Tabarruk means seeking blessings, [227] See: ((Lisaan Al-‘Arab)) by Ibn Manthoor (10/395) and is divided into two categories: permissible and forbidden Tabarruk.

Permissible Tabarruk
Tabarruk by Allah’s remembrance (Thikr) is an example of permissible Tabarruk

One of the means of seeking the blessings of Allah, Exalted be He, is Tabarruk by His remembrance. Allah’s remembrance (Thikr) has great virtues and yields many religious and worldly blessings. Among the worldly blessings of Allah’s remembrance (Thikr) are the following:

1-   The reassurance of the heart
Allah, Most High, says (interpretation of meaning): Unquestionably, by the remembrance of Allah hearts are assured. Quran 13:28
2-   It grants one the power that enables him to do what he could otherwise never do.
It was narrated on the authority of ‘Alee ibn Aboo Taalib (may Allah be pleased with him) that he said: “Faatimah (may Allah be pleased with her) came to the Prophet ?, complaining of the effect of the grinding stone on her hand. Meanwhile, some slaves (prisoners of war) were brought to him, and therefore she went to him to ask for a slave but did not find him. She mentioned the matter to ‘Aa’ishah (may Allah be pleased with her). When the Prophet ? came home, ‘Aa’ishah (may Allah be pleased with her) informed him. He ? visited us when we had gone to bed, and when we were about to get up, he ? said: ‘Stay where you are.’ He ? then came and sat down between us (her and me), and I felt the coldness of his feet on my chest and said: “Let me guide you to something better than what you have asked for. Whenever you go to bed, recite: Tasbeeh ‘Subhaan-Allah, i.e., Glory be to Allah,’) thirty-three times, Tahmeed ‘Al-Hamdu lillaah, i.e., All praise be to Allah,’) thirty-three times, and Takbeer (‘Allahu Akbar, i.e., Allah is the greatest,’) thirty-four times. That will be better for you than a servant.” [228] Narrated by Al-Bukhaaree ( no. 5361) with this very wording, and Muslim (no. 2727).
3-   Attaining recovery from diseases upon reciting the Sharee’ah-approved Ruqyah
Allah, Most High, says (interpretation of meaning): And We send down of the Qur'an that which is healing and mercy for the believers. Quran 17:82 It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “Whenever the Prophet ? became sick, he would recite Mu‘awwithaat (Surat Al-Ikhlaas no. 112, Al-Falaq no. 113, and Surat Al-Naas no. 114) and then blow his breath over his body. When he ? became seriously ill, I used to recite them and rub his hands over his body hoping for its blessings.” [229] Narrated by Al-Bukhaaree (no. 5016), and Muslim (no. 2192) with this wording.
Below are some of the religious blessings of Allah’s remembrance (Thikr):
1-   Forgiveness of sins and earning abundant rewards
It was reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “Whoever says a hundred times in a day: ‘La Ilaaha Illa Allah Wahdahu La Shareeka Lah, Lahul-Mulk Wa Lahul-Hamd Wa huwa ‘ala Kulli Shay’in Qadeer (i.e., None is worthy of worship except Allah, Alone, without partners, to Him belongs all sovereignty and praise and He is over all things Omnipotent),’ he will have a reward equivalent to that of emancipating ten slaves, a hundred good deeds will be recorded to his credit, a hundred of his sins will be wiped out from his record of bad deeds, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him (in terms of reward), except someone who has recited this Allah’s remembrance (Thikr) more often than he did.” [230] Narrated by Al-Bukhaaree (no. 3293) and Muslim (no. 2691) Moreover, Aboo Hurayrah (may Allah be pleased with him) also narrated that the Prophet ? said: “He who recites after every prayer: ‘Subhaan-Allah’ thirty-three times; ‘Al-Hamdu lillah’ thirty-three times; ‘Allahu Akbar’ thirty-three times; and completes the hundred with: ‘La Ilaaha Illa Allah Wahdahu La Shareeka Lah, Lahul-Mulk Wa Lahul-Hamd Wa huwa ‘ala Kulli Shay'in Qadeer,’ will have all his sins pardoned even if they are as abundant as the foam of the sea.” [231] Narrated by Muslim (no. 597)
2-   Attending the gatherings of Allah’s remembrance (Thikr) helps one relish serenity, have the divine mercy envelope him, and the angels surround him.
It was narrated on the authority of Aboo Hurayrah and Aboo Sa’eed Al-Khudree (may Allah be pleased with them) that the Prophet ? said: “Whenever a group congregates to remember Allah, the angels will surround them, mercy will encompass them, they will be blessed with serenity, and Allah will mention them to those with Him (i.e., the angels).” [232] Narrated by Muslim (no. 2700)

One of the combined religious and worldly blessings of Allah’s remembrance (Thikr) is that it serves as an impenetrable shield against the devils and their evils.  It was reported on the authority of Jaabir ibn ‘Abdullah (may Allah be pleased with him) that he heard the Prophet ? say: “If a person mentions the Name of Allah, The Almighty, upon entering his house and at mealtimes, the devil says to his companions, ‘You have no place to spend the night and no evening meal.’ However, if a person enters his house without mentioning the Name of Allah, the devil says, ‘You have found a place to spend the night’ and if he does not mention the Name of Allah before his meal, the devil says, ‘You have found a place to spend the night and an evening meal.’” [233] Narrated by Muslim (no. 2018)

Ibn ‘Abbaas (may Allah be pleased with him) narrated that the Prophet ? said: “If anyone who is about to have sexual intercourse with his wife says “Bismillaah, Allaahumma Jannibna Ash-Shaytaan wa jannib Ash-Shaytaan ma Razaqtana (i.e., In the name of Allah. O Allah protect us from Satan and protect from Satan (our offspring) whom You will grant us)”; then, if Allah decrees that they will have a child, Satan will never harm him the child.” [234] Narrated by Al-Bukhaaree (no. 6388) and Muslim (no. 1434)

These were few examples of the great virtues and abundant blessings of the remembrance of Allah, The Exalted. [235] See: ((Al-Waabil Al-Sayyib)) by Ibn Al-Qayyim (p. 41-87), ((Tabarruk: An-Waa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p.: 210).

Tabarruk by the recitation of the Noble Quran is another type of permissible Tabarruk
The recitation of the Noble Quran yields great blessings and has many virtues with regard to one’s religiosity and worldly life. The following are some examples of the religious blessings of reciting the Quran:

1-   Entering Paradise:
Allah, Most High, says (interpretation of meaning): Indeed, those who recite the Book of Allah and establish prayer and spend in His cause out of what We have provided them, secretly and publicly, can expect a profit that will never perish * That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative. * And that which We have revealed to you, O Muhammad, of the Book is the truth, confirming what was before it. Indeed, Allah, of His slaves, is Acquainted and Seeing. * Then we caused to inherit the Book those We have chosen of Our slaves; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That inheritance is what is the great bounty. * For them are gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk. * And they will say, "Praise be to Allah, who has removed from us all sorrow. Indeed, our Lord is Forgiving and Appreciative - * He who has settled us in the home of duration out of His bounty. There touches us not in it any fatigue, and there touches us not in it, weariness of mind." Quran 35:29-35

2-   On the Day of Resurrection, the Quran shall intercede with Allah for those who were devoted to it.
It was reported on the authority of Aboo Umaamah Al-Baahili (may Allah be pleased with him) that the Messenger of Allah ? said: “Recite the Quran for it will come as an intercessor for its reciters on the Day of Resurrection.” [236] Narrated by Muslim (no. 804)

3-   Multiplication of rewards:
Ibn Mas‘ood (may Allah be pleased with him) reported that the Prophet ? said: “Whoever recites one letter from the Book of Allah, he will get one reward for it, and a reward is multiplied tenfold, I do not say Alif-Laam-Meem is one letter, but Alif is a letter, Laam is a letter, and Meem is a letter.” [237] Narrated by Al-Tirmithi (no. 2910) with this wording, and Aboo Na‘eem in “Hilyat Al-Awliyaa’” (6/263), and Al-Bayhaqi in “Shu’ab Al-Imaan” (1983). Al-Tirmithi said: “It is Saheeh Hasan Ghareeb.” It was declared authentic by Al-Albaanee in “Saheeh Sunan Al-Tirmithi” (no. 2910), Shu‘ayb Al-Arnsa’oot in the revision of “Riyaad Al-Saaliheen” (999), and its chain of transmission was judged as Hasan by Ibn Baaz in “Majmoo’ Al-Fataawa” (26/13). Al-Bukhaaree mentioned in “Al-Taareekh Al-Kabeer” (1/216) that its chain of narration includes Muhammad ibn Ka’b and said about him: “I do not know whether he memorized it or not.” Al-Shawkaanee said in “Fat-h Al-Qadeer” (1/41): It has chains of narrators on the authority of Ibn Mas‘ood, and a similar chain of narration was narrated with a weak a chain of transmission.

4-   Attending the sessions of Quran recitation and studying is one of the reasons to be mentioned by Allah, relish serenity, have mercy envelope you, and the angels surround you.
It was reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “No people gather together in a house of Allah (mosques), reciting the Book of Allah and studying it among themselves, without serenity descending upon them, mercy enveloping them, angels surrounding them, and Allah making mention of them to those (angels) who are with Him.” [238] Narrated by Muslim (no. 2699)

Below are the worldly blessings of reciting the Quran and acting upon it:

1-   Having an abundant and blessed provision:
Allah, Most High, says (interpretation of meaning): And if only they upheld the law of the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed provision from above them and from beneath their feet. Among them are a moderate community, but many of them – evil is that which they do. Quran 5:66
Ibn Katheer said: (His saying: They would have consumed provision from above them and from beneath their feet, refers to the abundance of provision and provision that would have bestowed upon them from the sky and grown for them on the earth.”
2-   The Quran is a source of healing
Allah, Most High, says (interpretation of meaning): And We send down of the Qur'an that which is healing and mercy for the believers. Quran 17:82

Permissible Tabarruk (seeking Allah’s blessings) by virtue of the Prophet ?
During his lifetime, the Companions (may Allah be pleased with them) made Tabarruk by virtue of the Prophet’s person and relics (certain things from his body) which had separated from his body. The Prophet ? approved their acts and did not forbid them. The Companions (may Allah be pleased with them) and the righteous predecessors afterward also made Tabarruk by virtue of the Prophet’s relics after his death, but such Tabarruk was free of excess and whatever contravenes Tawheed in Uloohiyyah and Lordship. [239] See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p.: 243)

Below are examples of the occasions when the Companions (may Allah be pleased with him) made Tabarruk by virtue of the Prophet ?

