The Understanding of Tabarruk with Ahl us-Sunnah|
|Author: Salih bin `Abdul-`Aziz bin Muhammad Aal ash-Shaikh|
|Source: Hadhihi Mafahimuna (Eng trans. and additions by Abu Iyad)|
|Article ID : TAW040001  |
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So the answer to this is that Ibn Umar did not seek tabarruk from these
places, since he did not hold them to contain barakah in their physical essence.
However, he sought complete and perfect adherence and imitation of whatever the
Messenger (sallallaahu alayhi wasallam) did. Hence, he did not seek tabarruk from these things but the
barakah of imitation and adherence. But none of the other Companions made this a
habitual practice and it is not reported from any of them, and they did not
agree with him in this. Rather his own father, Umar forbade from this practice,
and hence his statement has greater precedence over the action of Ibn Umar and
his opinion and view. Hence, the truth is with Umar and the majority of the
Companions. Also from another angle, Umar when he kissed the black stone, said,
"You are only a stone and I only kiss you because I saw the Messenger (sallallaahu alayhi wasallam)
kiss you." So this shows the perfect understanding of ‘Umar and with
this we reconcile the action of his son Ibn Umar, that he was only seeking to
imitate the Messenger (sallallaahu alayhi wasallam) in action, not that he was seeking tabarruk from
these places which the Messenger (sallallaahu alayhi wasallam) had travelled upon or touched etc.
Tabarruk Through the Righteous
It has already preceded that the barakah of the physical essence is only for
the one for whom an authentic text exists from Allaah, that He has bestowed upon
some barakah, such as for the Prophets and Messengers.
As for those besides them, from the Righteous then the barakah that they
contain is the barakah of righteous action.
Some examples of the barakah of the actions of the righteous: that they call
the people to goodness, make supplications for them, and that they bring about
benefit to the creation because they behave benevolently and well towards them
with pure and good intentions. So all of this brings about barakah for the
general people. And this is brought about by their actions.
Among the effects of this barakah of action of theirs is what good Allaah
brings about on account of them and what harm He repels on account of them.
- And Your Lord would never destroy a township wrongfully, whilst its
inhabitants are righteous 11:117
So this shows that the barakah of the righteous is in their actions and on
account of their actions they bring about good for those besides them.
As for making tabarruk through them, such as seeking to kiss their hands
thinking that they contain physical barakah or touching them etc. then all of
this is forbidden for anyone besides the Prophets for numerous reasons:
- There is no one who is equal to the Prophet (sallallaahu alayhi wasallam)
in status so how can he reach the same level of barakah and excellence?
- There is no Sharee’ah proof to show that
anyone besides the Prophet (sallallaahu alayhi wasallam) has the same position as him with respect
to seeking tabarruk from the physical parts of his body.
- What has been said by ash-Shaatibee in
al-I’tisaam (2/6-7), "The Prophet (sallallaahu alayhi wasallam) never left anyone after
himself anyone more superior than Abu Bakr as-Siddiq (ra), since he was his
Khalifah and no one did this through him… and nor through ‘Umar
(ra) and he was the best of the Ummah after him. Then likewise,
‘Uthman (ra) and then all of the Companions, with respect to whom
there is no one who is more superior. There is not established from a single
one of them any authentic report that states that someone would make
tabarruk from them in any of these ways or what is similar to them . Rather
they restricted themselves to following and imitating the actions and
statements in which they (the Companions) followed the Prophet (sallallaahu alayhi wasallam) . This,
therefore is a unanimous agreement from them for the abandonment of these
they never did this with al-Hasan or al-Hussain (ra) and nor Fatimah (ra).
So the barakah of physical essence does not continue through progeny. I.e.
it is not inherited. And this is in refutation of the extreme Shi’a,
the Rafidis, may Allaah curse them who claim otherwise.
- That preventing the means (that lead to an evil
itself) is one of the principles of the Sharee’ah and this is
contained in the Qur’an and the Sunnah in numerous places in hundreds
of places. And for this reason the barakah of the physical essence has only
been mentioned with respect to the Prophets and Messengers..
- That performing this type of tabarruk with someone besides the Messenger
(sallallaahu alayhi wasallam) is a means of fitnah for him since he might be led to amazement with
his own soul, pride and arrogance and showing off. And all these things are