النص المفهرس

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O Allah, and all praise be to You. I testify that there is none worthy of
worship except You. I seek Your forgiveness and I turn in repentance to
You." A man asked: "O Messenger of Allah, you are saying something which
you did not say in the past?" He replied: "It is an expiation for whatever
took place in the gathering." (Abu Dawud) Al-Hakim Abū 'Abdillah also
narrated the above in al-Mustadrak from 'A'ishah
Commentary
This du'a' should be recited at the end of every gathering. One may ask why the Messenger
of Allāh
would recite this du'a' when no futile speech would ever emerge from his blessed
lips. Scholars have provided various reasons for this:
1. His objective was to praise Allah &s.
2. It was done to teach the Ummah to make du'a' because if a sinless Messenger of Allah
recited this du'a', then his sinful followers should do so to a greater extent.
3. The closer one draws to Allah &s, the more he realises his shortcomings and weaknesses.
Since the Messenger
possessed the highest level of divine recognition, he realised that
he could not fulfil the rights of Allah && in their rightful sense. For this reason, he would
seek forgiveness.
Hadith 834
، قَالَ: قَلَّمَا كَانَ رسول الله :﴿ يَقُومُ مِنْ مَجْلِسٍ حَتَّى يَدْعُوَ بِهؤلاء
وعن ابن عمر
الدَّعَواتِ : ((اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَا وَبَيْنَ مَعَاصِيكَ ، وَمِنْ طَاعَتِكَ
مَا تُبُلِّغْنَا بِهِ جَتَكَ ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا ، اللَّهُمَّ مَتِّعْنَا بأسْمَاعِنا ،
وَأَبْصَارِنَا، وَقُوَّتِنَا مَا أَحْبَيْتَنَا، وَاجْعَلْهُ الوارثَ مِنَّ ، وَاجْعَلْ ثَأَرَنَا عَلَى مَنْ ظَلَمَنَا ، وَانْصُرْنَا
عَلَى مَنْ عَادَانَا ، وَلاَ تَجْعَلْ مُصِيبَنَا فِي دِينِنَا ، وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا ، وَلاَ مَبْلَغَ عِلْمِنَا
، وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَا)) رواه الترمذي ، وقال : (( حديث حسن )) .
Ibn 'Umar ( narrates: "Rarely would the Messenger of Allah
rise from
a gathering without making the following supplication: "O Allah, grant us
such fear of You that will be a barrier between us and Your disobedience,
and such obedience of You that will convey us to Your Paradise, and such
conviction that will make all the calamities of this world easy for us. O Allah!
Enable us to benefit from our hearing, eyesight and strength for as long
as You keep us alive and make these survive our death. Grant us revenge
from those who oppress us and assist us against those who oppose us. Do

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not make us experience disaster in our religion. Do not make the world
our main concern nor the limit of our knowledge. Do not grant authority
over us to those who have no mercy for us." (Tirmidhi)
Commentary
This is a beautiful and comprehensive du'a' which the Messenger of Allah
would make at
the conclusion of a gathering. In it one seeks the goodness of both worlds. The du'a' touches
on the following aspects:
1. Fear of Allah &s should be to the extent that it saves one from His disobedience. One
should not be so overcome with fear that it adversely affects one's health. If one is excessively
overpowered by fear, then one should contemplate over the mercy of Allah &s.
2. The stronger a person's belief and conviction is in Allah &s and the Hereafter, the more
insignificant the difficulties of this life will seem. Sound belief leads a person to realise that
all difficulties have been preordained and cannot be avoided. In addition, difficulties and
tribulations are in the greater wisdom of our Creator and draw great benefits and rewards.
3. Our senses are a trust from Allah &s and we should benefit from them by utilising them
in the correct avenues.
4. One should hand over all matters pertaining to his enemies and oppressors to Allah &s.
Harm caused by oppressive rulers and enemies is only when Allah && empowers them to
harm us. Generally their oppression and harm is due to our sins, hence we should not speak
ill of them. We should instead turn to Allah &s and correct our matters with Him. He will
then reform or destroy our enemies and improve our lot.
5. The worst trial that a person can experience is with regard to his religion by committing
sin and not doing good actions. Deficiency in religious matters will harm one in this world,
the grave and on the day of Qiyamah. Tribulations in worldly matters are insignificant in
comparison since they will eventually terminate.
6. A person has to live in this world and gain basic knowledge of worldly matters for survival,
but this should not be the main objective because the world is a temporary abode.
Hadith 835
: (( مَا مِنْ قَوْمٍ يَقُومُونَ مِنْ مَجْلِسٍ لاَ
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
يَذْكُرُونَ الله تَعَالَى فِيهِ، إِلَّ قَامُوا عَنْ مِثْلِ حِيفَةِ حِمَارٍ ، وَكَانَ لَهُمْ حَسْرَةٌ )) رواه أبو داود
بإسنادٍ صحيح .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "When any
group of people rise from a gathering wherein they did not engage in the