First: The Companions (may Allah be pleased with them) made Tabarruk by virtue of the Prophet’s body. It was narrated on the authority of ‘Aa’ishah (may Allah be pleased with her) that whenever the Prophet ? became sick, he would recite Mu‘awwithaat (Surat Al-Ikhlaas no. 112, Al-Falaq no. 113, and Surat Al-Naas no. 114) and then blow his breath over his body. When he ? became seriously ill, I used to recite them and rub his hands over his body hoping for its blessings.” [240] Narrated by Al-Bukhaaree (5016), and Muslim (2192) with this wording.

Second: The Companions (may Allah be pleased with them) made Tabarruk by the Prophet’s relics which had separated from his body

1- Tabarruk by the Prophet’s hair
It was narrated by Anas (may Allah be pleased with him) that he said: “I saw the Prophet ? while the barber was shaving his head after the Farewell Hajj, and his Companions were circling around him, ensuring that a single hair would not fall except into the hands of one of them.” [241] Narrated by Muslim (no. 2325)

2- Tabarruk by the Prophet’s Saliva
It was narrated that Asmaa’ bint Aboo Bakr (may Allah be pleased with her) became pregnant with ‘Abdullah ibn Al-Zubayr in Makkah … She said: “I migrated to Al-Madeenah while I was at full term of pregnancy and alighted at Quba where I gave birth to him. Then I brought him to the Prophet ? and put him in his lap. The Prophet ? asked for a date, chewed it, and put some of its juice in the child’s mouth. So, the first thing that entered the child’s stomach was the saliva of the Prophet ?.” [242] Narrated by Al-Bukhaaree (no. 3909) and Muslim (no. 2146) with this wording.

3- Tabarruk by the Prophet’s sweat
It was narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ? would enter the house of Umm Sulaym and sleep in her bed when she was absent. Once, he ? came and slept in her bed. When Umm Sulaym was told of it, she went home at once. The Messenger of Allah ? was in sweat and his sweat accumulated on the piece of leather on the bed. She opened her scent-bag and started to squeeze the leather to collect the sweat and fill the bottles with it. Meanwhile, the Messenger of Allah ? startled (woke up) and asked, “O Umm Sulaym! What are you doing?” She said, “O Messenger of Allah! We seek blessings from it for our children.” Thereupon, the Prophet ? said: “You did the right thing.” [243] A shorter version of the Hadeeth was narrated by Al-Bukhaaree (no. 6281), and Muslim (no. 2331) narrated this wording.

Third: Tabarruk by the Prophet’s clothes, places that he ? touched, or his leftover ablution water.

4- Tabarruk by the Prophet’s clothes
It was reported that Sahl ibn Sa‘d (may Allah be pleased with him) said: “A woman brought a Burda to the Prophet ?. Sahl asked the people, “Do you know what a Burda is?” The people replied, ‘It is a Shamlah,’ and Sahl added: ‘It is a Shamlah, a woven cloak or sheet with a fringe (border).” The woman said, “O Messenger of Allah! I have brought it so that you may wear it.” So, the Prophet ? took it because he was in need of it and wore it. A man among his Companions, seeing him wearing it, said, “O Messenger of Allah! Would you, please, give it to me?” The Prophet ? said, “Yes. (It is yours!)” He ? gave it to him. When he ? left, the man was blamed by his companions who said, “It was not nice on your part to ask the Prophet ? for it while you know that he took it because he was in need of it, and you also know that he (the Prophet ?) never turns back anybody’s request that he might be asked for.” The man said, “I just wanted to have its blessings as the Prophet ? had put it on, so l hoped that I might be shrouded in it.” [244] Narrated by Al-Bukhaaree (no. 6036)

5- Tabarruk by the place that the Prophet’s blessed fingers touched
It was narrated on the authority of Aboo Ayyoob Al-Ansaaree (may Allah be pleased with him) that he used to make food for the Prophet ? and when it was brought (back) to him he asked (to locate) the exact part that his blessed fingers had touched (of the food), and he would touch it with his fingers.” [245] Narrated by Muslim (2053)

6- Tabarruk by the Prophet’s leftover ablution water
Aboo Juhayfah (may Allah be pleased with him) said: “The Prophet ? came to us at noon and water for ablution was brought to him. After he ? had performed ablution, people took the leftover ablution water, and they started wiping their bodies with it (seeking blessings).” [246] Narrated by Al-Bukhaaree (no. 187) with this wording, and Muslim (no. 503)

Tabarruk by the Prophet’s relics after his death:
It was narrated on the authority of Asmaa’ bint Aboo Bakr Al-Siddeeq (may Allah be pleased with them) that she brought out a mantle of royal Persian quality and said: “This was the Prophet’s mantle which was with ‘Aa’ishah, which I received after her death. The Prophet ? used to wear it, and we now wash it for the sick and seek cure through it. (i.e., the water in which it was washed would be given to the sick to drink, or the garment itself was placed on them, or given to them to touch or kiss, and to avail themselves of its blessings).” [247] Narrated by Muslim (no. 2069)

It is permissible to seek Tabarruk by the Prophet’s personal effects and relics as this permissibility was not exclusive for the Companions (may Allah be pleased with them) or the Taabi‘oon (followers). However, it was narrated that ‘Amr ibn Al-Haarith (may Allah be pleased with him) said: “When the Prophet ? died, he did not leave any Dirham or Dinar (i.e., wealth), a male or female slave, or anything else except his white mule, his arms, and a piece of land which he had given in charity.” [248] Narrated by Al-Bukhaaree (no. 2739)

This indicates that the Prophet ? left few belongings and effects (after his death), and that few is also lost. Al-Albaanee said: (It is noteworthy that we believe it is permissible to seek blessing from the relics of the Prophet ?, and we do not denounce it, contrary to what our opponents claim, but this Tabarruk requires the fulfillment of certain conditions, including the following: 1) having a sound faith that is acceptable by Allah. If a person is not a Muslim who believes sincerely in Islam, Allah will never grant him any good by his Tabarruk. 2) It is also stipulated that the one who wants to seek blessing from the Prophet’s relics should have found one of the genuine relics of the Prophet ? and used it. We know that the relics such as his clothes, hair, etc. have been lost and it is not possible today for anyone to prove with certainty that any of his relics actually remain .” [249] See: ((Al-Tawassul: Anwaa‘uh wa Ahkaamuh)) (p.: 144). See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p. 243 - 260).

The best and ultimate form or Tabarruk by the Prophet ? is to follow his Sunnah and his guidance. Ibn Taymiyyah said: (... Just as when the Prophet ? went to Al-Madeenah (migrated) with his blessings, they believed in him and obeyed him. Through the blessings of that, they attained happiness in this worldly life and Hereafter. In fact, whoever believes in the Prophet ? and obeys him, receives a share of the Prophet’s blessings due to his faith and obedience to him and relishes a goodness in this worldly life and Hereafter of which only Allah knows.” [250] See: ((Majmoo’ Al-Fataawa)) (11/113), and ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p.: 317).

Forbidden Tabarruk
Types of forbidden Tabarruk
1-   Polytheistic Tabarruk:
It involves the belief that created beings can bestow such blessings independently, or to seek from them goodness and abundance in what only Allah is Able to grant, for Allah alone is the Creator of blessings and the One who bestows them. Jaabir ibn ‘Abdullah (may Allah be pleased with him) narrated that the Prophet ? said: “Allah is the ultimate source of blessing”. [251] Narrated by Al-Bukhaaree (no. 5639) Therefore, seeking or asking for blessings from other than Allah, or believing that other than Him is able is bestow it independently, fall under the category of major Shirk. [252] See: ((Haashiyat Al-Sindi ‘ala Sunan Al-Nasaa’i)) (1/60), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 140-151), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 289)

2-   Bid’ee Tabarruk (that constitutes a religious innovation):
It refers to seeking blessings from something without having supportive divine textual evidence on its permissibility, believing that Allah has infused blessings in certain objects, or seeking blessings from an object in other than the prescribed and Sharee’ah-approved manner. This falls under the category of forbidden Tabarruk because it involves inventing an unprescribed worshipful act with no supportive Divine textual evidence, and it is also considered an act of minor Shirk, because it involves believing in false Asbaab, and it may also lead to major Shirk. [253] See Tasheel Al-‘Aqeedah Al-Islaamiyyah by ‘Abdullah ibn Al-Jabreen p. 289

Types of Bid’ee Tabarruk:

First: Bid’ee Tabarruk by the Prophet ? after his death

1 – From the Bid’ee Tabarruk by the Prophet ? after his death: Tabarruk by his Grave ?. Below are some of the most common manifestations of Bid’ee Tabarruk by the Prophet’s grave:

-      Asking for the Prophet’s supplication or intercession at his grave:
This is one of the impermissible types of Tabarruk by the Prophet ?. Tabarruk by the Prophet ? is prescribed and beneficial during his lifetime only, and the same goes for Tabarruk by his intercession on the Day of Resurrection.

