SEEKING BLESSINGS FROM PROPHET (S), THE RIGHTEOUS & THEIR RELICS - Part 5:

From the Layman’s Desk: Islamic Article No.16: ISLAMIC BARAKA, Part 5:

In the Name of Allah, Most Beneficient, Most Merciful. 

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions.

Tabarruk with the Prophet's (sal Allahu Alayhi wasallam) Hair and Nails: 

There are very many hadiths on this.  Bukhari narrates in his Sahih in the Book of Clothing, under the chapter entitled "What is mentioned about gray hair," that `Usman ibn `Abd Allah ibn Mawhab said: "My family sent me to Umm Salama with a cup of water. Umm Salama brought out a silver bottle which contained one of the hairs of the Prophet, and it used to be that if anyone came under the evil eye or ill health they used to send her a cup of water through which she would pass this hair (for drinking). We used to look into the silver bottle: I saw some reddish hairs."

Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama Radiyallaaho T`aalaa A`nhaa.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet sal Allaho alayhi wasallam. ’Uthman ® added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama ®.  I looked into the container (that held the hair of the Prophet sal Allaho alayhi wasallam  and saw a few red hair in it.”  (Sahih Bukhari, Volume 7, Book 72, Number 784)

Anas said: "When the Prophet shaved his head (after pilgrimage), Abu Talha was the first one to take of his hair."[ Bukhari].

Anas also said: "The Prophet threw stones at al-Jamra, then sacrificed, then told the barber to shave his head right side first, then began to give the hair away to the people."[ Muslim].
He said: "Talha was the one distributing it." [Muslim, Tirmidhi, Abu Dawud].

He also said: "When the Prophet shaved his head in Mina, he gave me the hair from the right side and he said: Anas! take it to Umm Sulaym [his mother]. When the Companions saw what the Prophet gave us, they began to compete to take the hair from the left side, and everyone was getting a share from that." [Ahmad narrated it].

Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue." Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."

Abu Bakr said: "I saw Khalid [ibn Walid] asking for the Prophet's forelock and he received it. He used to put it over his eyes and then kiss it." It is known that he then placed it in his qalansuwa (head cover around which the turban is tied) and never faced battle again except he won. 

Al-Waqidi (Maghazi), Ibn Hajar (Isaba). Ibn Abi Zayd al-Qayrawani relates that Imam Malik said: "Khalid ibn al-Walid owned a qalansiyya which contained some of the Prophet's hair, and that is the one he wore the day of the battle of Yarmuk.

Al-Bayhaqi too narrates in his book Dala'il anNubuwwah. He narrated, with a sahih (A Sahih hadith is one of the two types of hadith that can be relied upon in deducing judgments. The other type is the hasan hadith.) chain that Khalid Ibn al-Walid lost a headgear (qalansuwah) he wore during the Battle of al-Yarmuk. He asked the people to help him find it and they searched repeatedly until it was found. They saw it was a very old qalansuwah and thought it strange that Khalid Ibn alWalid was so insistent on finding it. Khalid Ibn alWalid told them: "The Prophet performed Umrah and then shaved his head. I rushed with the people to get some of his hair. I got some of the hair from the front part of his head which I put in this qalansuwah. Every time I went into battle with this qalansuwah, Allah gave me victory."

Note: Nobody told Khalid ibn Walid ® to put the blessed hairs in his hat. He did this from his own accord. 

Ibn Sirin (one of the tabi`in) said: "One hair of the Prophet in my possession is more precious to me than silver and gold and everything that is on the earth and everything that is inside it." [Bukhari, Bayhaqi (Sunan kubra), and Ahmad].

Hafiz Ibn Hajar in Fath al-Bari, Volume 10, page 353, said: "They used to call the silver bottle in which the hair of the Prophet was kept jiljalan and that bottle was in the home of Umm Salama." 

Hafiz al-`Ayni said in `Umdat al-Qari, Volume 18, page 79: "Umm Salama had some of the hairs of the Prophet in a silver bottle. When some people got ill, they would go and obtain blessings from these hairs and they would be healed by means of their blessings. If a person were struck by the evil eye or any sickness, he would send his wife to Umm Salama with a mikhdaba or water-pail, and she would pass the hair through that water and then drink the water and he would be healed, after which they would return the hair to the jiljal."

Imam Ahmad narrates in his Musnad (4:42) from `Abd Allah ibn Zayd ibn `Abd Rabbih with a sound (sahih) chain as stated by Haythami in Majma` al-zawa'id (3:19) that the Prophet clipped his nails and distributed them among the people.

Ibn Sa'd writes:
"'Umar ibn 'abd al-Aziz had the Prophet's (may Allah bless him and grant him peace) hair. He said: 'When I die bury me with the hair in my grave'
[Tabaqat Ibn Sa'd, chapter on 'Death of 'Umar ibn 'Abd al-Aziz']

Hafiz ibn Kathir writes:
"Mu'awiya had the Prophet's (may Allah bless him and grant him peace) nails and hair.He said: 'When I die can you bury the nails and hair with me in my grave'"[Ta'rikh Ibn Kathir, chapter on 'Death of Mu'awiya']

Also,  Ahmad ibn Hanbal had three hairs from the body of the Prophet (peace and blessings of Allah be upon him). He requested to be buried with one placed on his mouth, and the other two on each eye.  [p. 24. Tabarruk al-Sahaba bi Athar Rasul Allah. Sheikh Muhammad Tahir ibn Abd al-Qadir ibn Mahmud al-Kurdi.  (p. 13) Maktaba al-Qahira Publications, Cairo. 1997.]

Imam Ahmad is reported to have kept some hairs of the Prophet (peace and blessings of Allah be upon him) in the sleeve of his shirt. During the days of the fitna over whether the Qur’an was created, al-Mu‘tasim refused to burn this shirt, because of the blessings of the hair [in it].  [p. 112. Tashīh al-Aqā’id. Muhammad Abd al-Hāmid Budāyūnī.]

