Abu Dawud

1873. Commentary:
➊ Following the way (i.e., the purified Sunnah) of the Messenger of Allah (sallallahu alayhi wa sallam) is legislated and obligatory in every circumstance, whether its reasons and causes are known or not. It cannot be made conditional upon any rationale or cause; if some wisdom becomes apparent, then so be it, otherwise acting upon it is obligatory in any case.
➋ This clarification by Umar (radi Allahu anhu) was for those new Muslims who might have the misconception that perhaps this stone possesses some effective power, and that is why it is being kissed.
➌ This hadith is clear evidence of Umar al-Faruq’s (radi Allahu anhu) intense eagerness to follow the greatest Imam, Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).
➍ No stone, tree, grave, etc., has any power whatsoever to bring benefit or harm of any kind.
➎ This hadith is proof that the noble Companions (radi Allahu anhum ajma‘in) were extremely perfect in their faith, belief in tawhid (the oneness of Allah), and zeal for following the Sunnah.
➏ Without a Shari‘ah-based proof, kissing or touching anything out of respect is disliked (makruh).

Hadith Commentary:
The Black Stone (Hajar al-Aswad) is that black stone which is fixed in the eastern corner of the Ka'bah.
It is established in authentic hadith that the Black Stone is a stone from Paradise.
Initially, it was whiter than milk, but the sins of people turned it black.
In the narration of al-Hakim, it is mentioned that when Umar radi Allahu anhu said this, Ali radi Allahu anhu replied, "O Commander of the Faithful! This stone can cause harm and benefit; on the Day of Resurrection, it will have eyes, a tongue, and lips, and it will bear witness."
Upon hearing this, Umar radi Allahu anhu said:
"Abu al-Hasan! May Allah not keep me in a place where you are not present."
Al-Dhahabi said that the narration of al-Hakim is weak.
In a marfu' hadith itself, it is established from the Prophet sallallahu alayhi wa sallam that he also said the same when kissing the Black Stone.
And Abu Bakr radi Allahu anhu also said the same.
It is narrated by Ibn Abi Shaybah. The meaning is that your kissing is solely with the intention of following the Prophet sallallahu alayhi wa sallam.
From this narration, it is clear that kissing the threshold of graves, the ground of graves, or the grave itself are all unlawful acts.
Rather, they are evil innovations (bid'ah sayyi'ah).
Because Umar radi Allahu anhu kissed the Black Stone only because the Prophet sallallahu alayhi wa sallam kissed it, and it is not reported from the Prophet sallallahu alayhi wa sallam or the Companions that they ever kissed a grave.
All these acts have been invented by the ignorant and are acts of shirk, because those whose graves are kissed are considered by people to have power over benefit and harm, and they call upon them and seek their needs from them.
Therefore, what doubt can there be in this being shirk?
If someone kisses out of pure love, even then it is wrong and an innovation, because there is no evidence from the Prophet sallallahu alayhi wa sallam or his Companions of kissing any grave.
Al-Hafiz Ibn Hajar rahimahullah says:
Al-Tabari said: Umar only said this because the people were newly removed from idol worship, so Umar feared that the ignorant might think that touching the stone was a form of venerating certain stones, as the Arabs used to do in the time of ignorance. Therefore, Umar wanted to teach the people that touching it is in following the action of the Messenger of Allah sallallahu alayhi wa sallam, not because the stone itself can benefit or harm, as the people of ignorance believed regarding idols.
(Fath al-Bari)
This is that historical stone which was honored by being touched by the blessed bodies of Ibrahim alayhis salam and his son Isma'il alayhis salam.
When the building of the Ka'bah was completed, Ibrahim alayhis salam said to Isma'il alayhis salam, "Bring me a stone so that I may place it at a spot from where the circumambulation (tawaf) may begin."
It is mentioned in the history of Makkah:
Ibrahim said to Isma'il alayhima salam, "O Isma'il, bring me a stone so that I may place it as a marker for the people to begin their circumambulation from it."
That is, Ibrahim alayhis salam said to Isma'il alayhis salam, "Bring me a stone so that I may install it at a place from where people may begin their circumambulation."
According to some narrations, the history of this stone begins with the descent of Adam alayhis salam from Paradise.
Thus, at the time of the flood of Nuh, this stone was carried away to Mount Abu Qubays.
At that time, a voice was raised from Mount Abu Qubays, "O Ibrahim! This trust has been with me for a long time."
He took the stone from there and installed it in a corner of the Ka'bah, and made it the starting and ending point for the circumambulation of the Sacred House.
For pilgrims, kissing or touching the Black Stone is a Sunnah and a meritorious act.
On the Day of Resurrection, this stone will bear witness for those who come to visit the House of Allah and, by touching it, register their testimony of Hajj or Umrah.
According to some narrations, in the era of Ibrahim alayhis salam, it was a common custom to place a stone upon which people would place their hands when making a covenant.
The meaning was that they accepted the covenant for which the stone was set, and they firmly established it in their hearts like the stone itself.
In accordance with this custom, Ibrahim alayhis salam installed this stone for the following nations, so that whoever entered the Sacred House would place his hand on this stone, meaning that he had accepted the declaration of the oneness of Allah.
Even if he had to give his life, he would not turn away from it.
Thus, touching the Black Stone is like pledging allegiance to Allah.
This analogy is explicitly mentioned in a hadith:
From Ibn Abbas, marfu': "The Black Stone is the right hand of Allah on His earth, with which He shakes hands with His creation." (Tabarani)
