jatala
Politcal Worker (100+ posts)
what do mean by saying they do not like LUMS or IBA graduates? DO u think only LUMS and IBA graduates have monopoly on rantionality or intelegence?
What the Hell - Locals kissing feet and hands of Malik (land lord)
- Thread starter Geek
- Start date
- Status
shiningstar
Minister (2k+ posts)
I am sure whole of the Rabta Committe used to do this in London.................touching feet of the chief GANGSTER....
ik deoband alim ka fatwa http://www.askimam.org/NewsEvents/announcement.php?id=48
Moulana Ismail Moosa (Sallamahu) has conducted a detailed research on taqbeel (kissing the hands and feet of the pious) and the different dimensions of the issue as his treatise in the Iftaa course. Alhamdulillah, the treatise is well researched and will be a useful read for all and especially for the Ulama. Besides the points of reference in the many Ahadith quoted herein, the incidents of Rasulullah صلى الله عليه و سلم and Sahabah have a special appeal and moves the heart. May Allah accept the effort of Moulana Ismail Moosa and grant him barakah in his uloom. Ameen.
(Mufti) Ebrahim Desai
In Jawahir al fiqh, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) has summarized and translated into Urdu a treatise of Allamah Abid Sindhi (May Allah Ta'ala be pleased with him) entitled ‘Risalah fi ithbaat al-karamaat wa taqbeel yadi ahl ash-sharf’. This treatise contains narrations which prove that the Sahabah t used to kiss the hands and feet of their elders. Thereafter, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) included a section wherein he quotes the verdicts of senior Ulama from all four madhabs on this subject.
Hereunder, we present a condensed version of the above-mentioned treatise. We have also added some passages from the book of Shaykh Abdullah al-Ghumari, ‘I’laam an-nabeel bi jawaz at-taqbeel’.
Kissing takes place for various reasons. Amongst others are the following:
1) Lust and passion. There is consensus amongst all Scholars that this type of kissing is permissible only for one’s spouse. It is not permissible to kiss any other person for this reason. This is irrespective whether a person kisses on the head, face or hands.
2) Compassion. An example of this is the kissing of the mother to her child on the face or head.
3) Honour and respect. This is where a person kisses the hands of a scholar, elder or just ruler.
Kissing for compassion and honour is both permissible and established from Ahadith.
KISSING A PERSON OUT OF COMPASSION
The proof of kissing for compassion is the narration where Nabi صلى الله عليه و سلم kissed his grandchild, Hadhrat Hasan (May Allah Ta'ala be pleased with him).
Likewise, Abu Bakr (May Allah Ta'ala be pleased with him) kissed his daughter, Ayesha (May Allah Ta'ala be pleased with her) on her face when she was ill
(Abu Dawood). Similarly, Nabi صلى الله عليه و سلم kissed Jafar bin Abi Talib (May Allah Ta'ala be pleased with him) on his forehead (Ibid).
These narrations attest to the permissibility of kissing a person out of compassion. There is no difference amongst the Fuqaha on this issue.
KISSING A PERSON OUT OF HONOUR AND RESPECT It is permissible to kiss the hands and feet of only a pious scholar, a just ruler or a person who has some religious reputation. To kiss anyone else with this intention would not be permissible. The reason for this is that the Ahadith only discusses the kissing of the hands and feet of noble people.
Below are a few narrations which prove the permissibility of kissing the hands and feet of those who have scholarly and religious stature.
1) Al Hafidh Abu Bakr bin al-Muqri narrates in his ‘Juz taqbeel al yad’ that Jabir (May Allah Ta'ala be pleased with him) said, “Umar (May Allah Ta'ala be pleased with him) kissed the hands of the Prophet صلى الله عليه و سلم.”
2) Dhaabih (May Allah Ta'ala be pleased with him) came to Nabi صلى الله عليه و سلم with one delegation. He mentions, “When we arrived in Madinah, we hurriedly dismounted our conveyances and kissed the blessed hands of Nabi صلى الله عليه و سلم.
3) Abdullah bin Umar (May Allah Ta'ala be pleased with him) narrates this incident with the wording:
5225 - حدثنا أحمد بن يونس حدثنا زهير حدثنا يزيد بن أبى زياد أن عبد الرحمن بن أبى ليلى حدثه أن عبد الله بن عمر حدثه وذكر قصة قال فدنونا - يعنى - من النبى -صلى الله عليه وسلم- فقبلنا يده.
4) Likewise, in Sunan Abi Dawood there is a narration from Ayesha (May Allah Ta'ala be pleased with him) that when Nabi صلى الله عليه و سلم entered her home, she stood up to welcome him and kissed his blessed hand.
5) Ibn al Muqri narrates that Usamah bin Shareek (May Allah Ta'ala be pleased with him) said, “We stood up for Nabi صلى الله عليه و سلم and kissed his hand.”
6) Tabrani narrates from Kab bin Malik (May Allah Ta'ala be pleased with him) that when Nabi صلى الله عليه و سلم came to him, he held of the hand of Nabi صلى الله عليه و سلم and kissed it.
7) Imam Ahmad, Imam Bukhari, Abu Dawood, Tirmidhi, Ibn Maja, Ibn Abi Hatim and Ibn al A’raabi all narrate that Ibn Umar (May Allah Ta'ala be pleased with him) said, I was on an expedition. Some people began to flee and I was amongst them. We said, “What will we do now, we fled the battlefield and earned the anger of Allah Ta’ala. Then we thought of returning to Madinah and presenting ourselves to Nabi صلى الله عليه و سلم thinking to ourselves that if our repentance is accepted, then well and good, otherwise we will return. We came to him before the morning prayers. When he came out, he enquired as to who we were. We replied that we are the ones who fled the battlefield. He replied, “Nay, you are the ones who have returned from the battlefield. I am your ‘fiah’ (supporting group) and a ‘fiah’ to all Muslims.” We came to him and kissed his hand.
8) In Mujam al-awsat, Imam Tabrani (May Allah Ta'ala have mercy on him) narrates with a good chain that Salamah bin Akwa (May Allah Ta'ala be pleased with him) said, “I pledged allegiance at the hands of Nabi صلى الله عليه و سلم and also kissed his hands. Nabi صلى الله عليه و سلم did not prohibit me.”
9) Hakim narrated and authenticated in Al Mustadrak a narration on the authority of Buraidah (May Allah Ta'ala be pleased with him) that a person came to Nabi صلى الله عليه و سلم and kissed his blessed hands and feet.
10) In Tirmidhi, Nasai and Ibn Majah it is narrated from Safwan (May Allah Ta'ala be pleased with him) that a group of Jews kissed both the blessed hands and feet of Nabi صلى الله عليه و سلم. Imam Tirmidhi (May Allah Ta'ala have mercy on him) has classified this narration as good.
11) Ibn al-Muqri and Al-Bayhaqi narrated that Abu Lubabah (May Allah Ta'ala be pleased with him) kissed Nabi صلى الله عليه و سلم when his repentance was revealed.
12) Abu ash-Shaykh and Ibn Mardooyah narrated that Kab bin Malik has said, “When my repentance was revealed, I came to Nabi صلى الله عليه و سلم and kissed his hands.”
13) Ibn al-A’raabi narrates that Zaahir al-Ashja’iee was a Bedouin. Whenever he came to Nabi صلى الله عليه و سلم, he always brought a gift. Nabi صلى الله عليه و سلم once saw him in a market selling his merchandise whereas he had not as yet come to Nabi صلى الله عليه و سلم. Nabi صلى الله عليه و سلم came from behind and placed his hands around him. Zaahir turned around and when he perceived that it was Nabi صلى الله عليه و سلم, he began to kiss his palms.
