This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
There are two types of blessings:
① Legitimate Blessing (Permissible Blessing)
② Forbidden Blessing (Impermissible Blessing)
Now let us take a detailed look at both types:
Tibark (seeking blessings) is among the matters that are restricted, meaning it pertains to things that have been specifically determined by Shariah. It is not permissible for anyone to declare something as blessed without a valid proof from Shariah. Therefore, only that tibark is permissible and legitimate which is established by Shariah, just as the Companions of the Prophet, the great Tabi‘in, and the Tabi‘ al-Tabi‘in and Imams of the religion sought blessings from the Prophetic relics. This is evidence of their utmost love for the Noble Prophet ﷺ, and following the method of the predecessors of the Ummah is obligatory.
Here it is also worth considering whether the noble turban and similar items existed during the time of the Companions, Tabi‘in, and Tabi‘ al-Tabi‘in, and whether it is proven that the predecessors of the Ummah sought blessings from them? If these things did not exist even in that era, then where were they discovered after so many centuries?
Tibark that is established by Shariah proofs is permissible; other than that, every kind of tibark is forbidden, impermissible, and unlawful. Forbidden tibark is further divided into two types:
① Polytheistic Tibark
② Innovative Tibark
Such a blessing from which polytheism necessarily arises. It then has two types:
① In which it is believed that the blessing of something is inherent and it is understood that it has the power to bestow good and blessings independently of causes. Since such belief is worship, worshiping anyone other than Allah is polytheism.
② With the intention of obtaining blessing, slaughtering animals at the shrines, tombs, and thresholds of saints and pious people, or making vows in their names so that their blessing may be attained or they may be pleased and pray or intercede, or seeking blessing through seclusion and circumambulation at the grave. This also falls under polytheism because it is worship of someone other than Allah.
The command of Allah Almighty is:
[فَلَا تَدۡعُوۡا مَعَ اللّٰہِ اَحَدًا] Do not call upon anyone along with Allah.
Reference: (Al-Jinn:18)
Allama Shatibi (may Allah have mercy on him) (790 AH) says:
[والآيات التي قرر فيها حال المشركين في إشراكهم أتى فيها بذكر الضلال، لأن حقيقته أنه خروج عن الصراط المستقيم، لأنهم وضعوا آلهتهم لتقربهم إلى الله زلفى (في زعمهم، فقالوا: {مَا نَعۡبُدُہُمۡ اِلَّا لِیُقَرِّبُوۡنَاۤ اِلَی اللّٰہِ زُلۡفٰی} (الزمر: 3)، فوضعوهم موضع من يتوسل به حتى عبدوهم من دون الله، إذ كان أول وضعها فيما ذكر العلماء صورا لقوم يودونهم ويتبركون بهم، ثم عبدت فأخذتها العرب من غيرها على ذلك القصد، وهو الضلال المبين.]
In the verses where Allah Almighty has described the polytheists' shirk, mention is made of misguidance, because in reality it is straying from the straight path. The polytheists fashioned their deities (in the form of idols) because they thought these would bring them closer to Allah, so they said: [مَا نَعۡبُدُہُمۡ اِلَّا لِیُقَرِّبُوۡنَاۤ اِلَی اللّٰہِ زُلۡفٰی] "We worship them only so that they may bring us nearer to Allah in rank."
Reference: (Az-Zumar:3)
Thus, they made them a means of nearness to Allah, but eventually they began to worship them. Scholars have mentioned that initially they made images of those whom they loved and sought blessings from, and then these began to be worshipped. The Arabs also adopted this practice from others with the same intention, but this is clear misguidance.
Reference: (Al-I'tisam:1/ 239-240)
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[وأما الأشجار والأحجار والعيون ونحوها مما ينذر لها بعض العامة أو يعلقون بها خرقا أو غير ذلك أو يأخذون ورقها يتبركون به أو يصلون عندها أو نحو ذلك: فهذا كله من البدع المنكرة وهو من عمل أهل الجاهلية ومن أسباب الشرك بالله تعالى]
Trees, stones, springs, etc., for which some people make vows or tie pieces of cloth to them or take their leaves as blessings or pray near them, all these acts are rejected innovations and practices of ignorance and are among the causes of associating partners with Allah Almighty.
