النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Hadith 859
عن أَبي هريرة له في حديثِ المسِيءٍ صلاته: أنّه جَاءَ فَصَلَّى ، ثُمَّ جَاءَ إِلَى النَّبِيِّ
6
فَسَلَّمَ عَلَيْهِ ، فَرَدَّ عَلَيْهِ السَّلاَمَ ، فَقَالَ : ((ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ )) فَرَجَعَ فَصَلَّى ، ثُمَّ
﴿، حَتَّى فَعَلَ ذَلِكَ ثَلاثَ مَرَّاتٍ . متفقٌ عَلَيْهِ .
جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ
Abū Hurayrah 4% narrates in a hadith about a person who offered his salah
incorrectly that he came and offered salah. He then went to the Messenger
of Allāh
and offered salām to him. The Messenger of Allah
returned
the salam and said: 'Go back and offer your salah as you have not offered
your salah.' The man went back and offered the salah. He then went and
offered salām to the Messenger of Allah
until he did this three times."
(Bukhārī, Muslim)
Commentary
In this hadith, a village dweller performed his salah hastily, without composure in his ruku' and
sajdah. The Messenger
told him to repeat his salah in order to teach him the importance
of performing salah with devotion and composure.
Each time the Sahabi de completed his salah and came to the Messenger
, he greeted.
This shows that it is desirable to repeat the greeting of salam even if the period of separation
is minimal.
Hadīth 860
وعنه، عن رسول الله ﴿ه، قَالَ: ((إِذَا لَقِيَ أَحَدُكُمْ أخَاهُ فَلْيُسَلِّمْ عَلَيْهِ ، فَإِنْ حَالَتْ بَيْنَهُمَا
شَجَرَةٌ ، أَوْ جِدَارٌ، أَوْ حَجَرٌ ، ثُمَّ لَقِيَهُ، فَلْيُسَلِّمْ عَلَيْهِ )) رواه أَبُو داود .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If any of
you meets his brother, he should offer salam to him. If a tree, wall or rock
comes between the two of them and he again meets him, he should offer
salām to him." (Abū Dāwūd)
Commentary
One should repeat the greeting of salam, even if only a short time has passed after the initial
salām. This is because salām is a supplication and a pact of love, hence the more regularly it
is done, the greater will be the benefits and rewards.

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CHAPTER 135
باب استحباب السلام إِذَا دخل بيته
Chapter on the desirability of offering salam when entering one's home
قَالَ الله تَعَالَى: ﴿فَإِذَا دَخَلْتُمْ بُيُوْنَا فَسَلِّمُوْا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِّنْ عِنْدِ اللهِ مُبْرَكَةً طَيَِّةً﴾
( 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-Nūr, 61)
Hadith 861
: (( يَا بُنَّ، إِذَا دَخَلْتَ عَلَى أَهْلِكَ ، فَسَلِّمْ ،
وعن أنسٍ ◌ّهُ ، قَالَ : قَالَ لي رسول الله
يَكُنْ بَرَكَةً عَلَيْكَ، وعلى أهْلِ بَيْتِكَ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Anas 4
narrates: "The Messenger of Allah
said to me: 'O my son!
When you go to your family, offer salam. It will be a source of blessing for
you and your family." (Tirmidhī)
Commentary
Scholars have stated that if the name of Allah & is taken before the commencement of
any task, then it will be protected by Allah & from the effects of Shaitan. Therefore, if the
name of Allah & is taken when entering the home, then Shaitan will not enter. In addition,
salām is a supplication, and one's family members are most deserving of one's supplications.
Qatādah &
narrated that the Messenger
said, "When you enter your home, then greet
with salām, and when you leave your home, then bid farewell to your family members with
salām." (Shu'b al-Īmān)
Imam Nawawī ( stated that if there is nobody present in one's home, then one should say,
السَّلامُ عَلَيْنَا وَ عَلي عِبَادِ اللهِ الصَّالِحِيْنَ
Peace be upon us and upon the righteous servants of Allah.

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RIYĀD AL-ȘĀLIĶĪN
Additional points
v Addressing a person with a compassionate title is an effective method of drawing him
towards accepting one's message.
CHAPTER 136
باب السلام عَلَى الصبيان
Chapter on offering salam to children
Hadīth 862
﴿ يَفْعَلُهُ. متفقٌ
عن أنس ﴿لَّهِ: أنَّهُ مَرَّ عَلَى صِبْيَانٍ ، فَسَلَّمَ عَلَيْهِمْ، وقال: كَانَ رسول الله :
عَلَيْهِ .
Anas
narrates that he passed by some children and offered salām to
them, saying: "The Messenger of Allah
used to do so." (Bukhārī, Muslim)
Commentary
Offering salām to children has many benefits. It inculcates humility. It teaches children the
importance of offering salam. It also creates love and affection in their hearts. However,
scholars have mentioned that if a young boy is handsome in appearance and there is a fear
of lust, then it is prohibited to offer salām to him.
CHAPTER 137
باب سلام الرجل على زوجته والمرأة من محارمه وعلى أجنبية وأجنبيات لا يخاف الفتنة بهن
وسلامهن بهذا الشرط
Chapter on a man offering salām to his wife, mahram females and strange
women if there is no fear of evil. Offering salam to them is conditional upon
this
Introduction
'Atā « narrated from the Messenger
who said: "It is not (correct) for women to offer
salām (to strange men) nor is it (correct for strange men) to offer salām to women." (Hilyat

