This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
Understanding and adopting beliefs and practices based on the Quran and Hadith in the light of the understanding of the Companions, the great Tabi‘in, and the followers of the Tabi‘in and the Imams of the religion is the custom of Ahl al-Sunnah wa Ahl al-Haqq. There are many beliefs and practices which, according to the pious predecessors, are considered disbelief, polytheism, and innovation, but among the people of kalam and innovators, they are regarded as part of the religion. The reason for this is that the religion of the Salaf is based on the Quran and Hadith, whereas the alleged religion of the innovators is based on their opinions and desires.
Imam Muhammad bin Waddah, may Allah have mercy on him (286 AH), says:
[فعليكم بالاتباع لأئمة الهدى المعروفين؛ فقد قال بعض من مضى: كم من أمر هو اليوم معروف عند كثير من الناس كان منكرا عند من مضى ، ومتحبب إليه بما يبغضه عليه ، ومتقرب إليه بما يبعده منه، وكل بدعة عليها زينة وبهجة]
It is necessary to follow the well-known Imams of guidance. Some predecessors have said: Many matters are popular among people today, but they were rejected by the predecessors; many matters are beloved today, although they were detested by the predecessors; and many matters are considered means of drawing closer to Allah today, whereas for the predecessors they were causes of distancing from Allah. Every innovation is beautiful and attractive.
Reference: Al-Bida' wa al-Nahy 'anha: p.88, under Hadith: 102
The people of the three virtuous eras, namely the Companions, the great Successors, and the Followers of the Followers, are the standard of truth. It is necessary to follow the Quran and Hadith according to their understanding and methodology. We also discuss the important issue of seeking blessings (Tawarruk) in the light of the understanding of the Salaf.
Allama Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him (1421 AH), says:
["تبرك": تفعل من البركة، والبركة: هي كثرة الخير وثبوته، وهي مأخوذة من البركة بالكسر، والبركة: مجمع الماء، ومجمع الماء يتميز عن مجرى الماء بأمرين:الكثرة والثبوت.
والتبرك: طلب البركة، وطلب البركة لا يخلو من أمرين:
الاول أن يكون التبرك بأمر شرعي معلوم; مثل القرآن، قال تعالى: {كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ}(سورۃ ص:29) فمن بركته أن من أخذ به حصل له الفتح، فأنقذ الله بذلك أمما كثيرة من الشرك، ومن بركته أن الحرف الواحد بعشر حسنات، وهذا يوفر للإنسان الوقت والجهد....، إلى غير ذلك من بركاته الكثيرة.
والثانی أن يكون بأمر حسي معلوم; مثل: التعليم، والدعاء، ونحوه; فهذا الرجل يتبرك بعلمه ودعوته إلى الخير; فيكون هذا بركة لأننا نلنا منه خيرا كثيرا.وقال أسيد بن حضير:ما هذه بأول بركتكم يا آل أبي بكر فإن الله يجري على بعض الناس من أمور الخير ما لا يجريه على يد الآخر.
وهناك بركات موهومة باطلة; مثل ما يزعمه الدجالون: أن فلانا الميت الذي يزعمون أنه ولي أنزل عليكم من بركته وما أشبه ذلك; فهذه بركة باطلة، لا أثر لها، وقد يكون للشيطان أثر في هذا الأمر، لكنها لا تعدو أن تكون آثارا حسية، بحيث إن الشيطان يخدم هذا الشيخ; فيكون في ذلك فتنة.
أما كيفية معرفة هل هذه من البركات الباطلة أو الصحيحة؟ فيعرف ذلك بحال الشخص، فإن كان من أولياء الله المتقين المتبعين للسنة المبتعدين عن البدعة; فإن الله قد يجعل على يديه من الخير والبركة ما لا يحصل لغيره.
ومن ذلك ما جعل الله على يد شيخ الإسلام ابن تيمية من البركة التي انتفع بها الناس في حياته وبعد موته. أما إن كان مخالفا للكتاب والسنة، أو يدعو إلى باطل; فإن بركته موهومة، وقد تضعها الشياطين له مساعدة على باطله، وذلك مثل ما يحصل لبعضهم أنه يقف مع الناس في عرفة ثم يأتي إلى بلده ويضحي مع أهل بلده.]
Tabarruk is the verbal noun of the form taf‘ul derived from the root barakah. The abundance of goodness and its continuity is called barakah (blessing). The word barakah is derived from barakah, which refers to a water pond. There are two differences between a pond and flowing water: one is due to the increase in quantity, and the other is due to stagnation. Tabarruk means seeking barakah. Seeking barakah can be done in two ways: one is from a known Shariah source, such as obtaining barakah from the Holy Quran, as Allah the Exalted says: [كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ] "This is the Book We have sent down to you, full of blessings. Whoever holds fast to it will be victorious." It is the barakah of this book that whoever adopts it attains victory. Due to this book, Allah Almighty has saved many people from polytheism. It is also the barakah of the Holy Quran that for every letter recited, ten good deeds are rewarded. This saves both time and effort of a person. Thus, the Holy Quran has many other blessings as well. The second form of barakah is to seek it from a perceptible known thing, such as education, supplication, etc. If a person is blessed due to his knowledge and righteousness and his invitation towards good, then barakah will be obtained from him because we will be able to gain much goodness from him. (For example, when the order of tayammum was revealed upon the necklace of Sayyida Aisha رضي الله عنها being lost, Sayyiduna Asid bin Hudayr رضي الله عنه said on this basis: "O family of Abu Bakr! This is not your first barakah." Allah Almighty bestows certain good matters upon some people’s hands which are not bestowed upon others.) However, many false and delusional barakah claims exist, such as those made by people like the Dajjal who claim that a certain deceased person, whom they consider a wali (saint), has sent barakah upon you, etc.
This is false barakah, which has no effect, and sometimes Satan cooperates in this matter, but these matters are nothing more than perceptible effects. Satan uses the name of that elder and becomes a source of fitnah in this regard. As for how to distinguish between false and true barakah, it will be recognized by observing the condition of the person. If he is among the pious awliya of Allah Almighty, followers of the Sunnah of the Messenger, and those who avoid innovation, then Allah places such goodness and barakah in his hands which cannot be obtained from others. An example of this barakah is that which Allah Almighty placed in the hands of Shaykh al-Islam Ibn Taymiyyah رحمه الله, from which people benefit during his life and after his death. If the person opposes the Book and Sunnah or invites towards falsehood, then his barakah is a delusional matter, and sometimes devils cause some events to support his false actions. An example of this is that some people have been found standing with others at Arafah, and then upon returning to their area, they have been found sacrificing with the locals.
Reference: Al-Qawl al-Mufid ‘ala Kitab al-Tawhid: 1/194-195
Sheikh Saleh bin Abdul Aziz bin Muhammad bin Ibrahim Al Al-Sheikh, may Allah have mercy on him, says:
[وقال سبحانه: {وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ} [الصافات: 113] وقال: {وَجَعَلَنِي مُبَارَكًا}[مريم: 31] فالذي يبارك هو الله - جل وعلا -، فلا يجوز للمخلوق أن يقول: باركت على الشيء، أو أبارك فعلكم؛ لأن البركة وكثرة الخير ولزومه، وثباته، إنما ذلك من الذي بيده الأمر، وهو الله عز وجل.وقد دلت النصوص في الكتاب والسنة على أن الأشياء التي أحل الله - جل وعلا - البركة فيها قد تكون أمكنة أو أزمنة؛ وقد تكون مخلوقات آدمية، فهذان قسمان:
القسم الأول: أن الله - تعالى - بارك بعض الأماكن كبيت الله الحرام، وحول بيت المقدس، كما قال سبحانه: {الَّذِي بَارَكْنَا حَوْلَهُ} [الإسراء: 1] ومعنى كون الأرض مباركة: أن يكون فيها الخير الكثير اللازم يعني - أبدا - أن يُتَمَسَّح بأرضها، أو أن يُتَمَسَّح بحيطانها، لأن بركتها لازمة لا تنتقل بالذات، يعني: أنك إذا لامست الأرض، أو دفنت فيها، أو تبركت بها، فإن بركتها لا تنتقل إليك بالذات، وإنما بركتها من جهة المعنى فقط. كذلك بيت الله الحرام هو مبارك لا من جهة ذاته، يعني: ليس كما يعتقد البعض أن من تمسح به انتقلت إليه البركة وإنما هو مبارك من جهة المعنى، يعني: اجتمعت فيه البركة التي جعلها الله في هذه البنية، من جهة: تعلق القلوب بها، وكثرة الخير الذي يكون لمن أرادها، وأتاها، وطاف بها، وتعبد عندها، وكذلك الحجر الأسود هو حجر مبارك، ولكن بركته لأجل العبادة، يعني أن من استلمه تعبدا مطيعا للنبي صلى الله عليه وسلم في استلامه له، وفي تقبيله، فإنه يناله به بركة الاتباع. وقد قال عمر رضي الله عنه لما قبّل الحجر: إني لأعلم أنك حجر لا تنفع ولا تضر فقوله: لا تنفع ولا تضر، يعني لا يجلب لمن قبله شيئا من النفع، ولا يدفع عن أحد شيئا من الضر، وإنما الحامل على التقبيل مجرد الاتِّساء، تعبدا لله، ولذلك قال: ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك ما قبلتك فهذا معنى البركة التي جعلت في الأمكنة. وأما معنى كون الزمان مباركا مثل شهر رمضان، أو بعض أيام الله الفاضلة فيعني: أن من تعبد فيها، ورام الخير فيها، فإنه ينال من كثرة الثواب ما لا يناله في غيرها من الأزمنة.
