The Permissibility Of Kissing The Thumbs

[taimur_9000]

Brother & Sisters. I have read some posts about people asking about the rulling about kissing the thumb. And some people said they find it weird and where shocked. Well i am a Sunni Muslim and have been told to do so and once asked a mufti if it is allowed and if its a good act he did say yeh but didn't tell me the reason behind it as he was in a hurry. But today i came apon this article which i found usefull to share to people who weren't sure if it is allowed or not. Please comment...



THE PERMISSIBILITY OF KISSING THE THUMBS

1. Some people say that at the time of Azaan, it is Haraam to kiss the nails of the thumbs when the name of the Holy
Prophet Muhammad (sallal laahu alaihi wasallam) is uttered.

2. The Ahle Sunnah Wal Jama'at believes that it is permissible to read the Durood Shareef and kiss the thumbs upon
hearing the name of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) during the Azaan.

3. The Holy Prophet (sallal laahu alaihi wasallam) said, "Whosoever has touched the name Muhammad with his hands,
then kissed his hand with his lips and rubbed it on his eyes, then he sill see Allah Ta'ala just as the righteous ones see and
my intercession will be close to him even though he is a sinner." (An Nawafi ul Atri'aa)

4. In Jannat, when Hazrat Adam (alaihis salaam) desired to meet the Holy Prophet (sallal laahu alaihi wasallam), then Allah
Ta'ala sent Wahi (revelation) to him, "From your generation, he will become apparent in the later years". Then Hazrat
Adam (alaihis salaam) desired from Allah Ta’ala to meet the Prophet (sallal laahu alaihi wasallam). Allah Ta’ala showed
him the Noor of the Holy Prophet (sallal laahu alaihi wasallam) on the Shahadat finger of his right hand. The Noor recited
the Tasbeeh of Allah Ta'ala. It is for this reason that this finger is known as the Kalima finger. Allah Ta'ala showed the
beauty of the Holy Prophet (sallal laahu alaihi wasallam) on both the thumbnails of Hazrat Adam (alaihis salaam) like a
mirror. Then, Hazrat Adam (alaihis salaam)
kissed both his thumbnails and turned them over his eyes.

5. Thus, this Sunnah of Hazrat Adam (alaihis salaam) became consistent in his descendants. When Hazrat Jibraeel Ameen
(alaihis salaam) informed Rasoolullah (sallal laahu alaihi wasallam) of this, he said, "That person, who when hearing my
name in Azaan, kisses his thumb nails and turns it over his eyes, he shall never go blind." (Tafseer Roohul Bayaan)

6. Once, the Holy Prophet (sallal laahu alaihi wasallam) entered the Masjid and sat down near a pillar. Hazrat Abu Bakr
Siddique (radi Allahu anhu) was seated beside him. Hazrat Bilal (radi Allahu anhu) then stood up and commenced with the
Azaan. When he said: "Ash hadu Ana Muhammadur Rasoolullah", Hazrat Abu Bakr Siddique (radi Allahu anhu) placed
both the thumb nails on to his eyes and said "Qurratu Aini bika Ya Rasoolallah" (Ya Rasoolallah! You are the coolness of
my eyes). When Hazrat Bilal (radi Allahu anhu) completed the Azaan, the Holy Prophet (sallal laahu alaihi wasallam) said,
"O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins." (Tafseer Roohul Bayaan)

7. Sayyiduna Imam Hassan (radi Allahu anhu) said, "Whosoever hears the Mu'azzin say 'Ash Hadu Ana Muhammadur
Rasoolullah' and says, 'Marhaba bi Habibi' and 'Quratu Aini Muhammad bin Abdullah' and then kisses both thumbs and
keeps it on his eyes, then he will never become blind and his eyes will never be sore." (Maqaaside Husna)

