باب السلامGreeting
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَإِذَا حُتِيتُم بِتَحِيَّةٍ فَحَيُّوا۱ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا) (النساء : ٨٦)
۱ قوله: فحيوا بأحسن منها أي قولوا: وعليكم السلام ورحمة الله، إذا قال: السلام عليكم، وزيد وبركاته، إذا قال: ورحمة الله، ويقال: لكل شيء منتهى، ومنتهى السلام وبركاته». أو ردوها أي أجيبوها، ورد السلام جوابه بمثله؛ لأن المجيب يرد قول المسلم، وفيه حذف مضاف، أي ردوا مثلها، والتسليم سنة، والرد فريضة، والأحسن فضل. كذا في «المدارك».
Allah, the Exalted, says: When you are greeted with a greeting, greet 1 in return with what is better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. [An-Nisa: 86]
1 His statement: “greet in return with what is better than it” means to say, “And upon you be peace and the mercy of Allah,” if the greeting was “Peace be upon you,” and to add “and His blessings” if the greeting included “and the mercy of Allah.” It is said: “Everything has a limit, and the limit of the greeting is ‘and His blessings.’” Or “return it” means to respond to it, and returning the greeting is to reply with the same; this is because the responder mirrors the greeting of the initiator, with an implied omission, meaning “return the like of it.” Offering the greeting is a Sunnah, while responding is obligatory, and going beyond is a virtue. As stated in Al-Madarak.
عَنْ عِمْرَانَ بْن حُصَيْنٍ (رضي الله عنه) قَالَ: كُنَّا فِي الْجَاهِلِيَّةِ نَقُولُ: أَنْعَمَ اللَّهُ بِكَ عَيْنًا، وَأَنْعِمْ صَبَاحًا، فَلَمَّا كَانَ الْإِسْلَامُ نُهِينَا۱ عَنْ ذَلِكَ. رَوَاهُ أَبُو دَاوُدَ.
Imran ibn Husayn (may Allah be pleased with him) narrated: “In the pre-Islamic period, we used to say, ‘May Allah make your eye prosperous,’ and ‘Have a prosperous morning.’ But when Islam came, we were forbidden 1 from that.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “we were forbidden from that” refers to using the mentioned phrases as a substitute for the greeting of peace (salaam). There is no issue if one begins with salaam and then follows it with such phrases. As stated in Al-Mirqat.
۱ قوله: نهينا عن ذلك: أي عما ذُكر من الأقوال ابتداءًا بوضعها موضع السلام، فلا محذور إن بدأ بالسلام، ثم ثناه بنحو ما تقدم من الكلام. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : لَمَّا خَلَقَ اللَّهُ آدَمَ وَنَفَخَ فِيهِ الرُّوحَ عَطَسَ، فَقَالَ: الْحَمْدُ لِلَّهِ، فَحَمِدَ اللهَ بِإِذْنِهِ، فَقَالَ لَهُ رَبُّهُ: يَرْحَمُكَ اللَّهُ، يَا آدَمُ اذْهَبْ إِلَى أُولَئِكَ الْمَلَائِكَةِ إِلَى مَلَا مِنْهُمْ جُلُوسٍ، فَقُلْ: السَّلَامُ عَلَيْكُمْ، فَقَالَ: السَّلَامُ عَلَيْكُمْ، قَالُوا: عَلَيْكَ السَّلَامُ وَرَحْمَةُ اللهِ، ثُمَّ رَجَعَ إِلَى رَبِّهِ، فَقَالَ: إِنَّ هَذِهِ تَحِيَّتُكَ وَتَحِيَّةُ بَنِيكَ بَيْنَهُمْ، فَقَالَ لَهُ اللهُ، وَيَدَاهُ مَقْبُوضَتَانِ: اخْتَرْ أَيُّهُمَا شِئْتَ، فَقَالَ: اخْتَرْتُ يَمِينَ رَبِّي وَكِلْتَا يَدَيْ رَبِّي يَمِينُ مُبَارَكَةً، ثُمَّ بَسَطَهَا فَإِذَا فِيهَا آدَمُ وَذُرِّيَّتُهُ فَقَالَ: أَيْ رَبِّ مَا هَؤُلَاءِ؟ قَالَ: هَؤُلَاءِ ذُرِّيَّتُكَ، فَإِذَا كُلُّ إِنْسَانٍ مَكْتُوبٌ عُمْرُهُ بَيْنَ عَيْنَيْهِ، فَإِذَا فِيْهِمْ رَجُلٌ أَضْوَؤُهُمْ - أَوْ مِنْ أَضْوَيْهِمْ - قَالَ: يَا رَبِّ مَنْ هَذَا؟ قَالَ: هَذَا ابْنُكَ دَاوُدُ، وَقَدْ كَتَبْتُ لَهُ عُمْرُهُ أَرْبَعِيْنَ سَنَةً، قَالَ: يَا رَبِّ زِدْ فِي عُمْرِهِ، قَالَ : ذَلِكَ الَّذِي كَتَبْتُ لَهُ، قَالَ: أَيْ رَبِّ! فَإِنِّي قَدْ جَعَلْتُ لَهُ مِنْ عُمْرِي سِتَّيْنَ سَنَةً، قَالَ: أَنْتَ وَذَاكَ، قَالَ: ثُمَّ أُسْكِنَ الْجَنَّةَ مَا شَاءَ اللهُ، ثُمَّ أُهْبِطَ مِنْهَا، وَكَانَ آدَمُ يَعُدُّ لِنَفْسِهِ، فَأَتَاهُ مَلَكُ الْمَوْتِ، فَقَالَ لَهُ آدَمُ: قَدْ عَجَّلْتَ قَدْ كُتِبَ لِي أَلْفُ سَنَةٍ، قَالَ: بَلَى وَلَكِنَّكَ جَعَلْتَ لِابْنِكَ دَاوُدَ سِتَّيْنَ سَنَةً، فَجَحَدَ فَجَحَدَتْ ذُرِّيَّتُهُ، وَنَسِيَ فَنَسِيَتْ ذُرِّيَّتُهُ، قَالَ: فَمِنْ يَوْمِئِذٍ أُمِرَ بِالْكِتَابِ وَالشُّهُودِ». رَوَاهُ التَّرْمِذِيُّ.
وَفِي الْمُتَّفَقِ عَلَيْهِ عَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : خَلَقَ۱ اللَّهُ آدَمَ عَلَى صُورَتِهِ طُوْلُهُ سِتُّونَ ذِرَاعًا، فَلَمَّا خَلَقَهُ قَالَ: اذْهَبْ فَسَلَّمْ عَلَى أُولَئِكَ النَّفَرِ، وَهُمْ نَفَرٌ مِنَ الْمَلَائِكَةِ جُلُوسٌ، فَاسْتَمِعْ مَا يُحَيُّونَكَ، فَإِنَّهَا تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ. فَقَالَ: السَّلَامُ۲ عَلَيْكُمْ، فَقَالُوا: السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ. قَالَ: فَزَادُوهُ وَرَحْمَةُ اللهِ»، فَكُلُّ مَنْ يَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ آدَمَ، وَطُوْلُهُ سِتُّوْنَ ذِرَاعًا، فَلَمْ يَزَلْ الْخَلْقُ يَنْقُصُ بَعْدُ حَتَّى الْآنَ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When Allah created Adam and breathed the soul into him, he sneezed and said, ‘All praise be to Allah.’ He praised Allah by His permission, and his Lord said to him, ‘May Allah have mercy on you, O Adam. Go to those angels, to a group of them sitting, and say: Peace be upon you.’ He said, ‘Peace be upon you,’ and they replied, ‘Upon you be peace and the mercy of Allah.’ Then he returned to his Lord, who said, ‘This is your greeting and the greeting of your descendants among themselves.’ Allah, with His hands closed, said to him, ‘Choose whichever you wish.’ Adam said, ‘I choose the right hand of my Lord, and both hands of my Lord are right and blessed.’ Then He opened it, and there were Adam and his descendants. Adam said, ‘O Lord, who are these?’ He said, ‘These are your descendants.’ Each person had their lifespan written between their eyes. Among them was a man, the brightest of them, or among the brightest. Adam said, ‘O Lord, who is this?’ He said, ‘This is your son David, and I have written for him a lifespan of forty years.’ Adam said, ‘O Lord, increase his lifespan.’ He said, ‘That is what I have written for him.’ Adam said, ‘O Lord, I have given him sixty years of my lifespan.’ He said, ‘You and he have agreed.’ He was then made to dwell in Paradise for as long as Allah willed, then he was sent down from it. Adam kept count of his lifespan. When the Angel of Death came to him, Adam said, ‘You have come too soon; I was given a thousand years.’ The angel said, ‘Yes, but you gave sixty years to your son David.’ Adam denied it, and his descendants denied; he forgot, and his descendants forgot. From that day, writing and witnesses were ordained.” [Narrated by At-Tirmidhi]
And in the narration [Agreed Upon], Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah created 1 Adam in his form, his height being sixty cubits. When He created him, He said, ‘Go and greet that group of angels sitting there, and listen to how they greet you, for that will be your greeting and the greeting of your descendants.’ He said, ‘Peace 2 be upon you,’ and they replied, ‘Upon you be peace and the mercy of Allah.’ He said, ‘They added and the mercy of Allah.’ Everyone who enters Paradise will be in the form of Adam, with a height of sixty cubits, but creation has continued to diminish until now.”
Notes / الحواشي
1 His statement: “Allah created Adam in his form” means in the form he retained until he was sent down and until he died, to dispel the notion that his form in Paradise was different. It is also said that the pronoun refers to Allah, and “form” refers to attributes like life, knowledge, hearing, and sight, though Allah’s attributes resemble nothing else. Alternatively, the pronoun refers to an omitted servant, and the context is that a man struck a boy’s face, and the Prophet forbade it, saying, “Allah created Adam in his form.” As stated in Suyuti’s marginal notes on Bukhari, cited in Al-Mirqat.
