Chapter 15: Regarding Shaking Hands,
Embracing, Kissing And To Remain Standing
Hadith 1: Imam
Ahmed, Tirmizi and Ibn Majah have reported from Bara’ ibn Aazib رضی اللہ تعالٰی عنہ that Nabi-e-Kareem صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘When two Muslims meet and make
‘Musafaha’ (shake hands) with one another, then even before they part, they are
pardoned.’ It is in the narration of Abu Dawud that when two Muslims meet and
shake hands and Praise Allah and seek forgiveness, then both shall be pardoned.
Hadith 2: Baihaqi
reported in Sha’bul Imaan from Bara’ ibn Aazib رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘That person who performs four Rakaats (Namaaz-e-Chasht)
before mid-day, it is as if he has prayed it in Shab’b-e-Qadr and when two
Muslims shake hands (with one another), then no sin is left (between them), but
all of it is shed.’
Hadith 3: It is in
Sahih Bukhari from Qatadah رضی اللہ تعالٰی عنہ. He
says that he asked Anas رضی اللہ تعالٰی عنہ whether
the practice of shaking hands was a common practice among the Companions of
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم
and he said ‘Yes’.
Hadith 4: Imam
Maalik رضی اللہ تعالٰی عنہ reported from Ataa Khurasani that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘Shake hands with one another. The
malice of the heart will fade away and share gifts with one another, as this
will create love and remove animosity.’
Hadith 5: Imam Ahmed
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘When two Muslims meet and when one has
held the hand of the other (i.e. shakes hands) then it is upon Allah as it is
His Right, that their dua should be presented and even before their hands part,
they shall (both) be forgiven. For those who gather together in the Zikr
(remembrance) of Allah, and they have no other objective but to gain the
pleasure of Allah, then a caller calls out from the skies (saying), ‘Stand up,
for you have been pardoned (and) your sins have been substituted with good
deeds’.’
Hadith 6: Tabrani
reported from Salman رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘When a Muslim meets with his Muslim
brother and holds his hand (shakes hands), then both their sins fall off, just
as the dry leaves of a tree fall off during a strong wind, and their sins are forgiven,
even though it may be equal to the foam on the sea’.
Hadith 7: Ibn Al
Najaar reported from Ibn Umar رضی اللہ تعالٰی عنہما that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘The Muslim who shakes the hand of his
brother and if none of their hearts bear any animosity to one another, then even
before their hands part, Allah will pardon all their past sins. That person who
looks towards his Muslims brother with affection (and) there is no animosity in
his heart or chest, then even before he removes his sight, the past sins of
both are forgiven’.
Hadith 8: Imam Ahmed
and Tirmizi have reported from Abu Umaama رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘the proper manner of visiting (or
comforting) a sick person is to keep your hand on his forehead or on his hand,
and ask how he is feeling. The complete greeting is to make Musafaha (shake
hands)’.
Hadith 9: Tirmizi
reported from Anas رضی اللہ تعالٰی عنہ that a
person said, ‘Ya Rasool’Allah صلَّی اللہ تعالٰی علیہ
وسلَّم ! When a person meets a brother or friend,
should he bow to him?’ He صلَّی اللہ تعالٰی علیہ وسلَّم replied, ‘No’. He (then) asked whether he
should embrace him and kiss him. He صلَّی اللہ
تعالٰی علیہ وسلَّم
said, ‘No’. He (then) asked, whether he
should hold and shake his hand, (and) the Prophet صلَّی
اللہ تعالٰی علیہ وسلَّم
said, ‘Yes’.
Hadith 10: Abu Dawud
reported that a person asked Abu Zir رضی اللہ
تعالٰی عنہ ‘Would Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم shake your hands when you would meet with him?’
He said, ‘Whenever, I would meet with him, Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم
would shake my hands. Once Huzoor صلَّی اللہ تعالٰی علیہ
وسلَّم sent someone to my home and I was not present there. On my return
I was informed of this. I presented myself (before him صلَّی
اللہ تعالٰی علیہ وسلَّم
). At that
moment, Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم was on his sacred wooden bench. He embraced
me, and this felt very good! It felt very good (indeed)!’