Ibn Taymiyyah said: (They do not have any supportive text narrated on the authority of their Prophet ? to that effect, and none of his Companions (may Allah be pleased with them) and those who followed in their footsteps did so. Moreover, none of the scholars, the four Imaams (Aboo Haneefah, Maalik, Al-Shaafi’ee, and Ahmad) or others, declared it recommended, and none of the leading Muslim scholars also stated that it is recommended, as part of Hajj rituals or otherwise, to ask the Prophet ? at his grave, to intercede for him, or to supplicate in favor of his nation, or to complain to him about the calamities that befell his nation with regard to their worldly life and religion.” [254] See: ((Majmoo’ Al-Fataawa)) (1/161)
As for asking the Prophet ? after his death to fulfil one’s needs, or seeking refuge with him to relieve his distress, and the like, this is an act of Shirk.

Ibn ‘Abd Al-Haadi said: (The righteous predecessors unanimously agreed that a visitor of the Prophet’s grave must not ask him for anything and request anything that might have been requested of him during his lifetime or what would be asked of him on the Day of Resurrection. This applies to intercession, forgiveness, or anything else). [255] See: ((Al-Saarim Al-Munki)) (p. 138)
Ibn ‘Uthaymeen was asked: (Is it permissible to ask the Prophet ? for intercession, at his grave, by saying: “I ask for your intercession, O Messenger of Allah! I am a sinful adorer (of you), humbly standing before you”?  He replied: This is not permissible. Rather, it may amount to Shirk because it involves supplicating the Prophet ?. Instead of saying, ‘I ask for your intercession, O Messenger of Allah,’ he should have said, ‘O Allah, I ask you to grant permission to the Prophet ? to intercede for me with You.’ Thus, he would be supplicating Allah, Exalted be He, and not the Prophet ?, for he ? is unable to intercede for anyone now (in this worldly life). On the Day of Resurrection, he ? would not also intercede for anyone except by the permission of Allah. Therefore, this statement is forbidden and may amount to Shirk.” [256] See: ((Liqaa’ Al-Baab Al-Maftooh)) (75/24)

-      Performing some acts of worship at the Prophet’s grave:
Performing worshipful acts at the Prophet’s grave is a religious innovation, such as praying and sitting at or around the grave to recite the Quran and Allah’s remembrance (Thikr). [257] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) by Ibn Taymiyyah (2/361)

Aboo Al-‘Abbaas Al-Qurtubee said: (The Prophet ? said, ‘When a pious man among those people died, they used to build a place of worship over his grave, then make those images of him (statues) in it’ [258] Narrated by Al-Bukhaaree (no. 427) and Muslim (no. 528), with a slightly different and more lengthy wording on the authority of ‘Aa’ishah (may Allah be pleased with her). … This was done by their ancestors to find comfort in seeing these images (statues) of their dead pious people and remember their righteousness and goodness, hoping that it would urge them to follow their example and imitate them in this regard, and they used to perform worshipful acts at their graves. By the passage of time, the following generations were ignorant of their purposes (for which they made these statues in the first place), and Satan enticed them into believing that their forefathers used to worship and venerate these statues and accordingly they worshipped them. In this hadeeth, the Prophet ? sternly warned against such acts and stressed the prohibition in this regard to block the ways leading to such sinful acts.” [259] See: ((Al-Mufhhim Lima-Ushkil min Talkhees Kitaab Muslim)) (2/127)
Ibn Taymiyyah said: “Had there been special virtues associated with performing worshipful acts at the Prophet’s grave, the door to his chamber would been opened for all Muslims. Since early Muslim generations denied the visitors access to his chamber and grave and were commanded to perform worshipful acts inside the mosque, it is deduced that the virtues of performing worshipful acts there are rather due to the sacredness of the Prophet’s Mosque. Moreover, the rewards of one prayer performed in his mosque is equal those of one thousand prayers performed elsewhere. He ? never commanded Muslims to perform any righteous deed at his grave.” [260] See: ((Majmoo’ Al-Fataawa)) (27/236)

-      Touching, stroking, kissing the Prophet’s grave and the like:
Wiping over the wall of the Prophet’s grave with one’s hand or otherwise or kissing it, to seek goodness, blessing, and the like, are manifestations of religious innovations and a means leading to Shirk.

Al-Nawawee said: (It is impermissible to circumambulate the grave of the Prophet ? and it is disliked pressing one’s belly or back to the wall of the grave. Al-Haleemee and others held such opinion. It is disliked wiping over it or kiss it. The proper conduct towards it is to maintain distance from the grave just as one would have maintained normal physical proximity with the Prophet ? during the lifetime. This is the correct opinion, which was held and acted upon by the scholars. [261] See: ((Al-Eedaah Fee Masaa’il Al-Hajj)) (p. 456)

Ibn Al-Haajj said: “You would see the ignorant people circumambulating the Prophet’s grave as they circumambulate the sacred Ka‘bah, wiping over it, kissing it, and throwing their handkerchiefs and clothes on it, to seek blessings, and all of these practices are religious innovations because the permissible Tabarruk must be in compliance with the Sunnah of the Prophet ?. In fact, idol-worship emerged in the pre-Islamic Arabia as a result of such unprescribed practices. [262] See: ((Al-Madkhal)) (1/263)

Mar‘ee ibn Yusuf said: (As for kissing graves and wiping over them, these are religious innovations according to the agreement of the righteous predecessors). [263] See: ((Shifaa’ Al-Sudoor Fee Ziyaarat Al-Quboor)) p.: (42)

Al-Mu’allimee Al-Yamaanee said: (Early and late scholars unanimously agreed that it is prohibited to make Tabarruk by the graves, by means of touching them, wiping over them, kissing them, pressing them against his eyes, and the like. These unprescribed practices constitute opposition to Allah, Exalted be He, and His Messenger, and going astray from the straight path. Some scholars even held that such acts are acts of Kufr and others maintained that they are acts of dissoluteness. Moreover, it is wrong to draw an analogy between Tabarruk by the Prophet’s relics and Tabarruk by his grave, because people are more likely to fall into misguidance and unprescribed veneration of the graves - especially the graves of the Prophets and the righteous people. [264] See: ((Athaar Al-Shaykh Al-Mu‘allami)) (4/255).

2 - Another example of Bid’ee Tabarruk by the Prophet ? after his death is Tabarruk by the places where he ? sat or prayed. Tabarruk by the places where the Prophet ? prayed or performed other worshipful acts is of two types:

First: the places where the Prophet ? performed worshipful acts for the sake of these places in and of themselves. It is permissible to seek and visit these places (to perform worshipful acts therein), following the example of the Prophet ? and aspiring to the prescribed rewards. It was narrated on the authority of Yazeed ibn Aboo ‘Ubayd that Salamah ibn Al-Akwa‘ (may Allah be pleased with him) used to seek praying close to the pillar located near that place where copies of the Quran were kept. I said to him: ‘Aboo Muslim, I see you keen on performing your prayer by this pillar.’ He explained: ‘I saw the Messenger of Allah ? seeking to pray by its side.’” [265] Narrated by Al-Bukhaaree (no. 502) and Muslim (no. 509) with this wording. Ibn Taymiyyah said: (It is recommended to seek the places where the Prophet ? keenly performed prayer or recited supplications, to pray and supplicate therein, following the example of the Prophet ?.” [266] See: ((Iqtidaa’ Al-Tareeq Al-Mustaqeem)) (2/276)

Second: the places where the Prophet ? happened to perform worshipful acts without seeking these places in particular.

This category includes the places which the Prophet ? passed through or performed worshipful acts therein without intending or seeking them in particular, but merely because he ? happened to be present at such places when performing those worshipful acts, and there are no Divine textual evidence assigning special virtues and merits to them. Examples of such places are the Cave of Hira, ‘Arafaat Mount, the places through which the Prophet ? passed during his travels, the seven mosques near the Trench, and the like. It is impermissible to visit these particular places for worship purposes, to perform prayer or supplication or any other worshipful act, and it is also impermissible to wipe over these places to seek blessings, nor is it prescribed to climb those mountains during the days of Hajj or at other times. It is not even prescribed to climb ‘Arafaat on the Day of ‘Arafah or any other day. It is also impermissible to wipe over the pillar above it. What is prescribed is to stand near the stones at the foot of the mount (also known as Al-Rahmah Mount), if possible, otherwise the pilgrim should stand in any place of ‘Arafaat. [267] See: ((Tasheel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 296)

Ibn Taymiyyah said: (Had this act been recommended, it would have been recommended for the Companions and the Taabi‘oon to pray in all the rooms of his wives, all the places where he ? camped during the conquests or travels, and it would have been recommended to build mosques in all these places, but the early Muslim generation did not do any of that and Allah, Exalted be He, did not prescribe for Muslims to visit specific places for the purpose of worship except for the sacred sites. What is prescribed for the sacred sites of Hajj, ‘Arafaat Mount, Muzdalifah, and Mina, is to remember Allah, Exalted be He, supplicate Him, recite Takbeer, and not perform prayer therein. This is contrary to the mosques where it is prescribed to perform prayer therein. Besides the mosques and these sacred sites, it is not prescribed for Muslims to visit any specific place for worship purposes.” [268] See: ((Majmoo’ Al-Fataawa)) (27/502-504)