There are numerous other narrations which show that the Sahabah t kissed Nabi صلى الله عليه و سلم. Shaykh Abdullah al-Ghumari (May Allah Ta'ala have mercy on him) has quoted many of these narrations in his book ‘I’laam an Nabeel’.
It is established from these narrations that a person can kiss the hands and in fact even the feet of a scholar, just ruler or person holding some religious accolades.
In contrast to this is the (following) narration of Anas (May Allah Ta'ala be pleased with him) from where it appears that there is a prohibition for kissing. This would refer to kissing such people who are not scholars, just rulers or do not possess any religious virtue.
“Imam Tirmidhi narrates with a good chain from Anas bin Malik (May Allah Ta'ala be pleased with him) that a person enquired from Nabi صلى الله عليه و سلم, “If anyone of us meets a brother or friend, should he bow before him?” Nabi صلى الله عليه و سلم replied in the negative. He further asked, “Should he embrace him and kiss him?” Nabi صلى الله عليه و سلم replied in the negative. The person then asked, “Should he shake his hands?” Nabi صلى الله عليه و سلم replied in the affirmative.”
This narration refers to those people who are not Ulama, just rulers or people of religious stature. Such a person should not be embraced or kissed. It will be sufficient to merely shake his hands. This could be ascertained by the very nature of the question. The questioner did not enquire about meeting scholars or pious people; he asked about meeting his brothers and friends. In response to this, Nabi صلى الله عليه و سلم prohibited him.
Furthermore, even though Imam Tirmidhi authenticated this narration, other luminaries such as Imam Ahmad and Imam Bayhaqi have deemed this narration to be weak as narrated by Allamah Iraqi. The reason for this is that in the chain of transmition there is a narrator named Handhala. Imam Ahmad, Ibn Ma’een and Imam Nasai (May Allah Ta'ala be pleased with them all) have said that he is weak in hadith. Imam Ahmad has specifically criticized his narrations from Anas (May Allah Ta'ala be pleased with him).
Till here such narrations have been cited where the Sahabah t kissed the blessed hands of Nabi صلى الله عليه و سلم. Hereunder are narrations where Nabi صلى الله عليه و سلم himself kissed some of his companions,
1) It is narrated in Saheeh al-Bukhari and Saheeh Muslim that Nabi صلى الله عليه و سلم kissed Hasan bin Ali (May Allah Ta'ala be pleased with both of them) in the company of Aqra’ bin Habis. Aqra’ bin Habis said, “Verily I have ten children, and I never kissed any of them.” Nabi صلى الله عليه و سلم looked at him and said, “He who does not show mercy will not be shown mercy.”
2) Imam Tirmidhi narrates that Ayesha (May Allah Ta'ala be pleased with her) said, Zaid bin Haaritha came to Madinah while Nabi صلى الله عليه و سلم was at my place. He came and knocked at the door. Nabi صلى الله عليه و سلم hastened towards him, hugged him and kissed him.”
3) In Sunan Abi Dawood, Tirmidhi, Nasai and Mustadrak Hakim it is narrated that Ayesha (May Allah Ta'ala be pleased with her) said, “I have not seen any person who resembled the Prophet صلى الله عليه و سلم more in his speech than Fatimah (May Allah Ta'ala be pleased with her). Whenever she would come in the presence of Nabi صلى الله عليه و سلم, he would stand up, welcome her, kiss her hands and seat her in the same place where he was sitting. And when Nabi صلى الله عليه و سلم would go to her, she would also stand up and kiss his hand.”
4) Ibn al-A’raabi (May Allah Ta'ala have mercy on him) narrates from Ikrimah (May Allah Ta'ala have mercy on him) that when Nabi صلى الله عليه و سلم would return from an expedition, he would kiss Fatimah (May Allah Ta'ala have mercy on her).
5) It has been established in one narration that when Abu Bakr (May Allah Ta'ala be pleased with him) came, Nabi صلى الله عليه و سلمembraced him and kissed him on his face. When Ali (May Allah Ta'ala be pleased with him) said this, he emulated Nabi صلى الله عليه و سلم and also kissed Abu Bakr (May Allah Ta'ala be pleased with him). On this, Nabi صلى الله عليه و سلم said to Ali, “O Abul Hasan, Abu Bakr’s status to me is like my status in front of my mother.”
6) Abu Ya’la narrates that Ayesha (May Allah Ta'ala be pleased with her) said, “I saw Nabi صلى الله عليه و سلم hugging Ali and kissing him.”
7) In Musannaf Ibn Abi Shaybah and Sunan Abi Dawood it is narrated that Nabi صلى الله عليه و سلم met Jafar bin Abi Talib t and kissed him between his eyes.
8) Imam Hakim and Imam Tabrani narrated that when Jafar bin Abi Talib t returned from Abyssinia, Nabi صلى الله عليه و سلم kissed him between his eyes and said, “I don’t know if I am more happy with the return of Jafar or with the conquest of Khaybar.”
9) Imam Ahmad narrates from Abdullah bin al-Harith that he said, “Nabi صلى الله عليه و سلم described Abdullah bin Abbaas and his two brothers, Ubaidullah and Katheer and he said, “Whoever races to me, he’ll get such a prize.” They all raced to him and jumped on his back and chest. He hugged them and kissed them.
10) ImamAhmad,Abu Dawood, Tirmidhi, Ibn Majah and Ibn al-Araabi narrate from Ayesha (May Allah Ta'ala be pleased with her) that she said, “I saw Nabi صلى الله عليه و سلم kiss Uthmaan bin Madhoon while tears were rolling down his cheeks.”
It is clear from these narrations that kissing is not a specialty (khaasiyyah) of Nabi صلى الله عليه و سلم. This is corroborated by the following narrations which show that the companions of the Prophet صلى الله عليه و سلم kissed one another and no one objected.
1) In Tabrani it is narrated from Yahya bin Harith Adh Dhimari that he said, “I met Wathilah bin Asqa’ and asked, “You pledge allegiance on the hands of Nabi صلى الله عليه و سلم with this hand?” He replied in the affirmative. I submitted, “Please stretch out your hand so that I can kiss it.” He fulfilled my request and I kissed his hand.”
Allamah Haythami (May Allah Ta'ala have mercy on him) narrates the above narration and comments, “All the narrators are strong.
”
2) Allamah Muhib At Tabari (May Allah Ta'ala have mercy on him) narrates in his kitab ‘Ar Riyadh an nadhra’ under the chapter of the virtues of Abu Bakr (May Allah Ta'ala be pleased with him) on the authority of Abu Raja Attaridi that he says, “I entered Madinah Munawwarah and saw that all the people had gathered. I also saw one person kissing the head of another person and saying to him, “May I be sacrificed for you; had it not been for you, I would have been destroyed.” I made enquiries with regards to these people; the one kissing and the one being kissed. The people replied that the one kissing was Umar (May Allah Ta'ala be pleased with him) and the one being kissed was Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place at the time when Abu Bakr (May Allah Ta'ala be pleased with him) was insisting and firm on fighting those who refused to pay zakaat. Umar (May Allah Ta'ala be pleased with him) and other companions held a contrary view. However, jihad took place in conformity with the decision of Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place when Umar (May Allah Ta'ala be pleased with him) saw the fruits and wisdom of the decision of Abu Bakr (May Allah Ta'ala be pleased with him).
