Understanding of Ahl al-Sunnah wal-Jama’ah
The characteristic of Ahl al-Sunnah wal-Jama’ah is that they understand and adopt the beliefs and practices of religion based on the Quran and Hadith, and in the light of the understanding of the Noble Companions, the great Tabi‘in, the Tabi‘ al-Tabi‘in, and the Imams of the religion. Their methodology is based on following the pious predecessors (Salaf al-Salih). There are many beliefs and practices which are considered disbelief, polytheism, and innovation by the Salaf al-Salih, but are regarded as part of religion by the people of kalam (theologians) and innovators. The fundamental reason for this is that the religion of Ahl al-Sunnah is based on the Quran and Hadith, whereas the innovators first formulate their self-invented beliefs and practices and then try to prove them through incorrect interpretations of the Quran and Hadith. Thus, their beliefs and practices are declared false according to the understanding of the Salaf al-Salih.
The Understanding of the Pious Predecessors and the Recognition of Innovation
Imam of Andalusia Muhammad bin Waddah, may Allah have mercy on him (199-286 AH), says:
“It is necessary for you to follow the well-known Imams of guidance. Some predecessors have said that many matters are popular among people today, but they were rejected by the predecessors; many matters are beloved today, whereas they were detestable according to the predecessors; and many matters are considered means of drawing near to Allah today, while according to the predecessors they were causes of distance from Allah. Every innovation is beautiful and attractive.”
The people of the three virtuous eras, namely the Companions, the great Followers (Tabi’in), and the Followers of the Followers (Taba’ al-Tabi’in), are the standard of truth. It is necessary to follow the Quran and Hadith according to their understanding and methodology. Even on an important issue like seeking blessings (Tabarruk), we speak in the light of the understanding of the Salaf.
Definition of Tabarruk (Seeking Blessings)
Defining Tabarruk, the famous scholar of the Arab world, Allama Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him (1347-1421 AH), says:
“Tabarruk means seeking an abundance of goodness and its continuity. Tabarruk can occur in two ways: one is through a Shariah-compliant method, such as seeking blessings from the Holy Quran, and the other is sensory, such as seeking blessings through knowledge and supplication.”
Tabarruk means seeking blessings sent down by Allah, and it is necessary that this act be in accordance with Shariah rulings. Allah Almighty has declared the Holy Quran a blessed book, and seeking blessings from it is a Shariah-compliant act. Similarly, blessings can also be obtained through education, supplication, and knowledge.
Shariah and Non-Shariah Tabarruk
There are two types of Tabarruk:
◄ Shariah Tabarruk: That which is established from the Quran and Sunnah, such as seeking blessings from the Holy Quran.
◄ Non-Shariah Tabarruk: Such as superstitious forms of Tabarruk, which some people associate with alleged elders or graves; these are false and have no Shariah evidence.
Sheikh Saleh bin Abdul Aziz bin Muhammad Al Sheikh states:
Allah Almighty says: {وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ}
meaning We bestowed blessings upon Ibrahim and Ishaq, and He said: {وَجَعَلَنِي مُبَارَكًا}
meaning Jesus (peace be upon him) was made blessed. This means that the One who grants blessings is only Allah Almighty, and no creation can claim that they can bless anyone.
Scope of Blessing
The true meaning of blessing is to obtain Allah’s blessings through righteous deeds, knowledge, and supplication. For example, reciting the Quran, acquiring religious knowledge, or receiving blessings through the prayer of a pious person. However, such blessings that are associated with satanic effects, graves, trees, or un-Islamic methods are completely false.
Blessings of the Prophets and Saints
Allah Almighty has placed blessings in the bodies of the Prophets, and during their time, blessings could be obtained from their bodies, such as the hair, ablution water, and clothing of the Prophet Muhammad ﷺ, from which the Companions used to seek blessings. However, this blessing is exclusive only to the Prophets, and such a matter is not established for any other person.
Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) states:
“The blessed body of the Prophet Muhammad ﷺ contained blessings from Allah, and the Companions used to seek blessings from your ablution water, sweat, and other traces. But after you, this blessing was not designated for anyone else.”