Reference: Majmoo' al-Fatawa: 27/ 136-137
Allama Shah Waliullah Dehlawi (may Allah have mercy on him, 1176 AH) says:
[كان أهل الجاهلية يقصدون مواضع معظمة بزعمهم يزورونها، ويتبركون بها، وفيه من التحريف والفساد ما لا يخفى، فسد النبي صلى الله عليه وسلم الفساد لئلا يلتحق غير الشعائر بالشعائر، ولئلا يصير ذريعة لعبادة غير الله، والحق عندي أن القبر ومحل عبادة ولي من أولياء الله والطور كل ذلك سواء في النهي]
In the era of ignorance, people used to visit places which they considered respectable, and they sought blessings from them. Since this practice clearly involved distortion and corruption, the Prophet Muhammad ﷺ closed this door of corruption so that things not included in the symbols of Islam would not become part of them and would not become a means of worship other than Allah. In my view, the truth is that a grave, a shrine of a saint, even Mount Sinai are all equally included in this (prohibition ruling) (traveling to them with the intention of seeking nearness and blessings is forbidden).
Reference: Hujjatullah al-Balighah, from the chapters on prayer: 325/1
Sheikh Abdul Rahman bin Nasir Saadi, may Allah have mercy on him (1376 AH), says:
[إن ذلك من الشرك ومن أعمال المشركين، فإن 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، كما تقدم انطباق الحد عليه، 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 شرک وتنديد.]
These actions are acts of polytheism and belong to the polytheists, because the scholars are unanimous that it is not permissible to seek blessings from trees, stones, shrines, or anything of the sort. This seeking of blessings is based on exaggeration and gradually leads to supplication and worship, which is major polytheism. It has already been discussed in the previous lines that this is considered major polytheism. This rule applies universally to everything, including places of virtue such as Maqam Ibrahim, the Prophet’s chamber, and Al-Quds (Jerusalem). As for touching or kissing the Black Stone and the Yemeni corner of the Kaaba, this is an act of worship, glorification, and submission to Allah. This is the essence of worship. It is the glorification and worship of the Creator, whereas seeking blessings from trees, stones, and shrines is the glorification and worship of creation. The difference between the two is the same as between calling upon Allah and calling upon creation. Calling upon Allah is sincerity and monotheism, while calling upon creation (beyond the means) is polytheism and associating partners with Him.
Reference: Al-Qawl As-Sadid Sharh Kitab At-Tawhid: p. 51
One Argument:
One argument that forbidden seeking of blessings (tabarruk) leads to shirk (polytheism) is as follows:
Sayyiduna Abu Waqqad Harith bin Awf Laithi (may Allah be pleased with him) narrates:
[لما افتتح رسول الله صلى الله عليه وسلم مكة؛ خرج بنا معه قبل هوازن، حتى مررنا على سدرة الكفار، سدرة يعكفون حولها ويدعونها ذات أنواط، قلنا: يا رسول الله، اجعل لنا ذات أنواط كَمَا لَهُمْ ذَاتُ أَنْوَاطٍ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اللهُ أَكْبَرُ، إِنَّهَا السُّنَنُ، هَذَا كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: [اجۡعَلۡ لَّنَاۤ اِلٰـہًا کَمَا لَہُمۡ اٰلِـہَۃٌ ؕ قَالَ اِنَّکُمۡ قَوۡمٌ تَجۡہَلُوۡنَ] (الأعراف: 138)، ثُمَّ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّكُمْ لَتَرْكَبُنَّ سَنَنَ مَنْ قَبْلَكُمْ.]
