The First: 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
Allaahs Messenger (sallallaahu alayhi wasallam) , such as Abu Bakr, Umar, Uthman and Ali. They do
not share in this barakah.
And no person can obtain the barakah of the Prophets, except the one who is
upon what they called to (Tawheed and Obedience) and who guide themselves by
their actions and who adhere to their commands and prohibitions. And an example
of this is that the barakah of the presence of the Messenger (sallallaahu alayhi wasallam) did not
benefit the Companions who disobeyed his command in the Battle of Uhud. (refer
to 3:152). So they were made to suffer a great deal on account of their
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.
The Second: The Barakah of Righteous Action and Following the Messenger
(sallallaahu alayhi wasallam) . 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. It is for this reason that
there comes the hadeeth in Bukhaaree "Certainly there is within this tree a
barakah like the barakah of the Muslim" concerning the date-palm tree.
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.
Likewise, the righteous servants of Allaah have the barakah of righteous
action and following to the extent of what the possess of the requirements of
that barakah. Hence, the Scholar of the Sunnah has the barakah of knowledge, the
Hafidh of the Book of Allaah who guards its commandments has the barakah that
results from that and so on. And the ones with the greatest Barakah are the
greatest and most severe of them in following the Book and the Sunnah, those who
adhere to all the obligatory duties and those who refrain from the prohibited
So the issue here is that whoever is from the Prophets then he has both types
of barakah, in the physical essence (i.e. his body) and also in his actions. And
whoever is other them, then his barakah is only in his action and not in his
An example: Urwas father said, Aishah said, "I borrowed a
necklace from Asma and it was lost. So Allaahs 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 Allaahs 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) .
Likewise: 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.
Hence, to conclude this section: Barakah of both types is only for the
Prophets and Messengers, but as for other than them, then whatever barakah they
possess it is only on account of following the guidance. To the extent that they
follow the guidance, to that extent do they possess barakah. This is the
understanding of Ahl us-Sunnah.
After understanding all of this we are now ready to discuss tabarruk through
the Messenger (sallallaahu alayhi wasallam) and the righteous people.
Tabarruk through the Prophet Muhammad (sallallaahu alayhi wasallam)
The Prophet Muhammad (sallallaahu alayhi wasallam) is blessed in his physical body, in his
characteristics and actions, and this barakah can also be brought about by his
physical body, his characteristics and his actions.