Seeking blessings from the Companions
It is permissible to seek blessings from the person of the Prophet Muhammad ﷺ, but there is no Shariah evidence for seeking blessings from the companions such as Sayyiduna Abu Bakr and Umar رضي الله عنهما. It is established that the blessings of the Prophet Muhammad ﷺ were personal and could be transferred to others, but this concept is not correct regarding the companions or other saints.
The False Blessings of the Polytheists
The polytheists’ seeking of blessings is based on illusion and conjecture, such as the belief in obtaining blessings from graves, trees, or stones. These are acts of polytheism and are against Islamic teachings.
Seeking Blessings from Relics: A Prophetic Privilege
According to Ahl al-Sunnah wal-Jama’ah, seeking blessings from the relics of the Prophet Muhammad ﷺ is a special characteristic unique only to his noble person. It is not correct to compare any other personality to the Prophet Muhammad ﷺ and justify seeking blessings from their relics, because no creation can match the status of the Prophet Muhammad ﷺ.
If it were permissible for a wali or any righteous person to take blessings from the relics by analogy to the Prophet Muhammad ﷺ, then the Companions, the great Tabi‘in, and the Imams of the religion would certainly have done so, because they understood the principles of the religion best.
Practice of the Pious Predecessors
Allama Shatibi, may Allah have mercy on him (d. 780 AH), says about this:
“After the death of the Prophet Muhammad ﷺ, the Companions did not continue the practice of taking blessings from anyone’s relics. After the Prophet ﷺ, the best in the Ummah was Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him, but no such practice was done with him. Nor was it done with Sayyiduna Umar, may Allah be pleased with him.”
The Tabi‘in and Taking Blessings from Relics
Allama Ibn Rajab, may Allah have mercy on him (736-795 AH), writes:
“The Companions of the Prophet Muhammad ﷺ used to seek blessings from the relics of the Prophet ﷺ, but they did not do this among themselves, nor did the Tabi‘in seek blessings from the relics of the Companions, even though their status was very high.”
Permissibility of Seeking Blessings from Relics: The Practice of the Pious Predecessors
Allama Abdul Rahman bin Hasan, may Allah have mercy on him (1285-1193 AH), states:
“Some of the later pious claim to seek blessings from the relics of the righteous, but this is prohibited for many reasons. The Companions and the Tabi‘in did not seek blessings from the relics of anyone except the Prophet Muhammad ﷺ, neither during his lifetime nor after his death. If this were a good deed, the pious predecessors would have done it first.”
Comparing Anyone in the Ummah to the Prophet Muhammad ﷺ
Nawab Siddiq Hasan Khan, may Allah have mercy on him (1307-1248 AH), states:
“It is not permissible for anyone in the Ummah to compare anyone to the Prophet Muhammad, peace be upon him. The Prophet, peace be upon him, possessed many unique qualities that no one else can share.”
Seeking Blessings from the Relics of the Prophet Muhammad, peace be upon him
Sheikh Abdul Aziz bin Baz, may Allah have mercy on him (1330-1420 AH), states:
“It is permissible to seek blessings from the hair, sweat, and ablution water of the Prophet Muhammad, peace be upon him, because the Companions did so and the Prophet, peace be upon him, expressed approval of their actions. This blessing is from Allah Almighty, and it is like the blessing contained in the water of Zamzam.”
Sheikh Abdul Aziz bin Baz further states:
“The relics of the Prophet Muhammad (peace be upon him) contained special blessings, but such blessings are not proven for anyone else. The Companions did not seek blessings from the relics of Sayyiduna Abu Bakr, Umar, Uthman, or Ali (may Allah be pleased with them), even though these personalities were the most excellent after the Prophets. This practice is specific to the Prophet Muhammad (peace be upon him) and cannot be applied to anyone else.”
Blessings from the Black Stone and the relics of the righteous: Legal status
Dr. Muhammad Tahir-ul-Qadri states that just as blessings are sought from the Black Stone, the Yemeni Corner, and the Station of Ibrahim during the rituals of Hajj and this is not considered shirk, similarly, how can seeking blessings or intercession from a Prophet or a Wali be shirk? His position is that if seeking blessings through a stone is permissible, then using Prophets and saints as a means of blessings should also be permissible, and declaring it shirk is against the true concept of religion.