8. It is desirable after (hearing) the first Shahaadah of Azaan, to say: "Sallal laahu alaika Ya Rasoolallah" and after hearing
the second Shahaadah, to say "Qur'ratu Aini bika Ya
Rasoolallah". You should then kiss the nails of your thumb and place them on the eyes and say: "Allahuma Mati'ni bis Sam'i
Wal Basari" then the Holy Prophet (sallal laahu alaihi wasallam) will take such persons behind him into Jannah. (Shaami
Shareef)

9. In another Kitaab it is stated that both the thumbs of the hands should be kissed and rubbed on the eyes and when the
Mu’azzin says: "Ash hadu Ana Muhammadur Rasoolulah" then say, "Ash Hadu Ana Muhammadan Abduhu wa Rasooluhu
Raditu billahi Rabban Wa bi Islami Deenan wa Muhammadin Nabbiyan". (Tahtaawi Shareef)

10. From these discussions it can be affirmed that kissing the thumbs and touching them with the eyes at the time of Azaan
is Mustahab. It is the practice (Sunnah) of Hazrat Adam (alaihis salaam), Hazrat Abu Bakr Siddiq (radi Allahu anhu) and
others. The scholars of the Shari’ah (Fuqaha), Ahadith (Muhaddiseen) and the Knowledge of the Quran (Mufassireen) all
are in agreement with this issue.

11. This practice carries multiple benefits, some of which are:
• 11.1 The man who acts upon this practices and maintains it as a regular habit shall not suffer any disease or pain in
his eyes.
• 11.2 Insha Allah, he shall not become blind at any stage of his life.
• 11.3 For a person who suffers from any ailment in his eyes, he should adopt this practice as a cure of his ailment. It
is hoped his eyes shall become normal and healthy once again.
11.4 The person who constantly adopts this act of goodness showing his deep regard and veneration for the Holy Prophet
(sallal laahu alaihi wasallam) shall be blessed and honoured with his Shafa’at on the Day of Judgment and he shall be
included in the rows of the followers of the Holy Prophet (sallal laahu alaihi wasallam).

SOURCE

Masalama

[chacha_jalebi]

well well well

the sources you gave ive neva heard but that mite b due to my limited knowledge

now, ive alwys believd its a bidah, Abu Bakr (ra) kissed his thumbnail because he saw Prophet (saw) reflection in them. now we dont see his reflection so kissin them is stupid and wrong.

[IbnAbdulHakim]

assalamu alaikum

well well well

the sources you gave ive neva heard but that mite b due to my limited knowledge

that maybe because it has been implanted in your logic that your sources are more correct over others and it may also be implanted in your logic that you dismiss what you dont know as weak because of the scholars you particularly make taqleed of (just a thought)

now, ive alwys believd its a bidah, Abu Bakr (ra) kissed his thumbnail because he saw Prophet (saw) reflection in them. now we dont see his reflection so kissin them is stupid and wrong.

i've always believed it to be an act of beauty, mashaAllah and great 'ulama have defined it to be a sunnah so dont call it stupid inshaAllah


may Allah soften our hearts to accept differences. Ameen

[IbnAbdulHakim]

subhanAllah how easily we call things wrong these days.... audhubillah...

[IbnAbdulHakim]

The Fiqh of Insistence & Deeming Necessary: Kissing & Thumbs and Eyes
Answered by Shaykh Muhammad ibn Adam al-Kawthari



In the name of Allah, Most Compassionate, Most Merciful

Elevating the status of a specific act or deed from its actual position in Shariah is considered to be offensive (makruh) and a form of innovation (bid’a) according to the majority of classical Ulama and jurists (fuqaha). Considering something that is merely permissible (mubah) to be recommended (mandub) or necessary (wajib), something recommended to be Sunnah or necessary, or something Sunnah to be necessary are all forms of reprehensible innovation.

Many acts and practices are recommended in Shariah and a means of gaining great reward; hence one will be rewarded for carrying them out. However, if one considers such acts to be necessary (wajib), or one gives them importance and significance to the point that those who choose not to practice them are looked down upon and considered to be in the wrong, then this would be blameworthy. The jurists (fuqaha) and other classical scholars term this practice as Israr (insistence) or Iltizam (considering something unnecessary to be necessary).

