Seeking blessings from the blessed relics رسول اللہ ﷺ was limited only to the time of the Companions, the Followers, and the Followers of the Followers. Today, after fourteen hundred years have passed, these relics have disappeared from the world and no longer exist. Some people have fabricated false relics attributed to the Prophet ﷺ for which there is no authentic evidence or chain of narration. Such falsehood falls under the hadith of the Noble Prophet ﷺ: “Whoever lies about me, let him take his place in Hell.”
Just as great caution is necessary when attributing any saying, action, or silence to the Prophet ﷺ, similarly attributing any false relic such as sandals, hair, cloak, or turban to the Prophet ﷺ also falls under the same warning. Those who promote these self-made relics should fear the punishment of Allah.
If a person claims the relics of the Prophet ﷺ after fourteen hundred years, he should present a strong chain of narration for his claim. Mere verbal assertion cannot be accepted. If someone says that these sandals or hair belong to the Prophet ﷺ, should they be revered solely on this basis, or should the authenticity of this claim also be demanded? If he does not provide the chain of narration, it is equivalent to attributing falsehood to the Prophet ﷺ.
It is true that if something is proven to be attributed to the Prophet ﷺ, then denying its blessing is outright misguidance, but the unfortunate thing is that some people consider the matter of the Prophet ﷺ so trivial that if asked for evidence, they immediately issue a fatwa of disrespect.
The reality of the disappearance of the Prophetic relics is clear. The pulpit of the Messenger of Allah ﷺ was burned in 654 AH, and the funeral of Hazrat Yahya bin Mu’in, may Allah have mercy on him, was carried on the bed of the Prophet ﷺ, which later left no trace. Hazrat Abdullah bin Anis رضی اللہ عنہ had the blessed staff of the Prophet ﷺ, which was buried with him.
Similarly, the ring of the Prophet ﷺ on which “Muhammad Rasul Allah” was engraved, reached Hazrat Abu Bakr, Hazrat Umar, and Hazrat Uthman رضی اللہ عنہم, but it fell from the hands of Hazrat Uthman رضی اللہ عنہ into a well and was never found again.
The matter of the tree of Bay’at al-Ridwan is also noteworthy. Hazrat Abdullah bin Umar رضی اللہ عنہ says that when we came there the next year, no one could identify that tree. By the mercy of Allah, that tree became hidden from people’s sight so that it would not be venerated and no one would consider it the owner of benefit or harm.
According to Allama Abdul Hayy Lakhnawi, may Allah have mercy on him, it is correct to seek blessings from the relics of the Prophet ﷺ, but this must be supported by authentic narrations. Attributing unverified relics to the Prophet ﷺ is like acting upon an unsupported hadith, which leads to severe warning.
The Barelvi scholar, Mufti Muhammad Sharif-ul-Haq Amjadi, also wrote that the attribution of any item kept in a mosque to the Prophet ﷺ cannot be accepted without evidence.
Current Relics and Opinions of the Scholars
Sheikh al-Islam, Imam Ibn Taymiyyah, may Allah have mercy on him (661-728 AH), states that if any sandals are attributed to the Prophet Muhammad ﷺ, their respect can only be given when their attribution to the Prophet ﷺ is proven. But if their authenticity is unknown or it is proven that they are false, such as some deceitful people making marks of the Prophet ﷺ’s feet on stones to deceive people, then how can their veneration be justified?
Hafiz Zahbi, may Allah have mercy on him (673-748 AH), states that if the relics of the Prophet ﷺ are proven with an authentic chain of narration, such as hair, a shoe strap, or a piece of a vessel from which he drank water, and a wealthy person spends a large amount of money to acquire these relics, it cannot be considered wasteful spending or foolishness.
It is clear that the scholars consider the authenticity of the chain of narration as a fundamental condition in matters of the relics of the Prophet ﷺ, while ignorant people make claims without evidence.
