Indexed OCR Text

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◌َانٍ وَإِنَّهُمَا ابْتَمِغَا فِ وَ إِنَّهُمَا قَالَ لِىّ انْطَلْقِ وَإِى إِنْطَلَقْتُ مَعَهُمَا- وَذَكَّرَ مِثْلَ الْحَدِيْثِ الْهَذُّ كُورِفِی
الْفَضْلِ الْأَوَّلِ بِطُوْلِهِ وَفِيْهِ زِيَادَةٌ لَيْسَتُ فِي الْحَدِيْثِ الْتَذْكُوْرِ وَهِىَ قَوْلُهُ فَأَتَيْنَا عَلَى رَوْضَّةٍ مُعْتَمَّةٍ فِيْهَا مِنْ كُلِّ
نَوْرِ الرَّبِيُّعِ وَإِذَابَيْنَّ ظَهَرَيِ الرَّوْضَّةِ رَجُلْ طَوِيْلْ لَا آَكَادُاَرَى رَاسَة ◌ُولًّا فِي السَّمَاءِ فَإِذَا حَوْلَ الرَّجُلِ مِنْ
أَكْثَرِ وَلْدَانٍ رَآَيْتُهُمُ قَطْ قُلْتُ لَّهُمَا مَا هُذَا مَاهُؤُ لَاءِ قَالَ قَالَالِ انْطَلِقٌ فَانْطَلَقْنَا فَانْتَهَيْنَا إِلَى رَوْضَةٍ
عَظِيْمَةٍ لَمُ أَرَرَوْضَةٌ قٌَّ أَعْفَلَوَ مِنْهَا وَلَّاَ أَحْسَنَ قَالَ قَالَالِيِّ ارْقَ فِيْهَا قَالَ فَارْ تَقَيِّنَا فِيُّهَا فَأنْتَهَيْنَا إِلى مَدِيْنَةٍ
مَبْنِيَّةٍ بِلَبَنِ ذَهُبٍ وَلَبِنٍ فَِّّةٍ فَأَتَيْنَا بَابَ الْمَدِيْنَةٍ فَاسْتَفْتَحْنَا فَفُتِحَ لَنَا فَدَخَلْتَاهَا فَتَلَقَّنَا فِيْهَا رِجَالْ
شَظُرْ مِنْ خَلْقِهِمْ كَأَحْسَنٍ مَا أَنْتَ رَآءٍ وَشَطْرٌ مِنْهُمُ كَأَقْبَحِ مَا أَنْتَ رَآءٍ قَالَ قَالَا لَهُمْ إِذْهَبُوا فَقَهُوا فِي ذَلِكَ
النَّهْرِ قَالَ فَإِذَاتَهْ مُؤْتَرِضٌ يُحُرِئْ كَاتَّ مَاءَهُ الْمَحْضُ فِى الْبَيَاضِ فَذَهَبُوا فَوَقَّعُوا فِيْهِ ثُمَّ رَجَعُوا إِلَيْنَا
قَدْذَهَبَ ذُلِكَ السُّوءِ عَنْهُمُ فَسَارُوْ فِى أَحْسَنِ صُورَةٍ وَذَكَّرَ فِى تَفْسِيُرِ هُذَّهِ الزِّيَادَةِ وَآَمَّا الرَّجُلُ الطَّوِيُلُ الَّذِى
فِي الرَّوْضَّةِ فَإِنَّهِ إِبْرَاهِيمَ وَآَمَّا الْوِلْدَاكُ الَّذِيْنَ حَوْلَهُ فَكُلُّ مَوْلُؤْدٍ مَاتَ عَلَى الْفِطْرَةِ قَالَ فَقَالَ بَعْضُ
الْمُسْلِمِيْنَ يَارَسُولَ اللَّهِ وَأَوْلَادُ الْمُشْرِكِيْنَ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَوْلَّادُ المُشْرِكِيْنَ وَآَمَّا
القَوْمُ الَّذِيْنَ كَانُوا شَطْرٌ مِنْهُمْ حَسَنْ وَشَطْرٌ مِنْهُمْ قَبِيْهُ فَإِنَّهُمْ قَوْ قَدْ خَلَُّوْا عَمَلًا صَالِحًا وَاخَرَ سَيِّئًّا
تَجَاوَزَّ اللَّهُ عَنْهُوُ۔ (رواه البخارى)
4625. Sayyiduna Sumurah ibn Jundub رضى الله عنه narrated that among what Allah's
رضى الله عنهم (often asked his sahabah (Prophet's Companions صلى الله عليه وسلم Messenger
was, "Has any of you seen a dream?" So, one whom Allah willed to show a dream
would narrate it to him. Thus, one morning he (himself said to them, "Two men
who had to come came to me last night and woke me up and asked me to
accompany them. I went alongwith them." The narrator then narrated nearly the
same lengthy hadith as in section I (# 4621), but it has some more material that is
not found in the said hadith (# 4621 and it is that he said) "We came to a large
garden with all kinds of plenty of trees (because of which it seemed terribly dark)
with spring blossom all around In its centre, there was a tall man, so tall that I could
barely see his head. It was so high that it was nearly lost into the sky. Around this
man, there were children so many as I had never seen. I asked them, 'what is this?
And who are they? But, they said to me, "came along!' So, we went ahead till we
were at a huge garden larger and more beautiful than that I had ever seen. They
said to me, 'Go up into it. So, we went up into it and ended up at a city built of gold
and silver bricks. We came to the gate of the city and asked for it to be opened, so it
was opened and we went in. We met men half of whose body was like the most
beautiful you might hope to see but the rest of the half was like the ugliest you
might see. There was a river on the opposite side flowing with water as white as
pure milk. The two men (who had led me) instructed them to go and jump into the
river. They did so and, indeed, returned to us with their ugliness gone from them

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and having become the most beautiful and could see."
صلى الله عليه وسلم Then, in explaining these additional words of the hadith, the Prophet
said, "The tall man in the garden was Prophet Ibrahim (>Jude and the children
around him were all those who were born and had died on fitrah (which is natural
religion)." So, some of the Muslim asked, "O Messenger of Allah, and what about
the children of the polytheists?" And the children of the polytheists, too (were with
them)."
(Then he said: ) "As for the people who were beautiful and ugly, half and half, they
were a people who had mixed a righteous deed with another evil (deed). Allah had
forgiven them."1
DO NOT FABRICATE A DREAM
(٤٦٢٦) وَعَنِ ابْنِ حُمَرَاَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مِنْ أَفْرَى الْفِرِى أَنْ يُرِىَ الرَّجُلُ عَيْنَيْهِ
مَالَمُ تَرَيًا- (رواه البخارى)
4626. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Among the great lies is that a man shows with his eyes that which they have not
seen."2
COMMENTARY: It is forging a lie against the eyes by saying that they have witnessed
something while, in fact, they have not seen anything of that. It is wrong to concoct a
dream. It is a great falsehood because dream is a kind of inspiration and is concerned with
Allah, the Exalted. So it is like forgoing a lie against Him. According to a hadith, Allah
sends the angels to show dreams.
THE HOUR AT WHICH THE DREAM IS TRUER
(٤٦٢٧) وَعَنْ أَبِي سَعِيْدٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَصْدَقُ الرُّؤْيَا بِالْأَسْحَارِ
(رواه الترمذى والدارمى)
4627. Sayyiduna Abu Sa'eed رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "The
dream seen just before daybreak is the truest."3
COMMENTARY: Just before down, one is composed and at peace. The angels descend and
prayers are answered. So the dream seen at this time is truer.
1 Bukhari # 7047, Musnad Ahmad 5-9. See previous hadith of this bok # 4621).
2 Bukhari # 7043.
3 Tirmidhi # 2274, Darimi # 2146, Musnad Ahmad 3-29.

