Brief Details About Usamah bin Sharikرضي الله عنه:
Full Name: Usamah bin Sharik ( أسامة بن شريك ).
Status: Companion of the Prophet Muhammad SAW.
Residence: City of Kufa.
Descendants: Bani 'Amir bin Sha'sha'ah.
Main Works: Known as a narrator of hadith who narrated one of the important hadiths about treatment.
Famous Hadith Narrated by Usamah bin Sharikرضي الله عنه:
He narrated the saying of the Prophet Muhammad SAW which emphasized the importance of seeking medical treatment:
"Take treatment, indeed Allah S.W.T has not sent down a disease but has also sent down its cure except for one disease, which is old age," narrated by Usamah bin Sharikرضي الله عنه.
Narrated: Usama bin Sharik From Sunan Ibn Majah
Hadith No: 2672
Narrated/Authority of Usama bin Sharik
Listed in: The Chapters on Blood Money
that the Messenger of Allah (saw) said: "No person will be punished because of another's crime." Authentic
Hadith No: 3436
Narrated/Authority of Usama bin Sharik
Listed in: The Chapters on Medicine
"I saw the Bedouins asking the Prophet (saw): 'Is there any harm in such and such, is there any harm in such and such?' He said to them: 'O slaves of Allah! Allah has only done harm in that which transgresses the honor of one's brother. That is what is sinful.' They said: 'O Messenger of Allah! Is there any sin if we do not seek treatment?' He said: 'Seek treatment, O slaves of Allah! For Allah does not create any disease but He also creates with it the cure, except for old age.' They said: 'O Messenger of Allah, what is the best thing that a person may be given?' He said: 'Good manners.'"
Narrated by Usamah bin Syarik r.a. he said that the Messenger of Allah SAW said:
Tadawāw, for indeed Allah, the Exalted, has not sent down a disease but has sent down a cure for it, except for one disease, which is old age.
(Narrated by Abu Daud)
Usamah ibn Sharik reported: The Prophet, peace and blessings be upon him, said, “The most beloved people to Allah are those with the best character.”
Source: Ṣaḥīḥ Ibn Ḥibbān 486
Grade: Sahih (authentic) according to Al-Arna’ut
عَنْ أُسَامَةَ بْنِ شَرِيكٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَحَبُّ النَّاسِ إِلَى اللَّهِ أَحْسَنُهُمْ خُلُقًا
486 صحيح ابن حبان كتاب البر والإحسان باب حسن الخلق
486 المحدث شعيب الأرناؤوط خلاصة حكم المحدث إسناده صحيح في تخريج صحيح ابن حبان
Following efforts to raise awareness about the importance of maintaining the health and well-being of individuals, family members and society, we include several sharings related to Hepatitis disease as below:
Narrated by At-Tabarani and authenticated by Ibn Hibban from Usamah ibn Sharik (may Allah be pleased with him):
“We were sitting with the Prophet (PBUH) as if birds were perched on our heads. None among us would speak unless necessary. Then some people came and asked: ‘Who is the most beloved of Allah’s servants to Allah?’ He said: ‘The one who has the best character.'”
This narration shows the companions’ extreme reverence — remaining still, silent, and humble in his presence.
#502: Kissing the Hands of A Pious
Alhamdulillah, praise and gratitude to Allah SWT for His countless blessings for us all. Praise and salutations to our beloved Prophet Muhammad PBUH, his family, companions and all those who follow his footsteps until the Last Day.
We begin with the statement of Allah SWT:
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.” [1]
Originally, this statement is taken from the actions of a bird who wants to hug its chick and teach and care for it, hence it lowers its wings. It is as though Allah SWT addresses a child, “Take care of your parents by getting closer to them – in terms of your relationship with them – as what they have done for you when you were little.” Then, supplicate for them so that Allah SWT grant them love and mercy, the same way they have cared for you when you were young with their love and care and guidance or it means to love them both, for they have loved and cared for you. [2]
Furthermore, Islam teaches its followers to do good and treat elders with respect. This is as explained in a hadith narrated by Anas bin Malik RA, where an old man came to the Prophet PBUH and the people surrounding the Prophet PBUH are slow and hesitant in giving way for him to go towards the Prophet PBUH, the Prophet PBUH then said:
لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيُوَقِّرْ كَبِيرَنَا
“He is not one of us who does not have mercy on our young and does not respect our elders.” [3]
Al-Munawi stated that both actions are a commandment that is obligatory to be placed in their right and place. Hence, it is given to the young the right of being humble and polite, loving and caring towards them. Likewise, adults are given to them the rights of acknowledgement and respect. [4]
The ruling of kissing the hand of another person