Throughout his life, Imam Bukhari used to keep the blessed hair of Prophet(sal Allahu alayhi wasallam) in his clothes."
[Muqadama Fathul Bari By Imam Hajr Asqalani page 645]

Prophet’s (sal Allahu alayhi wasallam) Bow: 
Qadi Iyad reports in al-Shifa that Ahmad ibn Fazlawiyya possessed the bow of the Prophet (peace and blessings of Allah be upon him). He said, ‘I have never touched this bow with my hands expect with Wudhu since I learnt that the Prophet (peace and blessings of Allah be upon him) held this bow with his hand.’  [p. 275. Al-Shifa. Qadi Iyad. p. 275. Dar Ibn Hazm Publications, Beirut, 2002.]  

Tabarruk with Prophet’s (sal Allahu alayhi wasallam) visits or Places of Prayers: 

The Sahaba used to get benefit of Barakah by the house in which Rasool Allah [sal Allahu alayhi wasallam] entered:

Narrated Abu Burda:  When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered? [Sahih Bukhari, Volume 5, Book 58, Number 159]

It is also narrated in Sahih Bukhari that Sayyidina Ibn Umar, radi Allahu `anh, when travelling between Makkah and Madinah, would make a point of praying at the spots where the Holy Prophet (sal-Allahu `alayhi wa sallam) used to pray during his lifetime.  Clearly, Sayyidina Ibn Umar, radi Allahu `anh, wished to receive the Barakah of Nabi Muhammad, sall-Allahu `alayhi wa sallam.

Thus it is also known that Ibn ‘Umar derived blessings even from walking in the same spots where the Prophet (sal Allahu alayhi wasallam) had walked and praying exactly where he had prayed both at the Ka’ba and on his travels, and that he watered a certain tree under which Prophet (sal Allahu alayhi wasallam) had prayed so that it would not die.  
[Recorded by Bayhaqi in his Sunan al-Kubra (5:245), Abu Ya’la (10:87-88 #5724), Humaydi (#680, 682), Bazzar (Musnad, 1:81 #129), Tabarani (M. Awsat, 4:199), Ibn Abi Shayba (8:175), and Ibn Hibban (#7074). See also Ibn Hajar’s Fath al-Bari (1:569-70) and Imam Dhahabi’s Siyar A’lam an-Nubala (Chapter on Ibn ‘Umar)]
Vol. 1, Book 8, Hadith 471 (Sahih Bukhari):

It is related from 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu'l-Hulayfa when he performed 'umra or hajj under an acacia tree at the spot where the mosque is in Dhu'l-Hulayfa. When he returned from an expedition or was coming from hajj or 'umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where 'Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where 'Abdullah used to pray was buried. 

'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha'. 'Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, "It is on your right when you are standing in prayer in the mosque." That mosque is on the right hand side of the road when you are going to Makka, a stone's throw or thereabouts from the largest mosque. 

Ibn 'Umar used to pray towards the small mountain which is at the end of ar-Rawha'. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. 'Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. 'Abdullah came back from ar-Rawha' and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there. 

'Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes.

'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-'Arj if you are on the way to Hadba.There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. 'Abdullah used to return home from al-'Arj after the sun had declined from midday. He would pray Dhuhr in that mosque. 

'Abdullah ibn 'Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. 'Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them. 

'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone's throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road. 

'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down. 

'Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka'ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka'ba. 

[End of Hadith]

An Islamic scholar points out:  Please see how beautifully and clearly Ibn Umar (ra) memorizes the places where Prophet (Peace be upon him) prayed. This hadith also proves of praying in Masajid which has graves inside them as Ibn Umar (ra) used to pray Dhuhr in that mosque of valley behind al-‘Arj. This hadith is also a proof of visiting all the holy places where Prophet (Peace be upon him) went. The Wahabis stop Muslims from this great Sunnah because they are against seeking Tabarruk from Athaar of Anbiya whereas Bukhari Shareef is filled with proofs that Sahaba took Tabbaruk from Athaar of Prophet (Peace be upon him). 

According to the Wahhabi Muhsin Khan, all the above hadiths of Sahih Bukhari in relation to the various places where Prophet (sal Allahu alayhi wasallam) prayed on the way from Makkah to Madinah Shareef is impossible to translate and according to him it is “Narrated by Unknown”!  Therefore, there was no further translation by him.  Can you believe that?  According to Islamic scholars: “Although there are many examples of Muhsin Khan's lies and Dajl but this one is the ultimate of them all, because this has to do with the issue of taking Tabarruk from places where Prophet (Peace be upon him) prayed and this according to their guru Ibn Taymiyyah was ““shirk”” to the extent that Ibn Taymiyyah even tried to prove Ibn Umar (ra) as Mushrik in his Iqtida as Siraat al Mustaqeem (Audhobillah Min Dhalik!)… We ask the Wahabis what was impossible for Muhsin Khan to translate? This means that Muslims should not read Sahih Bukhari as there are impossible things beyond our comprehension in it? With such distortions/forgeries/corruptions to Sahih Bukhari these Wahabis are misguiding innocent new Muslims who think that Wahabis are on Tawhid whereas Christians and Jews would know that even the Tawhid of Wahabi is similar to theirs i.e. Tajseem-e-ELahi (Anthropomorphism).”

Next, similarly, Abu Musa al-Ash’ari, Ibn ‘Umar, Mu’awiya, Salama ibn Akwa’, and others used to search out the places where the Prophet (sal Allahu wasallam) prayed, and pray there for the blessings gained by that.
  
[For example: Bukhari (Kitab as-Salat, #448, 461-62, 472), Nasa’i (#1709), Imam Ahmad (2:75, 4:419),Bayhaqi (3:25), Tayalisi (#514), ‘Abd ibn Humayd (#774), Tabari’s Tafsir (11:33), Ibn Abd al-Barr’s Tamhid (5:119, 6:228, 13:65), Nawawi’s Sharh Sahih Muslim (5:161, 13:178) and Tahdhib al-Asma’ (1:262), Ibn Hajar’s Fath al-Bari (1:522, 571), Haythami’s Majma’ az-Zawa’id (3:295, 8:265), Malik’s Muwatta’ (1:423), Ruyani’s Musnad (#741, 757-59, 1142), Humaydi (#149), and others].