والقسم الثاني: البركة المنوطة ببني آدم، وهي البركة التي جعلها الله جل وعلا في المؤمنين من الناس، وعلى رأسهم: سادة المؤمنين: من الأنبياء والرسل فهؤلاء بركتهم بركة ذاتية، يعني: أن أجسامهم مباركة، فالله جل وعلا هو الذي جعل جسد آدم مباركا وجعل جسد إبراهيم عليه السلام مباركا، وجعل جسد نوح مباركا، وهكذا جسد عيسى، وموسى، عليهم جميعا الصلاة والسلام جعل أجسادهم جميعا مباركة، بمعنى: أنه لو تبرك أحد من أقوامهم بأجسادهم، إما بالتمسح بها، أو بأخذ عرقها، أو التبرك ببعض أشعارهم، فهذا جائز؛ لأن الله جعل أجسادهم مباركة بركة متعدية، وهكذا نبينا محمد بن عبد الله صلى الله عليه وسلم جسده أيضا جسد مبارك؛ ولهذا ورد في السنة أن الصحابة كانوا يتبركون بعرقه، ويتبركون بشعره، وإذا توضأ اقتتلوا على وضوئه، إلى آخر ما ورد في ذلك؛ ذلك أن أجساد الأنبياء فيها بركة ذاتية ينتقل أثرها إلى غيرهم، وهذا مخصوص بالأنبياء والرسل، أما غيرهم فلم يرد دليل على أن من أصحاب الأنبياء والرسل مَن بركتهم بركة ذاتية، حتى أفضل هذه الأمة أبو بكر وعمر، فقد جاء بالتواتر القطعي: أن الصحابة والتابعين والمخضرمين لم يكونوا يتبركون بأبي بكر، وعمر، وعثمان، وعلي، كما كانوا يتبركون بشعر النبي صلى الله عليه وسلم، أو بوضوئه، أو بنخامته، أو بعرقه أو بملابسه، ونحو ذلك، فعلمنا بهذا التواتر القطعي أن بركة أبي بكر وعمر إنما هي بركة عمل، ليست بركة ذات تنتقل كما هي بركة النبي صلى الله عليه وسلم؛ ولهذا جاء في الحديث الذي رواه البخاري في صحيحه أن النبي صلى الله عليه وسلم قال: «إن من الشجر لَمَا بركته كبركة المسلم فدل هذا: على أن في كل مسلم بركة، وفي البخاري أيضا قول أسيد بن حضير: «ما هذه بأول بركتكم يا آل أبي بكر. فهذه البركة التي أضيفت لكل مسلم وأضيفت لآل أبي بكر، هي: بركة عمل، هذه البركة راجعة إلى الإيمان، وإلى العلم، والدعوة، والعمل. فكل مسلم فيه بركة، وهذه البركة ليست بركة ذات، وإنما هي بركة عمل، وبركة ما معه من الإسلام والإيمان، وما في قلبه من الإيقان والتعظيم لله - جل وعلا - والإجلال له، والاتباع لرسوله صلى الله عليه وسلم، فهذه البركة التي في العلم، أو العمل، أو الصلاح: لا تنتقل من شخص إلى آخر وعليه فيكون معنى التبرك بأهل الصلاح هو الاقتداء بهم في صلاحهم، والتبرك بأهل العلم هو الأخذ من علمهم والاستفادة منه وهكذا، ولا يجوز أن يُتبرك بهم بمعنى أن يُتمسح بهم، أو يُتبرك بريقهم؛ لأن أفضل الخلق من هذه الأمة وهم الصحابة لم يفعلوا ذلك مع خير هذه الأمة أبي بكر، وعمر، وعثمان، وعلي، وهذا أمر مقطوع به.
فمعنى تبرك المشركين: أنهم كانوا يرجون كثرة الخير، ودوام الخير، ولزوم الخير وثبات الخير، بالتوجه إلى الآلهة، وهذه الآلهة يكون منها: الصنم الذي من الحجارة، والقبر من التراب، ويكون منها الوثن والشجر، ويكون منها البقاع المختلفة، كالغار أو عين ماء، أو نحو ذلك، فهذه التبركات المختلفة جميعها تبركات شركية.]
Allah Almighty says: {وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ} We bestowed blessings upon Ibrahim and Ishaq.
Reference: As-Saffat: 113
He also said: {وَجَعَلَنِي مُبَارَكًا} I have blessed [Jesus, peace be upon him].
Reference: Maryam: 31
Meaning, the One who grants blessings is only Allah Almighty. It is not permissible to say for any creation that I have blessed such and such thing or I will bless your work, because blessing, abundance of good, and permanence and stability of good belong only to the One in whose hands are all affairs, and that is Allah Almighty. The texts of the Book and Sunnah indicate that the things in which Allah Almighty has placed blessings are in the form of places, times, and people as well. There are two types of it:First of all, Allah Almighty has blessed certain places, such as the Sacred House of Allah (Kaaba) and the surroundings of Al-Quds (Jerusalem), as He said: {الَّذِي بَارَكْنَا حَوْلَهُ} "around which We have bestowed blessings."
Reference: Al-Isra: 1
The blessing of a place means that it contains abundant goodness, which is inherent and permanent. This does not mean that by touching the land or walls of that place (with the intention of blessing), the blessing will be transferred to you inherently, because the blessing is necessarily associated with the place itself and does not transfer by itself. If you touch that place, or are buried there, or try to seek blessing from it, its blessing will not inherently transfer to you. Its blessing is only metaphorical. Thus, the Kaaba is blessed, but not inherently in a literal sense. Some people think that whoever touches the Kaaba will have its blessing transferred to them; this idea is incorrect because the Kaaba is blessed metaphorically. This means that many blessings given by Allah Almighty are gathered in that structure, for example, hearts become attached to it; whoever intends to come, comes, circumambulates, and worships there, obtains abundant goodness. Similarly, the Black Stone (Hajr al-Aswad) is a blessed stone, but its blessing is only for worship, meaning that whoever kisses it for the sake of worship and in following the Prophet Muhammad ﷺ and touches it, will receive the blessing of following. This is why Sayyiduna Umar رضي الله عنه said when he kissed the Black Stone: "It is a stone; it neither benefits nor harms." Sayyiduna Umar رضي الله عنه’s statement indicates that the Black Stone cannot inherently benefit or remove harm from the person who kisses it. The reason for kissing it is only to worship Allah and follow the Prophet ﷺ. Therefore, he further said: "If I had not seen the Messenger of Allah ﷺ kissing it, I would not have kissed it." This is the meaning of places being blessed. Similarly, the blessing of certain times, such as the month of Ramadan or other virtuous days, means that whoever worships during these days and intends good will receive more reward compared to other times.The second type is the blessing that is entrusted among humans; this is the blessing that Allah Almighty has placed in the believing people. Among these people, the foremost are the leaders of the believers, the Prophets and Messengers. The blessing of the Prophets is personal, meaning their bodies are blessed. Allah Almighty blessed the body of Sayyiduna Adam عليه السلام, the body of Sayyiduna Ibrahim عليه السلام, the body of Sayyiduna Nuh عليه السلام, and similarly the bodies of Sayyiduna Isa and Sayyiduna Musa عليهما السلام. This means that if any of their followers obtained blessing by touching their bodies, or taking their sweat, or from their hair, it was permissible because Allah had bestowed such blessing on their bodies that it could be transferred further. Similarly, the body of our Prophet Muhammad bin Abdullah ﷺ was also blessed. That is why it is narrated in the Ahadith that the Companions رضي الله عنهم used to seek blessing from his sweat and hair. When he ﷺ performed ablution, they competed to get the water of his ablution. Similarly, other blessed items of the Prophet ﷺ were treated in this way. The reason is that the bodies of the Prophets were personally blessed, and this effect could be transferred to others. But this matter is specific to the Prophets and Messengers. Apart from them, it is not narrated about any Companion of the Prophets that their blessing was personal. Even the greatest personalities of the Ummah of Muhammad ﷺ, Sayyiduna Abu Bakr and Umar رضي الله عنهما, it has been conclusively established through mutawatir evidence that the Companions, the Tabi‘in, and the Mukhadhrim (those who lived during the time of the Messenger ﷺ but could not see him) did not seek blessing from Sayyiduna Abu Bakr, Umar, Uthman, and Ali رضي الله عنهم, while they did seek blessing from the hair, ablution water, saliva, sweat, and clothing of the Prophet ﷺ. From this conclusive evidence, we understand that the blessing of Sayyiduna Abu Bakr and Umar رضي الله عنهما was a blessing of deeds. It was not a personal blessing that could be transferred to others like the blessing of the Prophet ﷺ. That is why in Sahih Bukhari there is a Hadith in which the Prophet ﷺ said: "The blessing of a tree is like the blessing of a Muslim." This Hadith indicates that every Muslim has blessing. Also in Sahih Bukhari, there is a statement of Sayyiduna Usayd bin Hudayr رضي الله عنه: (Regarding the revelation of the verse of Tayammum due to the loss of Sayyidah Aisha رضي الله عنها’s necklace) "The family of Abu Bakr! This is not your first blessing. This is the same blessing that is attributed to every Muslim and also attributed to the family of Abu Bakr." This is a blessing of deeds, and this blessing leads to faith, knowledge, invitation, and action. Therefore, every Muslim has blessing, but this blessing is not personal; rather, it is the blessing of deeds and the Islam and faith present in the Muslim, the certainty in their heart, the glorification of Allah Almighty, His Majesty, and following the Messenger. This is the blessing that is in knowledge, action, and righteousness; it is not transferred from one person to another. For this reason, seeking blessing from righteous people means following their righteousness; seeking blessing from scholars means acquiring knowledge and benefiting from them. It is not permissible to seek blessing from them by touching them or trying to obtain blessing from their saliva because the greatest personalities of this Ummah are the Companions, and they did not seek blessing from the greatest personalities of the Ummah, Abu Bakr, Umar, Uthman, and Ali رضي الله عنهم, and this is an established fact. The form of seeking blessing by the polytheists was that they would turn to their deities hoping for abundance, permanence, and continuity of goodness. Their deities included stone idols, graves made of clay, shrines, trees, various places such as caves, springs, etc. All these forms of seeking blessing are polytheistic.
