Question Summary:
Seeking blessings through the relics of the Prophet Sallallahu Alayhi Wasallam

Question Detail:

AssalamualaykumIt is stated by the Barelwi scholars that the companions (R.A.) sought blessings through the relics of the Prophet (S.A.W.). They say that their are narrations proving this in Bukhari and Muslim. 1) Is this true?2) If this is true could you please elaborate on what it means by seeking blessings through the relics of the Prophet (S.A.W.)? How is this not shirk - i.e. how can a relic give barakah when all benefit and harm is from Allah alone? How is this different from idol worship?Jazakallah

Answer :

 
 
 
Foreword by Muftῑ Ebrahim Desai Ṣāḥib Ḥafidhahullah
Different countries have different approaches to the relics of Rasulullah Ṣallallāhu ‘Alayhi Wasallam and the Sahabah.
For example, in the Topkapi museum in Turkey, the relics of Rasulullah Ṣallallāhu ‘Alayhi Wasallam and the Sahabah are well preserved.
The Jordanian Government has preserved, highlighted and maintained many Islāmic relics.
This is not the case in Saudi Arabia. Unfortunately, many relics are destroyed; thus depriving the Ummah of the blessings of such relics.
This article written by Moulana Mu’ādh proves the concept of seeking barakah (blessings) through Islamic relics and also provides a balanced and academic opinion on the matter with guidance on how to approach Islāmic relics.
The article is well-researched and well-presented.
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
There are many narrations indicating that the Ṣaḥābah (Radhiyallāhu ‘Anhum) and the ‘Ulamā who followed sought blessings (barakah) from Allah Ta’āla through the relics of the Prophet Ṣallallāhu ‘Alayhi Wasallam.
These narrations include:
1)     ‘Abdur Raḥmān ibn Abῑ ‘Amrah Raḥimahullah narrates regarding his grandmother, Ḥadhrat Kabshah Al Anṣāriyyah Radhiyallāhu ‘Anhā:
 
أَنَّ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا وَعِنْدَهَا قِرْبَةٌ مُعَلَّقَةٌ فَشَرِبَ مِنْهَا وَهُوَ قَائِمٌ فَقَطَعَتْ فَمَ الْقِرْبَةَ تَبْتَغِيْ بَرَكَةَ مَوْضَعِ فِيْ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 
“The Prophet Ṣallallāhu ‘Alayhi Wasallam came to her [house] and she had a hanging water skin [in her house]. He (Ṣallallāhu ‘Alayhi Wasallam) drank from it (the hanging water skin) whilst standing. Soon thereafter, she (Ḥadhrat Kabshah Al Anṣāriyyah Radhiyallāhu ‘Anhā) cut off the water skin in order to seek the blessings of the place where the mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam had been”[1]
 
Imām Nawawῑ Raḥimahullah (d.676 AH) states in his commentary of this narration:
وَإِنَّمَا قَطَعَتْهَا لِتَحْفَظَ مَوْضَعَ فَمِ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَتَتَبَرَّكَ بِهِ وَتَصُوْنُهُ عَنِ الْإِبْتِذَالِ 
“Indeed, she cut it [the water skin] so that she may look after the place where the mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam had been and gain blessings through it and protect it from desecration”[2]
 
‘Allāmah Al Zaydānῑ Raḥimahullah (d.727 AH) states in his commentary of this narration:
 
"فَقَطَعْتُهُ" أَيْ فَقَطَعْتُ فَمَ الْقِرْبَةَ وَحَفِظْتُهُ فِيْ بَيْتِيْ لِلتَّبَرُّكِ بِهِ لِوُصُوْلِ فَمِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 
“‘So I (Ḥadhrat Kabshah Al Anṣāriyyah Radhiyallāhu ‘Anhā) cut it’ – i.e. I cut the water skin and looked after it in my home in order to gain blessings through it due to it having touched the mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam”[3]
 
The great Muḥaddith and Faqῑh, Ibn Malik Al Rūmῑ Raḥimahullah (d.854 AH) states in his commentary of this narration:
 
"فَقَطَعْتُهُ" تَبَرُّكًا لِمَكَانِ فَمِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 
“‘So I, (Ḥadhrat Kabshah Al Anṣāriyyah Radhiyallāhu ‘Anhā), cut it (the water skin)’ – i.e. in order to gain blessings from the place [that had the touch] of the mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam”[4]
 
Mullā ‘Alῑ Al Qārῑ Raḥimahullah (d.1014 AH) states in his commentary of this narration:
 
(فَقَطَعْتُهُ) أَيْ فَمَ الْقِرْبَةَ وَحَفِظْتُهُ فِيْ بَيْتِيْ وَاتَّخَذْتُهُ شِفَاءً لِلتَّبَرُّكِ بِهِ لِوُصُوْلِ فَمِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ 
“[So I,he water skin]ding his grandmother,lahu  Mosque), they may do so, and whosoever doest not  (Ḥadhrat Kabshah Al Anṣāriyyah Radhiyallāhu ‘Anhā),cut it] i.e. the mouth of the waterskin so that I may look after it in my home and so that I may use it as a means of gaining blessings and as a cure [for illnesses] as it had been touched by the [blessed] mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam”[5]
 
Allāmah Muḥammad Al Mubārakpūri Raḥimahullah (d.1353 AH) states in his commentary of this narration:
 
(فَقَطَعَتْهُ) لَعَلَّهُ لِلتَّبَرُّكِ بِهِ لِوُصُوْلِ فَمِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ 
“[She cut the water skin]: it seems that this was in order to gain the blessings of the mouth of the Prophet Ṣallallāhu ‘Alayhi Wasallam”[6]
 
2)     Sahal ibn Sa’d Radhiyall