Kissing Thumbs; Deobandi Fabrication

A Deobandi said

 

“Allmah Suyuti [rahmatullah alayh] states:

 

الاحاديث التى رويت فى تقبيل الانامل وجعلها على العينين عند سمع اسمه صلى اللّه عليه وسلم

عن الؤذن فى كلمة الشهادة كلها موضوعات

 “Those Ahadith which have been narrated regarding kissing the fingers and rubbing them on the eyes during the Athan when hearing the blessed name [sallallahu alaihi wasallam], are all maudoo [fabricated]’”  

[Tayserul Maqaal Al-Suyuti, page 123—1973 edition]

  The fabricated reference to Imam Suyuti was given by A deobandi from India , many decades back and it has been used since.. The sunni scholars caught that reference from a non existing book of Imam Suyuti long back and deobandis were made to run when just asked to show that book.   The book does not exist  and this is an example of another fabrication  by Deobandis where thet fabricate a book , then fabricate a quote  from that non existing book! Everyhting which is not sahih does not become mawdu by default. This is what Imam Sakhawi (rh) said on this hadith;  He uses the word” la sahih” which does not mean , mawdu.  Imam of deobandi , Mawalan Nawyeli who said that this hadith is mawdu and he attributed to reference to imam suyuti. Mawlana Mohammed Hussein Nelwee al deobandi ( Sargodha, Punjab , Pakistan ) , student of Hussein ali ( 1283- 1326 , author of Tafseer bulghutul hairaan) writes in his book “ Khairul kalaam fee takbeelal abhaam

“ Hazrat Imam Sakhawi has called this hadith as Fabricated “.

( Truth. This is another deobandi lie to call this hadith as mawdu. Imam Sakhawi did not call this hadith as “ mawdu”. This was a brain child of deobandi scholar)

Same Deobandi scholar continues and writes

“ Famous Muhaddith Hazrat Hataab (rh ) has also called this hadith as “ mawdu”.

( Another lie by deobandi scholar. Imam al Hattab ( rh) ( died 954 AH) in his work Mawahabul jaleel sharah mukhtasar khaleel fi furu al fiqh maliki says “ LA SAHIH” ) Mawlana Abul Qasim rafeeq dilawari ( died 1960 CE, student of Mawalana Hussein deobandi) writes in his book “ umaduddeen” that to do this action is a biddah. All the hadith on this topic are fabricated

Mawalan safadr al deobandi says” if these people have so much love with the name of prophet , then they should kiss the mouth of the muezzin who is proclaiming adhan…… “

Mawlana Safadr al deobandi then gives the same fabricated reference and says” Imam Suyuti has called all the hadith on the topic of kissing thumbs as mawdu “

( Rahe sunnat , by mawlana Safdar , page 242-243) The first person to ascribe a lie towards Imam suyuti (rd ) was Mawalan Basheruddin qanawji ( died 1234 AH) . This man wrote a book “ basaratul aynayn” and in that he mentioned a book of Imam Suyuti with the name “ Taysarul Maqaal”. He then fabricated a statement and attributed it to the “ non existing” book of Imam Suyuti (rh)

Mawlana Nazeer Hussein Dehalvee ( the wahabi leader in India) uses the same non existing reference and says that Imam Suyuti called this hadith as Mawdu ( Fatwa Nazeeriya )  

Mulla Ali Qari (rh) writes in his Maudhuate Kabir

” when the rafaa’a (ascent) is proved upto Hazrat Siddiq Akbar rd then it is sufficient for practice since the holy prophet ( sal allahu alaihi wa sallam ) has said that this is essential for you to practice my sunnah and that of my honourable rightous caliphs as well”.

Allama Tahtawi writes
” And such type of Hadiths are practiced upon in regard to ” Fazail”.
( Tahtavi – Alal Miraqi, Istanbul , page 111)

3 responses to “Kissing Thumbs; Deobandi Fabrication”

  1. Abu Ihsan al-Hanafi says:

    A Response to the Unfair Allegations against Taqbil al-Ibhamayn

    Allegations have been written along

    Allegation # 1: Imam al-Sakhawi says قال في المقاصد : لا يصح as does Mulla Ali al-Qari in Mawdu`at al-Kabir pg. 75 and Imam Tahir al-Hanafi in Tadhkirat al-Mawdu`at pg. 36. Those who support these “have not read the book of Imam Sakhawi”

    Response:
    Those who claim that we have not read the book of Imam al-Sakhawi and Mulla Ali Qari should pay close attention to this quote of Mulla Ali Qari in his Mawdu`at Kabir:

