Defination of Sajda as per shariah
,
first understand what Sajda means in shariah , kissing of hands or feet of mother is not sajda, although kissing of hands of scholars is sunnah and feet is mubah[allowed only]
,
Defination of prostration(sajda,bowing)
,
Sahih Muslim Book 4 Hadith 991
,
Ibn 'Abbas reported: The Apostle of Allah (may peace be upon him) had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are):" on the seven bones and I was forbidden to fold back the hair and clothing".According to Abu'l-Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.
,
Sajda doesnt means if you bow down to pick some thing up like your shoes and their is a person infront of you it will come into shirk or sajda,Nor does if any one bows down a little infront of any one that comes into sajda as per shariah. Sajda according to Shariah defination is on seven bones , when all seven touch the ground , , i hope thats clear here what does real prostration means acc to shariah.
now coming to kissing of hands/feet as seen in the video
Proof # 1
Abu Dawud Book 41 Hadith 5206
Narrated al-Wazi' ibn Zari':
Umm Aban, daughter of al-Wazi' ibn Zari', quoting his grandfather, who was a member of the deputation of AbdulQays, said:
When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah(peace_be_upon_him). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (peace_be_upon_him).
Proof # 2
أَنَّ يَهُودِيَّيْنِ قَالَ أَحَدُهُمَا لِصَاحِبِهِ اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ نَسْأَلُهُ فَقَالَ لَا تَقُلْ نَبِيٌّ فَإِنَّهُ إِنْ سَمِعَهَا تَقُولُ نَبِيٌّ كَانَتْ لَهُ أَرْبَعَةُ أَعْيُنٍ فَأَتَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَاهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ{ وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ }فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُشْرِكُوا بِاللَّهِ شَيْئًا وَلَا تَزْنُوا وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا تَسْرِقُوا وَلَا تَسْحَرُوا وَلَا تَمْشُوا بِبَرِيءٍ إِلَى سُلْطَانٍ فَيَقْتُلَهُ وَلَا تَأْكُلُوا الرِّبَا وَلَا تَقْذِفُوا مُحْصَنَةً وَلَا تَفِرُّوا مِنْ الزَّحْفِ شَكَّ شُعْبَةُ وَعَلَيْكُمْ يَا مَعْشَرَ الْيَهُودِ خَاصَّةً لَا تَعْدُوا فِي السَّبْتِ فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا نَشْهَدُ أَنَّكَ نَبِيٌّ قَالَ فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا قَالَا إِنَّ دَاوُدَ دَعَا اللَّهَ أَنْ لَا يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا الْيَهُودُ
Sayyidina Safwan ibn Assal al-Muradi reported that of two Jews one said to the other, “Come let us go to this Prophet that we may question him.” The other said, “Do not call him a Prophet, for, if he hears you say Prophet he will be overjoyed.’ So they came to him and asked him about the words of Allah the Exalted: "And certainly we gave Musa nine manifest signs." (17:101)
Shu’bah was unsure if this was included: And particularly for you, O Jews, that you do not contravene (the injunctions on) the Sabbath (Saturday). So, they kissed his hand and his feet, saying, “We bear testimony that you are a Prophet.He asked. ‘Then what prevents you from submitting (in Isaim)?” They said, ‘Dawood had prayed that Prophets should not cease to come in his offspring and we fear that if we submit the Jews will kill us.’
►trimdhi chapter 18, Hadith 3155,), (Book of Adab) who declared it hasan sahih
►Ahmed 18814
►Narrated by Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him,
►al-Nasa'i, who declared it sahih.
►Ibn Maja (Book of Adab), who declared it sahih.
► al-Hakim who declared it sahih.
Proof # 3
Burayda said: When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell that tree: Allah's Messenger summons you." The Beduin did, whereupon the tree swayed and brought itself out, and came to the presence of the Prophet saying: "Peace be upon you, O Messenger of Allah!" The Bedouin said: "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said: "let me prostrate to you!" The Messenger answered: "If I commanded anyone to do that, I would command the wife to prostrate to her husband." The Bedouin said: "Then give me permission to kiss your hands and feet." The Prophet gave him permission.
►Qadi `Iyad narrated it in al-Shifa' (1:299) and al-Bazzar in his Musnad (3:49).
►The editor of Suyuti's Manahil al-safa (p. 124 #575) said: See Kashf al-astar (3:132). Ghazali cites the account of the kiss in the Ihya' and al-Hakim in the Mustadrak as well as Ibn Muqri'.
►both al-Hakim and al-`Iraqi declared its chain authentic (sahih),
►also[ stated by al-Zabidi in his Ithaf (6:280) .