The righteous predecessors and those who came after them denounced this type of Tabarruk.
Ibn Waddaah said: “Maalik ibn Anas and other scholars of Al-Madeenah believed that it is disliked visiting those mosques and the relics of the Prophet ? except for Qubaa and Uhud Mount. I heard them mention that Sufyaan Al-Thawri entered the mosque of Bayt Al-Maqdis (Al-Aqsa Mosque) and prayed therein, and he did not seek visiting the relics nor praying therein. The same was done by the renown scholars who were worthy of following. Wakee’ also visited Bayt Al-Maqdis and followed the example of Sufyaan. Therefore, you should follow the example of the renowned Imaams of guidance.” [269] See: ((Al-Bida‘ wa Al-Nahi ‘Anha)) (p. 50)
The prohibition of this type of Tabarruk serves as a means to block the ways leading to Shirk, misguidance, and taking these relics as places of worship, to eliminate the means leading to imitating the People of the Book and their actions. [270] See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p.: 339). See: “Iqtidaa’ Al-Siraat Al-Mustaqeem” by Ibn Taymiyyah (2/279), and “Ighaath Al-Lahfaan” by Ibn Al-Qayyim (1/370)

Ibn Taymiyyah said: (Thus, it becomes clear that none of the righteous predecessors did so, except what was reported on the authority of Ibn ‘Umar (may Allah be pleased with him) that he keenly visited the places where the Prophet ? camped and performed prayer in the exact places where he ? prayed. The Prophet ? performed ablution once and poured the leftover water on a tree and so did ‘Ibn ‘Umar to follow his example! Ibn ‘Umar’s intention was to follow the guidance of the Prophet ? when he camped, prayed, poured leftover water, and the like. He (may Allah be pleased with him) did not intend to pray and supplicate in those specific places for their own sake.” [271] See: “Iqtidaa’ Al-Siraat Al-Mustaqeem” by Ibn Taymiyyah 2\330

3-   Tabarruk by the Prophet’s footprints:

Another example of the Bid’ee Tabarruk by the Prophet ? after his death is Tabarruk by the purported footprint of the Prophet ?, which is a stone marked with the alleged footprint of Prophet ? preserved in some countries. Some people make Tabarruk by it, wiping over it, kissing it, reciting supplications at it, and the like. There is no doubt that these acts are impermissible and invalid from two respects:

First: It is not proven that these are actual footprints of the Prophet ? by reliable and approved evidence, rather they are attributed to him based on mere rumors that gained extensive circulation. In fact, a number of competent researching scholars have denied such claim.  For instance, Ibn Taymiyyah said: (The same goes for the Rock i.e., the Rock inside Al-Aqsa Mosque in Bayt Al-Maqdis, which is venerated by the Jews and some Christians. Some ignorant people claim that the footprints of the Prophet ? and the imprint of his turban were embedded in the Rock, and some other relics were found there as well, but these are mere lies.” [272] See: ((Majmoo’ Al-Fataawa)) (27/13)

Ibn Al-Qayyim said: (All the reported Hadeeths regarding the Rock were fabricated, and the purported footprints of the Prophet ? there are mere lies invented by those who promote them for the purpose of increasing visitor turnouts). [273] See: ((Al-Manaar Al-Muneef)) (p.: 87)
Second: Even if we assume these were the actual footprints of the Prophet ?, it is not permissible to seek blessings from them at all, given what was previously stated that it is impermissible to seek blessings from the places where the Prophet ? sat or prayed, and his footprints fall under this category.

Ibn Taymiyyah said: (The answer to all the aforementioned issues has become clear; performing prayer or reciting supplication at the place of the purported footprints, relics, or graves, of a Prophet or those of a Companion (may Allah be pleased with him), scholar, household member of the Prophet ?, or some castles and caves (that are held sacred), falls under the category of religious innovations that have no basis in Islam. These acts were not prescribed by the Prophet ? and the early Muslim generations, the Companions (may Allah be pleased with them), Taabi‘oon, and those following in their footsteps did not do such practices and none of the leading scholars declared them permissible. Rather these are means leading to Shirk and to (falling into) falsehood.” [274] See: ((Majmoo’ Al-Fataawa)) (27/145). See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 352).

4-   Another example of Bid’ee Tabarruk by the Prophet ? after his death is Tabarruk by his birthplace. Scholars and historians held different opinions regarding the exact place where the Prophet ? was born and there is no sound evidence to prove his birthplace with certainty. The traveler Al-Ayyaashee said: (It is documented in the biography books that there was a difference of opinion regarding the exact birthplace of the Prophet ?, as whether he ? was born in Makkah or Al-Awbaa’ (village midway between Makkah and Al-Madeenah). Based on the opinion that he ? was born in Makkah, it was said that he was born in the Shi‘b (of Aboo Taalib) (i.e., a mountain path or valley between the Mount Aboo Qubays and the Mount Khandamah in Makkah) or Al-Muhassib (i.e., a place near Mina, between Makkah and Mina), or somewhere else … It is really odd that some have specified his exact birthplace spot inside the house where they claimed that he ? was born! In fact, I believe that it is far unlikely that this could be proven by an authentic or an inauthentic route, given the disagreement among scholars as to whether he ? was born in Makkah or elsewhere. Based on the opinion that he ? was born in Makkah, they also differed regarding the exact mountain path where he ? was born. Based on the opinion that he ? was born in a particular mountain path, they also differed regarding the specific house where he ? was born, and it is rather more far unlikely to specify the exact spot inside that particular house where he ? was born, after the passage of all these prolonged periods of time and the interruption of the relevant reports’ chain of narration.” [275] See: ((Al-Rihlah Al-‘Ayyaashiyyah)) (1/358)

The difference of scholars and historians regarding the exact birthplace of the Prophet ? indicates that the Companions (may Allah be pleased with him) were not very keen on determining the exact place where he ? was born, because such matter does not entail any religious action, otherwise their agreement on a specific known birthplace would have reached us, just as the exact places of the Hajj rituals, for example, reached us. Even if the exact birthplace of the Prophet ? was authentically specified, Tabarruk by it would not have been permissible.

Bringing forth as evidence that the Prophet ? prayed in Bethlehem during his miraculous night journey to Jerusalem because it is the birthplace of Prophet ‘Eesa (Jesus) is an incorrect inference, because this was not authentically reported on the authority of the Prophet ?. Even if it was authentically established, it does not serve as supportive evidence on the permissibility of praying in the place where the Prophet ? was born to seek blessings therefrom and earn rewards, because acts of worship are tawqeefiyyah (i.e., strictly determined only by divine revelation, the Quran or the Sunnah) and Qiyaas (analogy) is not applicable in this context. Ibn Al-Qayyim said: “It was said that he ? went to Bethlehem and prayed therein, but this was never authentically established at all.” [276] See: ((Zaad Al-Ma‘aad)) (3/31). See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday‘ (p.: 355).

Second: Tabarruk by the righteous people is another type of Bid’ee Tabarruk

There is no authentic and clear evidence on the permissibility of Tabarruk by the bodies or relics of the righteous, and it has not been reported that any of the Companions (may Allah be pleased with them) nor the Taabi‘oon sought blessings from the bodies or relics of the righteous people. They did not seek blessings from the best Muslim after their Prophet ?, namely, Aboo Bakr (may Allah be pleased with him), nor any of the remaining ten Companions who were promised Paradise, nor members of the Prophet’s household, or anyone else.” [277] See: ((Al-I‘stisaam)) by Al-Shaatibi (2/302), ((Al-Hikam Al-Jadeerah Bil-Ithaa‘ah)) by Ibn Rajab (p.: 46), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 290).

Below are the types of the forbidden Tabarruk by the righteous:
1-   Wiping over their bodies, wearing their clothes, or drinking their leftover beverages, to seek blessings. ‘Alee ibn ‘Abdullah Al-Tayaalisi said: (I once wiped over Ahmad ibn Hanbal’s body, then wiped my hands on my body (to seek blessings) while he was looking, and he became furious and began to distance himself from me. He strongly denounced my act and exclaimed, ‘Who taught you to do that? (This is unprescribed!)’” [278] See: ((Tabaqaat Al-Hanaabilah)) by Ibn Aboo Ya’la (1/228).

2-   Kissing their graves, wiping over them, and taking some of the soil therein to seek blessings. Many scholars stated the prohibition of all these acts. [279] See: ((Ziyaarat Al-Quboor wa Al-Istinjaad Bil-Maqboor the graves and seeking help in the grave)) (p.: 54), ((Majmoo’ Al-Fataawa)) (26/97) both by Ibn Taymiyyah, ((Al-Zawaajir)) by Al-Haytami (1/244 - 246) For instance, Ibn Taymiyyah said: (Performing devotional acts at the graves, wiping over them, kissing them, reciting supplications near and inside them, and the like, are the foundation of Shirk and idolatry, and for this reason the Prophet ? said: “Oh Allah, do not let my grave become an idol that is worshipped.”” [280] It was narrated by Maalik (1/172) and Ibn Sa‘d in Al-Tabaqaat Al-Kubra (2141) on the authority of Ma‘qil ibn Yasaar. It was judged authenticate by Al-Albaanee in “Takhreej Mishkaat Al-Masaabeeh” (715). Ibn ‘Abd Al-Barr said in “Al-Tamheed” (5/41): It is Mursal Gharib, and it classified as Saheeh. He said in ((Al-Istithkaar)) (2/347): “It was narrated with a connected chain of narrators.” Ibn Rajab said in “Fat-h Al-Baari” (2/441): “A similar narrated was reported on the authority of Aboo Salamah narrating it on the authority of Aboo Hurayrah with chain of narrators that was judged as Feehi Nathar (objectionable).” Ibn Hajar said in “Takhreej Mishkaat Al-Masaabeeh” (1/349), Al-Shawkani in “Al-Fat-h A-Rabbaani” (4/1915), and Ahmad Shaakir in “Takhreek Musnad Ahmad” (13/87): “It is Mursal (incompletely transmitted).” Ibn Baaz said in “Al-Fawaa’id Al-‘Ilmiyyah” (1/112): “It is a Mursal report, and another version was narrated on the authority of Aboo Sa‘eed with a connected chain of narration, and it has many Shawaahid (plural of Shaahid, i.e., a Hadeeth with a closely similar meaning reported from a different Companion through a different chain of narrators) to the same effect. [281] See: ((Majmoo’ Al-Fataawa)) (27/79)

