RULING ON KISSING THUMB ON HEARING THE NAME OF PROPHET S.A.W ?


RULING ON KISSING THUMB ON HEARING THE NAME OF PROPHET S.A.W ?

CONTENT :-

1) SUFIS DALEEL REGARDING KISSING THE THUMB WHEN ADHAN IS BEING PRONOUNCE & THEIR RESPONSE.

A) FIRST NARRATION FROM ABU BAKR (R.A)

B) SECOND NARRATION FROM KHIDR (A.S).

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A) FIRST NARRATION FROM ABU BAKR (R.A) :-

ذَكَرَهُ الدَّيْلَمِيُّ فِي الْفِرْدَوْسِ مِنْ حَدِيثِ أَبِي بَكْرٍ الصِّدِّيقِ أَنَّهُ لَمَّا سَمِعَ قَوْلَ الْمُؤَذِّنِ : شْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ قَالَ هَذَا ، وَقَبَّلَ بَاطِنَ الأُنْمُلَتَيْنِ السَّبَّابَتَيْنِ وَمَسَحَ عَيْنَيْهِ ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” مَنْ فَعَلَ مثل مَا فَعَلَ خَلِيلِي فَقَدْ حَلَّتْ عَلَيْهِ شَفَاعَتِي

Dailmi reports that Hadrat Abu Bakr Siddique Radi ALLAHu Ta’ala Anho once said ‘When I heard the Muazzin say Ash’hadu anna Muharnrnadar-Rasoolullah SallAllaho Alaihi wa Sallam, I said the same, kissed the inner-side of my Kalima finger and placed it on my eyes. When the Holy Prophet SallAllaho Alaihi wa Sallam noticed this, he said. My intercession becomes obligatory upon he who does the same as my beloved.’

(AL MAQASID AL-HASANAH HADITH 976)
(AHMAD YAAR KHAN BARELVI JAA UL HAQ PAGE 378)

SOURCE OF AL MAQASID AL-HASANAH :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

CRITICISM :-

1) VERDICTS OF MUHADDISEEN ON THIS CHAIN.

2) THIS HADITH IS AGAIN SAHIH HADITH.

3) MISTAKES OF AHMAD YAAR KHAN BARELVI.

4) RULING ON ACTING UPON DAEEF HADITH.

5) THEY CLAIM THAT SOME PEOPLE PRACTICED & FOUND IT BENEFECIAL.

__________________________________________________________________________________________________________

1) VERDICTS OF MUHADDISEEN ON THIS CHAIN. :-

IMAM SAKHAWI SAID :-

Imam sakhawi himself said after narrating ولا يصح the hadith not saheeh .

(AL MAQASID AL-HASANAH 450)

ALLAAMAH MUHAMMAD TAAHIR SAID :-

“Wa Laa Yasahah” not Saheeh

(TADHKIRRAH AL-MAWDHOO’AAT PAGE 36)

MULLA ALI QARI AL-HANAFI SAID :-

Mulla Ali Qari from Allaamah Sakhawi that this narration is not Saheeh

(AL-MAWDHOO’AAT KABEER PAGE 75)

SHAIKH MUHAMMAD KHALEEL TARBULUSEE HANAFI SAID :-

“Sakhawi has rejected it and said this is not authentic.”

(AL-LULUL AL-MARSOO’AH FEEMAA AL-ASAL LAHU WABAA ASLI MAWDHOO NO.505 PAGE 168)

ALBANI R.H SAID :-

This hadeeth is not Saheeh and has been attributed to Abu Bakr as-Siddeeque (Marfooan) by Daylamee in Musnad al-Firdaus. But ibn Taahir says in at-Tadhkirrah that it is not Saheeh and Imaam Shawkaani also says the same in al- Hadeeth al-Mawdhoo’aah (pg.9) and Sakhawee has also said that it is not Saheeh in al-Maqaasid.”