Ibn Abbas radi Allahu anhu narrates marfu' that the Black Stone is, as it were, the right hand of Allah on earth, with which Allah shakes hands with His servants.
In another narration from Ibn Abbas radi Allahu anhu, these words appear «نَزَلَ الحَجَرُ الأَسْوَدُ مِنَ الجَنَّةِ، وَهُوَ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ فَسَوَّدَتْهُ خَطَايَا بَنِي آدَمَ» (narrated by Ahmad and al-Tirmidhi):
That is, when the Black Stone descended from Paradise, it was whiter than milk, but the sins of mankind turned it black.
From this, the nobility and greatness of the Black Stone is intended.
In another narration, it is mentioned that on the Day of Resurrection, Allah will grant this historical stone the ability to speak and see.
It will bear witness for those who, with sincerity, kissed it while pledging to the oneness of Allah.
Despite these virtues, no Muslim believes that this stone is an object of worship or that it has power over benefit or harm.
Once, Umar al-Faruq radi Allahu anhu, while kissing the Black Stone, openly declared «إِنِّي أَعْلَمُ أَنَّكَ حَجَرٌ، لاَ تَضُرُّ وَلاَ تَنْفَعُ، وَلَوْلاَ أَنِّي رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ مَا قَبَّلْتُكَ» (narrated by the Six and Ahmad):
"I know well that you are only a stone; you have no power to benefit or harm anyone. If I had not seen the Messenger of Allah sallallahu alayhi wa sallam kissing you, I would never have kissed you."
Al-Tabari rahimahullah writes:
Al-Tabari said: Umar only said this because the people were newly removed from idol worship, so Umar feared that the ignorant might think that touching the stone was a form of venerating certain stones, as the Arabs used to do in the time of ignorance. Therefore, Umar wanted to teach the people that touching it is in following the action of the Messenger of Allah sallallahu alayhi wa sallam, not because the stone itself can benefit or harm, as the people of ignorance believed regarding idols.
That is, Umar radi Allahu anhu made this declaration because most people had only recently left idol worship and entered Islam.
Umar radi Allahu anhu sensed the danger that ignorant people might think, according to the customs of the time of ignorance, that it was a matter of venerating stones.
Therefore, he informed the people that touching the Black Stone is done only in following the Messenger of Allah, otherwise the Black Stone itself has no power to benefit or harm, as the people of ignorance believed about idols.
Ibn Abi Shaybah and al-Daraqutni have also narrated the same words from Abu Bakr al-Siddiq radi Allahu anhu, that he too, when touching the Black Stone, said: "I know that your reality is nothing more than a stone.
You have no power to benefit or harm.
If I had not seen the Messenger of Allah sallallahu alayhi wa sallam kissing you, I would not have kissed you."
Some hadith scholars have also narrated these words from the Prophet sallallahu alayhi wa sallam himself, that he said while kissing the Black Stone:
"I know that you are a stone in which there is no power to benefit or harm.
If it were not for the command of my Lord, I would not have kissed you."
In the light of Islamic traditions, the status of the Black Stone is that of a historical stone which Allah's Khalil, Ibrahim alayhis salam, installed as a "foundation stone" during the construction of the House of Allah.
In this respect, the thousands of years of the history of the Hanif religion are connected with this stone.
Whatever veneration the Muslims show to it in the form of touching or kissing, it is solely on this basis.
The acceptance of the Abrahamic faith by Allah and the truth of the religion of Islam are also testified to by this stone as a just historical witness of great importance.
Countless revolutions over thousands of years could not destroy it.
Just as it was installed thousands of years ago, it remains today in the same form, in the same place, enduring all the events and upheavals of the world.
By seeing it, by kissing it, the true monotheist Muslim sees before his eyes the historical pages of four thousand years of the Hanif religion turning one after another.
The pure lives of Khalil Allah and Dhabih Allah alayhim as-salam come before him, opening new paths of knowledge of the truth in the mind.
Spirituality is stirred.
The passion for monotheism surges.
The Black Stone is a foundational stone of the edifice of monotheism, an immortal memorial for the manifestation of the truthfulness of the Chief of the Prophets sallallahu alayhi wa sallam, the "prayer of Khalil and the glad tidings of the Messiah."
After this brief commentary, it should be well understood in the light of the Book of Allah and the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam that among the creations of Allah, whatever is honored is not honored in itself, but because of the teachings and instructions of the Prophet of Islam.
According to this principle, the Ka'bah, the Black Stone, Safa, Marwah, etc., have been declared honorable.
That is why there is no act in Islam, which it considers worship or worthy of veneration, except that its chain of authority reaches from our master Muhammad, the Messenger of Allah sallallahu alayhi wa sallam, to Allah the Exalted.
If any Muslim invents an act whose chain does not reach the Prophet alayhis salam, then no matter how beautiful it may seem or how reasonable it may appear, Islam immediately declares it an innovation (bid'ah) and rejects it solely because its chain does not reach the Messenger of Allah, but is an act invented by a non-inspired human.
It is the effect of this pure teaching that, although the entire Ka'bah is a house, regarding the Black Stone, the Yemeni Corner, and the Multazam, the Prophet of Islam alayhis salam prescribed the method of touching or clinging, and Muslims do not go an inch beyond that.
Nor do they kiss the stones of the other walls.
Because Muslims, in establishing relationships with the creations of Allah, are followers of the instructions and actions of the Prophet sallallahu alayhi wa sallam.