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RIYĀD AL-ȘĀLIĶĪN
al-Awliyā')
Hadith 863
عن سهل بن سعدٍ ◌ّه، قال: كَانَتْ فِينَ امْرَأَةٌ - وفي رواية : كَانَتْ لَنَا عَجُوزٌ - تَأْخُذُ مِنْ
أصُولِ السِّلْقِ فَتَطْرَحُهُ فِي القِدْرِ ، وَتُكَرْكِرُ حَبَّاتٍ مِنْ شَعِيرٍ ، فَإِذَا صَلَيْنَا الْجُمُعَةَ ، وَانْصَرَفْنَا
، نُسَلِّمُ عَلَيْهَا ، فَتُقَدِّمُهُ إِلَيْنَا . رواه البخاري .
قَوْله : (( تُكَرْكِرُ )) أيْ : تَطْحَنُ .
Sahl ibn Sa'd
õ narrates: "There was a woman (and in another narration,
an old woman) who used to take beetroot and cook it in a pot together
with some barley seeds which she would grind. When we returned after
completing the Jumu'ah salah, we would offer salam to her and she would
present it to us." (Bukhārī)
Commentary
According to the unanimous view of the scholars, it is not permissible for men to offer salām
to strange young women. A man may only offer salam and return the salam of a very old
woman if there is no fear of evil.
Additional Points
The food consumed by the people of Suffah pointed to their extreme poverty.
v It was the general practice of the Sahabah JA
š to eat after the Jumu'ah salah.
Hadith 864
وعن أُم هَانِىءٍ فَاخِتَةَ بنتِ أَبي طالب (عِها، قالت: أتيت النبيَّ ﴿ يَوْمَ الفَتْحِ وَهُوَ يَغْتَسِلُ ،
وَفَاطِمَةُ تَسْتُرُهُ بِثَوْبٍ ، فَسَلَّمْتُ ... وَذَكَرَتِ الحديث . رواه مسلم .
Umm Hāni' Fākhitah bint Abī Țālib27 (
narrates: "I went to the Messenger
of Allāh
on the day of the conquest of Makkah while he was performing
ghusl. Fatimah was screening him with a cloth and I offered the salām." She
then narrated the full hadith. (Muslim)
27 Umm Hani' Fākhitah bint Abī Țālib
was the daughter of Abū Talib and Fatimah bint Asad, and
the real sister of 'Ali ag. In other words, she was the paternal cousin of the Messenger
. She accepted
Islam on the conquest of Makkah. However her husband absconded to Najran. The Messenger of Allah
held her in high esteem. On the conquest of Makkah, he proceeded to her house where he drank a
sweet syrup drink. 46 ahadith are narrated from her. She passed away during the era of Mu'awiyah

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Scholars state that it is permissible for a man to greet females such as his mother, sisters,
paternal and maternal aunts, nieces, etc. who are regarded as mahārim (those whom one
cannot marry). As for other family members such as cousins, paternal and maternal uncle's
wives, sisters-in laws, etc., it is not permissible to greet them. Umm Hanī's we
greeting the
Messenger
was amongst his specialities. It is not permitted for others besides him.
Hadith 865
﴿ فِي نِسوَةٍ فَسَلَّمَ عَلَيْنَا . رواه أَبُو داود
وعن أسماءَ بنتِ يزيدَ نَّهَا، قالت: مَرّ عَلَيْنَا النّبيُّ
والترمذي ، وقال : (( حديث حسن )) ، وهذا لفظ أبي داود .
﴿ مَرَّ في المَسْجِدِ يَوْماً ، وَعُصْبَةٌ مِنَ النِّسَاءِ قُعُودٌ ، فَأَلْوَى
ولفظ الترمذي : أنَّ رسول الله ـ
بِيَّدِهِ بِالنَّسْلِيمِ .
Asmā' bint Yazīd vos narrates: "The Messenger of Allah
passed by us,
a group of women, and he offered salām to us." (Abū Dāwūd)
These are the words of Abū Dawud. The words of Tirmidhi are: "The Messenger
of Allah
passed by the masjid one day while a group of women were
sitting. He offered salām by gesturing with his hand." (Tirmidhī)
Commentary
As mentioned in the previous hadith, the Messenger of Allah
, was permitted to greet
females as he was protected from temptations and sin. However, for others besides him, it
is not permissible. It is only permissible for men to greet extremely old women, when no
fear of evil exists between them.
CHAPTER 138
باب تحريم ابتدائنا الكافر بالسلام وكيفية الرد عليهم واستحباب السلام عَلَى أهل مجلسٍ فيهم
مسلمون و کفار
Chapter on the prohibition of us initiating the salam to a disbeliever and
how to reply to their greeting; and the desirability of offering salām to a
mixed gathering of Muslims and disbelievers