Reference: Al-Tamhid li Sharh Kitab al-Tawhid, pp. 124-127
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[وأما قول القائل: نحن في بركة فلان أو من وقت حلوله عندنا حلت البركة. فهذا الكلام صحيح باعتبار باطل باعتبار. فأما الصحيح: فأن يراد به أنه هدانا وعلمنا وأمرنا بالمعروف ونهانا عن المنكر فببركة اتباعه وطاعته حصل لنا من الخير ما حصل فهذا كلام صحيح. كما كان أهل المدينة لما قدم عليهم النبي صلى الله عليه وسلم في بركته لما آمنوا به وأطاعوه فببركة ذلك حصل لهم سعادة الدنيا والآخرة بل كل مؤمن آمن بالرسول وأطاعه حصل له من بركة الرسول بسبب إيمانه وطاعته من خير الدنيا والآخرة ما لا يعلمه إلا الله. و (أيضا إذا أريد بذلك أنه ببركة دعائه وصلاحه دفع الله الشر وحصل لنا رزق ونصر فهذا حق كما قال النبي صلى الله عليه وسلم {وهل تنصرون وترزقون إلا بضعفائكم بدعائهم وصلاتهم وإخلاصهم؟} وقد يدفع العذاب عن الكفار والفجار لئلا يصيب من بينهم من المؤمنين ممن لا يستحق العذاب. ومنه قوله تعالى {وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ} - إلى قوله {لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا} فلولا الضعفاء المؤمنون الذين كانوا بمكة بين ظهراني الكفار عذب الله الكفار: وكذلك قال النبي صلى الله عليه وسلم {لولا ما في البيوت من النساء والذراري لأمرت بالصلاة فتقام ثم أنطلق معي برجال معهم حزم من حطب إلى قوم لا يشهدون الصلاة معنا فأحرق عليهم بيوتهم} وكذلك ترك رجم الحامل حتى تضع جنينها. وقد قال المسيح عليه السلام {وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ} فبركات أولياء الله الصالحين باعتبار نفعهم للخلق بدعائهم إلى طاعة الله وبدعائهم للخلق وبما ينزل الله من الرحمة ويدفع من العذاب بسببهم حق موجود فمن أراد بالبركة هذا وكان صادقا فقوله حق. وأما "المعنى الباطل" فمثل أن يريد الإشراك بالخلق: مثل أن يكون رجل مقبور بمكان فيظن أن الله يتولاهم لأجله وإن لم يقوموا بطاعة الله ورسوله فهذا جهل. فقد كان الرسول صلى الله عليه وسلم سيد ولد آدم مدفون بالمدينة عام الحرة وقد أصاب أهل المدينة من القتل والنهب والخوف ما لا يعلمه إلا الله وكان ذلك لأنهم بعد الخلفاء الراشدين أحدثوا أعمالا أوجبت ذلك وكان على عهد الخلفاء يدفع الله عنهم بإيمانهم وتقواهم لأن الخلفاء الراشدين كانوا يدعونهم إلى ذلك وكان ببركة طاعتهم للخلفاء الراشدين وبركة عمل الخلفاء معهم ينصرهم الله ويؤيدهم. وكذلك الخليل صلى الله عليه وسلم مدفون بالشام وقد استولى النصارى على تلك البلاد قريبا من مائة سنة وكان أهلها في شر. فمن ظن أن الميت يدفع عن الحي مع كون الحي عاملا بمعصية الله فهو غالط. وكذلك إذا ظن أن بركة الشخص تعود على من أشرك به وخرج عن طاعة الله ورسوله مثل أن يظن أن بركة السجود لغيره وتقبيل الأرض عنده ونحو ذلك يحصل له السعادة؛ وإن لم يعمل بطاعة الله ورسوله. وكذلك إذا اعتقد أن ذلك الشخص يشفع له ويدخله الجنة بمجرد محبته وانتسابه إليه فهذه الأمور ونحوها مما فيه مخالفة الكتاب والسنة فهو من أحوال المشركين. وأهل البدع. باطل لا يجوز اعتقاده. ولا اعتماده. والله سبحانه وتعالى أعلم.]
When someone says that we are blessed by so-and-so or that blessings began to descend upon us from the time they came to us; this statement is correct in one sense and incorrect in another. The correct understanding is that it means this: they guided us, taught us the religion, commanded us to do good and forbade us from evil, and thus by following and obeying them, we obtained this goodness as a blessing. This statement is correct, just as when the Prophet Muhammad ﷺ came to the people of Medina, when they believed in him and obeyed him, by the blessing of that act they attained success in this world and the Hereafter. Indeed, whoever believes in the Messenger of Allah ﷺ and obeys him, will receive the blessing of the Prophet ﷺ in the form of immense goodness in this world and the Hereafter due to faith and obedience. Similarly, if it means that due to a person's prayer and righteousness, Allah Almighty removed evil and granted us provision and help, this is also correct, as the Prophet Muhammad ﷺ said: Your help is only due to the prayer, prayer, and sincerity of your weak ones. Sometimes Allah Almighty delays punishment for disbelievers and wicked people so that the believers living among them, who do not deserve that punishment, are not harmed. The meaning of Allah Almighty's command is also this: [وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطْؤُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاءُ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا] If it had not been for the Muslim men and Muslim women whom you did not know, so that if you had harmed them unknowingly, it would have harmed you (then you would have been victorious but delayed), Allah would have admitted whom He wills into His mercy. And if both parties had separated, We would have punished the disbelievers among them with a painful punishment.
Reference: (Al-Fath: 25)
That is, if there were no weak believers among the disbelievers in Makkah, Allah Almighty would have sent down punishment upon the disbelievers. Similarly, the Messenger of Allah ﷺ said: If there were no women and children in the houses, I would have ordered the establishment of prayer, then I would have taken with me such men who have bundles of wood, and I would have gone to those people who do not attend prayer with us and set their houses on fire. Likewise, you ﷺ refrained from stoning a pregnant woman (who committed adultery) until she gave birth to the child. Jesus, peace be upon him, said: [وَجَعَلَنِیْ مُبٰرَکًا اَیْنَ مَا کُنْتُ] Wherever I am, Allah has blessed me.
Reference: (Maryam:31)
Thus, the blessings of the friends of Allah are in the sense that they invite creation towards obedience to Allah, pray for them, and through them Allah's mercy descends and they are saved from punishment. This situation is true and exists. Whoever sincerely derives this meaning from blessing, his statement is true. As for the incorrect meaning of blessing, it is that through it creation is associated as partners with Allah Almighty, such as when a saint is buried somewhere and it is assumed that Allah keeps the people of that place friendly because of him, even though they do not obey Allah and His Messenger. This belief is based on ignorance. The Messenger of Allah ﷺ was the leader of the children of Adam. You ﷺ were buried in Madinah Munawwarah, but during the incident of Harrah, the people of Madinah suffered from killing, looting, and fear, the knowledge of which is known only to Allah Almighty. This tragedy occurred because after the rightly guided caliphs, the people of Madinah innovated such deeds that made this incident inevitable. During the era of the rightly guided caliphs, Allah Almighty had saved the people of Madinah from punishment due to their faith and piety, because the caliphs invited people towards faith and piety. Due to obedience to the caliphs and the caliphs' own actions, Allah Almighty supported and aided them. Similarly, Khalilullah Ibrahim, peace be upon him, is buried in Sham, yet the Christians occupied those areas for almost a hundred years. The people of Sham were in great distress during that time. Therefore, whoever thinks that a deceased being protects a living person from punishment despite being sinful, is mistaken. Similarly, when a person believes that he obtains blessing from a being who associates that being with Allah and abandons obedience to Allah and His Messenger, for example, he thinks that prostrating to someone other than Allah, kissing the ground near someone other than Allah, etc., are causes of felicity, even though he does not obey Allah and His Messenger, and that someone other than Allah will intercede for him and admit him to Paradise due to his love and affiliation, then such matters are contrary to the Book and Sunnah and are the practices of polytheists and innovators. These are false matters, in which belief and reliance are not permissible, and Allah, Glorified and Exalted, knows best.
Reference: Majmu' al-Fatawa: 11/113 to 115
Also observe Sheikh-ul-Islam Rahimahullah's expression of devotion regarding the Prophet ﷺ:
[والنبي صلى الله عليه وسلم يجب علينا أن نحبه حتى يكون أحب إلينا من أنفسنا وآبائنا وأبنائنا وأهلنا وأموالنا ونعظمه ونوقره ونطيعه باطنا وظاهرا ونوالي من يواليه ونعادي من يعاديه. ونعلم أنه لا طريق إلى الله إلا بمتابعته صلى الله عليه وسلم. ولا يكون وليا لله بل ولا مؤمنا ولا سعيدا ناجيا من العذاب إلا من آمن به واتبعه باطنا وظاهرا. ولا وسيلة يتوسل إلى الله عز وجل بها إلا الإيمان به وطاعته. وهو أفضل الأولين والآخرين وخاتم النبيين والمخصوص يوم القيامة بالشفاعة العظمى التي ميزه الله بها على سائر النبيين صاحب المقام المحمود واللواء المعقود لواء الحمد آدم فمن دونه تحت لوائه. وهو أول من يستفتح باب الجنة {فيقول الخازن: من أنت؟ فيقول: أنا محمد. فيقول بك أمرت أن لا أفتح لأحد قبلك}. وقد فرض على أمته فرائض وسن لهم سننا مستحبة فالحج إلى بيت الله فرض والسفر إلى مسجده والمسجد الأقصى للصلاة فيهما والقراءة والذكر والدعاء والاعتكاف مستحب باتفاق المسلمين. وإذا أتي مسجده فإنه يسلم عليه ويصلى عليه. ويسلم عليه في الصلاة ويصلى عليه فيها.]