Hadith Commentary:
1.
Umar (radi Allahu anhu) used to kiss the Black Stone (Hajar al-Aswad) solely with the intention of following (the Sunnah).
From this, it is understood that kissing the threshold of graves or their ground is an innovation (bid‘ah) and an act of ignorance.
According to Islamic traditions, the status of the Black Stone is that of a historical stone.
The respect that Muslims show to it in the form of istilam (touching or kissing) is only because this stone stands as a just historical witness to the truth of Islam, which thousands of years of upheavals could not erase.
It is the effect of the pure teachings of the Messenger of Allah (sallallahu alayhi wa sallam) that Muslims do not deviate from them in the slightest, nor do they kiss the stones of other walls, because a Muslim, in establishing a relationship with creation, is subject to the teachings of the Messenger of Allah (sallallahu alayhi wa sallam).
Among creation, whatever is considered honorable is not so in itself, but is regarded as worthy of respect due to the command of the Messenger of Allah (sallallahu alayhi wa sallam).
For this reason, the Ka‘bah, the Black Stone, and Safa and Marwah, etc., are considered honorable.
If there is any act whose chain of authority does not reach back to the Messenger of Allah (sallallahu alayhi wa sallam), Islam calls it an innovation (bid‘ah).
Umar (radi Allahu anhu), while kissing the Black Stone, highlighted this very reality: that in itself, it is a stone which possesses no power to benefit or harm anyone.
The respect we show it by kissing is solely the result of following the teachings and Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), and nothing else.

