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 of MOHAMMAD (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 volume4 page 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 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

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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 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. 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 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. alKabir 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

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 with faith and Islamic knowledge) it is permissible to stand for respect and kiss his feets which is based on this hadith" {Reference : muhaqiqana faisla, fatwa-erashidia 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

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-eTahiyah 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 the Holy 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-eIkiram 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)

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 (sallal laahu 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-eHasanah. (Durre Mukhtar)

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..