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Kissing Thumbs upon hearing the name of Prophet

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The number of Sahaba (RA) exceeds thousands (and even hundred thousand according to some estimates) and since Adhan is called five (5) times a day, the name Muhammad (Sallaho Alaihe Wassallam) must have been uttered in front of them and in the blessed presence of Rasul-ullah (Sallaho Alaihe Wassallam) literally millions of times (in Adhan and outside of it) and if kissing the thumbs or the nail of the index finger was Sunnah then the books of Hadeeth would have recorded the actions of such lovers of the prophet (Sallaho Alaihe Wassallam).


The issue of Kissing Thumbs and the Nail of the Index finger during Adhan and upon hearing the name of the Prophet (Sallaho Alaihe Wassallam)

Preamble:

Before starting the discussion on this matter, we would like to point out that Rasul-ullah (Sallaho Alaihe Wassallam) was most loved by his Sahaba (RA) ABOVE & BEYOND the love that we can demonstrate, boast about or even claim. The love of the Sahaba (RA) was greater then the love for themselves and their families. The following Authentic Hadeeth from Saheeh Bukhari demonstrates the point:

حدثنا ‏ ‏يحيى بن سليمان ‏ ‏قال حدثني ‏ ‏ابن وهب ‏ ‏قال أخبرني ‏ ‏حيوة ‏ ‏قال حدثني ‏ ‏أبو عقيل زهرة بن معبد ‏ ‏أنه سمع ‏ ‏جده ‏ ‏عبد الله بن هشام ‏ ‏قال ‏ ‏كنا مع النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وهو آخذ بيد ‏ ‏عمر بن الخطاب ‏ ‏فقال له ‏ ‏عمر ‏ ‏يا رسول الله لأنت أحب إلي من كل شيء إلا من نفسي فقال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏لا والذي نفسي بيده ‏ ‏حتى أكون أحب إليك من نفسك فقال له ‏ ‏عمر ‏ ‏فإنه الآن والله لأنت أحب إلي من نفسي فقال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏الآن يا ‏ ‏عمر ‏

Narrated 'Abdullah bin Hisham (RA): We were with the Prophet (Sallaho Alaihe Wassallam) and he was holding the hand of 'Umar bin Al-Khattab (RA) . 'Umar (RA) said to Him, "O Allah's Apostle (Sallaho Alaihe Wassallam)! You are dearer to me than everything except my own self." The Prophet (Sallaho Alaihe Wassallam)said, "No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self." Then 'Umar (RA) said to him, "However, now, by Allah, you are dearer to me than my own self." The Prophet (Sallaho Alaihe Wassallam) said, "Now, O 'Umar (RA) , (now you are a believer)." (Bukhari)

The number of Sahaba (RA) exceeds thousands (and even hundred thousand according to some estimates) and since Adhan is called five (5) times a day, the name Muhammad (Sallaho Alaihe Wassallam) must have been uttered in front of them and in the blessed presence of Rasul-ullah (Sallaho Alaihe Wassallam) literally millions of times (in Adhan and outside of it) and if kissing the thumbs or the nail of the index finger was Sunnah then the books of Hadeeth would have recorded the actions of such lovers of the prophet (Sallaho Alaihe Wassallam).

In reality, there exists not a single Authentic Hadeeth from the Sahaba about this action as you will soon find out.

Evidence from Rasul-ullah (Sallaho Alaihe Wassallam) or his command?

Absolutely nothing is narrated from Rasul-ullah (Sallaho Alaihe Wassallam) about this.

Evidence from Sahaba of Rasul-ullah (Sallaho Alaihe Wassallam)?

رواه الديلمي عن أبي بكر ، أنه لما سمع قول المؤذن : أشهد أن محمدا رسول الله ، قاله وقبل باطن أنملتي السبابتين ومسح عينيه فقال صلى الله عليه وسلم : من فعل فعل خليلي فقد حلت له شفاعتي

Imam Dailmi quotes this Hadith of Abu Bakr Siddiq (Radi allahu anhu), "When Abu Bakr Siddiq (Radhiallahu Taala Anhu) heard the Muazzin say he read and kissed the segmented part of the fingers of Shahadah from the inside and placed them on his eyes. Upon this the Beloved Prophet of Allah said,:

"Whoever does like my friend has done, for him my intercession (Shafa'ah) will become halal.

