KISSING OF HANDS AND FEET OF AWLIYA ALLAH,SHUYOOKS AND PARENTS
Defination of Sajda as per shariah
,
first understand what Sajda means in shariah , kissing of hands or feet of mother is not sajda, although kissing of hands of scholars is sunnah and feet is mubah[allowed only]
,
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).
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)
Shu’bah 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).
,
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
So next time please do your research and learn Islam before saying such things, This is not just about Dr tahir ul qadri shahib, but many other students of scholars and sheikhs around the world kiss hands and some times even kiss feet which seems as bowing down to others,
May Allah guide us all according to Quran and sahih hadiths, amin
It is allowed and proved from Hadiths and even Salafs
But seeing the modern fitna and ahle biddah [innovators] spreading false stories about ahlus sunnah and showing it as people are doing sajda to graves when they kiss the ground or grave only ,
Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said
He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious. Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?
(Fatwa Ridhwiyah, 9:528)
On the issue of kissing a Shrine/grave Or putting head on grave.
PROOF 1
It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
► Ibn Majah 2:1320,
►Ahmad,
►al-Tabarani,
►al-Subki, and Ibn `Asakir
PROOF 2
Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,
► Ibn Hibban in his Sahih,
►Ahmad (5:422),
►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),
►al-Hakim in his Mustadrak (4:515);
► both the latter and al-Dhahabi said it was sahih.
► It is also cited by al-Subki in Shifa' al-siqam (p. 126)
►and Ibn Taymiyya in al-Muntaqa (2:261f.)
And
Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]
"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?
It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!
[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]
Kissing of Hands and Feet
Defination of Sajda as per shariah
,
first understand what Sajda means in shariah , kissing of hands or feet of mother is not sajda, although kissing of hands of scholars is sunnah and feet is mubah[allowed only]
,
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).
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)
Shu’bah 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).
,
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
So next time please do your research and learn Islam before saying such things, This is not just about Dr tahir ul qadri shahib, but many other students of scholars and sheikhs around the world kiss hands and some times even kiss feet which seems as bowing down to others,
May Allah guide us all according to Quran and sahih hadiths, amin
But seeing the modern fitna and ahle biddah [innovators] spreading false stories about ahlus sunnah and showing it as people are doing sajda to graves when they kiss the ground or grave only ,
Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said
He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious. Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?
(Fatwa Ridhwiyah, 9:528)
On the issue of kissing a Shrine/grave Or putting head on grave.
PROOF 1
It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
► Ibn Majah 2:1320,
►Ahmad,
►al-Tabarani,
►al-Subki, and Ibn `Asakir
PROOF 2
Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,
► Ibn Hibban in his Sahih,
►Ahmad (5:422),
►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),
►al-Hakim in his Mustadrak (4:515);
► both the latter and al-Dhahabi said it was sahih.
► It is also cited by al-Subki in Shifa' al-siqam (p. 126)
►and Ibn Taymiyya in al-Muntaqa (2:261f.)
And
Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]
"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?
It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!
[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]
The following Ahadith confirm the fact that kissing of hands and feet of Awliya Allah and Shuyooks is Sunnah.
(1) It is in Hadith - Umm Aban, daughter of al-Wazi ibn Zari narrated that her grandfather Zari al-Abdi, who was a member of the delegation of Abd al-Qays, said: “When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah’s Apostle (صلى الله عليه و آله وسلم). 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 (صلى الله عليه و آله وسلم).Abu Dawud narrates the above Hadith in his Sunan, book of Adab (vol. 4, p. 357 # 5225). Bayhaqi in the Sunan (7:102). At-Tayalisi in his Musnad. Al-Bazzar in his Musnad (3:278). Al-Haithami narrated it. Ibn al-Muqri narrated it in his Kitab ar-Rukhsa, p. 80 #20.
Ibn Hajar in Fath al-Bari (1989 ed. 11:67 Isti’dhan ch. 28 #6265) said: “Among the good narrations in Ibn al-Muqri’s book, is the Hadith of al-Zari al-Abdi.”Ibn Abd al-Barr declared it Hassan, al-Mundhiri confirmed it in Mukhtasar al-Sunan (8:86) and declared it Hasan.Tabarani declared it Sahih in two of his books: al-Mujam al-Kabir (vol. 5, p. 275 # 5313); and al-Mujam al-Awsat (vol. 1, p. 133 # 418).