2 His statement: “He said, ‘Peace be upon you,’ and they replied, ‘Upon you be peace and the mercy of Allah,’ and he said, ‘They added and the mercy of Allah’”: It is said this indicates the permissibility of adding to the greeting. I say: Rather, adding is preferable, as inferred from the verse as well. Indeed, it indicates the permissibility of initiating the greeting in the response, or even its recommendation, as the context is one of teaching. However, the majority hold that responding with “And upon you be peace” is preferable, whether or not an addition is made. Perhaps the angels also intended to initiate a greeting to Adam, as often happens among people, but the response’s validity requires it to follow the greeting, not occur simultaneously, as indicated by the sequential “fa” (then). Most people are unaware of this issue. As stated in Al-Mirqat. And it is said in Al-Alamgiriyyah: “The best for a Muslim is to say, ‘Peace be upon you and the mercy of Allah and His blessings,’ and the responder should reply likewise. Nothing should be added beyond ‘and His blessings.’ Ibn Abbas said, ‘Everything has a limit, and the limit of the greeting is blessings.’” As stated in Al-Muhit. The response includes the conjunction “and” in “And upon you be peace.” If the conjunction is omitted, saying “Upon you be peace,” it suffices. If the initiator says, “Salaam be upon you” or “As-salaam be upon you,” the responder may say in both cases, “Salaam be upon you” or “As-salaam be upon you,” but including “al-” (the) is preferable. As stated in At-Tatarkhaniyyah.
۱ قوله : خلق الله آدم على صورته أي على صورته التي استمر عليها إلى أن أهبط، وإلى أن مات؛ دفعا لتوهمه أن صورته كانت في الجنة على صفة أخرى. وقيل: الضمير الله، والمراد بالصورة الصفة من الحياة والعلم والسمع والبصر وإن كانت صفاته تعالى لا يشبهها شيء. وقيل: الضمير للعبد المحذوف من السباق، وإن سبب الحديث أن رجلا ضرب وجه غلام فنهاه عن ذلك. وقال: «إن الله خلق آدم على صورته». كذا في حاشية البخاري للسيوطي. قاله في «المرقاة».
۲ قوله: فقال: السلام عليكم، فقالوا : السلام عليك ورحمة الله، قال: فزادوه ورحمة الله : قيل: يدل هذا على جواز الزيادة. قلت: بل الزيادة هي الأفضل، كما يستفاد من الآية أيضًا. نعم، يدل على جواز تقديم السلام في الجواب، بل على ندبه؛ لأن المقام مقام التعليم، لكن الجمهور على أن الجواب بقوله: وعليكم السلام أفضل، سواء زاد أم لا. ولعل الملائكة أيضًا أرادوا إنشاء السلام على آدم، كما يقع كثيرًا فيما بين الناس، لكن يشترط في صحة الجواب أن يقع بعد السلام، لا أن يقعا معا، كما يدل عليه فاء التعقيب وهذه المسألة أكثر الناس عنها غافلون. كذا في «المرقاة».
وقال في العالمكيرية»: والأفضل للمسلم أن يقول: السلام عليكم ورحمة الله وبركاته، والمجيب كذلك يرد، ولا ينبغي أن يزاد على البركات شيء. قال ابن عباس لما لكل شيء منتهى، ومنتهى السلام البركات. كذا في «المحيط». ويأتي بواو العطف في قوله: وعليكم السلام. وإن حذف واو العطف، فقال عليكم السلام أجزأه، ولو قال المبتدئ: سلام عليكم أو قال: السلام عليكم، فللمجيب أن يقول في الصورتين: سلام عليكم، وله أن يقول: السلام عليكم، ولكن الألف واللام أولى. كذا في التاتارخانية».
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: لَيْسَ مِنَّا مَنْ تَشَبَّهَ بِغَيْرِنَا لَا تَشَبَّهُوا بِالْيَهُودِ وَلَا بِالنَّصَارَى؛ فَإِنَّ تَسْلِيمَ۱ الْيَهُودِ الْإِشَارَةُ بِالْأَصَابِعِ، وَتَسْلِيمَ النَّصَارَى الْإِشَارَةُ بِالْأَكُفَّ». رَوَاهُ التَّرْمِذِيُّ.
وَقَالَ عَلِيُّ الْقَارِي - رَحِمَهُ اللهُ الْبَارِي - : إِنَّ الْمُعْتَمَدَ أَنَّ سَنَدَهُ حَسَنٌ، لَا سِيِّمَا وَقَدْ أَسْنَدَهُ السُّيُوطِيُّ فِي الْجَامِعِ الصَّغِيْرِ إِلَى ابْنِ عَمْرٍو، فَارْتَفَعَ النَّزَاعُ وَزَالَ الْإِشْكَالُ.
Amr ibn Shu‘ayb, from his father, from his grandfather (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “He is not one of us who imitates others. Do not imitate the Jews or the Christians, for the greeting 1 of the Jews is pointing with the fingers, and the greeting of the Christians is pointing with the palms.” [Narrated by At-Tirmidhi]
Ali al-Qari (may Allah have mercy on him) said: “The relied-upon view is that its chain is sound, especially since Suyuti in Al-Jami‘ as-Saghir attributed it to Ibn Amr, resolving the dispute and removing the issue.”
Notes / الحواشي
1 His statement: “the greeting of the Jews is pointing with the fingers, etc.” means do not imitate them in all their actions, especially in these two traits. It seems they sufficed with these gestures in initiating or responding to greetings without pronouncing the greeting of peace, which is the Sunnah of Adam and his descendants among the prophets and saints. It appears it was revealed to him that some of his community would do this or something similar, like bowing or lowering the head or sufficing with the word “salaam” alone. I saw in the Sacred Mosque a Sufi among the devoted, ascetic wayfarers, wearing only a waistcloth and cloak, fasting perpetually, and committed to spiritual retreat, possessing nothing of worldly means for over forty years. Yet, in his later years, he chose complete silence, sufficing with a head gesture to respond to greetings, despite having some knowledge, constant recitation, good character, and generosity. However, he did not see himself as spiritually elevated. Allah knows best his state, and may He have mercy on us and him in wealth. As stated in Al-Mirqat. And it is said in Al-Alamgiriyyah: “It is disliked to greet with the index finger.” As stated in Al-Ghayathiyyah.
۱ قوله: تسليم اليهود الإشارة بالأصابع إلخ والمعنى لا تشبهوا بهم جميعا في جميع أفعالهم خصوصا في هاتين الخصلتين، ولعلهم كانوا يكتفون في السلام أو ردّه أو فيهما بالإشارتين من غير نطق لفظ السلام الذي هو سنة آدم وذريته من الأنبياء والأولياء، وكأنه الا كوشف له أن بعض أمته يفعلون ذلك أو مثل ذلك من الانحناء أو مُطأطأة الرأس أو الاكتفاء بلفظ السلام فقط، ولقد رأيت في المسجد الحرام واحدًا من المتصوفة الداخلة في سلك السالكين المرتاضين المتوكلين الزاهدين في الدنيا المكتفي بإزار ورداء، صائم الدهر لازم الاعتكاف، ليس شيء عنده من أسباب الدنيا وهو على ذلك أكثر من أربعين سنة، ثم اختار السكوت المطلق في آخر العمر بحيث يكتفي في رد السلام بإشارة الرأس، مع أنه ما كان خاليا عن نوع معرفة ودوام تلاوة وحسن خلق وسخاوة نفس، إلا أنه كان ما يرى أنه يطوف، والله أعلم بالحال، ويرحمنا وإياه في المال. قاله في المرقاة». وقال في العالمكيرية»: ويكره السلام بالسبابة. كذا في الغياثية».
وَعَنْ عِمْرَانَ بْن حُصَيْنٍ (رضي الله عنه) أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ ، فَقَالَ: السَّلَامُ عَلَيْكُمْ، فَرَدَّ عَلَيْهِ ثُمَّ جَلَسَ، فَقَالَ النَّبِيُّ : عَشْرُ ثُمَّ جَاءَ آخَرُ، فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ، فَرَدَّ عَلَيْهِ فَجَلَسَ، فَقَالَ: «عِشْرُوْنَ) ثُمَّ جَاءَ آخَرُ، فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ، فَرَدَّ عَلَيْهِ فَجَلَسَ، فَقَالَ: «عِشْرُوْنَ» ثُمَّ جَاءَ آخَرُ، فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، فَرَدَّ عَلَيْهِ فَجَلَسَ ، فَقَالَ: «ثَلَاثُوْنَ». رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ.
وَرَوَى مَالِكُ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ قَالَ: كُنْتُ جَالِسًا عِنْدَ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، فَدَخَلَ عَلَيْهِ رَجُلٌ يَمَانِيُّ، فَقَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ ثُمَّ زَادَ شَيْئًا مَعَ ذَلِكَ أَيْضًا قَالَ ابْنُ عَبَّاسٍ: مَنْ هَذَا؟ وَهُوَ يَوْمَئِذٍ قَدْ ذَهَبَ بَصَرُهُ، قَالُوا: هَذَا الْيَمَانِيُّ الَّذِي يَغْشَاكَ فَعَرَّفُوهُ إِيَّاهُ حَتَّى عَرَفَهُ ، قَالَ ابْنُ عَبَّاسٍ: إِنَّ السَّلَامَ انْتَهَى إِلَى الْبَرَكَةِ.