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بسمالله الرحمن الر
BOOK - XIV
ADAB
كتاب الآداب
MANNERS
Adab (s) is the saying or deed is termed 'good' and 'praiseworthy.' Or, it is to always
speak well and politely at a proper time and to do everything carefully and in a prudent
and discerning way.
Some people define it as noble manners: faith, contentment, perseverance, gratitude,
knowledge good nature, generosity, modesty, courage and politeness.
Others describe it as adopting piety, kindness, etc. and abstaining from sin and evil.
It is also said to mean to honour and venerate the aged and the learned and to be kind and
loving to the young.
CHAPTER - I
SALAAM (SALUTATION)
بَابُ السَّلام
Salaam means to be cleared or delivered from defects and shortcomings. As-Salaam is also
(an attribute or) a name of Allah, the Exalted, meaning: the being who is free of all defect,
harm, change and destruction - and also safe from them.
Salaam (greeting or salutation) is an essential part of the Islamic etiquette and social living.
The words in which it is expressed are: (Sale phal) (as-salaamu alayk) meaning, Allah is
Aware of your condition and affairs. So, do not be negligent. Or, they mean; 'you are
under the shade of Allah's name,' so that you are under the protection of Allah, the
Exalted. It is like saying: (At) (Allahu ma'aka) - Allah is with you!
Most of the ulama (Scholars) hold that the words mean; 'peace of Allah be on you.' 'you are
safe from me,' and 'keep me safe from you.' In this sense, salaam will deemed to be derived
from (_) Salama to mean 'well-being,' 'reconciliation.' The expression would imply; 'be
safe and secure from me and keep me to safe and secure.'
The offering of salaam (or greeting) was made lawful in the earliest days of Islam. The
objective was to initiate a symbol whereby Muslims and infidels should be distinguished
from one another, so that a Muslim may not turn away from another Muslim, when he
utters this expression, he declares, 'I am a Muslim.'
Then, this practice became a regular affair.
(Observation: While translating the ahadith in this chapter, and the subsequent ones in this
Book of (Adab) Manners, recourse is had to 'Manners in Islam.' - al Adab al Mufrad by
Imam Bukhari - published by Dar ul Isha'at, Karachi, pp 6299) (Abbr used M.I.)

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SECTION I
الفضلْ الآول
ANGELS OFFERED SALAAM (SALUTATION) TO SAYYIDUNA AADAM (XJIA,Le
(٤٦٢٨) عَنْ آتِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَلَقَ اللَّهُ آدَمَ عَلَى صُوْرَتِهِ ◌ُولُهُ سِتُؤْتَ
ذِرَاعًا فَلَمَّا خَلَقَهُ قَالَ إِذْهَبُ فَسَلِّمُ عَلَى أُولَئِكَ النَّفَرِ وَهُمْ نَفَرَّقِنَ الْمَلَئِكَةِ جَلُوسْ فَاسْتَمِعُ مَايُحُّونَكَ
فَإِنَّهَا تَحِيَُّكَ وَتَِّيَّةً أُرِّيَّتِكَ فَذَّهَبَ فَقَالَ السَّلَامُ عَلَيْكُمْ فَقَالُوا السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ قَالَ فَزَادُوْهُ
وَرَحْمَةُ اللَّهِ قَالَ فَكُلُّ مَنْ يَدْخُلِ الْجِنَّةَ عَلَى صُوْرَةٍ أُدَمَ وَكُوْلُهُ سِتُّوْنَّ ذِرَامًا فَلَمْ يَزَّلِ الْخُلَقُ يَنْقُصُ بَعْدَهُ
حَتَّى الْأنَّ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4628
said, "Allah created Aadam (> JIAle in His form and a height of sixty cubits. So,
when He created him, He said, 'Go and offer salaam to that company and pay heed
to the response they offer, for, that is going to be the salaam for you and for your
offspring! As also the response to the salaam.' So, he went (to them) and said, 'as-
Salaam u Alaykum' (peace be on you all). They responded 'as-salaam u alayka wa
rahmatullahi,' having added in the response wa rahmatullahi (and Allah's mercy)."
He (the Prophet) صلى الله عليه وسلم said, "Thus, all who enter paradise will have the form
of Aadam plate with a height of sixty cubits. But, the creatures have continued to
diminish (in height) after him till now (at the current height)."1
COMMENTARY: Some ulama (Scholars) say that the initial words are from the hadith sifat
(description) of Allah. The true meaning of which is possible to derive. Hence, it is better
not to venture to analyse or interpret it but one must accept it as it is. The predecessor or
ulama (Scholars) observed this stance.
Some others try to explain it in some way. For instance, they say that there is no form of
Allah but only attributes. So, the meaning is that Allah created Sayyiduna Aadam (>JiAle
on (the form of) His attributes and gave him those qualities that match His attributes. He
gave him inspiration, knowledge, power, speech, hearing and sight.
Some of them say that (u)}+) (His form) is only to show his nobility and rank. It is in the
same (way) as the epithet Rooh Allah Bayt Allah to honour the person of prophet Easa le
X.JI and the House as the spirit and house of Allah. It implies that Allah created him on the
beautiful form that is based on mysteries and finer points with Hs perfect power.
Some ulama (Scholars) say that the pronominal suffix of (43)}+) (his form) applies to
Sayyiduna Aadam praiade. Allah created him in the form that he possesses and in which he
is seen. It rejects gradual growth from the sperm drop, clot, lump of flesh, bones, flesh, etc.
Rather, straightway, he was created in full form with all limbs developed as an adult with
the height of sixty cubits. The height was exceptional so only it is mentioned.
RESPONSE TO SALAAM: The answer to someone's salaam should be with the added
words wa rahmatullahi wa barakatuh. One version also has the words wa maghfiratuhu after
wa rahmatullahi. It is also proper to respond with as salaamu alayka (alaykum) instead of wa
1 Bukhari # 6227, Muslim # 28-2841, M.I # 978.

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alayka (wlayum) as salaam. The meaning does not change. But, it is better to respond with wa
alayka as salaam or wa alaykum as salaam.
It must be understood that the response should be given after the salaam is offered, not at
the same time as the offering of salaam. Some people are very careless about it. If two
persons offer the salaam at the some time, then both will have to give th response as wajib
(obligatory) on each.
The height of mankind has been coming down. When they enter paradise, the height of all
of them will come up to the height that was of Sayyiduna Aadam (> Jude.
THE BEST DEED
(٤٦٢٩) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وسأَكَّ رَجُلًا سَأَلَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَىُّ الْإِسْلَامِ خَيٌْ قَالَ
تُطْعِمُ الطَّعَامَ وَتُقِرِىُّ السَّلَّامَ عَلى مَنْ عَرَفْتَ وَمَنْ لَّمُ تَعْرِفُ - (متفق عليه)
4629. Sayyiduna Abdullah ibn Amr as a , narrated that a man asked Allah's
Messenger صلى الله عليه وسلم , "which characteristic of Islam is best?" He said, "You should
feed food and should greet not only those you know but also those whom you do
not know."1
COMMENTARY: Only two characteristics are mentioned to satisfy the state of mind of the
man asking the question. At different times different deeds have been mentioned as the
best, depending on the circumstances and the temperament of the person asking. Thus, a
miser is advised to feed food - as the best deed for him.
To offer Salaam to another Muslim is among the right of fellow Muslims. It is like paying a
sick visit and such other things.
RIGHTS OF FELLOW MUSLIMS
(٤٦٣٠) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُه
إِذَا مَرِضَ وَيَشْهَدُهُ إِذَامَاتَ وَيُحِيُبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَّهُ وَيُشَيِّتُهُ إِذَا عَطَسَ وَيَنْصَعُ لَهُ إِذَا غَابَ أَوْ شَهِدَ
لَمْ أَجِدُهُ فِي الصَّحِيُحَيْنِ وَلَّاَ فِي كِتَابِ الْحُمَيْدِيّ وَلَكِنْ ذَكَّرَه صَاحِبُ الْجَامِعِ پِرِوَايَةِ النَّسَائی۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4630
said, "A believer must have six characteristics for another believer.
(i) He should visit him when he is sick.
(ii) He should participate in his funeral salah (prayer) when he dies.
(iii) He should accept his invitation when he extends it to him.
(iv) He should offer him salaam when he meet him.
(v) He should pray (à2) Allah have mercy on you) when he sneezes (and
praises (4.JI) - Praise belongs to Allah).
(vi) He should be well - wishing towards him whether he is absent or present."2
I have been unable to trace this hadith in the two sahih Books and in Al-Humaydi's
Book. But, the compiler of Al-Jami has mentioned it as the version of Nasa'i.
COMMENTARY: Well-wishing is that it is wajib (obligatory) on the Muslim to be kind and
1 Bukhari # 6236, Muslim.
2 Bukharri # 1630, Muslim # 5-2162, Nasa'i # 1938.