Imam Bukhari has devoted a chapter on kissing the feet in his famous book 'al-Adab al-Mufrad'. He has reported the above Hadith from Wazi ibn Aamir (رضئ اللہ تعالی عنہ), who was part of the delegation, in the following words on page number 339, Hadith number 975.
Imam Bukhari reports - It is reported by Zari ibn Aamir who came to Prophet (صلى الله عليه و آله وسلم) along with delegation of Abul Qays - قَدِمْنَا فَقِيْلَ: ذَاکَ رَسُوْلُ اﷲِ صلی الله عليه وآله وسلم. فَأَخَذْنَا بِيَدَيْهِ وَرِجْلَيْهِ نُقَبِّلُهَا [Meaning - We came to Madina, (we) were told: That was the Holy Prophet (صلى الله عليه و آله وسلم). So we enveloped the blessed hands and feet of the Holy Prophet (صلى الله عليه و آله وسلم) and began to kiss them].(2) It is in Hadith - Suhayb (رضئ اللہ تعالی عنہ) was the freed slave of Abbas (رضئ اللہ تعالی عنہ) He states: رَأَيْتُ عَلِيًّا يُقَبِّلُ يَدَ الْعَبَّاسِ وَرِجْلَيْهِ وَيَقُوْلُ: يَا عَمِّ ارْضَ عَنِّي - ( Meaning - I saw Ali (رضئ اللہ تعالی عنہ) kissing the hands and feet of Abbas (رضئ اللہ تعالی عنہ) and he would keep saying this: O my Uncle! be pleased with me).Imam Bukhari narrated the above Hadith in al-Adab al-Mufrad (p. 339 # 976).It is also reported by ad-Dhahabi in Siyar Alam an-Nubala (vol. 2, p. 94); Mizzi reported it in Tahdhib al-Kamal (vol. 13, p. 240 # 2905); and Muqri in Taqbil al-Yad (p. 76 # 15).
(3) It is in Hadith - Narrated Safwan bin Assal (رضئ اللہ تعالی عنہ) Once, two Jews came to Prophet (صلى الله عليه و آله وسلم) and asked him a question. The Prophet (صلى الله عليه و آله وسلم) answered them. Thereafter, they kissed the hands and feet of the Prophet (صلى الله عليه و آله وسلم) and told him that they bear testimony that he is Nabi. ( فَقَبَّلُوْا يَدَيْهِ وَرِجْلَيْهِ. وَقَالُوا: نَشْهَدُ أَنَّکَ نَبِيٌّ )The above Hadith is narrated by Nasai in as-Sunan (vol. 7, p. 111 # 4078). Ibn Maja in as-Sunan (vol. 2, p. 1221 # 3705). Tirmidhi in as-Sunan (vol. 5, pp. 77, 305 # 2733, 3144). Imam Ahmad ibn Hanbal in al-Musnad (vol. 4, pp. 239, 240). Hakim in al-Mustadrak (vol. 1, p. 52 # 20). Tayalisi in al-Musnad (p. 160 # 1164). And Maqdisi in al-Ahadith al-Mukhtara (vol. 8, p. 29 # 18).(4) - Ibn Kathir, the Famous student of Ibn Taymiyya writes a Hadith in the exegesis of verse 101, Sura Al-Maida that Prophet (صلى الله عليه و آله وسلم) 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 (رضئ اللہ تعالی عنہ) stood up and kissed the blessed feet of the Prophet (صلى الله عليه و آله وسلم) and said: O'Messenger of Allah (صلى الله عليه و آله وسلم), we are pleased with Allah (سبحانہ و تعا لی) being Sustainer, you being the Prophet (صلى الله عليه و آله وسلم), Islam being the Deen and the Holy Quran being the Guide. Forgive us. Allah (سبحانہ و تعا لی) would further be pleased with you. So Umar (رضئ اللہ تعالی عنہ) kept on saying it till the Prophet (صلى الله عليه و آله وسلم) became pleased."(5) It is in Hadith - Bukhari narrates it in his Sahih : al-Zuhri said: Anas bin Malik told me: The Prophet (صلى الله عليه و آله وسلم) came out after the sun passed the mid-point of the sky and offered the Zuhr prayer (in congregation). After finishing it with Taslim, he stood on the pulpit and mentioned the Hour and mentioned there would happen great events before it. Then he said, "Whoever wants to ask me any question, may do so, for by Allah (سبحانہ و تعا لی), you will not ask me about anything but I will inform you of it as long as I am at this place of mine." The people were weeping profusely (because of the Prophet's - صلى الله عليه و آله وسلم - anger). Allah's Apostle (صلى الله عليه و آله وسلم) kept saying, "Ask Me! " Then a man got and asked, ''Where will my entrance be, O Allah's Apostle(صلى الله عليه و آله وسلم)?" The Prophet (صلى الله عليه و آله وسلم) said, "The Fire." Then Abd Allah ibn Hudhafa got up and asked, Who