Kissing Hands and Feets of Pious People

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Kissing Feets and hands Of A

pious person

It is permissible to kiss hands and feets of elderly Sufi, Wali (Friend of ALLAH)

AND Aalims (person having knowledge of islam). The people who say it is

prohibited, Are either misguided or dnt have proper knowledge. Sahaba

ikram (companions of prophet Mohammad peace be upon him) kissed hands

and feet of Prophet Mohammad( peace be upon him). In a hadith narrated by

hazrat Zarrar (may ALLAH be please with him) who was in a group of Abdul

Qais. He says "when they reached Medina munnawara, they all started to

come down from their camels (carriers) and we kissed the feets and hands ofMOHAMMAD (peace be upon him).

{references Abu dawood, mishqat page

406}

In the light of this hadith sheikh hazrat Abdul haq muhadiss dehlvi

RadhiAllahuanhu says " It is permissible to kiss feets of Buzurg (elderly or

spiritual people), sufi, wali, aalim.

{reference ashiyatul ma'aat volume4page 25}

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 handand 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).

Proof # 2


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{ }

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 callhim a Prophet, for, if he hears you say Prophet he will be overjoyed. So they came tohim and asked him about the words of Allah the Exalted: "And certainly we gave Musanine manifest signs." (17:101)

Shubah was unsure if this was included: And particularly for you, O Jews, that you donot contravene (the injunctions on) the Sabbath (Saturday). So, they kissed his handand his feet, saying, We bear testimony that you are a Prophet. He asked. Then whatprevents you from submitting (in Isaim)? They said, Dawood had prayed that Prophetsshould not cease to come in his offspring and we fear that if we submit the Jews will killus.

tirmdhi 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 AnotherMan'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


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Burayda said: When we were with Allah's Messenger on an expedition, a Bedouin cameand asked for a miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell thattree: Allah's Messenger summons you." The Beduin did, whereupon the tree swayedand brought itself out, and came to the presence of the Prophet saying: "Peace be uponyou, O Messenger of Allah!" The Bedouin said: "Now let it return to its place!" WhenAllah's Messenger ordered it, the tree went back. The Bedouin said: "let me prostrate toyou!" The Messenger answered: "If I commanded anyone to do that, I would commandthe wife to prostrate to her husband." The Bedouin said: "Then give me permission tokiss your hands and feet." The Prophet gave him permission.

Qadi Ìyad 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 wellas Ibn Muqri'.

both al-Hakim and al-Ìraqi 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 (minjayyidiha) on the subject of kissing the hand

Qadi Ìyad also mentions a similar narration from Ibn Ùmar which Suyuti said wasnarrated by Darimi, Bayhaqi, and al-Bazzar with a sound chain.

Qadi Ìyad said the hadith of the tree's uprooting and coming to the Prophet is alsonarrated by Jabir, Ibn Masìd, Ya`la ibn Murra, Usama ibn Zayd, Anas ibn Malik, Àli ibnAbi Talib, Ibn Àbbas, and others who all agreed on the same account and so did theTabiìn who related it.


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Proof # 4

A narration states that Ka`b ibn Malik al-Ansari kissed the hand and knees of theProphet, Peace be upon him, after repenting from the charge of hypocrisy whichfollowed 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-Ìraqi: "WhenAllah sent down my acquittal, I came to the Messenger of Allah and kissed his hand andknee." (lamma nuzilat tawbati ataytu al-nabi sallallahu àlayhi wa sallam fa qabbaltuyadahu 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 IbnMardawayh without weakening it in his commentary on the long hadith of Ka`b inBukhari which provides the context of the incident:

Proof # 5

Bukhari in al-Adab al-mufrad also relates with a sound chain that Suhayb the freedmanof al-Àbbas saw SayyidnaÀli kiss the hand and feet of the Prophet's uncle al-Àbbasand said to him: "O Uncle! Be pleased with me."


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al-Muqri' also narrates it through Sulayman ibn Ayyub and through a third chain fromhis shaykh al-Tahawi in al-Rukhsa fi taqbil al-yad (p. 73 #13, p. 76 #15). Ibn Hibbanaccepted him as trustworthy and al-Dhahabi did not contradict him,

Sakhawi said in Fath al-mughith (p. 137): Daraqutni said: "One from whom twotrustworthy narrators (thiqatan) take hadith, his state of "unknowness" (jahalatuhu) islifted, and his credibility is established."