Ibn Al-Haajj, indicating the religious innovations committed in Prophet’s Mosque that scholars should denounce and forbid: (Scholars should warn people against these religious innovations. You see people, who have no religious knowledge, circumambulate the Prophet’s grave as they circumambulate the Ka‘bah, wipe over it, kiss it, and throw their handkerchiefs and clothes at it, to seek blessings, but all these acts are mere religious innovations, because the Sharee’ah-approved Tabarruk by the Prophet ? is made by the compliance with his Sunnah. The emergence of idol-worship in the pre-Islamic era was due to such (unprescribed) practices, and for this reason our scholars held that it is disliked wiping over the walls of the Ka‘bah, or the walls of the mosque, or the Quran, and so on seeking blessings from them, to block the ways leading to Shirk and because this act contravenes the Sunnah. This is because the (Sharee’ah-approved) veneration is exclusively determined by the Prophet ?; whatever he ? venerated, we are required to venerate and follow his example in this regard. The due veneration of the Quran is mirrored in reciting and acting upon it, rather than kissing it or standing up for it as a gesture of respect as some people do nowadays. The same goes for the mosques; their due veneration means performing prayer therein rather than wiping over their walls. [282] See: ((Al-Madkhal)) (1/263)

Third: Tabarruk by the times, places, and objects to which the Sharee’ah does not assign special virtues is another type of Bid’ee Tabarruk
An example of that type of Tabarruk is seeking blessings from some trees, stones, pillars, wells, and water springs to which some people assign special virtues and merits, either believing that a Prophet or a Wali stood on that particular stone, slept under that specific tree, bathed in this very well or water spring, or that a sick person bathed in such water and was healed, and the like. Based on such false beliefs, they would exaggerate in venerating these objects and seek blessings from them by wiping over these trees and stones, bathing with the water of this well or water spring to seek blessings or hang their clothes and other objects on these (supposedly sacred) trees. Indeed, these acts are prohibited according to the consensus of scholars and involve inventing unprescribed worshipful acts that have no basis in the Sharee’ah, and this is one of the greatest means leading to major Shirk. [283] See: ((Al-Baa‘ith ‘ala Inkaar Al-Bida‘ wa Al-Hawaadith)) by Aboo Shaamah (p. 25), ((Fat-h Al-Baari)) by Ibn Hajar (6/118), ((Ma‘aatij Al-Qabool Bi-Sharh Sullam Al-Wusool)) by Haafith Al-Hakamee (2/512) ), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 303)

Ibn Taymiyyah said: “Scholars agreed on what was established in the Sunnah that it is not prescribed to touch or kiss the Maqaam (place of standing) of Prophet Ibraaheem that Allah mentioned in His Saying (which means): And take, O believers, from the standing place of Ibraaheem (Abraham) a place of prayer. Quran 2:125 Thus, as this is established in the Sunnah texts confirmed by Tawaatur (i.e., conveyed by trustworthy narrators so numerous that it is inconceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity) and the agreement of scholars, that it is not prescribed to kiss it nor wipe over it (to seek blessings), then it is more becoming that to touch or wipe over other Prophets’ places of standing is also impermissible.

Moreover, none of the righteous predecessors used to touch or kiss the place where the Prophet ? regularly prayed in Al-Madeenah and the same goes for the places where he ? prayed in Makkah or elsewhere. If it is not prescribed for Muslims to wipe over or kiss the place that he ? used to tread with his blessed feet and pray therein, what about the places where another person prayed or slept?! [284] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) (2/336)

‘Abd Al-Lateef ibn ‘Abd Al-Rahmaan Aal Al-Shaykh said: (As for what some people do with those who come from Al-Madeenah, such as seeking their saliva to apply on wounds for healing, it has no basis in the Sharee’ah. The status of a pilgrim is more superior than the residents of Al-Madeenah, yet it is not known that any of the scholars did so with the pilgrims!” [285] See: ((Al-Durarr Al-Sanniyyah)) (5/73)

It was reported on the authority of Aboo Waaqid Al-Laythi (may Allah be pleased with him) that when the Messenger of Allah ? went out to Hunayn, he passed a tree that the idolaters called Thaat Anwaat upon which they hung their weapons. They said: “O Messenger of Allah! Make Thaat Anwaat for us as they have one!” The Prophet ? said: "Subhaan Allah! This is like what the people of Prophet Moosaa (Moses) said: O Moses, make for us a god just as they have gods. Make for us a god like their gods. Quran 7:138 By the One in Whose Hand is my soul! You shall follow the way of those who were before you." [286] It was narrated by Al-Tirmithee (2180) with this wording, and Ahmad (21897) on the authority of Aboo Waaqid Al-Laythi (may Allah be pleased with him). Al-Tirmithee said: “It is Hasan Saheeh.” It was classified as Saheeh by Al-Albaanee in “Saheeh Sunann Al-Tirmithee” (2180). Ibn Baaz stated that its chain of narration is authentic in “Majmoo’ Al-Fatwa” (3/337), and Shu‘ayb Al-Arnaa’oot as well, and stated that it met the conditions stipulated by Bukhaaree and Muslim, in his revision of “Musnad Ahmad” (21897). Ibn Al-Qayyim stated that it is authentically attributed to the Prophet ? in ((Ighaathat Al-Lahfaan)) (2/418). The Hadeeth was narrated with the following wording: ((You shall follow the way of those who were before you)). It was narrated by Al-Bukhaaree (7320) with this very wording, and Muslim (2669) on the authority of Aboo Sa‘eed Al-Khudree (may Allah be pleased with him).

Muhammad ibn Ibraaheem Aal Al-Shaykh said: (Blessings should only be sought from Allah, Exalted be He, and seeking them from other than Him is an act of Shirk, as was previously deduced from the Hadeeth narrated on the authority of Aboo Waaqid Al-Laythi (may Allah be pleased with him).” [287] See: ((Fataawa wa Rasaa’il Muhammad ibn Ibraaheem)) (1/122)

It is well known that it is not prescribed to wipe over or kiss any stone or any other object to seek blessings, even the Maqaam of Prophet Ibraaheem; it is not prescribed to kiss it at all, although he stood on that stone and left his footprints impressed upon it.

As for wiping over the Black Stone and kissing it, and wiping over the Yemeni Corner of the Ka‘bah during Tawaaf, this is done as a devotional act of worship to Allah, Exalted be He, and following the Sunnah of His Prophet ?. Therefore, ‘Umar (may Allah be pleased with him) said once when he reached the Black Stone, “I know for sure that you are merely a stone which can neither harm nor benefit, and had I not seen the Prophet ? kissing you, I would not have kissed you.” [288] Narrated by Al-Bukhaaree (no. 1597) with this wording, and Muslim (no. 1270)

What falls under this category as well is Tabarruk by some days and nights when great events are said to have occurred, such as the night of the twenty-seventh of Rajab, when the incident of Al-Israa’ and Mi‘raaj (the miraculous night journey of the Prophet ? to Jerusalem and ascension to the heavens) is said to have taken place. [289] See: ((Al-Baa‘ith ‘ala Inkaar Al-Bida‘ wa Al-Hawaadith)) by Aboo Shaamah (p.: 74); (p.: 497), ((Majmoo‘Fataawa wa Rasaa’il Ibn ‘Uthaymeen)) (22/280), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 296)

Fourth: Tabarruk by the blessed places, times, and objects in other than the Sharee’ah-approved and prescribed manner is another type of Bid’ee Tabarruk

Numerous divine textual evidence have been reported indicating the merits and virtues of some blessed places, such as the Ka‘bah and the three holy mosques, many blessed times such as Laylat Al-Qadr and the Day of ‘Arafah, and many blessed objects or activities such as Zamzam water, eating the Suhoor (pre-dawn meal) for a fasting person, going out early to earn a living, and the like. Tabarruk by these blessed times, objects, and activities must be done in accordance with the relevant Divine textual evidence which indicated their virtues and merits and clarified their blessings therein. It is impermissible to seek blessings from them by other than the prescribed manner (delineated in the Divine textual evidence). Whoever seeks blessings from these blessed times, places, objects, or activities, whose virtues and merits were established by Divine textual evidence, by performing special worshipful acts or by other than the prescribed manner of Tabarruk, have contravened the Sharee’ah in this regard and introduced a religious innovation that has no basis in the Sharee’ah. An example of that act is performing ‘Umrah specifically on Laylat Al-Qadr, seeking blessings from the walls of the Ka‘bah by kissing or wiping over them, or wiping over the Maqaam of Prophet Ibraaheem or the Hijr of Prophet Ismaa‘eel, the curtains of the Ka‘bah, the walls or pillars of the Sacred House, the Prophet’s Mosque, and the like. All these acts are forbidden and fall under the category of religious innovations. The Companions (may Allah be pleased with them) and the righteous predecessors agreed on their impermissibility. [290] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) (2/169), ((Majmoo’ Al-Fataawa)) (27/79, 106-110), “Ziyaarat Al-Quboor” by Al-Barkawi (Birgivi) (p.: 32), “Islaah Al-Masaajid min Al-Bida‘ wa Al-‘Awaa’id)) by Al-Qaasimi (p. 217), ((Al-Qawl Al-Sadeed)) by Al-Sa‘dee (p. 51), ((Fataawa Shaykh Muhammad ibn Ibraaheem)) (5/11).
Al-Haleemee said: (Whoever visits the Maqaam of Ibraaheem, let him invoke peace and blessings upon Prophet Ibraaheem; he should not touch nor kiss the Maqaam. Ibn Al-Zubayr (may Allah be pleased with him) saw some people wiping over the Maqaam; he remarked, ‘You were not commanded to do that! Rather, you were commanded to pray therein.’ Mujaahid said, ‘It is impermissible to kiss or touch the Maqaam’. [291] See: ((Al-Minhaaj fee Shu’ab Al-Imaan)) (2/453)

