Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/237)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Israel. Yet the question remains: does it carry the ruling of a report traced back to the Prophet? It is possible that Ibn Abbas, may Allah be pleased with him, said this after deducing the wisdom behind touching it.

His statement, “and he kisses it”: this is because it is established that the Prophet, peace and blessings be upon him, used to kiss it (1). But does he kiss it out of love for it as a stone, or out of veneration for Allah, the Mighty and Majestic?

The answer is undoubtedly the latter: not out of love for it insofar as it is a stone, nor, likewise, to seek blessing from it—as some ignorant people do, wiping their hands on the Black Stone and then wiping their bodies with them, or wiping the Black Stone and then wiping their young children with the intention of seeking blessing from it. This is an innovation and a form of shirk.

For this reason, the Commander of the Believers, Umar ibn al-Khattab, may Allah be pleased with him, kissed the Black Stone and said: “I know that you are only a stone: you can neither harm nor benefit. Had I not seen the Prophet, peace and blessings be upon him, kissing you, I would not have kissed you” (2). By this, may Allah be pleased with him, he made clear that kissing it is an act of worship devoted to Allah and an act of following the Messenger, peace and blessings be upon him.

When a person loves something, he loves to be near it. Likewise, our kissing of the Black Stone is out of love for Allah, the Mighty and Majestic, veneration of Him, and love of drawing near to Him, glorified and exalted is He.

His statement, “If that is difficult, he kisses his hand; and if touching it is difficult, he gestures toward it,” means: if kissing it is difficult, he touches it with his hand and kisses his hand (3). This is after touching it.

(1)-(2) Narrated by al-Bukhari in the Book of Hajj, chapter: “Ramal in Hajj” (1605), and by Muslim in the Book of Hajj, chapter: “The Recommendation to Kiss the Black Stone” (1270), on the authority of Umar ibn al-Khattab. (3) Nafi related: “I saw Ibn Umar touch the Black Stone with his hand and then kiss his hand, and he said: ‘I have not ceased doing so since I saw the Messenger of Allah do it.’” Narrated by Muslim in the Book of Hajj, chapter: “The Recommendation to Touch the Two Yemeni Corners during Tawaf” (1268), no. 246. Abu al-Tufayl said: “I saw the Messenger of Allah circumambulating the House, touching the Corner with a crook he carried and kissing the crook.” Narrated by Muslim in the Book of Hajj, chapter: “The Permissibility of Circumambulating on a Camel and Touching the Corner with a Crook” (1275).

إسرائيل لكن يبقى النظر هل يثبت له حكم الرفع؟ يحتمل أن ابن عباس ﵄ قاله مستنبطاً الحكمة من استلامه. قوله: «ويقبله» لأنه ثبت عن النبي ﷺ أنه كان يقبله (١)، لكن هل يقبله محبة له لكونه حجراً، أو تعظيماً لله ﷿؟ الجواب: الثاني بلا شك، لا محبة له من حيث كونه حجراً، ولا للتبرك به ـ أيضاً ـ، كما يصنعه بعض الجهال فيمسح يده بالحجر الأسود، ثم يمسح بها بدنه، أو يمسح الحجر الأسود، ثم يمسح على صبيانه الصغار تبركاً به، فإن هذا من البدع، وهو نوع من الشرك. ولهذا قبَّل أمير المؤمنين عمر بن الخطاب ﵁ الحجر الأسود وقال: «إني لأعلم أنك حجر لا تضر ولا تنفع، ولولا أني رأيت النبي ﷺ يقبلك ما قبلتك» (٢)، فأفاد ﵁ عنه بهذا أن تقبيله تعبُّد لله واتباع للرسول ﷺ. فالإنسان إذا أحب شيئاً أحب القرب منه، فكذلك كان تقبيلنا للحجر الأسود محبة لله ﷿ وتعظيماً له ومحبة للقرب منه ﷾. قوله: «فإن شق قبَّل يده فإن شق اللمس أشار إليه»، أي: شق التقبيل فإنه يستلمه بيده ويقبل يده (٣)، وهذا بعد استلامه

(١) - (٢) أخرجه البخاري في الحج/ باب الرمل في الحج (١٦٠٥)؛ ومسلم في الحج/ باب استحباب تقبيل الحجر الأسود (١٢٧٠). عن عمر بن الخطاب ﵁. (٣) لما روى نافع قال: «رأيت ابن عمر استلم الحجر بيده ثم قبل يده، وقال: ما تركته منذ رأيت رسول الله ﷺ يفعله». أخرجه مسلم في الحج/ باب استحباب استلام الركنين اليمانيين في الطواف (١٢٦٨) (٢٤٦). وقال أبو الطفيل: «رأيت رسول الله ﷺ يطوف بالبيت، ويستلم الركن بمحجن معه، ويقبل المحجن». أخرجه مسلم في الحج/ باب جواز الطواف على بعير واستلام الركن بمحجن (١٢٧٥).