The same was declared by al-Dhuhli ("if two or more narrate from him")

and Ibn Àbd al-Barr ("three or two") as stated respectively by al-Khatib in al-Kifaya(p. 88),

and in Ibn Àbd al-Barr's commentary on Malik's Muwatta' entitled al-Istidhkar in thechapter 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 hattauqabbila rijlayka ya ustadh al-ustadhayn, "Let me kiss your feet, O professor of the twoprofessors."

It is narrated by al-Khatib in his Tarikh (13:102),

al-Hakim in al-Tarikhand Ma`rifat ùlum 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 thechapter of Bukhari in Tabaqat al-shafiìyya,

and Ibn al-Muqri' (d. 381) in the introduction to his al-Rukhsa fi taqbil al-yad (Riyad

ed. 1987).,Although kissing of hands of scholars is a Sunnah, but kissing of feet is onlymubah[allowed] and it should not be done as those who have no knowledge aboutQuran and sunnah may take it as Sajda, but if some one does it according to Islam itspermissible


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Allama ibne ali haski (mercy be on him) in Durre mukhtar, ba'b ul istibra

says" for barqat (blessing) kissing of aalim and pious person is permissable.

Even people like Maulvi Rashid ahmed gangoi (Deobandi aalim) whose books

are being are referred for fatwas in Deoband school of thought and tablighi

ja'maati people. he says "for the respect of ahle deendar eeman (people withfaith and Islamic knowledge) it is permissible to stand for respect and kiss his

feets which is based on this hadith"

{Reference : muhaqiqana faisla, fatwa-e-

rashidia volume-1 kitabul hajra wal ibadaat}

Even on death of hazrat Zaid bin sabit's (may ALLAH please with them)

mother ,he kissed the hand of hazrat Abdullah ibne Abbas (may ALLAH be

please with him).

Some people say that to kiss the hands and the feet of the pious people are

prohibited and Shirk (associating partners with Allah). They say that by

bending (like in Ruku) and kissing the feet of the pious we are making Sajdah

to a creation of Allah Taala. The Ahle Sunnah Wal Jama'at believes that this

act is permissible and desirable as the books of Ahadith prove that the Ahle

Bait and the Sahaba-e-Ikraam kissed the blessed hands and feet of the Holy

Prophet (sallal laahu alaihi wasallam) and they even kissed the hands and the

feet of one another.

The word Sajdah in the Sharih is meant that while doing Sajdah eight parts of

the human body must touch the ground, namely both feet (toes), both the

knees, both the arms (hands), nose and the forehead, with the express

intention (Niyah) of doing Sajdah. Without the clear intention of Sajdah if a

person lies on the ground by bending his legs and feet (as is susally done

when some one feels extreme cold or he is inflicted with some ailment), this

will not mean Sajdah. Therefore, to kiss the feet of the elders or pious

persons is not Sajdah since it does not satisfy the conditions of Sajdah.

Sajdah is of two kinds:

(a) Sajdah Tahiyah (by way of greeting) is when a person meets some

dignitary, then to express his reverence the one meeting the dignitary

touches the ground with his forehead, while the Sajdah is to regard some one


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as a deity or god.

(b) Sajdah Ibaadah (worship) is Haraam in every Shariah.

Sajdah Tahiyat was permissible from the time of Sayyiduna Adam (alaihis

salaam) to the Holy Prophet (sallal laahu alaihi wasallam). The Angels offered

Sajdah before Sayyiduna Adam (alaihis salaam). Sayyiduna Yaqub (alaihis

salaam) and the brothers of Sayyiduna Yusuf (alaihis salaam) offered Sajdah

to Sayyiduna Yusuf (alaihis salaam). Later on, this Sajdah Tahiyah was

declared as Haraam in the Shariah of Islam as well. Any one doing Sajdah-e-

Tahiyah is guilty of a sin and committing act of Haraam. But he is not a

Mushrik or a Kaafir. He can offer repentance (Taubah) in the presence of

Allah.