Narrated Yazid bin Al 'Ubaid: 
I used to accompany Salama bin Al-Akwa' and he used to pray behind the pillar which was near the place where the Qurans were kept I said, "O Abu Muslim! I see you always seeking to pray behind this pillar." He replied, "I saw Allah's Apostle always seeking to pray near that pillar." [Sahih Bukhari, Volume 1, Book 9, Number 481]

Other Sahaba used to ask Anas and Bilal where he (sal Allahu alayhi wasallam) used to pray so they could pray in the same spots (Tabarani’s Mu’jam al-Awsat 3:350, 6:309).

Narrated Ibn 'Umar: 
The Prophet entered the Ka'ba along with Usama bin Zaid, 'Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka'ba. I asked Bilal "Where did the Prophet pray?" Bilal replied, "Between the two front Pillars."
[Sahih Bukhari, Volume 1, Book 9, Number 483]

Hafiz Ibn Hajar (Isaba fi Tamyiz as-Sahaba, 4:424) stated that Zubayr ibn Bakkar recorded in Akhbar al-Madina (also Ruyani 2:230 #1106) that the Prophet (sal Allahu alayhi wasallam) entered the home of Sahl ibn Sa’d and sat in the middle of the house, and afterwards Sahl and his wife used to take that exact place as a place for prayer. 

Um Sulaym also asked the Prophet (sal Allahu alayhi wasallam) to pray in her house, so they could take that as a place of prayer too (Tabarani’s Mu’jam al-Awsat, 6:305 #6481). 

Thus, the Sahabah would search out the places where the Holy Prophet (sall-Allahu `alayhi wa sallam)  prayed, and they would pray there.

`Utban ibn Malik was one of the Companions of the battle of Badr. After he became blind he said to the Prophet: "I would like you to pray in my house so that I can pray where you prayed." The Prophet went to his house and asked where exactly he would like him to pray. He indicated a spot to him and the Prophet prayed there.  [Bukhari (#406-07, 627, 645, 795, 1113), Muslim (#48, 1053), Imam Malik (#377), and many others.]
The version in Muslim has: I (`Utban) sent for the Prophet the message: "Come and lay for me a place for worship [khutta li masjidan]."  

Imam Nawawi in Sharh Sahih Muslim said: "It means: "Mark for me a spot that I can take as a place for worship by obtaining blessing from your having been there [mutabarrikan bi aathaarika]... In this hadith is evidence for obtaining blessings through the relics of saints (al-Tabarruk bi aathaar al-salihin)." Notice how many times (nine times total in his Sharh Sahih Muslim) already Imam Nawawi has shown that these Sahih hadiths prove the permissibility and recommendability of obtaining blessings thru the righteous and their relics. Imam Nawawi also said (Sharh Muslim 5:161): “From this hadith we gain three beneficial lessons: 1) it is permitted to obtain blessings from righteous people and the objects connected to them, 2) it is recommended to pray in the places the righteous used to pray, and 3) it is recommended to seek blessings from the places where the righteous people resided.”  

The Holy Prophet (sal Allahu alayhi wasallam) was also told to “pray in al-‘Aqiq because it is a blessed valley” (Bukhari #1436).  

Continued in Part 6…

SEEKING BLESSINGS FROM THE PROPHET (S), THE RIGHTEOUS & THEIR RELICS - PART 4.

From the Layman (Nasir's) Desk: Islamic Article No.16: ISLAMIC BARAKA, Part 4:

In the name of Allah, Most Beneficient, Most Merciful.

                               

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions. 

Tabarruk with the Prophet's (sal Allahu alayhi wasallam] ablution water and saliva:

These hadiths are extremely numerous. see Fath al-Bari 1989 ed. 10:255-256.

1.   In the chapter of ‘The characteristics of the Prophet', Bukhari narrates:

The Holy Prophet (sal Allahu Alayhi wasallam) was in ‘Abtah’ standing beside the tents. Bilal ® came out from a tent and called the people for prayers. Again he went inside and brought out the remaining drops of water of ablution of the Holy Prophet (sal Allahu alayhi wasallam). The people rushed towards it and sought Tabarruk from it.  [Sahih Bukhari, Vol.4, page 231]

2.   About the event of ‘Peace of Hudaibiyya’ Bukhari writes:

“Whenever the Holy Prophet (sal Allahu alayhi wasallam) was taking ablution, his companions use to take precedence to each other in collecting the drops of water of his ablution.” [Sahih al-Bukhari, Vol.3, page 255]  

3.   In the chapter of ‘Last of the Prophets’, Bukhari narrates from Sa'ib bin Yazid that: “My aunt took me to the Holy Prophet (s) and informed him about my illness. The Holy Prophet (s) made ablution and asked Allah for blessings for me and I drank from the water of his ablution.” [Sahih al-Bukhari, Vol.4, page 227; and Sahih Muslim, Chapter of “Last of the Prophets”.]

4.    Narrated Abu Juhaifa:

Allah's Apostle came to us at noon and water for ablution was brought to him. After he had performed ablution, the remaining water was taken by the people and they started smearing their bodies with it (as a blessed thing). The Prophet offered two Rakat of the Zuhr prayer and then two Rakat of the 'Asr prayer while an 'Anza (spear-headed stick) was there (as a Sutra) in front of him. Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests."
[Sahih Bukhari, Volume 1, Book 4, Number 187]

5.   Narrated As-Sa'ib bin Yazid:

My aunt took me to the Prophet and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the "Zir-al-Hijla" (means the button of a small tent, but some said 'egg of a partridge.' etc.)

   [Sahih Bukhari: Volume 1, Book 4, Number 189]

From the ahadiths in Bukhari and Muslim, it is manifest that the Companions would compete for whoever would get the remnant of the Prophet't ablution water in order to put it on their faces.  Imam Nawawi in Sharh Sahih Muslim said: "In these narrations is evidence for seeking blessings with the relics of the saints" (fihi al-Tabarruk bi athar al-salihin).

6.    The Prophet used to heal the sick with his saliva mixed with some earth with the words: "Bismillah, the soil of our earth with the saliva of certain ones among us shall heal our sick with our Lord's permission."( Bukhari and Muslim.)