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remembrance of Allah &s, they rise as if they are rising from the carcass
of a donkey and it will be a source of remorse for them." (Abū Dawud)
Commentary
On the day of Qiyamah, when people will see the reality of their futile speech and actions, they
will be utterly disgusted with them just as people sitting around a dead donkey are disgusted.
It also indicates that such people are foolish, since a donkey is proverbial for its foolishness.
On the day of Qiyamah, a person will see the rewards of those who engaged in the remembrance
of Allah &s and will then express sorrow over every second of his life which he wasted.
Hadith 836
، قَالَ : (( مَا جَلَسَ قَوْمٌ مَجْلِساً لَمْ يَذْكُرُوا الله تَعَالَى فِيهِ ، وَلَمْ يُصَلُّوا
و عنه ، عن النبيِّ
عَلَى نَبِيِّهِمْ فِيهِ ، إِلَّ كَانَ عَلَيْهِمْ تِرَةٌ ؛ فَإِنْ شَاءَ عَذَّبَهُمْ ، وَإِنْ شَاءَ غَفَرَ لَهُمْ )) رواه الترمذي
، وقال : (( حديث حسن )) .
Abū Hurayrah Kg
narrates that the Messenger of Allah
said: "When
any group of people sit in a gathering without remembering Allah &
therein and without sending salutations upon their Messenger, then they
will suffer a shortcoming. If Allah &s wills, He will punish them, and if
He wills, He will forgive them." (Tirmidhi)
Commentary
According to some scholars, it is compulsory to remember Allah &s and send salutations
upon the Messenger
in every gathering, since punishment has been declared for those
who do not do so.
Hadith 837
﴿، قَالَ : (( مَنْ قَعَدَ مَقْعَداً لَمْ يَذْكُرُ الله تَعَالَى فِيهِ كَانَتْ عَلَيْهِ مِنَ اللهِ
و عنه ، عن رسول الله
تِرَةٌ ، وَمَنْ اضْطَجَعَ مَضْجَعَاَ لاَ يَذْكُرُ الله تَعَالَى فِيهِ كَانَتْ عَلَيْهِ مِنَ اللهِ تِرَةٌ)) رواه أَبُو داود.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Whoever sits
in any place without remembering Allah &s therein, will suffer a shortcoming
from Allāh &s. Whoever lies down in a place without remembering Allah
& therein, will suffer a shortcoming from Allāh &s." (Abū Dawud)
وَقَدْ سبق قريباً، وشَرَحْنَا (( التِّرَة )) فِيهِ .

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Commentary
This and other similar ahadith indicate that one should be aware of Allah des at all times. If
this state of mind is achieved, then our gatherings will be free of backbiting, accusations,
slander and so forth, and we will be safe from enmity, hatred and animosity. Ideally, our
gatherings need to resonate with the remembrance of Allah & and His Messenger
, the
seeking of knowledge, enquiring about the state of Muslims so that we may supplicate on
their behalf and assist them.
CHAPTER 130
باب الرؤیا وَمَا یتعلق بها
Dreams and related matters
قَالَ الله تَعَالَى: ﴿وَمِنْ أَيْتِهِ مَنَامُكُمْ بِالَّيْلِ وَالنَّهَارِ﴾ (الروم : ٢٣).
Allāh &s says: "Among His signs is your sleep by night and by day." (Sūrah
al-Rūm, 23)
Hadith 838
، يقول : (( لَمْ يَبْقَ مِنَ النُّبَوَّةِ إِلَّ المُبَشِّرَاتِ
وعن أبي هريرة ﴿ّهُ، قَالَ: سَمِعْتُ رسول الله .
)) قالوا: وَمَا المُبَشِّرَاتُ؟ قَالَ: ((الرُّؤْيَا الصَّالِحَةُ)) رواه البخاري .
Abū Hurayrah & narrates: I heard the Messenger of Allah
saying:
"Nothing is left of prophethood except glad tidings." The Sahabah
asked: "What are glad tidings?" He replied: "A true dream." (Bukhārī)
Commentary
With the demise of the Messenger of Allah
, divine revelation providing knowledge of
future events terminated; however, by means of dreams, Allah & will continue granting
true knowledge of future events.
When a believer sees a frightening dream, it is a sign for him to prepare for any difficulty
which is to come his way.
It should be remembered that dreams are only a means of encouraging a person towards
good or preventing him from evil. No ruling of the Shari'ah can be established or abrogated

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via dreams. Rulings of the Shariah are based on the Qur'an, Sunnah, ijma' (consensus of the
scholars) and qiyās (analogy).
Hadith 839
، قَالَ: ((إِذَا اقْتَرَبَ الزَّمَانُ لَمْ تَكَدْ رُؤْيَا المُؤْمِنِ تَكْذِبُ ، وَرُؤْيَا الْمُؤْمِنِ
13
و عنه : أن النبيَّ
جُزْءٌ مِنْ سِنَّةٍ وَأَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ )) متفقٌ عَلَيْهِ .
وفي رواية : (( أصْدَقُكُمْ رُؤْيَا ، أَصْدَقُكُمْ حَدِيثاً )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When the
time (of Qiyamah) draws near, the dream of a believer will rarely be false. The
dream of a believer is a forty-sixth part of prophethood." (Bukhārī, Muslim)
Another narration states: "The most truthful of you in respect of your
dreams is the most truthful of you in speech."
Commentary
According to the scholars, this hadith means that Allah & will grant solace and happiness
to a believer by showing him certain realities at a time when people have become corrupt.
Imam Khațțabī ( stated that a true dream is a forty-sixth part of prophethood because for
six months prior to the commencement of divine revelation, the Messenger
used to have
true dreams. Since the period of revelation stretched over a period of 23 years, six months
are a forty-sixth portion of it. However, many scholars of hadith have opted not to interpret
the meaning of this, saying that Allah & alone knows its interpretation. (Fath al-Bārī)
The heart and senses of a person who speaks the truth are enlightened and strong, hence
many intangible things are exposed to him and he generally sees the truth in his dreams.
This is contrary to a liar whose heart is corrupt, hence he sees confused dreams.
Scholars have identified three groups of people in respect of dreams:
1. The Messengers of Allah
- Their dreams are true beyond doubt, however they sometimes
require an explanation.
2. The dreams of the pious - Their dreams are generally true.
3. The dreams of others - Their dreams may be true or false. Sinners and disbelievers generally
see confused dreams because of the influence of Shaitan upon them.

