The first military encounter between the Muslims and the Byzantine Empire was the Battle of Mu’tah, when a small Muslim army with no more than 3,000 men faced a huge Byzantine force more than 60 times its numbers. The Prophet nominated three of his companions to take command, one after the other, in case the commander was killed. He also told them that if all three were killed in battle, then the army should choose its commander. As it happened, the three commanders, Zaid ibn Harithah, Jaafar ibn Abu Talib and Abdullah ibn Rawahah, fought hard and fell in battle. The command was then taken by Khalid ibn Al-Waleed, a shrewd military strategist who realized that his forces could not hold their own against such a huge force. Hence, his plan, which he successfully implemented, was to withdraw with minimum casualties. As they approached Madinah, the men in the army, who were all companions of the Prophet, felt ashamed of meeting him, because they could easily be accused of fleeing from battle.
This is evident in the following Hadith reported by Abdullah ibn Umar: “We were on a military expedition, and the people had to resort to a maneuver. We thought: ‘How can we meet the Prophet when we have fled?’ Qur’anic verses had been revealed stating: ‘Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when maneuvering for battle or in an endeavor to join another troop, shall incur God’s wrath, and hell shall be his abode.’ (8: 15-16) We thought: ‘We should rather not go to Madinah so that none would see us.’ Then we thought: ‘It may be better that we should go.’ As the Prophet came out of the dawn prayer, we said to him: ‘We are the ones who ran away!’ He said: ‘No, you are the ones who will return.’ We kissed his hand, and he said to us: ‘I am your supporting troop.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Abu Dawood and Ibn Majah)
The Prophet’s statement describing those who were on this expedition refer directly to the verses quoted in the Hadith, which explain the two situations in which withdrawing from battle is permissible. These are doing a maneuver, perhaps to regroup or to attack a certain weakness in the enemy lines, or to join supporting forces.In both cases, the withdrawal becomes a step toward a new engagement. Hence, the Prophet describes this army as ‘the ones who will return.’ He then makes the point even clearer by telling them that their coming back to Madinah was to join him, and he acts as their support. Thus, they are totally exempt from responsibility.
Those companions of the Prophet were overwhelmed when the Prophet told them that they were not deserters; rather, they were a reliable unit in a future battle. They express their gratitude by kissing his hand. This is a gesture of utmost love and gratitude.
Although this Hadith sums up an event of much significance at the time of the Prophet, it is included by Al-Bukhari under a subheading that represents only a side issue in the Hadith, namely, kissing another person’s hand. The events of the battle are mentioned in more detail in other Hadiths, but this one, which only gives a very brief account, is included here because it is significant in indicating the permissibility of kissing another person’s hand to express gratitude for a favor done.
Other Hadiths under this heading show that it is also permissible as a sign of respect. Abd Al-Rahman ibn Ruzayn reports: “We were passing through Al-Rabathah when we were told that Salamah ibn Al-Akwa’ – a companion of the Prophet – was present there. We went to see him, and when we greeted him, he put out his two hands and said: ‘With these two hands of mine I pledged my loyalty to the Prophet.’ He put out a huge hand looking like a camel’s hoof. We stood up and kissed his hand.” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
In this Hadith, it is clear that the people kissed Salamah’s hand because he had shaken hands with the Prophet. This was common with people who met the Prophet’s companions, as it is clear from the following Hadith. “A man called Thabit said to Anas: ‘Did you touch the Prophet with your hand?’ When Anas answered in the affirmative, Thabit kissed his hand.” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
Indeed, in some cases it is permissible to kiss a person’s hands and feet, as when a son or daughter kiss the feet of their parents, provided that this does not take a form similar to worship in any way. A Hadith reported by Al-Wazi’ ibn Amir, a man who was a member of the delegation sent by the Sabah clan from the Abd Al-Qays tribe, mentions in his report of their visit to Madinah to meet the Prophet: “When we arrived, people said: ‘That man is God’s messenger.’ We kissed his hands and feet.” It is clear from the context of this Hadith that the action was only a gesture of profound respect. Similarly, a report that Ali did the same with Al-Abbas confirms this, because Al-Abbas was Ali’s uncle and the Prophet loved him dearly. Suhaib, a slave who belonged to Al-Abbas ibn Abd Al-Muttalib, mentions: “I saw Ali kissing Al-Abbas’s hand and his two feet.” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
In the same vein we may also mention standing up to greet a person, indicating respect. What we should know is that standing up to honor a man of good conduct who occupies a position of authority, or one’s teacher or friend is acceptable, or may even be desirable, provided that it is done of one’s own accord and without being expected to do so by the other person. What is not acceptable is that a person in a higher position should sit down, leaving subordinates standing up around him, to indicate that they are inferior to him. This is clearly illustrated in the following report, involving Mu’awiyah, perhaps after he became a caliph: “As Mu’awiyah started to leave, Abdullah ibn Amir and Abdullah ibn Al-Zubayr were seated. Ibn Amir stood up while Ibn al-Zubayr – who was the heavier of the two men – remained seated. Mu’awiyah told Ibn Amir to sit, adding that he heard the Prophet saying: ‘Anyone who loves to see people standing in his presence will have his position reserved for him in the fire.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
Arab News Islam 13 December 2002