Source and verdict on the Hadeeth:

This Hadeeth is quoted from two sources Tazkiratul-Mauduaat (page 36) and Al-Mauduatul-Kabeer page 75). The word Maudu'aat in the sciences of Hadeeth means "Fabrications".

In the first book Tazkiratul-Mauduaat (page 36) Allamah Muhammad Tahir Hanafi (RA) clearly states ولا یصح which means that this narration is not Authentic (implying that its a fabrication).

In the second book Al-Mauduatul-Kabeer page 75) Mullah Ali Qari (RA) also clearly states on the Authority of Allamah Sakhawi (RA) ولم یصح which also means that this narration is not Authentic (implying that its a fabrication)

Allamah Sakahwi (RA) states in Al-Maqasidul-Hasanah:

قال في المقاصد : لا يصح

This narration is not authentic (implying that its a fabrication).

Mistranslation of Hadeeth verdict and half quoting!

Those who vigorously back this action play on the words ولا یصح and claim that the scholars of Hadeeth are simply stating that this Hadeeth hasn't reached the level of full authenticity implying that it is Hasan or weak (rather then being a fabrication). Such a stance is incorrect because when the scholars of Hadeeth want to covey the message that the narration is Hasan they explicitly state it and not leave it to chance. When explicit words of ولا یصح are used then the verdict is left in no doubt that there is no trace of authenticity about this narration.

Others purposely half-quote the Hadeeth from Al-Maqqasidul-Hasanah but fail to quote the verdict of Allamah Sakhwai (RA). It is true that the Hadeeth is present in the book but Allamah Sakhawi (RA) goes further and gives a verdict on its authenticity.

Where is mistranslation of Hadeeth verdict and half-quoting leading to?

The deliberate mistranslation of Hadeeth verdict and half-quoting actually leads to the argument that weak Hadeeth can be used in Fada'il (acts of virtue). However...

Firstly, we have already quoted the verdict of scholars of Hadeeth implying that this narration is a fabrication (not just weak).

Secondly, Allamah Sakahwi (RA) quotes his own teacher Imam Al-Hafidh Ibn Haj'ar Asqalani (RA) in Al-Qawlul-Badie' about the conditions of acting on weak Hadeeth. These conditions are absent from the action under discussion even if we were to accept that the weakness in this narration is acceptable, the three conditions are as follows:

1. أن يكون الضعف غير شديد ، فيخرج من انفرد من الكذابين والمتهمين بالكذب ومن فحش غلطه.

2. أن يكون مندرجاً تحت أصل عام، فيخرج ما يخترع بحيث لا يكون له أصل أصلاً،

3.ألا يُعْتَقَدَ ثبوته عند العمل به ، لئلا ينسبَ إلى النبي صلى الله عليه وسلم ما لم يقله.

1 The weakness shouldn't be strong and excluded are narrations which contain narrators who are liars, or accused of lying or who commit a major error.

 

2  It should fall under a common principle and narrations are excluded which contain no real basis (for actions).

 

3  And it should not be believed that this action is proven from Rasul-ullah (Sallaho Alaihe Wassallam) so that the possibility of attributing something to Rasul-ullah (Sallaho Alaihe Wassallam) should be avoided.

Statements from Allamah Ibn Abideen (RA):

The great Hanafi Jurist Allamah Ibn Abideen (RA) states in Radd al-Muhtar (aka al-Hashiya or al-Shami)

ثُمَّ يَقُولُ : اللَّهُمَّ مَتِّعْنِي بِالسَّمْعِ وَالْبَصَرِ بَعْدَ وَضْعِ ظُفْرَيْ الْإِبْهَامَيْنِ عَلَى الْعَيْنَيْنِ فَإِنَّهُ عليه السلام يَكُونُ قَائِدًا لَهُ إلَى الْجَنَّةِ , كَذَا فِي كَنْزِ الْعِبَادِ . ا هـ . قُهُسْتَانِيٌّ , وَنَحْوُهُ فِي الْفَتَاوَى الصُّوفِيَّةِ . وَفِي كِتَابِ الْفِرْدَوْسِ " { مَنْ قَبَّلَ ظُفْرَيْ إبْهَامِهِ عِنْدَ سَمَاعِ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ فِي الْأَذَانِ أَنَا قَائِدُهُ وَمُدْخِلُهُ فِي صُفُوفِ الْجَنَّةِ } " وَتَمَامُهُ فِي حَوَاشِي الْبَحْرِ لِلرَّمْلِيِّ عَنْ الْمَقَاصِدِ الْحَسَنَةِ لِلسَّخَاوِيِّ , وَذَكَرَ ذَلِكَ الْجِرَاحِيُّ وَأَطَالَ , ثُمَّ قَالَ : وَلَمْ يَصِحَّ فِي الْمَرْفُوعِ مِنْ كُلِّ هَذَا شَيْءٌ