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RIYĀD AL-ȘĀLIĶĪN
Hadith 866
، قَالَ : ((لاَ تَبْدَأُوا الْيَّهُودَ وَلاَ النَّصَارَى بِالسَّلامِ
وعن أبي هريرة ﴿هُ: أَنَّ رسول الله .
، فَإِذَا لَقِيْتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضطَرُّوهُ إِلَى أَضْيَقِهِ )) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "Do not
initiate the salam to the Jews and Christians, and if you meet one of them
on the path, compel him to the narrowest section of it." (Muslim)
Commentary
The reason for not initiating salam to disbelievers is that salam is offered as a gesture of
honour and respect, and those who oppose Allah &s are not deserving of it. Some scholars
have also stated that by initiating the salam, love is generated, and we have been prohibited
from loving the enemies of Allah. Allah & states,
﴿لَا تَجِدُ قَوْمًا يُّؤْمِنُوْنَ بِاللهِ وَالْيَوْمِ الْآخِرِ يُؤَادُّوْنَ مَنْ حَادَّ اللهَ وَرَسُوْلَهُ﴾
"You will not find any people who believe in Allah and the Final Day loving
those who oppose Allah &s and His Messenger." (Sūrah Mujadalah, 22)
The disbelievers should be compelled to the narrowest section of a crowded path in order to
show the grandeur of Islam. That is, they should not be honoured by creating a path for them
to walk. However, if there is no crowd, this rule will not apply. Also, when compelling them
to the narrowest section, one should ensure that they are not physically harmed in any way.
Hadīth 867
: (( إِذَا سَلَّمَ عَلَيْكُمْ أهْلُ الكِتَابِ فَقُولُوا : وَعَلَيْكُمْ
وعن أنسِ ◌ّهِ ، قَالَ : قَالَ رسول الله
)) متفقٌ عَلَيْهِ .
Anas
g narrates that the Messenger of Allah
said: "If the people of
the Book offer the salam to you, reply by saying: 'And upon you."" (Bukhārī,
Muslim)
Commentary
According to a narration of Bukhārī, "Whenever the Jews used to greet the Messenger
they would say, "Sle L.J" which means, "Death be upon you." The Messenger
used
to merely answer them with the words "And upon you." 'A'ishah wis
said, "Death be upon
you, and may Allāh curse you and may His anger be upon you." The Messenger
said,

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RIYĀD AL-ȘĀLIĶĪN
"O 'A'ishah, take it easy. Adopt softness and abstain from harsh speech and bluntness." She
asked, "Did you not hear what they said?" The Messenger of Allah
replied, "Did you not
hear what I said? I replied to them. My supplication against them will be accepted, whilst
their supplication regarding me will not be accepted."
This hadith teaches us that one should reply to the greeting of a non-Muslim with the words,
Some scholars have suggested that it is ".وعليكم السلام" instead of "(عليكم" or merely "وعليكم"
better to reply to a non-Muslim with the words 'al sluta,' meaning "May Allah guide you!"
Hadith 868
وعن أُسَامَة ◌ِهِ: أنَّ النَّبَّ ﴿ مَرَّ عَلَى مَجْلِسٍ فِيهِ أَخْلاَطْ مِنَ المُسْلِمِينَ وَالمُشْرِكِينَ - عَبَدَة
الأَوْثَانِ - واليَهُودِ فَسَلَّمَ عَلَيْهِم النبيُّ ﴿. متفقٌ عَلَيْهِ .
Usamah dog narrates that the Messenger of Allah
passed by a gathering
consisting of Muslims, polytheists, idol worshippers and Jews and the
Messenger of Allah
offered salām to them. (Bukhārī, Muslim)
Commentary
If a Muslim passes by a mixed gathering, as stated in this hadith, then he should extend the
greeting to all, with the intention of offering salām to the Muslims only. This will apply even
if the Muslims are in the minority. Other scholars are of the view that one should say the
following salām in a mixed gathering:
السَّلُمُ عَلَى مَنِ اتَّبَعَ الْهُدَى
Peacs be upon those who follow the guidance.
Similarly, when writing a letter to a non-Muslim, one should write the above du'a' instead
of "السلام عليكم)" in emulation of the Messenger of Allah
when he wrote his letter to
Heraculius, the emperor of Rome.
CHAPTER 139
باب استحباب السلام إِذَا قام من المجلس وفارق جلساءه أَوْ جليسه
Chapter on the desirability of offering salam when leaving a gathering and
parting from one's companions

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RIYĀD AL-ȘĀLIĶĪN
Hadith 869
: (( إِذَا انْتَهِى أَحَدُكُمْ إِلَى المَجْلِسِ فَلْيُسَلِّمْ
وعن أبي هريرة ﴿ُهُ ، قَالَ : قَالَ رسول الله
، فَإِذَا أَرَادَ أنْ يَقُومَ فَلْيُسَلِّمْ، فَلَيْسَتِ الأُولَى بِأَحَقّ مِنَ الآخِرَةِ )) رواه أبو داود والترمذي ،
وقال : (( حديث حسن )) .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "When
any of you goes to a gathering, he should offer salam, and when he intends
to leave, he should offer salām. The first salam is not more important than
the second." (Abū Dāwūd, Tirmidhī)
Commentary
Offering salām is Mustahab when meeting someone as well as when departing. When one
offers salam at the time of meeting, he is declaring that they are safe from any of his evil
while he is present, and when he offers salam at the time of his departure, he is declaring
that they are safe from any of his evil in his absence.
CHAPTER 140
باب الاستئذان وآدابه
Chapter on seeking permission and its etiquette
قَالَ الله تَعَالَى: ﴿ يَأَيُّهَا الَّذِيْنَ أُمَنُوْا لَا تَدْخُلُوْا بُيُوْنَا غَيْرَ بُيُوْتِكُمْ حَتَّى تَسْتَأْنِسُوْا وَتُسَلِّمُوْا
عَلَى أَهْلِهَا﴾ ( النور : ٢٧ )،
Allāh &s says: "O believers, do not enter homes besides your own until you
have acquired permission and greeted the inhabitants." (Sūrah al-Nur, 27)
وقال تَعَالَى: ﴿وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوْا كَمَا اسْتَأْذَنَ الَّذِيْنَ مِنْ قَبْلِهِمْ
﴾ ( النور : ٥٩).
Allāh &s says: "When your children come of age, they should seek permission
just as those before them sought permission." (Sūrah al-Nur, 59)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 870
: ((الاسْتِثْذَانُ ثَلاثٌ ، فَإِنْ أُذِنَ
عن أبي موسى الأشعري ◌ّهُ، قَالَ : قَالَ رسول الله
لَكَ وَإِلَّ فَارْجِعْ )) متفقٌ عَلَيْهِ .
Abū Mūsā al-Ash'arī dos narrates that the Messenger of Allah
said: ““One
should seek permission to enter three times. If you are granted permission,
then enter, or else, you should return." (Bukhārī, Muslim)
Commentary
This hadith explains that a person should request for permission to enter a maximum of
three times. If after the third time, he receives no reply, and he is sure that the inhabitants
would have heard him, then he should return. A person should not feel offended if he is not
granted permission to enter because it is quite possible that the inhabitants are engaged in
something which does not permit them to emerge, nor allow him in.
Hadith 871
: (( إِنَّمَا جُعِلَ الاسْتِذَانُ مِنْ أجْلٍ
وعن سهلِ بنِ سعدٍ ﴿ّهُ ، قَالَ : قَالَ رسول الله
البَصَرِ )) متفقٌ عَلَيْهِ .
Sahl ibn Sa'd 4% narrates that the Messenger of Allah
said: "Seeking
permission to enter was prescribed on account of the eyes." (Bukhārī, Muslim)
Commentary
A home is a private area. The inhabitants may sometimes be engaged in a personal or
confidential matter, which they would not want others to know about. In addition, women
are generally engaged in household chores and they may not be dressed as they would
normally in public. If a person enters without seeking permission, he will be intruding on
their privacy and his gaze may fall on the womenfolk of the house, which could lead to
temptations, be a source of dishonour for them, etc. To shut these avenues of evil, seeking
permission has been regarded as compulsory in Islam. It was also for this reason that the
Messenger of Allah
would not stand directly in front of the doorway when he visited
anybody's home. He would either stand to the right or left when requesting for permission
to enter. We are well-advised to follow his noble example.
Hadith 872
وعن رِبْعِيٍّ بن حِرَاشِ، قَالَ: حَدَّثَنَا رَجُلٌ مِنْ بَنِي عَامِرٍ أَنَّهُ اسْتَأْذَنَ عَلَى النَّبِّ: ﴿هُ وَهُوَ في