is my father, O'Allah's Apostle(صلى الله عليه و آله وسلم)?" The Prophet(صلى الله عليه و آله وسلم) replied, "Your father is Hudhafa." The Prophet (صلى الله عليه و آله وسلم) then kept on saying (angrily), "Ask me! Ask me!" `Umar (رضئ اللہ تعالی عنہ) then fell to his knees and said, "We have accepted Allah (سبحانہ و تعا لی) as our Lord and Islam as our religion and Muhammad (صلى الله عليه و آله وسلم) as our Apostle." Allah's Apostle (صلى الله عليه و آله وسلم) became quiet when Umar (رضئ اللہ تعالی عنہ) said that. Then Allah's Apostle (صلى الله عليه و آله وسلم) said, "Woe! By Him in Whose Hand my life is, Paradise and Hell were displayed before me just now, across this wall while I was praying, and I never saw such good and evil as I have seen today."Muslim narrates the above Hadith in (Kitab al-fada'il) adds: "There was no harder day on the Companions than that day."Bukhari narrates it in the third chapter of Kitab al-i`tisam bi al-kitab wa al-sunna; also in Kitab al-`ilm, chapters 28 and 29 (English: Volume 1, Book 3, Number 90-93), and in Kitab mawaqit al-salat, chapter 11: (Volume 1, Book 10, Number 515).Tabari narrates it in mursal through al-Suddi in his Tafsir in commenting on verse 5:101Ibn Hajar in his commentary on the collated accounts of this Hadith (Fath al-Bari 1989 ed. 13:335) said "there is evidence in this Hadith for (the following issues)".(a) The Companions' close observation of the states of the Prophet (صلى الله عليه و آله وسلم) and the intensity of their fear when he became angry, lest it result in a matter that would become generalized and extend to all of them.(b) Umar's (رضئ اللہ تعالی عنہ) confidence in the Prophet's (صلى الله عليه و آله وسلم) love.(c) The permissibility of kissing the foot of a person.(d) The permissibility of anger in exhortation.(e) The student's kneeling in front of the one who benefits him.(f) The follower's kneeling before the one followed if he asks him for a certain need.(g) The lawfulness of seeking refuge from dissension when something occurs which might result in its fore shadowing.(h) The use of pairing (subjects) in dua in (Umar- رضئ اللہ تعالی عنہ) words: Forgive (us), and Allah (سبحانہ و تعا لی) will be further pleased with you (fa'fu af 'allahu anka)."(7) It is in Hadith - Imam Muqri quoted Burayda (رضئ اللہ تعالی عنہ) as reported in his Book 'Taqbil al-Yad' (p. 64 # 5) that once a Bedouin came to Prophet (صلى الله عليه و آله وسلم). He said: I have embraced Islam but I want more so that my faith should be strengthened. Then the Prophet(صلى الله عليه و آله وسلم) allowed him and a tree came to the Bedouin on his call and the tree said: O' Prophet of Allah(صلى الله عليه و آله وسلم). (There is a long tradition that follows it).The Bedouin saw all of these signs and said - يا رسول الله! أئذن لي أن أقبل رأسك ورجلك - (Meaning - O' Prophet of Allah ((صلى الله عليه و آله وسلم)! Allow me to kiss your blessed forehead and blessed feat). The Prophet (صلى الله عليه و آله وسلم) gave permission to the Bedouin. Then he requested for falling in prostration. The Prophet (صلى الله عليه و آله وسلم) did not allow him.Above Hadith is reported by Qadi Iyad in ash-Shifaa', 1:299; al-Bazzaar, Musnad, 3:49, Ibn Hajar Asqalani has also narrated the above Hadith in Fath al-Bari (vol. 11, p. 57).(8) It is in Hadith - Hakim narrated on the authority of Buraidah (رضئ اللہ تعالی عنہ) that a person came to Prophet Mohammad (صلى الله عليه و آله وسلم) and kissed his blessed hands and feet. (Al-Hakim - al Mustadrak).