The legal status of seeking blessings
The permissible and prohibited forms of seeking blessings (tabarruk) in Islamic teachings have been explained. Kissing the Black Stone, touching the Yemeni Corner, and praying at the Station of Ibrahim are done in accordance with the Quran and Sunnah, and each has a specific time and place. Performing these acts outside of Tawaf is not permissible because they are acts of worship, and only the Messenger of Allah, peace be upon him, can define acts of worship.
Saying that the purpose of kissing the Black Stone and touching the Yemeni Corner is to seek blessings is a misconception. Sayyiduna Umar, may Allah be pleased with him, clearly said while kissing the Black Stone:
“Indeed, I know that you are a stone; you neither benefit nor harm. If I had not seen the Prophet, peace be upon him, kissing you, I would not have kissed you.”
The Practice of the Companions and the Successors
The pious predecessors, meaning the Companions and the Followers, used to seek blessings from the relics of the Prophet Muhammad ﷺ, but it is not established to seek blessings from the relics of other individuals. The Companions and the Followers sought blessings from the relics of the Prophet Muhammad ﷺ, but none of the predecessors sought blessings from the relics of anyone other than the Prophet Muhammad ﷺ.
The Statement of Allama Tabari, may Allah have mercy on him
Allama Muhib al-Din Tabari, may Allah have mercy on him, states that Sayyiduna Umar, may Allah be pleased with him, said this because people had recently entered Islam after abandoning idol worship. He feared that ignorant people might misunderstand and think that kissing the Black Stone was like idol worship, so he clarified that its purpose is only to honor Allah Almighty and to follow the command of the Prophet Muhammad ﷺ, not an act similar to idol worship.
Statement of Mulla Ali Qari, may Allah have mercy on him
Mulla Ali Qari, may Allah have mercy on him, states that the statement of Sayyiduna Umar, may Allah be pleased with him, is an indication towards the worshipful command to kiss the Black Stone. We perform it, but we do not question its reason.
The Meaning of Seeking Blessings and the Protection of Monotheism
Sheikh Shams al-Din Salafi, may Allah have mercy on him, says that kissing the Black Stone and seeking blessings from it is an act of worship, the purpose of which is solely the worship of Allah, not to obtain blessings. Seeking blessings from graves, trees, or any other place is not permissible according to Shariah, because it carries the risk of falling into polytheism. The Companions of the Prophet were very keen on protecting monotheism and eliminating the causes of polytheism.
The Statement of Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him
Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him, states that kissing the Black Stone or seeking blessings from it is not permissible. The purpose of kissing it is to worship Allah in following the Prophet Muhammad, peace be upon him, not to seek blessings.
The Juridical Status of Kissing Other Objects
The statement of Sayyiduna Umar, may Allah be pleased with him, that “The Black Stone is a stone; it neither benefits nor harms,” is evidence that only that which the Shariah has explicitly permitted is worthy of being kissed. Kissing objects for which there is no evidence in the Shariah will be considered impermissible and an innovation.
The commentator of Sahih al-Bukhari, Hafiz Ibn Hajar al-Asqalani, may Allah have mercy on him (852-771 AH), states:
“Our Sheikh Abu al-Fadl bin al-Husayn, in his commentary on Jami` at-Tirmidhi, says: From the statement of Sayyiduna Umar, may Allah be pleased with him, it is proven that kissing something for which there is no evidence in the Shariah is disliked.”
Mention of a False Hadith
In a narration, it is said that when Sayyiduna Umar (may Allah be pleased with him) said:
“Indeed, I know that you are a stone, neither do you benefit nor harm.”
Sayyiduna Ali (may Allah be pleased with him) replied:
“Why not, Commander of the Faithful! It does give benefit and harm.”
This narration is false, and its fabricator, a narrator named Abu Harun Abdi, has been declared “متروک” and “کذاب” by the Muhaddithin.
Hafiz Dhahabi (may Allah have mercy on him) states:
“Most Muhaddithin have declared him weak or abandoned.”
Hafiz Ibn Kathir (may Allah have mercy on him) states:
“This narration has been declared weak by the Muhaddithin.”
Al-Hajar al-Aswad and Benefit or Harm
Therefore, Ahmad Yar Khan Naeemi Gujarati’s statement that “Al-Hajar al-Aswad causes benefit and harm” is baseless and false.