    قالت و إذ ثبت رفع إلى صديق رضي الله عنه فيكفي العمل به لقوله عليه الصلاة و السلام عليكم بسنتي و سنة الخلفاء الراشدين
    If it has been proven that there is rafa` back to Sayyidina Abu Bakr al-Siddiq radhiallahu anhu then it is enough for us as per the statement of the Prophet sal Allahu alayhi wa salam, “Follow my way and the way of the Rightly Guided Caliphs”

    Secondly, Imam al-Sakhawi uses the term “la yusahha”, which doesn’t entail it is fabricated when Imam al-Sakhawi writes:

    ذكره الديلمي في الفردوس من حديث أبي بكر الصديق أنه لما سمع قول المؤذن ( أشهد أن محمدا رسول الله ) قال هذا وقبل باطن الانملتين السبابتين ومسح عينيه فقال ( من فعل مثل ما فعل خليلي فقد حلت عليه شفاعتي ) ولا يصح

    Allegation # 2: This does not reach the level of acting on fada`il as Imam al-Sakhawi writes:

    1. أن يكون الضعف غير شديد ، فيخرج من انفرد من الكذابين والمتهمين بالكذب ومن فحش غلطه.

    2. أن يكون مندرجاً تحت أصل عام، فيخرج ما يخترع بحيث لا يكون له أصل أصلاً،

    3.ألا يُعْتَقَدَ ثبوته عند العمل به ، لئلا ينسبَ إلى النبي صلى الله عليه وسلم ما لم يقله.

    1 The weakness shouldn’t be strong and excluded are narrations which contain narrators who are liars, or accused of lying or who commit a major error.
    2 It should fall under a common principle and narrations are excluded which contain no real basis (for actions).
    3 And it should not be believed that this action is proven from Rasul-ullah (Sallaho Alaihe Wassallam) so that the possibility of attributing something to Rasul-ullah (Sallaho Alaihe Wassallam) should be avoided.

    However, Imam al-Bayhaqi writes in Kitab al-Qir`at pg. 127:

    بسند فیھ مجاھیل مع انقطاعھ ۔

    Imam Mulla Ali al-Qari and Imam Tahir al-Hanafi write in the previous reference:
    فی ھذا الاسناد قوم مجھولون ولم یکلفنا اللہ تعالی ان یاخذ دیننا عمن لا نعرفھ

    Response:
    The question is what form of majhul are they? Are they mastur/majhul al-hal or majhul al-ayn? In addition, the quotation from Imam al-Sakhawi did not say that they could not be majhul. Therefore, one can not say that these riwayat do not come upon fada`il al-amal. Imam Ibn Hajar in Qawl al-Musaddad accepts two ahadith which contain majhul rawis. Therefore, it is within our perogative to consider these riwayat collectively as da`if and able to be acted upon, even though they may contain rawi who are majhul

    Allegation # 3: The book Kanz al-Ibad from which Allama Shami has mentioned this a`mal has forgeries as Mulla Ali Qari has written
    وفي هذا الكنز أحاديث سَمْجَة موضوعة، لا يحل سماعها
    Response:
    No reference to any reliable book of Mulla Ali al-Qari has been given. Neither a book name nor a page number. Merely text.

    Allegation # 4: Ghulam Mustafa al-Sindhi writes :
    إنه مملوء بالمسائل الواهية والأحاديث الموضوعة، لا عبرة له لا عند الفقهاء ولا عند المحدثين
    Response:

    Who is Ghulam Mustafa al-Sindhi?

    Allegation # 5:

    `Abd al-Hayy Laknawi and others write about Fatawa Sufiyya:
    الفتاوى الصوفية ليست من الكتب المعتبرة فلا يجوز العمل بما فيها إلا إذا علم موافقتها للأصول
    However, when looked up, the text looked like this:
    وكذا : الفتاوى الصوفية لفضل الله محمد بن أيوب المنتسب إلى ماجو تلميذ صاحب جامع المضمرات شرح القدوري يوسف بن عمر الصوفي قال صاحب كشف الظنون : قال المولى البركلي : الفتاوى الصوفية ليست من الكتب المعتبرة فلا يجوز العمل بما فيها إلا إذا علم موافقتها للأصول انتهى
    وكذا : فتاوى الطوري وفتاوى ابن نجيم كما ذكره صاحب رد المحتار وغيره

    The book is attributed to `Abd al-Hayy al-Laknawi and the passage continues:

    والحكم في هذه الكتب الغير المعتبرة أن لا يؤخذ منها ما كان مخالفا لكتب الطبقة الأعلى ويتوقف في ما وجد فيها ولم يوجد في غيرها ما لم يدخل ذلك في أصل شرعي
    The gist of the above portion is that those things that go against the established Sunnat are not to be taken nor is anything to be taken unless it has an `asl. In this case, the `amal of kissing the thumbs has an `asl in da`if ahadith as they have rafa` and therefore, it can be taken as Mulla Ali al-Qari has already stated (that rafa` upto Sayyidina Abu Bakr al-Siddiq radhiallahu anhu has been established) and it is ja`iz to take from ahadith that are da`if for fada`il al-amal.