7.   The Prophet had everyone in Madinah then Makkah bring their newborn, whom he would read upon and into whose mouth he would do nafth and tifl (breath mixed with saliva). He would instruct their mother not to suckle them that day until nightfall.  [Bukhari, Abu Dawud, Ahmad, Bayhaqi (Dala'il), Waqidi, etc.]

Per scholars, they have the names of over 100 Ansar and Muhajirin who received this particular blessing, complete with isnads.

8.   Narrated Asma’ bint Abu Bakr:

I conceived ‘Abdullah bin AzZubair at Mecca and went out (of Mecca) while I was about to give birth. I came to Medina and encamped at Quba’, and gave birth at Quba’. Then I brought the child to Allah’s Apostle and placed it (on his lap). He asked for a date, chewed it, and put his saliva in the mouth of the child. So the first thing to enter its stomach was the saliva of Allah’s Apostle. Then he did its Tahnik with a date, and invoked Allah to bless him. It was the first child born in the Islamic era, therefore they (Muslims) were very happy with its birth, for it had been said to them that the Jews had bewitched them, and so they would not produce any offspring. [Sacrifice on Occasion of Birth (`Aqiqa)  Bukhari :: Book 7 :: Volume 66 :: Hadith 378]

9.   Abu Musa reported: I was in the company of Allah’s Apostle (may peace be upon him) as he had been sitting in Ji’rana (a place) between Makkah and Madinah and Bilal was also there, that there came to Allah’s Apostle (may peace be upon him) a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Allah’s Messenger (may peace be upon him) said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Allah’s Messenger (may peace be upon him) turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Allah’s Messenger, we have readily accepted them. Then Allah’s Messenger (may peace be upon him) called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves. They took hold of the cup and did as Allah’s Messenger (may peace be upon him) had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her. [The Book Pertaining to the Merits of the Companions (Allah Be Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada’il Al-Sahabah)  Muslim :: Book 31 : Hadith 6091] 

10.               Narrated Sahl:

On the day (of the battle) of Khaibar the Prophet said, “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.” So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah’s Apostle asked, “Where is ‘Ali?” He was told that ‘Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. ‘Ali said, “Should I fight them till they become like us (i.e. Muslim)?” The Prophet said, “Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels.” [Fighting for the Cause of Allah (Jihaad)  Bukhari :: Book 4 :: Volume 52 :: Hadith 253]

11.               Narrated Yazid bin Abi Ubaid:

I saw the trace of a wound in Salama’s leg. I said to him, “O Abu Muslim! What is this wound?” He said, “This was inflicted on me on the day of Khaibar and the people said, ‘Salama has been wounded.‘ Then I went to the Prophet and he puffed his saliva in it (i.e. the wound) thrice., and since then I have not had any pain in it till this hour.”  [Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi)  Bukhari :: Book 5 :: Volume 59 :: Hadith 517] 

12.               ‘A’isha reported:

that when any person fell ill with a disease or he had any ailment or he had any injury, the Apostle of Allah (may peace be upon him) placed his forefinger upon the ground and then lifted it by reciting the name of Allah. (and said): The dust of our ground with the saliva of any one of us would serve as a means whereby our illness would be cured with the sanction of Allah. This hadith has been transmitted on the authority of Ibn Abu Shaiba and Zubair with a slight variation of wording.  [The Book on Salutations and Greetings (Kitab As-Salam)  Muslim :: Book 26 : Hadith 5444]

13.               Narrated 'Aisha:

In the name of Allah, with the help of the soil of our land and the saliva from the mouth of some of us, our patient shall recover by the will of our God.

[Medicine Bukhari :: Book 7 :: Volume 71 :: Hadith 642

Muslim, as-Sahīh, b. of salām (peace) ch.21 (4:1724#2194)
Ahmad bin Hambal, Musnad (6:93)Hākim, al-Mustadrak (4:412)
Baghawī in Sharh-us-sunnah (5:224-5#1414).] 

Ibn Hajar ‘Asqalānī’s comments on the tradition are as follows:

“The Prophet’s words “from the saliva of some of us” prove that he used to apply his saliva while using a protective invocation (ruqyah) over something. Nawawī says: ‘the tradition means that the Holy Prophet (sal Allahu alayhi wasallam) put his saliva on his forefinger and rubbed it on to the soil, then he froze it and applied it to the patient or the wound and while applying it, he recited the words of the tradition.’ Qurtubī says: ‘this tradition proves that it is valid to treat any disease by using a protective invocation over it, and it also makes it clear that it was a common and popular practice among them.’ He is also of the opinion that the Prophet’s placing of his forefinger on the soil and sprinkling it with earth justifies its relevance while blowing protective invocation through it… And, surely, it describes the mode of receiving blessings through the attributes of the Lord and the relics of the Prophet (sal Allahu alayhi wasallam). Then blowing breath laden with protective invocation into something and a divinely inspired sense of purpose and determination have amazing implications which simply stun human reason.
[Ibn Hajar ‘Asqalānī, Fath-ul-bārī (10:208)]   

14.              Saliva Of A Sahaba

Narrated Alaqah ibn Sahar at-Tamimi: We proceeded from the Apostle of Allah (peace_be_upon_him) and came to a clan of the Arabs. They said: We have been told that you have brought what is good from this man. Have you any medicine or a charm, for we have a lunatic in chains? We said: Yes. Then they brought a lunatic in chains. He said: I recited Surat al-Fatihah over him for three days, morning and evening. Whenever I finished it, I would collect my saliva and spit it out, and he seemed as if he were set free from a bond. He said: They gave me some payment, but I said: No, not until I ask the Apostle of Allah (peace_be_upon_him).

He (the Prophet) said: Accept it, for, by my life, some accept it for a worthless charm, but you have done so for a genuine one. [Medicine (Kitab Al-Tibb)  Dawud :: Book 28 : Hadith 3892]

15.               Narrated Abu Said Al-Khudri:

Some of the companions of the Prophet came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet ), “Have you got any medicine with you or anybody who can treat with Ruqya?” The Prophet’s companions said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of them (the Prophet’s companions) started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.”