Seeking Blessings from the Yemeni Corner
During Tawaf, touching (Istilam) the Yemeni Corner is Sunnah, but kissing it is not permissible because the Prophet Muhammad (peace be upon him) only kissed the Al-Hajar al-Aswad.
Narration of Sayyiduna Abdullah bin Abbas رضي الله عنهما
Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates that he performed Tawaf of the Ka’bah with Sayyiduna Muawiyah رضي الله عنه. Sayyiduna Muawiyah رضي الله عنه used to touch all four corners of the Ka’bah. Sayyiduna Ibn Abbas رضي الله عنهما said to him:
“Why do you touch these (two Syrian) corners when the Prophet Muhammad صلی اللہ علیہ وسلم did not touch them?” Sayyiduna Muawiyah رضي الله عنه replied: “Nothing of the House of Allah should be left untouched.” Upon this, Sayyiduna Abdullah bin Abbas رضي الله عنهما recited this verse: {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ}
“Indeed in the Messenger of Allah صلی اللہ علیہ وسلم you have a good example.”
Hearing this, Sayyiduna Muawiyah رضي الله عنه said:
“You have spoken the truth.”
Trustworthiness of the Narrator Khusayf bin Abdul Rahman
According to the majority of Muhaddithin, Khusayf bin Abdul Rahman “موثق” and “حسن الحدیث” are trustworthy.
Hafiz Nawawi رحمه الله (676-631 AH) states:
“It is incorrect to say that Imam Bayhaqi considered Khaseef to be weak, because many Hafiz and earlier Imams have opposed this.”
Consensus of the Scholars
Scholars agree that touching and kissing is specific only to the Black Stone. Allama Muhammad bin Bir Ali Barkawi, may Allah have mercy on him (929-981 AH), states:
“Scholars agree that touching and kissing is specific only to the Black Stone, and the Yemeni Corner is only to be touched, not kissed.”
Using the Yemeni Corner as a Means of Blessing
Allama Muhammad bin Salih Uthaymeen, may Allah have mercy on him (1347-1421 AH), says:
“Regrettably, some people have made acts of worship a form of seeking blessing, such as it has been observed that some people touch the Yemeni Corner and then wipe their hands on the faces and chests of children. This is ignorance. Our master Umar, may Allah be pleased with him, said about the Black Stone: ‘It is a stone; it neither benefits nor harms.'”
Seeking Blessing from Maqam Ibrahim
It is Sunnah to offer two Rak’ahs prayer at Maqam Ibrahim after Tawaf of the Ka’bah, as Allah Almighty commands:
{وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرَاھِیْمَ مُصَلًّی}
“And take the Maqam of Ibrahim as a place of prayer.”
The Sunnah of the Holy Prophet Muhammad (peace be upon him)
Similarly, it is also the Sunnah of the Holy Prophet Muhammad (peace be upon him):
Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates:
“After performing Tawaf of the House of Allah, the Holy Prophet (peace be upon him) used to offer two Rak’ahs behind Maqam Ibrahim.”
The wisdom of praying at Maqam Ibrahim
The primary wisdom of offering prayer at Maqam Ibrahim is that it is a command of Allah Almighty and the Sunnah of the Holy Prophet (peace be upon him). However, some people have created misunderstandings in this matter.
Exaggeration and misunderstandings
For example, a Barelvi scholar Ahmad Yar Khan Naeemi wrote:
“Maqam Ibrahim is the stone on which Sayyiduna Ibrahim (peace be upon him) stood while building the Ka’bah, and due to the blessing of his pure feet, this stone became venerable, so that the pilgrim bows his head towards it.”
This statement is based on exaggeration because there is no evidence from the Companions, the Followers, and the Imams of the religion that touching or kissing the Maqam Ibrahim with the intention of seeking blessing is permissible. Rather, Sayyiduna Umar رضي الله عنه clearly stated while kissing the Black Stone that there is no personal blessing in it.
Position of the Pious Predecessors
According to the pious predecessors, touching and kissing the Maqam Ibrahim is an innovation:
Hafiz Nawawi رحمه الله (676-631 AH) says:
“The Maqam Ibrahim should neither be touched nor kissed, because this is an innovation.”
Allama Ibn Qayyim رحمه الله (751-691 AH) says:
“The pious predecessors opposed kissing the stone of Maqam Ibrahim.”
