Kissing hands and feets of elders or relics(part 2)


OBJECTIONS and ANSWERS

 

TO KISSING SACRED RELICS (TABARRUKS)

 

OBJECTION 1: The Jurists state that kissing the floor before the Ulama is Haraam, as well as bending downwards to respect them because this resembles Ruku, Just as how the Sajda of Respect (Sajda-e-Ta’zeemi) has been made Haraam, so too has the Ruku of respect been prohibited. When a person places his face on the foot of a person to kiss it, this is not really a Ruku, but a Sajda! Thus, it is Haraam.

 

Durre–Mukhtaar رضی اللہ تعالٰی عنہ states, “Kissing the floor or earth before the Ulama and revered pious people is Haraam because doing so is similar to idol-worship.

 

Bending until the position of Ruku in making Salaam (greeting) is akin to making Sajda. The book Muheet also states that bending before kings, elt. is Makrooh. In the end, the apparent 0f-inions of the Jurists are that they regard the kissing to be Sajda itself.” 2.18 – KitaabuJ-Karaahiyat, Baabul. Istibraa, Discussion on Musafaha

 

We know from this that to bend or make Sajda before a person polytheism (shirk). Thus, kissing a person’s feet also falls under this. When Hadrat Mujaddid Alfe-Thaani رضی اللہ تعالٰی عنہ was called to the court of King Akbar, the entrance to it was sc small that he would have had to bend to enter it As I result, upon reaching the door, be entered with his feet first so that he wouldn’t have to do this.

 

Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ used to place his hand and mouth upon (i.e, he used to kiss) the mimbar from which the Holy Prophetصلی اللہ علیہ وسلم; used to deliver the khutba.

 

Answer – Let’s first define what Sajda is, clarify the rules regarding it and then discuss the ruling of bending before a person. By this, Insha-Allahعزوجل, the objection will be removed by itself.

 

According to the Shariah, Sajda is when seven body parts touch the floor (the two I front portions of the feet, the two knees, two palms and the head, i.e. nose and forehead). The Sajda must also be intended when these body parts touch the ground. – General books of Ftqh, Kitaabus-Salach, Discussion on Sajda

 

There is no prohibition in lying on the floor when you have no intention of making Sajda.

 

There are two types of Sajdas: the Sajda of Respect (Sajda-e-Tahiyat) and the Sajda of Worship (Sajda-e-Ibaadat).

 

Prostrating when meeting a person is the Sajda of Respect, and making Sajda to Allahعزوجل or someone else in the belief that he is like Allahعزوجل is the Sajda of Worship.

 

The Sajda of Worship for anyone besides Allahعزوجل is polytheism (shirk) and doing so was not made permissible in any Prophet’s deen because every Prophetصلی اللہ علیہ وسلم propagated the oneness of Allahعزوجل (tauheed). None of them promoted shirk.

 

The Sajda of Respect was allowed from the time of Hadrat Adam علیہ السلام until the commencement of Islam. Angels made Sajda to Hadrat Adam علیہ السلام and Hadrat Yaqub علیہ السلام and his sons prostrated to Hadrat Yusuf علیہ السلام, Under the ayat, “وقیل بعدا للقوم الظلمین” 20.19 Tafseer Roohul-Bayaan records a narration of Hadrat Abul­Aaliya رضی اللہ تعالٰی عنہ that Shaitaan once wanted to repent. Thus, the wretch was told by Hadrat Nuh علیہ السلام “Make Sajda to the grave of Hadrat Adam علیہ السلام .He replied, “When I couldn’t make Sajda to him during his lifetime. How can I make Sajda to him now?”

 

Islam has ruled the Sajda of Respect to be Haraam. Thus, if a Muslim performs this type of Sajda for a person, he is a sinner and has committed Haraam but is not a polytheist (mushrik) or Kaafir. The extract of Durre-Mukhtaar quoted by the opposition further states. “If this kissing of the floor is for worship and respect, it is infidelity (kufr). If it is for respect alone, it isn’t. Yes, the person is asinner … and a major one at that!” 20.20

 

Allama Shaami رضی اللہ تعالٰی عنہ further clarifies this under his explanation of this extract in Raddul-Muhtaar.

 

The topic of bending before someone still remains. There are two types of bending,

 

1. Bending in respect (e.g. bending and making Salaam or kissing the floor in front ofa revered personality). If this reaches the position of Ruku, it is Haraam, and this is what the Jurists were referring to.

 

2. Bending to complete an action of respect (e.g. bending to straighten the shoes of a pious person or to kiss his feet). Even though bending is found in these actions, it was only the consequence and not the intention. This is Halaal.

 

If this interpretation is not made, what meaning will the Ahadith and rulings of Fiqh which we have presented have?

 

Also, this objection goes against the Deobandis as well, because their leader, Maulwi Rashid Ahmed, has ruled kissing the feet to be permissible.

 

The cited incident regarding Hadrat Mujaddid Alfe- Thaani رضی اللہ تعالٰی عنہ explains his exceptional piety. People used to make Sajda to Akbar in his court. The Great Mujaddid رضی اللہ تعالٰی عنہ knew this and so didn’t bend before him (as he was aware that the king wanted this). Even if he did bend to enter King Akbar’s court, there wouldn’t have been any Shar”i charge against him because he would not have intended showing any respect to the king from it.