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generous to each other even those that are not there before them.
SALAAM IS THE BEST MEANS OF FRIENDSHIP
(٤٦٣١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّا تَدْخُلُونَ الْجَنَّةَّ حَتّى تُومِنُواوَلَّا تُؤْمِنُوا حَتَّى
تَحَابُوا أَوَلَا آدَلُّكُمْ عَلَى شَىْءٍ إِذَا فَعَلْتُمُوه ◌َتَحَابَبْتُمْ أَفْنُوا السَّلَامَ بَيْنَكُمُ - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4631
said, "you shall not enter paradise until you believe, and you shall not be perfect in
belief unless you love each other. Shall I not guide you to that, which if you
practice, you shall love each other? Spread salaam among yourselves (offering
salaam to acquaintances and strangers alike)."1
WHO SHOULD GREET WHOM
(٤٦٣٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِئْ وَالْمَاشِئْ عَلَى الْقَاعِدِ
وَالْقَلِيْلُ عَلَى الْكَهِيُرِ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4632
said, "Salaam should be offered by the rider to one who is on foot and by him who is
on his feet to one who is sitting, and by a few people to a large number of people."2
COMMENTARY: The underlining message is to adopt humbleness in greeting others.
Nawawi al ., said that if anyone meets a few people and intends to offer salaam to a
selected number of them, then it is makruh (disapproved) to do so. The objective of salam
is to selected number of them, then it is makruh (disapproved) to do so. The objective of
salaam is to create friendship, so to single out some defeats this objective. It might even
grow animosity. In public places, however, one cannot offer salaam to everyone, so it
suffices if one offers salaam to some people.
(٤٦٣٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسَلِّمُ الشَّخِيْرُ عَلَى الْكَبِيْرِ وَالْمَارُّ عَلَى القَّاعِدِ وَالْقَِّهْلُ
:
عَلَى الْحُمِئْرِ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4633
said, "Salaam should be offered by the young to the old, one who is walking to one
who is sitting and a few people to a large number of people."3
COMMENTARY: This command applies to meeting to the through fares. However, when
one visits some person or persons, the visitor (s) offers salaam whether he is (or they are)
younger or older (fewer or more numerous).
PROPHET'S صلى الله عليه وسلم HUMBLENESS & LOVE
(٤٦٣٤) وَعَنْ آَنَسٍ قَالَ إِّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى غِلْمَانٍ فَسَلَّمَ عَلَيْهِمْ - (متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Anas .4634
1 Muslim # 93-54.
2 Bukhari # 6232, Muslim # 1-2160.
3 Bukhari # 6231.

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passed some youths, he offered them salaam.1
(This reflected his humbleness and love for them.)
(٤٦٣٥) وَعَنُ أَبِيْ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَاتَبْدَؤُا الَّهُودَ وَلَّا النَّصَارِي بِالسَّلَّامِ
وَإِذَا لَقِيْتُمْ أَحَدَ هُمْ فِيْ طَرِيقٍ فَاصْطَرُّؤْهُ إِلى اضيقه۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4635
said, "Do not take the initiative in greeting the Jews and Christians. And when you
come across any of them on the road compel him to take the narrowest part of it."2
COMMENTARY: Only the adherents of Islam deserve to be offered salaam the first thing
on meeting them. Enemies of Islam cannot be given this honour. At the some time, it is not
proper to keep good relations of friendship with such enemies and rebels of religion, for
Allah says:
لَاَجِدُ قَوْمًّا يُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْأُخِرِ يُوَآَنُوْنَ مَنْ حَادَّ اللَّهُ وَرَسُوْلَه
{You shall not find a people who believe in Allah and the Last Day befriending
those who oppose Allah and His Messenger} (38: 22)
Of course, if they greet you then you may respond with alayka or alaykum (on you the
same thing). The ulama (Scholars) say that it is better to respond to a non Muslim with
(às Sia) may Allah guide you (hadak Allah). They also say that if necessary or when
compelled, it is allowed to take the initiative in greeting to take the initiative in greeting a
Jew or a Christian. And, the same ruling applies to those Muslims who are innovators and
sinners.
If a Muslim resident of an Islamic state offers salaam to a stranger and then realizes that he
was a dhimmi, then it is mustahab (desirable) for him to demand back his salaam.
The hadith concludes with the instruction to push the Jews and Christians to the narrow
path because they are enemies of Islam. This will make the power of Islam felt by them. In
some marginal notes to Mishkat, it is stated that they should be commanded to walk along
the edge of the road. The middle of it should be allotted to the Muslims.
MISCHIEF OF THE JEWS
(٤٦٣٦) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ عَلَيْكُمُ الْتَّهُوُدُ فَإِنَّمَا يَقُوْلُ أَحَدُهُمُ
السَّأَمُ عَلَيْكَ فَقُلُ وَعَلَيْكَ- (متفق عليه)
4636. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the Jews greet you, one of them says nothing but 'as-saam alayka (death to
you).' So, you must respond, 'wa alayk (and to you)."3
(٤٦٣٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَاسَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُوْلُوا
وَعَلَيْكُمُ - (متفق عليه)
1 Bukahri # 6247, Muslim # 15-2168.
2 Muslim # 13-2167.
3 Bukhari # 6257, Muslim # 8. 2164.

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4637. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"when the people of the Book greet you, respond with 'wa alaykum (and the same
to you)'1
COMMENTARY: The response is with wa (and) or without it and in the singular or plural.
Nawawi alus, said that if the Jew or Christian is only one person, then the singular form
should be used in response with or without wa - ( << ) 'on you' so as not to show respect
with the plural.
PROPHET صلى الله عليه وسلم KINDNESS
(٤٦٣٨) وَعَنْ عَائِشَةَ قَالَتْ اسْتَاذَتَ زَهُظُ مِنَّ الْتَّهُودِ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا الشَّامُ عَلَيْكُمُ
فَقُلْتُ بَلُ عَلَيْكُمُ الشَّامُ وَالنَّفْنَّةُ فَقَالَ يَاءَائِشَةُ إِثَّ اللهَ رَ فِيْى ◌ُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ قُلْتُ أَوَلَمْ تَسْمَغُ
مَاقَالُوا قَالَ قَدُقُلْتُ وَعَلَيْكُمُ وَفِي رِوَايَةٍ فَيُّكُمْ وَلَهُ يَذْكُرِ الوَا وَمُتَّفَقُّ عَلَيْهِ وَفِي رِوَايَةٍ لِلْبُخَارِيِّ إِّ
الْتُهُوْدَ آتَوُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَّانُو التّهُ عَلَيْكَ قَالَ وَعَلَيْكُمْ فَقَالَتْ عَائِشَةُ الشَّامُ عَلَيَّكُمُ
وَلَعَتَكُمُ اللَّهُ وَغَضِبَ عَلَيْكُمْ فَقَالَ رَسُوْلُ النَّهِ صَنَّ اللَّهُ عَلَيْهِ وَسَلَّمَ مَهْلَّايَا عَائِشَةُ عَلَيْكِ بِالرِّفُقِ وَ إِيَالپٍ
وَالْعُنْفَ وَالْفُحْشَ قَالَتْ أَوَلَمْ تَسْمَّهُ مَاقَانُوا قَالَ أَوَلَمْ تَسْمَعِيْ مَاقُلْتُ رَدَدْتُ عَلَيْهِمْ فَيُسْتَجَابُ لِى فِيُّهِمُ
وَلَّاَ يُسْتَجَابُ لَهُ فِيَّ وَفِيْ رِوَايَةٍ لِمُسْلِمٍ قَالَ لَّا تَكُونِ فَاحِشَةً فَإِّ اللّهُ لَا يُحِبُّ الْفُحْشَ وَالتَّفَخُشَ.
4638. Sayyidah Ayshah 's a +, narrated, "A group of Jews sought permission to
visit the Prophet صلى الله عليه وسلم , saying (as they came in), 'as saam alaykum (death came
to you).' I retorted, 'Rather, death be upon you and the curse.' He said, 'O Ayshah,
surely Allah is Mild. He loves mildness in all affairs!' I submitted, 'Did you not
hear what they had said?' He said, 'Indeed, I did say: and the same be on you!'
According to another version: 'the same be on you,' without mentioning, 'and!
According to a version of Bukhari, she said that the Jews came to the Prophet at.
'and said, "as saam alayka صلى الله عليه وسلم and said, 'as saam alayka" Prophet عليه وسلم
(death be on you) and he said, "Wa alaykum (the same be on all of you)." And,
Sayyidah Ayshah 'ye &+, said, "As saam alaykum (the same be on all of you) and
the curse of Allah be on you and His wrath be on you." Then Allah's Messenger .
lugo le &n said, "Be mild, O Ayshah! You must be mild and keep away from rudeness
and harshness .: She asked, "Did you not hear what they said?' He asked in return,
"Did you not hear what I did say in response to them? My prayer is heard
concerning them but their prayer is not heard concerning me." According to a
version of Muslim: He said, "Do not be a rude speaker. Surely, Allah does not like
rudeness and the rude speaker."2
HOW TO OFFER SALAAM TO A MIXED GATHERING
(٤٦٣٩) وَعَنْ أُسَامَةَ بْنِ زَيْدٍاَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِمَجُلٍ فِيْهِ آَخْلَاطُ مِنَ الْمُسْلِمِيْنَ
1 Bukhari # 6258, Muslim # 6. 2163.
2 Bukhari # 6401, 6030, Muslim # 10-215, Tirmidhi # 2201, Musnad Ahmad 6-37.