(SILSILAH AHADEETH AD-DA’EEFAH WAL-MAWDHOO’AH NO.73)

_____________________________________________________________________________________________________________

2) THIS HADITH IS AGAIN SAHIH HADITH. :-

In addition to this, it opposes the established Sunnah of the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) where he informed us to repeat the words of the A’dhaan when the mu’adhin says the a’dhaan.

‘Umar b. al-Khattab reported:The Messenger of Allah (may peace be upon him) said: When the Mu’adhdhin says: Allah is the Greatest, Allah is the Greatest, and one of you should make this response: Allah is the Greatest, Allah is the Greatest; (and when the Mu’adhdhin) says: I testify that there is no god but Allah, one should respond: I testify that there is no god but Allah, and when he says: I testify that Muhammad is the Messenger of Allah, one should make a response: I testify that Muhammad is Allah’s Messenger. When he (the Mu’adhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah. When he (the Mu’adhdhin) says: Come to salvation, one should respond: There is no might and no power except with Allah, and when he (the Mu’adhdhin) says: Allah is the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest, Allah is the Greatest. When he (the Mu’adhdhin) says: There is no god but Allah, and he who makes a re- sponse from the heart: There is no god but Allah, he will enter Paradise.

SAHIH MUSLIM (Book 4, Hadith 748)

Abdullah bin ‘Amr said:”I heard the Messenger of Allah (p.b.u.h) say: ‘When you hear the Mu’adhdhin then say what he says, and do Salah upon me, for whoever does Salah upon me once, Allah will Salah upon him ten (times). Then ask Allah to grant me Al-Wasilah, which is a position in paradise which only one of the slaves of Allah will attain, and I hope that I will be the one. Whoever asks for Al-Wasilah for me, will be entitled to my intercession.'”

SUNAN NASEEI (Vol. 1, Book 7, Hadith 679)
SAHIH MUSLIM (Book 4, Hadith 747)

Abu Sa’id al-Khudri reported:When you hear the call (to prayer), repeat what the Mu’adhdhin pronounces.

SAHIH MUSLIM (Book 4, Hadith 746)

Answering the A’dhaan has been narrated by a number of companions, Abu Hurairah, Abee Raaf’e, Umm Habeebah, Abdullaah bin Rabee’a, A’ishah, Mu’adh, Mu’awiyyah and others (Radhiallaahu Anhuma).

(REFER TO TIRMIDHEE WITH TUHFAH 1/183, TALKHEES AL-HABEER 1/211, TAMHEED 10/134, IRWAA UL-GHALEEL 1/258, BAIHAQEE 1/409)

_____________________________________________________________________________________________________________

3) MISTAKES OF AHMAD YAAR KHAN BARELVI. :-

AHMAD YAAR KHAN BARELVI SAID :-

Not reaching the level of Saheeh does not necessarily mean that it is Da’eef because the rating of Hasan is after Saheeh, and if this is Hasan then it is enough”

(JAA UL-HAQ PAGE 382)

RESPONSE :-

He should know that when the Muhaditheen say “la yasaheeh” mutlaq (absolutely) it means nothing else except that it is Da’eef. If it was Hasan they would have explained and said Ya laisa bissaheeh bil hasanun,

AHMAD YAAR KHAN BARELVI FURTHER SAID :-

MULLA ALI QARI HANAFI SAID :-

“If this hadeeth is Saheeh up to Abu Bakr (Radhiallaahu Anhu) then it is enough to act upon it because the Prophet (Sallalahu Alayhee Was-Sallam) said “my Sunnah and the Sunnah of my rightly guided Khulapha is obligatory upon you”

(AL-MAWDHOO’AAT AL-KABEER PAGE 65)
(JAA UL-HAQ PAGE 382)

This is Mulla Ali Qaari conscious because if this hadeeth was Mauqoof up to Abu Bakr (Radhiallaahu Anhu) then it would have been a Hujjah but the narration that is attributed to Abu Bakr (Radhiallaahu Anhu) is Marfoo and its Sanad is not Saheeh all the way so then to say that the Marfoo hadeeth is not Saheeh and the mauqoof is Saheeh then how is it enough to say that this is sufficient.