3) In his book ‘Al Isaabah’, Hafidh Ibn Hajar Asqalani (May Allah Ta'ala have mercy on him) narrates under the section of the biography of Abdullah bin Abbaas (May Allah Ta'ala be pleased with him) on the authority of Sha’bi (May Allah Ta'ala have mercy on him) that once Zaid bin Thaabit was riding his horse. As an act of honour Ibn Abbaas (May Allah Ta'ala be pleased with him) came in front and took the reins of the horse. Zaid (May Allah Ta'ala be pleased with him) prohibited him from doing so saying that you are the cousin of Nabi صلى الله عليه و سلم, how can I let you do such an act. However, Ibn Abbaas (May Allah Ta'ala be pleased with him) replied, “This is how we have been commanded to revere and honour our scholars.” Zaid bin Thaabit (May Allah Ta'ala be pleased with him) kissed the hands of Ibn Abbaas (May Allah Ta'ala be pleased with him) and said, “This is how we have been commanded to respect the noble household of the Prophet صلى الله عليه و سلم.”
This incident is narrated by Hakim in his Mustadrak who has authenticated this narration by saying that it fulfills the conditions of Imam Muslim. Allamah Dhahabi (May Allah Ta'ala be pleased with him) has not objected to this verdict of Imam Hakim. Shams al-A’immah Sarakhsi (May Allah Ta'ala be pleased with him) has also narrated this incident in ‘Mabsoot’ (73/16)
4) In Bayhaqi it is narrated from Dhiraar bin Umar who narrates from Abu Rafi that Umar (May Allah Ta'ala be pleased with him) dispatched an army to Rome in which the Sahabi Abdullah bin Hudhafa t was also sent. The Roman army enjoyed great strength and power. They imprisoned the Muslims. The king of Rome told Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) that if he converts to Christianity, the king will make him a partner of his kingdom. Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) blatantly refused. On this the king ordered that Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) be hung on a cross and shot with arrows from every side. This order was executed; however, even on the cross, Hadhrat Abdullah (May Allah Ta'ala be pleased with him) appeared to be totally content without any sign of fear. Seeing this, the king ordered that he be taken off the cross and ordered that water be heated in a cauldron. Thereafter, he commanded that one prisoner should be burnt. The flesh of the prisoner began to melt away from his body and his bones became visible. After showing Hadhrat Abdullah (May Allah Ta'ala be pleased with him) this scene, the king ordered that he be thrown into this boiling water. When Hadhrat Abdullah was brought to the cauldron, he began to sob bitterly. The king ordered that he be brought back and asked him the reason for crying. He replied, “I am sad and I regret that I only have one life. When I am thrown in this water, my life will be over. If only I had a hundred lives and I could use every life to burn in this boiling water.” The king was awestruck and taken aback by Hadhrat Abdullah’s steadfastness. The king said, “If you do one thing, I will free you; just kiss my head.” Hadhrat Abdulah replied, “I will do so only if you free all the Muslim prisoners.” The king accepted this and Hadhrat Abdullah kissed his head. (He did this because it did not entail kufr or shirk and neither was there any sin, and this would lead to the Muslim prisoners being freed). On this the king ordered that he and all the Muslim prisoners be freed.
When all these Muslims returned to Umar (May Allah Ta'ala be pleased with him), he stood up and kissed them on their foreheads.
5) In Tabaqaat Ibn Sad (6/224) it is mentioned under the biography of Asim bin Abi Najood (May Allah Ta'ala have mercy on him) about Abu Waail (May Allah Ta'ala have mercy on him) that sometimes he used to come to the village and at times he would be away. When he used to return and meet Hadhrat Asim (May Allah Ta'ala have mercy on him), he used to kiss his hands.
6) In Mustadrak Hakim it is narrated under the chapter of the virtues of Abu Sufyaan (May Allah Ta'ala be pleased with him) that in the battle of Hunain, Abu Sufyaan was with Nabi صلى الله عليه و سلم. Hadhrat Abbaas (May Allah Ta'ala be pleased with him) submitted, “O Prophet of Allah, this is your cousin Abu Sufyaan, please be happy with him.” (The reason for this is that prior to the conquest of Makkah, Hadhrat Abu Sufyaan fought every battle against Nabi صلى الله عليه و سلم, hence Abbaas (May Allah Ta'ala be pleased with him) thought that Nabi صلى الله عليه و سلم might still be angry with him). Nabi صلى الله عليه و سلم accepted the intercession of Abbaas (May Allah Ta'ala be pleased with him) and said, “I am pleased with him. May Allah forgive all the enmity he showed against us.” Thereafter, Nabi صلى الله عليه و سلمturned to Abbaas (May Allah Ta'ala be pleased with him) and said, “Verily he is our brother.” Abbaas (May Allah Ta'ala be pleased with him) says, “I kissed his blessed foot while he was seated on his camel.”
7) Ibn al A’raabi narrates that Jabir (May Allah Ta'ala be pleased with him) said, “When my father was killed on the day of Uhud, I came to him and found him covered. I began to uncover his face and kiss him. Nabi صلى الله عليه و سلم saw me and did not prohibit me.”
8) Sufyaan (May Allah Ta'ala have mercy on him) narrates in his Jami that Tamim bin Salamah said, “When Umar (May Allah Ta'ala be pleased with him) came to Syria, Abu Ubaidah bin al-Jarrah (May Allah Ta'ala be pleased with him) came to welcome him. He shook and kissed the hands of Umar (May Allah Ta'ala be pleased with him).” Based on this, Tamim was of the opinion that kissing the hands is Sunnah.
9) Imam Bukhari (May Allah Ta'ala have mercy on him) narrates in Al-Adab al-mufrad that Suhaib (May Allah Ta'ala be pleased with him) has said, I saw Ali (May Allah Ta'ala be pleased with him) kiss the hands and feet of Abbaas (May Allah Ta'ala be pleased with him).”
10) Likewise, Imam Ahmad and Imam Bukhari (May Allah Ta'ala have mercy on him) narrates that Thaabit said to Anas (May Allah Ta'ala be pleased with him), “Have you touched Nabi صلى الله عليه و سلم with your hands.” Anas (May Allah Ta'ala be pleased with him) replied in the affirmative. On this, Thaabit kissed his hands.
11) Abu Dawood (May Allah Ta'ala be pleased with him) narrates that Ayaas bin Dughful said, “I saw Abu Nadhirah (May Allah Ta'ala have mercy on him) kiss the cheeks of Hasan bin Ali (May Allah Ta'ala be pleased with him).”
12) In his book, ‘Amal al yaum wal laylah’, Ibn us-Sunni narrates from Abu Bakr binMuhammad bin Umar (May Allah Ta'ala have mercy on him) that he said, “One day I came to the company of Abu Bakr bin Mujahid. Hadhrat Shibli (May Allah Ta'ala be pleased with him) came to this gathering. Abu Bakr immediately stood up, embraced Hadrat Shibli and kissed him on his forehead. I said, “O my leader, you are acting like this to Shibli?” Abu Bakr replied, “I did the same as I saw Nabi صلى الله عليه و سلم doing the same to him in one dream: that he went to a gathering of Nabi صلى الله عليه و سلم and Nabi صلى الله عليه و سلم kissed him on his forehead. I asked Nabi صلى الله عليه و سلمwhy he was treating Shibli like this? Nabi صلى الله عليه و سلم said, “The reason for this is that after Salaah, he recites the verse,
In the name of Allah, Most Gracious, Most Merciful
KISSING THE HANDS AND FEET OF THE PIOUS
PREFACE
Moulana Ismail Moosa (Sallamahu) has conducted a detailed research on taqbeel (kissing the hands and feet of the pious) and the different dimensions of the issue as his treatise in the Iftaa course. Alhamdulillah, the treatise is well researched and will be a useful read for all and especially for the Ulama. Besides the points of reference in the many Ahadith quoted herein, the incidents of Rasulullah صلى الله عليه و سلم and Sahabah have a special appeal and moves the heart. May Allah accept the effort of Moulana Ismail Moosa and grant him barakah in his uloom. Ameen.