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وَالْمُشْرِكِيْنَّ عَبْدَةِ الْأَوْثَانٍ وَالْتَّهُودٍ فَسَلَّمَ عَلَيْهِمُ - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Usamah ibn Zayd .4639
, passed by a gathering of different people; Muslims and polytheists including
idol worshippers and Jews. He offered them salaam.1
COMMENTARY: Nawawi als, said that if a Muslim encounters a gathering of mixed
people of different religion in which three are Muslims too, or only one Muslim, then it is
masnun that he offer Salaam, forming an intention to offer it to the Muslim or Muslims. He
may say as-Salaam alaykum (peace be on you), or (السلام على من اتبع الهدى) (as salaamu ala man
ittuba' alhuda)- peace be on him who follows guidance.
The ulama (Scholars) say that if a letter is addressed to a non-Muslim, it is masnun that
instead of as-salaamu alaykum one must write the words that the Prophet صلى اللهعليه وسلم had
written to the emperor of Rome: (السلام على من اتبع الهدى) (peace be on him who follows guidance).
THE RIGHTS OF THE ROAD
(٤٦٤٠) عَنُّ أَبٍ سَعِيدٍ نِ الْخُدْرِيِّ أَكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِيَّاكُمْ وَالْجُلُوسَ بِالظُّرُقَاتِ
فَقَالُوا يَارَسُولَ اللَّهِ مَا لَنَا مِنْ مَّجَالِنَا بُذُّ تَتَحَدَّثُ فِيْهَا قَالَ فَإِذَا آَبِيْتُمُ إِلَّ الْمَجْلِسَ فَأَعُْوا الطَّرِيْقَ حَقَّهُ
قَالُوا وَمَا حَقّ الطَّرِيْقِ يَارَسُولَ اللَّهِ قَالَ غَظُّ البَصَرِ وَكَفُّ الْأُذِى وَرَدُّ السَّلَامِ وَالْأَهْرُ بِالْمَعْرُوفِ وَالنَّهْىُ
عَنِ الْمُنْكِّرِ - (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4640
said, "Refrain from sitting in the roads." They (the sahabah (Prophet's
Companions) ; à o, who were present) submitted, "O Messenger of Allah, we
have no other place to sit together and converse." So, he said, "If you deny that
there is no alternative but to sit there, then let the road have its due." They asked,
"And, what is the road's right, O Messenger of Allah?" He said, "Keep your gaze
low refrain from annoying anyone, respond to greetings (of salaam), enjoying the
reputable and forbid the disreputable."2
COMMENTARY: Instead of giving instructions to offer salaam, it is commended that a
response should be given to the salaam. (It is wajib (obligatory) respond) The etiquette is
that the pedestrian should offer salaam to one who is sitting, so this command to respond
is given here to those who sit on roads.
(٤٦٤١) وَعَنْ أَبِيٍ مُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِى هَذِهِ الْقِشَّةِ قَالَ وَإِرْ شَاءُ السَّبِيْلِ رَوَاءُ أَبُودَاؤدَ
عَقِيْبَ حَدِيثِ الْخُدْرِيّ هُكَّذَا ....
4641. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said
about the same subject (as the foregoing hadith), "And, guide people (who have lost
their bearings) to the correct way."3
1 Bukhari # 6254, Muslim # 116. 1798.
2 Bukhari # 6229, Muslim # 114-2121, Abu Dawud # 4815, Musnad Ahmad 3-47.
3 Abu Dawud # 4816.

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. .رضى الله عنه Abu Dawud reported it after the hadith (# 4640) of Abu Sa'eed Khudri
(٤٦٤٢) وَعَنْ حُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ هَذِهِ الْقِشَّةِ قَالَ وَتُخِيْقُوا الْمَلْهُوْفَ وَتَّهُدُوًا الضَّالَّ (رَوَاءُ
أَبُودَاؤدَ عَقِيْبَ حَدِيْثٍ آی هُرَيْرَةً هكَذَا وَلَمْ آَجِدُهُمَا فِي الصَّحِيُحِينَ).
4642. Sayyiduna Umar رضى الله عنه na،rated that the Prophet صلى الله عليه وسلم said about the
same (foregoing) subject 'on the rights of the road), "Get relief to the oppressed and
guide those who have lost their way."1
Abu Dawud reported it after the hadith (4641) of Abu Hurayzah a +, but I could
not find the two traditions in the two hadith Books.
SECTION II
الفَضْلُ الثَّانِى .
SIX RIGHTS OF PEOPLE ON EACH OTHER
(٤٦٤٣) عَنُ عَلَيٍّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلْمُسِْمِ عَلَى الْمُسْلِمِ سِتْ بِالْمَعْرُوفِ يُسَلِّمُ عَلَيْهِ
إِذَا لَقِيَهْ وَيُحِيِّبُهُ إِذَا دَعَاهُ وَيُشَيِّئُهُ إِذَا عَطَسَ وَيَعُودُهِ إِذَا مَرِضَ وَيَتَّبِعُ جَنَازَتَّهِ إِذَامَاتَ وَيُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ
(رواه الترمذى والدارمى)
4643. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "A
Muslim has six rights over another Muslim.
(i) When they meet, he should offer him salaam.
(ii) When he invites, he should accept his invitation.
(iii) When he sneezes (and says al-Hamdulillah - praise belongs to Allah), he
should pray yarhamak Allah - Allah have mercy on you.
(iv) When he is ill, he should visit him.
(v) When he dies, he should join his funeral (salah (prayer)). And,
(vi) He should like for him what he likes for himself.2
WORDS THAT INCREASE REWARD OF SALAAM
(٤٦٤٤) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَكَّ رَجُلًا جَآءَ إِلَى النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ السَّلَامُ عَلَيْكُمْ فَرَةَّ
عَلَيْهِ ثُمَّ جَلَسَ فَقَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَشْرُ نُؤَّ جَاءَ أَخَرُ فَقَّالَ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ فَرَأَّعَلَيْهِ
فَجَلَسَ فَقَالَ عِشْرُؤُكَّ ثُّ جَآءَ آخَرُ فَقَالَ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَ كَاتُّهُ فَرَدَّ عَلَيْهِ فَجَلَسَ فَقَالَ
ئَلُونَ- (رواه الترمذى وابو داؤد)
4644. Sayyiduna Imran ibn Husayn a+, narrated that a man came to the Prophet
and said, 'As salaamu alaykum!" He gave the response to it. The man sat صلى الله عليه وسلم
down and the Prophet صلى الله عليه وسلم said, "Ten!" Then another man came and said, "As
salaamu alaykum wa rahmatullah." He gave the response and the man sat down. He
said, "Twenty!" Then another man came and said, "As salaamu alaykum wa
rahmatullah; wa barakatuh." He gave the response and the man sat down and he
1 Abu Dawud # 4817.
2 Tirmidhi # 2245.