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Hadith 840
: (( مَنْ رَآنِي فِي المَنَامِ فَسَيَرَانِي فِي اليَقَظَةِ - أَوْ كَأَنَّما
وعنه ، قَالَ : قَالَ رسول الله
رَآنِي فِي الْيَقَظَةِ - لاَ يَتَمَثَّلُ الشَّيْطَانُ بِي )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
sees me when he is asleep will see me while awake - or it is as if he had
seen me while awake - Shaitan cannot take my form." (Bukhārī, Muslim)
Commentary
The narrator of the hadith had a doubt regarding the exact wording. If we assume the first
option to be correct it will mean that one who saw the Messenger
in his sleep will be
blessed with meeting the Messenger
in the Hereafter. Some scholars say that one will see
the Messenger
in this world with the eyes of his heart. Ibn Battal & said that one who
sees the Messenger
in his sleep will receive confirmation of the validity of this vision
while he is awake; it does not refer to the Hereafter because all Muslims will see him in the
Hereafter, irrespective of whether they had seen him in a dream or not.
Ibn Hajar # stated, "One who sees the Messenger
in a dream, will be honoured by a
special meeting with the Messenger
after his demise. Beholding the Messenger
is
a sign that he
will intercede on one's behalf." Other scholars have stated that seeing
the Messenger
in a dream is a sign that one will pass away on Islam and one will meet
the Messenger
on the day of Qiyamah." Ibn Hajar > has also stated that seeing the
Messengers & in one's dream is a sign of prosperity, piety, perfection and success.
However, it is important to note that if a person does not see the Messenger
in a dream
during his lifetime, it does not necessarily mean that there is some deficiency in his faith.
Similarly, beholding the Messenger
in a dream is a great blessing, but it does not mean
that this is the criterion of acceptance in the sight of Allah &s.
Scholars state that if one sees the Messenger
smiling, he will be favoured with the ability
to adhere strictly to the Sunnah, and if someone sees the Messenger
angry or in an unusual
state, it refers to a deficiency or shortcoming in his religious matters.
The Messenger
is the leader of guidance, whilst Shaitan is the leader of evil and
misguidance. These are two opposing forces, hence Shaitan cannot adopt the form of the
Messenger
Further, just as the Messenger
was divinely protected from Shaitan's
influence during his lifetime, he
has also been safeguarded against his mischief after
his demise. For these reasons, seeing the Messenger
in a dream is a matter of truth and
reality, and not a figment of the imagination.

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Hadith 841
وعن أبي سعيد الخدرِيِّ ◌ِلَّهُ: أَنَّ سَمِعَ النبيّ :﴿، يقول: ((إِذَا رَأى أحَدُكُمْ رُؤيَا يُحِبُّهَا ،
فَإِنَّمَا هِيَ مِنَ اللهِ تَعَالَى، فَلْيَحْمَدِ اللهَ عَلَيْهَا ، وَلْيُحَدِّثْ بِهَا - وفي رواية : فَلاَ يُحَدِّثْ بِهَا
إِلَّ مَنْ يُحِبُّ - وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ، فَإِنَّمَا هِيَ مِنَ الشَّيْطَانِ ، فَلْيَسْتَعِذْ مِنْ شَرِّهَا ،
وَلاَ يَذْكُرْهَا لَأَحَدٍ ؛ فَإِنَّهَا لا تَضُرُّهُ )) متفقٌ عَلَيْهِ .
Abū Sa'd al-Khudrī aos narrates that he heard the Messenger of Allah
saying: "If any of you sees a dream which he likes, then it is from Allah des
so he should praise Allah & for it and relate it - and in another narration
- he should only relate it to those whom he loves. But if he sees something
which he dislikes, it is from Shaitan, so he should seek refuge from its evil
and not relate it to anyone. It will not harm him." (Bukhārī, Muslim)
Commentary
When a person sees a good dream, he should attribute it to Allah &s and praise Allah &s.
A good dream is a glad tiding for a believer because it will serve as a motivation for him
to enhance his character and increase his hope in Allah KS. The Messenger
said, "A
dream remains suspended until it is interpreted. Once it is interpreted, it will manifest itself
according to the interpretation. Hence, do not narrate your dream except to a person you
are fond of and who is intelligent." (Tirmidhī) Ibn Hajar
stated that the Messenger
permitted one to narrate one's dreams only to those whom one loves because strangers and
others may harbour jealousy. They may therefore give an unpleasant interpretation, and
this may prove detrimental. In comparison, a scholar will provide a beneficial interpretation
and if he narrates it to those whom he loves it will be regarded as a good omen, and good
omens are desirable.
On the other hand, when a person sees an evil dream, he should attribute it to Shaitan
because such dreams are generally due to the latter's whisperings. Man becomes perplexed
with such dreams and Shaitan is pleased with this, since this leads to evil thoughts, loss of
hope, and disillusionment in gaining closeness to Allah &S. One should seek refuge in Allah
des from such dreams and not mention them to anyone. This will protect a person from their
evil effects.
Hadith 842
: (( الرُّؤْيَا الصَّالِحَةُ - وفي رواية: الرُّؤْيَا الحَسَنَّةُ
وعن أَبِ قَتَادَةِ ﴿هَ، قَالَ: قَالَ النبيُّ لِ﴾
- مِنَ اللهِ ، وَالحُلُمُ مِنَ الشَّيْطَانِ ، فَمَنْ رَأى شَيْئاً يَكْرَهُهُ فَلْيَنْفُثْ عَنْ شِمَالِهِ ثَلاَثًاً ، وَلْيَتَعَوَّذْ