(Mufti) Ebrahim Desai
INTRODUCTION
In Jawahir al fiqh, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) has summarized and translated into Urdu a treatise of Allamah Abid Sindhi (May Allah Ta'ala be pleased with him) entitled ‘Risalah fi ithbaat al-karamaat wa taqbeel yadi ahl ash-sharf’. This treatise contains narrations which prove that the Sahabah t used to kiss the hands and feet of their elders. Thereafter, Hadhrat Mufti Shafi Saheb (May Allah Ta'ala have mercy on him) included a section wherein he quotes the verdicts of senior Ulama from all four madhabs on this subject.
Hereunder, we present a condensed version of the above-mentioned treatise. We have also added some passages from the book of Shaykh Abdullah al-Ghumari, ‘I’laam an-nabeel bi jawaz at-taqbeel’.
A SUMMARY OF THE TREATISE OF ALLAMAH MUHAMMAD ABID SINDI
Kissing takes place for various reasons. Amongst others are the following:
1) Lust and passion. There is consensus amongst all Scholars that this type of kissing is permissible only for one’s spouse. It is not permissible to kiss any other person for this reason. This is irrespective whether a person kisses on the head, face or hands.
2) Compassion. An example of this is the kissing of the mother to her child on the face or head.
3) Honour and respect. This is where a person kisses the hands of a scholar, elder or just ruler.
Kissing for compassion and honour is both permissible and established from Ahadith.
KISSING A PERSON OUT OF COMPASSION
The proof of kissing for compassion is the narration where Nabi صلى الله عليه و سلم kissed his grandchild, Hadhrat Hasan (May Allah Ta'ala be pleased with him).
Likewise, Abu Bakr (May Allah Ta'ala be pleased with him) kissed his daughter, Ayesha (May Allah Ta'ala be pleased with her) on her face when she was ill
(Abu Dawood). Similarly, Nabi صلى الله عليه و سلم kissed Jafar bin Abi Talib (May Allah Ta'ala be pleased with him) on his forehead (Ibid).
These narrations attest to the permissibility of kissing a person out of compassion. There is no difference amongst the Fuqaha on this issue.
KISSING A PERSON OUT OF HONOUR AND RESPECT It is permissible to kiss the hands and feet of only a pious scholar, a just ruler or a person who has some religious reputation. To kiss anyone else with this intention would not be permissible. The reason for this is that the Ahadith only discusses the kissing of the hands and feet of noble people.
Below are a few narrations which prove the permissibility of kissing the hands and feet of those who have scholarly and religious stature.
1) Al Hafidh Abu Bakr bin al-Muqri narrates in his ‘Juz taqbeel al yad’ that Jabir (May Allah Ta'ala be pleased with him) said, “Umar (May Allah Ta'ala be pleased with him) kissed the hands of the Prophet صلى الله عليه و سلم.”
2) Dhaabih (May Allah Ta'ala be pleased with him) came to Nabi صلى الله عليه و سلم with one delegation. He mentions, “When we arrived in Madinah, we hurriedly dismounted our conveyances and kissed the blessed hands of Nabi صلى الله عليه و سلم.
3) Abdullah bin Umar (May Allah Ta'ala be pleased with him) narrates this incident with the wording:
5225 - حدثنا أحمد بن يونس حدثنا زهير حدثنا يزيد بن أبى زياد أن عبد الرحمن بن أبى ليلى حدثه أن عبد الله بن عمر حدثه وذكر قصة قال فدنونا - يعنى - من النبى -صلى الله عليه وسلم- فقبلنا يده.
4) Likewise, in Sunan Abi Dawood there is a narration from Ayesha (May Allah Ta'ala be pleased with him) that when Nabi صلى الله عليه و سلم entered her home, she stood up to welcome him and kissed his blessed hand.
5) Ibn al Muqri narrates that Usamah bin Shareek (May Allah Ta'ala be pleased with him) said, “We stood up for Nabi صلى الله عليه و سلم and kissed his hand.”
6) Tabrani narrates from Kab bin Malik (May Allah Ta'ala be pleased with him) that when Nabi صلى الله عليه و سلم came to him, he held of the hand of Nabi صلى الله عليه و سلم and kissed it.
7) Imam Ahmad, Imam Bukhari, Abu Dawood, Tirmidhi, Ibn Maja, Ibn Abi Hatim and Ibn al A’raabi all narrate that Ibn Umar (May Allah Ta'ala be pleased with him) said, I was on an expedition. Some people began to flee and I was amongst them. We said, “What will we do now, we fled the battlefield and earned the anger of Allah Ta’ala. Then we thought of returning to Madinah and presenting ourselves to Nabi صلى الله عليه و سلم thinking to ourselves that if our repentance is accepted, then well and good, otherwise we will return. We came to him before the morning prayers. When he came out, he enquired as to who we were. We replied that we are the ones who fled the battlefield. He replied, “Nay, you are the ones who have returned from the battlefield. I am your ‘fiah’ (supporting group) and a ‘fiah’ to all Muslims.” We came to him and kissed his hand.
8) In Mujam al-awsat, Imam Tabrani (May Allah Ta'ala have mercy on him) narrates with a good chain that Salamah bin Akwa (May Allah Ta'ala be pleased with him) said, “I pledged allegiance at the hands of Nabi صلى الله عليه و سلم and also kissed his hands. Nabi صلى الله عليه و سلم did not prohibit me.”
9) Hakim narrated and authenticated in Al Mustadrak a narration on the authority of Buraidah (May Allah Ta'ala be pleased with him) that a person came to Nabi صلى الله عليه و سلم and kissed his blessed hands and feet.
10) In Tirmidhi, Nasai and Ibn Majah it is narrated from Safwan (May Allah Ta'ala be pleased with him) that a group of Jews kissed both the blessed hands and feet of Nabi صلى الله عليه و سلم. Imam Tirmidhi (May Allah Ta'ala have mercy on him) has classified this narration as good.
11) Ibn al-Muqri and Al-Bayhaqi narrated that Abu Lubabah (May Allah Ta'ala be pleased with him) kissed Nabi صلى الله عليه و سلم when his repentance was revealed.
12) Abu ash-Shaykh and Ibn Mardooyah narrated that Kab bin Malik has said, “When my repentance was revealed, I came to Nabi صلى الله عليه و سلم and kissed his hands.”
13) Ibn al-A’raabi narrates that Zaahir al-Ashja’iee was a Bedouin. Whenever he came to Nabi صلى الله عليه و سلم, he always brought a gift. Nabi صلى الله عليه و سلم once saw him in a market selling his merchandise whereas he had not as yet come to Nabi صلى الله عليه و سلم. Nabi صلى الله عليه و سلم came from behind and placed his hands around him. Zaahir turned around and when he perceived that it was Nabi صلى الله عليه و سلم, he began to kiss his palms.
There are numerous other narrations which show that the Sahabah t kissed Nabi صلى الله عليه و سلم. Shaykh Abdullah al-Ghumari (May Allah Ta'ala have mercy on him) has quoted many of these narrations in his book ‘I’laam an Nabeel’.
It is established from these narrations that a person can kiss the hands and in fact even the feet of a scholar, just ruler or person holding some religious accolades.
In contrast to this is the (following) narration of Anas (May Allah Ta'ala be pleased with him) from where it appears that there is a prohibition for kissing. This would refer to kissing such people who are not scholars, just rulers or do not possess any religious virtue.
“Imam Tirmidhi narrates with a good chain from Anas bin Malik (May Allah Ta'ala be pleased with him) that a person enquired from Nabi صلى الله عليه و سلم, “If anyone of us meets a brother or friend, should he bow before him?” Nabi صلى الله عليه و سلم replied in the negative. He further asked, “Should he embrace him and kiss him?” Nabi صلى الله عليه و سلم replied in the negative. The person then asked, “Should he shake his hands?” Nabi صلى الله عليه و سلم replied in the affirmative.”