As far as the question of bending before someone is concerned, this bending

is of two kinds. If it is by way of respect to anyone, provided it is not to the

extent of bending as in Ruku. If it is so then it is Haraam and Islamic Jurists

have forbidden this kind of bending. The other kind of bending is while doing

some other work such as picking the shoes with a spirit of respect. This latter

posture is permissible (Halaal) as it has no tinge of worship.

When the Holy Prophet Muhammad (sallal laahu alaihi wasallam) visited the

house of his daughter, Sayyiduna Fathima Zahra (radi Allahu anha), she

would stand up for him in respect, take his hand and kiss it and make him sit

in her place. When Sayyiduna Fathima Zahra (radi Allahu anhu) visited theHoly Prophet (sallal laahu alaihi wasallam), then he would stand up for her,

old her hand and kiss it and allow her to sit in his place. (Abu Dawood;

Mishkaat Shareef)

Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) says that the Sahaba-e-

Ikiram kissed the blessed hands of the Holy Prophet (sallal laahu alaihi

wasallam). (Abu Dawood)

Hadrat Ashbah (radi Allahu anhu) went to the court of the Holy Prophet (sallal

laahu alaihi wasallam), held the hand of the Holy Prophet (sallal laahu alaihi

wasallam) and kissed it. The Holy Prophet (sallal laahu alaihi wasallam) said,"In you there are two habits which is dear to Almighty Allah and the Holy

Prophet (sallal laahu alaihi wasallam)." (Adabul Mufrad) From this incident it

is clear that the kissing of the hands is a desired action, which was even

preferred by the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

Once, two Jews came to the Holy Prophet (sallal laahu alaihi wasallam) and

asked him a question. The Holy Prophet (sallal laahu alaihi wasallam)


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answered them. Thereafter, they kissed the hands and the feet of the Holy

Prophet (sallal laahu alaihi wasallam) and told him that they bear testimony

that he is a Nabi. (Tirmizi Shareef; Mishkaat Shareef)

A man came to the Holy Prophet (sallal laahu alaihi wasallam) and told him

that he had taken a vow that should Allah Ta'ala grant Rasoolullah (sallallaahu alaihi wasallam) victory over Makkah, he would go the Holy Kaaba and

kiss the chaukat. The Holy Prophet (sallal laahu alaihi wasallam) instructed

him: "Go and kiss the feet of your mother. Your vow will be complete."

(Umdatul Qaari)

Imam Ghazzali (alaihir rahmah) states that Sayyiduna Abu Ubaidah bin Jarrah

(radi Allahu anhu) kissed the hand of Sayyiduna Umar Farouk (radi Allahu

anhu). (Kimya-e Sa'adat; Awaariful Mu'aarif)

Whenever the Sahaba-e-Ikraam would return from a journey they would

embrace one another and kiss the hands of one another. (Bustaanul Arifeen)

It is said in "Alamgiri", Bab Mulaqatul Muluk, that if someone kisses the hand

of a learned Scholar or the just King because of his erudition (learning) and

the quality of justice with his people then there is no harm in it.

In the same book "Alamgiri", Bab Ziyaratil Qubur, it is said that it does not

matter much if some one kisses the graves of his parents.

There are five kinds of kisses:

(a) the kiss of affection and love like a father kissing his son,

(b) the kiss of meeting (mulaqat) like a Muslim kissing another Muslim on

meeting one another,

(c) the kiss of love and regard like a son kissing his parents,

(d) the kiss of friendship, when some one kisses his friend, and

(e) the kiss of sensual love, like the husband kissing his wife or vice versa.

Some have added another kind of kiss as a mark of religious sanctity like of

the Hajar-e-Aswad. (Alamgiri)

There is another kiss and it is in respect of religious sanctity and it is the

kissing of Hajar-e-Aswad and the threshold of the Holy Kaaba. Some have

said that kissing the Holy Quran is Bidah. However, it is reported that

Sayyiduna Umar (radi Allahu anhu) used to kiss the Holy Quran every

morning by holding it in his hands. Kissing the bread (roti) is permissible

before Imam Shafaee (radi Allahu anhu) as a permissible Bidah or Bidat-e-

Hasanah. (Durre Mukhtar)


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It is now obvious that to kiss the hands and feet of the pious and respected

persons is Sunnah and those who regard this Shirk and a Bid'at have no basis

in their arguments..

Kissing Hands and Feets of Pious People

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