Reasons for the forbidden Tabarruk
1. Some of the reasons for the forbidden Tabarruk are the following:
-      Ignorance:

Ignorance of Islam and its rulings is a hazardous problem that blocks knowledge of Truth, distances people from true guidance, and leads to misguidance and falling into religious innovations. Religious ignorance is the reason for many forms and manifestations of forbidden Tabarruk. [292] See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 467)

Ibn Taymiyyah said: (All the unprescribed acts and practices performed in the mosques, graves, and relics are religious innovations that have no basis in Islam and they are committed by those who are ignorant of the Sharee’ah and the divine revelation communicated by Allah, Exalted be He, to the Prophet ?, teaching people the unique Oneness of Allah, exclusive devotion to Him, and blocking the ways leading to Shirk that are facilitated by Satan for the children of Adam. [293] See: ((Majmoo’ Al-Fataawa)) (17/497)

2. Another cause for the forbidden Tabarruk is the imitation of the polytheists
Allah, Most High, says (interpretation of meaning): And I have been commanded to be of the believers * And commanded, 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah. Quran 10:104-105
Al-Ghazzi said: (This ayah is a main Sharee’ah text regarding the divine command to imitate the believers, and the prohibition of imitating the polytheists. The reference to polytheists here incorporates the perpetrators of major polytheism and minor ones, which includes all sins.) [294] See: ((Husn Al-TanAbooh Lima Warada Fee Al-Tashabbuh)) (5/395)

It was narrated by Aboo Sa‘eed Al-Khudree (may Allah be pleased with him) that the Prophet ? said: “You will certainly follow the ways of those who came before you span by span, and cubit by cubit (i.e., inch by inch), so much so that even if they entered a hole of a lizard, you would follow them.” We said, ‘O Messenger of Allah, (do you mean) the Jews and the Christians?’ He said: ‘Who else?’” [295] Al-Bukhaaree (no. 7320) with this wording, and Muslim (no. 2669)

Al-San’aanee said: (The Hadeeth informs us that most of the Muslim nation would follow the example of the previous nations by falling into sin and other acts of disbelief. This serves as a warning against imitating the previous nations with regard to their acts and manners. The Prophet ? spoke the truth when he said these words; it has been proven true that some Muslims followed the ways of the previous nations in terms of inventing religious innovations, adding unprescribed practices, applying the Hudood (i.e., the corporal punishments determined by the religion) on the weak only and sparing the elite, accepting bribes, going to excess in seeking after worldly pleasures, decorating mosques, taking the graves as objects of worship, and other unprescribed acts that are known to all people.”) [296] See: ((Al-Tanweer Sharh of Al-Jaami‘ Al-Sagheer)) (9/28).

Examples of Tabarruk that are attributable to the imitation of the disbelievers:
1-   Excessive veneration of the Prophets and the righteous. The Christians excessively venerated their Prophets and their disciples to the extent of deification. Sadly, some Muslims imitated them in this regard and exaggerated in their love and veneration of the Prophet ? and some righteous people.

Ibn Tayymiyah: (The Muslims who excessively venerate the graves and tombs are strikingly similar to the Christians ... some Christians used to say to some Muslims: ‘We have a venerated master and lady, and you have a venerated master and lady; we have our venerated master Jesus Christ and our venerated lady Virgin Mary, and you have Al-Hussein and Lady Nafeesah (descendants of the Prophet ?). In fact, the Christians rejoice at the erroneous practices done by some ignorant Muslims, who are given to religious innovations, being in consistence with their religion and similar to their (polytheistic) practices. They would love that such practices become more widespread and common among Muslims. [297] See: ((Majmoo’ Al-Fataawa)) (27/461)

2-   Introducing the religious innovation of celebrating birthdays and unprescribed festive occasions. One example of this manifestation is celebrating the Prophet’s birthday. One of the reasons that gave rise to the religious innovation of celebrating birthdays and unprescribed festive occasions was the imitation of the Christians who celebrate the birth of ‘Eesa (Jesus) and others.

Aboo Shaamah said: (We have examined this practice, i.e., the celebration of birthdays, in light of the Quran and learned that Allah, Exalted be He, commands us to follow the Prophet ? with regard to the divine revelation and warns us against all that he ? forbade. The Quran teaches us that Allah, Exalted be He, has perfected the religion of Islam, and such celebrations were not revealed to the Prophet ? to be considered part of the religion that He has perfected for us and commanded us to follow the Prophet ? regarding it. Likewise, we examined this practice in light of the Sunnah of the Prophet ? but could not find any evidence indicating that he ? did so or commanded it, and the Companions (may Allah be pleased with them) did not do it as well. Thus, we can deduce that such practice is alien to Islam, rather is a religious innovation, and involves imitating the Jews and Christians with regard to their (religious) festivals. [298] See: ((Al-Baa‘ith ‘ala Inkaar Al-Bida‘)) (p. 109)

Ibn Taymiyyah said: “The celebration of festivals is part of the religion, and therefore Muslims are required to comply with whatever Allah, Exalted be He, prescribes in the religion in this regard, otherwise they would be introducing religious innovations that are not part of the religion. The same goes for the religious innovations introduced by some Muslims, either due to the imitation of the Christians regarding their celebration of the birth of Jesus, or out of love and veneration of the Prophet ?. Allah, Exalted be He, may reward them for their love and diligence, but not for the religious innovation of celebrating his birthday. [299] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) (2/123).

3-   Building mosques and shrines over graves and seeking blessings from them
‘Aa’ishah (may Allah be pleased with her) narrated that the Prophet ? said in terminal illness: “May Allah curse the Jews and the Christians; they took the graves of their Prophets as places of worship,” [300] Narrated by Al-Bukhaaree (no. 1330) and Muslim (no. 529) ‘Aa’ishah (may Allah be pleased with her) said: ‘Had it not been for that, his (the Prophet’s) grave would have been prominent, but he (the Prophet ? disliked that it might be taken as a place of worship.’” [301] Narrated by Al-Bukhaaree (no. 1390) and Muslim (no. 529)

One of the reasons for imitating the acts of the disbelievers is the proximity or intermixing with them. For instance, some ignorant Muslims in India have indulged in religious innovations to the point that one of them would crawl to the tomb of the alleged Wali and return backwards out of devotion and veneration. This practice emerged among Muslims because of their proximity to the Buddhists and intermixing with them, where they were influenced by them and imitated this and other acts as well. [302] See: ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 475)

3. The veneration of the relics is another reason for forbidden Tabarruk
It is impermissible to venerate any given place that is not venerated by the Sharee’ah, and the manner of such veneration must be in compliance with the Sharee’ah as well. Whatever exceeds the proper limits set by the Sharee’ah regarding the veneration of places and Tabarruk by them is deemed prohibited.

The veneration and sanctification of these spatial relics is the reason for seeking blessings from them in the first place, given the excessive veneration of these relics. There are other reasons as well that contributed to the emergence and spread of forbidden Tabarruk, including: the influence of the Muslim sects that indulged in religious innovations such as Sufism and Rafidah, the adherence to Da’eef (inauthentic, weak) or fabricated Hadeeths, making analogy between the forbidden Tabarruk and the permissible one, the scholars’ refrainment from forbidding such practices, and giving in to sinful urges and desires. [303] See: ((Al-Baa‘ith ‘ala Inkaar Al-Bida‘ wa Al-Hawaadith)) by Aboo Shaamah (p.: 27), ((Shifaa’ Al-Sudoor Fee Ziyaarit Al-Mashaahid wa Al-Quboor)) by Mar’ee Al-Karmee (p.: 108), ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 479)).



The Outcomes of forbidden Tabarruk
Forbidden Tabarruk leads to many evils, at the level of beliefs and practices, and incurs serious religious and worldly harms, as we shall explain below:

(1) Falling into major Shirk
Major shirk is the greatest and most hazardous outcome of the forbidden Tabarruk, as it takes the doer out of the fold of Islam, renders all his good deeds invalid and worthless, and entails abiding in Hellfire perpetually if the doer dies before repentance.
The forbidden Tabarruk is correlated with Shirk in one of two respects:

First: Forbidden Tabarruk may be an act of Shirk in and of itself
An example of this category is seeking blessings from the dead Prophets, righteous people, and others, by supplicating to them to fulfill one’s religious or worldly needs, relieving distress, and seeking refuge with them, drawing closer to them by offering animal sacrifices, making vows to them, and venerating their graves, and the like that fall under the category of major Shirk, because they involve attributing to them some divine Attributes that are exclusive to Allah, The Exalted. The doer ascribes to these dead people the Attributes of Lordship, or devotes some worshipful acts to them, despite the fact that worship must be exclusively devoted to Allah, and this also involves ascribing to them the Attributes of Uloohiyyah. This was the outcome of the excessive veneration, infatuation with them, and fondness of them. Some Muslims, who associated the dead as partners with Allah, would even say: ‘A whole town may be relieved of a calamity due to the virtues of the dead Prophets and righteous people buried therein.’ All these polytheistic practices are being performed in the name of Tabarruk and sometimes in the name of Tawassul and seeing intercession. [304] See: ((Al-Bidaayah wa Al-Nihaayah)) by Ibn Katheer (14/172), ((Tatheer Al-I‘tiqaad ‘an Adraan Al-Ilhaad)) by Al-San’aanee (p.: 60), ((Sharh Al-Sudoor Bi-Tahreem Raf‘ Al-Quboor)) by Al-Shawkaanee (p. 18), ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 483).