This narration refers to those people who are not Ulama, just rulers or people of religious stature. Such a person should not be embraced or kissed. It will be sufficient to merely shake his hands. This could be ascertained by the very nature of the question. The questioner did not enquire about meeting scholars or pious people; he asked about meeting his brothers and friends. In response to this, Nabi صلى الله عليه و سلم prohibited him.
Furthermore, even though Imam Tirmidhi authenticated this narration, other luminaries such as Imam Ahmad and Imam Bayhaqi have deemed this narration to be weak as narrated by Allamah Iraqi. The reason for this is that in the chain of transmition there is a narrator named Handhala. Imam Ahmad, Ibn Ma’een and Imam Nasai (May Allah Ta'ala be pleased with them all) have said that he is weak in hadith. Imam Ahmad has specifically criticized his narrations from Anas (May Allah Ta'ala be pleased with him).
Till here such narrations have been cited where the Sahabah t kissed the blessed hands of Nabi صلى الله عليه و سلم. Hereunder are narrations where Nabi صلى الله عليه و سلم himself kissed some of his companions,
1) It is narrated in Saheeh al-Bukhari and Saheeh Muslim that Nabi صلى الله عليه و سلم kissed Hasan bin Ali (May Allah Ta'ala be pleased with both of them) in the company of Aqra’ bin Habis. Aqra’ bin Habis said, “Verily I have ten children, and I never kissed any of them.” Nabi صلى الله عليه و سلم looked at him and said, “He who does not show mercy will not be shown mercy.”
2) Imam Tirmidhi narrates that Ayesha (May Allah Ta'ala be pleased with her) said, Zaid bin Haaritha came to Madinah while Nabi صلى الله عليه و سلم was at my place. He came and knocked at the door. Nabi صلى الله عليه و سلم hastened towards him, hugged him and kissed him.”
3) In Sunan Abi Dawood, Tirmidhi, Nasai and Mustadrak Hakim it is narrated that Ayesha (May Allah Ta'ala be pleased with her) said, “I have not seen any person who resembled the Prophet صلى الله عليه و سلم more in his speech than Fatimah (May Allah Ta'ala be pleased with her). Whenever she would come in the presence of Nabi صلى الله عليه و سلم, he would stand up, welcome her, kiss her hands and seat her in the same place where he was sitting. And when Nabi صلى الله عليه و سلم would go to her, she would also stand up and kiss his hand.”
4) Ibn al-A’raabi (May Allah Ta'ala have mercy on him) narrates from Ikrimah (May Allah Ta'ala have mercy on him) that when Nabi صلى الله عليه و سلم would return from an expedition, he would kiss Fatimah (May Allah Ta'ala have mercy on her).
5) It has been established in one narration that when Abu Bakr (May Allah Ta'ala be pleased with him) came, Nabi صلى الله عليه و سلمembraced him and kissed him on his face. When Ali (May Allah Ta'ala be pleased with him) said this, he emulated Nabi صلى الله عليه و سلم and also kissed Abu Bakr (May Allah Ta'ala be pleased with him). On this, Nabi صلى الله عليه و سلم said to Ali, “O Abul Hasan, Abu Bakr’s status to me is like my status in front of my mother.”
6) Abu Ya’la narrates that Ayesha (May Allah Ta'ala be pleased with her) said, “I saw Nabi صلى الله عليه و سلم hugging Ali and kissing him.”
7) In Musannaf Ibn Abi Shaybah and Sunan Abi Dawood it is narrated that Nabi صلى الله عليه و سلم met Jafar bin Abi Talib t and kissed him between his eyes.
8) Imam Hakim and Imam Tabrani narrated that when Jafar bin Abi Talib t returned from Abyssinia, Nabi صلى الله عليه و سلم kissed him between his eyes and said, “I don’t know if I am more happy with the return of Jafar or with the conquest of Khaybar.”
9) Imam Ahmad narrates from Abdullah bin al-Harith that he said, “Nabi صلى الله عليه و سلم described Abdullah bin Abbaas and his two brothers, Ubaidullah and Katheer and he said, “Whoever races to me, he’ll get such a prize.” They all raced to him and jumped on his back and chest. He hugged them and kissed them.
10) ImamAhmad,Abu Dawood, Tirmidhi, Ibn Majah and Ibn al-Araabi narrate from Ayesha (May Allah Ta'ala be pleased with her) that she said, “I saw Nabi صلى الله عليه و سلم kiss Uthmaan bin Madhoon while tears were rolling down his cheeks.”
It is clear from these narrations that kissing is not a specialty (khaasiyyah) of Nabi صلى الله عليه و سلم. This is corroborated by the following narrations which show that the companions of the Prophet صلى الله عليه و سلم kissed one another and no one objected.
1) In Tabrani it is narrated from Yahya bin Harith Adh Dhimari that he said, “I met Wathilah bin Asqa’ and asked, “You pledge allegiance on the hands of Nabi صلى الله عليه و سلم with this hand?” He replied in the affirmative. I submitted, “Please stretch out your hand so that I can kiss it.” He fulfilled my request and I kissed his hand.”
Allamah Haythami (May Allah Ta'ala have mercy on him) narrates the above narration and comments, “All the narrators are strong.
”
2) Allamah Muhib At Tabari (May Allah Ta'ala have mercy on him) narrates in his kitab ‘Ar Riyadh an nadhra’ under the chapter of the virtues of Abu Bakr (May Allah Ta'ala be pleased with him) on the authority of Abu Raja Attaridi that he says, “I entered Madinah Munawwarah and saw that all the people had gathered. I also saw one person kissing the head of another person and saying to him, “May I be sacrificed for you; had it not been for you, I would have been destroyed.” I made enquiries with regards to these people; the one kissing and the one being kissed. The people replied that the one kissing was Umar (May Allah Ta'ala be pleased with him) and the one being kissed was Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place at the time when Abu Bakr (May Allah Ta'ala be pleased with him) was insisting and firm on fighting those who refused to pay zakaat. Umar (May Allah Ta'ala be pleased with him) and other companions held a contrary view. However, jihad took place in conformity with the decision of Abu Bakr (May Allah Ta'ala be pleased with him). This incident took place when Umar (May Allah Ta'ala be pleased with him) saw the fruits and wisdom of the decision of Abu Bakr (May Allah Ta'ala be pleased with him).
3) In his book ‘Al Isaabah’, Hafidh Ibn Hajar Asqalani (May Allah Ta'ala have mercy on him) narrates under the section of the biography of Abdullah bin Abbaas (May Allah Ta'ala be pleased with him) on the authority of Sha’bi (May Allah Ta'ala have mercy on him) that once Zaid bin Thaabit was riding his horse. As an act of honour Ibn Abbaas (May Allah Ta'ala be pleased with him) came in front and took the reins of the horse. Zaid (May Allah Ta'ala be pleased with him) prohibited him from doing so saying that you are the cousin of Nabi صلى الله عليه و سلم, how can I let you do such an act. However, Ibn Abbaas (May Allah Ta'ala be pleased with him) replied, “This is how we have been commanded to revere and honour our scholars.” Zaid bin Thaabit (May Allah Ta'ala be pleased with him) kissed the hands of Ibn Abbaas (May Allah Ta'ala be pleased with him) and said, “This is how we have been commanded to respect the noble household of the Prophet صلى الله عليه و سلم.”
