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Question:
What is the hukam of kissing the Hajar-e-aswad?
Answer:
There is great virtue in kissing Al-Hajarul Aswad. It is a stone from Jannah.
Sayyiduna Ibn Abbaas Radhiyyallahu anhuma narrates that Rasulullah Sallallahu Alaihi wa Sallam said:
نَزَلَ الْحَجَرُ الْأَسْوَدُ مِنْ الْجَنَّةِ وَهُوَ أَشَدُّ بَيَاضًا مِنْ اللَّبَنِ
“The black stone descended from Paradise and it was whiter than milk”
بَيَاضًا مِنْ اللَّبَنِ فَسَوَّدَتْهُ خَطَايَا بَنِي آدم
“but it became black due to the sins of the children of Adam.”
At-Tirmidhi 877
Mulla Ali al-Qari Rahimahullah commenting on this Hadith in his famous commentary in al-Mirqaat says:
وَقَالَ بَعْضُ الشُّرَّاحِ مِنْ عُلَمَائِنَا هَذَا الْحَدِيثُ يُحْتَمَلُ أَنْ يُرَادَ بِهِ الْمُبَالَغَةُ فِي تَنْظِيمِ شَأْنِ الْحَجَرِ وَتَفْظِيعِ أَمْرِ الْخَطَايَا وَالذُّنُوبِ وَالْمَعْنَى أَنَّ الْحَجَرَ لِمَا فِيهِ مِنَ الشَّرَفِ وَالْكَرَامَةِ وَالْيُمْنِ وَالْبَرَكَةِ شَارَكَ جَوَاهِرَ الْجَنَّةِ فَكَأَنَّهُ نَزَلَ مِنْهَا
“Some of the commentators from our Ulama say;
‘This Hadith carries the possibility intended rhetorical emphasis of the status of the stone and magnifying the horrors of vices and sins.
The meaning is that the Stone, due to the honor, nobility, blessing, and grace within it, resembles the jewels of Paradise, as though it descended from there.
وَأَنَّ خَطَايَا بَنِي آدَمَ تَكَادُ تُؤَثِّرُ فِي الْجَمَادِ فَتَجْعَلُ الْمُبَيَّضَ مِنْهُ أَسْوَدَ فَكَيْفَ بِقُلُوبِهِمْ
Likewise, the sins of the children of Adam are so severe that they nearly affect even inanimate objects, turning what is white among them black—so what then of their hearts?
أَوْ لِأَنَّهُ مِنْ حَيْثُ إِنَّهُ مُكَفِّرٌ لِلْخَطَايَا مَحَّاءٌ لِلذُّنُوبِ كَأَنَّهُ مِنَ الْجَنَّةِ، وَمِنْ كَثْرَةِ تَحَمُّلِهِ أَوْزَارَ بَنِي آدَمَ صَارَ كَأَنَّهُ ذُو بَيَاضٍ شَدِيدٍ فَسَوَّدَتْهُ الْخَطَايَا
Or it may mean that, insofar as the Stone expiates sins and erases offenses, it is as though it is from Paradise. Due to the immense burden it bears from carrying the sins of the children of Adam, it became like something intensely white that was blackened by sins.
Source: Mirqāt al-Mafātīḥ 5/1790
The Hajarul Aswad will be given two eyes and a Tongue
Rasulullah Sallallahu Alaihi wa Sallam said:
وَاللَّهِ لَيَبْعَثَنَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَانِ يُبْصِرُ بِهِمَا وَلِسَانٌ يَنْطِقُ بِهِ يَشْهَدُ عَلَى مَنِ اسْتَلَمَهُ بِحَقٍّ
“By Allah! Allah will raise it on the Day of Resurrection with two eyes by which it sees and a tongue that it speaks with, testifying to whoever touched it observing its rights.”
Tirmidhi 961
Question:
How does one observe its rights?
Answer:
By believing the honour that is kept within it and searching for the rewards that are promised by Rasulullah Sallallahu Alaihi wa Sallam.
Question:
What did Sayyiduna Ali Radhiyyallahu anhu say about the Hajar-e-aswad?
Answer:
First, you have to ask how did Sayyiduna Umar Radhiyyallahu anhu address Al-Hajarul Aswad?
Hadith 1597 of Sahih Al- Bukhari, ‘Aabis b.Rabi’ah Radhiyyallahu anhu said:
عَنْ عُمَرَ ـ رضى الله عنه ـ أَنَّهُ جَاءَ إِلَى الْحَجَرِ الأَسْوَدِ فَقَبَّلَهُ، فَقَالَ إِنِّي أَعْلَمُ أَنَّكَ حَجَرٌ لاَ تَضُرُّ وَلاَ تَنْفَعُ، وَلَوْلاَ أَنِّي رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم يُقَبِّلُكَ مَا قَبَّلْتُكَ
`Umar (Radhiyyallahu anhu) came near the Black Stone and kissed it and said “No 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.”