Allama Albani, may Allah have mercy on him (1322-1420 AH), writes that we accept the permissibility of seeking blessings from the relics of the Prophet ﷺ, but there are some conditions for this, such as having correct Islamic faith. Also, it is necessary for the relics to be the original ones of the Prophet ﷺ for seeking blessings, but the reality is that the hair, clothing, and other relics of the Prophet ﷺ have disappeared from the world and it is no longer possible to present proof of them. Therefore, in our time, the matter of seeking blessings is merely theoretical and discussing it extensively is unnecessary.
Barelvi Position
Ahmad Raza Khan Barelvi writes that there is no need for authentication for relics, and refraining from their investigation and verification is deprivation and misfortune. According to him, it is sufficient that an item is commonly known by the name of the Prophet ﷺ.
Ahmad Yar Khan Naeemi writes that it is sufficient among Muslims that it is well-known that these are relics of the Prophet ﷺ, and there is no need for any authentication for this.
However, scholars agree that attributing anything to the Prophet ﷺ requires evidence and proof. According to hadith, falsely attributing something to the Prophet ﷺ leads to going to Hell.
Comparison of Blessings with Marriage
Ahmad Yar Khan Naeemi has also stated that in proving marriage and blessings, mere reputation is sufficient, just as people accept that a person is the son of so-and-so even without witnesses to the marriage.
The stance of the scholars on this is that it is not correct to equate general claims regarding the Prophet Muhammad ﷺ with such matters. Proof of marriage and lineage in Shariah is established through witnesses, whereas in the case of blessings, due to the absence of proof, making false claims is unacceptable.
The Story of the False Footprint
Recently, an incident occurred in the village of “Dharabi” in Chakwal district, where a person claimed that the Prophet ﷺ visited his house and that the blessed footprints of the Prophet ﷺ remained in his house. Following this claim, grave worshippers began arriving there in caravans, but soon this lie was exposed. Every Muslim should know that the matter of blessings (tabarrukat) is a part of religion and belief, and it cannot be left to the mercy of false people. We should always keep in mind the fear of Allah and the sense of accountability on the Day of Judgment; otherwise, these false claims will become a source of torment on the Day of Resurrection.
The Analogy of Prophetic Blessings
It is rightful to seek blessings from the relics of the Prophet ﷺ, but it should be done according to the method of the Companions, the Followers, and the Followers of the Followers. Nowadays, some people, by exaggerating in religion, have created images of the Prophet ﷺ’s blessings, such as artificial pictures of the noble sandals which are made on flags.
First of all, the claims regarding the sandals of the Prophet ﷺ are not proven. Secondly, seeking blessings from these artificial images and representations is an innovation. There is no narration from the time of the Companions, the Followers, and the Followers of the Followers that supports this, so it is a new invention.
Loving the Prophet ﷺ does not mean making fictitious images of his relics and giving them the same reverence that is not given to the original blessed items. These images are a reprehensible act and equivalent to paving the way for polytheism. If someone asks these extremists for evidence, they are labeled as disrespectful, and if someone removes these false images, they are also accused of being disrespectful to the Prophet, causing an uproar.
These people want to mislead others by putting fictitious images ahead of the facts.
Images of the Prophetic Relics and the Predecessors
Ahmad Raza Khan Barelvi wrote that during the time of the Tabi‘in and Tabi‘ al-Tabi‘in, the image of the blessed sandals of the Prophet ﷺ and the map of the sacred shrine were common, and scholars and pious people used to honor them.
But this statement is completely false and a lie, and no proof can be provided for it until the Day of Judgment. Fabricating such lies about the pious predecessors is highly condemnable.
An Examination of an Argument Regarding the Image of the Sandals
Some people present a narration in favor of the permissibility of the image of the sandals, which Hafiz Ibn Asakir, may Allah have mercy on him, mentioned with its chain of transmission. In it, a person mentioned making an image of the Prophet ﷺ’s sandals. However, all the narrators of this narration are unknown, and their authentication is not established; therefore, it is a fabricated chain that some extremists have tried to introduce into the religion.