Hadith 11: It is in
Sahih Bukhari and Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ. He says that he accompanied Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم to the home of Hazrat Faatima رضی اللہ تعالٰی عنہا
Huzoor صلَّی اللہ
تعالٰی علیہ وسلَّم
asked if Hazrat Hassan رضی اللہ تعالٰی عنہ was there. After a little while, he came in
running, and Huzoor-e-Akram
صلَّی اللہ تعالٰی علیہ وسلَّم embraced him and he embraced Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم as well. He صلَّی
اللہ تعالٰی علیہ وسلَّم then said, ‘O Allah! I love him dearly. You too
love him and love whosoever loves him’.
Hadith 12: Imam Ahmed
reported from Ya’la رضی اللہ تعالٰی عنہ that
Hazrat Hassan and Hussain رضی اللہ تعالٰی عنہما came in
running to Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم. Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم embraced
them tightly and said, ‘(your) children are the cause of greed and weakness’.
Hadith 13: Tirmizi
reported on the authority of Ummul Momineen A’isha رضی
اللہ تعالٰی عنہا
that Zaid bin Harithah رضی اللہ تعالٰی عنہ came to the Prophet of Allah صلَّی اللہ تعالٰی علیہ
وسلَّم whilst he was at my home. Hazrat Zaid رضی
اللہ تعالٰی عنہ knocked at the door. The Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم rose to receive him without any mantle covering him (upper
garment), trailing his garment. ‘By Allah! Never before had I seen the Prophet صلَّی اللہ تعالٰی علیہ وسلَّم
go towards anyone without the covering of his
mantle and never have I seen this thereafter. He
صلَّی اللہ تعالٰی علیہ وسلَّم embraced and kissed him’.
Hadith 14: Abu Dawud
reported from Usaid bin Huzair رضی اللہ
تعالٰی عنہ regarding an Ansari who was humorous in nature. He was having a conversation
with the people, causing them to laugh. The Holy Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم poked his side with a stick. He asked the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم for remuneration for this action. The Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم asked him to claim his remuneration. He said that the Holy Prophet
صلَّی
اللہ تعالٰی علیہ وسلَّم was wearing a Qamees (Kurta) whereas he was
not wearing a Qamees on his body. The Prophet صلَّی اللہ
تعالٰی علیہ وسلَّم
removed his Qamees. He (immediately) embraced
the Prophet صلَّی
اللہ تعالٰی علیہ وسلَّم and kissed the side of the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم and then said, ‘This was my real intention’ (i.e. I had no
intention of taking remuneration).
Hadith 15: Abu Dawud
and Baihaqi have reported a mursal narration from Aamir Sha’bi that
Nabi-e-Kareem صلَّی
اللہ تعالٰی علیہ وسلَّم welcomed Ja’far ibn Abi Taalib رضی اللہ تعالٰی عنہ and he made Muaniqa with him (i.e. he
embraced him), and he kissed him between both his eyes.
Hadith 16: Abu Dawud
reported from Abu Zaar’i رضی اللہ تعالٰی عنہ when the delegation
of the Abdul Qais tribe visited Prophet صلَّی اللہ
تعالٰی علیہ وسلَّم
he too was present in this delegation. He
says, ‘Upon arriving in Madinah, we would swiftly go before the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم from our posts, and kiss the hands and feet of the Prophet ’ صلَّی اللہ تعالٰی علیہ
وسلَّم.
Hadith 17: It is in
Abu Dawud on the authority of Ummul Momineen A’isha رضی
اللہ تعالٰی عنہا
that whenever Hazrat Sayeda Faatima رضی اللہ تعالٰی عنہا
presented herself before the Holy Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم, Huzoor-e-Akram صلَّی اللہ تعالٰی علیہ وسلَّم
would stand up for her. He would hold her
hand and kiss her and allow her to sit in his place, and when Huzoor-e-Akram صلَّی اللہ تعالٰی علیہ
وسلَّم would visit her, she would stand up, hold his blessed hand, kiss
it and let him sit in her place.
Hadith 18: Abu Dawud
reported from Bara’ رضی اللہ تعالٰی عنہ that when
Abu Bakr Siddique رضی اللہ تعالٰی عنہ initially
arrived in Madinah, I went to his house with him. Hazrat A’isha رضی اللہ تعالٰی عنہا was resting due to a fever.
Hazrat Abu Bakr رضی اللہ تعالٰی عنہ went to
her and asked, ‘My daughter! How are you?’ and he then kissed her on her cheek.
Hadith 19: Tirmizi
reported from Safwan bin `Assal رضی اللہ
تعالٰی عنہ that two Jews came to the Prophet صلَّی اللہ
تعالٰی علیہ وسلَّم
and asked him about the clear signs. The
Prophet صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘1.