________________________________________________________________________________________________________________

4) RULING ON ACTING UPON DAEEF HADITH. :-

AHMAD YAAR KHAN SAID :-

“That if it is accepted that this hadeeth is Da’eef, then in virtuous actions Daeef hadeeth are enough.”

(JAA UL-HAQ PAGE 383)

This is also his incorrect understanding, that every Da’eef ahadeeth is accepted in actions of virtue, this is totally wrong.

IMAAM QADHEE IBN AL-ARABI AL-MALIKI (D.543H) SAID :-

Imaam Qadhee ibn al-Arabi al-Maliki said regarding Da’eef ahadeeth “La ya’mal bihi mutlaqan, it is Absolutely incorrect to act upon them.

(AL-QAWL AL-BADEE’A PAGE165)

CONDITIONS ON ACTING UPON DAEEF HADITH :-

IMAAM SAKHAWI SAID :-

Imaam Sakhawi writes by quoting his Shaykh Haafidh ibn Hajr, “Acting upon Da’eef ahadeeth has three conditions,

1) That all the Muhaditheen agree that the hadeeth is not extremely Daeef ie the hadeeth in which the narrators are not kadhaabs, who may be suspected or accused kadhaabs, or any such narrator who is munfarid (alone), who made a lot of mistakes then his Daeef hadeeth will not be a normal Daeef hadeeth.

2) That the Hadeeth is not present under baseless principles.

3) While acting one has the belief that the hadeeth is not proven from the Prophet (Sallalaahu Alayhee Was-Sallam) so that something is not attributed to him that he did not say.

(AL-QAWL AL-BADEE’A PAGE 195, TADREEB UR-RAAWEE 1/298-299, FATH AL-MUGEETH 1/268)

So we find that if anyone of the criteria above are missing, then in any circumstances the hadeeth does not need to be acted upon. Especially the 3rd condition because the that which is not proven from the Prophet (Sallalahu Alayhee Was-Sallam) and if one tries to attribute it to him and then to accept it as proven from him is a major crime indeed because it totally opposes the Mutawatir Narration,

Narrated ‘Ali: The Prophet(P.B.U.H) said, “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire.”

SAHIH BUKHARI (Volume 1 Book #3, Hadith #106)

Narrated ‘Abdullah bin Az-Zubair: I said to my father, ‘I do not hear from you any narration (Hadith) of Allah s Apostle as I hear (his narrations) from so and so?” Az-Zubair replied. l was always with him (the Prophet) and I heard him saying “Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire.

SAHIH BUKHARI (Volume 1 Book #3, Hadith #107)

Narrated Anas: The fact which stops me from narrating a great number of Hadiths to you is that the Prophet said: “Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire.”

SAHIH BUKHARI (Volume 1 Book #3, Hadith #108)

Narrated Al-Mughira: I heard the Prophet (P.B.U.H) saying, “Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire.”

SAHIH BUKHARI (Volume 2 Book #23, Hadith #378)

MAULANA ABDUL HAYY LUCKNOWEE SAID :-

“The claim that acting upon Da’eef ahadeeth in the issue of virtue without difference is Baatil, Yes this is the opinion of the majority but the condition is that the Hadeeth is not severely Da’eef otherwise it will also not be accepted in the issues of virtues actions”

(AL-AATHAAR AL-MARFOO’AAH FEE AL-AKHBAAR AL-MAWDHOO’AAH PAGE 310)

As A result acting on Da’eef Ahadeeth pertaining to virtues actions must comply with the 3 conditions and acting upon them is Mustahab on the condition that it is not Mawdoo. If the narration is Mawdoo then there is no action upon it.

HAAFIDH IBN DAQEEQ SAID :-

If the Hadeeth is Da’eef on the condition that it is not Mawdoo, then acting upon it is permissible. But if by it a new custom arises or is born in the Deen as a result then it also forbade from.”

(AHKAAM AL-AHKAAM 1/51)

So here another point has been resolved and that is that the Da’eef ahadeeth is only acted upon when it is not Mawdoo (Fabricated) or forged bearing in mind that any Da’eef hadeeth which leads to a custom in the Deen, will be stopped. The people of innovation try to make such actions as the Sunnah.

