The Companions’ seeking of blessing from the Prophet (peace and blessings be upon him) and the ruling on extending this to others

Question:
We return at the beginning of this episode to a message sent to the program from Somalia, Mogadishu, from our brother Ahmad Ibrahim 'Alami. It appears that our brother raised some of his questions in a previous episode. In this episode, he asks and says: I have seen in some books circulating among us in Somalia that the Companions (may Allah be pleased with them) would crowd around the ablution water of our master and our Prophet Muhammad (peace and blessings be upon him) to seek blessing from it. If he spat or expectorated, they would take it and rub their bodies with it. They crowded around the barber when he shaved his head (peace and blessings be upon him) and divided his hair among themselves to seek blessing from it. 'Abdullah ibn al-Zubayr drank his blood (peace and blessings be upon him) when he was cupped, and Umm Ayman drank his urine, and he said to her, “Health for you, O Umm Ayman.” What is the authenticity of this?
Please inform us, may Allah reward you with good. And is it permissible for people to extend the ruling to such situations if what has been reported is authentic?

Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance. As for what follows:
There is no doubt that it is established from the Messenger of Allah (peace and blessings be upon him) that the Companions (may Allah be pleased with them) would seek blessing from his ablution water, his hair (peace and blessings be upon him), his spittle (peace and blessings be upon him), and his expectoration. All of this is established from him (peace and blessings be upon him) and from the Companions.
It is established in the hadith of Abu Juhayfa in the two Sahihs, regarding the Farewell Pilgrimage: “When Bilal brought out his ablution water (peace and blessings be upon him), the Companions would take from it whatever they could—this one taking a little, and that one taking a lot—from his ablution water (peace and blessings be upon him).”
It is also established regarding the Treaty of Hudaybiyyah: that when he expectorated or spat, the Companions would catch it and rub their bodies with it, because of the blessing Allah placed in it. And when he shaved his head during the Farewell Pilgrimage, he divided half of the hair among the Companions, and gave the other half to Abu Talhah (may Allah be pleased with him).
All of this is established from the Prophet (peace and blessings be upon him), and there is no doubt among the scholars regarding the blessing in his body (peace and blessings be upon him), his hair, what touched his body, his ablution water, and his sweat (peace and blessings be upon him).
However, others are not to be compared to him; because the Companions (may Allah be pleased with them) did not do this with al-Idris, nor with 'Umar, nor with 'Uthman, nor with 'Ali, and they are the best of the Companions, the best of the Companions, and they are the best of people after the prophets. If this had been prescribed or permissible with anyone other than the Prophet (peace and blessings be upon him), the Muslims would have done it with these righteous ones. And because that could be a means to shirk (associating partners with Allah) and exaggeration, the scholars prohibited it.
The correct opinion among the scholars is that no one is to be compared to the Messenger (peace and blessings be upon him); rather, this is specific to him (peace and blessings be upon him), because of the established and known blessing in his body, sweat, hair, and other parts (peace and blessings be upon him); and because he approved the Companions in doing so. If it had not been permissible, he would not have approved them. Therefore, others are not to be compared to him, for many reasons.
As for seeking blessing from scholars or from worshippers, which some people do, this is an error and is not permissible; because it is contrary to the guidance of the Messenger (peace and blessings be upon him) and his Companions. The Muslims did not do it with their distinguished ones and great ones, such as the Rightly Guided Caliphs, nor did they do it with the rest of the Companions. If it had been good, they would have preceded us to it. And because acts of worship are based on divine legislation; and because this may lead to shirk (associating partners with Allah) and exaggeration, the most precise scholars among the scholars preferred to prohibit it with anyone other than the Prophet (peace and blessings be upon him).
As for Ibn al-Zubayr drinking his blood and Umm Ayman drinking his urine: this is a matter requiring consideration. This has been reported, but there is doubt regarding its authenticity. It needs to be scrutinized and examined, including the examination of the chains of narration of the story. The original ruling is the prohibition of blood and the prohibition of urine. This is the original ruling: that Allah has prohibited urine for us because it is ritually impure, and He has prohibited blood because it is from the abominable things and is ritually impure. If it is authentic, then this is an exception; because the Messenger (peace and blessings be upon him) has specific characteristics. If it is authentic, it becomes one of his characteristics (peace and blessings be upon him), just as we said regarding the issue of sweat, the issue of hair, and the issue of spittle. This is specific to him. So, if the hadith of Umm Ayman is authentic and the hadith of Ibn al-Zubayr is authentic, it becomes one of the characteristics. We will research it, if Allah wills, and pay attention to it, and it will be in another episode, if Allah wills.

The presenter: May Allah reward you with good.