[Medicine  Bukhari :: Book 7 :: Volume 71 :: Hadith 632]

Tabarruk with Prophet’s (sal Allahu alayhi wasallam) Sweat:

1.   Umm Sulaim reported that Allah's Apostle  (sal Allahu alayhi wasallam ) visited her house and (took rest) and she spread a piece of cloth for him and he had had a siesta on it. And he sweated profusely and she collected his sweat and put it in a perfume and in bottles. Allah's Apostle (sal Allahu alayhi wasallam) said: Umm Sulaim, what is this? She said: It is your sweat, which I put in my perfume. Allah's Apostle (sal Allahu alayhi wasallam) sweated in cold weather when revelation descended upon him.
[Book 030, Number 5763: Sahih Muslim]

2.   Anas b. Malik reported that Allah's Apostle (sal Allahu alayhi wasallam) came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Allah's Apostle (sal Allahu alayhi wasallam) who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle (sal Allahu alayhi wasallam) was startled and woke up and said: Umm Sulaim, what are you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he said: You have done something right.
 [Book 030, Number 5762: Sahih Muslim]

OtherReferences: Sahi Muslim-Imam Muslim, Chapter: THE FRAGRANCE OF THE SACRED SWEAT OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM)AND GETTING BLESSINGS FROM IT, Volume:4, Page: 1815, Hadith No #2331

Al Musnad-Abu Dawud At Tayalsi, Volume: 3, Page: 551, Hadith No #2391

Al Musnad-Ahmad Bin hambal, Below are the details
Volume: 19, Page: 59, Hadith No #12000
Volume: 19, Page: 378, Hadith No #12396
Volume: 21, Page: 33, Hadith No #13310
Volume: 21, Page: 73, Hadith No #13366
Volume: 21, Page: 98, Hadith No #13409
Volume: 21, Page: 105, Hadith No #13423
Volume: 21, Page 447, Hadith No #14059
Al Musnad-'Abd bin Humaid, Volume:1 Page: 378, Hadith No #1268

Sunan Al Kubra-Imam Nasai, Volume: 8, Page:465, Hadith No #9721

Sunan Nasai-Imam Nasai, Volume:8, Page: 218, Hadith No #5371 Al Musnad-Imam Abu Ya'la, Volume:6, Page: 409, Hadith No #3769

Sahi-Imam Ibn e khuzaimah, Volume:1, Page: 142, Hadith No #281

Sahi-Imam Ibn e Hibban, Volume:10, Page: 387, Hadith No #4528

Ma'jam Al Kabeer-Imam Tabrani, Volume:25, Page:119, Hadith No #289

Hilyat Al Awliya-Imam Abu Nu'ym,Volume:2, Page: 61

Sunan Al Kubra-Imam Bayhaqi, Volume:2, Page: 591, Hadith No #4198

Shu'b Al Iman-Imam Bayhaqi,Volume:3, Page: 23, Hadith No #1361

Dalail An Nubuwwah-Imam Abu Nu'ym, Volume:1, Page: 442, Hadith No #361

Dalail An Nubuwwah-Imam Bayhaqi,Volume:1, Page: 258

Fathul Bari-Imam Ibn e Hajr 'Asqalani, Volume:6, Page: 573

Khasais Al Kubra-Imam Suyuti, Volume:1, Page: 114

Mawahib Al laduniya-Imam Qustulani, Volume: 2, Page:89.
 

3.   It is narrated by Thumāmah through Anas: That Umm Sulaym used to spread a leather mattress for the Holy Prophet (sal Allahu alayhi wasallam) where he enjoyed his midday nap. Anas relates that when the Holy Prophet (sal Allahu alayhi wasallam) woke up, I collected his perspiration and his hair, put these into a bottle and blended them with perfume.  Thumāmah relates that when Anas was on the brink of dying he willed that the scent be applied to his coffin. He relates that the scent was applied to his coffin. 
 

[Bukhārī in his as-Sahīh, book of isti’dhān (asking permission) ch.41 (5:2316#5925).
Sahi-Imam Ibn e Khuzimah, Volume: 1, Page: 142, Hadith No #281

Sharah Mushkil Al Athaar-Imam Tahawi, Volume: 6, Page: 360, Hadith No #2531] 

4.   When Anas was on his deathbed he instructed that some of this bottle be used on his body before his funeral and it was done. [Bukhari].

5.   Ibn Sirin also was given some of Umm Sulaym's bottle.[Ibn Sa`d].

The small water bag of leather as a source of blessing:

1. ‘Abd-ur-Rahmān bin Abū ‘Amrah has attributed it to his grandmother who heard it from Kabshah Ansāriyyah:

Allah’s Messenger (sal Allahu alayhi wasallam) went over to see her and there was a small water bag of leather hanging there. He drank water from it while standing. Then she cut off the mouth of water bag on account of its blessing because the Prophet’s mouth had touched it.

[Ibn Mājah narrated it with a sound chain of transmission in his Sunan, b. of ashribah (drinks) ch.21 (2:1132#3423); Tirmidhī graded it hasan (fair) sahīh (sound) gharīb (rare or unfamiliar) in his al-Jāmi‘-us-sahīh, b. of ashribah, ch.18 (4:306#1892), and in ash-Shamā’il-ul-Muhammadiyyah (p.178#203), Ahmad bin Hanbal, Musnad (6:434); Humaydī, Musnad (1:172#354); Ibn Hibbān, as-Sahīh (12:138-9#5318); Tabarānī, al-Mu‘jam-ul-kabīr (25:15#8); and Baghawī in Sharh-us-sunnah (11:379#3042)].

2. Umm Sulaym cut off the mouth of the water bag from which the Prophet (sal Allahu alayhi wasallam) had drunk water.  Anas says:  That the Prophet (sal Allahu alayhi wasallam) came over to see Umm Sulaym and there was a small leather bag (of water) hanging in the house. He drank (water) from this leather bag while standing. Anas says that Umm Sulaym cut off the mouth of the leather bag so it is (still) with us.