► Ibn Hajar included the hadith of Burayda among Ibn al-Muqri's good narrations (min jayyidiha) on the subject of kissing the hand
► Qadi `Iyad also mentions a similar narration from Ibn `Umar which Suyuti said was narrated by Darimi, Bayhaqi, and al-Bazzar with a sound chain.
►Qadi `Iyad said the hadith of the tree's uprooting and coming to the Prophet is also narrated by Jabir, Ibn Mas`id, Ya`la ibn Murra, Usama ibn Zayd, Anas ibn Malik, `Ali ibn Abi Talib, Ibn `Abbas, and others who all agreed on the same account and so did the Tabi`in who related it.
Proof # 4
A narration states that Ka`b ibn Malik al-Ansari kissed the hand and knees of the Prophet, Peace be upon him, after repenting from the charge of hypocrisy which followed his sitting out in Madina the Prophet's expedition to Tabuk.
►Bayhaqi in Dala'il al-nubuwwa,
►Ghazali in the Ihya',
► Ibn al-Muqri' in al-Rukhsa cite it from Ka`b with a chain according to al-`Iraqi: "When Allah sent down my acquittal, I came to the Messenger of Allah and kissed his hand and knee." (lamma nuzilat tawbati ataytu al-nabi sallallahu `alayhi wa sallam fa qabbaltu yadahu wa rukbatahu)
►. al-Haythami in Majma` al-zawa'id (8:42) also states that Tabarani narrates it (cf. al-Kabir 19:42)
►Tabarani narrates it (cf. al-Kabir 19:42)
►Ibn Hajar cites it (Fath al-bari 1989 ed. 8:155 book of Maghazi ch. 80) from Ibn Mardawayh without weakening it in his commentary on the long hadith of Ka`b in Bukhari which provides the context of the incident:
Proof # 5
Bukhari in al-Adab al-mufrad also relates with a sound chain that Suhayb the freedman of al-`Abbas saw Sayyidna`Ali kiss the hand and feet of the Prophet's uncle al-`Abbas and said to him: "O Uncle! Be pleased with me."
► al-Muqri' also narrates it through Sulayman ibn Ayyub and through a third chain from his shaykh al-Tahawi in al-Rukhsa fi taqbil al-yad (p. 73 #13, p. 76 #15).
► Ibn Hibban accepted him as trustworthy and al-Dhahabi did not contradict him,
► Sakhawi said in Fath al-mughith (p. 137): Daraqutni said: "One from whom two trustworthy narrators (thiqatan) take hadith, his state of "unknowness" (jahalatuhu) is lifted, and his credibility is established."
► The same was declared by al-Dhuhli ("if two or more narrate from him")
► and Ibn `Abd al-Barr ("three or two") as stated respectively by al-Khatib in al-Kifaya (p. 88),
► and in Ibn `Abd al-Barr's commentary on Malik's Muwatta' entitled al-Istidhkar in the chapter entitled Tark al-wudu' mimma massathu al-nar.
Proof # 6
Imam muslim (rah) also did same [so called or claimed by some] Sajda to Imam bukhari (Rah)
,
Imam Muslim (d. 261) when he met Imam Bukhari (d. 256) said to him: Da`ni hatta uqabbila rijlayka ya ustadh al-ustadhayn, "Let me kiss your feet, O professor of the two professors."
►It is narrated by al-Khatib in his Tarikh (13:102),
►al-Hakim in al-Tarikh
►and Ma`rifat `ulum al-hadith,
►Bayhaqi in al-Madkhal,
►Ibn Hajar in Hadi al-Sari (p. 488) and his Nukat (2:717-719), as well as al-Subki in the chapter of Bukhari in Tabaqat al-shafi`iyya,
► and Ibn al-Muqri' (d. 381) in the introduction to his al-Rukhsa fi taqbil al-yad (Riyad ed. 1987).
,
Although kissing of hands of scholars is a Sunnah, but kissing of feet is only mubah[allowed] and it should not be done as those who have no knowledge about Quran and sunnah may take it as Sajda, but if some one does it according to Islam its permissible
So next time please do your research and learn Islam before saying such things, This is not just about Dr tahir ul qadri shahib, but many other students of scholars and sheikhs around the world kiss hands and some times even kiss feet which seems as bowing down to others,
May Allah guide us all according to Quran and sahih hadiths, amin
,
first understand what Sajda means in shariah , kissing of hands or feet of mother is not sajda, although kissing of hands of scholars is sunnah and feet is mubah[allowed only]
,
Defination of prostration(sajda,bowing)
,
Sahih Muslim Book 4 Hadith 991
,
Ibn 'Abbas reported: The Apostle of Allah (may peace be upon him) had been commanded that he should prostrate on the seven (bones) and he was forbidden to fold back the hair and clothing. And in the narration transmitted by Abu Rabi' (the words are):" on the seven bones and I was forbidden to fold back the hair and clothing".According to Abu'l-Rabi' (the seven bones are): The hands, the knees, and the (extremities) of the feet and the forehead.