When the Messenger of Allah ﷺ conquered Makkah, he proceeded with us towards Hawazin. We passed by a tree of the disbelievers, around which they used to gather, and they called it the Tree of Anwat. We said: O Messenger of Allah! Appoint for us a Tree of Anwat like theirs. He ﷺ said: اللہ اکبر! This is following in the footsteps of the Children of Israel. It is like when the Children of Israel said to Musa (Moses), peace be upon him: [اجۡعَلۡ لَّنَاۤ اِلٰـہًا کَمَا لَہُمۡ اٰلِـہَۃٌ ؕ قَالَ اِنَّکُمۡ قَوۡمٌ تَجۡہَلُوۡنَ] appoint for us a god like their gods. Musa (peace be upon him) said: You are a foolish people.
Reference: (Al-A'raf: 138)
Then the Messenger of Allah ﷺ said: Surely you will follow the footsteps of those who came before you.
Reference: Musnad al-Imam Ahmad: 21897, 21900; Sunan al-Tirmidhi: 2180; al-Sunnah lil-Marwazi: 40; and its chain is authentic
Imam Tirmidhi (may Allah have mercy on him) classified this hadith as "Hasan Sahih" and Imam Ibn Hibban (may Allah have mercy on him) (6702) classified it as "Sahih".
Allama Tartushi, may Allah have mercy on him (520 AH), says in the explanation of this hadith:
[انظروا رحمكم الله، أينما وجدتم سدرة أو شجرة يقصدها الناس، ويعظمون من شأنها، ويرجون البرء والشفاء من قبلها، وينوطون بها المسامير والخرق؛ فهي ذات أنواط، فاقطعوها.]
May Allah have mercy on you, wherever you see such a berry or any tree, which people visit for its sight, honor it, hope for healing from it, and hang nails and clothes on it, then that entity is Anwat, cut it down.
Reference: (Al-Hawadith wal-Bida': p.38-39)
Allama Abu Shama, may Allah have mercy on him (665 AH), says:
[من هذا القسم أيضا ما قد عم الإبتلاء به؛ من تزيين الشيطان للعامة تخليق الحيطان والعمد وسرح مواضع مخصوصة في كل بلد، يحكي لهم حاك أنه رأى في منامه بها أحدا ممن اشتهر بالصلاح والولاية، فيفعلون ذلك، ويحافظون عليه مع تضييعهم فرائض الله تعالى وسننه، ويظنون أنهم متقربون بذلك، ثم يتجاوزون هذا إلى أن يعظم وقع تلك الأماكن في قلوبهم، فيعظمونها، ويرجون الشفاء لمرضاهم، وقضاء حوائجهم بالنذر لهم، وهي من بين عيون وشجر وحائط وحجر.]
These are the kinds of superstitions in which many people have become involved. Satan encourages the masses to build walls and towers, and to erect buildings at specific places in every area. A narrator reports that he saw a certain famous pious saint in his dream, upon which people begin constructing graves, neglecting the obligations and Sunnah of Allah, and they protect these graves thinking that through this act they are drawing closer to Allah. Then they go further, and Satan instills reverence for these places in their hearts, and they begin to venerate them. They also make vows at these places, hoping for the healing of their sick and the fulfillment of their needs. These places are among springs, trees, walls, and stones.
Reference: Al-Ba'ith 'ala Inkar al-Bida' wal-Hawadith:
Reference: pp. 25-26
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[أنكر النبي صلى الله عليه وسلم مجرد مشابهتهم للكفار في اتخاذ شجرة يعكفون عليها، معلقين عليها سلاحهم، فكيف بما هو أعظم من ذلك من مشابهتهم المشركين، أو هو الشرك بعينه؟]
The Holy Prophet ﷺ strictly rejected the similarity with the disbelievers merely on the basis that a tree should be appointed around which they would sit and hang their weapons. How can such an act be permissible, which causes greater resemblance to the polytheists or is exactly polytheism?