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مِنَ الشَّيْطَانِ ؛ فإنَّهَا لا تَضُرُّهُ)) متفقٌ عَلَيْهِ .
(( النَّفْتُ )) : نَفْخِّ لَطِيفٌ لا رِيقَ مَعَهُ .
Abū Qatādah
narrates that the Messenger of Allah
said: "A good
dream - and in another narration - a beautiful dream is from Allah Ks, and
a bad dream is from Shaitan. One who sees something which he dislikes
should spit three times to his left and seek refuge from Shaitan. It will not
harm him." (Bukhārī, Muslim)
Nafath means to blow lightly without emitting any saliva.
Commentary
When seeing an evil dream, one is advised to spit to the left in order to drive away Shaitan
as a rebuke and a form of ridicule. The left has been specified because it is associated with
unpleasant and disliked things. Ibn Hajar "> stated that the following etiquettes should be
adhered to after seeing a bad dream:
اعوذ بالله من الشيطان الرجيم protection by reciting ول One should seek Allah's -
- One should spit to the left side.
- One should refrain from discussing it with anyone.
- One should change the side in which one was sleeping.
- One should perform șalāh.
- One should recite Āyat al-Kursī.
Hadith 843
، قَالَ : (( إِذَا رَأى أحَدُكُمْ الرُّؤْيَا يَكْرَهُهَا ، فَلْيَبْصُقْ
، عن رسول الله
وعن جابر نقل
عَنْ يَسَارِهِ ثَلاثَاً ، وَلْيَسْتَعِذْ بِاللهِ مِنَ الشَّيْطَانِ ثَلاَثً، وَلْيَتَحَوَّل عَنْ جَنْبِهِ الَّذِي كَانَ عَلَيْهِ ))
رواه مسلم .
Jābir
snarrates that the Messenger of Allah
said: "If any of you sees
a dream which he dislikes, then he should spit three times to his left, seek
refuge in Allah & from Shaitan three times, and turn over from the side
on which he was lying down." (Muslim)
Commentary
In this hadith, the word zuli has been used. It refers to spitting with the emergence of saliva.
In the previous hadith, the word cali was used. This refers to merely blowing without the
emergence of any saliva. According to circumstances, a person may practise on both or any

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of the two.
One should turn away from the side on which he was lying down believing that the evil of
the dream will be averted in favour of good.
Hadith 844
وعن أَبي الأسقع وائِلَةَ بن الأسقعِ ﴿هَ، قَالَ: قَالَ رسولُ اللهِ ﴾: ((إنَّ مِنْ أَعْظَمِ الفِرَى
أَنْ يَدَّعِيَ الرَّجُلُ إِلَى غَيرِ أبِهِ ، أَوْ يُرِي عَيْنَهُ مَا لَمْ تَرَ، أَوْ يَقُولَ عَلَى رسول الله ﴿ مَا لَمْ
يَقُلْ )) رواه البخاري .
Abu al-Asqa' Wathilah ibn al-Asqa' 4% narrates that the Messenger of Allah
said: "The greatest of untruths is for a person to attribute his lineage
to someone other than his father, to claim to have seen something in a
dream which he did not see, or to attribute to the Messenger of Allah
something which he did not say." (Bukhārī)
Commentary
To attribute one's lineage to someone other than one's father is a major sin. It is the height
of ingratitude and will ultimately lead to confusion in families and ancestries.
To claim to have seen a dream which one did not see is a major sin. The reason for this is
that dreams are a substitute for revelation which comes from Allah &s, hence by narrating a
false dream, one attributes a lie to Allah &S. This is far worse than speaking a lie in normal
circumstances because the latter involves only the creation, not the Creator.
To attribute to the Messenger of Allah
something which he did not say is a reference to
those who fabricate ahadith. This is also strongly prohibited because it allows falsehood to
spread and it creates a blot upon the august personality of the Messenger
. In another
hadith, the Messenger
said, "Whoever intentionally lies against me should prepare his
abode in Hell." (Muslim)
كتَاب السَّلَام
THE BOOK OF SALĀM
CHAPTER 131
باب فضل السلام والأمر بإفشائه

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the virtue of salam and the command to make it common
قَالَ الله تَعَالَى: ﴿يَاأَيُّهَا الَّذِيْنَ أُمَنُوْا لَا تَدْخُلُوْا بُيُوْنَا غَيْرَ بُيُؤْتِكُمْ حَتَّى تَسْتَأْنِسُوْا وَتُسَلِّمُوْا
عَلَى اَهْلِهَا﴾ ( النور : ٢٧)،
Allāh &s says: "O you who have īman , do not enter any home besides your own until you
have acquired permission and greeted the inhabitants." (Sūrah al-Nūr, 27)
وقال تَعَالَى: ﴿فَإِذَا دَخَلْتُمْ بُيُوْنَا فَسَلِّمُوْا عَلَى اَنْفُسِكُمْ تَحِيَّةً مِّنْ عِنْدِ اللهِ مُبْرَكَةً طَيِّبَةً﴾
( النور : ٦١ )،
Allāh &s says: "When you enter any homes, then greet yourselves with a prayer that has
been ordained by Allah and which is blessed and pure." (Sūrah al-Nur, 61)
وقال تَعَالَى: ﴿وَإِذَا حُيِّئْتُمْ بِتَحِيَّةِ فَحَيُّوْا بَاحْسَنَ مِنْهًا أَوْ رُدُّوْهَا﴾ (النساء: ٨٦)،
Allāh &s says: "When you are greeted with a greeting, then reply with a better greeting
or return the greeting." (Sūrah al-Nisa', 86)
وقال تَعَالَى: ﴿ هَلْ آَتْكَ حَدِيْثُ ضَيْفِ اِبْهِيْمَ الْمُكْرَمِيْنَ إِذْ دَخَلُوْا عَلَيْهِ فَقَالُوا سَلْمًا
قَالَ سَلْمٌ﴾ ( الذاريات : ٢٤-٢٥).
Allāh &s says: "Has the story of Ibrahim's . honourable guests reached you? When they
came to him and greeted with salām, he too said salām." (Sūrah al-Dhāriyāt, 24-25)
Hadith 845
: أنَّ رجلاً سأل رسول الله ﴿: أُّ الإسْلاَمِ خَيْرٌ؟
وعن عبد الله بن عمرو بن العاص
قَالَ : (( تُطْعِمُ الطَّعَامَ ، وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās az narrates that a man asked the Messenger
of Allāh
: "What type of deed in Islam is best?" He replied: "Feeding
people and offering salām to those you know and those you do not know."
(Bukhārī, Muslim)
Commentary
Many Şahabah are reported to have asked the Messenger of Allah
which action is best
in Islam. The Messenger of Allah
gave different answers based on circumstances and
occasions. In addition, the Messenger of Allah
would take into consideration the person