This incident is narrated by Hakim in his Mustadrak who has authenticated this narration by saying that it fulfills the conditions of Imam Muslim. Allamah Dhahabi (May Allah Ta'ala be pleased with him) has not objected to this verdict of Imam Hakim. Shams al-A’immah Sarakhsi (May Allah Ta'ala be pleased with him) has also narrated this incident in ‘Mabsoot’ (73/16)
4) In Bayhaqi it is narrated from Dhiraar bin Umar who narrates from Abu Rafi that Umar (May Allah Ta'ala be pleased with him) dispatched an army to Rome in which the Sahabi Abdullah bin Hudhafa t was also sent. The Roman army enjoyed great strength and power. They imprisoned the Muslims. The king of Rome told Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) that if he converts to Christianity, the king will make him a partner of his kingdom. Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) blatantly refused. On this the king ordered that Abdullah bin Hudhafa (May Allah Ta'ala be pleased with him) be hung on a cross and shot with arrows from every side. This order was executed; however, even on the cross, Hadhrat Abdullah (May Allah Ta'ala be pleased with him) appeared to be totally content without any sign of fear. Seeing this, the king ordered that he be taken off the cross and ordered that water be heated in a cauldron. Thereafter, he commanded that one prisoner should be burnt. The flesh of the prisoner began to melt away from his body and his bones became visible. After showing Hadhrat Abdullah (May Allah Ta'ala be pleased with him) this scene, the king ordered that he be thrown into this boiling water. When Hadhrat Abdullah was brought to the cauldron, he began to sob bitterly. The king ordered that he be brought back and asked him the reason for crying. He replied, “I am sad and I regret that I only have one life. When I am thrown in this water, my life will be over. If only I had a hundred lives and I could use every life to burn in this boiling water.” The king was awestruck and taken aback by Hadhrat Abdullah’s steadfastness. The king said, “If you do one thing, I will free you; just kiss my head.” Hadhrat Abdulah replied, “I will do so only if you free all the Muslim prisoners.” The king accepted this and Hadhrat Abdullah kissed his head. (He did this because it did not entail kufr or shirk and neither was there any sin, and this would lead to the Muslim prisoners being freed). On this the king ordered that he and all the Muslim prisoners be freed.
When all these Muslims returned to Umar (May Allah Ta'ala be pleased with him), he stood up and kissed them on their foreheads.
5) In Tabaqaat Ibn Sad (6/224) it is mentioned under the biography of Asim bin Abi Najood (May Allah Ta'ala have mercy on him) about Abu Waail (May Allah Ta'ala have mercy on him) that sometimes he used to come to the village and at times he would be away. When he used to return and meet Hadhrat Asim (May Allah Ta'ala have mercy on him), he used to kiss his hands.
6) In Mustadrak Hakim it is narrated under the chapter of the virtues of Abu Sufyaan (May Allah Ta'ala be pleased with him) that in the battle of Hunain, Abu Sufyaan was with Nabi صلى الله عليه و سلم. Hadhrat Abbaas (May Allah Ta'ala be pleased with him) submitted, “O Prophet of Allah, this is your cousin Abu Sufyaan, please be happy with him.” (The reason for this is that prior to the conquest of Makkah, Hadhrat Abu Sufyaan fought every battle against Nabi صلى الله عليه و سلم, hence Abbaas (May Allah Ta'ala be pleased with him) thought that Nabi صلى الله عليه و سلم might still be angry with him). Nabi صلى الله عليه و سلم accepted the intercession of Abbaas (May Allah Ta'ala be pleased with him) and said, “I am pleased with him. May Allah forgive all the enmity he showed against us.” Thereafter, Nabi صلى الله عليه و سلمturned to Abbaas (May Allah Ta'ala be pleased with him) and said, “Verily he is our brother.” Abbaas (May Allah Ta'ala be pleased with him) says, “I kissed his blessed foot while he was seated on his camel.”
7) Ibn al A’raabi narrates that Jabir (May Allah Ta'ala be pleased with him) said, “When my father was killed on the day of Uhud, I came to him and found him covered. I began to uncover his face and kiss him. Nabi صلى الله عليه و سلم saw me and did not prohibit me.”
8) Sufyaan (May Allah Ta'ala have mercy on him) narrates in his Jami that Tamim bin Salamah said, “When Umar (May Allah Ta'ala be pleased with him) came to Syria, Abu Ubaidah bin al-Jarrah (May Allah Ta'ala be pleased with him) came to welcome him. He shook and kissed the hands of Umar (May Allah Ta'ala be pleased with him).” Based on this, Tamim was of the opinion that kissing the hands is Sunnah.
9) Imam Bukhari (May Allah Ta'ala have mercy on him) narrates in Al-Adab al-mufrad that Suhaib (May Allah Ta'ala be pleased with him) has said, I saw Ali (May Allah Ta'ala be pleased with him) kiss the hands and feet of Abbaas (May Allah Ta'ala be pleased with him).”
10) Likewise, Imam Ahmad and Imam Bukhari (May Allah Ta'ala have mercy on him) narrates that Thaabit said to Anas (May Allah Ta'ala be pleased with him), “Have you touched Nabi صلى الله عليه و سلم with your hands.” Anas (May Allah Ta'ala be pleased with him) replied in the affirmative. On this, Thaabit kissed his hands.
11) Abu Dawood (May Allah Ta'ala be pleased with him) narrates that Ayaas bin Dughful said, “I saw Abu Nadhirah (May Allah Ta'ala have mercy on him) kiss the cheeks of Hasan bin Ali (May Allah Ta'ala be pleased with him).”
12) In his book, ‘Amal al yaum wal laylah’, Ibn us-Sunni narrates from Abu Bakr binMuhammad bin Umar (May Allah Ta'ala have mercy on him) that he said, “One day I came to the company of Abu Bakr bin Mujahid. Hadhrat Shibli (May Allah Ta'ala be pleased with him) came to this gathering. Abu Bakr immediately stood up, embraced Hadrat Shibli and kissed him on his forehead. I said, “O my leader, you are acting like this to Shibli?” Abu Bakr replied, “I did the same as I saw Nabi صلى الله عليه و سلم doing the same to him in one dream: that he went to a gathering of Nabi صلى الله عليه و سلم and Nabi صلى الله عليه و سلم kissed him on his forehead. I asked Nabi صلى الله عليه و سلمwhy he was treating Shibli like this? Nabi صلى الله عليه و سلم said, “The reason for this is that after Salaah, he recites the verse,
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ (128)
After this he sends salutations on me. (Due to this I have kissed him).”
After this he sends salutations on me. (Due to this I have kissed him).”
QADIANITRUTH
Senator (1k+ posts)
Came to the thread to pass the message and the rest is upto you lot.
Defination of prostration(sajda,bowing)
Sahih Muslim Book 4 Hadith 991
Ibn 'Abbas reported: The Apostle of Allah (may peace be upon him) had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are):" on the seven bones and I was forbidden to fold back the hair and clothing". According to Abu'l-Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.
Sajda doesnt means if you bow down to pick some thing up like your shoes and their is a person infront of you it will come into shirk or sajda,Nor does if any one bows down a little infront of any one that comes into sajda as per shariah. Sajda according to Shariah defination is on seven bones , when all seven touch the ground , , i hope thats clear here what does real prostration means acc to shariah.
now coming to kissing of hands/feet as seen in the video
Proof # 1
Abu Dawud Book 41 Hadith 5206
Narrated al-Wazi' ibn Zari':
Umm Aban, daughter of al-Wazi' ibn Zari', quoting his grandfather, who was a member of the deputation of AbdulQays, said:
When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah(peace_be_upon_him). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (peace_be_upon_him).
-Imam Bayhaqi also narrated this in as-Sunan al-Kubra (vol. 7, p. 102)
-Imam Tabarani in two of his books: al-Mujam al-Kabir (vol. 5, p. 275 # 5313); and al-Mujam al-Awsat (vol. 1, p. 133 # 418).