Reference: Iqtidāʼ aṣ-Ṣirāṭ al-Mustaqīm: 2/157-158
Allama Muhammad bin Salih al-Uthaymeen (may Allah have mercy on him) (1421 AH) says:
[هؤلاء طلبوا سدرة يتبركون بها كما يتبرك المشركون بها، وأولئك طلبوا إلها كما لهم آلهة، فيكون في كلا الطلبين منافاة للتوحيد، لأن التبرك بالشجر نوع من الشرك، واتخاذه إلها شرك واضح.]
The noble companions demanded from the Messenger of Allah ﷺ that there should be a berry tree for them from which they could seek blessings, just as the polytheists sought blessings, while the followers of Moses (peace be upon him) demanded that they should have gods like the disbelievers of that time had made. Both these demands negate monotheism, because seeking blessings from trees is a type of polytheism, and making them gods is clear polytheism.
Reference: Al-Qawl al-Mufeed 'ala Kitab at-Tawheed: 205/1
Seeking blessings from the relics of the pious and saints is an innovation (bid'ah), because seeking blessings from relics is specific to the Holy Prophet ﷺ. Seeking blessings from the Prophet's grave or the graves of the pious is not legitimate, as there is no Shariah evidence for it; rather, many Prophetic hadiths explicitly state the reprehensibility and detestability of this act.
Kissing the Station of Ibrahim as a means of seeking blessings, kissing the walls of the Kaaba, holding the covering of the Kaaba and making supplications, standing under the spout of the Kaaba, kissing the relics of the pious, kissing the feet of the pious as a means of seeking blessings, kissing the Black Stone with the intention of gaining blessings, seeking blessings from the birth and death places of the Prophets and great saints, specially worshipping on the nights of Bara'at, the Prophet's birth night, and the night of Mi'raj to seek blessings, kissing the ground of Masjid al-Haram, Masjid an-Nabawi, and Masjid al-Aqsa, kissing the pillars of Masjid an-Nabawi, marrying on Thursday or any day with the belief that it will bring blessings, making (imaginary) noble sandals and seeking blessings from them, making a replica of the Kaaba, considering the soil of the graves of the pious as blessed, considering the seats and residences of the pious as blessed, traveling to their graves with a special intention, praying there, building mosques on the graves of the pious, distributing charity and alms there, visiting graves barefoot, making vows and offerings, and seeking blessings by praying to Allah through their belongings and relics are all innovations.
The righteous predecessors, the noble companions, the great followers (Tabi‘in), the followers of the followers (Tabi‘ al-Tabi‘in), and the Imams of Islam did not establish any such practices. If these acts and deeds were part of the religion, the predecessors of the Ummah would have eagerly adopted them, as they were very keen on attaining goodness and blessings. What kind of religion is it whose mention is not found in the most virtuous times?
Imam Barelvi, Ahmad Raza Khan Sahib writes:
Therefore, regarding the shrine of Karbala Al-Mu'alla (the grave of Hussain, may Allah be pleased with him), now only a correct map written on paper may be allowed merely for the purpose of blessing, without any superstitious intentions.
Reference: Fatawa Razawiyya: Vol. 21, p. 424
He also writes:
Similarly, if the blessed shrine of Hazrat Shahzada Gulgun Qaba Hussain Shaheed, peace and blessings of Allah be upon him and his noble grandfather, is made in an exact likeness and kept in a place free from religious innovations merely for blessing, then there is no legal harm in it.
Reference: (Fatawa Razawiyya: 423/21)
Dear readers! A religion which has no evidence from the Quran and Hadith, nor from the sayings and actions of the Companions and the Imams of Hadith, is certainly a foreign and innovative religion.