    Thus, the reason Imam Shami mentions these books is because this practice already has an `asl in ahadith that have rafa` upto Sayyidina Abu Bakr al-Siddiq radhiallahu anhu

  2. Abu Ihsan al-Hanafi says:

    Allegation # 6:
    Imam al-Shami himself says
    وذكر ذلك الجراحي وأطال ، ثم قال : ولم يصح في المرفوع من كل هذا شيء
    and he says
    و لم يصح في المرفوع من هذا شيئ (رد المحتار، ج 1، ص 398، ايج ايم سعيد)
    Allamah Ibn Abideen himself quotes the opinion of Al-Jirahi who declares that NONE OF THESE narrations have been authentically established (lam yasihh) from the Messenger of Allah (Sallaho Alaihe Wassallam)
    Response:
    Since when have we claimed it to be sahih? We say it is da`if ourselves but that da`if ahadith can be used in fada`il al-amal

    Allegation # 7:
    Abd al-Hayy al-Laknawi writes:
    “The fact is that kissing fingers while listening the name of the Prophet in Iqama and other places when his name is mentioned (may blessing and peace be upon him) is not proved by any hadith or athar. One who claims so is great fabricator.
    So, this is abhorrent and henious bid’ah which has no base in the books of Sharia. One who claims agaist it, he has to produce evidence.” (Si’ayah vol. 1, p. 46)

    Response:
    Please provide the full reference so we can see what Abd al-Hayy Laknawi has actually said rather than mere guess-work. In addition, if these are the words of `Abd al-Hayy al-Laknawi, then we rather rely upon the author of Bahr al-Ra`iq and Fatawa Shami who have said these a`mal are ja`iz and mustahab over a latter-day person such as Abd al-Hayy al-Laknawi.

    Allegation # 8: Imam Mulla Ali al-Qari declared it “mawdu” in Al-Asrar al-Marfu` fi al-Akhbar al-Mawdu` hadith # 435 and in another passage

    Response:
    Mulla Ali al-Qari did not say “mawdu” but used the same term “la yusahha” when he writes:
    رقم الحديث: 435
    (حديث مرفوع) حَدِيثُ : ” مَسْحُ الْعَيْنَيْنِ بِبَاطِنِ أُنْمُلَتَيِ السَّبَّابَتَيْنِ بَعْدَ تَقْبِيلِهِمَا عِنْدَ سَمَاعِ قَوْلِ الْمُؤَذِّنِ : أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ مَعَ قَوْلِهِ : أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، رَضِيتُ بِاللَّهِ رَبًّا ، وَبِالْإِسْلَامِ دِينًا ، وَمُحَمَّدٍ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ نَبِيًّا ” ، ذَكَرَهُ الدَّيْلَمِيُّ فِي الْفُرْدَوْسِ مِنْ حَدِيثِ أَبِي بَكْرٍ الصِّدِّيقِ أَنَّ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ قَالَ : ” مَنْ فَعَلَ ذَلِكَ فَقَدْ حَلَّتْ عَلَيْهِ شَفَاعَتِي ” ، قَالَ السَّخَاوِيُّ : لَا يَصِحُّ ، وَأْوَرَدَهُ الشَّيْخُ أَحْمَدُ الرَّدَّادُ فِي كِتَابِهِ مُوجِبَاتِ الرَّحْمَةِ بِسَنَدٍ فِيهِ مَجَاهِيلُ مَعَ انْقِطَاعِهِ عَنِ الْخَضِرِ عَلَيْهِ السَّلَامُ ، وَكُلُّ مَا يُرْوَى فِي هَذَا فَلَا يَصِحُّ رَفْعَهُ الْبَتَّةَ ، قُلْتُ : وَإِذَا ثَبَتَ رَفْعُهُ عَلَى الصَّدِّيقِ فَيَكْفِي الْعَمَلُ بِهِ ، لِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ : ” عَلَيْكُمْ بِسُنَّتِي وَسِنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ ” ، وَقِيلَ لَا يُفْعَلُ وَلَا يُنْهَى ، وَغَرَابَتْهُ لَا تَخْفَى عَلَى ذَوِي النُّهَى .
    From:
    الأسرار المرفوعة في الأخبار الموضوعة، رقم الحديث: 435
    and Imam Mulla Ali al-Qari says la yusahha but marfu` in al-Masnu` when he says:
    رقم الحديث: 288
    (حديث مرفوع) حَدِيثُ : مَسْحُ الْعَيْنَيْنِ بِبَاطِنِ أُنْمُلَتَيِ الْمُسَبِّحَتَيْنِ بَعْدَ تَقْبِيلِهِمَا عِنْدَ سَمَاعِ قَوْلِ الْمُؤَذِّنِ : أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، مَعَ قَوْلِهِ : أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، رَضِيتُ بِاللَّهِ رَبًّا ، وَبِالإِسْلامِ دِينًا ، وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا . لا يَصِحُّ رَفْعُهُ عَلَى مَا قَالَ السَّخَاوِيُّ .
    Allegation # 9: There is absolutely no (authentic) Marfoo Hadith found in regards to the kissing of the thumb which could establish this to be a Masnoon or a Mustahab act.
    (Fatawa Shami Vol 1 p467)