Then one should say, Allahummamatti'ni bi'ssSam'i walBasar (O Allah, keep blessing me with hearing and sight), after placing the nails of both thumbs on one's eyes, for the Messenger of Allah (Allah bless him and give him peace) will be his guide into Janna [if he does] as mentioned in Kanzal-'Ibad, via al-Quhustani [in his Jami' al-Rumuz] .

This has also been mentioned in al-Fatawa al-Sufiyya. It has been reported in Kitabal-Firdaws that, Whoever kisses the nails of both thumbs upon hearing AshhaduannaMuhammda-r RasulAllah, I shall be his guide and shall enter him in the ranks of Janna.)

The details are in the Hawashial-Bahr of al-Ramli, from al-Maqasidal-Hasana of al-Sakhawi .

Al-Jirahi mentioned this, too, and gave a lengthy exposition, then said, None of these narrations have been authentically established (lam yasihh) from the Messenger of Allah (Allah bless him and give him peace) . [Ibn Abidin, Radd al-Muhtar, 1: 397-8]

1 The dua mentioned in Radd Al-Muhtar is mentioned from a book called "Kanzal-'Ibad" about which the great Hanafi scholar Mullah Ali Qar (RA) gives a verdict:

 

وفي هذا الكنز أحاديث سَمْجَة موضوعة، لا يحل سماعها

"This "Kanz" contains disgusting fabricated Ahadith. It is not permissible to even hear them!"

Shaykh Ghulam Mustafa Al-Sindhi (RA) states regarding the same "Kanzal-'Ibad":

إنه مملوء بالمسائل الواهية والأحاديث الموضوعة، لا عبرة له لا عند الفقهاء ولا عند المحدثين

It is full of weak Masail (issues) and fabricated Ahadith. Neither do the Fuqaha or the Muhaddithin attach any weight to this book!

 

2 Allamah Ibn Abideen (RA) himself quotes the opinion of Al-Jirahi (RA) who declares that NONE OF THESE narrations have been authentically established (lam yasihh) from the Messenger of Allah (Sallaho Alaihe Wassallam)

 

3 Allamah Ibn Abideen (RA) quotes the book "Al-Fatawa Al-Suffiyya" which is classed an unreliable and issues mentioned therein are not be practised upon by Alamah Birgivi (RA), Allmah Khadimi (RA), Allmah Abdul Hai Lukhnawi (RA) and Shaykh Ghulam Mustafa Al-Sindhi (RA):

 

الفتاوى الصوفية ليست من الكتب المعتبرة فلا يجوز العمل بما فيها إلا إذا علم موافقتها للأصول

4 Note that the earlier mentioned text "supposedly" from Sayyidina Abu Bakr (RA) mentions fingers while this one in (Radd al-Muhtar) mentions thumbs so the two accounts don't agree with each other!

 

5 This narration actually contains Khidr (AS) and Allamah Muhammad Tahir Hanafi (RA) and Mullah Ali Qari (RA) give a verdict about this narration in Tazkiratul-Mauduaat (page 36) and Al-Mauduatul-Kabeer page 75):

 

بسند فیھ مجاھیل مع انقطاعھ ۔ ۔ ۔

Its chain contains many narrators who are Majaheel and it is also disconnected.

 

6 Imam Baihiqi (RA) states in Kitaabul Qir'aa (page 127):

 

فی ھذا الاسناد قوم مجھولون ولم یکلفنا اللہ تعالی ان یاخذ دیننا عمن لا نعرفھ

And in its chain are several narrators who are Majhool and Allah (SWT) has not made us responsible to take our religion from Majhool narrators.