It is obligatory upon us to love the Holy Prophet ﷺ so much that he ﷺ becomes more beloved to us than our own lives, our ancestors, our children, our family, and our wealth. Similarly, it is also obligatory upon us to honor and respect him ﷺ, to obey him ﷺ outwardly and inwardly, to love those who love him, and to be hostile to those who are hostile to him. Moreover, we must know that there is no way to attain nearness to Allah except by following him ﷺ. No person can be a saint, let alone a believer, a successful one, or a saved one, unless he believes in you and becomes outwardly and inwardly obedient to you ﷺ. There is no means to attain nearness to Allah other than faith in you and obedience and submission to you. You ﷺ are the best of all people, both past and future, and the Seal of the Prophets. On the Day of Judgment, the Greatest Intercession will also be exclusively yours, by which Allah has given you superiority over all the Prophets. You will be granted the Praiseworthy Station, and the Banner of Praise will be in your hand, under which all the monotheists from Adam عليه السلام to the Day of Judgment will be gathered. You ﷺ will be the first person to knock on the gate of Paradise, and the gatekeeper will ask: Who are you? You ﷺ will say: I am Muhammad. Then the gatekeeper will say: You are the one whom I have been commanded not to open the gate for anyone else but you. You ﷺ have prescribed many obligatory and recommended Sunnahs for your Ummah. For example, Hajj to the House of Allah is obligatory, while traveling to the Prophet’s Mosque and Al-Aqsa Mosque for prayer, recitation, remembrance, supplication, and intention of I'tikaf is unanimously recommended for all Muslims. When a Muslim goes to your ﷺ mosque, he sends blessings and salutations upon you, and also offers blessings and salutations in every prayer."
Reference: Majmu‘ al-Fatawa: 27/320-321
Reverence and respect for the Holy Prophet ﷺ and seeking blessings from him ﷺ are signs of perfect faith and proof of utmost love for the Prophet. Anything that has any connection or association with the blessed person of the Holy Prophet ﷺ, whether it is his blessed hair, his blessed turban, his blessed staff, or his noble sandals, it is permissible and lawful to seek blessings from them. Honoring and revering these relics is, in fact, an expression of love for the blessed person of the Holy Prophet ﷺ. No Muslim can deny this reality.
It should be well remembered that seeking blessings from relics is a special attribute of our Noble Prophet ﷺ. It is in no way correct to justify seeking blessings from the relics of any other personality by analogy to the Noble Prophet ﷺ, because there is no one like him ﷺ among creation.
If it were permissible to analogize any saint or righteous person to the Noble Prophet ﷺ and seek blessings from their relics, then the pious predecessors, that is, the Companions, the great Followers, and the Imams of the religion, would certainly have done so, because they fully fulfilled the requirements of the Quran and Hadith and were the foremost in understanding the meanings and implications of the Quran and Hadith.
Allama Shatibi, may Allah have mercy on him (790 AH), says:
[أن الصحابة رضي الله عنهم بعد موته صلى الله عليه وسلم لم يقع من أحد منهم شيء من ذلك بالنسبة إلى من خلفه، إذ لم يترك النبي صلى الله عليه وسلم بعده في الأمة أفضل من أبي بكر الصديق رضي الله عنه، فهو كان خليفته، ولم يفعل به شيء من ذلك، ولا عمر بن الخطاب، وهو كان أفضل الأمة بعده، ثم كذلك عثمان بن عفان، ثم علي بن أبي طالب، ثم سائر الصحابة الذين لا أحد أفضل منهم في الأمة، ثم لم يثبت لواحد منهم من طريق صحيح معروف أن متبركا تبرك به على أحد تلك الوجوه أو نحوها، بل اقتصروا فيهم على الاقتداء بالأفعال والأقوال والسير التي اتبعوا فيها النبي صلى الله عليه وسلم، فهو إذا إجماع منهم على ترك تلك الأشياء.]
After the passing of the Prophet ﷺ, the Companions did not designate anyone else for this (seeking blessing), because after the Prophet ﷺ, the most excellent in the Ummah was Sayyiduna Abu Bakr Siddiq رضي الله عنه, who was also the Caliph after the Prophet ﷺ. No such practice was done with him. Nor was any such blessing sought from Sayyiduna Umar. He was the most excellent in the Ummah after Sayyiduna Abu Bakr رضي الله عنه, then Sayyiduna Uthman and Sayyiduna Ali رضي الله عنهما and other Companions. There is no authentic evidence proving that any Companion or Tabi'i established such a chain of seeking blessing from any Companion. Rather, they (the other Companions and Tabi‘in) confined themselves to following the sayings, actions, and methods based on the adherence to the Prophet ﷺ. Therefore, there is consensus from them on abandoning seeking blessing through relics.
Reference: (Al-I'tisam: 302/2-303)
Hafiz Ibn Rajab رحمه الله (795 AH) says:
[وكذلك التبرك بالآثار فإنما كان يفعله الصحابة رضي الله عنهم مع النبي صلى الله عليه وسلم ولم يكونوا يفعلونه مع بعضهم ببعض ولا يفعله التابعون مع الصحابة، مع علو قدرهم.]
Similarly, the matter of seeking blessings with relics is like this. The Companions of the Prophet ﷺ used to seek blessings with the relics of the Prophet ﷺ, but they did not do this among themselves, nor did the pious followers (Tabi‘in) seek blessings with the relics of the Companions, even though their status and rank were very high.
Reference: Al-Hukm al-Jadira, p. 46
Allama Abdul Rahman bin Hasan, may Allah have mercy on him (1285 AH), says:
[وأما ما ادعاه بعض المتأخرين من أنه يجوز التبرك بآثار الصالحين فممنوع من وجوه: منها: أن السابقين الأولين من الصحابة ومن بعدهم لم يكونوا يفعلون ذلك مع غير النبي صلي الله عليه وسلم، لا في حياته ولا بعد موته، ولو كان خيرا لسبقونا إليه، وأفضل الصحابة أبو بكر وعمر وعثمان وعلي رضي الله عنهم. وقد شهد لهم رسول الله صلي الله عليه وسلم فيمن شهد له بالجنة; وما فعله أحد من الصحابة والتابعين مع أحد من هؤلاء السادة.]
Some of the later scholars who claim the permissibility of seeking blessings from the relics of the pious predecessors, this is forbidden for several reasons; firstly, because the pious predecessors, the Companions and the Followers, 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 predecessors would certainly have done it before us. Among the Companions, the greatest personalities Abu Bakr, Umar, Uthman, and Ali (may Allah be pleased with them), who were among those Companions to whom the Prophet ﷺ gave glad tidings of Paradise, no one sought blessings from their relics.
Reference: (Fath al-Majeed Sharh Kitaab al-Tawheed, p.146)
Allama Nawab Siddiq Hasan Khan, may Allah have mercy on him (1307 AH), says:
[لا يجوز أن يقاس أحد من الأمة علىٰ رسول الله صلى الله عليه وسلم، ومن ذٰلك الذي يبلغ شأنه؟ قد كان له صلى الله عليه وسلم في حال حياته خصائص كثيرة، لا يصلح أن يشاركه فيها غيره.]
It is not permissible for anyone in the Ummah to be compared to the Messenger of Allah ﷺ. Who is there that can reach the status of the Prophet ﷺ? During his blessed life, the Prophet ﷺ had many unique characteristics, in which no one could share with him ﷺ.
Reference: Al-Deen al-Khalis: 250/2
Sheikh Abdul Aziz bin Abdullah bin Baz, may Allah have mercy on him (1420 AH), says:
[وأما التبرك بشعره صلى الله عليه وسلم وعرقه ووضوئه، فلا حرج في ذلك كما تقدم لأنه عليه الصلاة والسلام أقر الصحابة عليه ولما جعل الله فيه من البركة، وهي من الله سبحانه، وهكذا ما جعل الله في ماء زمزم من البركة حيث قال صلى الله عليه وسلم عن زمزم: «إنها مباركة وإنها طعام طعم وشفاء سقم. والواجب على المسلمين الاتباع والتقيد بالشرع، والحذر من البدع القولية والعملية ولهذا لم يتبرك الصحابة رضي الله عنهم بشعر الصديق رضي الله عنه، أو عرقه أو وضوئه ولا بشعر عمر أو عثمان أو علي أو عرقهم أو وضوئهم. ولا بعرق غيرهم من الصحابة وشعره ووضوئه لعلمهم بأن هذا أمر خاص بالنبي صلى الله عليه وسلم ولا يقاس عليه غيره في ذلك، وقد قال الله عز وجل: {وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ}]
There is no harm in seeking blessings from the hair, sweat, and ablution water of the Messenger of Allah ﷺ, as has been stated, because you ﷺ showed approval of this practice by the Companions, and there is blessing in it, which comes from Allah Almighty. Similarly, the blessing that Allah Almighty has placed in the water of Zamzam, the Messenger of Allah ﷺ said about it: This is blessed water, food for hunger and healing for sickness. It is obligatory upon Muslims to follow and adhere to the Shariah and to avoid verbal and practical innovations. This is why the Companions, may Allah be pleased with them, did not seek blessings from the hair, sweat, or ablution water of Sayyiduna Abu Bakr Siddiq, may Allah be pleased with him, nor did they do so with Sayyiduna Umar, Sayyiduna Uthman, Sayyiduna Ali, may Allah be pleased with them, or other Companions, because they knew that this blessing is exclusive to the Holy Prophet ﷺ and no one can be compared to you ﷺ in this regard. Although Allah Almighty said about the Companions: {وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ}
Allah is pleased with the Muhajirin and the Ansar and those who followed them in goodness. He is pleased with them and they are pleased with Him. And He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great success.