Second: Forbidden Tabarruk may lead to falling into Shirk
Forbidding Tabarruk may lead to Shirk, and for this reason, some types of Tabarruk have been prohibited to eliminate the means leading to unfavorable results (and block the ways leading to Shirk). This is similar to the prohibition of performing prayer at the graveyards or building mosques or domes at the top of graves, or reciting supplications at the graves, seeking blessings from the places, and relics of the Prophets and the righteous people, or venerating and sanctifying them. All these acts and practices are among the primary reasons and means leading to Shirk over the passage of time. [305] See: ((Majmoo’ Fataaw Ibn Baaz)) (4/354), ((Al-Qawl Al-Mufeed ‘ala Kitaab Al-Tawheed)) by Ibn ‘Uthaymeen (1/411), ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 484).
In fact, the early emergence of Shirk and idolatry on earth is attributable to the excessive veneration of the righteous dead.

Allah, Most High, says about the people of Prophet Nooh (interpretation of meaning): And they said, 'Never leave your gods and never leave Wadd or Suwaa‘ or Yaghooth and Ya‘ooq and Nasr. Quran 71:23

Ibn ‘Abbaas (may Allah be pleased with him) said about the names (of their false gods) stated in this ayah: “These were the names of righteous men among the people of Prophet Nooh. When they died, Satan enticed their people to make idols of them (the dead righteous men) in the places where they used to sit and name those idols after them. They did, but the idols were venerated, but were not worshipped at that point. When those people died and knowledge was lost among their people, the idols were worshipped (by the following generations).” [306] Narrated by Al-Bukhaaree (no. 4920)

Ibn Taymiyyah said: “The disbelievers, whom Allah, Exalted be He, and His Messenger ? labelled as polytheists, were of two categories: the people of Prophet Nooh and the people of Prophet Ibraaheem. The people of Prophet Nooh fell into Shirk by venerating the graves of their righteous people. Afterward, they erected statues of them (idols), and later on worshipped those idols. As for the people of Prophet Ibraaheem, they fell into Shirk by worshipping celestial bodies: the planets, sun, and moon.” [307] See: ((Qaa‘idah Jaleelah Tawassul wa Waseelah)) (p. 22)

Examples of the prohibition of some types of Tabarruk to eliminate the means leading to Shirk is the prohibition of Tabarruk by trees, stones, and some places, and their veneration. This type of Tabarruk may lead to Shirk over the passage of time. Hishaam bin Muhammad Al-Kalbi narrated on the authority of his father and others: “Prophet Ismaa‘eel resided in Makkah and had many children who populated it and drove out the Amalekites, who lived there. When they grew in number, Makkah became no longer spacious enough to accommodate all of them. They were ravaged by war and hostilities, and some of them drove others out of Makkah. Those who left Makkah roamed the earth seeking after their livelihood and fell into the worship of idols and stones, because they would take stones from the Ka‘bah out of veneration of the sanctuary and their longing to their land. Wherever a group of them settled, they placed the stone and circumambulated it as they circumambulated the Ka‘bah, to serve as a good omen and as a gesture of their love and longing for that sanctuary (Makkah). They continued to venerate the Ka‘bah and Makkah and perform Hajj and ‘Umrah, following the guidance of Prophet Ibraaheem and Ismaa’eel. Afterward, they were lured into worshiping these stones, and the teachings of Tawheed faded into oblivion. They gave up the religion of Prophet Ibraaheem and Ismaa’eel and embarked on idol-worship instead, following the example of the previous nations. [308] See Al-Asnaam (p. 6)

(2) Introducing religious Innovations
Forbidden Tabarruk is a religious innovation that has no supportive evidence from the Book and the Sunnah, and the righteous predecessors did not do such unprescribed acts. In fact, it contradicts the permissible Tabarruk that is proven by Divine textual evidence, but its convergence with religious innovations varies according to its different forms and manner. Some forms of forbidden Tabarruk amounts to Shirk, and some are less grave. Moreover, the Bid’ee (unprescribed) Tabarruk is a religious innovation in and of itself, and it also leads to committing other religious innovations. Committing few religious innovations leads to falling into many others. For example, among the evil outcomes of forbidden Tabarruk by the graves of the Prophets and the righteous are building mosques and domes over them, excessively decorating the graves, constructing structures over them, building mosques over the relics of the Prophets and righteous people, and similar other religious innovations. Likewise, the forbidden Tabarruk by the Prophet ? after his death led to introducing the religious innovation of celebrating his birthday. Afterward, other unprescribed celebrations of festivals were introduced on various occasions, such as the celebration of the Night of Al-Israa’ and Mi’raaj, the Hijrah (emigration from Makkah to Al-Madeenah), and so on.

It is not permissible to be lax regarding the religious innovations, regardless of their gravity and no matter how insignificant they may seem, for they continue to spread gradually, and their perils and impacts intensify. [309] See: ((Sharh Kitaab Fadlul Al-Islaam)) by Ibn Baaz (p.: 61), “Al-Tabarruk: Anwaa‘uh wa Ahkaamuh” by Naasir Al-Juday’ (p.: 487)

Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: “Whenever the Prophet ? delivered a Khutbah (religious speech), his eyes would become red, his voice rose, and his anger would become intensified … He ? would also say “To proceed, the best of speech is embodied in the Book of Allah, and the best of guidance is the guidance of Muhammad, and the most evil of affairs are the religious innovations and every religious innovation is misguidance.” [310] Narrated by Muslim (no. 867)

Al-Barbahaaree said: (Know that whenever people introduce a religious innovation, they give up an act of Sunnah in turn … beware of religious innovations that may seem insignificant; they continue to spread until they overwhelm people. Moreover, all religious innovations that spread among Muslims seemed insignificant at the beginning and resembled the truth (prescribed acts). This deceived people into practicing them to find themselves caught up in religious innovations and unable to break free from them. They would even consider such religious innovations to be part of the religion. By doing so, they deviated from the straight path and went out of the fold of Islam. [311] See Sharh Al-Sunnah p. 37

(3) Falling into sins
Forbidden Tabarruk leads to committing prohibitions and falling into sin, and this includes the celebration of the Prophet’s birthday and other unprescribed festivals, which are considered among the manifestations of sin and the manifested prohibitions. Such unprescribed celebrations overflow with idle talk, frivolous activities, and temptations, and involve squandering money on holding such ceremonies, or building domes and shrines, covering them with special cloth, decorating them with lamps, and the like. [312] “Al-Tabarruk: Anwaa‘uh wa Ahkaamuh” by Naasir Al-Juday’ p. 489

(4) Falling into various forms of lying
One of the evil impacts of forbidden Tabarruk is that it drives the doer to resort to lying to confer legitimacy on his practices and (false) beliefs, or for the purpose of identifying the object of Tabarruk, and thus would get caught in several forms of lying, including the following ones:

1-   Lying about the Prophet ?
Lying about the Prophet ? is one of the worst types of lying. It was narrated on the authority of Al-Mugheerah ibn Shu’bah (may Allah be pleased with him) that the Prophet ? said: “Attributing false statements to me is not the same as attributing false statements to anyone else (in terms of its gravity). Whoever tells lies about me deliberately, let him assume his place in Hellfire” [313] Narrated by Al-Bukhaaree (no. 1291) with this wording, and Muslim in the “Muqadimat Al-Saheeh” (3) on the authority of Aboo Hurayrah (may Allah be pleased with him). Lying about the Prophet ? may be done by attributing false statements to him or false relics to confer legitimacy of the practices of Tabarruk by some objects. One example of lying about the Prophet ? with regard to his statements is attributing to him fabricated reports on the merits of visiting his grave. An example of lying about the Prophet ? with regard to his relics for the purpose of Tabarruk is claiming the existence of some hair from his blessed beard preserved in some museums.

2-   Lying about the Companions (may Allah be pleased with him), the Taabi’oon, and other righteous people
Lying about the righteous may be done with regard to their statements, like attributing false statements to them and fabricated narrations about the virtues and blessings of some places. It could also be done at the level of deeds, like claiming that some graves are sources of blessings. For instance, some claimed that Al-Shaafi’ee used to supplicate Allah at Aboo Haneefah’s grave whenever a calamity befell him, and his supplications would be answered. [314] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) (2/206), ((Qaa‘idah ‘Atheemah Fee Al-Farq bayna ‘Ibaadaath Ahl Al-Islaam wa Al-Imaan wa ‘Ibaadaat Ahl Al-Shirk wa Al-Nifaaq)) (p. )) by Ibn Al-Qayyim (1/392)
‘Abd Al-Lateef ibn ‘Abd Al-Rahmaan Aal Al-Shaykh said: (Their statement, ‘Supplication at the grave of so-and-so is a tried and tested antidote and cure-all,’ was circulated by the grave worshipers and those who sought blessings therefrom. Some of them claimed that the statement applied to Aboo Haneefah’s grave and others claim that it applied to Ma‘roof Al-Karkhi’s grave. The worshippers of ‘Abd Al-Qaadir, Ahmad Al-Badawee, and Al-Hussayn, hold rather graver false beliefs. Some would even prefer reciting the supplications at their graves to reciting them in the mosques, the very places that Allah, Exalted be He, has allowed to be venerated and that His Name should be remembered therein. Due to such practices and similar ones, the shrines were crowded, the mosques were abandoned, the graves were built therein, and the curtains were draped over the coffins to look more like the Ka‘bah!” [315] See: ((Al-Baraaheen Al-Islaamiyyah)) (p. 101)