This was the entire argument of those who support making images of the Prophet ﷺ’s sandals, which you have now reviewed.
The Image of the Prophet’s Grave
Making a representation of the blessed grave of the Prophet ﷺ or the chamber of Aisha and venerating it is an objectionable innovation, and there is no historical reference as to who initiated this practice. No authentic Muslim scholar has justified it. Nevertheless, Ahmad Raza Khan Barelvi writes: “It is permissible to make a map of the blessed shrine and there is consensus on it.”
But this claim is completely false. Not only is there no consensus, but its permissibility cannot be proven by any true believer Muslim.
Blessing from the Prophet’s grave and the viewpoint of the pious predecessors
The blessed grave of the Prophet ﷺ is indeed considered blessed because ﷺ is buried there, but it is not counted among the relics. None of the Companions of the Prophet or any person from the best of generations has justified taking blessings from the Prophet’s grave. Some people try to take blessings from the grave without evidence, for example, Qazi Abu al-Hasan Sabki said that it is permissible to seek blessings from the graves of righteous deceased, so why not from the graves of the Prophets?
However, in Islam or during the time of the pious predecessors, there is no evidence for taking blessings from any grave. There is no justification for seeking blessings from the graves of the Prophets, and this is a new matter in religion. No such practice is established from the Companions, the Followers, or the Followers of the Followers.
The issue of seeking blessings from the Prophet’s grave
The accusation of considering the grave of the Prophet ﷺ equal to the graves of ordinary Muslims is based solely on suspicion. How can a true Muslim say that the grave of the Prophet ﷺ and the grave of an ordinary Muslim are equal? Yes, it is true that the grave of the Prophet ﷺ is blessed, but not for seeking blessings. There is no ignorance or disrespect involved in this matter.
Seeking Blessings from the Prophet’s Footwear
It is permissible to seek blessings from the footwear of the Prophet ﷺ, but only those shoes which truly belonged to him. Hazrat Anas bin Malik رضی اللہ عنہ had the Prophet ﷺ’s footwear preserved, and he sought blessings from them.
However, there is no reliable reference about who possessed these shoes later on.
Nowadays, some people claim to obtain blessings by making images of sandals, which is completely wrong and fabricated. These people create fictitious maps and claim false benefits, such as that keeping these maps will lead to the army’s victory, the caravan’s safety, and protection from accidents. All these statements are baseless and fabricated innovations introduced into the religion.
Visiting Attributed Blessings
Nowadays, there is a regular arrangement for visiting false blessings attributed to the Prophet ﷺ. Specific months, dates, and occasions are announced for their visitation, and advertisements are printed to attract people. These false blessings are kissed, applied to the body, and people hope for goodness, blessings, and reward from them.
This practice contains many moral and Shariah violations. The mixing of men and women, indecency, and immodesty become common. Young boys and girls gather together, photographs are taken, and shamelessness and nudity are promoted in the name of religion. Women dress up and leave their homes in a semi-naked state, which is in clear violation of Islamic principles.
Statement of the Hanafi Scholar of the Subcontinent, Abdul Hayy Lakhnawi
Abdul Hayy Lakhnawi, commenting on this issue, said that those who arrange the visitation of the blessed hair of the Prophet ﷺ and set specific dates for it are engaged in innovations and un-Islamic acts. Hazrat Umm Salamah رضی اللہ عنہا sent the water of the blessed hair to the sick without any special ceremony; she neither held any gathering, nor set any date, nor arranged for Quran recitation. On the contrary, today’s people commit innovations by setting specific dates and months for the visitation.
Blessing from the Minbar of the Prophet ﷺ
The pulpit of the Prophet ﷺ was blessed because it had the touch of the blessed body of the Prophet ﷺ. Some companions, when the mosque was empty, would touch the pulpit and pray.
