‘Isa bin Abi ar-Rijal, as-Shaykh, al-Faqih al-Muhaddith, az-Zahid, born 572 Hijri, he wore the khirqa of tassawuf from Shaykh Abdillah al-Batayihi, the companion of Shaykh Abdul Qadir,.

3- Muhammed bin ‘Abdullah bin ‘Umar al-Muhaddith as-Sufi al-Katib, born in the year 623 Hijri, wore the Khirqa of Tassawuf from as-Suhrawardi.

From the Thabat of ‘Allama as-Saffarini al-Khalwati
1- ‘Allama As-Shaykh Abu at-Taqi ‘Abdul Qadir bin Shaykh ‘Umar bin Shaykh Abi Taghlab al-Hanbali as-Sufi al-Qadiri Mufti As-Sadat al-Hanabilah fi Dimishq.
2- Mustafa bin as-Sayyid Kamalluddin al-Bakri al-Khalwati (a Sufi Tariqa), after praising his shaykh with wonderful words he (as-Saffarini) says, “He gave me permision (to narrate, teach, etc) all of them (the works he lists which includes al-Mawlid), and (he gave me permision) in the al-Khalwatiyya Tariqa, and that I give authority and permision whomever I deem approriate for it (in the Tariqa).”
3- He says about himself, “I’m Ahmed bin Salim as-Saffarini, of HanbalI Madhab, Athari in regards to ‘Aqidah, and Qadiri in regards to method/way (of Tassawuf). Page 268

From Mashikha of Abu al-Mawahib ‘Abdul Baqi al-HanbalI

1- ‘Abdul Baqi Taqi ud Din bin ‘Abdul Baqi al-HanbalI, known as ibn Badr, the father of the author of the work Mashikha, writes quoting his father, “I took the Sufi Tariqa from the son of my uncle, Shaykh Nurud Din the Khalifa of Muhammed al-’Alami, he encouraged me to seek ‘ilm.

Shaykh Muhammed al-’Alami gave me Ijazah (permision) in al-Quds to initiate in awrad, dhikr, etc.”
2- Regarding Shaykh Ayuub bin Ahmed al-Khalwati he (the author) says, “and from them our shaykh and teacher in the Khalwatiya Tariqah, and in Shariah Shaykh Ayyub…”
3- Shaykh ‘Isa bin Muhammed al-Maghribi ath’alabi, “Imam of the two Harams, the scholar of the two west and east” He took from Shaykh Sa’id bin Ibrahim al-Jazairi, “dhikr and wore the Khirqa” from him. Even though the shaykh is Maliki, I’ve brought him to show how the Imams of the two Haram were sufis.
4- Muhammed bin Ahmed al-Khalwati al-Hanbali

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Shaykh Ibn 'Arabī

^(large image) click: Here

Ibn Arabi's Khirqa Chart الخرقة الصوفية للشيخ الأكبر ابن عربي

An illustration of the Silsila of Ibn Arabi and the Khirqa obtained by him from different Masters.

Ibn 'Arabi (d. 638AH) provides insight into the nature and significance of the Sufi robe (khirqa) in his magisterial work, al-Futuhat al-makkiyya:

"One of my teachers, 'Ali ibn 'Abd Allah ibn Jami', who was a companion of 'Ali al-Mutawakkil and Qadib al-Ban, had met Khadir; he used to live in his garden outside Mosul. Khadir had invested him with the khirqa in the presence of Qadib al-Ban. He in turn transmitted it to me, on the very same spot in his garden where he had received it from Khadir and in the same way that it had been performed in his case . . . From this time onwards I maintained [the validity and effectiveness of] investiture with the khirqa and I invested people with it because I understood that Khadir ascribed importance to it."

He received his first khirqa in 592H/1195CE in Seville from Khadir, to whom he had been introduced by Abu al-Abbas al-Uryabi, an illiterate mystical guide whose influence on Ibn 'Arabi's early development seems second only to that of Abu Madyan (d. 594/1197), Ibn 'Arabi's primary mystical guide (although the two of them had never met in this world). He was again invested with the khirqa of Khadir in Mosul in 601/1204 as outlined in the anecdote from the Futuhat that I have just quoted.

The Sufis view that the khirqa is the most appropriate form of religious dress, derived from the prototypical costume worn by Adam (A.S.) and Eve (A.S.) when they were placed upon the earth. According to Ali Hujwiri (d. 469AH/1077CE), the wearing of a Patched Robe is the Sunna of the Prophet, who is believed to have said: "See that you wear woolen clothing so that you might find the sweetness of faith." There are many hadith that claiim that all the prophets wore wool.