For example, writing a book for the benefit of other Muslims is a great act of merit and reward. However, if one considers writing a book to be necessary or restricts the duty of preaching (tabligh) to book-writing only, then instead of gaining a reward, one will be committing a sin by writing a book. Similarly, if one was to give a discourse (dars) every day after Maghrib prayer, and considered this specific method to be established through the Sunnah, then this would be wrong and a form of innovation.

Another example is the practice of group Dhikr. Making the Dhikr of Allah Most High, both individually or collectively, holds great merit and rewards, and is a means of strengthening one’s relationship with Allah Almighty. One may make this Dhikr of Allah in any way or form, for the command is general. However, if a particular method of Dhikr was considered to be necessary to the exclusion of others, then this would become a blameworthy practice.

Hence, there are many recommended and Sunnah practices that hold great virtues and rewards, and one should aspire to implement them in one’s life as much as possible. However, one should always refrain from considering these recommended acts to be necessary to the point that someone who does not carry them out is considered to be sinful.


Some evidences in this regard:

1) It was a regular practice of the Messenger of Allah (Allah bless him & give him peace) to fast on Fridays due to the auspiciousness of this day. It has been narrated that very rarely would the Messenger of Allah (Allah bless him & give him peace) not fast on a Friday. (Sunan Tirmidhi, no: 742)

However, upon seeing the Messenger of Allah (Allah bless him & give him peace) fasting regularly on Fridays, many companions also began fasting on this day to the point that fasting on Fridays became somewhat the norm, and people began to regard fasting on this day to hold some specific merit and reward. Due to this, the Messenger of Allah (Allah bless him & give him peace) prevented the companions from fasting on Fridays alone.

Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “None amongst you should observe fast on Friday, but only that he observes a fast before it or after it.” (Sahih Muslim, no: 1144)

Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Do not single out the night (preceding) Friday among the nights for prayer, and do not single out Friday amongst the days for fasting but only when one of you is accustomed to fast (on dates) which coincides with this day (Friday).” (Sahih Muslim, no: 1144)

Imam al-Nawawi (Allah have mercy on him) mentions that one of the reasons for the prohibition of observing a fast only on Fridays was so that people do not consider fasting on Fridays to be necessary. (See: al-Minhaj sharh Sahih Muslim ibn al-Hajjaj, p: 858)

The fact is that the Messenger of Allah (Allah bless him & give him peace) himself observed a fast on Fridays due to the special merits attached to this day. However, when the Companions (Allah be pleased with them all) began to regularly fast on Fridays, he feared that people may begin to consider fasting on Fridays to be necessary, hence he prevented others from fasting on Friday alone.


2) The great Hadith master (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, Fath al-Bari, whilst commentating on the following Hadith:

Sayyiduna al-Aswad narrates that Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) said: “You should not give away a part of your prayer to Shaytan by thinking that it is necessary to turn (after finishing the prayer) towards one’s right side only. Indeed I have seen the Messenger of Allah (Allah bless him & give him peace) often turning towards his left side.” (Sahih al-Bukhari, no: 814)

Imam Ibn Hajar (Allah have mercy on him) states:

“Ibn al-Munir said: This Hadith indicates that recommended acts may become disliked (makruh) if they are elevated from their position (of being recommended). Right-sidedness (tayamun) is recommended (mustahab) in all acts of worship, but when Abd Allah ibn Mas’ud feared that people will begin to consider this recommended act as necessary, he pointed out to its offensiveness.” (Fath al-Bari, 2/437, Dar al-Salam edition)


3) Similarly, we see the jurists (fuqaha) disliking the idea of fixing a particular Surah for recitation in prayer to the exclusion of other Surahs. It is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya:

“It is disliked (makruh) to fix a portion of the Qur’an for recitation in any of the prayers, for in doing so one will be deserting the other parts of the Qur’an, and it will also indicate that the portion fixed for recitation is preferred over other parts of the Qur’an.”