Proof # 2
أَنَّ يَهُودِيَّيْنِ قَالَ أَحَدُهُمَا لِصَاحِبِهِ اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ نَسْأَلُهُ فَقَالَ لَا تَقُلْ نَبِيٌّ فَإِنَّهُ إِنْ سَمِعَهَا تَقُولُ نَبِيٌّ كَانَتْ لَهُ أَرْبَعَةُ أَعْيُنٍ فَأَتَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَاهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ{ وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ **فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُشْرِكُوا بِاللَّهِ شَيْئًا وَلَا تَزْنُوا وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا تَسْرِقُوا وَلَا تَسْحَرُوا وَلَا تَمْشُوا بِبَرِيءٍ إِلَى سُلْطَانٍ فَيَقْتُلَهُ وَلَا تَأْكُلُوا الرِّبَا وَلَا تَقْذِفُوا مُحْصَنَةً وَلَا تَفِرُّوا مِنْ الزَّحْفِ شَكَّ شُعْبَةُ وَعَلَيْكُمْ يَا مَعْشَرَ الْيَهُودِ خَاصَّةً لَا تَعْدُوا فِي السَّبْتِ فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا نَشْهَدُ أَنَّكَ نَبِيٌّ قَالَ فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا قَالَا إِنَّ دَاوُدَ دَعَا اللَّهَ أَنْ لَا يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا الْيَهُودُ
Sayyidina Safwan ibn Assal al-Muradi reported that of two Jews one said to the other, Come let us go to this Prophet that we may question him. The other said, Do not call him a Prophet, for, if he hears you say Prophet he will be overjoyed. So they came to him and asked him about the words of Allah the Exalted: "And certainly we gave Musa nine manifest signs." (17:101)
Shubah was unsure if this was included: And particularly for you, O Jews, that you do not contravene (the injunctions on) the Sabbath (Saturday). So, they kissed his hand and his feet, saying, We bear testimony that you are a Prophet. He asked. Then what prevents you from submitting (in Isaim)? They said, Dawood had prayed that Prophets should not cease to come in his offspring and we fear that if we submit the Jews will kill us.
►trimdhi chapter 18, Hadith 3155,), (Book of Adab) who declared it hasan sahih
►Ahmed 18814
►Narrated by Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him,
►al-Nasa'i, who declared it sahih.
►Ibn Maja (Book of Adab), who declared it sahih.
► al-Hakim who declared it sahih.
Proof # 3
Burayda said: When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell that tree: Allah's Messenger summons you." The Beduin did, whereupon the tree swayed and brought itself out, and came to the presence of the Prophet saying: "Peace be upon you, O Messenger of Allah!" The Bedouin said: "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said: "let me prostrate to you!" The Messenger answered: "If I commanded anyone to do that, I would command the wife to prostrate to her husband." The Bedouin said: "Then give me permission to kiss your hands and feet." The Prophet gave him permission.
►Qadi `Iyad narrated it in al-Shifa' (1:299) and al-Bazzar in his Musnad (3:49).
►The editor of Suyuti's Manahil al-safa (p. 124 #575) said: See Kashf al-astar (3:132). Ghazali cites the account of the kiss in the Ihya' and al-Hakim in the Mustadrak as well as Ibn Muqri'.
►both al-Hakim and al-`Iraqi declared its chain authentic (sahih),
►also[ stated by al-Zabidi in his Ithaf (6:280) .
► Ibn Hajar included the hadith of Burayda among Ibn al-Muqri's good narrations (min jayyidiha) on the subject of kissing the hand
► Qadi `Iyad also mentions a similar narration from Ibn `Umar which Suyuti said was narrated by Darimi, Bayhaqi, and al-Bazzar with a sound chain.
►Qadi `Iyad said the hadith of the tree's uprooting and coming to the Prophet is also narrated by Jabir, Ibn Mas`id, Ya`la ibn Murra, Usama ibn Zayd, Anas ibn Malik, `Ali ibn Abi Talib, Ibn `Abbas, and others who all agreed on the same account and so did the Tabi`in who related it.
Proof # 4
A narration states that Ka`b ibn Malik al-Ansari kissed the hand and knees of the Prophet, Peace be upon him, after repenting from the charge of hypocrisy which followed his sitting out in Madina the Prophet's expedition to Tabuk.
►Bayhaqi in Dala'il al-nubuwwa,
►Ghazali in the Ihya',
► Ibn al-Muqri' in al-Rukhsa cite it from Ka`b with a chain according to al-`Iraqi: "When Allah sent down my acquittal, I came to the Messenger of Allah and kissed his hand and knee." (lamma nuzilat tawbati ataytu al-nabi sallallahu `alayhi wa sallam fa qabbaltu yadahu wa rukbatahu)
►. al-Haythami in Majma` al-zawa'id (8:42) also states that Tabarani narrates it (cf. al-Kabir 19:42)
►Tabarani narrates it (cf. al-Kabir 19:42)
►Ibn Hajar cites it (Fath al-bari 1989 ed. 8:155 book of Maghazi ch. 80) from Ibn Mardawayh without weakening it in his commentary on the long hadith of Ka`b in Bukhari which provides the context of the incident:
Proof # 5
Bukhari in al-Adab al-mufrad also relates with a sound chain that Suhayb the freedman of al-`Abbas saw Sayyidna`Ali kiss the hand and feet of the Prophet's uncle al-`Abbas and said to him: "O Uncle! Be pleased with me."
► al-Muqri' also narrates it through Sulayman ibn Ayyub and through a third chain from his shaykh al-Tahawi in al-Rukhsa fi taqbil al-yad (p. 73 #13, p. 76 #15).
► Ibn Hibban accepted him as trustworthy and al-Dhahabi did not contradict him,
► Sakhawi said in Fath al-mughith (p. 137): Daraqutni said: "One from whom two trustworthy narrators (thiqatan) take hadith, his state of "unknowness" (jahalatuhu) is lifted, and his credibility is established."
► The same was declared by al-Dhuhli ("if two or more narrate from him")
► and Ibn `Abd al-Barr ("three or two") as stated respectively by al-Khatib in al-Kifaya (p. 88),
► and in Ibn `Abd al-Barr's commentary on Malik's Muwatta' entitled al-Istidhkar in the chapter entitled Tark al-wudu' mimma massathu al-nar.
Proof # 6
Imam muslim (rah) also did same [so called or claimed by some] Sajda to Imam bukhari (Rah)
,
Imam Muslim (d. 261) when he met Imam Bukhari (d. 256) said to him: Da`ni hatta uqabbila rijlayka ya ustadh al-ustadhayn, "Let me kiss your feet, O professor of the two professors."
►It is narrated by al-Khatib in his Tarikh (13:102),
►al-Hakim in al-Tarikh
►and Ma`rifat `ulum al-hadith,
►Bayhaqi in al-Madkhal,
►Ibn Hajar in Hadi al-Sari (p. 488) and his Nukat (2:717-719), as well as al-Subki in the chapter of Bukhari in Tabaqat al-shafi`iyya,
► and Ibn al-Muqri' (d. 381) in the introduction to his al-Rukhsa fi taqbil al-yad (Riyad ed. 1987).
Highly respected student of Imam Ibn Taimiyya, Ibn Kathir, writes while narrating an incident in the interpretation of verse no 101 of Sura al-Maida that the Holy Prophet (blessings and peace be upon him) got annoyed over something:
فَقَامَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ رضي الله عنه فَقَبَّلَ رِجْلَهُ وَقَالَ: يَا رَسُوْلَ اﷲِ، رَضِيْنَا بِاﷲِ رَبًّا وَبِکَ نَبِيًّا وَبِالإِْسْلَامِ دِيْنًا وَبِالْقُرْآنِ إِمَامًا فَاعْفُ عَنَّا عَفَا اﷲُ عَنْکَ فَلَمْ يَزَلْ بِهِ حَتَّی رَضِيَ.