,
Sajda doesnt means if you bow down to pick some thing up like your shoes and their is a person infront of you it will come into shirk or sajda,Nor does if any one bows down a little infront of any one that comes into sajda as per shariah. Sajda according to Shariah defination is on seven bones , when all seven touch the ground , , i hope thats clear here what does real prostration means acc to shariah.
now coming to kissing of hands/feet as seen in the video
Proof # 1
Abu Dawud Book 41 Hadith 5206
Narrated al-Wazi' ibn Zari':
Umm Aban, daughter of al-Wazi' ibn Zari', quoting his grandfather, who was a member of the deputation of AbdulQays, said:
When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Apostle of Allah(peace_be_upon_him). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (peace_be_upon_him).
Proof # 2
أَنَّ يَهُودِيَّيْنِ قَالَ أَحَدُهُمَا لِصَاحِبِهِ اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ نَسْأَلُهُ فَقَالَ لَا تَقُلْ نَبِيٌّ فَإِنَّهُ إِنْ سَمِعَهَا تَقُولُ نَبِيٌّ كَانَتْ لَهُ أَرْبَعَةُ أَعْيُنٍ فَأَتَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَاهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ{ وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ }فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُشْرِكُوا بِاللَّهِ شَيْئًا وَلَا تَزْنُوا وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا تَسْرِقُوا وَلَا تَسْحَرُوا وَلَا تَمْشُوا بِبَرِيءٍ إِلَى سُلْطَانٍ فَيَقْتُلَهُ وَلَا تَأْكُلُوا الرِّبَا وَلَا تَقْذِفُوا مُحْصَنَةً وَلَا تَفِرُّوا مِنْ الزَّحْفِ شَكَّ شُعْبَةُ وَعَلَيْكُمْ يَا مَعْشَرَ الْيَهُودِ خَاصَّةً لَا تَعْدُوا فِي السَّبْتِ فَقَبَّلَا يَدَيْهِ وَرِجْلَيْهِ وَقَالَا نَشْهَدُ أَنَّكَ نَبِيٌّ قَالَ فَمَا يَمْنَعُكُمَا أَنْ تُسْلِمَا قَالَا إِنَّ دَاوُدَ دَعَا اللَّهَ أَنْ لَا يَزَالَ فِي ذُرِّيَّتِهِ نَبِيٌّ وَإِنَّا نَخَافُ إِنْ أَسْلَمْنَا أَنْ تَقْتُلَنَا الْيَهُودُ
Sayyidina Safwan ibn Assal al-Muradi reported that of two Jews one said to the other, “Come let us go to this Prophet that we may question him.” The other said, “Do not call him a Prophet, for, if he hears you say Prophet he will be overjoyed.’ So they came to him and asked him about the words of Allah the Exalted: "And certainly we gave Musa nine manifest signs." (17:101)
Shu’bah was unsure if this was included: And particularly for you, O Jews, that you do not contravene (the injunctions on) the Sabbath (Saturday). So, they kissed his hand and his feet, saying, “We bear testimony that you are a Prophet.He asked. ‘Then what prevents you from submitting (in Isaim)?” They said, ‘Dawood had prayed that Prophets should not cease to come in his offspring and we fear that if we submit the Jews will kill us.’
►trimdhi chapter 18, Hadith 3155,), (Book of Adab) who declared it hasan sahih
►Ahmed 18814
►Narrated by Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him,
►al-Nasa'i, who declared it sahih.
►Ibn Maja (Book of Adab), who declared it sahih.
► al-Hakim who declared it sahih.
Proof # 3
Burayda said: When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell that tree: Allah's Messenger summons you." The Beduin did, whereupon the tree swayed and brought itself out, and came to the presence of the Prophet saying: "Peace be upon you, O Messenger of Allah!" The Bedouin said: "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said: "let me prostrate to you!" The Messenger answered: "If I commanded anyone to do that, I would command the wife to prostrate to her husband." The Bedouin said: "Then give me permission to kiss your hands and feet." The Prophet gave him permission.
►Qadi `Iyad narrated it in al-Shifa' (1:299) and al-Bazzar in his Musnad (3:49).