However, it should be remembered that these blessings were limited only to the pulpit of the Prophet ﷺ; it cannot be assumed for the pulpit or seating place of any other elder or pious person.
Desire to be buried near the Messenger ﷺ
Lady Aisha رضی اللہ عنہا wished to be buried in her chamber alongside the Prophet ﷺ and her father, Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ. Sayyiduna Umar رضی اللہ عنہ also sought permission to be buried at the same place and was granted permission. However, this desire was not for the purpose of seeking blessings but for honor and dignity, because the honor of being buried with the Prophet ﷺ and Sayyiduna Abu Bakr Siddiq رضی اللہ عنہ was a great distinction.
Blessings from the imprint of the sandals
Making an imprint of the blessed sandals and seeking blessings from it is also an innovation. The blessed sandals were preserved with Sayyiduna Anas bin Malik رضی اللہ عنہ, but after him, there is no reliable reference as to where these sandals went. Nowadays, those who make an imprint of the sandals and attribute it to the Prophet Muhammad ﷺ are completely wrong and baseless. This act is an interference in religion and the introduction of new innovations, which is absolutely un-Islamic.
① A narration attributed to Sayyiduna Ali رضی اللہ عنہ
Some people present a narration attributed to Sayyiduna Ali رضی اللہ عنہ in which it is said that at the time of Sayyiduna Abu Bakr’s رضی اللہ عنہ death, he entrusted Sayyiduna Ali رضی اللہ عنہ with his washing and burial. According to the narration, Sayyiduna Ali رضی اللہ عنہ sought permission from the chamber of the Prophet Muhammad ﷺ, and the door was opened, indicating that Sayyiduna Abu Bakr رضی اللہ عنہ was permitted to be buried near the Prophet ﷺ.
Investigation of the narration
This narration is false and invalid. After that, Hafiz Ibn Asakir, may Allah have mercy on him, commented on it:
Hafiz Ibn Asakir, may Allah have mercy on him, says: “This is a rejected narration, and its narrators Abu Tahir Musa bin Muhammad bin Ata al-Maqdisi and Abdul Jalil are unknown.”
Hafiz Suyuti, may Allah have mercy on him, writes: “In the chain of this narration, Abu Tahir Musa bin Muhammad bin Ata al-Maqdisi is a liar and Abdul Jalil is unknown.”
Hafiz Ibn Hajar, may Allah have mercy on him, says: “Abu Tahir Musa bin Muhammad bin Ata al-Maqdisi is a liar and Abdul Jalil is unknown.”
He also says: “This narration is false.”
Hafiz Khateeb Baghdadi, may Allah have mercy on him, has declared it “extremely weak.”
✔ Hadith of Sayyiduna Jundub bin Abdullah Bajali رضی اللہ عنہ
It is narrated from Sayyiduna Jundub bin Abdullah Bajali رضی اللہ عنہ that the Prophet Muhammad ﷺ said five days before his death:
“I am far from being one of you who considers anyone among you as my close friend. Allah Almighty has made me His close friend, just as He made Ibrahim (Abraham) عليه السلام His close friend. If I were to make anyone from my Ummah a close friend, I would have made Abu Bakr Siddiq رضي الله عنه a close friend. Beware! People before you used to make the graves of their prophets and righteous ones places of prostration; do not make graves places of prostration, I forbid you from this.”
✿Blessing of Places Regarding Blessings
Some people try to seek blessings from the places where the Prophet Muhammad ﷺ used to pray or stand, while seeking blessings from these places is not legally permissible. There is no evidence for this in the Quran or Hadith. The Companions also only prayed at certain places following the Prophet ﷺ, such as Sayyiduna Salmah bin Akwa رضی اللہ عنہ praying in front of a specific pillar because the Prophet ﷺ used to pray there.
Imam Ibn Taymiyyah, may Allah have mercy on him, states regarding this that the places where the Prophet ﷺ used to pray or supplicate, it is Sunnah to pray there and it is correct to follow those places. But where the Prophet ﷺ happened to pray merely by coincidence, it is not Sunnah to pray there for seeking blessings, rather it is permissible only for the sake of following.