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RIYĀD AL-ȘĀLIĶĪN
لِخَادِمِهِ: ((أُخْرُجْ إِلَى هَذَا فَعَلِّمُهُ الاسْتِذَانَ ،
بيتٍ، فَقَالَ : أَلِجِ ؟ فَقَالَ رسول الله
فَقُلْ لَهُ: قُلْ: السَّلامُ عَلَيْكُمْ ، أأدْخُل؟ )) فَسَمِعَهُ الرَّجُلُ، فَقَالَ: السَّلامُ عَلَيْكُمْ ، أَدْخُل
فدخلَ . رواه أبو داود بإسناد صحيح .
؟ فَأَذِنَ لَهُ النَّبِيُّ
Rib'ī ibn Hirash28 narrates: "A man from the Banu 'Amir related to us that
he sought permission to meet the Messenger of Allah
when he was at
home. The man asked: 'May I enter?' The Messenger of Allah
said to
his assistant: 'Go out to that person and teach him the etiquette of seeking
permission. Tell him to say, 'Peace be upon you, may I enter?' The man
heard this and said: 'Peace be upon you, may I enter?' The Messenger of
Allāh
granted him permission and he entered." (Abū Dāwūd)
Commentary
The Sunnah manner of entering the residence of another person is to first offer salām and
then request for permission to enter. Parents, teachers and spiritual mentors should teach
those under their supervision and guidance these etiquettes and mannerisms.
This hadith portrays a glimpse of the compassion and love of the Messenger
He did not
reprimand nor taunt the person who made an error, but taught him in an affectionate manner
so that he would not repeat his mistake in the future.
Hadith 873
عن كِلْدَةَ بنِ الحَنْبلِ بِهِ، قَالَ: أَتَيْتُ النبيّ ﴿، فَدَخَلْتُ عَلَيْهِ وَلَمْ أُسَلِّمْ، فَقَالَ النَّبيُّ
: (( ارْجِعْ فَقُلْ: السَّلَامُ عَلَيْكُمْ، أَأَدْخُل ؟)) رواه أبو داود والترمذي، وقال: (( حديث
حسن )) .
Kildah ibn al-Hanbal29
narrates: "I went to the Messenger of Allah
and entered without offering salām to him. He said to me: 'Return, and say,
'Peace be upon you, may I enter?" (Abū Dāwūd, Tirmidhī)
Commentary
If a person enters without the correct etiquette, he should be advised to do so in a kind
28 Rib'ī ibn Hirāsh &
was amongst the high ranking Tabi'in. According to some scholars, he passed
away in 100 Hijrī.
29 Kildah ibn al-Hanbal % was from the Aslam tribe. He was the uterine brother of the famous Sahābī,
Șafwān ibn Umayyah
s. He was bought as a slave by Muammar ibn Habib in the market of Ukkāz.
He remained in Makkah Mukarramah and according to hadith scholars, passed away there as well.

