Example One: "The Black Stone is the right hand of Allah on earth."
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The Shaykh : He said "Example One: Musannaf Abd al-Razzaq 12:796 The answer to it is: It is a fabricated hadith, not established from the Prophet (peace and blessings be upon him). Ibn al-Jawzi (may Allah have mercy on him) said in *Al-Ilal al-Mutanahiyyah*: This hadith is not authentic. Ibn al-Arabi said: It is a fabricated hadith, so do not pay attention to it. Shaykh al-Islam Ibn Taymiyyah said: It is narrated from the Prophet (peace and blessings be upon him) with a chain that is not established. End of quote.
Based on this, there is no need to delve into its meaning. Its path is the same as the first one. What is it? It is not established from the Prophet (peace and blessings be upon him); rather, it is a fabricated lie, and praise be to Allah. There is a practical benefit in the falsity of this hadith, other than the creedal one, which is that the common people should not believe in seeking blessing from it. As we observe, you find one of them with his child, circumambulating with him, standing at the Black Stone, then wiping the stone, and then wiping the child from his crown to his toes. For what? For the blessing to descend. Likewise, I saw them at the Yemeni Corner wiping the Yemeni Corner and then passing their hand over the boy. This is a false belief. There is no blessing in these stones by their essence. For this reason, the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), explicitly stated this while kissing the Black Stone, saying:Sunan Ibn Majah 2943Sahih (Darussalam) (may Allah be pleased with him). This is tawhid (the oneness of Allah). Sahih al-Bukhari 1597 So, our kissing it is following the example of the Messenger of Allah (peace and blessings be upon him) and nothing else. Following the example of the Messenger of Allah (peace and blessings be upon him) is worship, without doubt. It is clear, my brothers. Well, praise be to Allah, this hadith is false, so we are not burdened with answering it from the perspective of creed. We are safe from the false belief that there is intrinsic blessing in it. It is a stone among stones. It has been reported that it descended from Paradise whiter than milk, and the sins of the children of Adam blackened it. But the hadiths reported on this need clarification.
"However, Shaykh al-Islam Ibn Taymiyyah said: The well-known version, meaning in this report, is from Ibn Abbas (may Allah be pleased with him). He, meaning Ibn Abbas, said:" If it is narrated from Ibn Abbas, it is from the statement of a Companion, from the statement of Ibn Abbas. Ibn Abbas, according to the opinion of the specialists in terminology, is among those known for taking from the Children of Israel. This statement is not said by opinion, so it has the ruling of being elevated to the Prophet, were it not for this cause: that Ibn Abbas is among those known for taking from the Children of Israel. But this statement from the scholars of terminology is not correct, because Ibn Abbas (may Allah be pleased with him) is among those who strongly deny taking from the Children of Israel. He says: How do you take from them when they do not take a single word from your Book? He denies it from those who take from them. First, look at the chain of narration to Ibn Abbas: is it established or not? Then, if it is established, Ibn Abbas may have said it based on his independent legal reasoning (ijtihad), because he does not know the meaning of touching and kissing it except this: that it is like one who shook the hand of Allah and kissed His right hand.
He says: "Whoever reflects on the quoted wording will see that there is no problem with it, for he said:Musannaf Abd al-Razzaq 12:796 All this is the statement of Shaykh al-Islam Ibn Taymiyyah. He said: The right hand of Allah in what? On earth. He qualified it. He did not say 'The right hand of Allah' absolutely, so that we would say the stone is the right hand of Allah. Yes, the qualified differs from the absolute. "Then he said: " Look, 'as if' and 'as though' are for likeness. "This is explicit that the one shaking hands did not shake the hand of Allah at all, but was likened to one who shakes the hand of Allah. The beginning and end of the hadith clarify that the stone is not among the attributes of Allah, as is known to every person of sound mind. End of quote. Page 398, Volume 6, *Majmu' al-Fatawa*." Praise be to Allah. Now, the answer to this is:
First: It is not authentic from the Prophet (peace and blessings be upon him).
Second: It is narrated from Ibn Abbas, and its meaning does not indicate that we interpret it. If we say that one who shakes the hand of this stone, which is a stone, is like one who shook the hand of Allah the Exalted, because shaking the hand of the stone, which is a stone, is merely an act of worship and humility before Him, so it is as if the person, when he humbled himself before Allah the Exalted until he shook and kissed a stone among stones, is like one who shook the hand of Allah and kissed His right hand, due to the perfection of humility and worship. When is this? If it is authentic. And at that time, if we say that the stone is not among the attributes of Allah and is not the true right hand of Allah, we have not diverted it from its apparent meaning, because its apparent meaning does not convey this meaning, so it cannot be said that we diverted it.
The Black Stone is the right hand of Allah on earth
الحجر الأسود يمين الله في الأرضBased on this, there is no need to delve into its meaning. Its path is the same as the first one. What is it? It is not established from the Prophet (peace and blessings be upon him); rather, it is a fabricated lie, and praise be to Allah. There is a practical benefit in the falsity of this hadith, other than the creedal one, which is that the common people should not believe in seeking blessing from it. As we observe, you find one of them with his child, circumambulating with him, standing at the Black Stone, then wiping the stone, and then wiping the child from his crown to his toes. For what? For the blessing to descend. Likewise, I saw them at the Yemeni Corner wiping the Yemeni Corner and then passing their hand over the boy. This is a false belief. There is no blessing in these stones by their essence. For this reason, the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), explicitly stated this while kissing the Black Stone, saying:
I know that you are only a stone and you can neither cause harm nor bring benefit
إني لأعلم أنك حجر لا تضر ولا تنفعNo doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Messenger (ﷺ) kissing you I would not have kissed you.
إني لأعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك ما قبلتك"However, Shaykh al-Islam Ibn Taymiyyah said: The well-known version, meaning in this report, is from Ibn Abbas (may Allah be pleased with him). He, meaning Ibn Abbas, said:
The Black Stone is the right hand of Allah on earth, so whoever shakes its hand and kisses it, it is as if he shook the hand of Allah and kissed His right hand
الحجر الأسود يمين الله في الأرض فمن صافحه وقبله، فكأنما صافح الله وقبل يمينهHe says: "Whoever reflects on the quoted wording will see that there is no problem with it, for he said:
The right hand of Allah on earth
يمين الله في الأرضSo whoever shakes its hand and kisses it, it is as if he shook the hand of Allah and kissed His right hand
فمن صافحه وقبله، فكأنما صافح الله وقبل يمينهFirst: It is not authentic from the Prophet (peace and blessings be upon him).
Second: It is narrated from Ibn Abbas, and its meaning does not indicate that we interpret it. If we say that one who shakes the hand of this stone, which is a stone, is like one who shook the hand of Allah the Exalted, because shaking the hand of the stone, which is a stone, is merely an act of worship and humility before Him, so it is as if the person, when he humbled himself before Allah the Exalted until he shook and kissed a stone among stones, is like one who shook the hand of Allah and kissed His right hand, due to the perfection of humility and worship. When is this? If it is authentic. And at that time, if we say that the stone is not among the attributes of Allah and is not the true right hand of Allah, we have not diverted it from its apparent meaning, because its apparent meaning does not convey this meaning, so it cannot be said that we diverted it.