(9) It is in Hadith - It is narrated that in the battle of Hunain, Abu Sufyaan (رضئ اللہ تعالی عنہ) was with Prophet Mohammad (صلى الله عليه و آله وسلم). Hadhrat Abbas (رضئ اللہ تعالی عنہ) submitted, “O'Prophet of Allah (صلى الله عليه و آله وسلم), this is your cousin, Abu Sufyaan (رضئ اللہ تعالی عنہ), please be happy with him.” Prophet (صلى الله عليه و آله وسلم) accepted the intercession of Abbas (رضئ اللہ تعالی عنہ) and said, “I am pleased with him. May Allah (سبحانہ و تعا لی) forgive all the enmity he showed against us.” Thereafter, Prophet (صلى الله عليه و آله وسلم) turned to Abbas (رضئ اللہ تعالی عنہ) and said, “Verily he is our brother.” Abbas (رضئ اللہ تعالی عنہ) said “I kissed his (Prophet's - صلى الله عليه و آله وسلم) blessed foot while he was seated on his camel.” (Hakim reported this Hadith in his Mustadrak, under chapter 'Virtues of Abu Sufayaan (رضئ اللہ تعالی عنہ)'.(10) When Imam Bukhari came to Nishapur, the city of Imam Muslim's residence, he (Imam Muslim) came out to see him. It is reported in almost in every book of the biography of Imams that Imam Muslim kissed the forehead of Imam Bukhari and then requested his permission to kiss his feet in these words - دعني حتی أقبّل رجليک، يا أستاذ الأستاذين وسيد المحدّثين وطبيب الحديث في علله (Meaning - O Teacher of teachers, Master of Hadith scholars and Doctor of Ahadith Authenticity, allow me to kiss your feet.”The above is reported by Ibn Nuqta in 'at-Taqyid li Marifa Ruwat as-Sunan wal-Masanid' (vol. 1, p. 33); ad-Dhahabi in Siyar Alam an-Nubala (vol. 12, p. 432, 436); Nawawi in 'Tahdhib al-Asma wal-Lughat' (vol. 1, p. 88); and Ibn Hajar al-Asqalani in Muqaddima Fath al-Bari (p. 488).(11) It is in Hadith - A man came to Prophet (صلى الله عليه و آله وسلم) and told him that he had taken a vow that should Allah (سبحانہ و تعا لی) grant Rasoolullah (صلى الله عليه و آله وسلم) victory over Makka, he would go to Kaaba and kiss its threshold. The Prophet (صلى الله عليه و آله وسلم) instructed him: 'Go and kiss the feet of your mother. Your vow will be complete.' (Allama Aynee - Umdat al Qari, sharah al-Bukhari).(12) It is in Hadith - Narrated Abdullah ibn Umar (رضئ اللہ تعالی عنہ) that the Sahabah (رضئ اللھ تعالی عنہم اجمعین ) kissed the blessed hands of Prophet Mohammad (صلى الله عليه و آله وسلم) (Abu Dawood).(13) It is in Hadith - Ashbah (رضئ اللہ تعالی عنہ) went to the court of the Prophet (صلى الله عليه و آله وسلم), held his (Prophet - صلى الله عليه و آله وسلم) hand and kissed it. Prophet (صلى الله عليه و آله وسلم) said, "In you there are two habits which are dear to Allah (سبحانہ و تعا لی) and the Prophet (صلى الله عليه و آله وسلم)" (Bukhari - Adab al Mufrad).(14) It is in Hadith - Narrated by Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) who said: When the Messenger of Allah (صلى الله عليه و آله وسلم) entered her home, she stood up to welcome him and kissed his blessed hand. (Abu Dawood).(15) It is in Hadith - Tabarani narrates from Kab bin Malik (رضئ اللہ تعالی عنہ). When Prophet Mohammad (صلى الله عليه و آله وسلم) came to him, he held the hand of the Prophet (صلى الله عليه و آله وسلم) and kissed it. (Tabarani).(16) It is in Hadith - Ibn Umar (رضئ اللہ تعالی عنہ) 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 (سبحانہ و تعا لی). Then we thought of returning to Madina and presenting ourselves to Prophet Mohammad (صلى الله عليه و آله وسلم) 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 inquired 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. ( Ahmad, Bukhari, Abu Dawood, Tirmidhi, Ibn Maja, Ibn Abi Hatim and Ibn al Arabi).(17) It is in Hadith - Tabarani narrates with a good chain that Salamah bin Akwa (رضئ اللہ تعالی عنہ) said, “I pledged allegiance at the hands of Prophet Mohammad (صلى الله عليه و آله وسلم) and also kissed his hands. He did not prohibit me.” (Tabrani, Mujam al-Awsat).