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manner.
CHAPTER 141
باب بيان أنَّ السنة إِذَا قيل للمستأذن : من أنت ؟ أن يقول : فلان ، فيسمي نفسه بما يعرف به من
اسم أوْ كنية وكراهة قوله : (( أنا )) ونحوها
Chapter on the clarification that the Sunnah is that when a person who
sought permission to enter is asked, "Who are you?" he should identify
himself by his name or title; and it is disliked for him to say, "I" or any
similar words
Hadith 874
:: (( ثُمَّ صَعدَ بي
وعن أنس ◌ّه في حديثه المشهور في الإسراءِ، قَالَ: قَالَ رسول الله حُ﴾
جِبْرِيلُ إِلَى السَّمَاءِ الدُّنْيَا فَاسْتَفْتَحَ ، فِقِيلَ : مَنْ هذَا؟ قَالَ : حِبْرِيلُ، قِيلَ : وَمَنْ مَعَكَ ؟ قَالَ
: مُحَمَّدٌ ، ثُمَّ صَعدَ إِلَى السَّمَاءِ الثَّانِيَةِ وَالثَّالِثَةِ وَالرَّابِعَةِ وَسَائِرِ هَنَّ وَيُقَالُ فِي بَابٍ كُلِّ سَمَاءٍ
: مَنْ هَذَا؟ فَيَقُولُ : جِبْرِيلُ )) متفقٌ عَلَيْهِ .
Anas
" narrates in his famous hadith with regard to al-Isra' that the
Messenger of Allah
said: "Jibra'il took me to the lowest heaven and
asked for the door to be opened. It was said: 'Who is this?' He replied:
'Jibra'īl.' It was said: 'Who is with you?' He replied: 'Muhammad.' He then
went to the second, third, fourth and the remaining heavens, and at the
entrance of every heaven it was said: 'Who is this?' and he would reply:
‘Jibra'īl." (Bukhārī, Muslim)
Commentary
When one who requests entry is asked to identify himself, he should clearly state his name
or title by which he is generally recognised and known.
Hadith 875
وعن أَبِي ذرّ ﴿هُ، قَالَ: خَرَجْتُ لَيْلَةً مِنَ اللََّّالِي، فَإِذَا رسول اللـه ﴿ يَمْشِي وَحْدَهُ، فَجَعَلْتُ
أَمْشِي فِي ظلِّ القمَرِ، فَالْتَفَتَ فَرَآنِي ، فَقَالَ: (( مَنْ هَذَا؟ )) فقلتُ : أَبُو ذَرٍّ . متفقٌ عَلَيْهِ .

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Abū Dharr
narrates: "I went out one night and noticed the Messenger
of Allāh
walking on his own. I began walking in the shadow of the
moon, but he turned and saw me. He asked: 'Who is this?' I replied: 'Abū
Dharr."" (Bukhārī, Muslim)
Commentary
The Sahabah possessed tremendous love for the Messenger of Allah
. When Abū Dharr
saw the Messenger
walking alone, he realised that he desired privacy, however he also
feared that some difficulty might afflict him. He therefore began following the Messenger
quietly so that the Messenger
was not disturbed, but he could assist if the need arose.
Abu Dharr 4% identified himself by his agnomen and not his name, since he was generally
known by his agnomen.
Hadīth 876
وعن أُمِّ هانىءٍ ه، قالت: أتيتُ النَّبِّ :﴿ وَهُوَ يَغْتَسِلُ وَفَاطِمَةُ تَسْتُرُهُ، فَقَالَ : (( مَنْ هذِهِ
؟ )) فقلتُ : أنا أُمُّ هَانِىءٍ . متفقٌ عَلَيْهِ .
Umm Hani' ws narrates: "I went to the Messenger of Allah
while he
was performing a ghusl and Fatimah was screening him. He asked: 'Who is
this?' I replied: 'I am Umm Hani'." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 864. This hadith and the previous
one prove that if a person identifies himself by an agnomen or title by which he is well known,
then there is no harm. The Messenger's
silence in this incident and the previous one prove
this because he never remained silent when the Șahabah committed an error in his presence.
Hadith 877
وعن جابر معه، قَالَ: أَتَيْتُ النبيَّ :﴿ فَدَقَقْتُ الْبَابَ، فَقَالَ: (( مَنْ هَذَا؟)) فَقُلتُ : أَنَا ،
فَقَالَ : ((أَنَا، أَنَا!)) كَأَنَّهُ كَرِهَهَا. متفقٌ عَلَيْهِ .
Jābir de narrates: "I went to the Messenger of Allah
and knocked at
the door. He asked: 'Who is this?' I replied: 'It is I." He said, 'I, I,' as if he
disliked it."" (Bukhārī, Muslim)

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Commentary
The Messenger
disapproved of this mode of expression because it does not provide clarity
on the identity of a person.
CHAPTER 142
باب استحباب تشميت العاطس إِذَا حمد الله تَعَالَى وكراهة تشميته إذا لم يحمد الله تَعَالَى وبيان آداب
التشميت والعطاس والتثاؤب
Chapter on the desirability of saying yarhamukallah when a person praises
Allah &s after sneezing, and the undesirability of doing so if he does not
praise Allah &s; and clarification of the etiquette of saying yarhamukallah to
one who has sneezed, and the etiquette of sneezing and yawning
Hadith 878
﴿ ، قَالَ : ((إنَّ الله يُحِبُّ العُطَاسَ، وَيَكْرَهُ التَّثَاؤُبَ ، فَإِذَا
عن أبي هريرة ﴿هُ: أنَّ النبيَّ ﴾
عَطَسَ أَحَدُكُمْ وَحَمِدَ الله تَعَالَى كَانَ حَقّاً عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أنْ يَقُولَ لَهُ: يَرْحَمُكَ اللهُ،
وَأَمَّا الََّاؤُبُ فَإِنَّمَا هُوَ مِنَ الشَّيْطَانِ ، فَإِذَا تَثَاءبَ أحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَطَاعَ ، فَإِنَّ أَحَدَكُمْ إِذَا
تَاءبَ ضَحِكَ مِنْهُ الشَّيْطَانُ )) رواه البخار
Abū Hurayrah 4
narrates that the Messenger of Allah
said: “Allāh
des likes sneezing and dislikes yawning. When any of you sneezes and
praises Allah &s, it is the duty of every Muslim who hears him to say to
him: ‘Yarhamukallāh (May Allāh have mercy on you).' As for yawning, it is
from Shaitan. If any of you yawns, he should try to suppress it as much as
possible because when you yawn, Shaitan laughs at you." (Bukhārī)
Commentary
Mulla 'Ali Qarī stated that Allah Je likes sneezing because by means of it the mind is
cleared and the body is comforted and these assist in concentration, devotion and obedience.
Because of these beneficial effects on the various limbs of the body, one should praise Allah
& after sneezing. On the other hand, yawning is due to heaviness and clouding of the senses
which lead to negligence, laziness, and a lack of desire for worship. For this reason, Shaitan
is pleased with yawning. 'Allamah Abū Salih Dimashqī "> stated that the Messenger of Allah