The commentator of al-Hidaya, Imam Kamal ibn al-Humam (Allah have mercy on him), whilst commentating on the above text, states that the recitation of Surah al-Sajdah and Surah al-Dahr in the Fajr prayer of Friday and the recitation of Surah al-Munafiqun in the Jumu’ah prayer is Sunnah. However, if one fixes these Surahs to the exclusion of others, it will be Makruh. He (Ibn al-Humam) then quotes Imam al-Tahtawi and al-Istijabi as saying that this is when one considers the recitation of these Surahs to be necessary, hence if one continuously recited them with the intention of gaining Barakah and following the Sunnah, there would be nothing wrong in doing so. However, one should occasionally recite other Surahs, so that an ignorant person does not regard their recitation to be necessary. (See: Fath al-Qadir with al-Hidaya, 1/337, Dar al-Fikr edition)


4) Imam Ibn Abidin (Allah have mercy on him) also gives the same message whilst discussing the Surahs whose recitation is considered Sunnah in Witr prayer. He says:

“(Imam al-Haskafi’s statement: “It is a Sunnah to recite the three Surahs”) meaning Surah al-A’la, al-Kafirun and al-Ikhlas (in Witr prayers). However, it is mentioned in al-Nihaya that fixing them and reciting them regularly may lead some people to regard their recitation to be necessary (wajib) which is not permissible, hence their inconstant recitation would be better.” (Radd al-Muhtar, 2/6, Bab al-Witr wa al-Nawafil)

5) Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states:

“Many permitted acts and practices become disliked (makruh) due to regarding them necessary similar to other necessary actions, as has been mentioned by Mulla Ali al-Qari in his Sharh al-Mishkat (Mirqat al-Mafatih) and Imam al-Haskafi in his Durr al-Mukhtar.” (Sibahat al-Fikr fi al-Jahr bi al-Dhikr, P: 62)

The meaning of all of the foregoing is that if an act or practice is recommended in Shariah, then one must ensure that it remains on the level of recommendation and not be elevated to the level of necessity; otherwise it will become offensive and a form of innovation. Similarly, it is improper to firmly insist (israr) on others to practice or take part in this act of recommendation to the point that those who do not take part are considered to be sinful or in the wrong. However, if others are encouraged, even if seemingly in an insisted manner, but without them being considered sinful should they choose not to practice, then there would be nothing wrong with that.

An example of what has been mentioned above is the issue of kissing one’s thumbs and placing them on one’s eyes upon hearing the name of our master and beloved Messenger of Allah (Allah bless him & give him eternal peace) during the Adhan. The narrations mentioned in the recommendation of this act are considered by the scholars of Hadith to be weak (da’if), as pointed out by Imam Ibn Abidin in his Radd al-Muhtar.

Unfortunately, many people become quite extreme in their attitude towards this practice. They regrettably make a big deal out of something that is merely a secondary issue, thus overlooking many more important matters of faith.

Some consider the kissing and placing of thumbs on one’s eyes during the Adhan to be an outright innovation (bid’a) to the point that it has no basis whatsoever in Shariah, and that whoever practices this, regardless of the nature it was practiced in, is committing a major act of Bid’a.

This is something that really needs to be avoided. Kissing the thumbs and placing them on one’s eyes cannot be considered, in of itself, an outright act of innovation unless it entails something that makes it an act of Bid’a. If one practiced this act out of love for the Messenger of Allah (Allah bless him & give him peace) and due to the narrations of Sayyiduna Abu Bakr (Allah be pleased with him), even if the narrations are considered weak, then there would be nothing wrong with that.