►The editor of Suyuti's Manahil al-safa (p. 124 #575) said: See Kashf al-astar (3:132). Ghazali cites the account of the kiss in the Ihya' and al-Hakim in the Mustadrak as well as Ibn Muqri'.
►both al-Hakim and al-`Iraqi declared its chain authentic (sahih),
►also[ stated by al-Zabidi in his Ithaf (6:280) .
► Ibn Hajar included the hadith of Burayda among Ibn al-Muqri's good narrations (min jayyidiha) on the subject of kissing the hand
► Qadi `Iyad also mentions a similar narration from Ibn `Umar which Suyuti said was narrated by Darimi, Bayhaqi, and al-Bazzar with a sound chain.
►Qadi `Iyad said the hadith of the tree's uprooting and coming to the Prophet is also narrated by Jabir, Ibn Mas`id, Ya`la ibn Murra, Usama ibn Zayd, Anas ibn Malik, `Ali ibn Abi Talib, Ibn `Abbas, and others who all agreed on the same account and so did the Tabi`in who related it.
Proof # 4
A narration states that Ka`b ibn Malik al-Ansari kissed the hand and knees of the Prophet, Peace be upon him, after repenting from the charge of hypocrisy which followed his sitting out in Madina the Prophet's expedition to Tabuk.
►Bayhaqi in Dala'il al-nubuwwa,
►Ghazali in the Ihya',
► Ibn al-Muqri' in al-Rukhsa cite it from Ka`b with a chain according to al-`Iraqi: "When Allah sent down my acquittal, I came to the Messenger of Allah and kissed his hand and knee." (lamma nuzilat tawbati ataytu al-nabi sallallahu `alayhi wa sallam fa qabbaltu yadahu wa rukbatahu)
►. al-Haythami in Majma` al-zawa'id (8:42) also states that Tabarani narrates it (cf. al-Kabir 19:42)
►Tabarani narrates it (cf. al-Kabir 19:42)
►Ibn Hajar cites it (Fath al-bari 1989 ed. 8:155 book of Maghazi ch. 80) from Ibn Mardawayh without weakening it in his commentary on the long hadith of Ka`b in Bukhari which provides the context of the incident:
Proof # 5
Bukhari in al-Adab al-mufrad also relates with a sound chain that Suhayb the freedman of al-`Abbas saw Sayyidna`Ali kiss the hand and feet of the Prophet's uncle al-`Abbas and said to him: "O Uncle! Be pleased with me."
► al-Muqri' also narrates it through Sulayman ibn Ayyub and through a third chain from his shaykh al-Tahawi in al-Rukhsa fi taqbil al-yad (p. 73 #13, p. 76 #15).
► Ibn Hibban accepted him as trustworthy and al-Dhahabi did not contradict him,
► Sakhawi said in Fath al-mughith (p. 137): Daraqutni said: "One from whom two trustworthy narrators (thiqatan) take hadith, his state of "unknowness" (jahalatuhu) is lifted, and his credibility is established."
► The same was declared by al-Dhuhli ("if two or more narrate from him")
► and Ibn `Abd al-Barr ("three or two") as stated respectively by al-Khatib in al-Kifaya (p. 88),
► and in Ibn `Abd al-Barr's commentary on Malik's Muwatta' entitled al-Istidhkar in the chapter entitled Tark al-wudu' mimma massathu al-nar.
Proof # 6
Imam muslim (rah) also did same [so called or claimed by some] Sajda to Imam bukhari (Rah)
,
Imam Muslim (d. 261) when he met Imam Bukhari (d. 256) said to him: Da`ni hatta uqabbila rijlayka ya ustadh al-ustadhayn, "Let me kiss your feet, O professor of the two professors."
►It is narrated by al-Khatib in his Tarikh (13:102),
►al-Hakim in al-Tarikh
►and Ma`rifat `ulum al-hadith,
►Bayhaqi in al-Madkhal,
►Ibn Hajar in Hadi al-Sari (p. 488) and his Nukat (2:717-719), as well as al-Subki in the chapter of Bukhari in Tabaqat al-shafi`iyya,
► and Ibn al-Muqri' (d. 381) in the introduction to his al-Rukhsa fi taqbil al-yad (Riyad ed. 1987).
,
Although kissing of hands of scholars is a Sunnah, but kissing of feet is only mubah[allowed] and it should not be done as those who have no knowledge about Quran and sunnah may take it as Sajda, but if some one does it according to Islam its permissible
So next time please do your research and learn Islam before saying such things, This is not just about Dr tahir ul qadri shahib, but many other students of scholars and sheikhs around the world kiss hands and some times even kiss feet which seems as bowing down to others,
May Allah guide us all according to Quran and sahih hadiths, amin
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