Sheikh Suleiman bin Abdullah bin Muhammad bin Abdul Wahhab, may Allah have mercy on him (1233 AH), says:
[ذكر بعض المتأخرين أن التبرك بآثار الصالحين مستحب كشرب سؤرهم، والتمسح بهم أو بثيابهم، وحمل المولود إلى أحد منهم ليحنكه بتمرة حتى يكون أول ما يدخل جوفه ريق الصالحين، والتبرك بعرقهم ونحو ذلك، وقد أكثر من ذلك أبو زكريا النووي في "شرح مسلم" في الأحاديث التي فيها أن الصحابة فعلوا شيئًا من ذلك مع النبي صلى الله عليه وسلم وظن أن بقية الصالحين في ذلك كالنبي صلى الله عليه وسلم.And this is a clear error for several reasons: Among them is the lack of comparison, let alone equality, with the Prophet, peace be upon him, in virtue and blessing. Among them is the lack of true righteousness, for it is only achieved through the righteousness of the heart, and this matter cannot be known except through a text, such as the Companions whom Allah and His Messenger praised, or the leaders of the Followers, and those known for their righteousness and religion like the four Imams and others whom the nation testifies to their righteousness, and those are absent. As for others, at most we think they are righteous and hope for them. Among them is that even if we think a person is righteous, we cannot be sure that he will end with a good conclusion, and deeds are judged by their endings, so he would not be worthy of seeking blessing from his effects. Among them is that the Companions did not do this with anyone else, neither in his lifetime nor after his death, and if it were good, they would have preceded us in it, so why did they not do it with Abu Bakr, Umar, Uthman, Ali, and others whom the Prophet, peace be upon him, testified to their Paradise, and likewise the Followers, why did they not do it with Sa'id ibn al-Musayyib, Ali ibn al-Husayn, Uways al-Qarani, al-Hasan al-Basri, and others whose righteousness is certain? This indicates that this is specific to the Prophet, peace be upon him. Among them is that doing this with anyone other than him, peace be upon him, does not guarantee that one will not be tempted, and his self will be pleased, leading to pride, arrogance, and showing off, so this would be like praise in appearance but greater.
Some later scholars have mentioned that it is recommended to seek blessings from the relics of righteous people, for example, drinking their leftover water, touching their bodies or clothes, taking a newborn child to one of them so that they may give the child a date pit to put in their stomach first, so that the first thing entering the child's stomach is the saliva of a righteous person, and similarly obtaining blessings from their sweat, etc. Many such matters have been discussed by Allama Abu Zakariya An-Nawawi (may Allah have mercy on him) in his Sharh Sahih Muslim under the hadiths that mention the Companions seeking blessings from the relics of the Prophet Muhammad (peace be upon him). Allama An-Nawawi (may Allah have mercy on him) assumed that the same ruling applies to other righteous people as it does to the Prophet Muhammad (peace be upon him), but this is a clear mistake. There are several reasons for this:
[1] Righteous people are not even close to the Prophet Muhammad (peace be upon him) in virtue and blessings, let alone equal to him.
[2] The righteousness of ordinary righteous people is not certain, because righteousness is established by the purity of the heart, and the matter of the heart is such that its knowledge can only come through revelation. For example, the Companions of the Prophet, whom Allah and His Messenger praised, or the Tabi‘in, the Imams, and those whose righteousness and piety became well-known, such as the Four Imams, whose righteousness the entire Ummah testifies to. All these people have passed away. As for the remaining righteous people, at best we have an assumption about their righteousness. We hope for their righteousness before Allah.
[3] Even if we assume someone is righteous, the fear remains that their end may be bad, while deeds are dependent on the end. If someone's end is bad, then they are not worthy of seeking blessings from.
[4] The Companions did not seek blessings from anyone other than the Prophet Muhammad (peace be upon him), neither during his blessed life nor after his death. If it were a righteous act, they would have certainly done it before us. Why did the Companions not do this with Sayyiduna Abu Bakr, Umar, Uthman, Ali, and others (may Allah be pleased with them), for whom the Prophet Muhammad (peace be upon him) testified to Paradise? Similarly, why did the Tabi‘in not seek blessings from Imam Saeed bin Musayyib, Ali bin Hussain, Uwais Qarni, Hasan Basri, etc. (may Allah have mercy on them), who can certainly be called righteous? This shows that seeking blessings was specific only to the Prophet Muhammad (peace be upon him).
[5] Seeking blessings from anyone other than the Prophet Muhammad (peace be upon him) carries the risk that it may lead to fitnah (trial). It may cause the person to fall into self-admiration, arrogance, and showing off. This matter is like praising someone in front of others, and is even more harmful.