[Related by Ahmad bin Hambal in his Musnad (3:119; 6:431); Tirmidhī, ash-Shamā’il-ul-Muhammadiyyah (p.179#205); Abū Dāwūd Tayālisī, Musnad (p.229#1650); and by Tabarānī in al-Mu‘jam-ul-kabīr (25:127#307) and in al-Mu‘jam-ul-awsat (1:379#658)].

Blessing through the holy goblet:

1. Abū Burdah narrates:

‘Abdullāh bin Salām said to me, “Shouldn’t I serve you (water) in the goblet from which the Prophet (sal Allahu alayhi wasallam) had drunk.

Bukhārī narrated it in his as-Sahīh, b. of ashribah (drinks) ch.29 (5:2134).

 2. Abū Hāzim from Sahl bin Sa‘d narrates:           

One day the Companions had the pleasure of the Prophet’s [sal Allahu alayhi wasallam]  company at Saqīfah banī Sā‘idah. Then he asked Sahl to get him (some water). Then I brought out this goblet for him and served him (water) in it. Abū Hāzim said: Sahl brought out that goblet for us and we also drank from it. Then ‘Umar bin ‘Abd-ul-‘Azīz requested that he should hand over the goblet to him and Sahl handed it over to him. And the tradition by Abū Bakr bin Ishāq says: he said, O Sahl, get me some water to drink.

[Muslim, as-Sahīh, b. of ashribah (drinks) ch.9 (3:1591#2007); Bukhārī, as-Sahīh, b. of ashribah, ch.29 (5:2134#5314)].

3. Hajjāj bin Hassān relates:

We were with Anas that he sent for a vessel, which had three female iron lizards and an iron ring in it. He took it out of a black cover, which was less than medium size and more than one-eighth of it, and at Anas’s order, water was brought in it for us. We had the water and poured some of it over our heads and faces and sent salutations on the Holy Prophet (sal Allahu alayhi wasallam).

[Ahmad bin Hambal, Musnad (3:187); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:370).  The chain of transmission of this tradition is sahīh (sound)].

4.  And when the goblet that was in the possession of Anas, and from which the Holy Prophet (sal Allahu alayhi wasallam) used to drink, cracked, he took tremendous pains to repair it. His painstaking efforts are an ample proof of the love and respect the Companions had for the articles directly or indirectly associated with the Holy Prophet (sal Allahu alayhi wasallam). The tradition says:

When the Prophet’s goblet cracked, (Anas) repaired it with a silver chain, instead of (repairing it) with something ordinary. ‘Āsim (the narrator) says: ‘I have myself seen that goblet and have also drunk water from it.

[Bukhārī narrated it in his as-Sahīh, b. of khumus (fifth part) ch.5 (3:1132#2942); and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:369)].

Let’s briefly discuss the blessings of some of the other relics!

Continued in Part 5: 

SEEKING BLESSINGS FROM THE PROPHET (S), THE RIGHTEOUS & THEIR RELICS - PART 3.

From the Layman (Nasir’s) Desk: Islamic Article No.16: ISLAMIC BARAKA, Part 3:

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family, and all his Companions.

Making a shroud out of the clothes worn by the Prophet (sal Allahu alayhi wasallam):

When Alī’s mother, Fātimah bint Asad died, her funeral rites were meticulously observed. After the bath, when it was time to dress her up in a shirt, the Prophet (sal Allahu alayhi wasallam) handed his own shirt to the women and commanded them to dress her up in that shirt and then wrap the coffin round it.
To drape her dead body in his shirt was most presumably intended to shower divine blessings on her.
[Tabarānī narrated it in al-Mu‘jam-ul-kabīr (24:351-2#871) and al-Mu‘jam-ul-awsat (1:152-3#191); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (4:382); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121); Ibn-ul-Jawzī, al-‘Ilal-ul-mutanāhiyyah (1:268-9#433), Sifat-us-safwah (2:38); Ibn-ul-Athīr, Asad-ul-ghābah (7:213); Samhūdī, Wafā’-ul-wafā (3:897-8); and Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (4:380)].

As mentioned in Kanzul Ummal, vol.6, page 7, when Fatima binte Asad ® left for her heavenly abode, the Holy Prophet (sal Allahu alayhi wasallam) shrouded her in his own shirt and laid her in the grave. And when he was asked to explain this action of his he said, "I wanted that the fire (of hell) should not touch her and that her grave becomes spacious for her."

2. When the Prophet’s daughter, Zaynab or Umm Kalthūm died, he blessed her with his own trouser-sash to wrap the coffin.
[Bukhārī narrated it in his as-Sahīh, b. of janā’iz (funerals) ch.8, 17 (1:422-3,425#1195,1204); Muslim, as-Sahīh, b. of janā’iz, ch.12 (2:648#939); Abū Dāwūd, Sunan, b. of janā’iz, (3:200#3157); Nasā’ī, Sunan, b. of janā’iz (4:28-33); Tirmidhī, al-Jāmi‘-us-sahīh, b. of janā’iz, ch.15 (3:315#990); Ibn Mājah, Sunan, b. of janā’iz, ch.8 (1:468-9#1458); Mālik bin Anas, al-Muwattā, b. of janā’iz, ch.1 (1:222#2); Ahmad bin Hambal, Musnad (5:84, 6:407); Humaydī, Musnad (1:175-6#360); Ibn Hibbān, as-Sahīh (7:302,304#3032-3); Tabarānī, al-Mu‘jam-ul-kabīr (25:45-50#86,88-95,97-99)].
Sahl bin Sa‘d relates that he was buried in that sheet of cloth.

3. Jābir bin ‘Abdullāh narrates:
The Holy Prophet (sal Allahu alayhi wasallam) went over to ‘Abdullāh bin Ubayy after he had been buried.  He had his dead body taken out, covered his mouth with his saliva, and draped him in his own shirt.
Bukhārī transmitted in his as-Sahīh, b. of janā’iz (funeral prayers) ch.22,76 (1:427#1211); and Ahmad bin Hanbal in his Musnad (3:371).
The same tradition has also been reported in a modified form:
The Holy Prophet (sal Allahu alayhi wasallam) reached ‘Abdullāh bin Ubayy when he had been placed inside the grave.  He commanded him to be taken out (and when he was taken out) he (the Prophet) placed him over his knees, rubbed him with his own saliva, breathed into him, and draped him in his own shirt.
[Bukhārī related it in as-Sahīh, b. of libās (dress) ch.7 (5:2184#5459), b. of janā’iz (funeral prayers) ch.22 (1:427#1210); Muslim, as-Sahīh, b. of sifāt-ul-munāfiqīn wa ahkāmuhum (pertaining to the characteristics of the hypocrites and the command concerning them) 4:2140 (#2773); Nasā’ī, Sunan, b. of janā’iz (4:37-8); Ahmad bin Hanbal, Musnad (3:381); Bayhaqī, as-Sunan-ul-kubrā (3:402); and Wāqidī in Kitāb-ul-maghāzī (2:1057).]

