"`Umar bin Al-Khattab addressed the Corner (Black Stone) saying, 'By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (ﷺ) touching (and kissing) you, I would never have touched (and kissed) you.' Then he kissed it and said, 'There is no reason for us to do Ramal (in Tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them.' `Umar added, '(Nevertheless), the Prophet (ﷺ) did that and we do not want to leave it (i.e. Ramal).'
Commentary on the Black Stone
This narration from Sayyiduna 'Umar ibn al-Khattab (رضي الله عنه) demonstrates the profound wisdom of the Companions in understanding Islamic rituals. His statement "I know that you are a stone and can neither benefit nor harm" establishes the fundamental Islamic principle of tawhid - that all power belongs to Allah alone. No created object possesses inherent power.
The great scholar Ibn Hajar al-Asqalani explains in Fath al-Bari that 'Umar's declaration was meant to educate those who might misunderstand the purpose of kissing the Black Stone, preventing any potential shirk while simultaneously affirming the obligation to follow the Prophet's Sunnah.
The Wisdom Behind Following the Sunnah
'Umar's subsequent action of kissing the Stone despite his intellectual understanding demonstrates the essential principle of ta'abbud - performing acts of worship in submission to divine command, even when their wisdom is not fully comprehended by human intellect. As Imam al-Nawawi states, this exemplifies the proper attitude of a believer toward the Shari'ah.
The great Hanafi jurist Ibn 'Abidin explains that such acts are performed purely out of obedience to Allah and His Messenger, not because of any inherent quality in the object itself. This preserves both the outward form and inner spirit of worship.
Historical Context of Ramal
The practice of Ramal (walking quickly while moving the shoulders) during the first three circuits of Tawaf was initially prescribed to demonstrate the Muslims' strength and vitality to the pagans who claimed the Muslims were weakened by fever in Medina. As Qadi 'Iyad explains in Ikmal al-Mu'allim, this was a temporary legal reason that expired with the disappearance of its cause.
However, as 'Umar clarifies, the Prophet (ﷺ) continued this practice even after the original reason ceased to exist, thus establishing it as a permanent Sunnah. This demonstrates the important legal principle that when a ruling is established by textual evidence, it remains valid even if the apparent wisdom behind it changes.
Legal Implications
This hadith establishes several key principles: Firstly, following the Sunnah takes precedence over personal reasoning. Secondly, acts of worship must be performed as taught by the Prophet regardless of whether we comprehend their full wisdom. Thirdly, it shows the Companions' meticulous preservation of every detail of the Prophet's practice.
As Imam al-Suyuti notes in his commentary, this narration beautifully balances the rejection of superstition with complete submission to divine guidance, serving as a perfect model for Islamic practice in all ages.