Do not associate any partner with Allah. 2. Do not steal. 3. Do not commit
adultery. 4. Do not unjustly take a life which Allah has forbidden you to. 5. Do not take him who is
free from offence, to a King, so that he may be killed. 6. Do not commit black magic.
7. Do not consume usury (interest). 8.
Accuse not the chaste of adultery. 9. Do not turn on your
heels (in cowardice) during battle, and you Jews should not exceed your
limitations regarding the Saturday’. After the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم mentioned this, they kissed his hands and feet.
Hadith 20: Abu Dawud
reported on the authority of Abdullah bin Umar رضی اللہ
تعالٰی عنہما He says that they went close to the Beloved Prophet صلَّی اللہ تعالٰی علیہ وسلَّم and kissed his hands.
Hadith 21: It is in
Sahih Bukhari and Muslim on the authority of Abu Sa’eed Khudri رضی اللہ تعالٰی عنہ that when Bani Quraiza emerged from their fortress
on the command of Sa’ad bin Mu’az رضی اللہ
تعالٰی عنہ Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم sent someone to summon Sa’ad رضی اللہ تعالٰی عنہ and he was not far away from there. When he
came close to the Musjid, Huzoor
صلَّی اللہ تعالٰی علیہ وسلَّم said to the Ansaar ‘Stand up and go towards your leader’.
Hadith 22: Baihaqi
reported in Sha’bul Imaan from Abu Hurairah رضی اللہ
تعالٰی عنہ. He says that the Prophet صلَّی اللہ تعالٰی علیہ وسلَّم
was sitting amongst them, having a discussion
in the Musjid. When Huzoor
صلَّی اللہ تعالٰی علیہ وسلَّم would rise, we too would stand up and we
would remain standing for as long as we were able to see the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم entering the home of one of his blessed wives.
Hadith 23: Tirmizi
and Abu Dawud report on the authority of Mu’awiyah رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘That person who wishes for people to remain standing in his
respect, should make the fire of hell his abode.’
Hadith 24: Abu Dawud
reported from Abu Umaama رضی اللہ تعالٰی عنہ that the Prophet
صلَّی اللہ تعالٰی علیہ وسلَّم
emerged leaning on an Asaa (Staff). We stood
up for the Holy Prophet صلَّی
اللہ تعالٰی علیہ وسلَّم. He gestured that we
should not stand in the manner in which the westerners stand, whereby some of
them stand in respect of others.
In other words, the manner in which the westerners stand up for one
another is contemptible and blameworthy. To stand in this manner whereby the
wealthy remain seated and others stand close to them as a show of respect for
them is disallowed. The other case where it is not permissible to stand for
someone is when he desires that people should stand for his respect, and if no
one stands to respect him, then he takes offence to this, just as it still a
tradition in many parts of India even today, where the employees (or subjects)
of the wealthy, leaders and landlords stand up for them and if they do not
stand, then in some instances, they are firmly reprimanded for this. The Hadith
of Mu’awiyah رضی اللہ تعالٰی عنہ is a
warning for such arrogant autocrats. If a person stands up in respect and is
not doing so under any compulsion but merely because he regards the person to
whom he is affording respect, to be deserving of such respect and he is standing
up in order to attain reward for this, or if stands up in humility for someone,
then this is not regarded as being impermissible, but it is Mustahab
(desirable).
Laws of Jurisprudence
Law: Musafaha[1]
is Sunnat and it is proven from Tawatur[2].
Great virtue has been afforded to it in the Hadith. It is mentioned in one Hadith
that the one who shakes the hand of his Muslim brother and in doing so moves
his hand, then all his sins shall fall off. It is Mustahab (desirable) to make
Musafaha on every meeting. The absolute permissibility of shaking hands shows
that, in most places the common custom amongst Muslims to shake hands after
Fajr and Asr Salaah is also permissible. It must be noted that those books which
cite it as being bid’at[3]
actually refer to it as being Bid’at-e-Hasana[4].