4. ‘Abdullāh bin ‘Umar narrates:
When ‘Abdullāh bin Ubayy died, his son went over to the Messenger of Allah (sal Allahu alayhi wasallam) and said to him: ‘O Messenger of Allah! I implore you to bless him with your shirt to make out of it a coffin for him, and you offer prayer on it and also pray for his forgiveness.  So he gave him his shirt.
[Bukhārī narrated it in his as-Sahīh, b. of libās (dress) ch.7 (5:2184#5460), b. of janā’iz (funerals) ch.22 (1:427#1210), b. of tafsīr (interpretation of the Qur’ān) ch.160,161 4:1715,1716 (#4393,4395); Muslim, as-Sahīh, b. of sifāt-ul-munāfiqīn wa ahkāmuhum (the signs of hypocrites and their commands) 4:2141 (#2774); Nasā’ī, Sunan, b. of janā’iz (funerals) 4:36, and Tafsir (1:551-2#244); Tirmidhī, al-Jāmi‘-us-sahīh, b. of tafsīr, ch.10 (5:279-80#3098); Ahmad bin Hambal, Musnad (2:18); Ibn Hibbān, as-Sahīh (7:447#3175); Ibn ‘Abd-ul-Barr, as-Istī‘āb fī Ma‘rifat-il-Ashāb (2:336); Bayhaqī, as-Sunan-ul-kubrā (3:402; 8:199), and Dalā’il-un-Nubuwwah (5:287); Ibn Kathīr, al-Bidāyah wan-Nihāyah (3:635); and Ibn Hajar ‘Asqalānī in al-Isābah fī Tamyīz-is-Sahābah (2:336)].

5. When ‘Abdullāh bin Sa‘d bin Sufyān was martyred in the battle of Tabūk, the Holy Prophet (sal Allahu alayhi wasallam) shrouded him in his own shirt.
[Ibn-ul-Athīr, Asad-ul-ghābah (3:262); Ibn Hajar ‘Asqalānī, al-Isābah fī tamyīz-is-sahābah (2:318)].

6. When ‘Abdullāh bin Hārith bin ‘Abd-ul-Muttalib bin Hashim died, the Holy Prophet (sal Allahu alayhi
wasallam) buried him in his own shirt and said: “He is fortunate and he has received blessings from it.”

Ibn ‘Abd-ul-Barr narrated it in al-Istī‘āb fī ma‘rifat-il-ashāb (2:279); Ibn-ul-Athīr, Asad-ul-ghābah (3:207); and Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah (2:292).

7.  Similarly, a woman presented a shawl to the Holy Prophet (sal Allahu alayhi wasallam).  When he was dressed in it, someone said to him: O Messenger of Allah! What a beautiful shawl! Please give it to me; and he gave the shawl to him. The audience was displeased by it and started cursing the person who had requested for the shawl: when you knew that the Prophet (sal Allahu alayhi wasallam) never turns down the request of a petitioner, then why did you ask for this shawl? That person replied: I have taken this sheet of cloth not for wearing but for my coffin to draw blessings from it. The words of the tradition are as follows:
Sahl bin Sa‘d says: A woman brought a Burda, that is, a sheet of cloth for the Holy Prophet (sal Allahu alayhi wasallam). Sahl asked the people: do you know what Burda is? People replied: it is a large and open sheet of cloth. Sahl said: Burda is a kind of sheet which has stripes in it.  The woman said: O Messenger of Allah! I present (this sheet) to you for wearing. The Holy Prophet (sal Allahu alayhi wasallam) accepted the shawl because, under the circumstances, he needed it. Then the Holy Prophet (sal Allahu alayhi wasallam) wore it. One of the Companions had his eyes set on the shawl and he said to the Prophet (sal Allahu alayhi wasallam):  What a graceful sheet of cloth! Please give it to me. He said: Yes, you take it. When the Prophet (sal Allahu alayhi wasallam) left, his Companions rebuked him. They said: You haven’t done good (especially) when you saw that the Prophet      (sal Allahu alayhi wasallam) had accepted it and also needed it, and you know that whenever a petition is made to the Prophet (sal Allahu alayhi wasallam), he never turns it down. The man replied: when the Prophet (sal Allahu alayhi wasallam) had worn it, I expected it to bring blessings to me in case I am buried in it.
[Bukhārī narrated it in his as-Sahīh, b. of adab (good manners) ch.39 (5:2245#5689), b. of janā’iz (funeral prayers) ch.28 (1:429#1218), b. of buyū‘ (sales) ch.31 (2:737#1987), b. of libās (dress) ch.17 (5:2189#5473); Ibn Mājah, Sunan, b. of libās, ch.1 (2:1177#3555); Ahmad bin Hanbal, Musnad (5:333-4); and Ibn Sa‘d in at-Tabaqāt-ul-kubrā (1:454)].

