This means that the Hadith is Mauqoof Sahih, which is adequate when proving something.

2. All of these scholars have said, ''These Ahadith are not proven to be Marfoo until the Holy Prophetصلی اللہ علیہ وسلم and are not sound (Sahih),' Not being Sahih however, doesn't necessitate that the Ahadith are weak (zaeef) because the rank of Hasan is still sufficient.

3. It is a rule of Usoole-Fiqh and Usoole-Hadith that if a weak Hadith is narrated through several Chains of Narration, it becomes Hasan. Discussing the duas of the body parts in Wudhu, Allama Haskafi رضی اللہ تعالٰی عنہ writes, "This Hadith is narrated br Ibn Hibban رضی اللہ تعالٰی عنہ, etc. through various Chains of Narration {isnaad)." 23. 7 - Durre-Mukhtaar, Vol. 1, Baabu Mustahabaatil-Wudhu

Allama Shaami رضی اللہ تعالٰی عنہ states under this, "Some Chains of Narration strei then others. Consequently, this Hadith has reached the rank of Hasan." 23

In the first chapter, we have proven that this Hadith is narrated through many chains. Thus, it is Hasan.

4. Even if this Hadith is accepted to be weak still too is a weak Hadith acceptable in excellence of practice. Allama Shaami رضی اللہ تعالٰی عنہ writes discussing the instances of Azaan, "To act upon a weak Hadith in connection to excellence of practice is permissible." 23.19 - Raddul-Muhtaar, Vol. 1, Baabul-Azaan

Here too is there no issue of this practice being Waajib, or Haraarn ifnot done. The Hadith only speaks of the excellence of kissing the thumbs. Therefore a weak Hadith is sufficient for bringing practice upon. Also, the practice of Muslims strengthens a weak Hadith, Discussing Talqeen (encouraging the recitation of the Kalima) to the deceased. Imam Nawawi states, "The Hadith about making Talqeen to the deceased does not have a strong Chain of Narration. However, it is strengthened through the practice of the people of Syria and other proofs:' 23.20 - Kitaabul-Azkaar

Refer to the books Noorul-Anwaar, Tanzeeh, etc. for more insight into this rule.

5. Even if there was no Hadith mentioned about this practice, still too is the Muslim Ummah's acceptance of it being preferable (Mustahab) a sufficient proof, because the Hadith states, "Whatever is accepted to be good by Muslims is good in the sight of Allahعزوجل.

5. Kissing the thumbs is a practice (amal) to save one's self from the sickness of the eyes. The experience of the Sufiya is sufficient in proof of amals. Shah Waliyullah رضی اللہ تعالٰی عنہ states, "The path of ijtihaad is open in regard to variant (tasreefi) practices, e.g. doctors making prescriptions." ­Hawaamia

Shah Waliyullah رضی اللہ تعالٰی عنہ himself has written several amals and taweezs in his book, Al-Qawlul-Jameel, etc. From which Ahadith are these amals and taweezs proven from for you? Allama Shaami رضی اللہ تعالٰی عنہ has also written many methods and practices concerning being saved from black-magic, finding a lost object, etc. in his book, Raddul-Muhtaar. Where are the Ahadith which substantiate these practices? When we have proven in the first chapter that this kissing of the thumbs is beneficial for the removal of pain from the eyes, why do you still prohibit it?

6. In the previous chapter, we have proven that Shaami, Sharah Naqaayah, Tafseer Roohul-Bayaan, etc. have accepted kissing the thumbs to be Mustahab. It should be understood that they are not criticizing the practice being Mustahab, but are merely refuting the Hadith being Marfoo. This proves that the classification of it being preferable (Mustahab) is absolutely correct.

7. Very well even if we accept that a weak Hadith doesn't prove something being Mustahab, where is the Hadith which proves that this action is Makrooh? In other words, produce a Hadith which states, "Kissing the thumbs is Makrooh," or "Don't kiss the thumbs," etc. Insha-Allah, nevermind a Sahih Hadith, you will not be able to find even a weak one to prove Dislike. You only base your stance on the thinking of your friends and enmity of Rasoolullahصلی اللہ علیہ وسلم.

OBJECTION 2: Hadrat Adam علیہ السلام kissed the nails of his thumbs because he saw the Noor of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم on them, what Noor do people see that makes them kiss theirs? The reason for this kissing is Dot found here.

Answer - When Sayyidah Haajira رضی اللہ تعالٰی عنہا brought her son (Hadrat Ismail ) to the desolate area of Makkah, she ran in search of water between Safaa and Marwa. Why do you run there during Hajj? What water are you in search of? While heading towards the Qurbani, Hadrat Ibrahim علیہ السلام stoned the devil at three places. Why do you also throw stones there? Which Shaitaan is deceiving you then? For a specific need, the Holy Prophetصلی اللہ علیہ وسلم strutted (rami) in Tawaaf to demonstrate the power of the Muslims to the Disbelievers. Why do you still perform ramI in the Tawaaf-e-Qudoom? Where are the Kaafirs who are supposedly looking at you at that point?

Some actions of the Prophets become so accepted that their remembrance is kept alive even through the need that spurred them no longer exist. Likewise is this action of Hadrat Adam علیہ السلام.

OBJECTION 3: Why do you specifically kiss the thumbnails when hearing the Prophet’sصلی اللہ علیہ وسلم name? Why not kiss something else like the hands, feet, clothes, etc.? What is so special about the nails?

Answer - The thumbnails are kissed because they are documented in the narrations. To search for the reason in specified things is not necessary. However, if you really want to know why, we shall respond. Under the ayat, “بدت لھما سو اتھما” 23.22 Tafseer Khaazin and Roohul-Bayaan state that the clothes of Hadrat Adam علیہ السلام in Jannat was made of nails. In other words, there was a sheet of nails over the entire body which was very soft and beautiful. When Hadrat Adam علیہ السلام came under the censoring of Allahعزوجل, this sheet was removed, but nails have been kept on the tips of our fingers as a remembrance.

We come to know that nails are the apparel of Jannat. Through the Sadaqah of the Holy Prophetصلی اللہ علیہ وسلم, we shall attain Jannat, and we therefore kiss the heavenly apparel when hearing his name. This is just like how we kiss the Hajar-e-Aswad of the Kaaba. We kiss it because it is heavenly (and do not kiss the rest of the Kaaba). The Hajar-e-Aswad is the remembrance of the Jannati home which was brought down on the earth for Hadrat Adam علیہ السلام but was later lifted up during the flood of Hadrat Nuh علیہ السلام. The Hajar-e-Aswad of today is its remembrance. Likewise, the nails are the remembrance of the clothes of Jannah.