[Durr-e-Mukhtar, Raddul Muhtar]
Law: Just as it is
permissible to make Musafaha after Fajr and Asr, it is also permissible to make
Musafaha after the other Namaaz’s as well. Reason being that to make Musafaha
is permissible, and this can be done at any time, and it will be regarded as
permissible, as long as it is not proven from the Shariat to be disallowed. [Raddul Muhtar]
Law: Musafaha is when one
person gives his palm in the palm of another person. Just the touching of
fingers is not regarded as Musafaha. It is Sunnat to make Musafaha with both
hands and there should not be anything such as a cloth etc. hindering between
the hands of both persons. [Raddul
Muhtar]
Law: One method of Musafaha
is as mentioned in Bukhari Shareef etc. on the authority of Abdullah ibn Mas’ud
رضی اللہ تعالٰی عنہ wherein he mentions that the sacred hand of
Nabi صلَّی اللہ تعالٰی علیہ واٰلہٖ وسلَّم
was between both his sacred hands. In other words
the hand of each person should be between the hands of the other. The second
method mentioned by some of the Fuqaha[5],
which they have referred to a Hadith, is where each person gives his right hand
in the right hand of the other person and his left hand in the left hand of the
other person and in doing so, they firmly grasp the thumbs (press them against
each other), for there is an artery in the thumb, that holding it increases
love (affection).
Law: The Masnun manner of
Musafaha is when two Muslims meet with one another, they should first convey
Salaams, which should be followed by Musafaha. One also generally makes
Musafaha when departing after a meeting as well. The clarification of this
being Masnun has not passed before the sight of this humble servant[6],
but since the legitimacy of Musafaha is proven from the Hadith, this too will
be regarded as being permissible.
Law: Muaniqa[7]
is also permissible, as long as there is no danger of fitna[8]
and risk of lustful feelings emanating from it. The one with whom you are
making Muaniqa should not be wearing only a Tahband[9],
or just a trouser, but he should also be wearing a kurta[10]
or achkan[11], or he should be covered
in a mantle. In other words, there should be a cloth between the both. [Zail’i]. It is
proven from the Hadith that Rasoolullah صلَّی اللہ
تعالٰی علیہ واٰلہٖ وسلَّم
made Muaniqa.
Law: It is a common
practice amongst the Muslims to make Muaniqa after both Eid prayers and this is
done to show happiness. To embrace in this manner is also permissible, as long
as it is free from the risk of temptation; for example, to make Muaniqa with a
very good looking, beardless lad, as this is a cause for temptation.
Law: To kiss someone with
lust is not permissible, but if it is out of respect and to show honour[12]
then it is permissible. Based on these conditions, it is even permissible to
kiss someone on the forehead. Hazrat Abu Bakr Siddique رضی
اللہ تعالٰی عنہ kissed the Beloved Prophet صلَّی اللہ تعالٰی علیہ
واٰلہٖ وسلَّم between his eyes. Even the kissing of the
hands etc. is proven from the Sahaba[13]
and the Taabi’een[14]
رضی اللہ تعالٰی عنہم
Law: Some people kiss their
own hands after Musafaha. To do this is Makruh and it should not be done. [Zail’i]
Law: It is permissible to
kiss the hand of an Aalim and a Righteous Muslim Ruler. In fact it is even permissible
to kiss his feet. If someone requests an Aalim to put forth his hand or feet so
that he may kiss it (with respect), then as per the request of the said person,
the Aalim-e-Deen may put forth his hand or feet towards the person so that he
may kiss it. [Durr-e-Mukhtar]
Law: It is Makruh for a
female to kiss a female on her mouth or cheek when meeting or when departing. [Durr-e-Mukhtar]
Law: To kiss the ground in
front of an Aalim or any elder is Haraam. The one who does this and the one who
is pleased with this (i.e. one who allows it) are both sinful. [Zail’i]
Law: Bosa (Kissing) is
placed into six categories:
(1). Bosa-e-Rahmat ‘To
kiss out of Compassion’, like when parents kiss their children.
(2). Bosa-e-Shafqat ‘To
kiss out of Kindness’, like when children kiss their parents.
(3). Bosa-e-Mohabbat ‘To
kiss out of Affection’, like when a person kisses the forehead of his brother.
(4). Bosa-e-Tahiyat ‘To
kiss as a greeting’, like when a Muslim kisses a Muslim when meeting (like when
kissing the hand).
(5). Bosa-e-Shahwat ‘To
kiss with lust’, like when a man kisses his wife.