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said, "Thirty!"1
[assalaamu alaykum: peace be on you!
Wa rahmatullah; and Allah's mercy!
Wa barakatuh; and His blessings!]
COMMENTARY: The reward to one who offers salaam is according to the words he uses
increasing by ten. If he adds wa maghfiratahu (and His forgiveness), he will get ten more,
forty rewards in all.
(٤٦٤٥) وَعَنْ مُعَاذِبْنِ آَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَعْنَاهُ وَزَادَتُؤَ أَلَى آخَرُ فَقَالَ السَّلَّامُ عَلَيْكُمْ
وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ وَمَغْفِرَتُهُ فَقَالَ أَرْبَعُونَ وَقَالَ هُكَّذَا تَكُوبُ الْفَضَائِلُ-(رواه ابوداؤد)
4645. Sayyiduna Mu'adh ibn Anas As a >, reported the same thing about the
prophet صلى الله عليه وسلم and added that later another man came and said, 'as salaam u
alaykum wa rahmatullah wa barakatuhu wa maghfiratuhu. So he (the Prophet) & o
,Ale said, "Forty!" And, added, "In this way will the good deeds go on getting
more reward!"2
COMMENTARY: The ulama (Scholars) say that the most excellent form of offering salaam
is to say as-salaamu alaykum wa rahmat ullahi wa barakatahu in the plural form even if
there is only one addressee. The response given by the addressee should be wa alaykumus
slaam. He too should use the plural form and add the wa (and).
While the lowest form of Salaam is as-salaamu alaykum, yet only as salaamu alayka (in the
singular form) would be enough too.
The lowest form of response is wa alayka as salaam and wa alaykum as-salaam. It would
suffice even if the wa (and) is dropped.
The ulama (Scholars) say that a response with only alaykum would not be complete. If the
answer is wa alaykum, then the opinion is divided either way.
MERIT OF TAKING PRECEDENCE IN GREETING
(٤٦٤٦) وَعَنْ آَبٍ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَ إِنَّ أَوْلَى النَّاسِ بِاللَّهِ مَنُ بَدَأَ بِالسَّلَّامِ.
(رواه أحمد والترمذى وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .4646
said, "The nearest of people to Allah are they who are the first to offer salaam."3
COMMENTARY: These are the men who encounter one another on the road, for, the duty
to offer salaam is imposed on both of them equally, both are presumed to be walking. If
anyone is sitting and another comes to him, then the visitor or the standing one will offer
salaam and will not and will not gain an excellence for being the first to offer salaam. If the
one sitting takes precedence in offering salaam then naturally he is qualified for the merit.
Sayyiduna Umar As an , used to say that three things are a means to create stability in
mutual relationships of the Muslims, and growth in their mutual love for one another.
They are:
1 Tirmidhi # 3689, Abu Dawud # 5195.
2 Abu Dawud # 5196.
3 Abu Dawud # 5197, Tirmidhi # 2694.

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(i)
To take precedence in offering salaam on meeting one another.
(ii)
To call the other by his name that he likes.
(iii)
To receive him with warmth and respect when he comes to a meeting.
DISALLOWED TO OFFER SALAAM TO STRANGER WOMEN
(٤٦٤٧) وَعَنْ جَرِ يْرٍاَََّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَزَّعَلَى نِسْوَةٍ فَسَلَّمَ عَلَيْهِنَّ - (رواه احمد)
4647. Sayyiduna Jarir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم walked by some
women and pronounced the salaam to them.1
COMMENTARY: This thing was exclusive to the Prophet ,4,le ano because there was no
fear of his being tempted. But, for any other Muslim to offer salaam to an unknown,
unrelated woman is makruh (disapproved). But, if a woman very old so that there is no
likelihood of mischief then a man may offer salaam to her, particularly if that will not cause
doubts in other mind (see also hadith # 4663)
SALAAM OF ONE MEMBER OF A GROUP SUFFICES
(٤٦٤٨) وَعَنْ عَلِيِّ بُنِ آَبٍ طَالِبٍ قَالَ تُجْزِئُ عَنِ الْجَمَاعَةِ إِذَا مَرُّواَنْ يُسَلِّمَ أَحَدُهُمُ وَيُجْزِئٍ عَنِ الْجُلُوسِ
اْ يُّرَدَّ أَحَدُهُمُ - رَوَاهُ الْبَيْهَقِيُّ فِ شُعَبِ الْإِيْمَانٍ مَرْفُوْءًا وَرَوَى أَبُوْدَاوُدَ وَقَالَ رَفَعَهُ الْحُسَنُ بُنُّ عَلِيٍّ وَهُوَ شَيْخُ آي ◌َاۈدَ-
4648. Sayyiduna Ali ibn Abu Talib 4cm+, said, "If some people pass together, the it
is enough for one of them to offer salaam. And it is enough for one of those who are
sitting to give a response."2
COMMENTARY: The command includes those people who visit someone or stop at a place
where other are present, or there only is one man there. It is sunnah (Holy Prophet's
practice) kifayah to precede in offering salaam but to respond to anyone's salaam is fard
(compulsory) kifayah. All will be absolved of offering salaam and of giving response if
only one of them does it. However, it is better for all of them to offer salaam and all of the
others to give a response.
(٤٦٤٩) وَعَنْ عَمْرِوبْنِ شُعَيْبٍ عَنْ آَبِئْهِ عَنْ جَدِّه ◌َرَّ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ مِنَّا مَنُ
تَشَبَّهَ بِغَيْرِنَا لَا تَشَبَّهُوْا بِالْتَهُودِ وَلََّ بِالنَّصَارَى فَإِنَّ تَسْلِيْمَ الْتَّهُودِ الْإِشَارَةُ بِالْأَصَابِعِ وَتَسْلِيْمَ النَّصَارَى
الْإِشَارَةُ بِالْأَكْفِّ (رَوَاهُ التِّزْ مِذِىُّ وَقَالَ إِسْنَادُهُ ضَعِيفٌ)۔
4649. Sayyiduna Amr ibn Shu'ayb alus, narrated from his father (Shu'ayb) that his
grandfather (Abdulllah ibn Amr) narrated that Allah's Messenger صلى الله عليه وسلم said,
"He is not one of us who imitates people other than us. Do not imitate the Jews and
not the Christians. The greeting of the Jews is to make a gesture with the fingers
and the greeting of the Christians is to make a gesture with the palm of the hands."3
COMMENTARY: Muslims must not adopt resemblance to Jews or to Christians.
The words of Salaam is the sunnah (Holy Prophet's practice) of Sayyiduna Aadam paulale
1 Musnad Ahmad 4-357.
2 Abu Dawud # 5210, Bayhaqi in Shu'ab ul Eman marfu. But Abu Dawud traced it to Hasan ibn Ali,
his Shaykh.
3 Tirmidhi # 2695.

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صلى الله عليه وسلم and the awliya. The noble Prophet عليه السلام and from his progeny, the Prophets
had alerted his ummah having realized that they would give up the words and follow
people of other religions to greet through signs of the hand. He said that those of his
ummah who adopted a resemblance to non-Muslims truly did not belong to it.
While Tirmidhi has decleared this hadith as of weak isnad, it is also transmitted through a
strong sanad.
OFFER SALAAM AT EVERY MEETING
(٤٦٥٠) وَعَنْ أَبيْ هُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا لَقِى أَحَدُكُمْ آَخَاهُ فَلْيُسَلِّمُ عَلَيْهِ فَإِنْ حَالَتُ
بَيْنَهُمَا شَجَرَةٌ أَوْجِدَارْ أَوْحَجَرْ ثُمَّ لَقِيَّهُ فَلْيُسَلِّمُ عَلَيْهِ-(رواه ابوداود)
4650. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When one of you meets his brother Muslim, let him offer him salaam. Then, again,
if he meets him after a tree, a wall or a stone had intercepted them, he must offer
him salaam."1
COMMENTARY: It is mustaliab (desirable) to offer salaam even after a very brief parting.
However, in spite of its importance, it is makruh (disapproved) to offer salaam sometimes
like when relieving oneself, having sexual intercourse, etc. It will not be wajib (obligatory)
to respond to anyone's salaam in such cases. Also, one who is sleeping, offering salah
(prayer), calling the adhan, is in the bath room, having his meal with a morsel in his mouth
- in these cases, if anyone offers salaam to him then a response is not due. When the
sermon is delivered, it is neither allowed to offer salaam nor to give a response. If anyone
recites the Quran, then salaam must not be offered to him, but if it is offered, then he must
stop the recital and give a response, Before resuming the recital, he must recite the
ta'awwudh.
OFFER SALAAM ALSO TO YOUR FAMILY
(٤٦٥١) وَعَنْ قَتَادَةً قَالَ قَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلْتُهُ بَيْئًا فَسَلِّمُوْا عَلَى أَهْلِهِ وَإِذَا خَرَجُتُمُ
فَأَوْدِعُوا أَهْلَهُ بِسَلَامٍ (رَوَاءُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيْمَانٍ مُرْسَلًا).
4651. Sayyiduna Qatadah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "when
you enter a house, offer salaam to its inmates and when you come and bid farewell
pray for its inmates with salaam."2
COMMENTARY. If there is no one inside, then it is mustahab (desirable) to say:
السَّلَامُ عَلَيْنَا وَعِبَادِ اللهِ الصَّالِحِيْنَ
to include the angel there.
Some ulama (Scholars) say that it is not wajib (obligatory), but merely mustahab (desirable)
to give a response to the salaam on departing and bidding farewell.
Shaykh Abdul Haq Muhaddith Dahlawi said that the farewell salaam is a trust with the
inmates you will get back in the hereafter. Yahya said that by means of that you give
salaam in their trust and will take it back on coming back.
1 Abu Dawud # 5200.
2 Bayhaqi in Shu'ab ul Eeman # 8845.