(18) It is in Hadith - Imam al-Ghazzali (رضئ اللہ تعالی عنہ) states that Haddrat Abu Ubaida bin Jarrah (رضئ اللہ تعالی عنہ) kissed the hand of Haddrat Umar Farouk (رضئ اللہ تعالی عنہ). ( Keemya-e-Sa'adat and Awaariful Mu'aarif ).From the above Ahadith, it is confirmed that Kissing of hands and feet of elders and shuyooks is Sunnah.Salafis and their like minded groups claim that kissing of hands and feet is Shirk because, in kissing of hand, the person has to bow down like in Ruku', and in kissing the feet one has to bow down like in prostration.The above logic is absurd because we bow down to play with infants and little kids. Similarly, in doing certain exercises we are required to bow down deep from waist and sometimes place our face down on the ground in front of the trainer in a gym. Also, in our congregation prayers we literally bow down and prostrate behind each other. Why all these are not treated Shirk? Because, our actions are judged as per our intentions.It is in Hadith - Narrated Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) : I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. (Bukhari - Book #1, Hadith #1).Therefore, when you are kissing the hand or feet of a person, you intend to show your love and respect. Where is the Shirk in it?It has been reported that Nasiruddin Al-Baani has removed over 5000 Ahadith from various authentic books of Ahadith claiming them to be concocted and weak.We investigated this issue based on the published information and found out the following appalling facts. We would like to share these facts with our readers who will judge if what Al-Bani did was an academic exercise or a big conspiracy against Islam.(1) Al-Bani removed 83 chapters and 329 Ahadith from one single Hadith book, Adab Al-Mufred, written by Imam Bukhari. He did the same thing with many other important Ahadith books.Imam Bukhari and his works are accepted by entire Muslim Umma as most authentic, after Quran. He is the undisputed Imam in Hadith Narration.Can any Muslim in the world believe that Imam Bukhari will write 83 spurious and concocted Hadith Chapters in his book? To declare Imam Bukhari to have included 83 Chapters of wrong Ahadith means, Al-Bani has branded Imam Bukhari as extremely untrustworthy and unworthy to be a Hadith scholar, let alone be an Imam of Hadith (استغفر اللہ).Branding Imam Bukhari in such a fashion means removing the important pillar of Islam from its basement. How can the building stand without its basic important structural column.(2) The Ahadith mentioned at No. (1) and (2) in the beginning of this article are from the Chapters titled "Kissing of Hands and Feet", which are part of the 83 chapters removed by Al-Bani.It is reported that Al-Bani published (i) Sahih Adab Al-Mufrad, (ii) Da'eef Adab Al-Mufrad. All Ahadith removed from the original "Adab Al-Mufrad" have been shifted to Da'eef Adab Al-Mufrad" claiming them to be concocted, weak or fabricated.This is a long term planning. The future editions will be published only for the so called Sahih Adab Al-Mufrad, approved (read manipulated and altered) by Al-Bani and no one will ever know the contents of original Adab Al-Mufrad written by our Great Imam. The same strategy has been followed by him for all other Ahadith books.Innocent Muslims are made to believe that Imam Bukhari, Imam Muslim and other Hadith Imams have written fabricated, concocted and spurious Ahadith in their books. And Al-Bani has removed falsehood from these books. What an innovative ploy against Islam?(3) Before we discuss further we would like to bring to the attention of our readers that Imam Bukhari and his works are accepted by entire Muslim Umma as most authentic, after Quran. It is an undisputed Ijma (consensus).Imam Muslim kissed the forehead of Imam Bukhari, when he visited Imam Muslim's hometown Nishapur and requested his permission to kiss his feet in these words - دعني حتی أقبّل رجليک، يا أستاذ الأستاذين وسيد المحدّثين وطبيب الحديث في علله (Meaning - O Teacher of teachers, Master of Hadith scholars and Doctor of Ahadith Authenticity, allow me to kiss your feet. (Refer No. 9 above).Al-Bani has discarded this greatest teacher and Imam of Hadith as an untrustworthy person.