Bukhari

Hadith Commentary:
It is evident from the narration itself that this woman uttered these words out of ignorance, upon hearing which the Messenger of Allah (sallallahu alayhi wa sallam) turned back. Later, when she became aware, she expressed regret over her misfortune.
With Hazrat Sahl bin Sa’d (radi Allahu anhu), there was preserved a cup of the Prophet (sallallahu alayhi wa sallam) from which he used to drink. In the phrase “fa-akhraja lana Sahl,” the speaker is Abu Hazim, the narrator, as is explicitly mentioned in Muslim.
At that time, Hazrat Umar bin Abdul Aziz (rahimahullah) was the governor of Madinah.
Hazrat Sahl bin Sa’d (radi Allahu anhu) had handed over that cup to him.
These are historical relics, regarding which it has been said:
“These are our traces, which point to us; so look, after us, at the traces.”

Hadith Commentary:
(1)
At that time, Umar ibn Abd al-Aziz rahimahullah was the governor of Madinah Tayyibah.
(2)
The noble Companions (Sahabah) radi Allahu anhum used to drink from the cup of the Messenger of Allah sallallahu alayhi wa sallam as a means of seeking blessing (tabarruk). Thus, some of the Companions possessed relics (tabarrukat) of the Messenger of Allah sallallahu alayhi wa sallam, as Anas, Sahl, and Abdullah ibn Salam radi Allahu anhum had the cup of the Messenger of Allah sallallahu alayhi wa sallam. Asma bint Abi Bakr radi Allahu anha had the blessed cloak (jubba) of the Messenger of Allah sallallahu alayhi wa sallam. These individuals kept these relics as a means of seeking blessing, but the real blessing is in the hand of Allah, the Exalted.
(Fath al-Bari: 10/123)

Hadith Commentary: Benefits and Issues: This woman was Ummaymah bint Nu’man bin Shurahil, who was extremely beautiful and had witnessed the death of her cousin husband. Her father, Nu’man bin Shurahil, himself made the proposal that you marry my daughter, who is “ajmal aym fi al-Arab”—the most beautiful widow in Arabia—because she herself also desires this. You accepted his proposal and, at his request, instructed Abu Usayd radi Allahu anhu to make arrangements to bring her. He himself prepared for this and brought her. Since she was extremely beautiful, her mind was very haughty due to her pride and affectations.

According to the narration in Sahih Bukhari, when you called her to come to you, she, out of her arrogance, said, “Has a queen ever come to an ordinary man?” So you, displaying magnanimity, in order to comfort and reassure her, wished to place your hand on her with compassion, but she uttered these words. And in this hadith, the words “they came to give you a proposal of marriage” mean that her father had already expressed his desire for you to marry her; they only wanted to inform her of this. Because it is established from other narrations that you had already married her at her father’s request, therefore you sallallahu alayhi wa sallam had seclusion (khalwah) with her and wished to place your hand on her with compassion. But when she sought Allah’s protection from you, you divorced her and said to Usayd radi Allahu anhu: “Give her a set of Razaki clothes and send her to her family.”

From this hadith, it is established that seeking blessing (tabarruk) from the items used by the Prophet sallallahu alayhi wa sallam is permissible: whatever you touched, whatever clothes you wore, whatever vessel you drank water from—there is consensus on this. However, it is not correct to make an analogy (qiyas) from this to the real or supposed saints and righteous people. If this were so, then at the very least, the Companions would have sought blessing from the belongings left behind by the two Shaykhs (Abu Bakr and Umar), or the Followers (Tabi‘in) would have sought blessing from the relics of the Companions. This analogy has opened the door to shirk and innovation (bid‘ah), and people are seen performing various acts of shirk and bid‘ah at the shrines of objects.