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never yawned.
Additional Points
v One should suppress a yawn by means of one's hand or by closing one's lips.
v One should avoid every such avenue by which Shaitan may gain ascendency over him.
Hadith 879
، قَالَ : ((إِذَا عَطَسَ أحَدُكُمْ فَلْقُلْ: الحَمْدُ للهِ ، وَلْيَقُلْ لَهُ أَخُوهُ أَوْ
وعنه ، عن النبيِّ
صَاحِبُهُ: يَرْحَمُكَ اللـه. فإذَا قَالَ لَهُ : يَرْحَمُكَ اللهُ ، فَلَقُلْ: يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُمْ))
رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When any
of you sneezes, he should say: 'Al-hamdulillah.' (All praise be to Allah). His
brother or companion should say to him: 'Yarhamukallāh (May Allāh have
mercy on you).' Then (the one who sneezed) should say: 'Yahdīkumullah
wa yușliņu bālakum.' (May Allāh guide you and put your affairs in order)."
(Bukhārī)
Commentary
According to the Hanafi scholars, replying to a sneeze is Wajib 'alal kifayah. This means that
if a group of people heard a person saying 'Al-hamdulillah' after sneezing, then at least one
person should reply to him. If he does so, the rest of those present will be absolved of the
obligation; if not even one of them replies, then all will be sinners. However, every person
should endeavour to reply to it because of the great reward attached to it.
Hadith 880
، يقولُ : ((إِذَا عَطَسَ أحَدُكُمْ فَحَمِدَ
وعن أَبي موسى وعِّهِ، قَالَ: سَمِعْتُ رسول الله ﴿
اللهَ فَشَمِّتُوهُ، فَإِنْ لَمْ يَحْمَدِ الله فَلاَ تُشَمِّتُوهُ )) رواه مسلم.
Abū Mūsā 4% narrates: I heard the Messenger of Allah
saying: "When
any of you sneezes and praises Allah Ky, then say to him: 'Yarhamukallah.'
If he does not praise Allah &s, do not say 'Yarhamukallah' to him." (Muslim)
Commentary
The hadith means that only if a person praises Allah & after sneezing should he be answered.
If a person does praise Allah &, but his praise is not heard, then it will not be binding upon
others to reply to him. In a gathering, if some did not hear him saying 'Al-hamdulillah', but

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heard others replying to him, they should assume that he had praised Allah &, and should
then also say 'Yarhamukallāh.'
Hadith 881
وعن أنس رط ◌ّهُ، قَالَ: عَطَسَ رَجُلانٍ عِنْدَ النبيِّ :﴿ه، فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الآخَرَ،
فَقَالَ الَّذِي لَمْ يُشَمِّنْهُ: عَطَسَ فُلانٌ فَشَمَّتَهُ ، وَعَطَسْتُ فَلَمْ تُشَمِّْنِي؟ فَقَالَ: (( هَذَا حَمِدَ الله
، وَإِنَّكَ لَمْ تَحْمَدِ الله )) متفقٌ عَلَيْهِ .
Anas &
narrates: "Two men sneezed in the presence of the Messenger
of Allāh
. He said: 'Yarhamukallah' to one and not the other. The one to
whom he did not say, 'Yarhamukallah' said: 'So-and-so sneezed and you said,
‘Yarhamukallāh', but when I sneezed you did not say 'Yarhamukallāh'?' He
said: 'He praised Allah 's and you did not." (Bukhārī, Muslim)
Commentary
Only that person who says 'Al-hamdulillah' after sneezing is worthy of being given a reply
to his sneeze.
Hadith 882
وعن أبي هريرة ﴿ه، قَالَ: كَانَ رسول الله :﴿ إِذَا عَطَسَ وَضَعَ يَدَهُ أَوْ ثَوْبَهُ عَلَى فِهِ، وَخَفَضَ - أَوْ
غَضَّ - بِهَا صَوْتَهُ . شك الراوي . رواه أبو داود والترمذي ، وقال : (( حديث حسن صحيح )) .
Abū Hurayrah 4% narrates: "When the Messenger of Allah
used to
sneeze, he would place his hand or his garment over his mouth, and lower
(or muffle) the sound." (Abū Dāwūd, Tirmidhī)
Commentary
This hadith teaches an important etiquette which applies particularly when one is in a
gathering: one should place one's hand or garment over his mouth in order to muffle the
sound when sneezing. Various reasons have been given for this. One is that this is a sign
of refinement and culture. Another is that when a person sneezes, mucus is emitted from
the nose and mouth, causing inconvenience to others. A third reason is that the form of
a person's face changes when sneezing. Fourthly, sneezing loudly may startle others. Abū
Hurairah 4gg narrates that the Messenger
disliked the sound of sneezing aloud in the
masjid. (Shu'b al-Īmān).
As a general rule, Islam emphasises the importance of respecting the feelings and sentiments