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asking the question. If he had a particular deficiency or weakness within him, he would be
given a related answer.
Feeding has been mentioned alongside greeting because both actions eliminate enmity and
create love and affection between people. Food may be given to Muslims, non-Muslims and
even animals. By feeding others, one alleviates the burden of poverty and fulfils the needs
of others. It creates love, bonds hearts and points to the generosity of the giver.
Additional Points
V A Muslim should always endeavour to serve and assist others.
v A believer should make the salient features of Islam common in society.
v Other greetings such as hello, hi, good morning, good day, etc. can never match the
beauty of the Islamic greeting.
Hadith 846
، قَالَ : (( لَمَّا خَلَقَ اللهُ تعالى آدَمَ عَلا، قَالَ : اذْهَبْ
وعن أبي هريرة ﴿له، عن النبيِّ ل﴿
فَسَلَّمْ عَلَى أُوْلِكَ - نَفَرٍ مِنَ المَلائِكَةِ جُلُوس - فَاسْتَمِعْ مَا يُحَيُّونَكَ ؛ فَإِنَّهَا تَحِيَّئُكَ وَتَحِيّةُ
ذُرِّيْتِكَ. فَقَالَ: السَّلَامُ عَلَيْكُمْ ، فقالوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ ، فَزَادُوهُ : وَرَحْمَةُ اللهِ
)) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
Allah &s created Adam &De, He said: 'Go and offer salam to those - a group
of angels who were seated - and listen to their reply. That will be your
greeting and the greeting of your progeny' Adam & said: 'Peace be upon
you.' They replied: 'Peace be upon you and the mercy of Allah.' They added,
'and the mercy of Allāh." (Bukhārī, Muslim)
Commentary
This hadith teaches us that the Islamic greeting of salam was initiated since the time of Adam
by Allāh & Himself, and that it was the greeting of all the previous divine religions.
It is advisable to answer to a greeting with more than what was uttered as mentioned in
the Qur'anic verse quoted above. The best is to offer the reply, "Wa 'alaykumus salām wa
rahmatullāhi wa barakātuhu."
Hadith 847
بِسَبْعِ : بِعِيَادَةِ المَرِيضِ
وعن أَبِي عُمَارة البراءِ بن عازِبٍ ظَهَا، قَالَ : أمرنا رسول الله

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، وَاتَّبَاعِ الجَنَائِزِ ، وَتَشْمِيتِ العَاِسِ ، وَنَصْرِ الضَّعِيفِ ، وَعَوْنِ المَظْلُومِ ، وَإِفْشَاءِ السَّلاَمِ ،
وَإِبْرَارِ المُقْسِمِ . متفقٌ عَلَيْهِ ، هَذَا لفظ إحدى روايات البخاري .
Abū 'Umārah al-Barā' ibn 'Āzib
š narrates: The Messenger of Allāh
commanded us to do seven things: to visit the ill, attend funerals, say
yarhamukallah to the one who sneezes, assist the weak, assist the oppressed,
make the greeting of salam common, and assist to fulfil the oath of a person
who took an oath. (Bukhārī, Muslim)
Commentary
A similar hadith was mentioned in a previous chapter. See hadith 239. Imam Nawawi
has repeated it here in order to teach us that replying to salam is amongst the rights of
one's Muslim brother. The actions mentioned here help to cement the bond of brotherhood
between Muslims. They establish love, affection, unity and peace.
Hadith 848
: ((لاَ تَدْخُلُوا الجَنَّةَ حَتَّى تُؤْمِنُوا، وَلاَ تُؤْمِنُوا
وعن أبي هريرة ◌ُهُ، قَالَ : قَالَ رسول الله
حَتَّى تَحَابُّوا، أوَلاَ أَدُلَّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ؟ أَفْشُوا السَّلاَمَ بَيْنَكُمْ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "You will
not enter Paradise unless you believe, and you do not believe unless you
have love for each other. Should I not direct you towards that which, if you
engage in, you will develop love for each other? Make the salām common
among you." (Muslim)
Commentary
This hadith was mentioned previously. See hadith 378.
The perfection of īman demands that there be mutual love amongst believers. A person whose
heart is filled with malice, jealousy, hatred and pride can never have perfect īmān. Since love
is not a voluntary condition, one has to utilise those means which will create this quality
within oneself. One such means is the greeting of salām.
We are not merely ordered to say the salam, but to make it common.
Hadith 849
، يقول : (( يَا أَيُّهَا
وعن أبي يوسف عبد الله بن سلام ه، قَالَ : سَمِعْتُ رسول الله