Allama Muhammad bin Bir Ali Barkawi رحمه الله (981-929 AH) also writes the same:
“The pious predecessors opposed kissing the stone of Maqam Ibrahim.”
Opening the Door to Innovation
Some people try to justify worship at the graves of Prophets and saints by using places like the Station of Ibrahim or other locations as means of blessing. Their argument is that wherever Prophets or saints have set foot, that place becomes blessed, and worship can be performed there. This was also the beginning of idolatry, when people used the graves or images of elders as a means of respect and blessing, which later took the form of grave worship and polytheism.
Blessing from the Chamber of Lady Maryam
Dr. Muhammad Tahir-ul-Qadri mentioned the blessing of Prophet Zakariya (peace be upon him) from the chamber of Lady Maryam (peace be upon her), stating that when Prophet Zakariya (peace be upon him) saw out-of-season fruit in the chamber of Lady Maryam, he stood there and prayed to Allah for offspring, and he considered this an act of seeking blessing and good omen.
Argument from the Holy Verse
They argued from the blessed verse {ھُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ}
that Prophet Zakariya (peace be upon him) standing there and praying was with the intention of seeking blessing, and this act was not shirk (associating partners with Allah), because if it were so, Allah Almighty would not have mentioned it in the Quran.
The Reality of Qadri Sahib’s Claim
Qadri Sahib’s claim that Prophet Zakariya (peace be upon him) considered the chamber of Lady Maryam (peace be upon her) as blessed and prayed there is not according to the understanding of the earlier commentators and hadith scholars. According to the pious predecessors, the prayer of Sayyiduna Zakariya (peace be upon him) was made when he witnessed the power of Allah Almighty, not by considering any place as blessed.
Correct Interpretation
The follower and hadith scholar Abdul Rahman Suddi Kabir (d. 127 AH) states in the interpretation of this verse:
“When Sayyiduna Zakariya (peace be upon him) saw fruits of summer in winter and fruits of winter in summer, he said: The Lord who has given Maryam this without season can also grant me offspring. Accordingly, he stood, prayed, and supplicated to his Lord.”
Statement of Imam Tabari, may Allah have mercy on him
Imam Tabari, may Allah have mercy on him (310-224 AH), says:
“Sayyiduna Zakariya, peace be upon him, saw the provision and grace given by Allah Almighty to Sayyida Maryam, which she received without any intermediary, so he desired offspring and prayed while believing in the power of Allah Almighty.”
Understanding in the light of the Pious Predecessors
According to the commentators, Sayyiduna Zakariya, peace be upon him, presented his need in his prayer while observing the power of Allah Almighty. This prayer expresses that Allah Almighty is capable of everything, even if it is contrary to worldly norms. It is not correct to present this incident as a justification for praying with the intention of seeking blessings from any place.
Seeking blessings from the relics of Sayyiduna Musa and Harun, peace be upon them
Allah Almighty has mentioned the Ark of Assurance in the Holy Quran, in which there was comfort for the Children of Israel and the relics of their prophets. Allah Almighty says:
{وَقَالَ لَھُمْ نَبِیُّھُمْ اِنَّ آیَۃَ مُلْکِہٖ أَنْ یَّأْتِیَکُمُ التَّابُوْتُ فِیہِ سَکِیْنَۃٌ مِّنْ رَّبِّکُمْ وَبَقِیَّۃٌ مِّمَّا تَرَکَ آلُ مُوْسٰی وَآلُ ھَارُوْنَ تَحْمِلُہُ الْمَلٰئِکَۃُ اِنَّ فِی ذٰلِکَ لَآیَۃً لَّکُمْ اِنْ کُنْتُمْ مُّؤْمِنِیْنَ}
This verse indicates that the Ark of Sakina was a great sign, carried by angels, containing tranquility and some relics attributed to Prophet Musa and Prophet Harun (peace be upon them).
What was actually inside?
Allah Almighty has not informed us in detail about the items inside the Ark of Sakina. There is no further clarification in the Quran and Hadith regarding this, because if there had been any special wisdom in its details, Allah Almighty would surely have informed us.
Mentioned in various Tafsirs
Ahmad Yar Khan Naeemi Barelvi, citing various Tafsirs, wrote that the Ark contained pictures of the Prophets, the staff of Prophet Musa (peace be upon him), clothes, and other items, and the Children of Israel used to carry these things as blessings during wars and seek blessings from them during prayers.