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of others.
Hadith 883
١ ، يَرْجُونَ أَنْ يَقُولَ
وعن أَبي موسى ﴿ُّهُ، قَالَ: كَانَ الْيَّهُودُ يَتَعَاطَسُونَ عِنْدَ رسول اللهِ ﴿
لَهُمْ : يَرْحَمُكُم اللـه، فَيَقُولُ: ((يَهْدِيكُم اللهُ وَيُصْلِحُ بَالَكُمْ )) رواه أَبُو داود والترمذي ،
وقال : (( حديث حسن صحيح )) .
Abū Mūsā dog narrates: "The Jews used to make themselves sneeze in the
presence of the Messenger of Allah
in the hope that he would say
to them, 'Yarhamukumullāh.' But he would say: 'Yahdīkumullāh wa yuşliņu
bālakum' (May Allāh & guide you and put your affairs in order)." (Abū
Dāwūd, Tirmidhī)
Commentary
The Jews were fully aware that the Messenger
was the true Messenger of Allah, however
their jealousy and pride led them to deny his prophethood. They thought that if he supplicated
on their behalf, they would be successful and deserving of Allah's
mercy, however he
supplicated for their guidance because only Muslims are worthy of Allah's
mercy. This
teaches us that in answer to a non-Muslim's sneeze, the above du'a' should be recited.
Hadith 884
: ((إِذَا تَنَاءبَ أحَدُكُمْ فَلْيُمْسِكْ
وعن أبي سعيد الخدري ﴿ّهُ ، قَالَ : قَالَ رسول الله
بِيَدِهِ عَلَى فِيهِ ؛ فَإِنَّ الشَّيْطَانَ يَدْخُلُ )) رواه مسلم .
Abū Sa īd al-Khudrī & narrates that the Messenger of Allah
said: “When
any of you yawns, he should place his hand over his mouth because Shaitan
enters it." (Muslim)
Commentary
Shaitan intends causing harm to man at every opportunity. This hadith teaches us how to
stifle the efforts of Shaitan.
"Shaitan enters it," could mean that Shaitan literally enters the mouth of a person who
yawns, or that Shaitan gains ascendency over such a person by influencing him with evil
thoughts and ideas.

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CHAPTER 143
باب استحباب المصافحة عِنْدَ اللقاء وبشاشة الوجه وتقبيل يد الرجل الصالح وتقبيل ولده شفقة
ومعانقة القادم من سفر وكراهية الانحناء
Chapter on the desirability of shaking hands when meeting, having a
cheerful countenance, kissing the hand of a pious man, kissing one's child
out of compassion, embracing one who arrives from a journey, and the
dislike of bowing down
Hadith 885
عن أَبي الخطاب قتادة ، قَالَ : قُلْتُ لأَنَسٍ : أَكَانَتِ الْمُصَافَحَةُ في أصْحَابِ رسولِ الله
؟ قَالَ : نَعَمْ . رواه البخاري .
Abū al-Khațtab Qatādah said: "I asked Anas %: 'Did the Șahabah of the
Messenger shake hands?" He replied: "Yes." (Bukhārī)
Vocabulary and Definitions
Åstall is from the word safhah (palms) and refers to two people shaking hands in such a
manner that their palms touch each other. From this definition we learn that merely allowing
the fingers to touch is incorrect.
Commentary
Ibn Battal > stated that shaking hands is a virtuous action and nurtures love between people.
In the lengthy incident of Ka'b ibn Malik &
, when his repentance was accepted and he went
to meet the Messenger
Țalhaha
's stood up and shook his hand. Ka'b
said, "By Allāh,
I will never forget this action of Talhah." This shows how pleased and honoured he felt by
Talhah's age reaction and in his view, this was a superior form of bonding.
Additional Points
v Males may shake hands with other males as well as mahram females (those females whom
they cannot marry). It is forbidden to shake hands with beardless handsome lads when
there is an element of desire, as well as with women who are not mahrams. Similarly,
women may not shake hands with men besides close family members for whom the rules
of hijāb do not apply.
Ibn Mas'ud age narrates that the Messenger of Allah
said, "Shaking hands is the
completion of the salām." (Tirmidhi) This shows that merely shaking hands is not sufficient;

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it should be preceded with salām.
Hadith 886
: (( قَدْ جَاءَكُمْ أَهْلُ الْيَمَنِ ))
وعن أنس ﴿ه، قَالَ: لَمَّا جَاءَ أَهْلُ الْيَمَنِ، قَالَ رسولُ الله
وَهُمْ أَوَّلُ مَنْ جَاءَ بِالمُصَافَحَة. رواه أبو داود بإسناد صحيح.
Anas 4% narrates: "When the people of Yemen came, the Messenger of
Allāh
said: 'The people of Yemen have come to you. They were the
first to perform mușafahah." (Abū Dāwūd)
Commentary
The Messenger
affirmed good actions and qualities that were prevalent before the advent
of his prophethood, and he rejected evils. The practice of shaking hands was common amongst
the people of Yemen and the Messenger
approved of it when they came to meet him,
hence, it is regarded as Sunnah.
Hadith 887
: (( مَا مِنْ مُسْلِمَينِ يَلْتَقِيَانِ فَيَتَصَافَحَانِ إِلاَّ غُفِرَ
وعن البراءِ ◌ّهِ، قَالَ : قَالَ رسولُ الله
لَهُمَا قَبْلَ أنْ يَفْتَرِقَا )) رواه أَبُو داود .
Al-Bara' dog narrates that the Messenger of Allah
said: "No two Muslims
meet and perform musafahah with each other, without being forgiven before
they part." (Abū Dāwūd)
Commentary
Mușafahah has various benefits. As mentioned in this hadith, it causes sins to be forgiven.
From other ahādīth we learn that mușafahah removes malice and disunity, and draws the
mercy of Allah &s. Hudhaifah &s narrated that the Messenger of Allah
said, "When
a believer meets another believer, offers salām to him, and then performs mușafahah, both
of their sins fall off just as the leaves of a tree fall off." (Țabrānī) Another narration states,
"When two Muslims meet, perform musafahah, praise Allah &s and seek forgiveness for one
another, their sins are forgiven." (Abū Dawud) An easy manner of seeking forgiveness is to
say ◌ْيَغْفِرُ اللهُ لَنَا وَ لَكُم "May Allah k forgive us and you!" (Abu Dawud) Forgiveness here refers to
minor sins related to the rights of Allah &s because major sins and sins pertaining to the
rights of others require tawbah.

