Is it permissible to kiss the hands of one's parents, knowing that they consider not kissing them a disobedience to them, and thereby a disobedience to Allah?

The Shaykh : At that point, another issue arises, which is: We must distinguish—and this is part of the fiqh (Islamic jurisprudence) that I want every student of knowledge to be well-versed in—we must distinguish between a matter for which there is an explicit text prohibiting it. In such a case, we do not accept argumentation, we do not accept discussion, and we do not show favoritism to anyone in it, absolutely. The prohibition is stated, and the matter is ended. On the other hand, there are other matters for which there is no text prohibiting them, and they are matters of ijtihad (independent legal reasoning). For example, I hold the view that this kissing is not prescribed (mashru') for one reason or more, some of which I mentioned earlier. But others, and many of them, hold that there is no harm in kissing the hand of a scholar, and then they analogize the righteous king to the scholar, and then they include the parents with them. This has no basis whatsoever in the Shari'ah. A child kissing the hand of his father or mother has no basis whatsoever in the Shari'ah. Nevertheless, we cannot say: The Lawgiver prohibited it, because the basis of kissing is established, as we mentioned earlier. But what we can say is:
Making the kissing of the hand of a scholar, let alone a righteous man who is not a scholar, let alone a father or mother—who may be righteous or wicked—this does not mean that we should make the kissing of the hands of these people a continuous sunnah (recommended practice) by which we seek nearness to Allah, Blessed and Exalted is He.
And when we know this, we can then proceed to answer the core of the issue:
We are living today in a time in which the sunnahs have been killed and the bid'ah (religious innovation) have been revived, so Islam has become strange, as it came explicitly from the Prophet (peace and blessings be upon him):
The Messenger (peace be upon him) described the strangers in several descriptions. What concerns us now is his saying (may the prayer and peace of Allah be upon him):
So now we praise Allah that there is a new generation that has been raised anew on the correct Islam, upon the Book and the Sunnah, whether they are young men or young women, boys or girls. But the problem is that the environment in which all these young people live is strange. The concepts have been turned upside down for them. And especially if the one who wants reform is young and the one who is to be reformed is old, and more specifically if this young person is a son and the one to be reformed is a father or mother, then the problem is very difficult at that point. Because it is not acceptable to these people that a small child should come to teach an old father. And we often hear funny words in this regard. So, whoever is afflicted—and this is the end of the matter regarding this answer—whoever is afflicted with parents who were not raised on the Book and the Sunnah, but rather the call of the Book and the Sunnah did not even reach their ears, and they consider this call a bid'ah (religious innovation) on the basis of: "She threw her illness at me and then left," the bid'ah (religious innovation) came from them. If the parents are of this type, the righteous son who was raised on the Book and the Sunnah should be gentle in guiding them first, if he can find a way to do so. If he is unable, and he is unable in ninety-nine percent of cases to guide them and lead them to the right path, then he must treat them with kindness in this world.
Someone will say: Okay, so what is to be done? We are now facing this problem. They want us to greet them in the morning and evening by kissing the hand?!
I know this, so I say as he (peace and blessings be upon him) said: or as he (peace and blessings be upon him) said, and I say:
-Sit down and drink, my daughter, do not drink while standing. Do you not know, my dear, that the Messenger prohibited drinking while standing, whether intentionally or by mistake? You are clearly like this. Smile again, please, rest.
So, the person who is afflicted with such a father must be gentle with him, even if it comes to kissing his hand. Because I say: The one who kisses the hand of such a father, and the one who kisses it means that he is doing so out of necessity, this is first. And this is what I rambled about earlier: it does not contradict an explicit text in that regard. All that is the case is that the social life that the Companions of the Messenger (peace be upon him) lived with their Prophet, let alone the Companions of the Messenger with their scholars, let alone their sons with their fathers, did not have this custom at all, except on the basis of rarity, as we mentioned earlier.
So, the one who kisses the hand of a father or mother, and the situation is as I explained earlier, is not one who contradicts a text in the Shari'ah. But he is one who contradicts the general social situation that was in the time of the Messenger (peace be upon him) and in the time of the righteous Salaf, the time of the three generations who are attested to be the best. And our duty is to return our ummah (the Muslim community) to what our Salaf were upon, as Imam Malik, the Imam of the City of Migration, said: "Whoever innovates in Islam a bid'ah (religious innovation) that he sees as good, has claimed that Muhammad (peace and blessings be upon him) betrayed the message. Read the saying of Allah, Blessed and Exalted is He: So, what was not a religion at that time will not be a religion today. And the end of this ummah (the Muslim community) will not be rectified except by what rectified its beginning." We are trying to return ourselves and others to the pure, purest era of our Salaf, to the extent that we can. And Allah does not burden a soul beyond its capacity.
In summary: Whoever is afflicted with a father or mother whom he cannot make follow the Sunnah and be satisfied with the obedience from the son that Allah, Mighty and Majestic, has made obligatory, and he cannot make them do that, then in my opinion and my ijtihad (independent legal reasoning), on the basis of: "Necessities permit the prohibited," there is no harm in this afflicted son kissing his father's hand, on the basis of "Necessities permit the prohibited," not on the basis of seeking nearness to Allah as they do, and not on the basis of approving what was not good in the first time. But rather on the basis of: "Repelling the greater harm with the lesser harm." This is a principle of usul al-fiqh (the principles of jurisprudence). If we want to be stubborn in our opinion, which is correct, with our father or mother, it may result in a greater evil. Therefore, we fear Allah and repel the greater evil with the lesser evil. And this is sufficient, and praise be to Allah, Lord of the worlds.