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In other words, the one who departs will return safely and get an opportunity to offer
salaam again
(٤٦٥٢) وَعَنْ آَنَسٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَابُنَّ إِذَا دَخَلْتَ عَلَى أَهْلِكَ فَسَلِّمُ يَكُوكُ
بَرَگَةً عَلَيْكَ وَعَلى آملٍ بَيْتِك۔(رواه الترمذى)
4652. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, 'My
son! When you enter your house, offer salaam. That will be a blessing to you and to
the inmates of your house."1
SALAAM BEFORE CONVERSING
(٤٦٥٣) وَعَنْ جَابِرٍ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلسَّلَّامُ قَبْلَ الْكَلَامِ (رَوَّاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا
حَدِيْثُ مُنْكُ۔
4653. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Offer salaam before engaging in conversation."2
THE GREETING OF THE JAHILIYAH (IGNORANCE PERIOD)
(٤٦٥٤) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ كُثَّا فِي الْجَاهِلِيَّةِ نَقُولُ، أَنْعَمَ اللَّهُ بِكَ عَيْنًا وَأَنْعَمَ صَبَاءً فَلَمَّا كَانَ
الْإِسْلَامُ ثُمِيُّنَا عَنْ ذلِكَ- (رواه ابوداؤد)
4654. Sayyiduna Imran ibn Husayn us à +, said, "During the jahiliyah (ignorance
period), we used to greet: (انعم الله بك علينا) (May Allah keep the eyes cool because of
you!) and ((0),il) (May you be with blessings every morning!) When Islam came
we were forbidden to say that."3
COMMENTARY: The first greeting could also mean 'May Allah keep you happy!'
In the second, morning is specified because after that the day would follow as good.
GREETING IS ABSENTIA
(٤٦٥٥) وَعَنُ غَالِبٍ قَالَ إِنَّا لَجُلُوسْ بِبَّابِ الْحُسَنِ البَصَرِيِّ إِذْجَآءَ رَجُلٌ فَقَالَ حَدَّثَنِ آَيْ عَنْ جَدِّئْ قَالَ بَعَثَنِى
آنٍ إِلى تَسُوْلِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ اثْهِ فَأَقْرِتُّهُ السَّلَامَ قَالَ فَأَتَيْتُهُ فَقُلْتُ أَبٍ يُقْرِتُكَ السَّلَامَ
فَقَالَ عَلَيْكَ وَعَلَى أَبِيُّكَ السَّلَامُ- (رواه ابوداؤد)
4655. Sayyiduna Ghalib رضى الله عنه said, "We were sitting by the door of Hasan Basri
das, when a man came and said that his father told him (the man's grandfather)
said, 'My father sent me to Allah's Messenger صلى الله عليهوسلم, saying: convey to him my
salaam. So, I came to him and said: My father sends you the Salaam. He said; To
you,and to your father be salaam (Peace)."4
1 Tirmidhi # 2698.
2 Tirmidhi 2699 (Says it is munkar hadith)
3 Abu Dawud # 5231.
4 Abu Dawud # 5227, Nasa'i.

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COMMENTARY: It is masnun to give a response of salaam to one who brings it as well to
sender. The version in Nasa'i has the response;
(عليك وعلى فلان السلام) (or - (ii (عليك وعليه السلام) (i)
CONVEYING SALAAM THROUGH LETTERS
(٤٦٥٦) وَعَنْ أَبيِ الْعَلَاءِ الْحَضْرَبِيِّ أَكَّ الْعَلَاءَ الْخُضَرَبِّ كَانَ عَامِلُ تَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَكَانَ إِذَا گتَبَ إِلَيْهِ بَدَاءً پِنَفْسِه۔ (رواه ابوداؤد)
4656. Sayyiduna Abu Al-Ala Hadramiy رضى الله عنه said that Al-Ala Hadrami رضى الله عنه was
a governor on behalf of Allah's Messenger صلى الله عليه وسلم . When he wrote to him (the
Prophet) صلى الله عليه وسلم he began (the letter) with his own name.1
COMMENTARY: The real name of Abu Al-Ala was Yazid ibn Abd. Some copies of Mishkat
have his name as Ibn Al-Ala.
Hadrami reverts to the famous city Hadramawt and Al-Ala was its resident.
In one copy of Mishkat Al-Ala Hadrami is named as Al-Ala ibn Hadrami.
It is stated in Taqrib that Al-Ala as a >, was an ally of Banu Umayyah and was a glorious
learned sahabi.
The Prophet صلى الله عليه وسلم had made him governor of Bahrain, After him, the caliphs Abu Bakr
.retained him at that office. He was governor there till his death رضى الله عنه and Umar رضى الله عنه
He bagan his letters; 'From Al-Ala Al-Hadrami to Allah's Messenger صلى الله عليه وسلم - as-
salaamu alaykum wa rahmatullah.' Then followed the body of the letter. This style of letter
writing, he had adopted from the Prophet's صلى الله عليه وسلم letters which began with his name.
If the addressee was a Muslim the salaam was addressed to him in the singular form (+).
peace be (سلام على اتبع الهدى) .If he was not a Muslim, then a general salutation was offered . (علیک
on him who follows guidance. This is how he had written to Heraclius. The letter that he
had written to Mu'adh wcd +, condoling the death of his son was on this pattern.
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ، مِنْ مُحَتَّدٍ رَّسُولِ اللَّهِ إِلَى مَعَاذِ بُنِ جَبَلٍ سَلَامْ عَلَيْكَ فَإِنَّعٍ أَحْمَدُ إِلَيْكَ اللّهُ
الَّذِى لَا إِلهَ إِلَّهُوَ، أَمَّا بَعْدُ ....... الخ
This hadith and the three that follow do not seem to pertain to this chapter, but the
compiler of the Mishkat includes at the end of a chapter such ahadith as have a distant
connexion with it. For instance, this hadith has a reference to salaam.
SPREADING DUST ON LETTER
(٤٦٥٧) وَعَنْ جَابِرٍ آَكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا كَتَبَ أَحَدُكُمْ كِتَابًا فَلْيُتْرِبِهُ فَإِنَّهِ اَلْجُمُ لِلْحَاجَةِ
رَوَاهُ التِّزْمِذِئُّ وَقَالَ حَدِيْثُمُنگؤْ
4657. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "when any
of you writes a letter to someone, let him sprinkle dust on it (and blow it off). This
is very instrumental in getting one's objective."2
1 Abu Dawud # 5134.
2 Tirmidhi # 2713, the words in parenthesis are an ataractic meaning: Sprinkle dust and blow it off.

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COMMENTARY: Dust was sprinkled on the paper since ancient times. The purpose was to
dry the ink. However, the fact is that this method is very productive for one's objective.
But, no one apart from the Prophet صلى الله عليه وسلم knows what the .objective is. Some
knowledgeable people said that it implies that the writer should not rely on his writing and
on the addressee for redress of grievances or for any need. Only Allah will get one one's
needs.
The words of the hadith also mean 'sprinkle dust and blow it off.' This is evident from
what Imam Ghazali al >, has written in Minhaj ul Aabideen. A man was residing in a
rented house. He wrote a letter and thought of using the dust on its wall to sprinkle on it
but was precluded from doing it by the conviction that it was someone else's house. On
rethought, he did take some dust and sprinkled it on the letter, but heard a voice say, 'He
who takes this dust to be lawful will know tomorrow when reckoning will take place.'
This hadith is munkar (unknown) on account of its narrators but there is no adverse
comment on its text. Tabarani dus, has narrated a hadith in his awsat in a marfu form with
a similar message.
PLACING PEN ON EAR WHILE WRITING
(٤٦٥٨) وَعَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ دَخَلْتُ عَلَى الَِّّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ يَدَيْهِ كَاتِبُ فَسَمِعْتُهُ يَقُوْلُ ضَعِ
الْقَلَوَ عَلَى أُذُنِتَ فَإِنَّهِ أُذْكُرُ لِلْمَالِ - رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيبٌ وَفِي إِسْتَادِهِضُعْفُر
صلى الله عليه وسلم said, "I went to the Prophet رضى الله عنه Sayyiduna Zayd ibn Thabit .4658
There was a scribe witting with him. I heard him say, 'Place the pen on your ear,
for, it keeps the mind sharp for (correct) expression!"1
COMMENTARY: The writer picks up correct and appropriate words when he places the
writing instrument on the ear. Why this happens? Only the Prophet صلى الله عليه وسلم know.
Some ulama (Scholars) have tried to explain it, but the gist of all is that the power of
expression improves.
This hadith is gharib and its sanad is weak. However, it is supported by a marfu hadith of
Anas رضى الله عنه transmitted by Ibn Asakir and another of Zayd ibn Thabit رضى الله عنه transmitted
by Jami Saghir of the same words.
FOREIGN LANGUAGE MAY BE LEARNT
(٤٦٥٩) وَعَنْهُ قَالَ آمَرَنِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ اتَّعَلَّمَ الشُّرْيَانِيَّةَّ وَفِي رَوَايَةٍ أَنَّهُ أَمَرَنِ آَبُ
أَتَعَلَّمَ كِتَابَ يَهُودَ وَ قَالَ إِى مَا امَنُ يَهُوُدَ عَلَى كِتَابٍ قَالَ فَمَا مَرَّبيُ نِصْفُ شَهْرِ حَتَّى تَعَلَّمْتُ فَكَاكَ إِذَا
كَتَبَ إِلَى يَهُودَ كَتَبْتُ وَإِذَا كَتَبُوا إِلَيْهِ قَرَأْتُ لَه کِتَابَهُمُ ۔ (رواه الترمذى)
صلى الله عليه وسلم said, "Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Thabit .4659
instructed me to learn suryani (Hebrew).";
According to a version: "He commanded me that I should learn the writing of the
Jews, saying, (By Allah) I do not trust the Jews for their writing correctly. And half a
month had not passed by when I learnt it. So, I wrote to the Jews when he had to
1 Tirmidhi # 2714.