قَالَ مُحَمَّدُ فِي الْمُوَطَّأَ وَبِهَذَا نَأْخُذُ ، إِذَا قَالَ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ فَلْيَكْفُفْ؛ فَإِنَّ اتَّبَاعَ السُّنَّةِ أَفْضَلُ، وَلِذَلِكَ قَالَ فِي الدُّرِّ الْمُخْتَارِ»: وَلَا يَزِيدُ الرَّادُ عَلَى وَبَرَكَاتُهُ».
Imran ibn Husayn (may Allah be pleased with him) narrated that a man came to the Prophet (ﷺ) and said, “Peace be upon you.” He responded and then sat down. The Prophet (ﷺ) said, “Ten.” Then another came and said, “Peace be upon you and the mercy of Allah.” He responded and sat down, and the Prophet said, “Twenty.” Then another came and said, “Peace be upon you and the mercy of Allah and His blessings.” He responded and sat down, and the Prophet said, “Thirty.” [Narrated by At-Tirmidhi and Abu Dawud]
Malik narrated from Muhammad ibn Amr ibn Ata, who said: “I was sitting with Abdullah ibn Abbas when a Yemeni man entered and said, ‘Peace be upon you and the mercy of Allah and His blessings,’ and then added something more. Ibn Abbas, whose sight had gone by then, said, ‘Who is this?’ They said, ‘This is the Yemeni who visits you,’ and described him until he recognized him. Ibn Abbas said, ‘The greeting ends at blessings.’”
Muhammad said in Al-Muwatta: “This is what we follow. If someone says, ‘Peace be upon you and the mercy of Allah and His blessings,’ he should stop there, as following the Sunnah is best.” For this reason, it is said in Ad-Durr al-Mukhtar: “The responder should not add beyond ‘and His blessings.’”
وَعَنْ غَالِبٍ قَالَ: إِنَّا لَجُلُوسٌ بِبَابِ الْحَسَنِ الْبَصْرِيَّ إِذْ جَاءَ رَجُلٌ، فَقَالَ: حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ: بَعَثَنِي أَبِي إِلَى رَسُولِ اللهِ ، فَقَالَ: ائْتِهِ فَأَقْرِئْهُ السَّلَامَ قَالَ: فَأَتَيْتُهُ، فَقُلْتُ: ۱ أَبِي يُقْرِئُكَ السَّلَامَ، فَقَالَ : ۲ «عَلَيْكَ السَّلَامُ وَعَلَى أَبِيكَ السَّلَامُ». رَوَاهُ أَبُو دَاوُدَ.
Ghalib narrated: “We were sitting at the door of Al-Hasan al-Basri when a man came and said, ‘My father narrated to me from my grandfather, who said: My father sent me to the Messenger of Allah (ﷺ) and said, “Go to him and convey my greeting of peace.” I went to him and said, 1 “My father conveys to you the greeting of peace.” He replied, 2 “Upon you be peace and upon your father be peace.”’” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “I said, ‘My father conveys to you the greeting of peace’”: It is said in Al-Alamgiriyyah: “If someone is instructed to convey a greeting of peace to another, it is obligatory to do so.” As stated in Al-Ghayathiyyah.
2 His statement: “He replied, ‘Upon you be peace and upon your father be peace’”: It is said in Radd al-Muhtar: “Sharh al-Tahfat al-Aqran states: It is recommended to respond to the conveyor as well, saying, ‘And upon you and upon him be peace.’ Ibn Abbas said it is obligatory. However, At-Tatarkhaniyyah states: Muhammad narrated a Hadith indicating that one who conveys a greeting from an absent person must first respond to the conveyor and then to the absent person. This implies obligation, so reflect.”
۱ قوله: فقلت: أبي يقرئك السلام: قال في العالمكيرية»: وإذا أمر رجلا أن يقرأ سلامه على فلان يجب عليه ذلك. كذا في «الغياثية».
۲ قوله: فقال: عليك وعلى أبيك السلام: قال في رد المحتار»: قال الشرنبلالي: يستحب أن يرد على المبلغ أيضًا، فيقول: وعليك وعليه السلام ومثله في شرح تحفة الأقران للمصنف، وزاد وعن ابن عباس يجب. لكن قال في «التاتارخانية»: ذكر محمد حديثا يدل على أن من بلغ إنسانا سلاما عن غائب كان عليه أن يرد الجواب على المبلغ أولا، ثم على ذلك الغائب. وظاهره الوجوب، تأمل.
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو (رضي الله عنهما) إِنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ ﷺ أَيُّ الْإِسْلَامِ خَيْرُ؟ قَالَ: «تُطْعِمُ الطَّعَامَ ، وَتَقْرَأُ۱ السَّلَامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ». مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that a man asked the Messenger of Allah (ﷺ), “Which aspect of Islam is best?” He replied: “To feed others and to offer 1 the greeting of peace (salaam) to those you know and those you do not know.” [Agreed Upon]
Notes / الحواشي
1 His statement: “offer the greeting of peace to those you know and those you do not know”: This generality is specific to Muslims; it is not permissible to initiate the greeting of salaam to a non-Muslim. Likewise, it excludes the transgressor (fasiq) if harm is implied; otherwise, it is not disliked. As stated in Ad-Durr al-Mukhtar and Radd al-Muhtar.
۱ قوله: تقرئ السلام على من عرفت ومن لم تعرف وهذا التعميم مخصوص بالمسلمين، فلا يسلم ابتداءا على كافر، وكذا يخص منه الفاسق أي لو معنا، وإلا فلا يكره التقطته من الدر المختار» و«رد المحتار».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَدْخُلُونَ الْجَنَّةَ حَتَّى تُؤْمِنُوا وَلَا تُؤْمِنُوا۱ حَتَّى تَحَابُّوا ، أَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلَامَ بَيْنَكُمْ. رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “You will not enter Paradise until you believe, and you will not 1 truly believe until you love one another. Shall I not guide you to something that, if you do it, you will love one another? Spread the greeting of peace (salaam) among yourselves.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “you will not truly believe”: An-Nawawi said: “This is how it appears in all sources and narrations, without the final ‘n’ (in Arabic). The omission of the ‘n’ is likely for rhyme and balance. It may be that the prohibition implies negation, as is common among scholars, meaning you will not have complete faith. Allah, the Exalted, knows best.” As stated in Al-Mirqat.
۱ قوله : ولا تؤمنوا : قال النووي: هكذا هو في جميع الأصول والروايات بحذف النون من آخره. ولعل حذف النون للمجانسة والازدواج. ولعل الوجه أن النهي قد يراد به النفي كعكسه المشهور عند أهل العلم، والله سبحانه أعلم، والمعنى لا تؤمنون إيمانًا كاملا. التقطته من «المرقاة».
وَعَنْ الطُّفَيْلِ بْنِ أُبَيِّ بْنِ كَعْبٍ أَنَّهُ كَانَ يَأْتِي ابْنَ عُمَرَ، فَيَغْدُو مَعَهُ إِلَى السُّوقِ، قَالَ: فَإِذَا غَدَوْنَا إِلَى السُّوقِ لَمْ يَمُرَّ عَبْدُ اللهِ بْنُ عُمَرَ عَلَى سَقَاطٍ وَلَا صَاحِبِ بِيعَةٍ وَلَا مِسْكِينٍ وَلَا أَحَدٍ إِلَّا سَلَّمَ عَلَيْهِ. قَالَ الطُّفَيْلُ: فَجِئْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَوْمًا، فَاسْتَتْبَعَنِي إِلَى السُّوقِ ، فَقُلْتُ لَهُ: وَمَا تَصْنَعُ فِي السُّوقِ وَأَنْتَ لَا تَقِفُ عَلَى الْبَيْعِ، وَلَا تَسْأَلُ عَنِ السِّلَعِ، وَلَا تَسُومُ بِهَا، وَلَا تَجْلِسُ فِي مَجَالِسِ السُّوقِ، فَاجْلِسْ بِنَا هَاهُنَا نَتَحَدَّثُ، قَالَ: فَقَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ : يَا أَبَا بَطْنٍ! - قَالَ: وَكَانَ الطَّفَيْلُ ذَا بَطْنٍ - إِنَّمَا نَغْدُو مِنْ أَجْلِ السَّلَامِ، نُسَلِّمُ عَلَى مَنْ لَقِيْنَاهُ. رَوَاهُ مَالِكُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Tufayl ibn Ubayy ibn Ka‘b narrated that he used to visit Abdullah ibn Umar and go with him to the market. He said: “When we went to the market, Abdullah ibn Umar did not pass by a peddler, a merchant, a poor person, or anyone without greeting them with salaam.” Tufayl said: “One day, I came to Abdullah ibn Umar, and he asked me to accompany him to the market. I said to him, ‘What do you do in the market? You don’t stop to buy, inquire about goods, bargain, or sit in market gatherings. Sit with us here and let’s talk.’ He replied, ‘O big-bellied one!’, Tufayl had a large belly, ‘We go to the market for the sake of the greeting, to greet those we meet.’” [Narrated by Malik and Al-Bayhaqi in Shu‘ab al-Iman]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتَّ خِصَالٍ: يَعُودُهُ إِذَا مَرِضَ، وَيَشْهَدُهُ إِذَا مَاتَ، وَيُجِيبُهُ إِذَا دَعَاهُ، وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ، وَيُشَمِّتَهُ إِذَا عَطِسَ، وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ». رَوَاهُ النَّسَائِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A believer has six obligations toward another believer: to visit him when he is sick, to attend his funeral when he dies, to respond when he invites, to greet him with salaam when meeting him, to say ‘May Allah have mercy on you’ when he sneezes, and to advise him sincerely whether present or absent.” [Narrated by An-Nasa’i]
وَعَنْ عَليَّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتَّ بِالْمَعْرُوفِ: يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ، وَيُجِيبُهُ إِذَا دَعَاهُ، وَيُشَمِّتُهُ إِذَا عَطَسَ، وَيَعُودُهُ إِذَا مَرِضَ، وَيَتْبَعُ۱ جَنَازَتَهُ إِذَا مَاتَ، وَيُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ». رَوَاهُ التَّرْمِذِيُّ وَالدَّارِمِيُّ.
Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A Muslim has six rights over another Muslim, to be fulfilled with kindness: to greet him with salaam when meeting him, to respond when he invites, to say ‘May Allah have mercy on you’ when he sneezes, to visit him when he is sick, to follow 1 his funeral procession when he dies, and to love for him what he loves for himself.” [Narrated by At-Tirmidhi and Ad-Darimi]
Notes / الحواشي
1 His statement: “to follow his funeral procession” indicates that it is preferable to walk behind the funeral procession, as is the chosen opinion in our Hanafi school. As stated in Al-Mirqat.
۱ قوله: يتبع جنازته: وفيه إشارة إلى أن الأفضل هو المشي خلف الجنازة، كما هو المختار من مذهبنا الحنفية. كذا في «المرقاة».
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِيَّاكُمْ وَالْجُلُوسَ بِالطُّرُقَاتِ»، فَقَالُوا : يَا رَسُولَ اللهِ مَا لَنَا مِنْ مَجَالِسِنَا بُدّ نَتَحَدَّثُ فِيهَا؟ فَقَالَ: «إِذْ أَبَيْتُمْ إِلَّا الْمَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ، قَالُوا: وَمَا حَقُّ الطَّرِيقِ يَا رَسُولَ اللَّهِ؟ قَالَ: «غَضُّ الْبَصَرِ وَكَفُّ الْأَذَى وَرَدُّ السَّلَامِ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ». مُتَّفَقٌ عَلَيْهِ.
Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Avoid sitting in the streets.” They said, “O Messenger of Allah, we have no choice but to sit in our gatherings and converse.” He said, “If you insist on sitting, then give the street its rights.” They said, “What are the rights of the street, O Messenger of Allah?” He said, “Lowering the gaze, refraining from harm, returning the greeting of peace, enjoining good, and forbidding evil.” [Agreed Upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ فِي هَذِهِ الْقِصَّةِ قَالَ: «وَإِرْشَادُ السَّبِيلِ». رَوَاهُ أَبُو دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that in this incident, the Prophet (ﷺ) said: “And guiding the way.” [Narrated by Abu Dawud]
وَعَنْ عُمَرَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ فِي هَذِهِ الْقِصَّةِ قَالَ: «وَتُغِيثُوا الْمَلْهُوفَ وَتَهْدُوا الضَّالَّ». رَوَاهُ أَبُو دَاوُدَ.
Umar (may Allah be pleased with him) narrated that in this incident, the Prophet (ﷺ) said: “And helping the distressed and guiding the lost.” [Narrated by Abu Dawud]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «لَا خَيْرَ فِي جُلُوسٍ فِي الطُّرُقَاتِ إِلَّا لِمَنْ هَدَى السَّبِيلَ، وَرَدَّ التَحِيَّةَ وَغَضَّ الْبَصَرَ، وَأَعَانَ عَلَى الْحُمُوْلَةِ». رَوَاهُ فِي شرْحِ السُّنَّةِ».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “There is no good in sitting in the streets except for one who guides the way, returns the greeting, lowers the gaze, and helps with burdens.” [Narrated in Sharh as-Sunnah]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: أَتَى رَجُلٌ النَّبِيَّ ﷺ فَقَالَ: لِفُلَانٍ فِي حَائِطِي عَذْقُ وَإِنَّهُ قَدْ آذَانِي مَكَانُ عَذْقِهِ، فَأَرْسَلَ إِلَيْهِ النَّبِيُّ ﷺ فَقَالَ: «بِعْنِي عَذْقَكَ قَالَ: لَا ، قَالَ: «فَهَبْ لِي»، قَالَ: لَا ، قَالَ: «فَبِعْنِيهِ بِعَذْقٍ فِي الْجَنَّةِ قَالَ: لَا ، فَقَالَ رَسُوْلُ اللهِ ﷺ: «مَا رَأَيْتُ الَّذِي هُوَ أَبْخَلُ مِنْكَ إِلَّا الَّذِي يَبْخَلُ بِالسَّلَامِ. رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Jabir (may Allah be pleased with him) narrated: “A man came to the Prophet (ﷺ) and said, ‘In my garden, there is a date-palm belonging to so-and-so, and its position bothers me.’ The Prophet (ﷺ) sent for the owner and said, ‘Sell me your date-palm.’ He said, ‘No.’ The Prophet said, ‘Then give it to me as a gift.’ He said, ‘No.’ The Prophet said, ‘Then sell it to me for a date-palm in Paradise.’ He said, ‘No.’ The Messenger of Allah (ﷺ) said, ‘I have not seen anyone more miserly than you except one who is miserly with the greeting of peace.’” [Narrated by Ahmad and Al-Bayhaqi in Shu‘ab al-Iman]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «السَّلَامُ۱ قَبْلَ الْكَلَامِ. رَوَاهُ التَّرْمِذِيُّ.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The greeting 1 comes before speech.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “The greeting comes before speech”: As stated in Radd al-Muhtar, citing Fusul al-‘Allami.
۱ قوله : السلام قبل الكلام: قال في رد المحتار: كذا في فصول العلامي».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا۱ انْتَهَى أَحَدُكُمْ إِلَى مَجْلِسٍ فَلْيُسَلِّمْ، فَإِنْ بَدَا لَهُ أَنْ يَجْلِسَ فَلْيَجْلِسُ، ثُمَّ إِذَا قَامَ فَلْيُسَلِّمْ فَلَيْسَتِ الْأُولَى بِأَحَقَّ مِنَ الْآخِرَةِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “When 1 one of you arrives at a gathering, let him offer the greeting of peace. If he chooses to sit, let him sit. Then, when he leaves, let him offer the greeting, for the first is no more entitled than the last.” [Narrated by At-Tirmidhi and Abu Dawud]
Notes / الحواشي
1 His statement: “When one of you arrives at a gathering, let him offer the greeting, etc.”: Al-Shashi said: “The greeting is a Sunnah upon departure just as it is upon meeting, and responding is obligatory in both cases. This is the correct view.” As stated in Al-Mirqat.
۱ قوله: إذا انتهى أحدكم إلى مجلس فليسلم إلخ : قال الشاشي : إن السلام سنة عند الانصراف، كما هو سنة عند اللقاء، فكما يجب الرد عند اللقاء كذلك عند الانصراف. وهذا هو الصحيح. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ، فَإِنْ۱ حَالَتْ بَيْنَهُمَا شَجَرَةٌ أَوْ جِدَارُ أَوْ حَجَرُ، ثُمَّ لَقِيَهُ فَلْيُسَلِّمْ عَلَيْهِ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “When one of you meets his brother, let him greet him with peace. If 1 a tree, wall, or stone comes between them, and then he meets him again, let him greet him again.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “If a tree, etc.”: It is said in Al-Alamgiriyyah: “One should greet at every encounter.” As cited in At-Tatarkhaniyyah from As-Sayrafiyyah.
۱ قوله: فإن حالت بينهما شجرة إلخ: وقال في «العالمكيرية»: ويسلم في كل دخلة. كذا في «التاتارخانية» نقلا عن الصيرفية».
وَعَنْ قَتَادَةَ (رضي الله عنه) قَالَ: قَالَ النَّبِيُّ ﷺ: «إِذَا۱ دَخَلْتُمْ بَيْتًا فَسَلِّمُوا عَلَى أَهْلِهِ، وَإِذَا خَرَجْتُمْ فَأَوْدِعُوْا أَهْلَهُ بِسَلَامٍ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Qatadah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “When 1 you enter a house, greet its inhabitants with peace, and when you leave, bid them farewell with peace.” [Narrated by Al-Bayhaqi in Shu‘ab al-Iman]
Notes / الحواشي
1 His statement: “When you enter a house, greet its inhabitants, etc.”: It is said in Al-Alamgiriyyah: “When a man enters his home, he should greet his household. If no one is in the house, he should say, ‘Peace be upon us and upon the righteous servants of Allah.’” As stated in Al-Muhit.
۱ قوله: إذا دخلتم بيتا فسلموا على أهله إلخ : قال في العالمكيرية»: إذا دخل الرجل في بيته يسلم على أهل بيته، وإن لم يكن في البيت أحد يقول: السلام علينا وعلى عباد الله الصالحين. كذا في «المحيط».
The saying of Allah, the Mighty and Exalted: O you who believe, why do you say what you do not do? It is most hateful in the sight of Allah that you say what you do not do. [As-Saff: 2-3]
The saying of Allah, the Exalted: As for the poets, the misguided follow them. Have you not seen that they wander aimlessly in every valley, and that they say what they do not do? Except those who believe and do righteous deeds, remember Allah abundantly, and defend themselves after being wronged. And those who have wronged will soon know to what end they will return. [Ash-Shu‘ara: 224-227]
And His saying, the Exalted: And among the people are those who purchase idle talk to mislead from the path of Allah without knowledge and take it in jest. For them is a humiliating punishment. [Luqman: 6]
1 Regarding His statement: And among the people are those who purchase idle talk, etc., it pertains to the issue of the prohibition of singing. Know that the matter of singing is among the most disputed issues, with conflicting Qur’anic verses and Hadiths indicating both its permissibility and prohibition. The opinions of scholars and the righteous have varied greatly. We will first present the conflicting arguments, then clarify the true position. We say: Among the verses indicating its prohibition is the aforementioned verse, which was revealed concerning An-Nadr ibn Al-Harith, who purchased Persian books and narrated their stories to the Quraysh, saying, “If Muhammad tells you stories of ‘Ad and Thamud, I will tell you stories of Rustam, Isfandiyar, and the Persian kings.” It is also said that he purchased singing slave girls and encouraged their interaction with those inclined toward Islam, saying, “This is better than what Muhammad calls you to,” as mentioned in Al-Kashaf and Al-Baydawi.
