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سنن ابن ماجه
Ibn Majah
كتاب المناسكChapters on Hajj Rituals
بَابُ : اسْتِلاَمِ الْحَجَرِChapter: Touching the Black Stone
Hadith 2943
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَعَلِيُّ بْنُ مُحَمَّدٍ ، قَالَا : حَدَّثَنَا أَبُو مُعَاوِيَةَ ، حَدَّثَنَا عَاصِمٌ الْأَحْوَلُ ، عَنْ عَبْدِ اللَّهِ بْنِ سَرْجِسَ ، قَالَ : رَأَيْتُ الْأُصَيْلِعَ عُمَرَ بْنَ الْخَطَّابِ يُقَبِّلُ الْحَجَرَ ، وَيَقُولُ : " إِنِّي لَأُقَبِّلُكَ وَإِنِّي لَأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ ، وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ ، مَا قَبَّلْتُكَ " .
´It was narrated that ‘Abdullah bin Sarjis said:` “I saw the bald forehead of ‘Umar bin Khattab when he kissed the Black Stone and said: ‘I am kissing you, although I know that you are only a stone and you can neither cause harm nor bring benefit. Had I not seen the Messenger of Allah (ﷺ) kissing you, I would not have kissed you.’”
Related hadith on this topic
Brief Explanation
1؎: «اصیلع» is the diminutive form of «اصلع»; a person whose hair has fallen out from the front part of the head is called «اصلع».
2؎: Because kissing a stone is not permissible in Islamic Shariah, since it involves resemblance to the disbelievers, as they kiss idols, images, and stones. Kissing the Black Stone (Hajar al-Aswad) has been made an exception due to the action of the Messenger of Allah (sallallahu alayhi wa sallam). Umar (radi Allahu anhu) said that if he had not seen the Messenger of Allah (sallallahu alayhi wa sallam) kissing it, he would not have kissed it. So then, how can it be permissible to kiss other graves and shrines? Umar (radi Allahu anhu) said this because the time of ignorance and polytheism had recently passed, and it was possible that some new Muslims might be deceived by the kissing of the Black Stone and think that it possesses some power or authority, just as the polytheists believed regarding their idols. He clarified that the Black Stone is merely a stone; it has no power or authority, and its kissing is solely for the sake of following and emulating the Messenger of Allah (sallallahu alayhi wa sallam).
2؎: Because kissing a stone is not permissible in Islamic Shariah, since it involves resemblance to the disbelievers, as they kiss idols, images, and stones. Kissing the Black Stone (Hajar al-Aswad) has been made an exception due to the action of the Messenger of Allah (sallallahu alayhi wa sallam). Umar (radi Allahu anhu) said that if he had not seen the Messenger of Allah (sallallahu alayhi wa sallam) kissing it, he would not have kissed it. So then, how can it be permissible to kiss other graves and shrines? Umar (radi Allahu anhu) said this because the time of ignorance and polytheism had recently passed, and it was possible that some new Muslims might be deceived by the kissing of the Black Stone and think that it possesses some power or authority, just as the polytheists believed regarding their idols. He clarified that the Black Stone is merely a stone; it has no power or authority, and its kissing is solely for the sake of following and emulating the Messenger of Allah (sallallahu alayhi wa sallam).
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
It is permissible to kiss the Black Stone (Hajar al-Aswad) during the circumambulation (tawaf) of the Ka'bah, but it is not allowed to push and shove for this purpose.
If it is easy to kiss it, then this is better; otherwise, one should touch the Black Stone with a stick or hand and then kiss it.
If even touching the Black Stone with a stick or hand is difficult, then one should simply gesture towards the Black Stone and move on.
In this case, one should not kiss one's hand.
➋
Hazrat Umar radi Allahu anhu mentioned this matter so that the issue of monotheism (tawhid) and following (the Sunnah) becomes clear.
The polytheists used to touch idols or objects associated with elders for the sake of seeking blessings, and they believed that by touching them, their needs could be fulfilled.
There should be no suspicion regarding Muslims touching the Black Stone that they are worshipping a stone; rather, they do so solely as an act of following the Sunnah.
➌
Other than the Black Stone, it is not appropriate to kiss any other part of the Ka'bah; therefore, one should avoid kissing the walls of the Ka'bah, the threshold of its door, or the enclosure of Maqam Ibrahim.
➍
It is also not appropriate to kiss the Yemeni Corner (Rukn Yamani); only touching it is Sunnah.
During tawaf, if it is easy, one should touch the Yemeni Corner; otherwise, there is no need to gesture or anything similar—simply move on.
➊
It is permissible to kiss the Black Stone (Hajar al-Aswad) during the circumambulation (tawaf) of the Ka'bah, but it is not allowed to push and shove for this purpose.
If it is easy to kiss it, then this is better; otherwise, one should touch the Black Stone with a stick or hand and then kiss it.
If even touching the Black Stone with a stick or hand is difficult, then one should simply gesture towards the Black Stone and move on.
In this case, one should not kiss one's hand.
➋
Hazrat Umar radi Allahu anhu mentioned this matter so that the issue of monotheism (tawhid) and following (the Sunnah) becomes clear.
The polytheists used to touch idols or objects associated with elders for the sake of seeking blessings, and they believed that by touching them, their needs could be fulfilled.
There should be no suspicion regarding Muslims touching the Black Stone that they are worshipping a stone; rather, they do so solely as an act of following the Sunnah.
➌
Other than the Black Stone, it is not appropriate to kiss any other part of the Ka'bah; therefore, one should avoid kissing the walls of the Ka'bah, the threshold of its door, or the enclosure of Maqam Ibrahim.
➍
It is also not appropriate to kiss the Yemeni Corner (Rukn Yamani); only touching it is Sunnah.
During tawaf, if it is easy, one should touch the Yemeni Corner; otherwise, there is no need to gesture or anything similar—simply move on.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2943
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
➊
According to the agreed-upon narration (Bukhari and Muslim), Abdullah bin Malik radi Allahu anhu was an ally of the descendants of Abdul Muttalib, while according to experts in biography and history, he was an ally of the descendants of Muttalib bin Abd Manaf.
➋
According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi'i rahimahullah, the first tashahhud is not a pillar (rukn) or obligation (fard) of the prayer like bowing (ruku'), prostration (sujud), or standing (qiyam). Therefore, prostration of forgetfulness (sujud as-sahw) will suffice in its place, but it will not suffice in place of a pillar.
However, according to Imam Ahmad rahimahullah and some other scholars, the first tashahhud is also necessary, but in its place, according to this hadith, prostration of forgetfulness (sujud as-sahw) will suffice, and for them, it will be necessary to say the takbir.
Benefits and Issues:
➊
According to the agreed-upon narration (Bukhari and Muslim), Abdullah bin Malik radi Allahu anhu was an ally of the descendants of Abdul Muttalib, while according to experts in biography and history, he was an ally of the descendants of Muttalib bin Abd Manaf.
➋
According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi'i rahimahullah, the first tashahhud is not a pillar (rukn) or obligation (fard) of the prayer like bowing (ruku'), prostration (sujud), or standing (qiyam). Therefore, prostration of forgetfulness (sujud as-sahw) will suffice in its place, but it will not suffice in place of a pillar.
However, according to Imam Ahmad rahimahullah and some other scholars, the first tashahhud is also necessary, but in its place, according to this hadith, prostration of forgetfulness (sujud as-sahw) will suffice, and for them, it will be necessary to say the takbir.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1270