8. Cure through the cloak, Jhubba, Robe of Prophet (sal Allahu alayhi wasallam):

• Imam Muslim relates that `Abd Allah, the freed slave of Asma' the daughter of Abu Bakr, the maternal uncle of the son of `Ata', said: "Asma' sent me to Abdullah ibn `Umar saying: "The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab." Abdullah said to me: "So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? And so far as what you say about the striped garment, I heard `Umar ibn al-Khattab say that he had heard from Allah's Messenger: "He who wears a silk garment has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And so far as the red saddlecloth is concerned, here is Abdullah's saddlecloth [=his] and it is red." I went back to Asma' and informed her, so she said: "Here is the cloak (jubba) of Allah's Messenger," and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade and said: "This was Allah's Messenger's cloak with `A'isha until she died, then I got possession of it. The Apostle of Allah used to wear that, and we washed it for the sick so that they could seek cure thereby." Muslim relates in the first chapter of the book of clothing. Nawawi comments in Sharh Sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes (wa fi hadha al-hadith dalil `ala istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)."
[Sahih Muslim, Book 24,  Hadith #5149; Sunan Al Kubra-Imam Bayhaqi, Volume: 2, Page: 594, Hadith No #4210; Shu'b Al Eman-Imam Bayhaqi, Volume: 8, Page: 207;  Sharh us Sunnah-Imam Baghwi, Volume: 12, Page: 33, Hadith No #3104; Al Muntaqa-Imam Suliman bin Half Al Baji, Volume: 7, Page: 222; Sharah At Taqreeb-Imam Zain ud Din Iraqi, Volume:3, Page: 234 ; Mirqat Al Mafateeh-Imam Mulla Ali Qari, Volume: 7, Page: 2770; ►Tohfatul Ahwazi-Allama Mubarakfuri, Volume: 5, Page: 318; Jami' Al Usool-Ibn e Al Atheer, Volume: 10, Page: 688, Hadith No: 8344.]
It was the usual practice of the Companions to preserve relics of Prophet (sal Sallahu Alayhi wasallam) and to draw benefits and blessings out of them. This proves that they offered them to Allah as instruments of mediation when they needed His help and assistance.

One Clarification:
Some people assert that there is no benefit (blessings) in items possessed by our Prophet (may Allah bless him and grant him peace) i.e. clothes, hair, and nails. Those who doubt narrate ahadith in which our Prophet (may Allah bless him and grant him peace) gave a shirt to 'Abdullah ibn Ubayy as Tabarrok, which had no effect for his forgiveness.
The answer to this is that an unbeliever or a munafiq (hypocrite) will gain no benefit from our Prophet's (may Allah bless him and grant him peace) Tabarruk. 'Abdullah ibn Ubayy was the leader of the Munafiqin so how can he gain blessings from the shirt. Yes, a believer - such as the Companions -did benefit, as mentioned previously. They kept items such as shirts, hair, nails, and clothes. Some even asked to be buried with these items.
The second answer to this question is provided by Hafiz Ibn Kathir:
"There is a narration from the Salaf that the shirt which our Prophet (may Allah bless him and grant him peace) gave was not for Tabarruk. This was because the Munafiq gave a shirt to our Prophet's (may Allah bless him and grant him peace) uncle, Abbas (may Allah be pleased with him) and so it was in return only that our Prophet (may Allah bless him and grant him peace) repaid him"
[Tafsir Ibn Kathir, under Sura at-Tawba, verse 82]

Tabarruk with the Prophet’s staff:

Abdullāh bin Anīs has reported it from his father:
When I called on the Prophet (sal Allahu alayhi wasallam) , he said to me as he saw me: “The successful face (the successful man).” He says: I said to him: O Messenger of Allah, I have killed him (Khālid bin Sufyān). He said: You have spoken out the truth. Then the Messenger (sal Allahu alayhi wasallam) stood up beside me and went to his house and blessed me with his staff and said: O ‘Abdullāh bin Anīs! Keep it with you. When I came out carrying the staff, the people asked me: what is this (staff)? He replied: this has been given to me by the Messenger of Allah (sal Allahu alayhi wasallam) and he has commanded me to keep it. The people said: won’t you return it to the Messenger (sal Allahu alayhi wasallam)? Ask the Prophet (sal Allahu alayhi wasallam) about it. ‘Abdullāh bin Anīs says that I called on the Holy Prophet (sal Allahu alayhi wasallam) and asked him: O Messenger of Allah! why have you given this staff to me? He replied: On the Day of Judgement this will serve as a mark of recognition between us when few people will cooperate with others. ‘Abdullāh bin Anīs tied the staff to his sword and always kept it with himself until he passed away. He had willed about the staff that it should be placed in his coffin, so we buried them together.

[Ahmad bin Hanbal's Musnad (3:496); Ibn Sa‘d, at-Tabaqāt-ul-kubrā (2:50-1); Al Musnad-Imam Ahmad Bin Hambal, Volume: 25, Page: 440, Hadith No#16047; As Sahi-Imam Ibn e Hibban, Volume:16, Page: 114, Hadith No#7160; Sunan Al Kubra-Imam Bayhaqi, Volume: 3, Page: 364/3, Hadith No#6024;  Dalail An Nubuwwah-Imam Bayhaqi, Volume: 1, Page: 517, Hadith No#445; Umdatul Qari Sharah Sahi Bukhari-Imam badr ud Din 'Ayni, Volume: 7, Page: 298; Jami' Al Masaneed Was Sunan-Imam Ibn e katheer, Volume: 5, Page: 18, Hadith No #5966; Seerat An Nabwiyah-Imam Ibn e Katheer, Volume: 3, Page: 368; Al bidayah Wan Nihayah-Imam ibn e Katheer, Volume: 4, Page: 160; Majma' Az Zawaid-Imam Haithami, Volume: 6, Page: 203, Hadith No #10344; Khasais Al Kubra-Imam Suyuti, Volume: 1, Page: 390; Seerat Ibn e hishaam-Allama ibn e Hisham, Volume: 2, Page: 260; Tareekh Al Islam-Imam Zahabi, Volume: 2, Page: 199.]

Qadi `Iyad relates in his book al-Shifa’, in the chapter entitled “Esteem for the things and places connected with the Prophet,” that after Jihjah al-Ghifari took the Prophet’s staff from the hands of `Uthman and tried to break it across his knee, infection seized his knee which led to its amputation, and he died before the end of the year.

Anas bin Mālik has reported:
That he had a short stick given to him by the Holy Prophet (sal Allahu alayhi wasallam). When he died, it (the stick) was buried with him, between his shirt and the side of his body.
[Ibn Kathīr in al-Bidāyah wan-nihāyah (4:368).]

Continued in Part 4….