In another narration from the ascetic Imam, it is said that this verse was revealed about Al-Walid ibn Al-Mughirah. The term “purchase” here refers either to literal buying, as explained, or to choosing. If “idle talk” refers specifically to false narratives, the attribution of “idle” to it is descriptive; if it is broader, the attribution implies partiality, as in “some” idle talk. The verb “mislead” is read with both a dammah and a fathah, meaning either the one who misleads or the one who is misled. Likewise, “take it” is read as accusative, in conjunction with “mislead,” or nominative, in conjunction with “purchase.”
We say this verse indicates the prohibition of singing because Allah, the Exalted, condemns those who engage in idle talk and threatens them with a humiliating punishment. Although “idle talk” appears general, encompassing anything that distracts from what matters, such as baseless stories, myths, jests, and idle chatter, as most exegetes opine, aligning with the first narration of its occasion of revelation, yet, in Al-Fatawa Al-Hamadiyya and Al-‘Awarif, it is reported that Ibn Abbas and Ibn Mas‘ud swore by Allah that they heard from the Messenger of Allah (ﷺ) that it refers to singing, supported by the second narration of its occasion. Thus, it serves as evidence for its prohibition.
Additionally, the verse at the end of Surah An-Najm: And you are heedless [An-Najm: 61], as mentioned in Al-Baydawi, refers to singing. In Al-‘Awarif, it is reported that Abdullah ibn Abbas swore that it refers to singing. Also, in Surah Bani Isra’il, His statement: And incite whomever you can among them with your voice [Al-Isra: 64], as cited in Al-Fatawa Al-Hamadiyya and Al-‘Awarif, was interpreted by Mujahid as indicating the prohibition of singing, as it is addressed to Iblis (may he be cursed), meaning: stir the children of Adam with your voice, which refers to singing, flutes, drums, and the like. These three verses indicate its absolute prohibition.
The authentic Hadiths supporting its prohibition are too numerous to count, many of which are mentioned in Al-‘Awarif and various books of fatwas. Among them is what is cited at the end of this chapter from Al-Mishkat. Also, it is narrated that when the son of the Messenger of Allah (ﷺ), Tahir, died, his eyes wept. Abdur-Rahman ibn Awf said, “O Messenger of Allah, did you not forbid us from weeping?” He replied, “I only forbade you from two foolish and wicked sounds: the sound of lamentation and the sound of singing.” The Messenger of Allah (ﷺ) also said, “Iblis was the first to wail and the first to sing.” He further said, “Singing is forbidden, taking pleasure in it is disbelief, and sitting for it is transgression and sin.” And he said, “No man raises his voice in singing except that Allah sends two devils upon him: one on this shoulder and one on that, and they continue striking him with their feet until he himself falls silent.” These arguments all indicate its absolute prohibition.
As for the arguments supporting its permissibility, as mentioned in Al-‘Awarif: Among the verses are His saying: And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth [Al-Ma’idah: 83], and His saying: So give good tidings to My servants who listen to the word and follow the best of it [Az-Zumar: 17-18], and His saying: Their skins shiver from it, those who fear their Lord; then their skins and hearts soften to the remembrance of Allah [Az-Zumar: 23]. These verses indicate listening to speech, weeping over it, and the skin shivering from it, though their evidence is weak.
The author of Al-‘Awarif said: This is a general matter that none dispute. The disagreement lies in listening to poetry with melodies. The opinions on this are numerous and varied. Among the Hadiths is the narration of the pious Shaykh from his father, the Hafiz Al-Maqdisi, who reported from Abu Bakr Al-Qasim Al-Hasan ibn Muhammad Al-Khawlani, from Abu Muhammad Abdullah ibn Yusuf, from Abu Bakr ibn Wathab, from Umar ibn Al-Khattab, from Al-Awza‘i, from Az-Zuhri, from ‘Urwah, from Aisha (may Allah be pleased with her), that Abu Bakr entered upon her while two slave girls were singing and playing tambourines, and the Messenger of Allah (ﷺ) was covered with his garment. Abu Bakr rebuked them, but the Messenger of Allah (ﷺ) uncovered his face and said, “Leave them, O Abu Bakr, for these are the days of Eid.”
Also, Aisha (may Allah be pleased with her) narrated that she had a slave girl who was singing, and the Messenger of Allah (ﷺ) entered while she continued. When Umar entered, she fled, and the Messenger of Allah (ﷺ) laughed. Umar said, “What makes you laugh, O Messenger of Allah?” He told him about the slave girl, and Umar said, “I will not leave until I hear what the Messenger of Allah heard.” So the Messenger of Allah (ﷺ) ordered her to sing for him. Aisha also narrated, “I saw the Messenger of Allah (ﷺ) shielding me with his cloak while I watched the Abyssinians playing in the mosque until I grew tired.” Additionally, it is narrated from Abu Zur‘ah Tahir, from his father Abu Fadl Al-Hafiz Al-Maqdisi, from Abu Mansur Muhammad ibn Abdul-Malik Az-Zafari As-Sarkasi, from Abu Ali Fadl ibn Mansur ibn Nasr Al-Kaghdhi As-Samarqandi, from Al-Haitham, from Kulaib, from Abu Bakr Ammar ibn Ishaq, from Sa‘d ibn Amir, from Shu‘bah, from Abdul Aziz ibn Suhaib, from Anas (may Allah be pleased with him), who said: We were with the Messenger of Allah (ﷺ) when Jibril descended and said, “O Messenger of Allah, the poor of your nation will enter Paradise half a day before the rich, which is five hundred years.” The Messenger of Allah (ﷺ) rejoiced and said, “Is there anyone among you who can recite poetry for us?” A Bedouin said, “Yes, I can, O Messenger of Allah.” He said, “Go ahead.” So the Bedouin recited:
A viper of love has stung my heart … Only the beloved, for whom I am smitten, can heal.There is no physician for it, nor enchanter … For with him lies my cure and antidote.
The Messenger of Allah (ﷺ) was moved, and the Companions were moved with him until his cloak fell from his shoulders. When they finished, Mu‘awiyah ibn Abi Sufyan said, “How beautiful is your play, O Messenger of Allah!” He replied, “O Mu‘awiyah, no one is noble who does not stir at the mention of the Beloved.” Then the Messenger of Allah (ﷺ) divided his cloak among those present into four hundred pieces. This Hadith is narrated as we heard and found it, though Hadith scholars have questioned its authenticity. We found nothing else resembling the ecstasy, gatherings, and practices of the people of our time except this. How excellent is the argument of the Sufis and the people of our time in their listening, tearing their garments, and distributing them, if it were authentic, but Allah knows best. There is a subtle doubt that it is not authentic, and I found no taste in the Prophet’s (ﷺ) gatherings with his Companions relying on this Hadith, and the heart refuses to accept it. Allah knows best and is Most Wise.
These arguments all indicate its permissibility, as the least status of the Prophet’s (ﷺ) actions and words is that they are permissible. Thus, the narrations indicating permissibility and prohibition appear to conflict, and their historical context is unclear. According to the principles of jurisprudence, two rules necessitate its prohibition: First, when permissibility and prohibition conflict, acting upon prohibition is preferable. Second, when two narrations conflict, one must follow the statements of the Companions. Here, the Companions’ statements indicate absolute prohibition, as Uthman (may Allah be pleased with him) said, “I have not sung, nor wished to, nor touched my private parts with my right hand since I pledged allegiance to the Messenger of Allah (ﷺ).” Abdullah ibn Mas‘ud (may Allah be pleased with him) said, “Singing breeds hypocrisy in the heart.” It is also narrated that Ibn Umar passed by a group of destitute people, among whom was a man singing, and he said, “May Allah not hear you,” twice.
The Successors and those who followed them also affirmed its prohibition. Some said, “Beware of singing, for it increases desire and destroys manliness. It takes the place of wine and causes intoxication.” Fudayl ibn Al-‘Iyad said, “Singing is the spell of fornication.” Ad-Dahhak said, “Singing corrupts the heart and angers the Lord.” The four noble Imams also disapproved of it. As mentioned in Al-‘Awarif, Ash-Shafi‘i said in his book on judiciary, “Singing is a disliked amusement resembling falsehood.” He added, “Whoever indulges in it excessively is a fool whose testimony is rejected.” According to Malik, if someone buys a slave girl and finds her to be a singer, he may return her due to this defect. Similarly, Imam Abu Hanifah’s view is that listening to singing is among the sins. Only a few jurists permitted it, and even those who did forbade its public performance in mosques and sacred places.
It is well-known that Abu Hanifah (may Allah be pleased with him) was once invited to a wedding where there was play and singing. At that time, he was not yet a followed authority, so he endured it. When asked about it later, he said, “I was afflicted with this once and endured it.” His statement “afflicted” indicates its absolute prohibition, as affliction pertains to the forbidden. Many mujtahids, numbering up to seventy-two, agreed on its absolute prohibition, and their opinions are compiled in a treatise for those who wish to refer to it. Most scholars of the noble Sharia agreed on its absolute prohibition. However, some made distinctions for reconciliation. The Shaykh of Shaykhs in Al-‘Awarif said: As for the tambourine and cymbals, though there is some leniency in the Shafi‘i school, it is better to avoid them. As for poetry about Paradise, Hell, longing for the eternal abode, describing the blessings of the Mighty King, acts of worship, and encouraging good deeds, there is no basis for objection.