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Hadīth 888
وعن أنس ◌َهُ، قَالَ: قَالَ رَجُلٌ: يَا رسولَ اللهِ ، الرَّجُلُ مِنَّا يَلْقَى أَخَاهُ، أَوْ صَدِيقَهُ، أينحَنِي
لَهُ؟ قَالَ : ((لاَ)). قَالَ: أفَيَلْتَزِمُهُ وَيُقَبِّلُهُ؟ قَالَ: ((لَاَ)) قَالَ: فَيَأْخُذُ بِيَدِهِ وَيُصَافِحُهُ ؟
قَالَ : (( نَعَمْ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Anas 4% narrates that a man asked: "O Messenger of Allah, when one of
us meets his brother or his friend, should he bow to him?" He replied:
"No." The man asked: "Should he embrace him and kiss him?" He replied:
"No." The man asked: "Should he take his hand and perform muşafahah?"
He replied: "Yes." (Tirmidhī)
Commentary
Bowing down while offering salām is contrary to the Sunnah. Sheikh Abu Mansur Maturidī
, the great Imam of aqidah, stated that if any person kisses the ground before another or
bows down before him, he will not become a disbeliever, but will have committed a major
error. However, if a believer bows down before another person with the intention of worship,
he will have renounced his īmān. (Matālib al-Mu'minīn)
While this hadith discourages embracing and kissing, from other ahadith we learn that these
are permissible. Sheikh Abū Mansūr Maturidī "> stated that if a person kisses or embraces
others with evil intent and sexual feelings, then it will be reprehensible. However, if a person
embraces or kisses due to friendship or respect then it will be permissible. Other scholars
have stated that the prohibition of embracing only applies when a person has no clothing
on the upper section of his body.
Imam Nawawī , stated that if one kisses the hand of another for a religious reason such as
to appreciate his knowledge, chastity, abstinence or piety, then it is not Makrūh, but desirable.
If the underlying reason is to honour a person for his wealth or worldly status, it is Makrūh
according to some scholars, and Harām according to others. (Mirqāt)
Some scholars have stated that the prohibition of embracing a brother or friend relates
to frequent meeting. In other words, it should only be done when necessary such as when
leaving on a journey or returning.
Hadith 889
وعن صَفْوَانَ بِنِ عَسَّالٍ ﴿هَ، قَالَ: قَالَ يَهُودِيٌّ لِصَاحِبِهِ : اذْهَبْ بِنَا إِلَى هَذَا النَّبِيِّ، فَأَيًا
رسولَ الله ﴿، فَسَألاُهُ عَنْ تِسْعِ آيَاتٍ بَيِّنَاتٍ ... فَذَكَرَ الْحَدِيث إِلَى قَوْلِهِ: فَقَبَّلا يَدَهُ وَرِجْلَهُ

240
RIYĀD AL-ȘĀLIĶĪN
، وقالا : نَشْهَدُ أَنَّكَ نَبِّ . رواه الترمذي وغيره بأسانيد صحيحةٍ .
Safwan ibn 'Assal dog narrates: "A Jew said to his companion: 'Let us go
to this Messenger.' So they came to the Messenger of Allah
and asked
him about the nine clear signs. He then related the full incident and said:
"They then kissed his hands and feet and said: 'We testify that you are a
Messenger." (Tirmidhī)
Commentary
The nine clear commands which these Jews asked about were the nine commands of Mūsa
. They questioned the Messenger
in order to test his claim to prophethood. In another
narration, the Messenger
mentioned these commands as follows:
1. Do not associate any partners with Allah &s.
2. Do not steal.
3. Do not fornicate.
4. Do not kill any person unjustly.
5. Do not take an innocent person to the king to be killed.
6. Do not engage in magic.
7. Do not consume interest.
8. Do not slander a chaste woman.
9. Do not turn your backs from the battlefield when you are defeated.
The Messenger
also mentioned one additional command which applied specifically to
the Jews: do not exceed the bounds regarding the Sabbath.
Scholars state that kissing the feet of a pious person is permissible, however one should not
intentionally bow down when doing so.
Kissing the hands or forehead of others is permissible. Scholars have stated that it is Mustahab
to kiss the hands of pious people and those scholars who are firm followers of the Sunnah.
This is proven from the incident of Abu Lubabah de as well as the incident of Ka'b ibn
Mālik &
s and his two companions who kissed the hands of the Messenger
when their
repentance was accepted.
Hadith 890
فَقَبَّلْنَا يَدَه . رواه أبو داود .
ما قِصَّةٍ ، قَالَ فِيهَا : فَدَنَوْنَا مِنَ النَّبِّ
وعن ابن عمر
Ibn 'Umar s narrates an incident in which he said: "We went close to the