The great contemporary scholar Shaykh Taqi Usmani (Allah have mercy on him) also mentions the non-offensiveness of this act in his “Discourses of Islamic Way of Life” thus he states:

“Upon listening to the Adhan in the Masjid, you heard the words “Ashhadu Anna Muhammad al-Rasul Allah” you suddenly felt a deep sense of love for the Messenger of Allah (Allah bless him & give him peace) and in this state of love and ecstasy you kissed your thumbs and placed them on your eyes. This action, in of itself, cannot be considered sinful or Bid’a. The reason being is that you did this out of love for the Messenger of Allah (Allah bless him & give him peace), and love and respect for the Messenger of Allah (Allah bless him & give him peace) is a praiseworthy act and a sign of faith….” (Islahi Khutbat (Urdu), 1/231)

The above statement from one of the renowned scholars of the Deobandi School clearly shows that the act of kissing one’s thumbs and placing them upon the eyes during Adhan is not, in of itself, an act of innovation. Those who categorically condemn this practice altogether should realize that it is not a baseless act that was invented by some Muslims in the Indian Subcontinent. It is something that is practiced in other parts of the Muslim and Arab world also, such as in Syria and Yemen. If one was to visit the famous city of Syria Halab (Aleppo), one would see many Arab Muslims including scholars kissing their thumbs and placing them on their eyes upon hearing the name of the Messenger of Allah (Allah bless him & give him peace) during the Adhan.

However, the other side of the coin is what we are discussing in this article, which is to over-emphasise something that may be merely considered a recommended act. Unfortunately, the other extremism found in some of our brothers is that they consider this act to be firmly established through the Sunnah like it is mentioned in a Hadith of Sahih al-Bukhari, hence they consider it to be a sign of being a true Muslim, and the one who does not kiss his thumbs is committing a sin. Thus, Shaykh Mufti Taqi Usmani (may Allah preserve him) further states:

“However, if an individual begins to tell the whole world that whenever during the Adhan you hear “Ashhadu Anna Muhammad al-Rasul Allah” you must all kiss your thumbs because it is Sunnah or Mustahab to do so, and whoever fails to kiss his thumbs does not truly love the Messenger of Allah (Allah bless him & give him peace), then this act, which was otherwise completely permissible, will become an act of reprehensible innovation. This is a minute difference between the two situations, in that if this lawful act is done with a right attitude, then it is not an innovation. However, if it is considered binding or thought to be an established Sunnah to the point that the one who wishes not to practice it is condemned, then it will become an innovation.” (Islahi Khutbat, 1/231)

It is noteworthy here that Shaykh Taqi Usmani permits this act even if it is not classified as Mustahab, as we have seen in the extract of his provided earlier. Thus, even if this act was not considered to be Mustahab, it would be permitted to carry it out in of itself. If one does consider this act to be recommended based on the weak narrations, then there is nothing wrong with that also, but one must avoid regarding it to be binding or being decisively proven through the Sunnah.

Therefore, we need to really stop arguing and fighting over this issue. Those who practice this act should be left alone, whether one considers this act to be Mustahab or otherwise. One should presume that this person is practicing it out of genuine love for the Messenger of Allah (Allah bless him & give him peace). On the other hand, those who do practice this act should realize that this act is not something that is decisively established through the Sunnah. There are few extremely weak narrations in this regard; hence they should abstain from considering those who do not practice this to be in the wrong. It is definitely not a action that is a sign of being a true and genuine Muslim.

It should be noted here that I am not saying all those who practice this act always consider others to be in the wrong and consider this act to be a sign of being a true Muslim. What I am saying is that this kind of approach and attitude is blameworthy hence should be avoided, but it does not necessarily mean that everyone acts in this manner.

So in conclusion, the condition for recommended actions established by weak Hadiths is that one does not have the firm conviction that this is established from the Messenger of Allah (Allah bless him and give him peace) himself. However, if one does it because there is a weak narration encouraging it and that some scholars have mentioned it to be a virtuous action, then there is nothing wrong with it. If one is firmly convinced that the Messenger of Allah (Allah bless him and give him peace) himself did this or encouraged it, which is not authentically established, then it would be an innovation.