This includes poems of warriors and pilgrims describing battles and Hajj, which stir resolve in the warrior and longing in the pilgrim. However, poetry mentioning figures, cheeks, and descriptions of women is not fitting for the pious to gather for. As for poetry about separation, union, estrangement, and nearness, which can be interpreted as relating to the states of devotees and the trials of seekers in relation to Allah, the Exalted, if one listens to it and feels remorse for what has passed or renewed resolve for what is to come, how can such listening be objected to?
This is his statement. Others provided another angle of reconciliation, permitting it for the “worthy,” as defined by Imam Al-Ghazali as those with a living heart and a dead ego, not swayed by whims or diverted from the truth. They stipulated that the singer must also be worthy, not intending to earn a wage, show off, or seek fame, and that only the worthy and their like attend the gathering. This is the view of most later scholars, and we adopt it, for we have witnessed people who were knowers of Allah, lovers of the Messenger of Allah (ﷺ), followers of his laws, and possessors of manifest miracles and extraordinary feats. They were excused due to being overcome by their state, frequently engaging in listening to singing to inspire longing for the manifestations of Allah, the Exalted. They considered it a great act of worship, attended only by the upright, not the wicked, youths, or women, and they observed its etiquette like that of other acts of worship. Thus, it is permissible for them specifically.
As for what the people of our time practice, preparing gatherings where they indulge in drinking, debauchery, assembling the wicked and youths, hiring singers and groups, listening to their singing, and taking pleasure in base desires and satanic fancies, rewarding singers with great wealth and thanking them with abundant favors, there is no doubt that this is a grave sin, and deeming it lawful is clear disbelief. This is the very “idle talk” in their case, unlike the case of the true saints, for with them, it is not idle talk but a means to elevate their ranks and attain their perfections.
Perhaps Allah’s mention of “idle talk” rather than “singing,” along with the use of the partial “min” and the purposive “lam,” points to this distinction. Therefore, it is not appropriate to issue a fatwa permitting it for the “worthy” in our time, as the corruption of the age has reached a point where everyone claims to be worthy. Rather, we say it is permissible for the worthy only when it comes from the great and noble saints, lest they be accused of committing sins, which Allah forbid. Yet, most saints did not engage in this and did not approve of it. It is authentically reported that Al-Junayd (may Allah have mercy on him) repented from listening in his time, despite his knowledge and state. So what of others? The best course is avoidance to ward off suspicion and obstinacy. At most, if one’s intention is pure and he listens or sings with a melody to dispel loneliness, he is not reproached in what is between him and Allah, the Exalted. This is our conclusion, free from bias or extremism, and Allah knows best. This is all from At-Tafsir Al-Ahmadiyya.
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «يَا بُنَيَّ إِذَا دَخَلْتَ عَلَى أَهْلِكَ فَسَلَّمْ يَكُنْ بَرَكَةً عَلَيْكَ وَعَلَى أَهْلِ بَيْتِكَ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “O my son, when you enter upon your family, offer the greeting of peace, and it will be a blessing for you and your household.” [Narrated by At-Tirmidhi]
وَعَنْ عَلِيِّ بْنِ أَبِي طَالِبِ ِ(رضي الله عنه) قَالَ: يُجْزِئُ۱ عَنِ الْجَمَاعَةِ إِذَا مَرُّوا أَنْ يُسَلِّمَ أَحَدُهُمْ وَيُجْزِئُ عَنِ الْجُلُوسِ أَنْ يَرُدَّ أَحَدُهُمْ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ مَرْفُوْعًا، وَرَوَاهُ أَبُو دَاوُدَ مَوْقُوْفًا، وَقَالَ بَعْدَ تَمَامِ سَنَدِهِ: رَفَعَهُ الْحَسَنُ بْنُ عَلِيٍّ أَحَدُ مَشَايِخِهِ، لَا حَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ.
Ali ibn Abi Talib (may Allah be pleased with him) narrated: “It suffices 1 for a group passing by that one of them offers the greeting, and it suffices for those seated that one of them responds.” [Narrated by Al-Bayhaqi in Shu‘ab al-Iman as a prophetic narration, and by Abu Dawud as a statement of Ali. After completing its chain, it is noted that Al-Hasan ibn Ali, one of the narrators, elevated it to the Prophet, not Al-Hasan ibn Ali ibn Abi Talib.]
Notes / الحواشي
1 His statement: “It suffices for a group passing by that one of them offers the greeting, etc.”: Know that initiating the greeting is a recommended Sunnah, not obligatory, and it is a communal Sunnah. If a group is present, one person’s greeting suffices for them, though it is better if all greet. Qadi Husayn from the Shafi‘i school said, “We have no communal Sunnah except this.” I say: This aligns with our [Hanafi] school. His statement: “It suffices for those seated that one of them responds” is a communal obligation by consensus, and it is better if all respond, as is the case with all communal obligations. As stated in Al-Mirqat. It is said in Al-Alamgiriyyah: “Faqih Abu al-Layth said: If a group enters upon people and omits the greeting, all are sinful. If one greets, it suffices for all, but it is better if all greet. If they omit the response, all are sinful, but if one responds, it suffices for all, as per the narration, which is the chosen view of Faqih Abu al-Layth (may Allah have mercy on him). It is better if all respond.” As stated in Ad-Dhakhirah.
۱ قوله: يجزئ عن الجماعة إذا مروا أن يسلم أحدهم إلخ واعلم أن ابتداء السلام سنة مستحبة ليست بواجبة، وهي سنة على الكفاية على الكفاية، فإن كانوا جماعة كفى عنهم تسليم واحد، ولو سلموا كلهم كان أفضل. قال القاضي حسين من الشافعية ليس لنا سنة على الكفاية إلا هذا.
قلت: وهذا مطابق لمذهبنا وقوله: ويجزئ عن الجلوس أن يرد أحدهم». وهذا فرض كفاية بالاتفاق، ولو ردُّوا كلهم كان أفضل، كما هو شأن فروض الكفاية كلها. التقطته من «المرقاة». وقال في «العالمكيرية»: قال الفقيه أبو الليث الله: إذا دخل جماعة على قوم، فإن تركوا السلام فكلمهم آثمون في ذلك، وإن سلم واحد منهم جاز عنهم جميعا، وإن سلم كلهم فهو أفضل، وإن تركوا الجواب فكلهم آثمون، وإن رد واحد منهم أجزأهم، وبه وَرَدَ الأثر، وهو اختيار الفقيه أبي الليث (رحمه الله)، وإن أجاب كلهم فهو أفضل. كذا في «الذخيرة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يُسَلِّمُ۱ الرَّاكِبُ عَلَى الْمَاشِي، وَالْمَاشِي عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The rider 1 should greet the pedestrian, the pedestrian the seated, and the few the many.” [Agreed Upon]
Notes / الحواشي
1 His statement: “The rider should greet the pedestrian, etc.”: It is said in Al-Alamgiriyyah: “The rider greets the pedestrian, the standing greets the seated, the few greet the many, and the young greet the elder.” As stated in Al-Khulasah. “The pedestrian greets the seated, and the one approaching from behind greets.” As stated in Al-Muhit.
۱ قوله: يسلم الراكب على الماشي إلخ : قال في «العالمكيرية»: ويسلم الراكب على الماشي، والقائم على القاعد، والقليل على الكثير، والصغير على الكبير. كذا في «الخلاصة». ويسلم الماشي على القاعد، ويسلم الذي يأتيك من خلف. كذا في «المحيط».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يُسَلِّمُ الصَّغِيرُ عَلَى الْكَبِيرِ، وَالْمَارُّ عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ». رَوَاهُ الْبُخَارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The young should greet the elder, the passerby the seated, and the few the many.” [Narrated by Bukhari]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: إِنَّ رَسُوْلَ اللهِ ﷺ مَرَّ۱ عَلَى غِلْمَانٍ فَسَلَّمَ عَلَيْهِمْ. مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated: “The Messenger of Allah (ﷺ) passed 1 by some boys and greeted them with peace.” [Agreed Upon]
Notes / الحواشي
1 His statement: “passed by some boys and greeted them”: Scholars differed on greeting children. Some, like Al-Hasan, said not to greet them. Others, like Shurayh, said it is better to greet them. Faqih Abu al-Layth said, “This is what we follow.” As cited in At-Tatarkhaniyyah, Al-Alamgiriyyah, and Radd al-Muhtar.
۱ قوله: مر على غلمان فسلم عليهم: اختلف المشايخ في التسليم على الصبيان، قال بعضهم: لا يسلم عليهم، وهو قول الحسن وقال بعضهم التسليم عليهم أفضل، وهو قول شريح، قال الفقيه أبو الليث : وبه نأخذ، تاتارخانية». التقطته من العالمكيرية» و«رد المحتار».
وَعَنْ جَرِيرٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ مَرَّ عَلَى نِسْوَةٍ فَسَلَّمَ عَلَيْهِنَّ رَوَاهُ أَحْمَدُ. وَرَوَى أَبُو دَاوُدَ وَابْنُ مَاجَه وَالدَّارِميُّ عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ قَالَتْ: مَرَّ عَلَيْنَا رَسُوْلُ اللهِ ﷺ فِي نِسْوَةٍ فَسَلَّمَ عَلَيْنَا.
قَالَ ابْنُ الْمَلِكِ: هَذَا مُخْتَصُّ بِالنَّبِيِّ ﷺ لِأَمْنِهِ مِنَ الْوُقُوْعِ فِي الْفِتْنَةِ، وَأَمَّا۱ غَيْرُهُ فَيُكْرَهُ لَهُ أَنْ يُسَلَّمَ عَلَى الْمَرْأَةِ الْأَجْنَبِيَّةِ، إِلَّا أَنْ تَكُوْنَ عَجُوزَةٌ بَعِيدَةً عَنْ مَظَنَّةِ الْفِتْنَةِ، وَيُؤَيِّدُهُ حَدِيثُ مُسْلِمٍ أَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ أَفْشُوا السَّلَامَ بَيْنَكُمْ».