Reference: Taysir al-Aziz al-Hamid, pp. 150-151
Allama Dr. Shamsuddin, Afghani Salafi, may Allah have mercy on him (1420 AH), says:
[تبرك بدعي؛ وهو ما لم يكن فيه طلب الخير والنماء من غير الله تعالى فيما لا يقدر عليه إلا الله، بل كان فيه طلب الخير والنماء من الله تعالى، ولكن بواسطة شيء لم يرد الشرع به، كطلب البركة من الله تعالى بواسطة غلاف الكعبة، أو طلب البركة من الله تعالى بواسطة استلام الحجرة النبوية، أو طلب البركة من الله تعالى بواسطة تمر المدينة النبوية، ونحوها مما لم يرد به الكتاب والسنة، وقد ذكرت عدة أمثلة للتبركات البدعية التي يرتكبها القبورية عامة والديوبندية خاصة۔]
Tibark (seeking blessings) is considered an innovation when it involves seeking any goodness or benefit from anyone other than Allah, which only Allah is capable of granting. However, it is permissible to seek goodness from Allah through something for which there is no basis in Shariah, such as seeking blessings through the Kiswa of the Kaaba, touching the chamber of the Prophet, or dates from Madinah, etc., for which there is no evidence in the Quran or Sunnah. I have mentioned many examples of innovative forms of seeking blessings, which are generally practiced by grave worshippers and specifically by Deobandi people.
Reference: Jahood Ulama al-Hanafiya fi Ibtal Aqaaid al-Qaburiya: 3/1579
It is written in a reliable Hanafi book:
[لا يجوز أخذ شيء من طيب الكعبة، لا للتبرك ولا لغيره، ومن أخذ شيئا منه؛ لزمه رده إليها، فإن أراد التبرك أتى بطيب من عنده؛ فمسحه بها، ثم أخذه]
It is not permissible to take any fragrance from the Kaaba, neither for seeking blessings nor for any other purpose. Whoever takes anything from there must return it. If his intention is to seek blessings, he should bring his own fragrance and take it along after touching the Kaaba.
Reference: Fatawa Alamgiri: 1/265
This is a new method of seeking blessings, which the Companions, the Followers, and the Imams of the religion did not know. This alone is enough to consider it an innovation.
Allama Ashraf Ali Thanvi Deobandi Sahib says:
There is no dispute about the sanctity of the Kiswa of the Kaaba زادھا اللہ تنویراً and the permissibility of kissing it as a means of seeking blessings. If the belief in kissing is limited to this and it does not cause harm to anyone, then there is no objection; it is a cause of reward and blessing.
Reference: (Fatawa Ashrafiya: p.65)
This is an extremist, innovative view. Except for the Black Stone, it is not permissible to kiss anything as a means of seeking blessings.
Allama Aini Hanafi (may Allah have mercy on him) (855 AH) says:
[فيه كراهية تقبيل ما لم يرد الشرع بتقبيله من الأحجار وغيرها]
From this (the statement of Sayyiduna Umar, may Allah be pleased with him), it is established that kissing stones and the like, which are not mentioned in the Shariah, is disliked.
Reference: Umdat al-Qari: 9/241
What is the Shariah evidence for kissing the Kiswa of the Kaaba?
Allama Gangohi Sahib and Blessings:
Allama Muhammad Ashiq Ilahi Meerthi Sahib writes about Allama Rashid Ahmad Gangohi Deobandi Sahib:
When a person loves someone, he develops affection for all related things. Since the love for Allah Almighty and the Holy Prophet Muhammad ﷺ was firmly established in the heart of Hazrat Imam Rabbani Qudus Sirrah, he considered even the smallest things of the Two Holy Sanctuaries (Haramain Sharifain) beloved and looked upon them with special reverence. He used to grind the pits of Madani dates and keep them in a small box, and sometimes make snuff from them and take it. Once he said that people throw away things from the Two Holy Sanctuaries, like Zamzami tin and date pits, without any thought. They do not consider that these things have been touched by the air of Makkah Mukarramah and Madinah Munawwarah. Maulvi Muhammad Ismail Sahib says that once Hazrat took out a ground Madani date pit from the small box and gave it to me, saying, "Here, take this and use it as snuff." Once he gave me cardamom from Madinah Munawwarah to eat, and once he gave me soil from Madinat al-Rasool to eat. I said, "Hazrat, eating soil is forbidden!" He replied, "My friend, that soil will be different."