Reference: (At-Tawbah: 100)
Reference: (Majmoo' Fatawa (Ibn Baz): 9/121)
He also says:
[لا نعلم شيئا في هذا إلا ما ثبت عنه صلى الله عليه وسلم أن الله جعل في جسمه وعرقه ومس جسده بركة خاصة به عليه الصلاة والسلام، ولا يقاس عليه غيره من العلماء وغيرهم، وما يفعله بعض الناس من التبرك ببعض الناس فهو غلط لا وجه له، وليس عليه دليل، إنما هذا خاص بالنبي صلى الله عليه وسلم؛ لأن الله جعل في عرقه بركة، وفي ريقه وفي وضوئه وفي شعره عليه الصلاة والسلام؛ ولهذا وزع شعره بين الناس في حجة الوداع، وأمر الصحابة أن يأخذوا من فضل وضوئه ومن عرقه عليه الصلاة والسلام لما جعل الله فيه من البركة، ولا يقاس عليه غيره؛ ولهذا لم يتبرك الصحابة بالصديق ولا بعمر ولا بعثمان ولا بعلي وهم أفضل الناس بعد الأنبياء، فدل ذلك على أن هذا خاص بالنبي صلى الله عليه وسلم، أما ما يفعله بعض الناس من التبرك ببعض العلماء أو ببعض العباد أو ببعض جدران الكعبة أو بكسوة الكعبة، فكل هذا لا أصل له، بل يجب منعه.]
As far as our knowledge goes, the only thing established regarding seeking blessings from relics is that it has been proven from the Holy Prophet ﷺ that Allah Almighty placed special blessings in touching the Prophet’s ﷺ body, sweat, and skin. In this matter, no other scholars or individuals can be compared to the Prophet ﷺ. Some people who seek blessings from the relics of certain pious personalities are committing a wrong act, for which there is no justification or evidence. This practice is exclusive to the Holy Prophet ﷺ because Allah Almighty placed blessings in his hair, saliva, ablution water, and hair. This is why, on the occasion of the Farewell Pilgrimage, the blessed hair of the Prophet ﷺ was distributed among the people, and the Prophet ﷺ instructed the Companions to take the leftover water from his ablution and sweat, as it contained blessings from Allah Almighty. No one else can be compared to the Prophet ﷺ in this matter. This is why the Companions did not seek blessings from the relics of Sayyiduna Abu Bakr Siddiq رضي الله عنه, nor from Sayyiduna Umar, Sayyiduna Uthman, or Sayyiduna Ali رضي الله عنهم, even though these personalities were the greatest after the Prophets. This shows that this seeking of blessings was exclusive to the Holy Prophet ﷺ. Some people who seek blessings from certain scholars, some worshippers, certain walls of the Kaaba, or the covering of the Kaaba have no evidence for this, and it is necessary to prevent such acts.
Reference: (Majmoo’ Fatawa (Ibn Baz): 28/ 285-286)
Dr. Muhammad Tahir-ul-Qadri Barelvi Sahib writes:
Just as seeking blessings from the Black Stone, the Yemeni Corner, and the Station of Ibrahim during the performance of Hajj rituals is not shirk, then how can seeking intercession or blessings through a prophet or a saint be considered shirk? If it is permissible to take a stone as an intermediary, and yet taking prophets and saints as intermediaries is considered impermissible and shirk, then this is contrary to the true understanding of religion.
Reference: The Legal Status of Seeking Blessings, p. 19
Praise be to Allah! We have clarified the distinction between permissible and impermissible seeking of blessings. Kissing the Black Stone, touching the Yemeni Corner, and praying at Maqam Ibrahim are legally permissible. All these actions are performed in accordance with the Quran and Hadith. These acts have their specific time and place. Apart from Tawaf, kissing the Black Stone and touching the Yemeni Corner are not permissible, because these are acts of worship, and the authority to designate the time and place of worship belongs solely to the Messenger of Allah ﷺ. As for the claim that the Black Stone is kissed, the Yemeni Corner is touched, and prayer is performed at Maqam Ibrahim to seek blessings, this is a misconception that must be corrected. There is no evidence from the Companions, the Successors, or the Imams of the religion that the Black Stone, the Yemeni Corner, and Maqam Ibrahim were intermediaries for seeking blessings or good omen. Our master Umar رضي الله عنه, while kissing the Black Stone, clearly declared that there is no purpose in touching it except obedience to the Messenger. Please observe:
Sayyiduna Umar رضي الله عنه came near the Black Stone, kissed it, and said:
[إني أعلم أنك حجر، لا تضر ولا تنفع، ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك؛ ما قبلتك.]
Indeed, I know that you are a stone; you neither benefit nor harm. If I had not seen the Prophet ﷺ kissing you, I would not have kissed you.
Reference: Sahih al-Bukhari:1597, Sahih Muslim:1270
Can anyone, after knowing this statement of Sayyiduna Umar رضي الله عنه, still say that the Black Stone is kissed with the intention of seeking blessing (tabarruk)?
The predecessors of the Ummah used to kiss the Black Stone, touch the Yemeni Corner, and pray at Maqam Ibrahim, but not with the intention of seeking blessing, rather with the intention of following the Prophet ﷺ. Moreover, these predecessors did not seek blessing from the relics of anyone other than the Messenger of Allah ﷺ; in fact, they were completely unaware of such a practice. As for the relics of the Messenger ﷺ, there is evidence in the Shariah for seeking blessing from them, and the predecessors of the Ummah followed this practice.
Allama Ahmad bin Abdullah al-Tabari رحمه الله (694 AH) says:
[إنما قال ذلك لأن الناس كانوا حديثي عهد بعبادة الأصنام، فخشي عمر رضي الله تعالى عنه أن يظن الجهال بأن استلام الحجر هو مثل ما كانت العرب تفعله، فأراد عمر رضي الله تعالى عنه أن يعلم أن استلامه لا يقصد به إلا تعظيم الله عز وجل، والوقوف عند أمر نبيه صلى الله عليه وسلم، وأن ذلك من شعائر الحج التي أمر الله بتعظيمهما، وأن استلامه مخالف لفعل الجاهلية في عبادتهم الأصنام، لأنهم كانوا يعتقدون أنها تقربهم إلى الله زلفى، فنبه عمر على مخالفة هذا الاعتقاد، وأنه لا ينبغي أن يعبد إلا من يملك الضرر والنفع، وهو الله جل جلاله.]
Sayyiduna Umar رضي الله عنه said this because people had abandoned the worship of newly introduced idols. He feared that ignorant people might mistakenly think that the act of kissing the Black Stone was like the practices of the Arabs during the pre-Islamic period (Jahiliyyah). He wanted to warn that the purpose of kissing the Black Stone is solely to honor Allah Almighty and to follow the Prophet’s command, and it is among the rites of Hajj whose respect Allah Almighty has commanded. Kissing the Black Stone is completely contrary to the idol worship of the Jahiliyyah period, because the polytheists believed that idols brought them closer to Allah Almighty. Sayyiduna Umar رضي الله عنه warned to oppose this belief and explained that worship is only permissible for the One who is the Owner of benefit and harm, and such a Being is only Allah Almighty.
Reference: (Umdat al-Qari by Al-Ayni Al-Hanafi: 240/9)
Allama Mulla Ali Qari Hanafi رحمه الله (1014 AH) says:
[فيه إشارة منه رضي الله عنه إلى أن هذا أمر تعبدي، فنفعل، وعن علته لا نسأل.]
In this, Sayyiduna Umar (may Allah be pleased with him) is pointing out that kissing the Black Stone is a devotional (worship-related) command. We will perform it, but we will not question its reason.
Reference: (Mirqat al-Mafatih:213/3)
Allama Shams al-Din Afghani (may Allah have mercy on him) (1420 AH) says:
[دليل على أن الحجر الأسود إذا لا ينفع ولا يضر، وأن تقبيله على خلاف القياس لمجرد التعبد لله عزوجل، لا لأجل التبرك به، فما ظنك بأحجار القبور وأشجارها؟ فلا يقاس عليه تقبيل غيره من الأحجار والأشجار، وفي كلام عمر رضي الله عنه إشارة إلى أن تقبيل الحجر لأجل الخوف والطمع والتعظيم؛ فيه خوف الوقوع في الشرك، فلهذا نبه الناس بأنه لا يضر ولا ينفع، وهذا دليل على أن الصحابة كانوا يهتمون بأمر التوحيد وحماية حماۃ وسد ذرائع الشرك.]
The statement of Sayyiduna Umar (may Allah be pleased with him) is evidence that the Black Stone neither benefits nor harms. Moreover, kissing it, leaving aside other stones, is solely for the worship of Allah Almighty, not with the intention of seeking blessings from it. (If this is the case with the Black Stone,) then what about the stones and trees of graves? Other stones and trees cannot be analogized to kissing the Black Stone. Sayyiduna Umar’s words indicate that if the Black Stone is kissed with the intention of fear, greed, or reverence, then there arises a risk of falling into shirk (polytheism). Therefore, he clarified to the people that it neither benefits nor harms. This incident is evidence that the Companions were very careful about the command of Tawheed, protecting the creed, and eliminating the causes of shirk.
Reference: (Juhud Ulama al-Hanafiya fi Ibtal Aqaaid al-Qaburiyya:656/2-658)
He also says:
[إذا لا يجوز تقبيل الحجر الأسود، واستلامه والتمسح به لأجل التبرك به والاستشفاء به، فكيف يجوز التبرك بالقبور، وأحجارها، وأشجارها، وخرقها، وزيوتها، وشموعها، ونحوها؟ وفي ذلك عبرة للقبورية عامة، والديوبندية التبليغية خاصة! فلو كان التبرك بهذه الأشياء جائزا لكان الحجر الأسود أولى وأحرى وأليق، لأنه مسته أيدي الأنبياء والمرسلين، والصحابة والتابعين، والأولياء والصالحين.]
If kissing and touching the Black Stone for obtaining blessing and healing is not permissible, then how is it permissible to seek blessing and healing from graves, their stones, trees, clothes, oils, candles, etc.? This is generally a lesson for grave worshippers and especially for Tablighi Deobandis. If seeking blessing from graves and their belongings is permissible, then the Black Stone is more deserving of it because it has been touched by the hands of Prophets and Messengers, Companions and Followers, and saints and pious people.