However, there is no authentic Shariah evidence for these narrations, and most of the information mentioned in this regard is based on narrations like those of Wahb ibn Munabbih, who himself is considered unreliable.
Exposure of weak narrations
Historical narrations mention that the Children of Israel used to carry the Ark in battles and considered it a source of blessing. However, these narrations are not authentic, because the narrator Muhammad bin Hamid Razi has been declared weak by the majority of hadith scholars.
Other Tafsirs
Ashraf Ali Thanwi, a Deobandi scholar, also wrote in his tafsir that this verse contains the essence of seeking blessings from the relics of the righteous.
But the reality is that the Quran mentions the relics of Prophet Musa and Harun (peace be upon them), and this was limited only to the relics of the Prophets. There is no evidence of seeking blessings from the relics of the righteous and saints during the era of Khair al-Qurun (the Companions and the Followers).
Seeking Blessings from the Shirt of Yusuf (peace be upon him)
Another example is that of Prophet Yusuf (peace be upon him), when he sent his shirt to his father Prophet Yaqub (peace be upon him) so that he could regain his eyesight. The Quran mentions:
{اِذْھَبُوْا بِقَمِیْصِیْ ھٰذَا فَاَلْقُوْہُ عَلٰی وَجْہِ أَبِیْ یَأْتِ بَصِیْرًا}
This incident is also presented as a blessing, although it was a miracle that occurred by the command of Allah Almighty. Even if it was a blessing, it is exclusive to the Prophets and cannot be generalized to the common people of the Ummah.
Blessing from the Well of the She-Camel of Sayyiduna Salih (peace be upon him)
According to a narration, Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) states that when the Prophet Muhammad (peace be upon him) stayed with his group in the land of “Hijr,” water was drawn from the wells there and flour was kneaded with it. The Prophet (peace be upon him) ordered that this water be thrown away and the flour be fed to the camels. Then he (peace be upon him) said to take water from the well where the she-camel of Sayyiduna Salih (peace be upon him) used to drink water.
Does this prove blessing?
Some people argue that this hadith proves that the well became blessed by drinking the she-camel’s water of Prophet Salih (peace be upon him) and that the Prophet Muhammad (peace be upon him) ordered taking blessings from there. But this notion is not correct.
Explanation of the matter
The blessed person of the Prophet Muhammad (peace be upon him) himself was already blessed, and it would be inappropriate to seek blessings from the relics of another prophet while he was present, let alone seek blessings from the water of the well of another prophet’s she-camel. The main purpose of this hadith was related to health, because the water of the valley upon which divine punishment had descended could have been harmful. That is why the Prophet Muhammad (peace be upon him) forbade using the water of that well where the people of Thamud were punished.
Hafiz Ibn Hajar, may Allah have mercy on him, explained this hadith by stating that drinking water from the wells of the people of Thamud is disliked because those wells and springs are attributed to people who were subjected to Allah’s punishment due to their disbelief.
Incorrect Reasoning for Seeking Blessings
Some scholars, such as Allama Nawawi and Allama Qurtubi, have used this hadith as evidence for seeking blessings from the righteous predecessors, which is not correct. This matter is not related to seeking blessings; rather, the permission to take water from that well was solely for health and hygiene purposes, not for seeking blessings.
Special Blessings with the Blessed Life
During the life of the Prophet Muhammad, peace be upon him, it was permissible to seek blessings from his blessed body, blessed hand, sweat, and other items, but after his passing, this practice ended. After death, there are two forms of seeking blessings:
Believing and Obeying
Believing in the Prophet Muhammad ﷺ and obeying and following him to attain success in this world and the Hereafter is the greatest blessing. Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, states that the blessing of the Prophet Muhammad ﷺ reaches every believer through faith and obedience, and this is the means of goodness in this world and the Hereafter.
Seeking Blessings from Blessed Relics
After the Prophet Muhammad ﷺ, the remaining relics of the Prophet, such as the blessed staff, blessed hair, or blessed cloak, could be used for seeking blessings, but this seeking of blessings is also limited to specific relics after his passing.