Reference: Tazkirat al-Rashid :2/ 47-48
Also writes:
When you distributed the blessings that came from the Two Holy Sanctuaries among your servants, there was cheerfulness on your blessed face and joy and delight in the tone of your voice. Your heart desired that others also respect these items. Once, Maulvi Hussain Ahmad Sahib Muhajir Madani sent a pitcher full of ghusl water of the noble deceased. The care and attention with which it was delivered to Gangoh is evident. As soon as it arrived, you made everyone drink it and set up a water station. That day, whoever came, after the greeting, your instruction was: Mian Maulvi Yahya, give them water as well. By the grace of Allah, this servant also reached there that day and was blessed with the blessing...
Reference: (Tazkirat al-Rashid:48/2)
Allama Hussain Ahmad Madani Deobandi writes about Gangohi Sahib:
The general relics for Gangoh Sharif were taken by Bhai Sahab with him, but the dust of the sacred chamber, the dates of the noble mosque (at that time there were also a few date trees in the courtyard of the Prophet's Mosque), and some other special relics were with me. Since the special servants of the purified chamber of the Prophet, Ali Sahib al-Salat wa al-Salam, called Aghawat, used to teach me, it was easier for me to obtain special relics. (
Reference: Naqsh-e-Hayat:102/1)
They also write:
The dust of the purified chamber was presented, it was made into kohl, and this kohl was used daily. Three seeds of the dates from the Prophet's Mosque, Ali Sahib al-Salat wa al-Salam, were presented, and they were divided into approximately 72 parts. Regarding the dates of Madinah Munawwarah that were distributed, it was instructed that their pits should not be thrown away; they were cut and kept in a mortar and pestle, and a little bit was taken from it daily.
Reference: (Naqsh-e-Hayat:103/1)
Allama Hussain Ahmad Madani Sahib writes about Gangohi Sahib:
Some sincere devotees sent some cloth from Madinah Munawwarah as a blessing for the sacred service. The Prophet (peace be upon him) looked at it with great respect and honor and distinguished it with the dignity of acceptance. Some students and attendees of the gathering also inquired about the blessing in this cloth, saying it was made in Europe, brought to Madinah by a merchant, and then bought by others from there, so it did not seem to have any reason to be considered a blessing. The Prophet (peace be upon him) rejected this doubt and said that it had indeed been touched by the air of Madinah Munawwarah. For this reason, it attained this honor and blessing.
Reference: Al-Shihab Al-Thaqib: pp. 231-232
It is also written:
At the residence of Hazrat Maulana (Gangohi), among the blessings was a green piece of the cover of the Noble Prophet’s (peace be upon him) chamber. On Fridays, sometimes when the attendees and servants were shown these blessings, he himself would open the small chest with his blessed hand, take out the cover, first touch it to his own eyes and kiss it with his mouth, then place it on the eyes of others and on their heads.
Reference: (Al-Shihab Al-Thaqib: p. 231)
Further, it is written:
The burnt olive oil from the Noble Chamber of the Prophet was sent from there by some sincere followers of Hazrat (Gangohi) may Allah have mercy on him. Despite his delicate constitution, which is apparent to ordinary people, he drank it.
Reference: (Al-Shihab Al-Thaqib: p.232)
He also writes:
The humble one himself (Hussain Madani) asked that after forty days, children of the people of Medina are allowed inside the Noble Chamber in Jali Sharif, and the servant of the Noble Shrine takes them there and lays them down facing the Qibla of the Noble Shrine and prays. What kind of act is this? So you approved and liked it.