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النَّاسُ، أَفْشُوا السَّلاَمَ، وَأَطْعِمُوا الطَّعَامَ، وَصِلُوا الأرْحَامَ، وَصَلُّوا والنَّاسُ نِيَامٌ، تَدْخُلُوا
الجَنَّةَ بِسَلام )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Abu Yusuf 'Abdullah ibn Salam25 de narrates: I heard the Messenger of
Allāh
saying: "O people! Make the salām common among you, provide
food, maintain ties of kinship, offer salah while people are asleep, and you
will enter Paradise with ease." (Tirmidhi)
Commentary
'Abdullah ibn Salām
stated, "When the Messenger of Allah
entered Madīnah
Munawwarah, people thronged to meet him. I was one of them. When I looked at the face of
the Messenger of Allah
, I knew that his face was not that of a liar. The first words I heard
him say were, "O people! Make the salam common among you, provide food, maintain ties of
kinship, offer salah while people are asleep, and you will enter Paradise with ease." (Tirmidhī)
The performance of these four actions will cause a person to enter Paradise amongst those
who will enter it first.
Additional Points
v Providing food to people under normal circumstances is Sunnah, however during times
of desperation, it becomes Fard (compulsory).
Hadith 850
وعن الطُّفَيْلِ بن أَبَيِّ بن كعبٍ : أَنَّ كَانَ يأتي عبد الله بن عمر ، فيغدو مَعَهُ إِلَى السُّوقِ ،
قَالَ : فإذَا غَدَوْنَا إِلَى السُّوقِ ، لَمْ يَمُرَّ عَبدُ الله عَلَى سَقَّاطٍ وَلاَ صَاحِبٍ بَيْعَةٍ ، وَلاَ مِسْكِينٍ ،
وَلاَ أَحَدٍ إِلَّ سَلَّمَ عَلَيْهِ ، قَالَ الُّفَيْلُ: فَجِئْتُ عبد الله بنَ عُمَرَ يَوْماً، فَاسْتَبَعَنِي إِلَى السُّوقِ
، فَقُلْتُ لَهُ : مَا تَصْنَعُ بالسُّوقِ ، وَأَنْتَ لا تَقِفُ عَلَى الْبَيْعِ ، وَلاَ تَسْأَلُ عَنِ السَّلَعِ ، وَلاَ تَسُومُ
25 'Abdullah ibn Salam 4% was from the progeny of Yusuf . and a member of the Banu Nasqa tribe.
He resided with the Jews in Madinah Munawwarah. His name was Hasin during the times of ignorance
and the Messenger of Allah
changed it to 'Abdullah. When the Messenger
entered Madīnah
Munawwarah, he posed certain questions in order to test the truth of his claim to prophethood.
When he received the answers, he said, "None but a Messenger can answer these questions," and then
embraced Islam. There is a difference of opinion whether he took part in the Battles of Badr and Uhud,
however, all scholars are unanimous that he took part in the Battle of the Trench. He was given glad
tidings of Paradise by the Messenger
in this world. Despite this, he remained very humble. Once
he was seen carrying a bundle of sticks. When asked the reason, he said, "I am doing so to remove
my pride and arrogance." He passed away during the era of Mu'awiyah 44% in 43 Hijrī. 25 ahadith are
narrated from him.

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◌ِهَا ، وَلاَ تَجْلِسُ فِي مَجَالِسِ السُّوقِ ؟ وَأَقُولُ: اجْلِسْ بِنَا هَاهُنَا نَتَحَدَّث ، فَقَالَ: يَا أَبَا بَطْنِ
- وَكَانَ الطَفَيْلُ ذَا بَطْنِ - إنَّمَا نَغْدُو مِنْ أَجْلِ السَّلاَمِ ، فَنُسَلَّمُ عَلَى مَنْ لَقَيْنَهُ . رواه مالك
في المُوطَّأ بإسنادٍ صحيح .
Al-Țufay126 ibn Ubayy ibn Ka'b narrates that he used to visit 'Abdullah ibn
'Umar 4% and go with him to the market-place. He said: "When we went
to the market-place, 'Abdullah 4.0g
ã did not pass by anyone selling cheap
quality goods or other commodities, a poor person, and anyone else without
offering salām to them." Al-Țufayl " said: "I visited 'Abdullah ibn 'Umar
's one day and he asked me to go with him to the market-place. I said to
him: 'What are you going to do in the market-place when you do not sell
anything, nor ask about any goods, nor enquire about the price, nor sit in
any of the assemblies of the market-place? We should rather sit here and
talk."" He said: "O you with a belly - Al-Tufayl had a large belly - we go
only to offer salām to whoever we meet."" (Malik)
Commentary
Market places are places of business and transactions, which make one negligent of Allah
&s. Knowing this, Ibn 'Umar aos reminded people to remember Allah &S. A hadith states,
"One who remembers Allah & amongst those who are unmindful is like one who remains
on the battlefield after all his companions have fled." (Bazzār and Țabrānī in Kabir and Awsat)
Additional Points
v It is permissible to go to a gathering with no other objective but to offer the salām. This
will apply when one is sure that one will not commit any sin. If there is a fear of sin,
then one should not proceed.
V It is Mustahab (desirable) to offer the salam to every person one meets, even if this means
making an abundance of salām.
v It is permissible to refer to a person by mentioning a certain quality of his, provided
that he does not object to it and the intention is not to belittle or embarrass him. The
Messenger of Allah
referred to some Șaļābah in this way such as Abū Hurayrah,
Safīnah, etc.
26 Al-Țufail ( was the son of the famous Sahābī, Ubayy ibn Ka'b
. He was not a Șaļābī, but a Tābi'ī.
He has quoted many ahadith from his father and other Sahabah

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CHAPTER 132
باب كيفية السلام
Chapter on the manner of offering salām
يُسْتَحَبُّ أنْ يَقُولَ المُبْتَدِىُّ بِالسَّلاَمِ: السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. فَيَأْتِ بِضَمِيرِ الجَمْعِ
، وَإِنْ كَانَ المُسَلَّمُ عَلَيْهِ وَاحِداً ، وَيَقُولُ المُجِيبُ : وَعَلَيْكُمْ السَّلاَمُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ ،
فَيَأْتِي بِوَاوِ العَطْفِ فِي قَوْله : وَعَلَيْكُمْ .
It is preferable for the person who commences with the salam to say: "Peace
be upon you and the mercy and blessings of Allah." The person should
use the plural form even if he is offering salam to one person. The person
replying to this should say: "And upon you be peace and the mercy and
blessings of Allah." The person replying should use the conjunction "and".
Hadith 851
﴿هَ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﴿، فَقَالَ: السَّلاَمُ عَلَيْكُمْ، فَرَّ
عن عِمْرَان بن الحصين
عَلَيْهِ ثُمَّ جَلَسَ ، فَقَالَ النبيُّ: ﴿: ((عَشْرٌ)) ثُمَّ جَاءَ آخَرُ ، فَقَالَ: السَّلامُ عَلَيْكُمْ وَرَحْمَةُ
اللهِ ، فَرَدَّ عَلَيْهِ فَجَلَسَ ، فَقَالَ: (( عِشْرُونَ )) ثُمَّ جَاءَ آخَرُ ، فَقَالَ: السَّلامُ عَلَيْكُمْ وَرَحْمَةُ
الله وَبَرَكَاتُهُ، فَرَدَّ عَلَيْهِ فَجَلَسَ، فَقَالَ: (( ثَلاثُونَ )) رواه أبو داود والترمذي ، وقال : ((
حديث حسن )) .
'Imran ibn al-Husayn
narrates: "A man came to the Messenger of Allah
and said: 'Assalāmu 'alaykum.' He replied to his greeting and the man
sat down. The Messenger of Allah
said: 'Ten.' Then another man came
and said: 'Assalāmu 'alaykum wa rahmatullah.' He replied to his greeting and
the man sat down. The Messenger of Allah
said: 'Twenty' Then another
man came and said: 'Assalāmu 'alaykum wa rahmatullāhi wa barakātuhu.' He
replied to his greeting and the man sat down. The Messenger of Allah
said: 'Thirty." (Abū Dāwūd, Tirmidhī)
The words "ten", "twenty" and "thirty" refer to the amount of rewards
that each person obtained for offering the salam in the way that he did.