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write, and read out their letters when they wrote to him."1
COMMENTARY: Hebrew is one of the most ancient languages. The Torah is revealed in
Hebrew. However, most ulama (Scholars) say that the Torah was revealed in the Ibrani
(J'y.) language, not Suryani. Both these language are similar and are called Syrian or
Hebrew.
Hence, it is necessary then it is allowed to learn the language of the non-Muslims. But, it is
not allowed to learn it when there is no necessity because that will amount to taking up a
resemblance to them which is disallowed. The Prophet صلى الله عليه وسلم has said, He who
adopts resemblance to a people will be counted among them."
Yahya & , said that it is haraam (unlawful, forbidden) to learn another's language
unnecessarily.
OFFER SALAAM WHILE MEETING & WHEN TAKING LEAVE
.
(٤٦٦٠) وَعَنُ ابٍ مُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَنَّهِ وَسَلَّمَ قَالَ إِذَانْتَهِى أَحَدُكُمْ إِلى مَجُلِسٍ فَلْيُسَلِّمُ فَإِجُ بَدًا
لَهُ أَدْ يُجْلِسَ فَلْيَجُلِسُ ثُنَّ إِذَا قَامَ فَلْيُسَلِمْ فَلَيْسَتِ الأَولى باحتٍ مِنَ الْآخِرَة۔(رواه الترمذى وابوداود)
4660. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When one of you ends up at a gathering (or meeting), he must offer salaam. If he is
inclined to join them, he may sit down. Then, when he gets up to go, he must offer
salaam, for to offer salaam the first time is not in any way better then offering. the
second salaam."2
COMMENTARY: It is sunnah (Holy Prophet's practice) to offer salaam at the time of taking
leave just as it is to offer it on meeting. Also, it is wajib (obligatory) to give response to both
these greetings. Some authorities maintain that it is mustahab (desirable) to offer salaam
and respond to it while departing.
SITTING ON THE ROADS
(٤٦٦١) وَعَنُّهُ أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا خَيْرَ فِي جُلُوْسِ فِي الُّْرُ قَاتِ إِلَّ لِمَنْ هَدَى الشَّبِيْلَ
وَرَدَّ التَّحِيَّةَ وَعَضَّ البَصَرَوَ أَّمَاتَ عَّ الْحُهُولَةِ رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَذُكِرَ حَدِيْثُ آنٍ جُرَيٍّ ◌ِ بَابٍ فَضَّلِ
الشَّدَقَةِ - (شرح السنة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4661
said, 'It is not good to sit in the roads, except for him who directs people on their
way, responds to (Salaam) greetings, keeps his gaze low, and helps him who carries
a burden."3
COMMENTARY: The concluding sentence has the word humulah (Uy>) but one copy of
Mishkat has it Hamulah (Uys) to mean the animal of burden, so he helps the one who puts
the load on the beast.
And the hadith of Abu Jurayy has been mentioned in the chapter on the excellence of
Sadaqah (charity) (# 1918).
1 Tirmidhi # 2715.
2 Tirmidhi # 2706, Abu Dawud # 5208.
3 Bayhaqi in Sharh us Sunnah (Holy Prophet's practice) # 3339.

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الفَضْلُ الثَّالِثُ
SECTION III
عليه السلام SALAAM WAS INTRODUED THROUGH PROPHET AADAM
(٤٦٦٢) عَنُ ابٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا خَلَقَ اللَّهُ أَدَمَ وَنَفَخَّ فِيْهِ الزُّوْمَ عَطَسَ
فَقَالَ الْجُمْدُ للَّهِ فَحَمِدَ اللّهِ بِإِذْنِهِ فَقَالَ لَهُ رَبُّهُ يَرْحَمُتَ اللَّهُ يَادَمُ اذْهَبُ إِلى أُولَئِكَ الْمَلائِكَةِ إِلَى ملأِّمِنْهُمُ
جُلُوسِ فَقُلُ السَّلَامُ عَلَيْكُمْ فَقَالَ السَّلَامُ عَلَيْكُمْ قَالُوا عَلَيْتَ السَّلَامُ وَرَحْمَةُ اللَّهِ ثُؤَّ رَجَعَ إِلَى رَبِّه فَقَالَ
إِكَّ هُذِهٍ تَحِيَّئُكَ وَتَحِيَّةُ بَنِيُكَ بَيْنَهُمُ فَقَالَ لَهُ اللَّهُ وَيَدَاهُ مَقْبُوضَاتَانِ اخْتَرْ آَيَّتُهَمَا شِئْتَ فَقَالَ اخْتَّرْتُ
يَعِيُّنَ رَنٍّ وَكِلْتَا يَدَىْ رَبِّ يَمِيْنْ مُبَارَكَةٌ ثُمَّ بَسَطَهَا فَإِذَا فِيْهَا أُدَمُ وَذُرِّيَتُهُ فَقَالَ آَيْ رَتٍّ مَاهُوُّ لَاءِ قَالَ هَؤُلاءِ
ذُرِّيَّئُكَ فَإِذَا كُلٌ إِنْسَانٍ مَكْتُوُبْ عُمُرُهُ بَيْنَ عَيِّنَيْهِ فَإِذَا فِيْهِمْ رَجُلْ أَضْوَءُ هُمْ أَوْ مِنُ أَضْوَءِ هِمْ قَالَ يَارَبٍ
كَنْ هُذَا قَالَ هُذَا ابْنُكَ دَاؤدَ وَ قَدْ كَتَبْتُ لَه ◌ُمَرَهُ أَرْبَعِيْنَّ سَنَةً قَالَ يَا رَتٍ زِدْفِى عُمْرِهِ قَالَ ذَلِكَ الَّذِىُ
كَتَبْتُ لَه قَالَ أَىْ رَتٍّ فَإِنِّ قَدْ جَعَلْتُ لَّ مِنْ حُمُرِىٌ سِتِّيْنَ سَنَةً قَالَ أَنْتَ وَذَاتَ قَالَ تُؤَّ سَكَّنَ الْجَنَّةَّ مَاشَاءَ
اللّهُ ثُؤَّ أُهِْظَ مِنْهَا وَكَانَ أُدَمُ يَعُدُّ لِنَفْسِهِ فَآَتَاهُ مَلَكُ الْتَوْتِ قَالَ لَهُ أَدَمُ قَدْ عَجِلْتَ قَدْكُتِبَ لِيُ اَلْفُّ سَنَّةٍ
قَالَ بَلَى وَلَكِنَّاتَ جَعَلْتَ لِإِبْنِكَ دَاؤْدَسِتِّيْنَّ سَنَّةً فَجَحَدَ فَجَحَدَتْ ذُرِّيَتُهُ وَنَسِىٌّ فَنَسِيَكُ ذُرِّيَّتَهُ قَالَ فَمِنُ
يَوْمَئِذٍ أُمِرَ بٍالْكِتَابٍ وَالشَّهُودِ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4662
said, "When Allah created Aadam (> Jule and blew into him the spirit, he sneezed
and said (a.J) 'Praise belongs to Allah.' He praised Allah with His permission and
His Lord said to him (àSy). 'May Allah have mercy on you! O Aadam! Go to
those angels the angels who are seated yonder - and say. ( le ) Ji) (Peace be on
you!)' He went and said, 'as-salaamu alaykum! (peace be on you),' and they
responded (وعليكم السلام ورحمة الله) (and on you be peace and the mercy of Allah)! Then, he
returned to his Lord who said, 'This is to be your salutation and the salutation of
your children to each other.' And, Allah said to him, closing His fists, 'choose
whichever of the two you wish!' He said, 'I choose the right hand of my Lord - and
both the hands of my Lord are right and blessed!' Allah spread it open, and behold!
There were in it Aadam and his progeny. He asked, 'O Lord, who are they?" He
said, 'They are your off-springs.' With regard to each of them, his lifespan was
inscribed between his two eyes. And behold! There was a man among them, most
radiant of all of them - or one of the most radiant of then .. He asked, 'O Lord, who
is he?' Allah said, 'He is your son Dawud. I have decreed for him a lifespan of forty
years.' He said, 'O Lord add to his age!' He said. "That is what is decreed for him."
He said, 'O Lord, then indeed, set aside for him from my age, sixty years! Allah said,
'That is for you to decide.' Then, he lived in paradise as long as Allah willed. Then,
he was sent down (to earth) and he kept count of his age. The angel of death came
to him and Aadam reminded him, 'surely, you have shown haste! One thousand
years have been allotted to me in the decree.' The angel agreed, 'of course! But you