 

OBJECTION 2: The Ahadith state that when Hadrat Umar رضی اللہ تعالٰی عنہ kissed the Hajar-e-Aswad (Black Stone), he said, “I know well that you are merely a stone. Neither do you give harm nor do you assist. If I had not seen Rasoolullahصلی اللہ علیہ وسلم kiss you, I wouldn’t have myself.” 20.21

 

This proves that kissing the Hajar-e-Aswad was upsetting to Hadrat Umar رضی اللہ تعالٰی عنہ However, he kissed it in compulsion because there was an Islamic proof (Nas) that established doing so. As a result, it is not suitable to kiss these relics (tabarruks) because there is no proof related to this.

 

Answer – In the introduction to Hidaaya, Mazeelatul-Hidaaya, Maulwi Abdul. Hayy records this Hadith under the annotation on Hajar-e-Aswad, “According to the narration of Haakim, Hadrat Ali رضی اللہ تعالٰی عنہ said (to Hadrat Umar رضی اللہ تعالٰی عنہ) “Ya Ameerai­Mu’rnineen! This Hajar-e-Aswad does give benefit and harm. It would be nice if you paid attention to the commentary of this ayat, “On the Day of Meethaaq, when your Lord took a pledge from the children of Adam علیہ السلام.

 

“Hadrat Ali رضی اللہ تعالٰی عنہ continued, “This pledge was written on a piece of paper and placed in the Hajar­e-Aswad. The Hajar-e-Aswad will arrive on the Day of Qiyaarnah having eyes, a mouth and a voice and will testify for the Mu’mins. Thus, it is the successor to the command of Allahعزوجل and a witness for Muslims.” When Hadrat Umar رضی اللہ تعالٰی عنہ heard this, he said, “O Ali.’ May Allahعزوجل not keep me where you are not!20.11

 

We now come to know that the Hajar-e-Aswad does give benefit and harm, and respecting it is showing reverence to the deen. The address by Hadrat Umar رضی اللہ تعالٰی عنہ to it was not because he was angry about kissing it. Being unhappy with the Sunnah infidelity (kufr). Rather, it was because the Arabs were former idol­ worshippers. By this kissing of the Black Stone, Muslims did not wish for the Kuffaar to believe that Islam had taken them away from idols and turned them towards a stone. By this statement, Hadrat رضی اللہ تعالٰی عنہ wanted to clarify that stones were worshipped in the past, but this was something else. Worshipping and kissing are two different things. The aim of Hadrat Ali رضی اللہ تعالٰی عنہ wasn’t to refute this.

 

By saying “Neither do you give harm nor do you assist”, Hadrat Umar رضی اللہ تعالٰی عنہ wished to explain that this stone by itself does not have the power to give benefit or harm as per the belief of the Arabs (who thought that their idols, which were also stone, had the power to do so). Thus, the statements of both Khulafaa

were to help the people understand this difference.

 

It is surprising that the opposition believe this kissing of Hajar-e-Aswad by Hadrat Umar رضی اللہ تعالٰی عنہ to go against our belief. It was that very same Hadrat Umar رضی اللہ تعالٰی عنہ who said to Rasoolullahصلی اللہ علیہ وسلم, “Ya Rasoolallah صلی اللہ علیہ وسلم as, we make the Maqaam-e-Ibrabim a place of Salaah, perform Sajda in its direction and read Nafl Salaah there.” Then, the ayat was revealed, “واتخذوا من مقام ابراھیم مصلی”-Surah Baqarah. Verse 125

 

Maqaam-e-Ibrahim is also a stone. Why is there no problem in making Sajda and performing Salaah before it by you?

 

OBJECTION 3: Some people also say that it is not known whether the relics (tabarruks) of the Holy Prophetصلی اللہ علیہ وسلم which exist today are original or fake. For this reason, to kiss and revere them is prohibited because there is do proof of their originality. In many places, the Blessed Hair (Baal Mubaarak) of the Messengerصلی اللہ علیہ وسلم is taken out for people to view and visit. How do we know that these strands are truly his or not?

 

Answer – When these are famously known amongst Muslims to be sacred relics of the Holy Prophetصلی اللہ علیہ وسلم, then this is sufficient for them being established, believed and proven to be authentic. There is no need to prove their authenticity through the Quran and Hadith of Bukhari because the proof for everything is not equal. Four pious Muslims’ testimony are necessary to prove fornication (zina), two testimonies are required for most financial affairs and the witnessing of only one woman is sufficient to prove the moon of Ramadaan. Only being famed is sufficient in proof of Nikah, family lineage (nasab), places of remembrance and dedications (awqaat). Consider a male foreigner who lives with a woman as husband and wife. Seeing this recognition of marriage (i.e. living together), you can testify to their Nikah. When we say, “I am the son of [so-and-so] and the grandson of [so-and-so]:’ there is no Quranic ayat or Hadith, nor is there any witness of our parents’ wedding present to verify and substantiate our statement. However, this lineage being famous amongst Muslims is a sufficient proof. Likewise, only being famed is credible in proof of places of remembrance.