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Commentary
This hadith teaches us that one is rewarded for offering salam according to the number of
words he utters. It is advisable that one offers the salam in the manner it was taught to us
by the Messenger
. It should not be abbreviated to phrases such as 'salams', and so forth.
Hadith 852
وعن عائشةَ ﴿ه، قالت: قَالَ لي رسولُ الله ﴿ه: ((هَذَا جِبريلُ يَقْرَأُ عَلَيْكِ السَّلاَمَ)) قالت
: قُلْتُ : وَعَلَيْهِ السَّلاَمُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ . متفقٌ عَلَيْهِ .
وهكذا وقع في بعض رواياتِ الصحيحين : (( وَبَرَكاتُهُ )) وفي بعضها بحذفِها ، وزِيادةٌ
الثقةِ مقبولة .
'A'ishah
narrates: "The Messenger of Allah
said to me: 'This is
Jibra'il conveying the salām to you.' I replied: 'And upon him be peace and
the mercy and blessings of Allah." (Bukhārī, Muslim)
Commentary
This hadith points to the virtue of 'A'ishah wos. From amongst all the noble wives, Jibra'il
only conveyed salām to Khadijah we
, and 'A'ishah
It is compulsory to reply to the salam of a third person. When replying to the salam of a third
person via an intermediary, one should should say 'alaihī' instead of 'alaikum'.
Additional Points
v When reading a letter, email, etc. it is compulsory to verbally reply to a salām.
v It is more virtuous to reply with additional words as 'A'ishah wos had done.
v It is permissible for a strange man to send salam to a pious woman via her maram if no
fear of evil exists between them.
In this hadith, 'A'ishah w
only replied to the salam of Jiba'il
, however one may also
offer salām to the person who conveys it.
Hadith 853
كَانَ إِذَا تكلم بِكَلِمَةٍ أَعَادَهَا ثَلاثَاً حَتَّى تُفْهَمَ عَنْهُ ، وَإِذَا أَنَى
وعن أنسٍ ◌ّهُ : أَنَّ النَّبِيَّ
عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سلم عَلَيْهِمْ ثَلاَثَاً . رواه البخاري . وهذا مَحْمُولٌ عَلَى مَا إِذَا كَانَ
الجَمْعُ كَثِيراً .
Anas
narrates that when the Messenger of Allah
said something,

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he would repeat it thrice so that it could be understood. When he went to
any people, he would greet them thrice. (Bukhārī)
This applied when the gathering of people was large.
Commentary
The Messenger of Allah
would greet thrice if the gathering was huge: once to those on
the right, once to those on the left, and once to those in front of him. This was so that his
blessed voice would reach everyone. If one person in the group had heard the salam and
answered, it would have been sufficient, however, he wanted to please all those present.
Scholars state that this was proof of his lofty character as he took into consideration the
sentiments and feelings of people around him.
Scholars state that it is reprehensible to only greet specific individuals in a gathering of
people. The objective of salām is to create love, hence by only greeting some, one creates a
dislike in the hearts of others.
The Messenger of Allah
would repeat himself thrice so that people who might not have
understood his words the first time around could understand them. It was also possible that
by means of repetition, doubts would be eliminated.
Hadith 854
وعن المِقْدَادِ ﴿ه في حدِيثِ الطويل، قَالَ: كُنَّا نَرْفَعُ للَِّّ :﴿هَ نَصِيبَهُ مِنَ اللََّنِ ، فَيَجِيءُ
مِنَ اللَّيْلِ ، فَيُسَلِّمُ تَسْلِيماً لاَ يُوقِظُ نَائِماً، وَيُسْمِعُ اليَقْطَانَ، فَجَاءَ الَِّّ: ﴿ فَسَلَّمَ كَمَا كَانَ
يُسَلِّمُ . رواه مسلم .
Al-Miqdad , in a lengthy hadith of his, narrates: "We used to take the
Messenger of Allah's
share of milk to him. At night, he would come and
offer salām in a tone that would not awaken those who were asleep, but
could be heard by those who were awake. So, he came and offered salām
as was his norm." (Muslim)
Commentary
An important etiquette of human interactions is taught to us in this hadith. If some people
are awake whilst others are asleep, then one should greet in such a tone that will not awaken
those who are asleep. The reason for this is that to make salam is Sunnah, but to cause harm
and inconvenience to others is Haram (prohibited). The Messenger
said, "The true believer
is one from whom other believers are saved from his tongue and hands." (Bukhārī)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 855
وعن أسماء بنتِ يزيد طه: أنَّ رسول اللـه ◌ُ﴾ مَرَّ في المَسْجدِ يَوْماً، وَعُصْبَةٌ مِنَ النِّسَاءِ قُعُودٌ
، فَأَلْوَى بِيَدِهِ بالتسْلِيمِ . رواه الترمذي ، وقال : (( حديث حسن )) .
﴿، جَمَعَ بَيْنَ اللَّفْظِ وَالإِشَارَةِ، وَيُؤَيُّهُ أَنَّ فِي رِوَايَةِ أَبِي داود: فَسَلَّمَ عَلَيْنَا.
وهذا محمول على أنه
Asma' bint Yazīd wes narrates that the Messenger of Allah
walked passed
the masjid one day while a group of women were sitting. He offered salām
to them by gesturing with his hand. (Tirmidhī)
This means that he offered salam both verbally and by gesturing with his
hand. This explanation is supported by a narration of Abū Dawud which
states: "he offered salām to us."
Commentary
To suffice with salām by merely gesturing with the hand has been prohibited in other
narrations, as this is the way of the Jews and Christians. Hence, Imam Nawawi & mentioned
the second narration to indicate that when greeting females a gesture should be accompanied
by a verbal utterance.
Scholars state that offering salam to strange women was a speciality of the Messenger
because he was sinless and protected from evil. With regard to the rest of the Ummah, it is
not correct for a man to offer salam or reply to the salam of a female and vice versa. In cases
where there is absolutely no fear of evil, such as a mahram (whom one cannot marry) or an
extremely old man or woman, then it will be permissible to greet.
Hadith 856
﴿ ، فقلتُ : عَلَيْكَ السَّلامُ يَا رسول
وعن أَبِي جُرَيِّ الُهُجَيْمِيِّ لَهُ ، قَالَ : أتيت رسول الله
الله. قَالَ: ((لاَ تَقُلْ عَلَيْكَ السَّلامُ؛ فإنَّ عَلَيْكَ السَّلاَمُ تَحِيَّةُ المَوتَى)) رواه أبو داود
والترمذي ، وقال : (( حديث حسن صحيح ))، وَقَدْ سبق بِطُولِهِ .
Abū Jurayy al- Hujaymī 40% narrates: "I came to the Messenger of Allah
and said: 'Upon you be peace, O Messenger of Allah!' He said: 'Do not
say: 'Upon you be peace.' Upon you be peace is the greeting of the dead."
(Abū Dāwūd, Tirmidhī)

