Assalaamu alaikum warahmatullah
Bismillaahir rahmaanir Raheem
Surely All praise belongs to Allah SWT and May the choicest of peace and blessing be upon the servant and messenger of Allah, Muhammad S.A.W.
The full notes can be found in the discussion section of the group.
Tabarruk
Definitions:
At-Tabarruk means to seek blessings (barakah) in something. It is derived from al-Barakah, which means, or is often translated as blessing.
Al-Barakah is explained by ‘ziyadah’ (increase) and ‘namaa’ (growth).
Hence someone who performs tabarruk is seeking an increase/growth in something. The things for which growth and increase is desired are numerous: possessions, wealth, strength, offspring, success, etc.
The Sole Owner and Distributor of Barakah is Allaah
When one reflects upon the Qur’an one finds that it indicates that barakah is from Allaah and is to be requested from Him, the Most High. It is also He alone Who places it whomever He wills from His servants and in whatever He wills from His creation.
• Blessed be Allaah, Lord of the Worlds 7:54
• Blessed be He in Whose Hand is the Dominion 67:1
• Blessed be He Who sent down the Criterion upon His Slave 25:1
• Blessed be He who has placed in the heaven big stars 25:61
• So Blessed be Allaah, the Best of all creators 23:14
• Blessed be the Name of Your Lord, the Owner of Majesty and Honour 55:78
And this is indicated by the fact that the word "tabaaraka" occurs in the Qur’an being attached only to Allaah and nothing else. And this shows that all the Barakah belongs to Allaah, that it all originates from Him and that He gives Barakah to various categories from His creation.
This increase and growth (ziyadah, namaa) can exist in a number of ways:
1. In Places
2. In Physical Essences (Bodies) i.e. Humans
3. In the Characteristics and Attributes of things
This is in terms of the linguistic aspect.
1. Places [General baraqah, with the masjid being the exception being a specific baraqah]
• And We have placed therein Mountains on top of it and we have placed blessings (barakah) therein 41:10
• And then We made to inherit those who were weak and oppressed the eastern and western parts of the earth, in which We had placed blessing (barakah) 7:137
• We should have opened blessings (barakaat) for them from the heavens and the earth 7:96
• And say (O Nuh), "O My Lord, cause me to land at a blessed place 23:29
2. Physical Essences [Specifically for Prophets and Messengers]
• And We blessed him and Ishaaq, and from their offspring are those who do right and those who wrong themselves 37:113
• O Nuh, come down from the ship with peace from Us and blessings on you and the people who are with you (and on some of their offspring) 11:48
3. Attributes of Things [Specific, such as rain, mountains, and even the revelation]
• But when you enter the houses, greet one another with the greeting from Allaah (As-Salaamu Alaikum), blessed and good 24:61
• And this is a Blessed Reminder which We have sent down. Will you then deny it? [21:50]
So from the linguistic point of view, barakah, which is increase and growth, can be found in one of the three ways mentioned above; in places, physical essences or in the attributes of things.
The General (Restricted) and Absolute (Specific) Types of Barakah
The general restricted type of barakah is found in various things. Amongst them:
1. The Prophets and the Messengers
• And We blessed him and Ishaaq 37:113
• O Nuh, come down from the ship with peace from Us and blessings on 11:48
• And make me blessed wherever I may be 19:31
Messengers and Prophets
The Messengers and Prophets have two types of Barakah. The barakah of ittibaa’ and righteous action is also one of the two types of blessings of the Prophets and Messengers. Hence the follower of their Sunnah, who guides himself by their guidance will obtain growth and increase in the reward for his actions on account of having followed them.
The Barakah of the dhaat (physical essence) and whatever remnants are left from it. This type is for the Prophets and the Messengers and no one else is included amongst them, not even the best of the Companions of Allaah’s Messenger (sallallaahu alayhi wasallam) , such as Abu Bakr, Umar, Uthman and Ali. They do not share in this barakah.
This type of barakah of the physical essence was cut off after the death of the Messenger (sallallaahu alayhi wasallam) except what remains of his physical essence after his death (eg. Hair). However, the certainty that something remains today and the truthfulness of that has diminished after the passing of time. Anyone making the claim has to provide isnaad to show that something is from the Messenger (sallallaahu alayhi wasallam) since many make that claim.