Difference between continuous practicing and insisting:

Finally, one must remember that there are two separate things connected to our discussion and it is important to understand the difference between the two. One is to firmly insist on others to practice (or take part in) a recommended act to the point that one who wishes not to practice it is considered to be in the wrong. This is known as Israr (insistence). However, there is another thing, which is to continuously and regularly practice an act of recommendation, known as Mudawama or Muwazaba. This is permitted and not considered offensive in any way.

For example, a Shaykh regularly gives a discourse every day after Fajr prayers. Now, the giving of a discourse regularly every day after Fajr prayers does not make this practice offensive or Bid’a, for there is nothing wrong in regular practice (mudawama). However, if the giving and attending of this discourse is considered to be necessary to the point that those who wish to go home and not attend the discourse are rebuked, then this will become an act of innovation.

When we read some Fuqaha mentioning that it is better to leave out a Sunnah or Mustahab act occasionally, it is for this very reason, in that if a Sunnah or Mustahab act is practiced regularly, there is a fear that people may regard it to be necessary. However, if it is made clear to the people (or it is commonly known) that this act is not necessary as such, it will not be necessary to occasionally abstain from practicing it.


The above is a very fine line between something being recommended (mustahab) and being disliked (makruh), or something being Sunnah and Bid’a. If the above principle is clearly understood, then many of our arguments in matters of controversy would be solved, Insha Allah.

And Allah knows best

Muhammad ibn Adam al-Kawthari

Darul Iftaa, Leicester

www.daruliftaa.org

[chacha_jalebi]

jazakhallah hakim bro lol

reason i said its stupid is because i believe its a bidah

i believe there no basis for us doin that, even if hadrat Abu Bakr (ra) did do it. bcos we unfortunately dont see RasoolAllah (saw) reflection, so why do it now? its baseless

[IbnAbdulHakim]

lol wa iyyakum ma akhee

jazakhallah hakim bro lol

reason i said its stupid is because i believe its a bidah

i believe there no basis for us doin that, even if hadrat Abu Bakr (ra) did do it. bcos we unfortunately dont see RasoolAllah (saw) reflection, so why do it now? its baseless

lol u make me smile lol

It is noteworthy here that Shaykh Taqi Usmani permits this act even if it is not classified as Mustahab, as we have seen in the extract of his provided earlier. Thus, even if this act was not considered to be Mustahab, it would be permitted to carry it out in of itself. If one does consider this act to be recommended based on the weak narrations, then there is nothing wrong with that also, but one must avoid regarding it to be binding or being decisively proven through the Sunnah.

please keep this in mind inshaAllah

[IbnAbdulHakim]

reason i said its stupid is because i believe its a bidah

become a mujtahid then call it stupid

[chacha_jalebi]

you make me smile too bro

lol there no point in debating, because there is a difference of opinion.

but its sad to see so much differences, there is only one right way, and Allah swt knows what that is.

may we all be guided to the straight way and be united

[chacha_jalebi]

become a mujtahid then call it stupid

lol ur gunnin me eh

i hope i dint offend by sayin it stupid. dat werent moi intention

sho forgive

[IbnAbdulHakim]

you make me smile too bro

lol there no point in debating, because there is a difference of opinion.

but its sad to see so much differences, there is only one right way, and Allah swt knows what that is.

may we all be guided to the straight way and be united

Ameen lol just dont be going around calling other peoples opinions stupid


yeah, may Allah guide us both and the ummah, Ameen

[IbnAbdulHakim]

lol ur gunnin me eh

i hope i dint offend by sayin it stupid. dat werent moi intention

sho forgive

inshaAllah, its just when i think about all the scholars who attain such high levels and research and come out with an opinion and then we sit on our computers and call it stupid.

sorry bro that thought just got to me...

[chacha_jalebi]

ya true

but there are scholars like imam as suyuti who say the evidence is forged, and its not permissible

and Allah hu alim

[IbnAbdulHakim]

ya true

but there are scholars like imam as suyuti who say the evidence is forged, and its not permissible

and Allah hu alim

let the mujtahids be suspicious (in scrutinizing evidence), let us be humble

Allahu a'lam

[HBot 5000]

First : www.daruliftaa.org - this is a really weird website? Is it a joke?