Types of Seeking Blessings
Seeking blessings can be divided into two types:
Permissible Seeking of Blessings
This is the seeking of blessings whose permissibility is established by Shariah, such as the Companions seeking blessings from the blessed relics of the Prophet Muhammad ﷺ.
Forbidden Seeking of Blessings
This is the seeking of blessings which is not established by Shariah evidence. This includes:
◄ Polytheistic Blessing: In which someone other than Allah is considered to grant blessings beyond the means, such as seeking blessings from graves or shrines.
◄ Innovative Blessing: Blessings based on un-Islamic practices, such as worshipping others besides Allah or hoping for blessings from their relics.
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, states that seeking blessings from trees, stones, and springs is an innovation and leads towards polytheism.
Forbidden Blessings and Polytheism
An important argument for including forbidden talismanic objects (mamnū‘ tabarruk) within the scope of shirk is narrated from Sayyiduna Abu Waqid Harith bin Awf Laithi, may Allah be pleased with him. He states that after the conquest of Makkah, the Messenger of Allah, peace be upon him, turned towards Hawazin. On the way, they passed by a berry tree around which the disbelievers used to gather, and they called it Dhāt Anwāṭ. The Companions asked the Prophet, peace be upon him: “O Messenger of Allah! Appoint for us a Dhāt Anwāṭ like theirs.” The Prophet, peace be upon him, replied:
“Allahu Akbar! This is the same path that the Children of Israel asked Musa (Moses), peace be upon him, to appoint for them a god like their gods. Surely, you will follow in the footsteps of those before you.”
Examples of Shirk
Allama Tartushi, may Allah have mercy on him, states in the explanation of this hadith that if a tree is seen somewhere which people visit out of reverence and hope for healing or blessings from it, or hang clothes on it, then it is like the tribe of Anvat and should be cut down.
Signs of Innovations and Shirk
Allama Abu Shama, may Allah have mercy on him, writes that Satan deceives people and inclines them towards constructions at various places, and people go to these places for supplication and seeking blessings. They revere these places and try to find solutions to their problems from them, whereas all this is part of the innovations and shirk of ignorance.
The Prophet Muhammad’s (peace be upon him) Rejection
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, states that the Prophet Muhammad (peace be upon him) strictly rejected even mere resemblance to the disbelievers. Similarly, actions that resemble the polytheists or are exactly in the form of shirk are absolutely not permissible.
The Companions’ Demand and the Prophet Muhammad’s (PBUH) Rejection
Allama Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him, explains this hadith by stating that the Companions had demanded to seek blessings from a tree, which was an act following the polytheists. This demand contained a negation of monotheism because seeking blessings from a tree is a form of polytheism.
Innovative Blessings: A Detailed Review
The concept of seeking blessings in Islam is accepted with certain specific limits and conditions, which were particular to the blessed life of the Prophet Muhammad (PBUH) and his relics. However, when this practice is extended to unlawful means and places, it is called innovative blessings (Tabarruk al-Bid’ah), meaning blessings based on innovation.
Unlawful Blessings
Seeking blessings from the relics of the righteous and the graves of the righteous is an innovation (bid’ah), because there is no solid basis for it in the Shariah. During the blessed life of the Prophet Muhammad ﷺ, it was permissible to seek blessings from his blessed body and personal belongings, but after him, no such practice has been established with anyone else. There is no narration from the predecessors of the Ummah or the Companions that permits seeking blessings from the graves, relics, or belongings of the righteous.
Examples of Innovative Practices
◄ Kissing the Station of Ibrahim: Kissing this station as a means of seeking blessings is not established in the Shariah.
◄ Kissing the walls of the Kaaba: Kissing the walls of the Kaaba is also impermissible, except for the Black Stone, whose kissing is Sunnah.
◄ Using the Kiswa of the Kaaba and other items as means of seeking blessings: Touching or holding the Kiswa of the Kaaba, or seeking blessings from it, is not permissible in the Shariah.
◄ Considering the places of the righteous as blessed: Seeking blessings from the birthplaces or places of death of Prophets or saints is also un-Islamic.
◄ Considering the night of Bara’at, the night of Mi’raj, or the night of Milad as blessed with specific acts of worship: This practice is also an innovation, because it is not proven to celebrate these nights with any specific worship or blessing.