Reference: Al-Shihab Al-Thaqib: pp.232-233
Regarding Allama Rashid Ahmad Gangohi Deobandi Sahib, Allama Ashiq Elahi Meerthi Sahib also wrote the following:
The piece of Maqam Ibrahim that was with the Prophet, it is narrated that he said, "I have something such that if Sheikh Abdul Quddus, may Allah have mercy on him, were present, he too would come to see it." Hazrat Imam Rabbani (Gangohi) greatly valued blessings (tabarrukat). Allah Almighty had also granted him blessings that were not found elsewhere. The Maqam Ibrahim, whose sight is denied to thousands of creatures even in the sacred precincts of the Haram, and if seen, it is usually by giving a bribe, which is a sin, the piece of it was with you. At the request of the servants, you would take it out from the small chest, dip it in water, and then distribute the water among the gathering. You had such love and respect for this priceless blessing that you never entrusted it even to the most trustworthy servant. When you showed it, people would become overjoyed, and in accordance with the verse "And proclaim the grace of your Lord" (زادھا اللہ شرفاً و تعظیماً), you repeatedly said that Allah had granted you something that no one else had. You also had a small piece of the sacred threshold of the Kaaba . Your love and respect for it was of the same degree, perhaps even more.
You also had the cloak (jubbah) given by Aala Hazrat Haji Sahib (Imdadullah Muhajir Makki). This too remained in the chest of blessings. When you took it out, you would first hold it in your blessed hand and touch it to your eyes, then one by one, you would grant others the opportunity to place it on their heads. At that time, a special state would come over you, and you would say that the Prophet wore it for many years and then specially granted it to me. The person who brought it was also sent with the instruction to wear it. So sometimes I wear it in obedience to that instruction. It is a blessing, so I keep it.
Reference: (Tazkira al-Rashid: 2/167-168)
Inventing new forms of seeking blessings against the Quran, Hadith, and the pious predecessors is not a sign of love. True love is that which is done according to the guidance of the Shariah.
Seeking blessings from the toilet:
When a person deviates from the path of the pious predecessors and the rightly guided Imams, ridiculous actions and behaviors inevitably emerge from him.
Regarding Elias Sahib's grandmother, it is narrated:
Bibi's mother lived a long life and also saw the children of her grandchildren. In her old age, she became visually impaired and unable to walk, and she remained bedridden for three years during her terminal illness. However, there was no change in her heartfelt and verbal remembrance of Allah, nor was there any decrease in her patience and acceptance of divine decree. For a patient who endured three years of diarrhea to the extent that even turning over was difficult, it was not unreasonable to think that the bed's odor would not even be taken to the laundry. But those who saw witnessed that when she was taken down from the cot for bathing, the bedding was taken out and placed below, and instead of a foul smell, a fragrance and such a unique aroma emanated from them that people would smell it and every man and woman was amazed. Thus, without washing, they were kept as a blessing.
Reference: (Tazkira al-Khalil by Muhammad Ashiq Ilahi Meerathi, p. 96)
In the Shariah where it was customary to seek blessings from the garments of the noble companions of the Prophet, what status can the blessings from the excrement-soiled clothes of an ordinary person's grandmother have? It is not difficult to estimate this.
Allama Ashraf Ali Thanvi Deobandi Sahib says:
A pious and abstinent elder gave me a wax-splattered angarkha (a type of coat). I used to wear it considering it a blessing. Its effect was that as long as it remained on my body, the danger of sin and wrongdoing did not come near. People say, what is there in the clothes of elders? But I have observed this.
Reference: Majalis Hakim-ul-Ummah by Mufti Muhammad Shafi, p. 100
Seeking blessings from clothes was a special attribute of the Holy Prophet Muhammad (peace be upon him) alone. No one can share this distinction with him. When the noble companions and the great followers did not seek blessings from the clothes of the Rightly Guided Caliphs, how can any elder attain this honor centuries later?