Reference: (Juhud Ulama al-Hanafiya fi Ibtal al-Aqaid al-Qaburiyya:652/2-659)
Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him (1421 AH), says:
[أي حجر كان حتى الصخرة التي في بيت المقدس، فلا يتبرك بها، وكذا الحجر الأسود لا يتبرك به، وإنما يتعبد لله بمسحه وتقبيله اتباعا للرسول صلى الله عليه وسلم، وبذلك تحصل بركة الثواب، ولهذا قال عمر رضي الله عنه: إني لأعلم أنك حجر لا تضر ولا تنفع، ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك؛ ما قبلتك، فتقبيله عبادة محضة، خلافا للعامة، يظنون أن به بركة حسية، ولذلك إذا استلمه بعض هؤلاء؛ مسح على جميع بدنه تبركا بذلك.]
No stone, whether it is the Rock in Bayt al-Maqdis, can be used for seeking blessings. The same applies to the Black Stone; blessings cannot be obtained from it. By touching it and kissing it, following the example of the Messenger of Allah ﷺ, only the worship of Allah Almighty is performed, and blessings are obtained in the form of reward. That is why Sayyiduna Umar رضي الله عنه said: I know that you are a stone; you can neither benefit nor harm. If I had not seen the Messenger of Allah ﷺ kissing you, I would not have kissed you. Thus, kissing the Black Stone is only an act of worship. The common people have a belief contrary to this; they think that there is sensory blessing in this stone, which is why when they touch it, they pass their hands over their entire body with the intention of seeking blessings.
Reference: (Al-Qawl al-Mufid 'ala Kitab al-Tawhid:196/1)
Allama Abdul Rahman bin Nasir Saadi, may Allah have mercy on him (1376 AH), says:
[إن العلماء اتفقوا على أنه لا يشرع التبرك بشيء من الأشجار والأحجار والبقع والمشاهد وغيرها، فإن هذا التبرك غلو فيها، وذلك يتدرج به إلى دعائها وعبادتها، وهذا هو الشرك الأكبر، --- وهذا عام في كل شيء، حتى مقام إبراهيم وحجرة النبي صلى الله عليه وسلم وصخرة بيت المقدس وغيرها من البقع الفاضلة، وأما استلام الحجر الأسود وتقبيله، واستلام الركن اليماني من الكعبة المشرفة؛ فهذا عبودية لله وتعظيم لله وخضوع لعظمته، فهو روح التعبد، فهذا تعظيم للخالق وتعبد له، وذلك تعظيم للمخلوق وتأله له، فالفرق بين الأمرين كالفرق بين الدعاء لله الذي هو إخلاص وتوحيد، والدعاء للمخلوق الذي هو شرك وتنديد.]
The scholars are unanimous that seeking blessings from any tree, stone, place, or location is not permissible, because this is excessiveness in seeking blessings, and this gradually leads to calling upon and worshipping these things, which is major shirk. This principle is general for everything, even for places of virtue such as the Station of Ibrahim, the Prophet's chamber, and the stones of Al-Quds. As for touching and kissing the Black Stone, and touching the Yemeni Corner of the honored Kaaba, this is worship and glorification of Allah Almighty and is called bowing down before His greatness. This is the essence of worship. It is the glorification and worship of the Creator, whereas touching other stones and places is the glorification and worship of the creation. The difference between the two is the same as between calling upon the Creator and the creation. Calling upon Allah Almighty is sincerity and monotheism, while calling upon the creation (beyond the means) is shirk and associating partners.
Reference: (Al-Qawl As-Sadid: p.51)
Dr. Abdullah bin Abdulaziz bin Hammad Jibreen, may Allah have mercy on him, says:
[قول عمر هذا صريح في أن تقبيل الحجر الأسود إنما هو اتباع للنبي صلى الله عليه وسلم، فالمسلم يفعله تعبدا لله تعالى، واقتداء بخير البرية صلى الله عليه وسلم، وليس من باب التبرك في شيء.]
The statement of Sayyiduna Umar رضي الله عنه clearly indicates that kissing the Hajr al-Aswad is only for following the Prophet ﷺ. A Muslim does this solely in the worship of Allah Almighty and in following the best of mankind ﷺ. It has no connection whatsoever with the issue of seeking blessings.
Reference: (Tashil al-Aqeedah al-Islamiyyah: p.311)
Sheikh Saleh bin Abdul Aziz Al Al-Sheikh, may Allah preserve him, says:
[كذلك الحجر الأسود هو حجر مبارك، ولكن بركته لأجل العبادة، يعني أن من استلمه تعبدا مطيعا للنبي صلى الله عليه وسلم في استلامه له، وفي تقبيله، فإنه يناله به بركة الاتباع.] Similarly, the blessed Hajr al-Aswad is a blessed stone, but its blessing is due to worship, meaning whoever kisses it with the intention of worship and in following the Prophet ﷺ, will gain the blessing of following through this act.
Reference: (At-Tamhid fi Sharh Kitab at-Tawheed, pp. 124-125)
The Shariah status of kissing other objects:
From the statement of Sayyiduna Umar رضي الله عنه, it is also established that only that which the Shariah permits to be kissed is lawful and permissible. To liken kissing other things, for which there is no allowance in the Shariah, to kissing the Hajr al-Aswad is an innovation (bid’ah).
Hafiz Ibn Hajar, may Allah have mercy on him (852 AH), says:
[قال شيخنا في شرح الترمذي: فيه كراهية تقبيل ما لم يرد الشرع بتقبيله.]
Our Sheikh (Abu al-Fadl ibn al-Husayn) states in the commentary of Jami' Tirmidhi: From the statement of Sayyiduna Umar رضي الله عنه, it is established that kissing something for which there is no evidence in Shariah permitting it is disliked.
Reference: Fath al-Bari:463/3
A False Hadith:
There is a narration in which Sayyiduna Umar رضي الله عنه said: إني أعلم أنك حجر، لا تضر ولا تنفع.
"Indeed, I know that you are a stone; you neither benefit nor harm."
To which Sayyiduna Ali رضي الله عنه replied: بلى، يا أمير المؤمنين، إنه يضر وينفع.
"Why not, Commander of the Faithful! It does give benefit and harm."
Reference: Al-Mustadrak al-Hakim:457/1, Akhbar Makkah al-Azraqi:323/1, Shu'ab al-Iman al-Bayhaqi:3749
This is a false narration. Abu Harun Abdi is abandoned and a liar.
Hafiz Dhahabi (may Allah have mercy on him) says:
[الأكثر على تضعيفه أو تركه.]
Most of the noble Muhaddithin have declared it weak or abandoned.
Reference: Mizan al-I'tidal:173/3
Hafiz Ibn Kathir (may Allah have mercy on him) says:
[مضعف عند الأئمة.]
Among the Imams of the Muhaddithin, it has been declared weak.
Reference: (Tafsir Ibn Kathir:21/3)
Therefore, Mufti Ahmad Yar Khan Naeemi Barelvi's statement is baseless and false:
The Black Stone causes benefit and harm.
Reference: (Ja al-Haqq:375/1)
Seeking Blessings from the Yemeni Corner:
Touching (with the hand) the Yemeni Corner during Tawaf is Sunnah, but kissing it is not permissible, because the Prophet Muhammad ﷺ only kissed the Black Stone.
Allama Barkawi Hanafi (981 AH) states:
[اتفق العلماء على أنه لا يستلم ولا يقبل إلا الحجر الأسود، وأما الركن اليماني؛ فالصحيح أنه يستلم ولا يقبل.]
The consensus of the scholars is that touching and kissing is specific only to the Black Stone. As for the Yemeni Corner, the correct ruling is that it should be touched, but not kissed.
Reference: Ziyarat al-Qubur: p.52
Sheikh Muhammad bin Salih al-Uthaymeen (1421 AH) states:
[مع الأسف، إن بعض الناس اتخذوا من العبادات نوعا من التبرك فقط؛ مثل ما يشاهد من أن بعض الناس يمسح الركن اليماني، ويمسح به وجه الطفل وصدره، وهذا معناه أنهم جعلوا مسح الركن اليماني من باب التبرك لا التعبد، وهذا جهل، وقد قال عمر في الحجر: إني أعلم أنك حجر لا تضر ولا تنفع، ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك؛ ما قبلتك.]
It is regrettable that some people have reduced acts of worship to merely a form of seeking blessings, as has been observed that some people touch the Yemeni Corner and then wipe their hands over the faces and chests of children. This means that they have started touching the Yemeni Corner not as an act of worship but merely for seeking blessings. This is ignorance. Sayyiduna Umar (may Allah be pleased with him) said about the Black Stone: I know that you are just a stone; you neither benefit nor harm. If I had not seen the Messenger of Allah ﷺ kissing you, I would not have kissed you.
Reference: Al-Qawl al-Mufid 'ala Kitab al-Tawhid:181/1
Benefit:
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) that he performed Tawaf of the Kaaba with Sayyiduna Muawiyah (may Allah be pleased with him). Sayyiduna Muawiyah (may Allah be pleased with him) used to touch all four corners of the Kaaba with his hand. Sayyiduna Ibn Abbas (may Allah be pleased with them) asked him: Why do you touch the (two Syrian) corners of the Kaaba? The Prophet ﷺ did not touch them. Sayyiduna Muawiyah (may Allah be pleased with him) said: ليس شيء من البيت مهجورا. Nothing of the House of Allah should be left untouched.
Upon this, Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) recited this verse: [لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ] Indeed in the Messenger of Allah (Muhammad ﷺ) you have a good example to follow.
Reference: (Al-Ahzab:21)
Hearing this, Sayyiduna Muawiyah said: صدقت. You have spoken the truth.
Reference: Musnad Imam Ahmad:217/1, Sharh Ma'ani al-Athar by Al-Tahawi:184/2
The chain of narration is weak. Haseef bin Abdul Rahman is weak.
Blessing from Maqam Ibrahim:
After Tawaf of the Kaaba, two Rak'ahs are offered at Maqam Ibrahim.