Second : I used to kiss my nails before i went to suadi, but i never saw anyone of them doing such a thing so i stopped too.

[Gangster No.1]

Allah know's our intension, when you kiss your nails and do the rest, then your intension is for the love of the prophet, making a mockery out of it is totally wrong.

I personally do it, for the love of the prophet and believe it becuase Abu Bakr (ra) did it.

If it was wrong the prophet would have told Abu Bakr (ra) not do it.
People say it is bida, but even when the prophet was there when Abu Bakr did it, he didnt say that was wrong.

End of the day DO IT, if you truelly believe and if you dont believe it is true, then inshallah seek knowlege more, and inshallah you'll understand why it is permissmable.

[HBot 5000]

Allah know's our intension, when you kiss your nails and do the rest, then your intension is for the love of the prophet, making a mockery out of it is totally wrong.

I personally do it, for the love of the prophet and believe it becuase Abu Bakr (ra) did it.

If it was wrong the prophet would have told Abu Bakr (ra) not do it.
People say it is bida, but even when the prophet was there when Abu Bakr did it, he didnt say that was wrong.

End of the day DO IT, if you truelly believe and if you dont believe it is true, then inshallah seek knowlege more, and inshallah you'll understand why it is permissmable.

TBH you need to ask yourself - did the prophet carry out such an action? If no then why do you?

The above argument (for the love of the prophet) is also given when people say we should celebrate the prophets birthday, kissing the quran etc.

Did he do it?

[Gangster No.1]

TBH you need to ask yourself - did the prophet carry out such an action? If no then why do you?

The above argument (for the love of the prophet) is also given when people say we should celebrate the prophets birthday, kissing the quran etc.

Did he do it?

Firstly the prophet did not need to kiss his own fingures upon hearing his own name, rationally speaking.

Hower when the Companion heard it:

6. Once, the Holy Prophet (sallal laahu alaihi wasallam) entered the Masjid and sat down near a pillar. Hazrat Abu Bakr
Siddique (radi Allahu anhu) was seated beside him. Hazrat Bilal (radi Allahu anhu) then stood up and commenced with the
Azaan. When he said: "Ash hadu Ana Muhammadur Rasoolullah", Hazrat Abu Bakr Siddique (radi Allahu anhu) placed
both the thumb nails on to his eyes and said "Qurratu Aini bika Ya Rasoolallah" (Ya Rasoolallah! You are the coolness of
my eyes). When Hazrat Bilal (radi Allahu anhu) completed the Azaan, the Holy Prophet (sallal laahu alaihi wasallam) said,
"O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins." (Tafseer Roohul Bayaan)

As you can see the companion did it infront of our rasool (saw).
So why does the prophet STILL need to prohibt it, when the prophet himself (pbuh) said so it is permissable, and it DOES show love of the prophet (pbuh).

The companion did so, YES, so whats the BIG DEAL, saying now that is bid'a?


what is TBH?

[Gangster No.1]

Als the prophets(pbuh) b'day is a reminder to all muslims, the day when the beloved prophet (pbuh) was born.

Like i said it reminds you of the prophet, your not exactly celebrating in the terms of 21st celebration, party, etc,etc.

Instead your demonstating the acknowledgement this was the day our beloved prophet was born, and because of the prophet (saw) and the message he brings WE ARE MUSLIMS!

Your just looking at it from a angle, that aint seeing the whole picture.

And for kissing of the quran, that is the words of allah, that allah himself spoke of, and nothing is more valuable then allah's words, in a book, that is totally PURE.

Kissing the quran is between yourself and allah, loving the fact of its orignallity and purity sent from Allah (swt).

[IbnAbdulHakim]

respecting gangster reps ur way brO


oh... gotta spread it around lol, but still respectin

and ma article covers it properly bro, if someone still considers it bid;a then may Allah guide us all!