HAAFIDH SAKHAWEE SAID :-

That it is permissible and Mustahab to act upon Da’eef Ahadeeth which Command virtues actions and encouragement, but the condition is that the Ahadeeth are not fabricated or forged.”

(AL-QAWL AL-BADEE’A PAGE 195)

The summary is that it permissible to act upon Da’eef Ahadeeth in actions of virtue and this has some conditions set by the Muhadditheen and the Ahadeeth which are Mawdoo or forged then there is no action upon them neither in the issue of virtues or encouragement. Not only are the Ahadeeth concerning the kissing of the thumbs Da’eef but infact it is mawdoo ie fabricated and forged. finally we conclude with the position of the leader and Imaam of the barelvi sufi sect.

AHMAD RAZA KHAN BARELVI HIMSELF SAID :-

“When hearing the name of the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) and then kissing the thumbs and rubbing them on the eyes is not established from any marfoo hadeeth and that which is narrated concerning this is not free from any speech, so whoever considers such an evidence (ie one that has speech concerning it) or considers (the action) to be practiced or considers the abandoning of this practice to be worthy of censure, then indeed he is upon error.”

(ABAR AL-MAQAAL FEE QIBLATIL AJLAAL PAGE 12)
_________________________________________________________________________________________________________________________

5) THEY CLAIM THAT SOME PEOPLE PRACTICED & FOUND IT BENEFECIAL. :-

With regard to the saying that some people tried it and found it beneficial, the issues of sharee’ah cannot be proven in this way.

Abul Abbas Ahmad said that Muhammad ibn Baabaa, narrating his personal experience, states:


أنه هبت ريح فوقعت منه حصاة في عينه ، فأعياه خروجها ، وآلمته أشد الألم ، وأنه لما سمع المؤذن يقول أشهد أن محمدا رسول اللَّه قال ذلك ، فخرجت الحصاة من فوره

“Once, due to a heavy wind blowing, a pebble hit my eye and refused to come out. I experienced major pain because of it.” When Muhammad ibn Baabaa heard the Muazzin say “Ash ‘hadu anna Muhammad ar-Rasoolullah, ” he said this “Quratu Aini … ‘and, immediately, the pebble fell out.”

(AL MAQASID AL-HASANAH UNDER THE HADITH OF 976)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

Allama Shams Muhammad ibn Saalih Madani Alaihis Salam reports Imam Amjad to have said:


من صلى على النبي صلى اللَّه عليه وسلم إذا سمع ذكره في الأذان وجمع أصبعيه المسبحة والإبهام وقبلهما ومسح بهما عينيه لم يرمد أبدا

If the person who hears the name of the Noble Messenger SallAllaho Alaihi wa Sallam in the Adhaan joins his Kalima finger and his thumbs,” “Kisses and places them on his eyes, never will they be sore.”

(AL MAQASID AL-HASANAH UNDER THE HADITH OF 976)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

Imam Amjad (RA) who was an accomplished scholar in Egypt, further states,


بعض شيوخ العراق أو العجم أنه يقول عندما يمسح عينيه : صلى اللَّه عليك يا سيدي يا رسول اللَّه يا حبيب قلبي ويا نور بصري ويا قرة عيني

Some non-Arab and Iraqi Mashaaikh have said that by this practice, the eyes will never be sore.” “From the time I have brought this into practice even my eyes have not ached.”

(AL MAQASID AL-HASANAH UNDER THE HADITH OF 976)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

Ibn Saalih (RA) states,


وأنا وللَّه الحمد والشكر منذ سمعته منهما استعملته فلم ترمد عيني ، وأرجو أن عافيتهما تدوم ، وأني أسلم من العمى إن شاء اللَّه

From the time I heard this benefit. I brought this action into practice. Since then, my eyes haven’t become sore and it is my hope that, Insha-Allah, they will never be and I will be saved from being blind.”