Jarir (may Allah be pleased with him) narrated that the Prophet (ﷺ) passed by some women and greeted them. [Narrated by Ahmad] Abu Dawud, Ibn Majah, and Ad-Darimi narrated from Asma’ bint Yazid, who said: “The Messenger of Allah (ﷺ) passed by us, a group of women, and greeted us.”
Ibn al-Malik said: “This is specific to the Prophet (ﷺ) because he was safe from falling into temptation. As for 1 others, it is disliked to greet an unrelated woman unless she is elderly and beyond suspicion of temptation. This is supported by the Hadith of Muslim: ‘Shall I not guide you to something that, if you do it, you will love one another? Spread the greeting of peace among yourselves.’”
Notes / الحواشي
1 His statement: “As for others, it is disliked to greet an unrelated woman, etc.”: For this reason, it is said in Ad-Durr al-Mukhtar and Radd al-Muhtar: “One should not speak to an unrelated woman unless she is elderly and sneezes or greets, in which case one responds or says ‘May Allah have mercy on you.’ Otherwise, one does not, meaning if she is young, one does not respond or say it aloud.” It is said in Al-Khaniyyah: “When a man and an unrelated woman meet, the man should greet first. If an unrelated woman greets a man, if she is elderly, he responds aloud so she can hear. If she is young, he responds in his heart. Likewise, if a man greets an unrelated woman, the response is the opposite.”
۱ قوله: وأما غيره فيكره له أن يسلم على المرأة الأجنبية إلخ: فلذلك قال في الدر المختار» و «رد المحتار»: ولا يكلم الأجنبية إلا عجوزا عطست أو سلمت فيشمتها ويرد السلام عليها، وإلا لا، أي وإلا تكن عجوزا، بل شابة لا يشمتها ولا يرد السلام بلسانه. قال في «الخانية»: وكذا الرجل مع المرأة إذا التقيا يسلّم الرجل أولا، وإذا سلمت المرأة الأجنبية على رجل إن كانت عجوزا رد الرجل عليها السلام بلسانه بصوت تسمع، وإن كانت شابة رد عليها في نفسه، وكذا الرجل إذا سلم على امرأة أجنبية فالجواب فيه على العكس.
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ۱ أَوْلَى النَّاسِ بِاللَّهِ مَنْ بَدَأَ بِالسَّلَامِ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Abu Umamah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, 1 the closest of people to Allah is the one who initiates the greeting of peace.” [Narrated by Ahmad, At-Tirmidhi, and Abu Dawud]
Notes / الحواشي
1 His statement: “Indeed, the closest of people to Allah is the one who initiates the greeting of peace”: It is said in Al-Alamgiriyyah: “When two meet, the better of them is the one who greets first. If both greet simultaneously, each responds.” As stated in Al-Ghayathiyyah and At-Tatarkhaniyyah.
۱ قوله: إن أولى الناس بالله من بدأ بالسلام: قال في العالمكيرية»: إذا التقيا فأفضلهما أسبقهما، فإن سلما معا يرد كل واحد. كذا في الغياثية» و«التاترخانية».
وَعَنْ عَبْدِ اللهِ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «الْبَادِئُ بِالسَّلَامِ بَرِيءٌ مِنَ الْكِبْرِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abdullah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The one who initiates the greeting of peace is free from arrogance.” [Narrated by Al-Bayhaqi in Shu‘ab al-Iman]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَبْدَءُوا۱ الْيَهُودَ وَلَا النَّصَارَى بِالسَّلَامِ، فَإِذَا لَقِيتُمْ أَحَدَهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُ إِلَى أَضْيَقِهِ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Do not 1 initiate the greeting of peace to the Jews or Christians. If you meet one of them on a path, compel them to its narrowest part.” [Narrated by Muslim]
Notes / الحواشي
1 His statement: “Do not initiate the greeting of peace to the Jews or Christians”: It is said in Ad-Durr al-Mukhtar: “Do not initiate a greeting to a non-Muslim, based on this Hadith. It can be said that the general Hadith, ‘Offer the greeting of peace to those you know and those you do not know,’ was for the purpose of winning hearts at the beginning of Islam, then this prohibition was revealed.” For this reason, At-Tahawi said in Sharh Ma‘ani al-Athar: “The Prophet’s greeting to them was when Allah commanded leniency and forgiveness toward them, avoiding argumentation except in the best way. Then Allah abrogated that and ordered fighting them, abrogating the greeting with it. It is established by his statement: ‘Do not initiate the greeting of peace to the Jews or Christians, and if one of them greets you, say, “And upon you,” returning only what they said.’ They were prohibited from adding to it, which is the view of Abu Hanifah, Abu Yusuf, and Muhammad (may Allah have mercy on them).” It is also said in Ad-Durr al-Mukhtar: “A Muslim may greet a dhimmi if there is a need, otherwise it is disliked, which is the correct view.” It is further stated in Radd al-Muhtar: “Some scholars said there is no issue with it without distinction, as mentioned in Al-Khaniyyah.”
۱ قوله: لا تبدؤوا اليهود ولا النصارى بالسلام قال في الدر المختار: فلا يسلم ابتداء على كافر، لهذا الحديث. ويمكن أن يقال: إن حديث العموم: تقرأ السلام على من عرفت عمن لم تعرف كان في ابتداء الإسلام المصلحة التأليف، ثم ورد هذا النهي . لذلك قال الطحاوي في شرح معاني الآثار»: إن ما كان من تسليم النبي عليهم كان في الوقت الذي أمره الله بالعفو عنهم والصفح، وترك مجادلتهم إلا بالتي هي أحسن، ثم نسخ الله ذلك وأمره بقتالهم، فنسخ مع ذلك السلام عليهم، وثبت قوله: «لا تبدؤوا اليهود ولا النصارى بالسلام، ومن سلم عليكم منهم فقولوا: وعليكم حتى تردوا عليه ما قال. ونهوا أن يزيدوهم على ذلك، وهو قول أبي حنيفة وأبي يوسف ومحمد الله . وقال في «الدر المختار» أيضًا: ويسلم المسلم على أهل الذمة لو له حاجة إليه، وإلا كره، هو الصحيح. وقال هنا في رد المحتار» مقابله : إنه لا بأس به بلا تفصيل، وهو ما ذكره في الخانية» عن بعض المشايخ.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا سَلَّمَ عَلَيْكُمْ أَهْلُ الْكِتَابِ فَقُولُوا : ۱ وَعَلَيْكُمْ». مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When the People of the Book greet you, say: 1 ‘And upon you.’” [Agreed Upon]
Notes / الحواشي
۱ قوله: فقولوا: وعليكم : قال النووي: اتفقوا على الرد على أهل الكتاب إذا سلموا، لكن لا يقول لهم: وعليكم السلام، يعني ولا عليكم السلام ولا عليك السلام، بقرينة قوله: بل يقال: عليكم فقط أو وعليكم، يعني إذا كانوا جماعة، وأما إذا كان منفردا فلا يأتي بصيغة الجمع لإيهامه التعظيم. وقال في الدر المختار»: ولو سلم يهودي أو نصراني أو مجوسي على مسلم فلا بأس بالرد، ولكن لا يزيد على قوله: وعليك، كما في «الخانية».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا سَلَّمَ عَلَيْكُمُ الْيَهُودُ، فَإِنَّمَا يَقُوْلُ أَحَدُهُمْ السَّامُ عَلَيْكَ، فَقُلْ: وَعَلَيْكَ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “When a Jew greets you, he only says, ‘Death be upon you,’ so say, ‘And upon you.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “Say, ‘And upon you’”: An-Nawawi said: “Scholars agree on responding to the People of the Book when they greet, but one should not say, ‘And upon you be peace,’ meaning not ‘Upon you be peace’ or ‘Peace be upon you.’ Rather, say only ‘Upon you’ or ‘And upon you’ for a group, not using the plural for an individual to avoid implying respect.” It is said in Ad-Durr al-Mukhtar: “If a Jew, Christian, or Magian greets a Muslim, there is no harm in responding, but do not exceed saying ‘And upon you,’ as in Al-Khaniyyah.”
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: اسْتَأْذَنَ رَهْطُ مِنَ الْيَهُودِ عَلَى النَّبِيِّ ﷺ فَقَالُوا: السَّامُ عَلَيْكَ، فَقُلْتُ: بَلْ عَلَيْكُمُ السَّامُ وَاللَّعْنَةُ، فَقَالَ: «يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ»، قُلْتُ: أَوَلَمْ تَسْمَعْ مَا قَالُوْا ؟ قَالَ: «قَدْ قُلْتُ وَعَلَيْكُمْ». وَفِي رِوَايَةٍ: عَلَيْكُمْ» وَلَمْ يَذْكُرْ الْوَاوَ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِلْبُخَارِيِّ: قَالَتْ: إِنَّ الْيَهُودَ أَتَوُا النَّبِيَّ ﷺ فَقَالُوا: السَّامُ عَلَيْكَ، وَقَالَ: وَعَلَيْكُمْ» فَقَالَتْ عَائِشَةُ : السَّامُ عَلَيْكُمْ وَلَعَنَكُمُ اللهُ وَغَضِبَ عَلَيْكُمْ، فَقَالَ رَسُوْلُ اللهِ ﷺ: «مَهْلًا يَا عَائِشَةُ عَلَيْكِ بِالرِّفْقِ، وَإِيَّاكِ وَالْعُنْفَ أَوْ الْفُحْشَ»، قَالَتْ: أَوَلَمْ تَسْمَعْ مَا قَالُوْا؟ قَالَ: «أَوَلَمْ تَسْمَعِي مَا قُلْتُ؟ رَدَدْتُ عَلَيْهِمْ، فَيُسْتَجَابُ لِي فِيهِمْ، وَلَا يُسْتَجَابُ لَهُمْ فِي.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ: «لَا تَكُوْنِي فَاحِشَةً؛ فَإِنَّ اللهَ لَا يُحِبُّ الْفُحْشَ وَالتَّفَحُشَ».