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did set aside for your son Dawud sixty years.' But, he denied and his offspring
denied. He forgot and his offspring forgot."
The prophet Lean Lo said, "since that day the command is issued to write down a
document duly witnessed."1
COMMENTARY: The Lord's fists were closed holding something inside. It is among the
matashabihat to ascribe a hand and a right hand to Allah. [mustashabihat means consimilar
or open to different interpretations. See verse 3: 7 and vocabulary of the Holy Quran by Dr
Abdullah Abbas Nadwi - Darul Isha'at, Karachi] for instance, the ulama (Scholars) hold
that Allah's hand describes an attribute but not the real limb itself. This is why both His
hands are right meaning full of blessing and goodness.
It also implies that there is no weakness in Allah's power and grip. He is not weak in any of
His attributes. All of them are perfect.
Furthermore, His munificence and compassion are brought into focus by those words:
'both His hands are right.' The Arabs generally say of a generous man; 'both his hands
are right' -
كلتا يديه
The fact that prophet Dawud (> Jule was the most radiant at that time does not mean that
he was more excellent then all other Prophets ,.Je Allah only willed that Sayyiduna
Aadam (> Jule may put that question, so that the rest of the events may follow. Also, being
most radiant does not imply excellence over all others in all attributes. Each of the Prophet
Jule had been blessed with one or other exclusive attribute and was know because of it,
but that does not imply that he had distinction over all other Prophet (> Jule.
The Prophets (>Jinle never spoke a lie deliberately and very explicitly. Sayyiduna Aadam
Jinle knew that his life span was one thousand years and that he had given sixty years of
that to Prophet Dawud praiade. Rather, he may have recalled the past to say that he was
allotted so many years and had given away some of them. Or, he may have forgotten that
he had given him sixty years. [See also 'Stories of the Prophets ,Jule by Ibn Kathir and
'stories from the Quran 2vols by Mawlana Hifzur Rahman seoharvi - both Darul Isha'at,
Karachi.]
GREETING WOMEN
(٤٦٦٣) وَعَنْ أَسْمَاءَ بِئْتِ يَزِيْدَ قَالَتْ مَرَّعَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي نَسْوَةٍ فَسَلَّمَ عَلَيْنَا-(رواه
ابوداود وابن ماجة والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Asma bint Yazid .4663
walked by them when they were among other women and he offered them salaam.2
COMMENTARY: Only the Prophet صلى الله عليه وسلم was permitted to offer salaam to women.
No other Muslim is permitted to greet women who are not mahram. (see hadith # 4647)
1 Tirmidhi # 3368 (3379) Reproduced from Tirmidhi V2 P 491, Darul Isha'at, Karachi.
2 Abu Dawud # 5201.

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MERIT OF SALAAM
(٤٦٦٤) وَعَنِ الْتُفَيْلِ بُنِ أُنَيِّ بُنِ كَعُبٍ أَنَّهُ كَاَ يَاتِ ابْنِ عُمَرَ فَيَغْدُوْا مَعَهُ إِلَى السُّوقِ قَالَ فَإِذَا غَدَوْنَا إِلَى
السُّوقِ لَمْ يَمْزَّ عَبْدُاللَّهِ بْنُ عُمَرَ عَلَى سِقَّاطٍ وَلَّا عَلَى صَاحِبٍ بَيْعَةٍ وَلَّاَ مِسْكِيْنٍ وَلَّاَ عَلَى أَحَدٍ إِلََّ سَلَّمَ عَلَيْهِ قَالَ
الظُفَيْلُ فَجِئْتُ عَبْدَ اللهِ بْن ◌ُمَّرَ يَومًا فَاسْتَتْبَعَنِيٍ إِلَى الشُّوْقِ فَقُلْتُ لَهُ وَمَا تَصْنَّهُ فِى الشُّوْقِ وَأَنْتَ لَا تَقِفُ
عَلَى الْبَيْعِ وَلَا تَسْتَالُ عَنِ السِّلَعِ وَلَّاَ تَسَوْمُ بِهَا وَلَّا تَجْلِسُ فِيْ مَجَالِسِ السُّوْقِ فَاجْلِسُ بِنَّا هُهُنَا نَتَحَدَّثُ قَالَ
فَقَالَ لِى عَبْدُ اللَّهِ بْنُ عُمَرَيَا أَبَابَظْنٍ قَالَ وَكَانَ الُفَيْلُ ذَا بَطْنٍ إِنَّمَا نَغْدُوْا مِنْ آَجْلِ السَّلَامِ نُسَلِّمُ عَلَى مَنْ
لَقِینائ-(رواه مالك والبيهقى فى شعب الايمان)
4664. Sayyiduna tufayl ibn Ubayy ibn Ka'b &l >, said that he often went to
(Sayyiduna) Ibn Umar we àn+, and accompanied him to the market in the morning.
He said, "When we came to the market in the morning. Abdullah ibn Umar us an+
offered salaam to the peddlers (or wrathless men), sellers of goods, poor men, and
indeed everyone he encountered."
Tufay1 رحمه الله added, "One day, I came to Abdullah ibn Umar رضى اللهعنه and he prepared
to take me along with him to the market, I asked him, 'what do you do in the
market? You do not mean to sell anything, or ask about prices, or verify weights
and measures, or sit with any group of people. So, do sit with us here. We shall
converse.' He said to me, 'O stout one!' - indeed, Tufayl was obese! - 'I go out in the
morning only to be able to offer salaam. I give salaam to all those I encounter."1
STINGY REFRAINS FROM GREETING
(٤٦٦٥) وَعَنْ جَابِرٍ قَالَ آتى رَجُلُ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لِقُلَانٍ فِي حَائِئْ عَذْقٌ وَإِنَّهُ قَدْ اُذَانِى
مَكَّارُ عَذْقٍ فَأَرْسَلَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ بِعْنِى عَذْقَّكَ قَالَ لَّا قَالَ فَهَبُ لِ قَالَ لَاقَالَ فَبِعْنِيُّهِ
بِعَذُّقٍ فِى الْجُنَّةِ فَقَالَ لَافَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَارَ أَيْتُ الَّذِىْ هُوَ الْخُلُ مِنْكَ إِلَّ الَّذِىُ يَبْخَلُ
پالسَّلَامِ- (رواه احمد والبيهقى فى شعب الإيمان)
صلی الله عليه وسلم narrated that a man came to the Prophet رضى الله عنه Sayyiduna Jabir .4665
and said that a certain person had a palm tree in his garden and its presence was
disturbing to him. The Prophet صلى الله عليه وسلم sent to the man asking him to sell him
his palm tree. He declined. Then he asked him to give it to him (as a gift). He again
declined Then, he asked him to sell it to him for a palm tree in paradise, but he
persisted in declining. So, Allah's Messenger said, "I have not seen anyone more
stingy than you except the man who is stingy with offering (or responding to)
salaam."2
COMMENTARY: The ulama (Scholars) say that the Prophet صلى الله عليه وسلم did not command
1 Muwatta Maalik # 6 (Salaam), Bayhaqi in Shu'ayb ul Eman # 8790.
2 Musnad Ahmad 3. 328. Bayhaqi in Shu'ab ul Eeman 3-328.