Then Umar (may Allah be well pleased with him) stood up and he kissed the blessed feet of the Holy Prophet (blessings and peace be upon him) and said: O Prophet of Allah (blessings and peace be upon him)! We are pleased with Allah being Sustainer, your being the Prophet (blessings and peace be upon him), Islam being Din and the Holy Quran being guide and leader. Forgive us. Allah would further be pleased with you. So Umar (may Allah be well pleased with him) kept on saying so till he (blessings and peace be upon him) became pleased.
Other interpreters have also stated the above-mentioned same tradition while interpreting the relevant verse.
Now the question arises here whether the act of kissing the blessed feet of the Holy Prophet (blessings and peace be upon him) by such a respected Companion of the stature of Umar (may Allah be well pleased with him) and the Prophets act of not stopping him from doing so constituted the violation of the concept of Oneness of Allah (God forbid).
Allama Shirwani Shafi`i writes in Hawashi (vol. 4, p. 84)
قد تقرّر أنه يسنّ تقبيل يد الصالح بل ورجله.
It has been established through research that kissing the hands and feet of the saintly person is an act of Sunna of the Holy Prophet (blessings and peace be upon him).
Abu al-Ula Abd ar-Rahman ibn Abd ar-Rahim Mubarakpuri, a respected scholar belonging to Deoband schools of thought and interpreter of Jami` at-Tirmidhi, has a distinguished position in the science of Hadith. He has listed all the above-mentioned Prophetic traditions on the kissing of hands and feet as evidence on page no 437 of the seventh volume of Tuhfat al-Ahwadhi. This clearly gives us an idea of his ways and practices.
Likewise many traditions and instances could be quoted as reference but only a few have been quoted, which establishes the fact that kissing the hands and feet of saints and elders is a rightful and favourite act. The people of mysticism and spiritualism are convinced that the kissing of feet is not a normal act and those doing so do it out of love and devotion. Therefore there is nothing wrong with doing so for someone who is an established authority of knowledge and the Imam of the time. Therefore we should be very discreet while churning out Fatwas (religious edicts) and should do so only after studying the Holy Quran, Sunna, and acts of Companions and saints that too after getting rid of our biases and partiality. We should not project things without research and studies because the Holy Quran forbids to do so without proper investigation. The Holy Prophet (blessings and peace be upon him) has also condemned such an attitude. Allah Almighty says in verse number 6 of Surah al-Hujurat:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا.
O believers! If some (wicked) person brings you any news, inquire thoroughly in its truth.
Allah Almighty has ordained the believers in this verse to fully investigate the matters before forming their opinions on any matter. The purpose of doing so is to sift fact from fiction. They only take concrete step once they have been satisfied of the veracity of the matter. Referring to that, the Holy Prophet (blessings and peace be upon him) said:
کَفٰی بِالْمَرْءِ کَذِبًا اَنْ يُحَدِّثَ بِکُلِّ مَا سَمِعَ.
It is sufficient for somebody to be a liar that he conveys every hearsay (without inquiring into its reality) to others.
Reported by Imam Muslim in as-Sahih (vol. 1, p. 10 # 5).
The believers are being asked not to believe in the hearsay and fully investigate the matters from all angles before passing it on to others. They should only convey when the truth of the matter has been established because passing on such things without proper inquiry is like telling lie. There are many hadith on this that the believer could be all but not a liar. So only such a person can ignore the above mentioned arguments as has chosen to close his eyes to reality and plugged his ears against the truth. Clearly, the perpetrators are seeking shelter for their weak beliefs and have practically admitted their defeat knowledge-wise.
May Allah Almighty protect us from such ignorance! May He open our eyes and ears to the true teachings of the Qur`an and Hadith! (Amin)
Although kissing of hands of scholars is a Sunnah, but kissing of feet is only mubah[allowed] and it should not be done as those who have no knowledge about Quran and sunnah may take it as Sajda, but if some one does it according to Islam its permissible
THERE ARE BLIND PEOPLE WHO WILL JUSTIFY THIS JAHALAT, THE BOWING BEFORE A HUMAN BEING.. AND YOU ARE THE MOST IGNORANT PERSON.
SAJDA AND BOWING IS FOR ALLAH LONE.......PERIOD.
I WONDER THE MINDSET OF THOSE PEOPLE WHO BOEWED BEFORE MAN??? and you supported that.... noi wonder Pakistan is being punished for abusing Islam...
Mazloom-Qaum
Banned
Imam Bukhari wrote in his book and he is endorsing it so I am happy to be a jahil then.
Mazloom-Qaum
Banned
Nice to know there are some more jahils like me and this alim
Mazloom-Qaum
Banned
Mazloom-Qaum
Banned
I said that my aim is not to defend the man on wheel chair and instead passed and shared sacred narrations. How do you know that the man loved by those human beings is stupid?????? Do you know him???? share with us something you know about him
Principles warn to say bad about an uninvestigated event
Last edited:
Iftigrandpa
Citizen
Why do we not learn from the mistakes we have already made and instead of kissing the hands and feet of this LAANTI SHAKS, prostrate before Allah only. I had seen this tradition during my posting in Sind but never in NWFP. I am surprised but then this is PAKISTAN, THE LAND OF PURE
QaiserMirza
Chief Minister (5k+ posts)
Re: What kind of these people?
الله کے علاوہ جو کسی کو بھی سجدہ کرے
وہ مسلمان نہیں
سجدہ صرف الله کو کیا جاتا ہے
کسی اور کو سجدہ کا مطلب الله کے ساتھ شریک کرنا ہے
الله کے ساتھ کسی کو شریک کرنا "شرک" کہلاتا ہے
اور شرک کرنے والا "مشرک" ہوتا ہے
مشرک اسلام سے خارج ہوتا ہے
اور شرک کی حالت میں مرنے والا جہنمی ہوتا ہے
اس طرح سجدہ کرنے والوں کی ذمداری ہم سب پر بھی آتی ہے
ان لوگوں کے شرک کے ہم سب ذمدار ہیں
جب ہم جانتے ہیں اور دوسروں کو نہ بچانا اس کا ہمیں جوابدہ ہونا ہے
اگر ہمارا بھائی آگ میں گر رہا ہو تو کیا ہم اسی طرح بے تعلق رہیں گے
وہ مسلمان نہیں
سجدہ صرف الله کو کیا جاتا ہے
کسی اور کو سجدہ کا مطلب الله کے ساتھ شریک کرنا ہے
الله کے ساتھ کسی کو شریک کرنا "شرک" کہلاتا ہے
اور شرک کرنے والا "مشرک" ہوتا ہے
مشرک اسلام سے خارج ہوتا ہے
اور شرک کی حالت میں مرنے والا جہنمی ہوتا ہے
اس طرح سجدہ کرنے والوں کی ذمداری ہم سب پر بھی آتی ہے
ان لوگوں کے شرک کے ہم سب ذمدار ہیں
جب ہم جانتے ہیں اور دوسروں کو نہ بچانا اس کا ہمیں جوابدہ ہونا ہے
اگر ہمارا بھائی آگ میں گر رہا ہو تو کیا ہم اسی طرح بے تعلق رہیں گے
QaiserMirza
Chief Minister (5k+ posts)
Re: What kind of these people?
Does anyone recognize this 'Firoun' on the wheel chair.
Does anyone recognize this 'Firoun' on the wheel chair.
QaiserMirza
Chief Minister (5k+ posts)
Re: Pakistan's insensitive & "almighty" ruling elite !!!
Who is this guy on wheel chair ????
Who is this guy on wheel chair ????
زمین پر خدا بنے بیٹھے ہیں
الله کا خوف نہیں ہے
الله کا خوف نہیں ہے
- Status