Aisha (may Allah be pleased with her) narrated: “A group of Jews sought permission to meet the Prophet (ﷺ) and said, ‘As-Sam ‘alaykum (Death be upon you).’ I said, ‘Rather, upon you be death and the curse!’ He said, ‘O Aisha, indeed Allah is gentle and loves gentleness in all matters.’ I said, ‘Did you not hear what they said?’ He replied, ‘I said, “And upon you.”’” In another narration: “Upon you,” without mentioning the conjunction “and.” [Agreed Upon]
In a narration by Bukhari, she said: “The Jews came to the Prophet (ﷺ) and said, ‘As-Sam ‘alaykum.’ He said, ‘And upon you.’ Aisha said, ‘Death be upon you, and may Allah curse you and be angry with you.’ The Messenger of Allah (ﷺ) said, ‘Take it easy, O Aisha, practice gentleness and beware of harshness or obscenity.’ She said, ‘Did you not hear what they said?’ He said, ‘Did you not hear what I said? I responded to them, and my response against them is accepted, while theirs against me is not.’”
In a narration by Muslim, he said: “Do not be obscene, for indeed Allah does not love obscenity or indecency.”
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ مَرَّ۱ بِمَجْلِسٍ فِيْهِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الْأَوْثَانِ وَالْيَهُودِ فَسَلَّمَ عَلَيْهِمْ. مُتَّفَقٌ عَلَيْهِ.
Usama ibn Zaid (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) passed 1 by a gathering that included a mix of Muslims, idol-worshipping pagans, and Jews, and he greeted them with peace. [Agreed Upon]
Notes / الحواشي
1 His statement: “passed by a gathering that included a mix, etc.”: It is said in Al-Alamgiriyyah: “If you pass by a group that includes non-Muslims, you have the choice to say, ‘Peace be upon you,’ intending the Muslims, or to say, ‘Peace be upon those who follow guidance.’” As stated in Ad-Dhakhirah.
۱ قوله : مر بمجلس فيه أخلاط إلخ : قال في العالمكيرية»: إن مررت بقوم وفيهم كفار فأنت بالخيار، إن شئت قلت: السلام عليكم وتريد به المسلمين، وإن شئت قلت السلام على من اتبع الهدى. كذا في «الذخيرة».
وَعَنْ أَبِي الْعَلَاءِ الْحَضْرَمِي (رضي الله عنه) أَنَّ الْعَلَاءَ الحَضْرَمِي(رضي الله عنه) كَانَ عَامِلَ رَسُوْلِ اللَّهِ ﷺ وَكَانَ إِذَا۱ كَتَبَ إِلَيْهِ بَدَأَ بِنَفْسِهِ. رَوَاهُ أَبُو دَاوُدَ.
Abu al-Ala al-Hadrami (may Allah be pleased with him) narrated that Al-Ala al-Hadrami (may Allah be pleased with him), who was an agent of the Messenger of Allah (ﷺ), would, when 1 writing to him, begin with himself. [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “when writing to him, begin with himself”: That is, he would then write the greeting, following his example, as he used to do so. This is evidenced by his letter to Mu‘adh consoling him for the loss of his son: “In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Mu‘adh ibn Jabal. Peace be upon you. Indeed, I praise Allah to you, the One besides whom there is no deity. To proceed…” The purpose of mentioning this in the chapter on greeting is that this was a prelude to the greeting. As noted in Al-Mirqat.
۱ قوله: إذا كتب إليه بدأ بنفسه : أي ثم يكتب السلام اقتداء به ، لأنه كان يفعل ذلك، ومما يدل عليه كتابته إلى معاذ يُعزيه في ابن له: بسم الله الرحمن الرحيم من محمد رسول الله إلى معاذ بن جبل سلام عليك، فإني أحمد إليك الله الذي لا إله إلا هو، أما بعد. الحديث. قال الطيبي والمقصود من إيراد هذا في باب السلام أن هذا كان مقدمة السلام. التقطته من «المرقاة».
وَعَنْ جَابِرِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «إِذَا كَتَبَ أَحَدُكُمْ كِتَابًا فَلْيُتَرِّبُهُ ۱ فَإِنَّهُ أَنْجَحُ لِلْحَاجَةِ». رَوَاهُ التَّرْمِذِيُّ.
Jabir (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “When one of you writes a letter, let him dust it 1 with earth, for it is more likely to fulfill the need.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “let him dust it, etc.”: Al-Tayyibi said: “It means to shake it onto the dust. It is also said that it refers to sprinkling dust on the written letter.” As noted in Al-Mirqat.
۱ قوله: فليتربه إلخ : قال الطيبي : يسقطه على التراب. وقيل: المراد به ذرّ التراب على المكتوب. كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ ثَابِتٍ (رضي الله عنه) قَالَ: دَخَلْتُ عَلَى النَّبِيِّ ﷺ وَبَيْنَ يَدَيْهِ كَاتِبٌ فَسَمِعْتُهُ يَقُوْلُ: «ضَعْ۱ الْقَلَمَ عَلَى أُذُنِكَ فَإِنَّهُ أَذْكَرُ لِلْمَآلِ». رَوَاهُ التَّرْمِذِيُّ.
Zaid ibn Thabit (may Allah be pleased with him) narrated: “I entered upon the Prophet (ﷺ) while he had a scribe before him, and I heard him say, ‘Place 1 the pen behind your ear, for it is more conducive to remembering the matter.’” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Place the pen behind your ear”: The meaning is that it is more likely to prompt recollection of what is intended to be written. It is also said that placing the pen behind the ear is the quickest way to remind one of its location and the easiest place to retrieve it, unlike if it were placed elsewhere, which might make it difficult to access quickly without effort. It is possible to interpret the word “ma’al” (matter) in this sense, meaning it is more conducive to remembering your matter or the matter of the one dictating when the pen is needed urgently. As noted in Al-Mirqat.
۱ قوله: ضع القلم على أذنك والمعنى أنه أسرع تذكيرا فيما يراد من إنشاء العبارة في المقصود. وقيل: إن وضع القلم على الأذن أقرب تذكير الموضعهة وأيسر محلا لتناوله بخلاف ما إذا وضعه في محل آخر فإنه ربما يتعسر عليه حصوله بسرعة من غير مشقة مع أنه يمكن أن يؤول لفظ المال إلى أن يؤل إلى هذا المعنى بأن يقال التقدير فإنه أذكر لمالك أو لمال المملي عند طلب القلم على وجه الاستعجال. التقطته من «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: أَمَرَنِي رَسُولُ اللهِ الله أَنْ أَتَعَلَّمَ السُّرْيَانِيَّةَ. وَفِي رِوَايَةٍ: أَنَّهُ أَمَرَنِي أَنْ أَنْ أَتَعَلَّمَ كِتَابَ يَهُودَ، وَقَالَ: «إِنِّي مَا ۱ آمَنُ يَهُودَ عَلَى كِتَابِي قَالَ: فَمَا مَرَّبِي نِصْفُ شَهْرٍ حَتَّى۲ تَعَلَّمْتُ، فَكَانَ إِذَا كَتَبَ إِلَى يَهُودَ كَتَبْتُ، وَإِذَا كَتَبُوا إِلَيْهِ قَرَأْتُ عَلَيْهِ كِتَابَهُمْ. رَوَاهُ التَّرْمِذِيُّ.
Zaid ibn Thabit (may Allah be pleased with him) narrated: “The Messenger of Allah (ﷺ) ordered me to learn Syriac.” In another narration: “He ordered me to learn the script of the Jews, and he said, ‘Indeed, I do not 1 trust the Jews with my writings.’ He said, ‘Less than half a month passed before I learned it 2. When he wrote to the Jews, I wrote for him, and when they wrote to him, I read their letters to him.’” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “I do not trust the Jews with my writings”: Neither in reading nor in writing. That is, I fear that if I order a Jew to write a letter for me to the Jews, he might add or omit something, and I fear that if a letter comes from the Jews and a Jew reads it, he might add or omit something. As noted in Al-Mirqat.
2 His statement: “before I learned it, etc.”: This indicates that there is no prohibition in Islamic law against learning any language, be it Syriac, Hebrew, Indian, Turkish, or Persian. Allah, the Exalted, says: And of His signs is the creation of the heavens and the earth and the diversity of your languages [Ar-Rum: 22], meaning your tongues. Indeed, it is among the permissible matters. However, it is considered idle and blameworthy among the people of perfection unless it serves a beneficial purpose, in which case it is recommended, as inferred from this Hadith. As noted in Al-Mirqat.
۱ قوله: ما آمن يهود على كتاب: لا في قراءته ولا في كتابته، أي أخاف إن أمرت يهوديا بأن يكتب مني كتابا إلى اليهود أن يزيد فيه أو ينقص وأخاف إن جاء كتاب من اليهود فيقرؤه يهودي فيزيد وينقص فيه. التقطته من المرقاة».
۲ قوله: حتى تعلمت إلخ فيه دليل على أنه ليس في الشرع تحريم تعلم لغة من اللغات سريانية أو عبرانية، هندية أو تركية أو فارسية، وقد قال تعالى: ﴿وَمِنْ ءَايَتِهِ خَلْقُ السَّمَوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ﴾ (الروم: ٢٢) أي لغاتكم بل هو من جملة المباحات نعم يعد من اللغو ومما لا يعني وهو مذموم عند أرباب الكمال إلا إذا ترتب عليه فائدة فحينئذ يستحب كما يستفاد من الحديث. كذا في «المرقاة».