The chief innovator of modern times, Ibn Baz an-Najdi , says:
It is not permissible to seek blessing from anyone other than the Prophet (peace and blessings of Allaah be upon him), not from his wudoo’ or his hair or his sweat or anything else from his body. All of that applies only to the Prophet (peace and blessings of Allaah be upon him), because of the goodness and blessing that Allaah has put in his body and whatever he touches.
Hence the Sahaabah (may Allaah be pleased with them) did not seek blessing from any one of their number during the lifetime of the Prophet (peace and blessings of Allaah be upon him) or after his death, not with the Khulafaa’ al-Raashideen or anyone else. This indicates that they knew that this applied only to the Prophet (peace and blessings of Allaah be upon him) and not to anyone else. And because this is a means that could lead to shirk and worshipping someone other than Allaah. Similarly it is not permissible to seek means of drawing closer to Allaah (tawassul) by virtue of the position and status of the Prophet (peace and blessings of Allaah be upon him), or his person, or his attributes, or his blessing, because there is no evidence (daleel) for that, and because these are among the means that may lead to shirk and they are ways of exaggerating about him (peace and blessings of Allaah be upon him).
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz , vol. 7, p. 65
Compare the unprecedented opinion of this innovator, with the way of Imam ash-Shafii and Imam Ahmed. Ibn ‘Asakir in Tarikh Dimashq and al-Jawzi in Manaqib Imam Ahmed, narrates the following incident:
“I saw Nabi (saws) in my dream. He said that I should convey salâm to Ahmed and inform him that soon he will have to undergo tests and trials regarding Khalq-e-Qur’ân [the Qur’ân being creation], but he should not admit to it. In virtue of that, his knowledge will remain till the day of Qiyâmah.” When Imâm Ahmed received the letter, he began crying. He sent his shirt to Imâm Shafi with the messenger. When the messenger reached Egypt and Imâm Shafi came to know that Imâm Ahmed had given his shirt as a reward for bringing the letter. He said: “Moisten the shirt in water and give it to me so that I can gain barakat [blessings] from it.” It is also narrated that he drank the water in which the shirt was moistened.
Imam Ahmed sends his shirt to Imam Shafi, indicating his own stand on tabarruk, while Imam Shafi’s belief is all the more clear. But to Ibn Baz, they are all exaggerators leading the community of Muslims towards shirk.
In fact, this allegation first and foremost, is an attack upon the Prophet and his Companions. Because, if the act of seeking tabarruk was an exaggeration and a means to shirk then, the fact that the Prophet (saws) allowed this and that the sahabah and salaf, continued seeking tabarruk from the relics of the prophet (saws), despite his passing away, would mean the Prophet, his companions and the salaf were exaggerating and leading the community of Muslims towards shirk, and that they are responsible for the shirk that Wahhabis claim the later community of Muslims were upon.