And everyone whose action agrees with the Sunnah of the Prophet (sallallaahu alayhi wasallam) attains this. Hence, every Muslim has barakah of action within him to the same extent that he follows the commands and prohibitions of Allaah, by doing the commanded things and avoiding the prohibited things.
Therefore, every Muslim has barakah to the extent that he follows the Book and the Sunnah. However his barakah is the barakah of action and not the barakah of the physical body. This is only for the Messengers and Prophets, whose bodies are not consumed by the earth.
Example 1; Urwa’s father said, Aishah said, "I borrowed a necklace from Asma and it was lost. So Allaah’s Messenger sent a man to search fro it and he found it. Then the time for prayer came and there was no water. They prayed (without ablution) and informed Allaah’s Messenger about it and so the verse of tayammum was revealed. Usaid bin Hudair said to Aishah, ‘May Allaah reward you, whenever anything happened which you did not like, Allaah brought good for you and for the Muslims in that". And he also said, "…O Family of Abu Bakr! This is not the first blessing of yours". [Bukharee]. So here the barakah of tayammum was sent down, on account of Aishah. However this was not the barakah of the physical essence and Usaid bin Hudair was not seeking the barakah of the physical essence from Abu Bakr and his family such as what they used to do with the hair and other things from the Messenger (sallallaahu alayhi wasallam)
Example 2: When the Messenger (sallallaahu alayhi wasallam) married Juwairiyyah, Aishah said, "I never saw a woman in whom there was a greater barakah for her people than her" [Musnad and Abu Dawud in his Sunan]. So this was in reference to the fact that many from the tribe of Juwairiyyah were released after her marriage to the Prophet. So again, this shows that the barakah was not in Juwairiyyah physically, but because she married the Prophet (sallallaahu alayhi wasallam) , a great barakah was bestowed upon her.
Regarding seeking baraqah from the places where Muhammad S.A.W. had passed by etc. then this is not permissible, as the blessing do not rub, off as we do not have any proof for this taking place, as can be understood by the examples of Umar R.A. and ibn Umar R.A.
Umar forbade this practice. Ma’roor bin Suwaid al-Asadi said, "I went along with Umar (from Makkah to Madinah). When we arose in the morning, Umar saw people going in a certain direction. He said, ‘Where are they going?’ and they said, ‘They are going to a mosque in which the Prophet prayed’. Umar said, "Verily the Prophet before you were destroyed because of their veneration of the places where the Prophets prayed. They used to follow the tracks of their Prophets and made them into places of worship. So whoever manages to pray in these (other) mosques when the time for prayer comes, then let him prayer and whoever misses the prayer at its time, then let him continue (and not to deliberately pray in these places). [Ibn Waddah al-Qurtubi in al-Bida, Ibn Abi Shaibah in his Musannaf with a sahih isnad].
There is no report to show other than this except for that of Ibn Umar (ra) about whom it is known that he used to follow the tracks of the Messenger (sallallaahu alayhi wasallam) , such that he would pray where he would pray and so on. And there is no other truthful report about any other Companion that he used to do what Ibn Umar used to do.
So the answer to this is that Ibn Umar did not seek tabarruk from these places, since he did not hold them to contain barakah in their physical essence. However, he sought complete and perfect adherence and imitation of whatever the Messenger (sallallaahu alayhi wasallam) did. Hence, he did not seek tabarruk from these things but the barakah of imitation and adherence. But none of the other Companions made this a habitual practice and it is not reported from any of them, and they did not agree with him in this. Rather his own father, Umar forbade from this practice, and hence his statement has greater precedence over the action of Ibn Umar and his opinion and view. Hence, the truth is with Umar and the majority of the Companions. Also from another angle, Umar when he kissed the black stone, said, "You are only a stone and I only kiss you because I saw the Messenger (sallallaahu alayhi wasallam) kiss you." So this shows the perfect understanding of ‘Umar and with this we reconcile the action of his son Ibn Umar, that he was only seeking to imitate the Messenger (sallallaahu alayhi wasallam) in action, not that he was seeking tabarruk from these places which the Messenger (sallallaahu alayhi wasallam) had travelled upon or touched etc.
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