(4) Mentioning a Hadith in a Hadith book is different from establishing a Chapter in the Hadith book. Establishment of a Chapter shows the Aqeedah of the Imam. When Imam Bukhari established a chapter titled " Kissing of Hands and Feet", it reflects his Imaan.The above Ahadith mentioned at No. (1) and (2) above have been reported by the following Hadith Scholars, in addition to Imam Bukhari.(i) Abu Dawud, (ii) Bayhaqi, (iii) At-Tayalisi, (iv) Al-Bazzar, (v) Al-Haithami, (vi) Ibn al-Muqri, (vii) Ibn Hajar, (viii) Ibn Abd al-Barr, (ix) al-Mundhiri, (x) Tabarani, (xi) Ad-Dhahabi, (xii) Mizzi, etc.The reasons given by Al-Bani for removing those two Ahadith is "Raavi majhool" ( Meaning - The narrator is not known to Hadith Scholars).This kind of reason can only fool innocent people. We have mentioned the names of 13 Hadith Scholars above, including Imam Bukhari, who know and accept the authenticity of narrators of these Ahadith.We ask all Muslims of the World; who would you believe; Imam Bukhari and other respected Imams of Ahadith or self declared scholar Al-Bani.(5) Al-Bani should have, at least, spared two Salafi scholars, Ad-Dhahabi and Mizzi (who have also reported the above Ahadith) because they are the student and intellectual heirs of Ibn Taymiyyah. But no, in his haste to erase Islam, he forgot this important thing.Salafis claim that before Al-Bani; Ad-Dhahabi also did the same thing by removing 2/3rd Ahadith from al-Mustadrak of Imam Abd Allah al-Hakim, who was teacher of Imam Bayhaqi. Well, we know, Salafi scholars are attempting to erase Islam for a long time now, which was started by their fore father and founder, Ibn Taymiyyah.However, no one had dared to touch the books of Imam Bukhari and Muslim, the tallest figures in Hadith literature. But, Al-Bani did not care. He was inebriated with institutional support and free over-flowing petro-dollar wealth. He successfully changed many Ahadith books and managed to publish his so called Sahih Ahadith versions which, in essence are the altered and manipulated versions of these pious books.When people get power and money they do revolt against Allah (سبحانہ و تعا لی) and we all know what happened to the nations who revolted against Allah (سبحانہ و تعا لی) in the past.(6) Al-Bani claimed, kissing of feet is shirk. Thus, according to Al-Bani, Imam Bukhari and Imam Muslim are Mushrikeen (استغفر اللہ ), because kissing of hands and feet is their Aqeedah. Imam Ahmad and other respected Imams are also Mushrikeen (استغفر اللہ ) because all of them believe in kissing of hands and feet. Other scholars who have reported above Ahadith and have claimed these Ahadith to be Sahih and Hasan are also Mushrikeen (استغفر اللہ ) because they believe in kissing of hands and feet of Shuyooks.If they are not, and we all know they are the truthful dignitaries of Islam and our Imams, then what is the status of Al-Bani?A man who has virtually declared most trusted dignitaries of Islam as Mushrikeen (استغفر اللہ ), changed the Ahadith books en masse and took Islam away from Muslims, what shall we call him?A scholar or the biggest conspirator and worst enemy of Islam of recent times. We leave the decision to our readers and historians.Al-Bani wrote in his wasiyya (will): " I ask that the graveyard (for my burial) be an old one, to ensure that its graves will not be dug and leveled to the ground)". (Ma'a Shaykhinaa Naasiris-Sunnah wad-Deen - pages 27-31).The entire life, Al-Bani advocated, along with Uthaymin, Ibn Baz and others and tried his best to destroy Allah's Apostle's (صلى الله عليه و آله وسلم) Green Dome and sacred grave, but wrote a 'will' to preserve his own grave.