② A narration attributed to Sayyiduna Abdullah bin Umar رضی اللہ عنہما
Sayyiduna Abdullah bin Umar رضی اللہ عنہما performed the same actions in following the Prophet ﷺ that the Prophet ﷺ had performed, for example, he prayed at the same places where the Prophet ﷺ had prayed, and he did this not for seeking blessings but only for following the Sunnah. His intention was to follow the Prophet ﷺ and emulate him, not to seek blessings.
✔ Scholarly and research review of the narration
This narration is attributed to Sayyiduna Abdullah bin Umar رضی اللہ عنہما, in which the Prophet Muhammad ﷺ mentioned the birth of seventy prophets under a tree. However, the investigation of the chain of narration and its narrators makes it clear that this narration is weak and rejected.
Investigation of the Chain of Narration and Narrators
◈Muhammad bin Imran Ansari:
He is an unknown narrator. Imam Ibn Hibban has authenticated him
, but other hadith scholars have declared him unreliable.
Hafiz Al-Dhahabi says: “There is no trace of him or his father.”
Hafiz Ibn Hajar also declared him unknown.
◈Imran Ansari:
The father of Muhammad bin Imran is also unknown.
Hafiz Ibn Abdul Barr says: “I do not know who he is.”
Hafiz Al-Dhahabi also declared him unknown and the narration rejected.
Review of Other Chains of Narration
❀Chain of Musnad Abi Ya’la:
In this chain, both Abu Muawiyah and Sulayman bin Mihran are mudallis (concealers of defects), and the specification of hearing (sama’) is not mentioned.
Abdullah bin Zakwan did not live during the time of Sayyiduna Abdullah bin Umar, which also makes this chain disconnected.
❀Isnad of Akhbar Makkah by Al-Fakihi:
In it, both Sufyan bin Uyaynah and Muhammad bin Ajlan are mudallis (those who conceal the source of their narration), and the specification of hearing (sama’) is not mentioned.
Furthermore, there is an ambiguous person included in this chain, which makes the isnad even more doubtful.
③Hadith of Sayyiduna Utban bin Malik رضی اللہ عنہ
According to the narration of Sayyiduna Utban bin Malik رضی اللہ عنہ, he requested the Prophet Muhammad ﷺ to come to his house and pray at a specific place so that he could designate that place as his musalla (prayer place). The Prophet Muhammad ﷺ accepted this request and prayed there.
Review of this narration regarding Tabruk (seeking blessings)
ﷺ
Some people try to derive the concept of seeking blessings (tabarruk) from this narration, although there is no mention of tabarruk in it. The companion’s desire was that the Prophet ﷺ should pray in one place in their house so that they could make that place a permanent place of prayer. Inferring tabarruk from this is not correct, because the purpose was not to seek blessings from the feet of the Prophet ﷺ, but rather to designate a place for prayer.
④Narration transmitted from Sayyiduna Shaddad bin Aws رضی اللہ عنہ
The narration transmitted from Sayyiduna Shaddad bin Aws رضی اللہ عنہ mentions the journey of Isra and Mi’raj of the Prophet ﷺ, in which Angel Jibreel (Gabriel) made the Prophet ﷺ pray at various places. These places included Yathrib (Medina), Midian (the tree of Moses), and Bethlehem.
Analysis of this narration regarding tabarruk
The Prophet ﷺ not knowing the significance of the place: The Prophet ﷺ did not know which places these were when he prayed at these locations. Angel Jibreel (Gabriel) later pointed out these places. If the purpose was seeking blessing, the Prophet ﷺ would have known these places beforehand and would have prayed there with the intention of seeking blessing.
The condition of Yathrib: Yathrib (Medina) was a place of diseases at that time and was not blessed then. After the migration, due to the Prophet ﷺ, Allah made Medina blessed, so it is not correct to associate praying there at that time with seeking blessing.