'Ala al-Dawla Simnani (d. 736AH/1336CE), who is one of the few medieval Sufis to have left substantial autobiographical writings, received a number of different robes from his teacher Nur al-Din Isfara'ini (d. 717/1317). Simnani also had a khirqa given to him by Isfara'ini that was supposed to contain a comb belonging to the Prophet (pbuh&his family). Simnani allegedly wrapped the comb in the khirqa and the khirqa in a piece of paper, although it is equally likely that the comb was itself the khirqa, providing further evidence that khirqas can be a variety of symbolic objects and not necessarily robes at all.

“Again it was in Makkah that he produced the very best of his works, like the first chapters of Futūhāt, the Rūh al-Quds, the Tāj al-Rasā’il, the Hilyat al-Abdāl and a collections of hadīth qudsī named “Mishkat al-Anwār”.

It is also worth mentioning that in Makkah he met some of the eminent scholars of Hadīth of his time. Amongst them was Abū Shujā’ Zāhir bin Rustam, father of the beautiful Nizām and Yūnus ibn Yahyā al-Hāshimī, who had been a pupil of the great ‘Abd al-Qādir al-Jīlānī in Baghdad.

He not only introduced Ibn ‘Arabī to the Prophetic tradition but also transmitted to him the teachings of the most famous saint in Egypt in the ninth century, Dhū’l-Nūn al-Misrī.

Yūnus ibn Yahyā also invested him in front of the Ka‘ba with the Khirqa (Mantle) of ‘Abd al-Qādir al-Jīlānī. (Ibn ‘Arabī, “Nasab al-Khirqa”; Elmore “Mantle of Initiation” 1-33).

It is believed that after wearing this Khirqa Ibn ‘Arabī formally joined the Qadriyya Tarīqa.

Taqi al-Din Abu Bakr ibn Muhammad al-Qalqashandi (d. 867), also called `Abd Allah. He received the Sufi khirqa or cloak of authority in Cairo. He is said to have read the whole of Sahih al-Bukhari in three days while in Mecca. He lived in al-Quds, where al-Sakhawi met him and took hadith from him. [ Ibid. 11:69-71.]

Ibn al-Jawzi wrote in Adab al-Shaykh al-Hasan ibn Abi al-Hasan al-Basri that
al-Hasan al-Basri left behind a white cloak (jubba) made of wool which he had worn exclusively of any other for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanness, and quality. (Ibn al-Jawzi, Sifat al-safwa 2(4):10 (#570).

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Uwais Qarni

In the famous book of poetry, “Masnavi”, by Jalaleddin Rumi, the following is said by The Holy Prophet Muhammad (صلى الله عايه وسالم) about Uwais Qarni:

The Holy Prophet Muhammad (صلى الله عايه وسالم) says that,

The breeze brings O’men! The divine perfume from Yemen. The scent of Ramin comes from Uwais The fragrance of God from Uwais. Uwais’ heavenly perfume from God,Overjoyed the heart of the Prophet of God. Forsaking his mortal being willingly That earthly (Uwais) become heavenly.

Uwais Qarni rahmatullahi alaihe is amongst the great Tabi’een. It is stated by Umar bin Khattab radiyallahu anhu in a Hadith that I heard the Apostle of Allah sallallahu alaihe wasallam saying, "The best of the Tabi’een will be a man called Uwais who has a mother and has been afflicted by leprosy. Tell him to ask forgiveness for you."

[Muslim p.311]

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Cloak of Owais Qarni

Owais Qarni RA

Watch video in Urdu /Ref: Here

“[...]

Sometimes Rasulullah (صلى الله عايه وسالم) would turn in the direction of Yemen and say: "I perceive the fragrance of love from Yemen."

Rasulullah ( صلى الله عايه وسالم ) said: "Tomorrow on the Day of Qiyaamah Allah Ta'ala will create 70,000 malaa-ikah in the image of Uwais Qarni who will enter in their midst into Jannat. No one will recognise him except those whom Allah wishes." Since he engrossed himself in ibaadat in concealment, fleeing from people, Allah Ta'ala will preserve his concealment even in the Aakhirah. Allah Ta'ala has said: "My Auliyaa are under My Mantle. None besides Me knows them."