(La haula wala quwwata illa billah).Similarly, when the Sufi cemetery was razed by Syrian Salafis to make way for the University of Damascus and its campus in that city, King Abd al-Aziz Ibn Sa`ud of Saudi Arabia intervened personally, on the advise of Wahhabi clergy, to preserve intact the graves and tombs of Ibn Taymiyya and his student Ibn Kathir.Ibn Taymiyya's Grave, near Baramkeh, Syria, inside Damascus Univ. campus, behind Govt. maternity hospital.This proves that Salafis are erasing Islam by raising the hue and cry of Shirk, Shirk, Shirk, and Biddah, Biddah, Biddah. Salafism is not Islam, it is a political ploy to keep power in the hands of a few.Dear Salafi brothers and sisters, you are the victims of institutional propaganda and money power. You are the victims of a handful of selfish and greedy clergy (religious scholars). Can't you understand the wrong teachings of Salafism? Salafi beliefs have taken you far, far away from Allah (سبحانہ و تعا لی) and His Apostle (صلى الله عليه و آله وسلم) and sealed your eyes and ears. Believe us, we don't mean to hurt anyone's feelings. We regret, if you feel it that way. We have explained the facts as plainly as possible, so that the message reaches your heart without an iota of doubt. You want more decisive proof, read the following.(7) First Salafis discarded all Imams of Fiqh claiming that they follow only Quran and Hadith by independent, individual study. No sensible person in the world can understand this logic. Study of a subject without a teacher - just by reading books, is not it a ridiculous argument? Imams have taught us how to protect ourselves in the Jungle (world) full of beasts, insects and parasites, and walk on the safe path of Islam.Then they humiliated the family of Prophet Mohammad (صلى الله عليه و آله وسلم) and all Sahabah (رضئ اللھ تعالی عنہم اجمعین) by destroying their memorials and relics from Arabian Peninsula claiming these to be places of dirt and Shirk (استغفر اللہ ). This is a ploy to take you away from your Prophet (صلى الله عليه و آله وسلم) and honest teachers and dignitaries of Islam.To add more insult to the wounds of humiliation of Prophet Mohammad (صلى الله عليه و آله وسلم) Salafis built a Public Toilet on his house in Makka where he lived and prayed with his family for 28 years. Millions of people are made to shit, urinate and spit on this sacred place, 24 hours of the day. When Prophet Mohammad (صلى الله عليه و آله وسلم) migrated to Makka, Paagans did not destroy his house and built a public toilet on it. This kind of torture and humiliation was not done even by Makkan Mushrikeen.We sincerely pray that Muslims realize this Salafi conspiracy and avoid using that public toilet. Who would like to go to Hell by insulting the Prophet (صلى الله عليه و آله وسلم) in this meanest way. People think that by going to Hajj and Umra, they are earning Thawab. By using that toilet, you are earning Allah's (سبحانہ و تعا لی) Azab in both the worlds. Muslims of the world should know about this fact. Remember, the angels who are recording your deeds write whatever you do. What face you will have in front of Prophet (صلى الله عليه و آله وسلم) on the Day of Judgment when you have humiliated him in this manner in this world.