Regarding this matter, al-Nawawi stated that it is sunnah to kiss the hands of the pious, knowledgeable and others who are among the people of the hereafter. Whilst, kissing the hands of another person due to the person’s wealth, status and worldly matters is makruh. [5] Likewise, al-Buhuti also ruled it permissible to kiss the hands and head of another person as a sign of humility, respect and honouring the other person on the condition that it is far from syahwat (desires). It is obvious that it is impermissible to do as such, for worldly purposes and from this angle, it is restricted. [6]
It is mentioned in al-Mausu‘ah al-Fiqhiyyah [7] that it is permissible to kiss the hands of a pious person, just ruler, both parents, teachers and everyone who deserves to be respected. Likewise, it is also permissible to kiss the head, forehead, and the (area) between their eyes. However, this matter is permissible if the purpose is to respect, honour, and be humble when one meets or separates from each other and far from syahwat. Furthermore, it is cited Ibn Battal, Imam Malik rejects the act of kissing the hands of another person. However, al-Abhari said that Imam Malik dislikes the act if the purpose is to praise or glorify the person, however, if the purpose is to get closer to Allah SWT due to religion, knowledge and honour, then it is permissible. [8]
Moreover, Muhamad bin Soleh also said that kissing the hands of another person is a sign of respect to those who are among those who are well-respected and honoured, such as one’s father, a pious person (or an elderly) and a teacher, then it is fine except if it is done then there is a concern of harm towards the person whose hands are kissed to be conceited and see himself as someone of high stature. Thus, in this situation, it is impermissible due to the mafsadah. [9]
The companions kissing the hand of Prophet PBUH
There are narrations that state the companion R.Anhum kissed the hand of Rasullullah PBUH. Among them is from Usamah bin Syarik ra, who said:
قمنا إلى النبيِّ صلّى اللهُ عليْهِ وسلَّمَ فقبَّلنا يدَه
“We then came near the Prophet (ﷺ) and kissed his hand.” [10]
Likewise, in a narration from Zari’ bin ‘Amir, he said:
لَمَّا قَدِمْنَا الْمَدِينَةَ فَجَعَلْنَا نَتَبَادَرُ مِنْ رَوَاحِلِنَا فَنُقَبِّلُ يَدَ النَّبِيِّ صلى الله عليه وسلم وَرِجْلَهُ
“When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Messenger of Allah (ﷺ).” [11]
Furthermore, there is a narration from Ibn Umar, he said:
قَبَّلْنَا يَدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
“We kissed the hand of the Prophet(ﷺ).” [12]
Moreover, there is also a narration which states that the companions R.Anhum kissed each other’s hands. Among them is from Tamim bin Salamah, he said:
لـمَّا قَدِمَ عُمَرُ رضي الله عنه الشّامَ استَقبَلَه أبو عُبَيدَةَ بنُ الجَرّاحِ رضي الله عنه فقَبَّلَ يَدَه ثُمَّ خَلَوَا يَبكيانِ
“When Umar RA arrives in Syria, Abu ‘Ubaidah al-Jarrah RA greet him and kissed his hands. Then, both of them walked away together crying.” [13]
Furthermore, it is narrated that Thabit RA once kissed the hands of Anas bin Malik [14] and Ali RA also kissed the hands or feet of al-‘Abbas RA.[15]
Conclusion
According to the above discussion, in our opinion, kissing the hands of a scholar, pious, one’s parents and others is permissible. However, the permissibility is bound on the condition that it shouldn’t be excessive until it reaches the level of glorifying and sanctifying them or there is harm such as inducing feelings of conceit in the heart of the person whose hands are kissed, desires and others. Hence, in this situation, it is impermissible.
This is based on the numerous narrations and athar of the companions R.Anhum who did as such.
May Allah SWT grant us all a clear understanding in religion. Amin.
Wallahu a’lam.
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[1] Surah al-Isra’: 24
[2] Lihat Zubdah al-Tafasir min Fath al-Qadir oleh al-Asyqar, hlm. 367.
[3] Riwayat al-Tirmizi (1919)
[4] Lihat Faidh al-Qadir Syarh al-Jami‘ al-Saghir, 5/388.
[5] Lihat al-Majmu‘ Syarh al-Muhazzab, 4/636.
[6] Lihat Kassyaf al-Qina‘, 2/157.
[7] Lihat al-Mausu‘ah al-Fiqhiyyah al-Kuwaitiyyah, 13/131.
[8] Lihat juga Fath al-Bari oleh Ibn Hajar, 11/57.
[9] Lihat Liqa’ al-Bab al-Maftuh, 177/30.
[10] Riwayat Ibn al-Muqri’ dalam al-Rukhsah fi Taqbil al-Yad (2); al-Khatib al-Baghdadi dalam al-Jami‘ li Akhlaq al-Rawi (314). Al-Qastalani menyebutkan bahawa sanadnya adalah kuat. (Lihat Irsyad al-Sari, 9/155).
[11] Riwayat Abu Daud (5225)
[12] Riwayat Ibn Majah (3704)
[13] Riwayat al-Baihaqi dalam al-Sunan al-Kubra (13716); Ibn Abi Dunya dalam al-Ikhwan (129)
[14] Riwayat al-Bukhari dalam al-Adab al-Mufrad (974)
[15] Riwayat Ibn al-Muqri’ dalam al-Rukhsah fi Taqbil al-Yad (13)
The Obligation of Honoring the Prophet (PBUH)
https://islamonline.net/141092
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