3-   Lying about the blessed places:
One example of that form of lying is lying about the exact place where the head of Al-Hussayn (may Allah be pleased with him) was buried. There are several cities in which it was claimed that his head was buried amounting to eight different cities! [316] See: ((Ra’s Al-Hussayn)) by Ibn Taymiyyah (p.: 183), ((Majmoo’ Fataawa Ibn Baaz)) (6/366).
4-   Claiming blessed places with no basis from religion:
One example is their claim that the house of Khadeejah (may Allah be pleased with her) in Makkah is the second most virtuous and blessed place after the Sacred Mosque, and that the supplications recited therein are answered. [317] See: ((Rihlat Ibn Jubayr (p.: 126), ((Al-Qira Li-Qaasid Umm Al-Qura)) by Muhib Al-Deen Al-Tabaree (p.: 664), ((Shifaa’ Al-Gharaam Bi-Akhbaar Al-Balad Al-Haraam)) by Al-Fassi (1/368), ((Hadaa’iq Al-Anwaar wa Mataali‘ Al-Asraar Fee Seerat Al-Nabiy Al-Mukhtaar)) by Bahraq Al-Hadramee (p. 86), ((Rihlat Al-Sadeeq illa Al-Balad Al-‘Ateeq)) by Al-Qanooji (p.: 20)

(5) Misrepresentation of Divine textual evidence
Those who practice forbidden Tabarruk sometimes resort to distorting the meanings of the Divine textual evidence and twisting them to denote the desired meanings that conform to their whims. Below are some examples of such acts:

1.   They brought forth as evidence the ayah that reads (interpretation of meaning): And if, when they wronged themselves, they had come to you, O Muhammad, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful Quran 4:64, using the general indication of the ayah’s wording, to prove the permissibility of asking the Prophet ? to seek forgiveness for them at his grave.  Al-Sa’dee said: (Going to the Prophet ? (to ask him to seek forgiveness for them) is restricted to his (earthly) life, as indicated by the context, for he ? could only ask forgiveness for them during his lifetime. It is impermissible to ask him for anything after his death, and such act falls under the category of Shirk.” [318] See: ((Tafseer Al-Sa‘dee)) (p. 185)

2.   Relying on the Hadeeth about the Prophet’s prayer at the house of ‘Itbaan ibn Maalik (may Allah be pleased with him) as evidence on the permissibility of seeking blessings from the places in which the Prophet ? prayed. ‘Itbaan ibn Maalik (may Allah be pleased with him) said: “I came to the Messenger of Allah ? and said: ‘I have lost my eyesight and the rainwater prevents me from reaching the mosque of my people. I would like you to come and pray in my house in a place that I can take as a mosque.’ The Prophet ? said: ‘I will do that if Allah wills.’ The next day, the prophet ? came, and Aboo Bakr was with him, after the day had grown hot. He ? asked for permission to enter, and I gave him permission. He ? did not sit down until he asked: ‘Where would you like me to pray in your house?’ I showed him the place where I wanted him to pray, so he ? stood there and formed a row behind him, then he (prayed and) recited Tasleem and so did we.” [319] Narrated by Al-Bukhaaree (no. 840) with this wording, and Muslim (no. 33)
Ibn Taymiyyah said: (‘Itbaan ibn Maalik (may Allah be pleased with him) originally intended to build a mosque in that place, and therefore he wanted it to be built in a place where the Prophet ? had prayed, so that he ? would be the one to set up the mosque). [320] See: ((Iqtidaa’ Al-Tareeq Al-Mustaqeem)) (2/276).

3.   They brought forth as evidence the ayah about the story of the People of the Cave to prove the permissibility of building mosques over graves. Allah, Most High, says (interpretation of meaning): Said those who prevailed in the matter, "We will surely take for ourselves over them a masjid (mosque)." Quran 18:21
Ibn Katheer said: (Ibn Jareer cited two opinions regarding the reference to those who prevailed in the matter in the ayah; the first is that they were the Muslim (Monotheists) ones among these people, and the second is that it refers to the polytheists, and Allah knows best. The most likely correct view is that it refers to those who had power and influence, but the question remains as whether or not their act was approved by Allah, Exalted be He, in the ayah. There are different opinions in this regard because the Prophet ? said, ‘May Allah curse the Jews and Christians; they took the graves of their Prophets and the righteous people as places of worship,’ [321] Narrated by Al-Bukhaaree (no. 1330) and Muslim (no. 529) on the authority of ‘Aa’ishah (may Allah be pleased with her) with the following wording: “May Allah curse the Jews and Christians; they took the graves of their Prophets as places of worship.” It was narrated with another wording, reading: ((And those who were before you used to take the graves of their Prophets and righteous people as places of worship; so, do not take the graves as places of worship)) by Muslim (no. 532) on the authority of Jundub (may Allah be pleased with him). warning against their acts. Moreover, it was narrated on the authority of the Commander of the Believers, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) that when he found the grave of Prophet Daniyaal (Daniel) in Iraq during his reign, he gave orders that news of this grave should be withheld from the people. [322] See: ((Tafseer Ibn Katheer)) (5/147)

Ibn ‘Uthaymeen said: (Allah, Most High, says (interpretation of meaning): Said those who prevailed in the matter, meaning those in charge of them. They said: “We will surely take for ourselves over them a masjid,” Quran 18:21 meaning, instead of building a structure around their bodies to hide their place of burial and relics, let us build a mosque to be a place of worship. Apparently, they built a mosque, because the speakers were the ones in charge of the people and the ones who had a say in the matter. This action, namely, building places of worship over graves, leads to Shirk and the Islamic law was revealed to eradicate it, as mirrored in the Prophet’s statement during his time of death, “May Allah curse the Jew and Christians; they took the graves of their Prophets as places of worship,” to warn against their acts). [323] See: ((Tafseer Al-‘Uthaymeen: Al-Kahf)) (p. 41)
5-   They distorted the Prophet’s words on the prohibition of making his grave a place of ritual celebration. It was narrated on the authority Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “Do not turn your houses into graves, and do not make my grave a place of ritual celebration, but invoke blessings on me, for your blessing will reach me wherever you are.” [324] It was narrated by Aboo Daawood (2042) with this wording, and Ahmad (8804). It was classified as Saheeh by Al-Albaanee in “Saheeh Sunan Aboo Daawood” (2042), and it was also classified as Saheeh li-ghayrihi (authentic due to other corroborating reports) by Shu‘ayb Al-Arnaa’oot in his revision of “Sunan Aboo Daawood” (2042), and Ibn Taymiyyah judged it as Saheeh in “Al-Ikhnaa’iyah” (265), and Muhammad ibn ‘Abd Al-Haadi in ((Al-Saarim Al-Munki)) (207), and Ibn Hajar in “Al-Futooh Al-Rabbaaniyyah” (3/314), and its chain of transmission was judged as authentic by Al-Nawawee in “Al-Majmoo’” (8/275), and Ibn Al-Qayyim classified it as Hasan in “Ighaathat Al-Lahfaan” (1/300), and Ibn Baaz judged its chain of narrators as Jayyid (good) in “Majmoo’ Al-Fataawa” (2/386).

Ibn Al-Qayyim said: (Some of those who imitate the acts of Shirk committed by the Christians and distort the divine revelation like the Jews, said that the Hadeeth actually commands us to visit his grave, take it as a gathering place for ritual celebration, for he ? forbade visiting it once or twice a year, like the ‘Eids. They argued that the intended meaning is to urge them to visit it more often throughout the year rather than visiting it at longer time intervals! In fact, this distortion involves defiant opposition to Allah, Exalted be He, contradiction of what the Prophet ? intended, distortion of the facts, and accusing the Prophet ? of deception ... May Allah curse the people of falsehood! How they are deluded away from the Truth!). [325] See: ((Ighaathat Al-Lahfaan)) (1/349)

(6) Abandoning the Sunnah
Committing religious innovations entails abandoning the acts of Sunnah. When the hearts are preoccupied with religious innovations, they turn away from the Sunnah. [326] See: ((Iqtidaa’ Al-Tareeq Al-Mustaqeem)) by Ibn Taymiyyah (2/269)
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: “No year comes by (upon people) except that people would introduce a religious innovation and abandon an act of Sunnah until a time will come that abounds of religious innovations and the acts of Sunnah would be completely forsaken …” [327] See: ((Al-I‘tisaam)) by Al-Shaatibi (1/203) Moreover, Aboo Idrees Al-Khawlaanee used to say: “No people introduce a religious innovation except that Allah would deprive them of an act of Sunnah in turn.” [328] See: ((Al-I‘tisaam)) by Al-Shaatibi (1/203)

Ibn Taymiyyah said: (Satan has lured many people into major Shirk by means of religious innovations, so much that some of them would believe that visiting the shrines that are built over graves, be it the grave of a Prophet, a scholar, or a member of the Prophet’s family, is better than performing Hajj to the Sacred House, and they even refer to the visitation of such shrines as ‘Greater Hajj’. Some of these people believe that traveling to visit the Prophet’s grave is better (and more rewardable) than Hajj! ... Had they known that the ultimate purpose (of Hajj) is to devote worship exclusively to Allah with no partner, implore and call upon Him only, and that the purpose of visiting such graves is to supplicate the dead people buried therein ... such confusion would be eliminated.” [329] See: ((Iqtidaa’ Al-Tareeq Al-Mustaqeem)) (2/267)

Another harmful outcome of forbidden Tabarruk is that it leads to misleading the ignorant people, because such acts of Tabarruk may have glamorous and alluring manifestations such as the shrines and tombs and the unprescribed festivals and ritual celebrations that are held therein. The ignorant people may be moved and deceived by these alluring manifestations, especially with the large turnout. [330] See: ((Iqtidaa’ Al-Tareeq Al-Mustaqeem)) by Ibn Taymiyyah (2/384), ((Al-Sunan wa Al-Mubtada‘aat Al-Muta‘aliqah Bil-Athkaar wa Al-Salawaat and)) by Muhammad Al-Shuqayri (p.: 111), ((Al-Tabarruk: Anwaa‘uh wa Ahkaamuh)) by Naasir Al-Juday’ (p.: 483)