(6). Bosa-e-Diyaanat ‘Kiss
of Honour’, like when kissing the Hajr-e-Aswad. [Ref. to all 6 categories is from Zail’i]
Law: The practice of
kissing the Mushaf, i.e. the Glorious Qur’an is evident from the blessed
tradition of the Sahaba-e-Kiraam. Hazrat Umar رضی اللہ
تعالٰی عنہ used to kiss the Holy Qur’an daily by saying, ‘This is the Covenant
of my Rub and it is His Book’. Hazrat Uthman Ghani رضی
اللہ تعالٰی عنہ used to kiss the Holy Qur’an and hold it to
his eyes. [Durr-e-Mukhtar]
Law: Sajdah-e-Tahiyat, i.e.
to make Sajdah (prostrate), before anyone as a mark of respect when meeting them
is Haraam (totally forbidden) and if it is done for any person with the
intention of Ibaadat (worship), then the person who performs such a Sajdah is a
kaafir (unbeliever), as it is kufr (infidelity) to make Ibaadat for anyone
besides Allah. [Raddul Muhtar]
Law: To make
Sajdah-e-Tahiyat for a King or to kiss the ground in front of him is not
regarded as kufr, but the person who performs such a Sajdah is regarded as
being sinful and if he performed the prostration with the intention of Ibaadat,
then it is kufr. It is even regarded as impermissible and sinful for those who
visit an Aalim, to kiss the ground in front of him. The one who commits this
action and the one who is pleased with it being committed, are both sinful. [Alamgiri]
Law: To bend over (bow)
when meeting with someone is disallowed. [Alamgiri].
This refers to bending over to an extent
where one reaches the position of Ruku.
Law: To stand up when
welcoming someone as a mark of respect is permissible, and is in fact regarded as
being Mandub[15], provided that he is
truly worthy of the respect that is being afforded to him, e.g. standing up in
respect for an Aalim-e-Deen. If a person is seated in the Musjid or if he is
engrossed in recitation of the Glorious Qur’an and a person deserving such respect
enters the Musjid, then even in this condition, he (the sitting person or the
one reciting Qur’an) may stand up as a mark of respect for him. [Durr-e-Mukhtar, Raddul Muhtar]
Law: That person who takes
pleasure in people standing in his respect is committing an act which is
undesirable and Mazmum[16].
[Raddul Muhtar] (Either) this is the category of standing which has been regarded
as being contemptible in the Hadith or it is that manner of standing which is
common amongst the westerners, whereby the rulers (kings) remain seated and
people stand up all around them in respect and honour.
To stand up to welcome someone as a mark of respect does not fall under
the ruling that mentions standing to be contemptible. To present these Ahadith
as evidence to refute standing during Meelad Shareef[17]
is ignorance.
Law: If one is concerned
that not standing as a mark of respect (at a particular place) will cause the
one there to have some kind or animosity and ill feeling in his heart, especially
in a place where it is a practice to stand up in respect, then at such a place,
one should stand up, as in doing so, you will be protecting a Muslim from
having any ill feeling and animosity (in his heart). [Raddul Muhtar]
[1] Musafaha refers to shaking hands.
[2]
Tawatur refers to continuous reports. In other words, in this
sense it refers to Hadith that have been continuously reported in every era.
[3] Bid’at refers to an innovation and can either be good or bad.
[4] Bid’at-e-Hasana refers to a good Bid’at (Innovation).
[5] Fuqaha is plural of Faqih and refers to a Muslims Jurist.
[7] Muaniqa means to embrace in the customary manner.
[8] Fitna in this context refers to temptation.
[9] Tahband refers to a waistcloth also known in Urdu as ‘Lungi’.
[10] Kurta is the traditional upper garment (i.e. type of shirt).
[11] An Achkan refers to a cloak or a robe.
[12] This refers to kissing the hands of elders etc.
[13] The Sahaba are the illustrious Companions of Rasoolullah صلَّی اللہ تعالٰی علیہ واٰلہٖ وسلَّم
[14]
The Taabi’een are those true believers who did not see the Prophet
صلَّی اللہ تعالٰی علیہ واٰلہٖ وسلَّم
but saw the Sahaba.
[15]
Mandub in the terminology of Shariah is that which is commendable
and recommended.
[16] Mazmum in the terminology of Shariah refers to that which is
contemptible.
[17]
Meelad Shareef is refers to the gatherings to commemorate the
Birth of The Beloved Prophet Muhammad صلَّی اللہ
تعالٰی علیہ وسلَّم It
is also commonly known as the Moulood and Meelad-un-Nabi. To commemorate the
Moulood is permissible and a means of attaining great blessing.
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