Allah Almighty says: [وَ اتَّخِذُوۡا مِنۡ مَّقَامِ اِبۡرٰہٖمَ مُصَلًّی] And take the Maqam Ibrahim as a place of prayer.
Reference: (Al-Baqarah:125)
This is also the Sunnah of the Noble Prophet ﷺ.
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates:
[قدم النبي صلى الله عليه وسلم، فطاف بالبيت سبعا، وصلى خلف المقام ركعتين.]
The Noble Prophet ﷺ came, circumambulated the Kaaba seven times, and prayed two rak'ahs behind Maqam Ibrahim.
Reference: (Sahih al-Bukhari:1627)
The greatest wisdom in praying two rak'ahs at Maqam Ibrahim is that it is a command from Allah Almighty and a Sunnah of the Noble Prophet ﷺ, but some people have a different belief.
One person writes:
Maqam Ibrahim is the stone on which Prophet Ibrahim عليه السلام stood while building the Kaaba. Due to the blessing of his pure feet, this stone has attained such a status that pilgrims from all over the world bow their heads towards it.
Reference: Ja al-Haqq by Ahmad Yar Khan Naeemi Barelvi:373/1, Fatawa Razawiyya by Ahmad Raza Khan Barelvi:398/21
This is an exaggeration, because there is no such thing proven from the noble Companions, the great Followers, and the Imams of the religion. Sayyiduna Umar رضي الله عنه made it very clear while kissing the Black Stone that there is no personal blessing in it, but Ahmad Yar Khan Barelvi Sahib believes in personal blessing even in this. He has done the same with the Black Stone. Do these people have more knowledge than the pious predecessors? If there was any personal blessing in Maqam Ibrahim, then the Companions, Followers, and Imams of the religion would surely have informed us about it.
The pious predecessors have declared touching and kissing Maqam Ibrahim as an innovation.
Hafiz Nawawi رحمه الله (676 AH) says:
[لا يقبل مقام إبراهيم، ولا يستلمه، فإنه بدعة.]
No Muslim can kiss Maqam Ibrahim, nor can he touch it (with the intention of seeking blessing), this is an innovation.
Reference: (الإيضاح في مناسك الحج والعمرة:ص392)
Allama Ibn Qayyim رحمه الله (751 AH) says:
[لقد أنكر السلف التمسح بحجر المقام الذي أمر الله أن يتخذ منه مصلى.]
The pious predecessors rejected kissing the stone of this Maqam, upon which Allah Almighty has commanded to pray.
Reference: (إغاثة اللهفان:212/1)
Allama Barkawi Hanafi, may Allah have mercy on him (981 AH), says:
[لقد أنكر السلف التمسح بحجر المقام الذي أمر الله أن يتخذ منه مصلى.]
The pious predecessors rejected kissing the stone of Maqam (Station) Ibrahim, near which Allah Almighty has commanded prayer to be offered. (
Reference: Ziyarat al-Qubur: p.52)
Therefore, it is completely wrong to say that prayer is offered at Maqam Ibrahim because the feet of Sayyiduna Ibrahim (peace be upon him) were on the stone present there.
Some people want to use such actions as a justification for worship at the graves of the Prophets and great saints, and want to convince that wherever the Prophets and saints set foot, that place becomes so blessed that worship there becomes permissible. Thus, their intention is fulfilled. The fundamental cause of idolatry was this: initially, pictures of elders were made to keep their memory alive. Then, for the purpose of seeking blessings and benefit, people turned towards their graves. After that, they became involved in grave worship.
Seeking blessings from the chamber of Sayyida Maryam (peace be upon her):
Dr. Muhammad Tahir al-Qadri Barelvi Sahib writes under the title "The Blessing of Prophet Zakariya's (peace be upon him) from the Chamber of Maryam (peace be upon her)":
When Prophet Zakariya (peace be upon him) saw the out-of-season fruits in the chamber of Maryam (peace be upon her), he stood there and prayed, making du'a to Allah Almighty. The Divine command is: [ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ ۚ قَالَ رَبِّ ہَبۡ لِیۡ مِنۡ لَّدُنۡکَ ذُرِّیَّۃً طَیِّبَۃً ۚ اِنَّکَ سَمِیۡعُ الدُّعَآءِ] At that place, Zakariya (peace be upon him) prayed to his Lord, saying: My Lord! Grant me from Yourself a pure offspring. Indeed, You are the Hearer of supplication.
Reference: (Al Imran:38)
This proves that Prophet Zakariya's (peace be upon him) seeking blessing and intercession through this means was not shirk (polytheism). If it were, Allah, the Lord of Glory, would not have specifically mentioned it in the Quran, because the Divine words are: [ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ] meaning that Zakariya prayed to his Lord at that very place.
Reference: The Legal Status of Seeking Blessings: p.40
Dr. Sahib claims that Zakariya (peace be upon him) considered this place blessed and prayed there, but earlier scholars of Tafsir say otherwise. Let us learn the correct interpretation of this verse from them and then decide whether Qadri Sahib's claim is true or false.
The commentator Imam Sadi (may Allah have mercy on him) (127 AH) says in the interpretation of the mentioned verse:
[لما رأى زكريا من حالها ذلك، يعني فاكهة الصيف في الشتاء، وفاكهة الشتاء في الصيف؛ قال: إن ربا أعطاها هذا في غير حينه لقادر على أن يرزقني ذرية طيبة، ورغب في الولد، فقام فصلى، ثم دعا ربه سرا، فقال: رَبِّ اِنِّیۡ وَہَنَ الۡعَظۡمُ مِنِّیۡ وَ اشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّ لَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِیًّا
Reference: (Maryam: 4)
.]When Prophet Zakariya (peace be upon him) saw this situation, that is, fruits of cold in the heat and fruits of heat in the cold, he said: The Lord who has provided these fruits without any season, surely He is capable of granting me pure offspring as well. Thinking this, Zakariya (peace be upon him) desired offspring. He stood up and prayed. Then, whispering to his Lord, he supplicated: [رَبِّ اِنِّیۡ وَہَنَ الۡعَظۡمُ مِنِّیۡ وَ اشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّ لَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِیًّا] My Lord! Indeed, my bones have weakened and my head has turned white due to old age, but my Lord! I will not be deprived of praying to You.
Reference: (Maryam:4)
Reference: Tafsir al-Tabari: 3/188-189, and its chain is Hasan
Imam Muhammad bin Jarir al-Tabari (may Allah have mercy on him) (310 AH) says:
[أما قوله: هنالك دعا زكريا ربه؛ فمعناه: عند ذلك أي عند رؤية زكريا ما رأى عند مريم من رزق الله الذي رزقها، وفضله الذي آتاها من غير تسبب أحد من الآدميين في ذلك لها، ومعاينته عندها الثمرة الرطبة التي لا تكون في حين رؤيته إياها عندها في الأرض؛ طمع في الولد مع كبر سنه من المرأة العاقر، فرجا أن يرزقه الله منها الولد مع الحال التي هما بها، كما رزق مريم على تخليها من الناس ما رزقها من ثمرة الصيف في الشتاء، وثمرة الشتاء في الصيف، وإن لم يكن مثله مما جرت بوجوده في مثل ذلك الحين العادات في الأرض، بل المعروف في الناس غير ذلك، كما أن ولادة العاقر غير الأمر الجارية به العادات في الناس، فرغب إلى الله جل ثناؤه في الولد، وسأله ذرية طيبة.]
The command of Allah Almighty that [ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ] means that as soon as Zakariya called upon his Lord, it signifies that when Zakariya (peace be upon him) saw the provision and grace given by Allah Almighty to Maryam (peace be upon her), which she received without any human cause, and also saw that she had fresh fruits that were not present on the earth at that time, despite old age and his wife's barrenness, he desired offspring. He hoped that Allah Almighty would grant him and his wife children in the same way as He granted Maryam (peace be upon her) fruits of summer in winter and fruits of winter in summer during seclusion. Although this was not a common occurrence on earth at that time, and it was against the custom of the people. Similarly, a barren woman becoming a mother was not known among people. Therefore, our master Zakariya (peace be upon him) turned to Allah Almighty for offspring and asked for righteous children.
Reference: Tafsir al-Tabari:188/3-189
It is understood from this that when Sayyiduna Zakariya (peace be upon him) saw the signs of Allah Almighty's power, the desire arose in him to also present his wish before Allah Almighty. Therefore, he began to pray to Allah Almighty right there and sought his need through his prayer. However, the doctor has taken this towards the sanctity of the place and the means. His interpretation against the pious predecessors (Salaf-e-Saliheen) cannot be accepted.
Some people do not understand the Quran and Hadith according to the understanding of the pious predecessors, but our belief is that if a person does not understand the Quran and Hadith according to the understanding of the Companions and the pious predecessors, then he becomes like a stray mad dog. He loses control over his senses and then starts uttering things that bring him to the doorstep of disbelief and polytheism. Those who do not consider the understanding of the Salaf worthy of attention actually want to make the Quran and Hadith a playground for their personal opinions.
Blessings from the relics of Prophet Musa and Prophet Harun (peace be upon them):
Allah Almighty says:
[وَ قَالَ لَہُمۡ نَبِیُّہُمۡ اِنَّ اٰیَۃَ مُلۡکِہٖۤ اَنۡ یَّاۡتِیَکُمُ التَّابُوۡتُ فِیۡہِ سَکِیۡنَۃٌ مِّنۡ رَّبِّکُمۡ وَ بَقِیَّۃٌ مِّمَّا تَرَکَ اٰلُ مُوۡسٰی وَ اٰلُ ہٰرُوۡنَ تَحۡمِلُہُ الۡمَلٰٓئِکَۃُ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ]
And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is reassurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."
Reference: Al-Baqarah: 248
From this noble verse, it is understood that this chest, which the angels brought to the Children of Israel, was a great sign from Allah Almighty. The people of this nation kept it with them at all times and found peace and comfort by seeing it. What was in this chest? Only Allah knows best, as it is a matter of the unseen. The Quran and Hadith have not guided us about this. If knowing it were beneficial for us, Allah Almighty would have informed us about it.