The incorrect meaning of seeking blessing: The Prophet ﷺ himself was the most blessed personality, and praying at these places was not a means for the Prophet ﷺ to gain blessing; rather, these places became known as blessed later when Angel Jibreel pointed them out.
⑤A narration attributed to Sayyiduna Abu Hurairah رضی اللہ عنہ
In a narration attributed to Sayyiduna Abu Huraira رضی اللہ عنہ, it is stated that when the Prophet Muhammad ﷺ was taken to Bayt al-Maqdis on the night of Mi’raj, Angel Jibril (Gabriel) took him to the grave of Prophet Ibrahim علیہ السلام and the birthplace of Prophet Isa علیہ السلام, where he performed two rak’ahs of prayer.
Commentary
This narration is fabricated (mawdu‘), and its narrator Bakr ibn Ziyad al-Bahili has been severely criticized. Imam Ibn Hibban (may Allah have mercy on him) declared this narration fabricated and called Bakr ibn Ziyad “the deceiver of the scholars,” who fabricated false hadiths. Hafiz Ibn al-Jawzi, Hafiz Ibn Taymiyyah, and Hafiz Ibn Hajar (may Allah have mercy on them) also declared this narration fabricated (mawdu‘). Therefore, this narration is academically and research-wise unreliable.
Hadith of Shadd al-Rihal: It is narrated from Sayyiduna Abu Huraira رضی اللہ عنہ that the Messenger of Allah ﷺ said: “Do not set out on a journey except to three mosques: Masjid al-Haram, this mosque of mine (the Prophet’s Mosque), and Masjid al-Aqsa.”
This hadith is authentic, and Imam Ibn Hibban, may Allah have mercy on him, also authenticated it.
This hadith clearly prohibits making any place other than the three specific mosques a center for visitation for special religious or blessing purposes. Sayyiduna Basrah bin Abu Basrah رضی اللہ عنہ and Sayyiduna Abu Saeed Khudri رضی اللہ عنہما also forbade going to Mount Tur for prayer and presented the hadith of the Messenger of Allah ﷺ.
⑥Review of the narration of Sayyiduna Jabir bin Abdullah رضی اللہ عنہ
On one occasion, the Noble Prophet ﷺ prayed in the Mosque of the Confederates for three days, and on Wednesday, between Dhuhr and Asr, the prayer was accepted. After that, whenever Sayyiduna Jabir bin Abdullah رضی اللہ عنہ faced an important issue, he would pray at that time and would see signs of acceptance.
Comment
This narration is not related to seeking blessings (tabarruk), rather Sayyiduna Jabir رضی اللہ عنہ only recognized the importance of the time when the prayer was accepted. There is no concept of seeking blessings from the place or location in it.
Summary of the topic
The summary of this entire article is that the issue of blessings and visitations requires an extremely sensitive and cautious approach in matters of religion and belief. During the time of the Holy Prophet Muhammad صلی اللہ علیہ وسلم and the righteous companions رضی اللہ عنہم, the use of blessings was from their genuine relics, which are established with continuous and authentic chains of narration.
However, in the present era, many false and self-made blessings are attributed to the Holy Prophet صلی اللہ علیہ وسلم or the pious, and traditions of deriving benefit from them are common, which are based on innovations and ignorant customs rather than religious truths.
The noble scholars have repeatedly emphasized that such blessings which lack authentic chains of narration or are based on falsehood should not be venerated or visited, as this is un-Islamic and a form of exaggeration in religion. The Master of the Messengers صلی اللہ علیہ وسلم himself forbade making graves into mosques and taking blessings from them, and the predecessors left no example of this.
Nowadays, those who mislead people in the name of false blessings are promoting innovation (bid’ah) in religion. The true blessing is that which is established by the Quran, Sunnah, and the actions of the pious predecessors, and including any self-invented or unauthenticated blessing in it is equivalent to deviating from the original teachings of the religion.