In Al-Mabsoot of Imaam Sarakhsi Rahimahullah, volume two, page 11 it is stated:
فَبَلَغَتْ مَقالته عليا رَضِيَ اللهُ عَنْهُ فَقال: أما إنَّ الحَجَرَ يَنْفَعُ
The statement of Umar (Radhiyallahu anhu) reached Ali Radhiyallahu Anhu, to which he responded saying:
“The stone surely does benefit”
، فقال له عُمَرُ رَضَ اللَّهُ عَنْهُ وَمَا مَنْفَعَتُه يا خَتْنَ رَسُولِ الله
Umar Radhiyallahu anhu asked: “What is its benefit o son in law of Rasulullah Sallahu Alaihi wa Sallam?”
فَقَالَ سَمِعْتُ رَسُولَ الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ اللهَ تعالى لَمَا أَخَذَ الدُّرِّية مِنْ ظَهْرِ آدَمَ عَلَيْهِ السَّلَامُ وَقَرَّرَهُمْ بقوله أَلَسْتُ بِرَبِّكُمْ قالوا: بَلَى ، أَوْدَعَ إِقْرَارَهُم الحَجَرَ فَمَنْ يَسْتَلِمَ الحَجَرَ فَهُوَ يُجَدِّدُ العَهْدَ بِذَلِكَ الإقرار، والحَجَرُ يَشْهَدُ له يَوْمَ القيامة، واستلامُ الحَجَرِ لِلطَّوافِ بِمَنْزِلَة التكبير لِلصَّلَواتِ فَيَبْدَأُ بِه طَوافَهُ.
He replied: “I heard the Messenger of Allah Sallallahu Alaihi wa Sallam saying:
“When Allah Almighty took the offspring from the loins of Adam (Alaihis Salaam) and affirmed their belief, saying,
‘Am I not your Sustainer?’
they replied, ‘Yes.’
He then entrusted their affirmation to the Black Stone. Whoever touches the Stone renews this covenant through that affirmation, and the Stone will bear witness for him on the Day of Resurrection.
Touching the Black Stone during Tawaf is like saying the Takbir (Allahu Akbar) before the prayers; one begins their Tawaf with it.”
The Hukam of Kissing the Hajarul Aswad
To kiss al-Hajarul Aswad is Sunnah. However it is waajib not to cause harm to people. Thus if it is possible to kiss al-Hajarul Aswad without harming others then proceed. However, if it entails hurting others then it is waajib to stay away from kissing it and one could suffice with istilaam from a distance. If one is able to place one hands on the stone, then this too is Sunnah. One should kiss ones hands thereafter. If one cannot get the opportunity to even do this due to the understandable crowd but one is able to place a stick on the al-Hajarul Aswad, then do so and kiss the stick.
Reference: Al-Mabsoot of Imaam Sarakhsi Rahmatullahi Alaihi, volume two, pg 11
إن استطعت مِنْ غيرِ أنْ تُؤْذِي مُسْلِمًا لِما روي أنَّ النَّبِي صلى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعُمَرَ رَضِيَ اللَّهُ عَنْهُ إِنَّكَ رَجُلٌ أَيَّدُ تُؤْذِي الضَّعِيفَ فلا تُزاحم الناسَ عَلَى الحَجَرِ، وَلَكِنْ إِنْ وَجَدْت فُرْجَة فَاسْتَلِمُهِ، وَإِلَّا فَاسْتَقْبِلْه وَكَبَّر وَهَلَّلْ، وَلِأَنَّ اسْتِلامَ الْحَجَرِ سُنَة، والتَحَرُّزَ عَنْ أذَى المُسْلِمِ وَاجِبٌ فَلا يَنْبَغِي له أَنْ يُؤْذِي مُسْلِمًا لإقامة السُّنّة، وَلَكِنْ إن استطاع تقبيلَه وَإِلَّا مَسَّ الحَجَرَ بيدِه وَقَبَّلَ يَدَه، وَإِنْ لَمْ يَسْتَطِعْ ذَلِكَ أَمَسَّ الحَجَرَ شَيْئًا مِنْ عُرْجُونٍ أَوْ غيره، ثُمَّ قَبَّلَ ذَلِكَ الشَّيْءَ جاءَ في الحديثِ أَنَّ النَّبِي صَلى اللَّهُ عَلَيْهِ وَسَلَّمَ طَافَ عَلَى راحلته، واستَلَمَ الأركانَ بمِحْجَنِه، وَإِنْ لَمْ يَسْتَطِعْ شَيْئًا مِنْ ذَلِكَ اسْتَقْبَلَهُ وَكَبَّرَ وَهَلَّلَ وَحَمِدَ الله تعالى، وَصَلَّى عَلَى الَّنبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَهَذا استقبال مُسْتَحَبُّ غير واجب؛ لأنَّ استقبال البَيْتِ عندَ الطَّواف لوْ كَانَ واجبًا كَانَ في جَميعِه كاستقبال القبلة في الصَّلَواتِ، وَلَكِنَّه مُسْتَحَبُّ لِحَدِيثِ ابْنِ عَبَّاسٍ رَضَ لَهُ عَنْهُمَا قال: «إِنَّ الحَجَرَ يُبْعَثُ يَوْمَ القيامة له عَيْنانِ يُبْصِرُ بهما، وَلِسانٌ يَنْطِقُ بهِ فَيَشْهَدُ بِالحَقِّ لِمَنِ اسْتَلَمَه أو استقبله.
