Sulaiman: It is possible to accept the validity of Tawassul as a kind of invocation (dua). However we see that when the Shia people visit Makkah, Madinah and Iraq, they act in a strange way. They kiss at the dust of Baqi graveyard and touch with reverence the enclosures around the graves of the Prophet (s.a.w.s.) and the Imams of Ahlul Bayt (a.s.). Through these rituals these people intend to derive tabarruk (blessings).
Ja’far: Actually, to seek tabarruk is permissible (mubah) according to all the Muslims. As we are all aware, kissing the Black Stone (Hajar-e-Aswad) during the Hajj is a part of the pilgrimage rituals.
Sulaiman: But those rituals are accepted as authentic because the Holy Prophet (s.a.w.s.) himself performed them.
Ja’far: The Holy Prophet (s.a.w.s.) had also performed many actions that prove the permissibility of Tabarruk. For example when Janabe Fatemah binte Asad left for her heavenly abode he (s.a.w.s.) 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." (Kanzul Ummal, Vol. 6, Pg.7)
The practice of Tabarruk was common among companions during the lifetime of the Holy Prophet (s.a.w.s.). They even obtained Tabarruk from the body of the Holy Prophet (s.a.w.s.) and it gave instant results. It is mentioned in Sahih Bukhari that Ali (a.s.) was cured of his eye ailment when the Messenger of Allah (s.a.w.s) applied his saliva to his eyes.
This is mentioned in the incident of Khaiber. (Sahih Bukhari Vol.4, H.192,219,253 Eng-Arabic Edition)
In the same way as related by Anas Ibne Malik, when people searched for Wuzu water and it was not found, they all came to the Messenger of Allah (s.a.w.s) who was having some water. The Holy Prophet (s.a.w.s.) put his hand in the utensil. They saw that springs of water were flowing from his fingers and all the people could do wuzu with it. In the same book there is a narration from Urwah Ibne Masood who says that the Holy Prophet (s.a.w.s.) never spat upon the hand of any one but that that person applied it to his face and his body. When he did wuzu people would fall on him for wuzu water as if fighting in a battle. Muslim in his Sahih has related that when the Holy Prophet (s.a.w.s.) came to Mina (after circumambulating Ka’ba) and shaved his head after stoning the Satan and after the sacrifice, he distributed his hair among the people. (In another tradition its is mentioned that he used to give to them). And as related in the tradition of Sahih Bukhari Hazrat Umme Salmah (r.a.) had some strands of the Prophet’s hair and when someone got sore eyes he used to send a bowl of water to Umme Salmah. She diped the hair in this water and the disease was cured. When the afflicted person applied this water. There are many traditions of Tabarruk, through the arrows of the Holy Prophet (s.a.w.s.) and also through his hands (palms).(Sahih Bukhari, Vol. 7, H. 787 Eng-Arabic Edition)
Sulaiman: We all venerate a thing or an object associated with the Messenger of Allah (s.a.w.s). But that was during his lifetime. But you Shias pay homage to his grave and the graves of his descendants from the Ahle Bayt (a.s.) to this day. Is it correct to seek Tabarruk from the Prophet (s.a.w.s.) when he is dead?
Ja’far: There are so many examples of companions who continued to seek Tabarruk after passing away of the Prophet (s.a.w.s.), may my soul be sacrificed for him. One of them was Bilal the Muezzin, who rubbed his face on the grave of the Prophet (s.a.w.s.).
Also, Janabe Fatemah Zahra (s.a.) who went to the resting place of her father and taking a handful of dust put it to her eyes saying:
"One who smells the dust of the grave of the Messenger of Allah (s.a.w.s). Would not need to smell any other perfume in his life.
Such calamities have befallen me. That if they had descended upon days they would have turned into nights."
(Wafa ul wafa of Samhoodi Vol. 2, Pg. 444)
Caliph Abu Bakr and Umar also acted upon this when they made a bequest that they should be buried beside the Holy Prophet (s.a.w.s.). And the Muslims continued to venerate the Prophet’s grave. Among them are the Shias of Ahle Bayt (a.s.) who take tabarruk from the tomb of the Prophet (a.s.), from the graves of the Ahle Bayt (a.s.) and from those of the righteous saints.
In Surah Baqarah the Almighty says,
"And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroon have left, the angels bearing it; most surely there is a sign in this for those who believe."
(Surah Baqarah 2:248)
This ayat mentions objects that were associated with Prophets (a.s.). They were supposed to benefit people in difficulties.
Anyway, Tabarruk is not wajib (obligatory) and to practice it, is not shirk. Rather, it is one of the ways of showing respect and devotion. Opposition exposes those who intend to belittle the Prophet (a.s.) or those who try to reduce the status of the Holy Prophet (s.a.w.s.).
Finally I want you to go and refer Sahih Bukhari again. You will find a perfect example of Tabarruk:
Narrated IsraiI:
Uthman bin Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. 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) and saw a few red hairs in it,"
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