Azami 14278

Imam Ahmad (16551) and Bukhari in Adab al-Mufrad (973) both narrated it through the route of Ataf bin Khalid, who said, Abdul-Rahman bin Razin told me, and he mentioned it. Its chain is hasan because of Abdul-Rahman bin Razin Ghafiqi Misri, who was among the Followers. A group of narrators reported from him, Ibn Hibban mentioned him among the trustworthy narrators, and there is no anomaly or objectionable content in his narration, rather it has a firm basis. As for Daraqutni, he said, "Unknown," meaning none of the recognized leading scholars affirmed his reliability.I say, I graded his hadith on the absence of a time limit for wiping over leather socks as daif in Minna Kubra (1/181) because it contradicted the sahih hadiths regarding the time limit, but I graded his hadith here as hasan because it agrees with others.It can be derived from the hadiths of this chapter that it is permissible to kiss the head of one's parents, and of an elder in age, knowledge, or nobility, and likewise to kiss the hand, the cheek, the side, and to kiss between the eyes, and all of this has been established from many of the early generations.Among these, from Tamim bin Salama, who said, when Umar bin Khattab arrived in Syria, Abu Ubayda bin Jarra came to meet him and kissed his hand, then the two withdrew privately and wept. Tamim used to say, kissing the hand is sunnah. Ibn Wahb narrated it in Jami (172), and Abdul-Razzaq in his Amali (118), both with a sahih chain, through the route of Thawri, from Ziyad bin Fiyad, from Tamim bin Salama, who said, and he mentioned it.Among these too is what Ibn Muqri narrated with a hasan chain in Rukhsa fi Taqbil al-Yad (17), from Ahmad bin Hasan bin Harun Sabbahi in Ramla, who said, Abu Bakr Muhammad bin Abdullah Zuhri told us, who said, Musa bin Dawud told us, who said, I was with Sufyan bin Uyayna when Husayn Jufi came, so Ibn Uyayna stood up and kissed his hand.Husayn Jufi is Husayn bin Ali bin Walid Jufi Kufi Muqri, born in 119 AH and died in 203 AH. Ibn Uyayna narrated from him despite being older than him, having been born in 107 AH and having died in 198 AH, and he admired him for his righteousness and piety. Ahmad bin Hanbal said, I have not seen anyone more excellent than Jufi and Saeed bin Amir. Yahya bin Yahya Nisaburi said, if any of the Substitutes remain, it is Husayn Jufi. Whenever Sufyan Thawri saw him, he would embrace him and say, this is the monk of Jufi.Nawawi said, "It is recommended to kiss the hand of a righteous man, an ascetic, a scholar, and others among the people of the Hereafter, but as for kissing his hand because of his wealth, his worldly standing, his power, and his prestige among the people of this world, for the sake of worldly matters and the like, that is strongly disliked." Majmu (4/636).Scholars disliked kissing the hand of one who offers his hand for kissing, as is done by superstitious people who want others to exalt them. As for kissing the foot, it has not been established.What Abu Dawud (5225) and Bukhari in Adab al-Mufrad (975) narrated, both through the route of Matar bin Abdul-Rahman Aanaq, who said, a woman from the Sabah clan of Abdul-Qays, called Umm Aban bint Wazi bin Zari, told me, from her grandfather Zari, who was among the delegation of Abdul-Qays, who said, when we arrived in Madinah, we began racing from our mounts to kiss the hand and foot of the Prophet ﷺ, this is daif. It contains Umm Aban bint Wazi, who is unknown. Dhahabi mentioned her among the unknown narrators in Mizan. She narrated from her grandfather Zari bin Amir Abdi, and no one narrated from her except Matar bin Abdul-Rahman Aanaq, and no one affirmed her reliability. In her hadith there is the addition "his foot," which is an objectionable addition. However, Ibn Hajar deemed its chain sound in Fath al-Bari (11/57).