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:

1. 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?
2. 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.
3. 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 things."
   And likewise 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.
4. 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..
5. 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 prohibited.