of the Prophet ﷺ in Khaybar, and likewise during the caliphate of Abu Bakr. When ʿUmar assumed authority, however, the Jews committed another act of treachery—as was their well-known habit of betrayal—so ʿUmar, may Allah be pleased with him, expelled them from Khaybar in the year 16 AH, relocating them to Adhruʿāt in Greater Syria. This explains how the Jews first came to be in the Arabian Peninsula: they had been awaiting the Prophet’s mission, intending to follow him, but when they finally saw him with their own eyes they rejected him. Some scholars suggest that at the outset they expected him to be from the Children of Israel; yet when it became clear that he was from the line of Ishmael they grew jealous of the Ishmaelites and disbelieved. I do not find this convincing, for Allah says, “They recognize him as they recognize their own sons” (Q 2:146), which shows that they knew he would be an Arab descended from Ishmael. Even so—and Allah’s protection is sought—there is a gulf between certain knowledge and direct sight. At first they assumed that, once he was sent, following him would be easy, but instead they envied him—Allah preserve us.

The point is that those two men kissed the hand and foot of the Prophet ﷺ, and he approved their action. From this we learn the permissibility of kissing the hand or foot of a person distinguished by virtue or knowledge, and likewise of one’s father, mother, and similar figures, for they possess a rightful claim to such respect, and it is an act of humility. The author also cites the ḥadīth of Ibn ʿUmar, may Allah be pleased with them both, who said, “We came…”