    Response:
    `Allama Ibn Abidin al-Shami writes:
    يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، ثم يقول : اللهم متعني بالسمع والبصر بعد وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد . قهستاني ، ونحوه في الفتاوى الصوفية . وفي كتاب الفردوس من قبل ظفري إبهامه عند سماع أشهد أن محمدا رسول الله في الأذان أنا قائده ومدخله في صفوف الجنة وتمامه في حواشي البحر للرملي
    “On the testimony (of Prophethood) in Adhaan, it is Mustahab to say “Sallallaahu Alaika Ya Rasoolallah SallAllaho Alaihi wa Sallam on the first and “Quratu Aini bika Ya RasoolAllah SubHanuhu wa Ta’ala on the second. Then, place the nails of your thumbs on your eyes and say, “Allahumma Matti’ni bis-Sam’i wal-Basr.” The Holy Prophet SallAllaho Alaihi wa Sallam will lead the person who does this into Jannat. The same has been documented by Kanzul¬lbaad, Qohistaani and in Fataawa Soofia. Kitaabul-Firdaus states that the Prophet SallAllaho Alaihi wa Sallam has said, I shall lead into Jannat the person who kisses his thumbnails when hearing “Ash’hadu anna Muhammad ar-Rasoolullah. I will also place him amongst the ranks of the inmates of Janna’. The complete discussion on this has been given in the marginal notes on Bahr ar-Raaiq of Ramli.” [Radd al Muh’tar, Baab al-Adhan, Vol. 3, Page 233]

    To add, the height of deceit is that in vol. 1, it actually mentions that it is mustahab when Allama Shami writes:
    يستحب أن يقال عند الأولي من الشهادة صلي الله عليك يا رسول الله و عند الثانة منها قرة عين بك يا رسول الله ثم يقول اللهم متعني با السمع و البصر بعد وضع الطرفي الإبهامين على العينين فانه عليه السلام يكون قائده له الى الجنة
    Allama Shami also writes:
    على أنه في فضائل الأ عمال يجوز العمل بأ لحديث الضيف كما مرفى أول كتاب الطهارة

    Allegation # 10: Sahib Ruh al-Bayan has also declared that the ahadith are not sahih but da`if
    Response:
    We ourselves have stated the hadith is da`if
    Allegation # 11: Dr. Gibril Haddad writes “Similarly, al-Qari understands la yathbut to mean la asla lahu when it means la yasihh. In a fiqhi discussion la yathbut and la yasihh mean that the hadith falls short of the rank of sahih but in a hadithic discussion of forgeries such terms mean the hadith is forged.”
    Response:
    Many Ulama held this hadith to be da`if and not forged in spite of the fact that the words “la yasihih” being used”. Allama Isma`il Haqqi writes:
    وضعف تقبيل ظفرى ابهاميه مع مسبحتيه والمسح على عينيه عند قوله محمد رسول الله لانه لم يثبت فى الحديث المرفوع لكن المحدثين اتفقوا على ان الحديث الضعيف يجوز العمل به فى الترغيب والترهيب”
    In addition, Mulla Ali al-Qari writes in Asrar al-marfu`, hadith # 929, pg. 232:
    لا يصح لا ينا في الحسن
    Not being sahih does not negate being hasan
    Imam al-Samhudi writes in Jawahir al-aqdayn:
    قد يكون غير صحيح و هو الصالح لا يحتجاج به إذ حسن رتبة بين صحيح و الضيف
    Imam Ibn Hajar writes in Sawa`iq al-Muhriqa pg. 185 (Matbu`a Maktaba Mujaddidiya Multan):
    من نفي الصحة لا ينفي الحسن

    Thus, the hadith or ahadith in question are da`if not forged and the action of taqbil al-ibhamayn is ja`iz

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