(AL MAQASID AL-HASANAH UNDER THE HADITH OF 976)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

Imam Hasan (RA) states


من قال حين يسمع المؤذن يقول أشهد أن محمد رسول اللَّه : مرحبا بحبيبي وقرة عيني محمد بن عبد اللَّه صلى اللَّه عليه وسلم ، ثم يقبل إبهاميه ويجعلهما على عينيه لم يرمد أبدا

The eyes of he who says ‘Marhaban bi-Habibi wa Quratu Aini Muhammad ibn Abdullah’ when hearing the Muazzin say “Ash’hadu anna Muhammad ar-Rasoolullah and kisses and places his thumbs on them will never pain nor will he become blind.”

(AL MAQASID AL-HASANAH UNDER THE HADITH OF 976)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

RESPONSE :-

AL-SHAWKAANI SAID :-

The Sunnah cannot be proven merely from experience, and the acceptance of du’aa’ does not necessarily mean that this was narrated in a sound from the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah may answer a du’aa’ even when one does not seek to draw close to Him by means of the Sunnah, for He is the Most Merciful of those who show mercy, or the answer may be a kind of test that may lead a person further away from Allaah.

(TUHFAT AL-DHAAKIREEN PAGE 140)

SHAYKH SAALIH AL-FAWZAAN SAID :-

As for what is said about So and so having tried it and found it to be true, all of that does not indicate that the hadeeth is saheeh. The fact that a person tried something and got what he wanted does not prove that which is said about it or narrated concerning it is correct, because it may be decreed that he gets this thing, or it may be a test and trial for the one who does that. Achieving one’s aim does not mean that what is narrated concerning it is correct.

(AL-MUNQATA MIN FATAAWA AL-SHAYKH AL-FAWZAAN 1/46)
_______________________________________________________________________________________________________________________________

B) SECOND NARRATION FROM KHIDR (A.S). :-


عن الخضر عليه السلام أنه : من قال حين يسمع المؤذن يقول أشهد أن محمد رسول اللَّه : مرحبا بحبيبي وقرة عيني محمد بن عبد اللَّه صلى اللَّه عليه وسلم ، ثم يقبل إبهاميه ويجعلهما على عينيه لم يرمد أبدا

“It is reported from Hadrat Khidr Alaihis Salam , “If a person says “Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah” when hearing the Muazzin say “Ash’hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore.”

(AL MAQASID AL-HASANAH HADITH 976)
(AHMAD YAAR KHAN BARELVI JAA UL HAQ PAGE 378)

SOURCE OF AL MAQASID AL-HASANAH :-

http://www.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1849&pid=353722

CRITICISM :-

1) VERDICTS OF MUHADDISEEN ON THIS CHAIN.

IMAM SAKHAWI SAID :-

Imam sakhawi himself said after narrating the Chain is not saheeh .

(AL MAQASID AL-HASANAH 450)

AL-IJLUNI SAID :-

Not Saheeh

(KASHF AL-KHAFAA 2/270)

ALLAAMAH MUHAMMAD TAAHIR SAID :-

“There are a lot of Majhool (Unknown) Narrators in the chain and it is also Manqat’a (Disconnected).”

(TADHKIRRAH AL-MAWDHOO’AAT PAGE 36, AL-MAWDHOO’AAT AL-KABEER PAGE 75)

IMAAM BAIHAQEE SAID :-

In this chain there are a number of unknown narrators, and Allaah has not made us responsible that we take our Deen from unknown narrators.”

(KITAAB AL-QIR’AH PAGE 127)

______________________________________________________________________________________

CONCLUSION :-

There is not a single marfoo report speaking about kissing the thumb on hearing the name of Prophet Muhammed (peace and blessings of Allah be upon him).above quoted reports are not authentic and we cannot rely on them. We have enough narrations teaching us the Sunnah to send blessings on Prophet (peace and blessings of Allah be upon him) and they must be strictly followed by the Muslims while mentioning and hearing the name of the Prophet (peace and blessings of Allah be upon him)

Posted on December 19, 2012, in MAWDOO (FABRICATED) HADEETH. and tagged , , , , , , . Bookmark the permalink. Leave a comment.

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