Rasulullah ( صلى الله عايه وسالم ) said: "In my Ummat is a man whose shafaa'at (intercession) will be accepted on behalf of so many people whose number equals the hairs on the sheep/goats of the tribes of Rabeeh and Mudhir."

These two Arab tribes possessed the most sheep and goats, hence the analogy. When the Sahaabah enquired about the identity of this man, Rasulullah (صلى الله عايه وسالم) said: "A servant among the servants of Allah."

The Sahaabah responded: "We all are the servants of Allah. What is his name?"

Rasulullah ( صلى الله عايه وسالم ) said: "Uwais Qarni."

Sahaabah: "Where is he?"

Rasulullah ( صلى الله عايه وسالم ): "In Qarn."

Sahaabah: "Have he seen you?"

Rasulullah ( صلى الله عايه وسالم ): "Not with his physical eyes, but he has seen me with his spiritual eyes."

Sahaabah: "Such an ardent lover, but why has he not entered into your companionship?"

Rasulullah ( صلى الله عايه وسالم ): "There are two reasons. The first is ghalbah haal (i.e. he is always in a high spiritual state which makes him oblivious of everything besides Allah Ta'ala). The second is his profound observance of my Shariat. His mu'minah mother is extremely old and blind. He tends to camels and with his earnings he supports his mother."

Sahaabah: "Can we see him?"

Rasulullah ( صلى الله عايه وسالم ) said to Hadhrat Abu Bakr (RA): "You will not see him, but Umar and Ali will see him. His entire body is covered with hair. On the palm of his hand and left side is a white spot, the size of a dirham, which is not the mark of leprosy. When you meet him, convey my salaam to him and tell him to make dua for my Ummat. Among the Auliyaa those who are the Atqiyaa (a very loft category of Auliyaa), he is the holiest."

Sahaabah: "Where shall we find him?"

Rasulullah ( صلى الله عايه وسالم ): "In Yemen, he is a camel-herd known as Uwais. You should follow in his footsteps."

As Rasulullah's ( صلى الله عايه وسالم ) demise neared, the Sahaabah asked: "To whom shall we give your Jubbah (cloak)?"

Rasulullah ( صلى الله عايه وسالم ) said: “To Uwais Qarni.” [...]”

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Hırka-i-Serif

Barış Samir of the Köprülü family, the current heiress of the relic, says the holy historical object was brought to İstanbul by Ottoman Sultan Abdülhamit I in 1611. "

This year, our people are visiting the cloak for the 400th time. By the will of God, I hope that people will have the opportunity to visit this sacred trust for many hundreds of years to come. I hope we understand the message behind our beloved Prophet gifting this cloak to a Yemeni shepherd he had never before seen," she said.

Samir, who is a descendant of Uwais al-Qarani, the person to whom Prophet Muhammad gifted his cloak to, stated that the cloak was under restoration for more than a year, and thus it was not exhibited during last year's Ramadan.

Samir stated that the hırka-i şerif was being cared for in traditional ways until this year. "The cloak used to be folded and put into a silver container and this container would be bundled with fabrics and then placed into another silver container. Our ancestors have kept the sacred trust safe like this and so it has been preserved through the years until today," Samir said.

"Our family turned to the İstanbul Governor's Office in 2008 to ask for help in restoring the cloak. However, an expert capable of performing such a delicate restoration could not be found in Turkey, so we had to contact foreign experts," she added.

The experts said it was very risky to exhibit the hırka-i şerif to visitors in its previous condition. Thus the historic cloak was put aside for little while. Italian conservator Marina Zingarelli worked on restoring the sacred trust. Zingarelli used electronic tools to find and remove dust, humidity and dirt from the cloak. All this was completed successfully.

Samir says the hırka-i şerif will be exhibited to the public until Laylat al-Qadr (Kadir Gecesi in Turkish), the night between the 26th and 27th days of Ramadan. This night is significant because the Quran is believed to have been revealed to the Prophet starting on this date.

Large crowds turned out to the exhibit following the opening ceremony. Many were emotional and prayed during their visits while some stated that everyone should also come and see the hırka-i şerif and experience the emotional visit to the Prophet's cloak.

(Cihan news agency)

Holy Cloak, or the "Hirka-i Serif", as they are exhibited under glass protection at the 18th-century Hirka-i Serif mosque in Istanbul, Turkey, on August 5, 2011.
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Update: 11/09/2020 (Edited by ADHM)