Disrespect of Prophet Mohammad, (صلى الله عليه و آله وسلم) Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah brings Allah's (سبحانہ و تعا لی) Azab. The biggest Azab of all is, Allah (سبحانہ و تعا لی) seizes the ability of people to distinguish between right and wrong which leads to permanent punishment of Hell fire after death. Think coolly, you will understand why tyrants are successful in this world. Why Salafis seem to be happy in this world even after doing heinous crimes against Prophet (صلى الله عليه و آله وسلم) and his family and Islam. Allah (سبحانہ و تعا لی) lets them increase in their evil. But a permanent Hell fire is kept ready for them in Hereafter. Whoever insults the Prophet (صلى الله عليه و آله وسلم) in this manner, or whoever supports this kind of insult, will definitely burn in Hell fire after death. If you don't believe us today, you will definitely believe it tomorrow when we are all dead. But brother, it will be too late then.There are living Sufi Shaikhs in the world who are provided with spiritual vision with which they see torment of the people ( in their Graves ) who have insulted the Prophet (صلى الله عليه و آله وسلم) and Awliya Allah in their lifetime by destroying their sacred memorials and equating their sacred graves with Idols.Seeing the condition of the dead while visiting their Graves and helping the needy is Sunnah.It is in Hadith - Narrated Ibn 'Abbas (رضئ اللہ تعالی عنہ): "The Prophet (صلى الله عليه و آله وسلم) once passed by two Graves and said, "These two persons are being tortured not for a major sin ." The Prophet (صلى الله عليه و آله وسلم) then added, "Yes! Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends). The Prophet (صلى الله عليه و آله وسلم) then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each Grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." (Bukhari - Book #4, Hadith #217).Seeking assistance from Awliya Allah by visiting their graves is also Sunnah.Qadi Abu Abdillah al-Husain Ibn Ali Ibn Mohammad as-Saymari told - He said: Umar Ibn Ibrahim al-Muqri told us: He said Ali Ibn Maymum told us : He said, I heard Imam Shafi'i (رضئ اللہ تعالی عنہ) say : I perform tabarruk by Abu Hanifah (رضئ اللہ تعالی عنہ) and come to his grave every day (meaning visit his grave everyday). If I needed something, I would pray 'rak'atan' (two rakah salah), come to his grave and ask Allah (سبحانہ و تعا لی) there. It would not be too long before my need was fulfilled.The above confirms the fact that Imam Shafi'i used to visit the grave of Imam Abu Hanifa daily and seek his tawassul and tabarruk.How can you call an established Sunnah as Shirk? Think about it coolly. Want more decisive evidence from Quran and Ahadith:Salafis are seriously planning, for a long time, to destroy the Green dome of Prophet Mohammad (صلى الله عليه و آله وسلم) in order to erase his sacred Grave (the last and the only remaining memorial of Islam in Arabian Peninsula, after Khana-e-Kaaba). Who knows, people of the world may hear a new fatwa one day saying Salafis are planning to destroy Khana-e-Kaaba claiming that the Tawaaf of a building or living human or Grave, are all acts of Shirk. It is very easy for them to misinterpret Quranic verses and Ahadith as they have achieved expertise in this area.Al-Bani has helped them to discard all Imams of Ahadith and their Hadith books.They have already changed the meaning of Quran long time ago by publishing 'Noble Quran'.They invented a unique 'Theory of Tawhid' or 'Oneness of their Sky God'. They say (i) Tawheed-ar-Rububiyya, (ii) Tawheed al-Uloohiyya, and (iii) Tawheed-al-Asma-was-Sifaat. In Tawheed-ar-Rububiyya, they claim that their Sky God is "Rabb" or Sustainer of all creatures and human beings in the Universe. In Tawheed-al-Uloohiya, they claim that their Sky God is Divine. They prostrate in front of that Deity. They say that they only ask from their Sky God and from no one else. They demand all Muslims to ask from their Sky Idol God. Whoever does not do that, they call him Mushrik. In Tawheed al-Asma-was-Sifaat, they claim that their Sky God is 'compassionate, merciful and all that.They have legitimized 'Misyar' to legalize prostitution in the name of religion. Now millions of Salafis are enjoying this statutory freedom throughout the world.We hope that the above facts have shaken your hearts and you have started seeing the light of Islam and hollowness of the claims of Salafi scholars.
Faizan E Lateef - Reviving the spirit of Islam on Facebook 