Views of Imam Ahmad Raza Khan Barelvi
Imam Ahmad Raza Khan Barelvi sometimes promoted un-Islamic views for seeking blessings, such as permitting the making of replicas of the graves of Karbala to seek blessings from them. His fatwas clearly contain such examples which fall under the category of innovation.
Position of Sheikh Suleiman bin Abdullah, may Allah have mercy on him
Sheikh Suleiman bin Abdullah, may Allah have mercy on him, emphasized that seeking blessings from the relics of righteous people is wrong, because this was specific to the blessed person of the Prophet Muhammad, peace be upon him. Righteous people cannot reach the rank of the Prophet Muhammad, peace be upon him, and therefore seeking blessings from their relics is un-Islamic.
The correct concept of seeking blessings
Blessing (Tabarruk) was limited only to the pure life of the Prophet Muhammad, peace be upon him, and his specific relics. The Companions of the Prophet, peace be upon him, did not seek blessing from the relics of anyone else after him. This was also the practice of the pious predecessors (Salaf al-Salih) and the followers (Tabi’in).
Condemnation of Innovative Blessing
Some later scholars have considered seeking blessing from the relics and graves of the pious as recommended, but this view contradicts the practice of the pious predecessors and the Companions. Promoting such acts is an innovation (Bid’ah) and is equivalent to adding to the religion.
Review of Innovative Blessing and its Shariah Evidence
Legal evidence regarding kissing the Kiswa of the Kaaba: The act of kissing the Kiswa of the Kaaba or the walls of the Kaaba is not established by any authentic Hadith or Quranic injunction in Shariah. Except for the Black Stone , whose kissing is a proven Sunnah, kissing the walls of the Kaaba, the Kiswa, or other parts is not reported from any Sahabi or Tabi’i. Imam Ayni Hanafi writes:
“Those stones or objects whose kissing is not prescribed in Shariah, kissing them is disliked.”
Therefore, kissing the Kiswa of the Kaaba falls under the category of bid’ah (innovation) in seeking blessings.
Gangohi Sahib and Bid’ah Blessings
Regarding Rashid Ahmad Gangohi Sahib, Muhammad Ashiq Ilahi Meerthi has narrated various incidents of seeking blessings, in which the pits of Madani dates and relics of the Two Holy Mosques were used as means of blessing. All these are counted among types of bid’ah, because there is no evidence in Shariah for such acts.
Examples of Bid’ah Acts
◄ Distributing the pits of Madani dates as blessings.
◄ Distributing dust from the Prophet’s shrine and dates from the trees of the Prophet’s Mosque.
◄ Placing a piece of Maqam Ibrahim in water and then distributing it.
None of these practices are proven from the pious predecessors or the Companions and are considered types of illegitimate acts.
Condemnation of Innovation
Promoting innovative blessings is a violation of the principles of Shariah. Sheikh Suleiman bin Abdullah bin Muhammad clarified that seeking blessings from the traces of righteous people was specific to the Holy Prophet Muhammad (peace be upon him), and this practice is not legitimate for anyone else.
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Blind Devotion and Excessiveness
Various innovative practices have been mentioned with reference to Rashid Ahmad Gangohi and other elders, including Madani dates, the cover of the purified chamber, and the distribution of blessings. These acts are contrary to the principles of Islamic Shariah and are considered additions to the religion.
Seeking Blessings from the Toilet
The incidents mentioned regarding Maulvi Muhammad Ilyas Sahib’s grandmother, including using the excrement of grandchildren as a means of blessing, is an extremely innovative and un-Islamic act. There is no example in Shariah that permits such actions.
Summary of the Article: Blessing and Innovation
This article clarifies that seeking blessings from the relics of pious people and saints is considered an innovation. The concept of seeking blessings is exclusively associated with the Holy Prophet Muhammad, peace be upon him, because there are evidences in the Quran and Hadith supporting obtaining blessings from his relics. However, there is no Shariah evidence for obtaining blessings from the relics or graves of other pious people and saints, and this act falls under the category of innovation. Neither the Companions, the Followers, nor the righteous predecessors ever sought blessings from anyone other than the Holy Prophet Muhammad, peace be upon him, neither during their lifetime nor after their death.
Therefore, there is no place for these innovations in religion, and seeking blessings from the relics of the righteous or other individuals is an innovation and an illegitimate act, which has no basis in Islam.