 

Allahعزوجل states, “Do these peoRle not travel the earth so that they can see the result of those before them?” 2 .23 This verse encourages the disbelievers of Makkah to travel and see the previous abodes of the Kuffaar and their ruined cities so that they may realize the result of the insolence. Now, how can it be known where a particular nation lived of where their exact place of abode was? The Quran didn’t openly explain this. Thus, being familiar has been accepted in authenticity, even according to Allahعزوجل. Shifaa Sharif رضی اللہ تعالٰی عنہ states, “Respecting the means and ties of the Holy Prophetصلی اللہ علیہ وسلم , his abodes, whatever has touched his blessed body and whatever is famously known to have been his all fall under respect to him.” 20.24

 

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this extract, “The aim of this is to respect whatever is connected or famed as belonging to Sayyiduna Rasoolullahصلی اللہ علیہ وسلم ” 20.25 – Sharah Shifaa

 

Maulana Abdul-Haleem Lucknowi رضی اللہ تعالٰی عنہ quotes this extract of Shifaa Sharif and cornmentates on it, Even if this connection is only based on being well-known and its of is not found in the Hadith. Mulla Ali Qaari رضی اللہ تعالٰی عنہ states the same as well.” 2 .26 _ Noorul-Imaan

 

Mulla Ali Qaari رضی اللہ تعالٰی عنہ has written this in his book, Maslak-Mutaqasit. Likewise, the Ulama of the Ummat have written books on the rules and guidelines of Haij. In them, they have advised the visitors to the Haramain Shareefain to visit every place people revere and honour. It is surprising that in support of the excellence of deeds (aamaal), the Jurists accept even weak (zaeef) Hadith. However, our distinguished opposition demands a Hadith from Bukhari in proof of relics.

 

Once, I went to a Musjid to deliver a lecture on the 12th of Rabiul-Awwal. The Blessed Hair of the Prophetصلی اللہ علیہ وسلم (Baal Mubarak) was being displayed for visiting (ziyaarat) in the Musjid and numerous Muslims carne for this purpose, some crying and others making dua. There was a very spiritual atmosphere due to this ziyaarat. However, I did notice a person sitting in a corner with a noticeably angry expression on his face. When I asked him why he was angry, he said, “Polytheism (shirk) is taking place in the Musjids. What proof is there that this is the Holy Prophet’sصلی اللہ علیہ وسلم” hair?” I didn’t answer him directly. Rather, I enquired, “What is your name?” He replied, “Abdur-Rahman.” When I asked him what his father’s name was, he said that it was Abdur-Raheem. I then asked, “What proof is there that you are the son of Abdur-Raheem? There is no witness to his Nikah, and even if there was, the witness can only testify to the contract of marriage. How will the witness know that your birth is the result of your father’s seed?” He furiously replied, “Muslims say that I am my father’s son and their testimony is credible.” I then explained, “My brother, Muslims say that this is the Holy Prophet’s صلی اللہ علیہ وسلم hair and their testimony is also trustworthy.” He became ashamed and retorted, “This is a different matter.” When I asked him which institute he graduated from, he replied, “Deoband.” I finally said, “Then what use is there talking to you. You’re already brainwashed.”

 

Once, a Deobandi said to Hadrat Maulana Qutbuddin Bramahchari رضی اللہ تعالٰی عنہ “Addressing the Prophetصلی اللہ علیہ وسلم as “Huzoor” is an Innovation (Bidat). His name should be taken because calling him “Huzoor” is not proven anywhere.” Hadrat Maulana رضی اللہ تعالٰی عنہ replied, “Shut up, idiot.” The Deobandi enquired, “What was that for?!” He explained, “I cannot address you as “Sir” or with respect because this is not proven anywhere.”

 

Verily, the Deobandis will have much grief on the Day of Qiyaamat when the Holy Prophetصلی اللہ علیہ وسلم “will be blessed with the Station of Praise (Maqaam-e-Mahmood), and by this will his eminence and glory be visible for all to see.

 

آج لے ان کی پناہ آج مدد مانگ ان سے

پھر نہ مانیں گے قیامت میں اگر مان گیا

 

“Accept Sayyiduna Rasoolullah’sصلی اللہ علیہ وسلم ,. protection and ask him for assistance today, There will be no need to ask him on Qiyaamat for it if he has helped you here.”

 

Alahazrat Imam Ahmad Raza Qadri.

 

OBJECTION 4: The replica of the Footprint of the Holy Prophetصلی اللہ علیہ وسلم (Naalain Paak) is not original. You people use your own ink and pens to make a duplicate of it, so why should it be respected?

 

Answer – This is a reproduction of the original. A duplicate of something respected is also respected. Today, Queans are printed in many cities. Their paper and ink has not come from the Heavens. They are our own products, but it still has to be respected because it is a replica of the original. Every month of Rabbiul-Awwal and every Monday is revered because they are copies of their original, defining moments of distinction.

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