Q & A
Q. Some bengali people kiss their thumbs and wipe their eyes. Is this allowed from Islam?
Imam al-‘Allamah Nur al-Din ‘Ali b. Muhammd b. Sultan known famously as Mulla ‘Ali al-Qari (d.) wrote in Asrar al-Marfu‘ah fi Akhbar al-Mawdu‘ah:
“Wiping the eyes with the inner part of the index fingers after kissing them upon hearing the saying of the caller to prayer: I bear witness that Muhammad is the Messenger of Allah. Adding to his saying: I bear witness that Muhammad is His servant and Messenger. I am pleased with Allah as my Lord and [pleased] with Islam as my religion and [pleased] with Muhammad – upon him be blessings and peace – as [my] Prophet.
al-Daylami mentioned it in his [Musnad] al-Firdaws from the narration of Abu Bakr al-Siddiq that the Prophet (SAW) said: Whoever does that, my intercession will definitly take place for him.
al-Sakhawi said: inauthentic (la yasihhu). Shaykh Ahmad al-Raddad cited it in his book Mujibat al-Rahmah with a chain that has unknown narrators (majahil) with a severed chain (ma‘a inqita‘ihi) from al-Khadr upon him be peace. And everything narrated regarding this is definitely not authentic in its attribution [to the Prophet].
I say: If it is proven (idha thabata) to be attributed to al-Siddiq, then it is sufficient to act upon it (fa-yakfi ’l-‘amal bihi) because of his saying (SAW): ‘You are required to follow my path (bi-sunnati) and the path of the rightly guided caliphs (sunnah al-khulafa’ al-rashidin).’
And it is said: It is neither done nor prohibited and its strangeness is not a secret for those possessed with intelligence (dhu ’l-nuha).”
 See `Ali al-Qari, Asrar al-Marfu‘ah fi Akhbar al-Mawdu‘ah, hadith no:435, p.306.
 The quote is not quite the same as Daylami’s narration which reads: man fa‘ala fi‘la khalili fa-qad hallat lahu shafa‘ati – “whoever does the action of my beloved friend, my intercession will definitly take place for him”; see al-Daylami, Musnad al-Firdaws as quoted by al-‘Ajluni in his Kashf al-Khafa’, 2/269-271 (#2296).
 See Maqasid al-Hasanah of al-Sakhawi, p.390 (#1021) and al-Dayba‘, Tamyiz al-Tayyib, p.150.
 This is peculiar reasoning on Imam al-Qari’s part because if the narration is deemed inauthentic, then it would seem rather difficult to establish it such that one could then use it as legitimate grounds for an action. Of course, if the comment was intended to highlight a hypothetical point, then it must indeed be true: if a contiguous chain of narrators can be found leading to Abu Bakr, then one may be permitted to establish action upon it.
 For this narration, see Imam Ahmad b. Hanbal, Musnad, p.1216 (#17274-17276) where hadith:17275 is graded sahih by: Ibn Hibban, (#5) in his Sahih, al-Hakim in his Mustadrak `ala Sahihayn, vol.1, p.97 and (#17276) also graded as sahih, 1/96 by Shaykh Shu‘ayb al-Arna‘ut. See also Abu Dawud (#4607), p.691 & ibn Majah (#43), p.21.
 One may also see Imam Ahmed Reza Khan’s book Munir al-`Ayn fi Taqbil Ibhamayn of which a few pages are attached for a detailed survey of the Hanafi opinions and statements.