Kadambusi and Hatbusi are 100% permissible

 

In Bengali culture, showing respect to elders through acts like kadambosi (touching feet) and hatbosi (kissing hands) is a common practice. Many ask: are these actions permissible in the view of Islamic Shariah?

According to Wahhabis, if this is the case, then consider: we wear shoes, and when tying the laces, our heads bend — does that mean wearing shoes is shirk (associating partners with Allah)? Or suppose something, like a pen, falls from your hand while walking — your head bends to pick it up. Is that shirk too?

It is permissible to kiss sacred things. The Qur'an says: “O Children of Israel, enter the gates of the sacred house (Bayt al-Maqdis) in humility and say: 'Forgive us our sins.’” This verse indicates that the resting place of the Prophets, Bayt al-Maqdis, was honored by commanding Bani Israel to enter it with bowed heads. It also suggests that repentance is accepted more quickly in sacred places.

Here, we will analyze the issue in the light of the Qur'an and authentic Hadith.

According to the Qur'an:

The Qur'an does not explicitly mention kadambosi or hatbosi. However, it emphasizes respectful, humble, and compassionate behavior:

“And lower to them the wing of humility out of mercy.”
(Surah Bani Isra'il, 17:24)

Though this verse instructs humility, it does not explicitly permit kadambosi.

Analysis in light of Hadith:

Hand-kissing permitted in Hadith:

“Zayd ibn Thabit (RA) kissed the hand of the Messenger of Allah (PBUH).”
(Ibn Majah, Hadith 3662)

This shows that kissing the hand as a sign of love or respect is sometimes permissible.

Warning regarding kadambosi (foot-touching):

“If I were to command anyone to prostrate to another, I would have commanded the wife to prostrate to her husband.”
(Tirmidhi: 1159)

This Hadith indicates that prostrating out of respect is forbidden. In Islamic Shariah, touching the feet in greeting is considered an act resembling prostration and thus discouraged as an excessive form of respect.

Further evidence from Hadith collections:

In Mishkat Sharif, Chapter: Al-Musafaha wa al-Mu‘anaqah, second section:

Narrated by Dhira (RA), a member of the delegation of Abdul Qais:
“When we arrived in Madinah, we quickly dismounted our rides and began kissing the hands and feet of the Prophet (PBUH).”

In Mishkat Sharif, Chapter: Al-Kaba’ir wa ‘Alamat an-Nifaq:

Narrated from Safwan ibn Assal (RA):
“He kissed both the hands and feet of the Prophet (PBUH).”

In the chapter Ma Yuqal ‘Inda Man Hadarahu al-Mawt, citing Tirmidhi and Abu Dawood:

From Aisha (RA):
“The Messenger of Allah (PBUH) kissed Uthman ibn Maz’un after his death.”

Opinions of Islamic Scholars:

• Shafi’i and Hanafi schools:
  If hand- or foot-kissing is done to express love or honor, and not in a manner resembling prostration, then it is makruh (discouraged) but not haram (forbidden).
• Salaf (pious predecessors):
  Regular practice without necessity should be avoided as it may lead to arrogance.
• Imam Ahmad ibn Hanbal (RA):
  When asked about kissing the Prophet’s pulpit or sacred grave, he responded that there is no harm in it.
• Shafi’i scholars of Makkah:
  Ibn Abis Sinf Yamani reported that kissing the pages of the Qur’an and Hadith, and the graves of righteous saints, is permissible.

In the famous book Tush-Sheikh, Al-Imam Jalaluddin Suyuti (RA) said:  “Some scholars deduced from the kissing of the Black Stone the permissibility of kissing the graves of the righteous.”

Conclusion:

From the above Hadiths and the statements of scholars and hadith experts, it is evident that the hands, feet, clothes, shoes, hair — in short, everything related to pious individuals — are considered sacred. Similarly, kissing the Kaaba, the Qur’an, or the pages of Hadith is permissible and full of blessings. Even honoring the hair, clothing, or other sacred belongings of religious saints — and seeking blessings or help from them during battle or hardship — is supported by evidence from the Qur’an.