(2)
Imam Bukhari (rahimahullah) found only this narration regarding the Black Stone that met the conditions he established, otherwise, there are numerous narrations about it in the books of hadith. For example, Ibn Abbas (radi Allahu anhu) reports in a marfu‘ (attributed to the Prophet) narration that on the Day of Resurrection, the Black Stone will have a tongue and two lips, and it will testify in favor of whoever kissed it with sincerity of intention, that this person was upon the truth.
(Sahih Ibn Khuzaymah: 4/220)
It is mentioned in the hadith that the Black Stone is a stone from Paradise.
It was whiter than snow, but the sins of the children of Adam turned it black.
(Sahih Ibn Khuzaymah: 4/220, and al-Sahihah of al-Albani, hadith: 2618)
Muhibb al-Tabari has said that people should take a lesson from this: if the sins of human beings can blacken a stone, then why can they not blacken the heart? Therefore, people should avoid disobeying Allah.
(Fath al-Bari: 3/584)

1:
With this statement, Umar radi Allahu anhu intended to inform the people that kissing the Black Stone (Hajar al-Aswad) is done in imitation of the action of the Messenger of Allah sallallahu alayhi wa sallam, and not because it possesses any inherent ability to benefit or harm. This is in contrast to the belief people held during the Age of Ignorance (Jahiliyyah) regarding idols, thinking that such objects could themselves bring benefit or harm.

(1) The intent behind the words of Umar radi Allahu anhu is that we do not worship the Black Stone (Hajar al-Aswad), nor do we consider it to possess the power to benefit or harm. We kiss it only in following the Messenger of Allah sallallahu alayhi wa sallam. He said this in order to correct the beliefs of the common people and to protect them from misunderstanding. The Messenger of Allah sallallahu alayhi wa sallam kissed the Black Stone because it is “from Paradise” and because it is a means for the expiation of sins. These words of Umar radi Allahu anhu support the position of those elders who hold that one should refrain from kissing things which the Messenger of Allah sallallahu alayhi wa sallam did not kiss. Moreover, apart from the Black Stone, no other things have come from Paradise.

(2) In matters of religion, it is obligatory to follow the Lawgiver alayhis salam, whether or not we understand the wisdom behind the action.

(3) If there is a risk that the common people may fall into error in their beliefs, then the imam or scholar should clarify the reasoning behind his action.

616 Benefits and Issues:
From this narration, it is understood that the Black Stone (Hajar al-Aswad) is not kissed out of the belief that it can bring benefit or harm, but rather, this act is performed solely in following the example (Sunnah) of the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The statement of Umar (radi Allahu anhu) was intended to refute the false belief of the polytheists, who considered stones themselves to possess the power to bring benefit or harm.

Benefit:
Kissing the Black Stone (Hajar al-Aswad) during the circumambulation (tawaf) of the Ka'bah is a Sunnah; it is not obligatory, as some common people think.
If it is easy to kiss it, then it is better to do so; otherwise, one should touch the Black Stone with a stick or hand and then kiss it. If even this is not possible, then one should simply gesture towards the Black Stone and pass by. In this case, one should not kiss one's hand.
Furthermore, in this hadith, our master 'Umar radi Allahu anhu has also resolved an important issue of the creed of monotheism (tawhid): those people who touch idols, shrines, trees, or objects attributed to saints for the purpose of seeking blessings are mistaken. Muslims touch the Black Stone only because the Noble Prophet sallallahu alayhi wa sallam touched it; the sole intention is to follow the Sunnah. It should also be remembered that, apart from the Black Stone, it is not correct to kiss any other part of the House of Allah (Bayt Allah); it is Sunnah to only touch the Yemeni Corner (Rukn Yamani).