Mufti Ahmad Yar Khan Naeemi Barelvi Sahib (1971) writes:
In the exegesis of this verse,
Reference: Tafseer Khazin (182/1), Ruh al-Bayan (386/1), Tafseer Madarik (205/1), and Jalalayn (p. 50)
and others have written that the Ark was a box made of boxwood, in which were the images of the Prophets (these images were not made by any human, but were natural), maps of their holy houses, the staff of Prophet Musa (Moses) عليه السلام, his clothes, his blessed sandals, the staff of Prophet Harun (Aaron) عليه السلام, his turban, and so on. When the Children of Israel fought enemies, they kept it in front of them for blessing. When they prayed to God, they prayed with it in front of them. It is well established that seeking blessings from the relics of the elders and honoring them is the way of the Prophets.
Reference: Jaa al-Haq: 370/1, Badr al-Anwar fi Adab al-Athar, al-Mundarij fi Fatawa al-Radawiyya: 398/2, 414
To say that there were pictures in this chest, that this was this, that was that, is completely baseless talk, and also that the Children of Israel obtained blessings from it while fighting the enemy is also an unsubstantiated claim. Where did this information come from? In this regard, there is a saying of Wahb ibn Munabbih, may Allah have mercy on him, which is not proven.
The saying is as follows:
[كانوا لا يلقاهم عدو، فيقدمون التابوت ويزحفون به معهم؛ إلا هزم الله ذلك العدو.]
When the Children of Israel faced the enemy, they would put the Ark forward and immediately start fighting the enemy, and Allah Almighty would surely grant victory over that enemy.
Reference: Tarikh al-Tabari:468/1
This saying is false.
① Muhammad ibn Humayd Razi is weak and abandoned.
② It is a fabricated narration of Muhammad ibn Ishaq.
③ The narrator who reported this narration from Muhammad ibn Ishaq is unknown and obscure.
Allama Ashraf Ali Thanwi Deobandi Sahib writes under the mentioned verse:
The essence of this verse is to obtain blessings from the righteous deeds.
Reference: Bayan al-Quran: 145
Although this verse mentions the relics of Moses and Aaron (peace be upon them), how was it established that blessings are derived from the relics of the pious? We have explained in detail that seeking blessings from the relics of the Prophets is permissible and established according to Shariah, whereas seeking blessings from the relics of other righteous people is not lawful. This is why, in the best of generations, not a single person sought blessings from the relics of saints and righteous people.
Unique Point:
Allah Almighty says:
[سُبۡحٰنَ الَّذِیۡۤ اَسۡرٰی بِعَبۡدِہٖ لَیۡلًا مِّنَ الۡمَسۡجِدِ الۡحَرَامِ اِلَی الۡمَسۡجِدِ الۡاَقۡصَا الَّذِیۡ بٰرَکۡنَا حَوۡلَہٗ لِنُرِیَہٗ مِنۡ اٰیٰتِنَا ؕ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ]
Exalted is He who took His Servant by night from al-Masjid al-Haram (the Sacred Mosque) to al-Masjid al-Aqsa (the Farthest Mosque), whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Reference: (Al-Isra:1)
Dr. Muhammad Tahir-ul-Qadri Barelvi Sahib writes under this verse:
The surroundings of Masjid al-Aqsa were made blessed because it was the dwelling place of the Prophets.
Reference: (The Legal Status of Seeking Blessings: p.28)
However, Allah did not explain why the surroundings of Masjid al-Aqsa were made blessed?
The doctor gave his argument as follows:
According to the statements of Allama Qurtubi and Allama Shawkani, the main reason for blessing is the shrines of the Prophets.
Reference: (The Legal Status of Seeking Blessings: p.29)
This is a slander on Allama Qurtubi and Shawkani, may Allah have mercy on them. Neither of these personalities ever said this.
Allama Abu Abdullah Qurtubi, may Allah have mercy on him (671 AH), says:
[قيل: بمن دفن حوله من الأنبياء والصالحين.]
And it has also been said that the blessing is due to the burial of the Prophets and the righteous around.
Reference: Tafsir al-Qurtubi: 10/212
Meaning, Allama Qurtubi, may Allah have mercy on him, has narrated the words of an unknown person in a doubtful manner. How did this become a tafsir (exegesis) of the Qur'an?
None of the righteous predecessors believed in or practiced seeking blessings from the graves of the Prophets and the righteous. Did the Companions, the Followers, and the Imams of the religion not understand this verse of the Holy Qur'an? To understand the religion, the understanding of the pious predecessors is the safest and most sound.
Seeking blessings from the shirt of Yusuf (peace be upon him):
In the story of Yusuf (Joseph) عليه السلام, the Holy Quran has narrated his words:
[اِذۡہَبُوۡا بِقَمِیۡصِیۡ ہٰذَا فَاَلۡقُوۡہُ عَلٰی وَجۡہِ اَبِیۡ یَاۡتِ بَصِیۡرًا]
"Take this shirt of mine and cast it over the face of my father; he will regain his sight."
Reference: (Yusuf:93)
After that, the divine command is:
[فَلَمَّاۤ اَنۡ جَآءَ الۡبَشِیۡرُ اَلۡقٰىہُ عَلٰی وَجۡہِہٖ فَارۡتَدَّ بَصِیۡرًا]
"When the bearer of good news came and cast the shirt over his (Yaqub عليه السلام) face, he regained his sight."
Reference: (Yusuf:96)
From this incident, it is attempted to prove that by taking blessing from the shirt of Sayyiduna Yusuf عليه السلام, it was placed on the blessed face of Sayyiduna Yaqub عليه السلام, therefore taking blessing from the relics of pious people became permissible.
However, Yusuf عليه السلام did this by the command of Allah Almighty and this is a miracle of the Prophet. Still, if it is insisted that this was the blessing of the shirt, then we have already explained in detail that taking blessing from the relics of the Prophets is permissible and legitimate, but the followers cannot make assumptions about the Prophets.
Taking blessing from the well of the she-camel of Sayyiduna Salih عليه السلام:
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates that people descended in the land of "Hijr" in the company of the Prophet ﷺ, drew water from its well, and kneaded flour with it. The Prophet ﷺ commanded them to throw away the water drawn from the well of that valley and feed the kneaded dough to the camels.
[أمرهم أن يستقوا من البئر التي كانت تردها الناقة.]
He also instructed them to take water from the well from which Sayyiduna Salih عليه السلام's she-camel used to drink water.
Reference: (Sahih al-Bukhari: 3379, Sahih Muslim: 2981)
Some people use this to argue that the well became blessed because Sayyiduna Salih عليه السلام's she-camel drank from it, and the Prophet ﷺ ordered taking water from there to seek blessing.
But this is completely wrong, because the person of the Prophet ﷺ himself was blessed. Seeking blessing from another prophet while the Prophet ﷺ was present is an insult, let alone seeking blessing from the water of the well of another prophet's she-camel.
The main point is that this cursed valley had fallen victim to the divine punishment. Naturally, its water was also affected, which was harmful to health. However, the well from which Sayyiduna Salih (peace be upon him)'s she-camel drank water was a different matter.
Hafiz Ibn Hajar (may Allah have mercy on him) (852 AH) says:
[في الحديث كراهية الاستسقاء من بيار ثمود، ويلتحق بها نظائرها من الآبار والعيون التي كانت لمن هلك بتعذيب الله تعالى على كفره.]
From this hadith, it is established that drinking water from the wells of the people of Thamud is disliked. Those wells and springs are also included in this ruling, as they belonged to those people who were destroyed by Allah's punishment due to their disbelief.
Reference: (Fath al-Bari:380/6)
This matter is not related to seeking blessings (tabarruk) at all, and the idea that the water was blessed because Salih (peace be upon him)'s she-camel drank from it is baseless and no one's baseless claim is accepted.
Therefore, the argument made by Hafiz Nawawi (may Allah have mercy on him)
Reference: (Sharh Muslim:112/18)
and Allama Qurtubi (may Allah have mercy on him)
Reference: (Al-Jami' li Ahkam al-Qur'an: Vol. 10, p. 47)
regarding the permissibility of seeking blessings from the relics of the righteous based on the mentioned hadith is not correct.Special seeking of blessings with the living:
It should also be kept in mind here that many forms of seeking blessings (tabarruk) were limited to the blessed life of the Prophet Muhammad ﷺ, such as seeking blessings from the sacred body, blessed hand, leftover water, blessed sweat, saliva, blessed nails, etc., which could only be done during the blessed life of the Prophet ﷺ.
Seeking blessings after the death of the Prophet Muhammad ﷺ:
After the death of the Prophet Muhammad ﷺ, only two forms of seeking blessings remain:
① To believe in the Messenger of Allah ﷺ and by obeying and following him ﷺ, to attain abundant good, great reward, and eternal success.
Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him, 728 AH) says:
[كان أهل المدينة لما قدم عليهم النبي صلى الله عليه وسلم في بركته لما آمنوا به وأطاعوه؛ فببركة ذلك حصل لهم سعادة الدنيا والآخرة، بل كل مؤمن آمن بالرسول وأطاعه حصل له من بركة الرسول بسبب إيمانه وطاعته من خير الدنيا والآخرة ما لا يعلمه إلا الله.]
When the people of Medina came to the Holy Prophet ﷺ and believed in him and became obedient and submissive, by this blessing they attained success in this world and the Hereafter. Indeed, whoever believes in the blessed person of the Messenger of Allah ﷺ and obeys him, by this faith and obedience, he receives the blessings of the Messenger of Allah ﷺ in the form of worldly and Hereafter goodnesses, which none knows except Allah.
Reference: (Majmu' al-Fatawa:113/11)
② After the death of the Holy Prophet ﷺ, the second form of seeking blessings was through the blessed relics of the Messenger of Allah ﷺ, such as the blessed staff, blessed hair, blessed sandals, blessed cloak, etc.