219
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith was mentioned in a previous chapter. See hadith 796.
During the days of ignorance, people would greet their deceased by mentioning their names
before the greetings in their poetry, etc. In contrast, in Islam both the living and the deceased
are greeted with suis LEJ, as the Messenger of Allah would say while entering a cemetery.
السلام عليكم دار قوم مؤمنين
Peace be upon you, O believing dwellers of the permanent abode.
CHAPTER 133
باب آداب السلام
Chapter on the etiquette of salām
Hadith 857
، قَالَ : (( يُسَلِّمُ الرَّاكِبُ عَلَى المَاشِي ، وَالمَاشِي
عن أَبي هريرة ﴿هَ: أَنَّ رسول الله ﴾
عَلَى القَاعِدِ ، وَالقَليلُ عَلَى الكَثِيرِ )) متفقٌ عَلَيْهِ .
وفي رواية للبخاري : (( والصغيرُ عَلَى الكَبِيرِ )).
Abū Hurayrah &
narrates that the Messenger of Allah
said: "One who
is on a conveyance should offer salām to one who is walking, one who is
walking should offer salam to one who is sitting, and a small group should
offer salām to a larger group." (Bukhārī, Muslim)
A narration of Bukhārī states: "the young should offer salām to the old."
Commentary
One who is on a conveyance should offer salam to the one who is walking so that the former
does not develop a feeling of supremacy or pride due to his conveyance. This also applies
to one who is walking in relation to one who is sitting. Another reason in the latter case, is
that it would be difficult for one who is sitting to greet every person who walks by, hence
he is excused from initiating the greeting.

220
RIYĀD AL-ȘĀLIĶĪN
A small group should offer salām to a larger group due to the virtue of a larger group or
because a single person or a small group may develop pride if a larger group greets first.
The young should offer salam to the old because of the right a senior has over his junior. A
junior has been commanded to honour and respect his senior.
Hadith 858
: ((إِنَّ أَوْلِى النَّاسِ
وعن أَبِي أَمَامَةِ صُدَيٍّ بن عجلان الباهِلِي بِهِ، قَالَ : قَالَ رسولُ الله.
بِاللهِ مَنْ بَدَأَهُمْ بِالسَّلامِ )) رواه أَبُو داود بإسنادٍ جيدٍ .
ورواه الترمذي عن أَبِي أُمَامَةَ ﴿هُ، قِيلَ: يَا رسول الله، الرَّجُلانِ يَلْتَقِيَانِ أَيُّهُمَا يَبْدَأَ بِالسَّلاَمِ
؟ ، قَالَ: ((أَوْلاَهُمَا بِاللهِ تَعَالَى)) قَالَ الترمذي : (( هَذَا حديث حسن)) .
Abū Umāmah Șudayy ibn 'Ajlān al-Bāhilī
narrates that the Messenger
of Allāh
said: "One who is closest to Allah &s is he who offers salam
first." (Abū Dāwūd)
Tirmidhī narrated from Abu Umamah & : "It was said: 'O Messenger of
Allah, when two people meet, which of them should offer salām first?' He
replied: 'The one who is closer to Allah &s." (Tirmidhi)
Commentary
Scholars state that one who obeys Allah &s to a greater extent greets first because he
remembers Allāh &s first, and he is eager to please his Muslim brother and remind him to
remember Allah &s.
CHAPTER 134
باب استحباب إعادة السلام عَلَى من تكرر لقاؤه عَلَى قرب بأن دخل ثم خرج ثُمَّ دخل في الحال،
أَو حال بينهما شجرة ونحوها
Chapter on the desirability of repeating the salam to the person one meets
after a short time after he has come in or gone out and then returned
immediately, or a tree or something similar comes between them