(ISLAM) Four Great Imams Of Islam

 (ISLAM) Four Great Imams Of Islam quran teaching online in usa

The outside view of the Mazar of Hazrat Imam Al-Shafi'i
(May Allah be pleased with him) in the Shafi'i Mosque in Cairo.

IMAM SHAAFEE (150 A.H. - 204 A.H.) :
Mohammed bin Idris Al Shaafa'ee (radi Allahu anhu) famously known as Imam Shaafa'ee was born in 150 A.H. and belonged to the Quraish tribe.

EARLY LIFE

When he was 10 years old, he came to Makkatul Mukarramah from Palestine where he grew up. He was very intelligent and had an excellent memory. He memorized the entire Holy Quran at the age of 7. By the age of 15, he had memorized the entire Muwatta of Imam Maalik (radi Allahu anhu). Before the age of 20, he studied Islamic Jurisprudence under the Mufti of Makkatul Mukarramah, Sayyiduna Muslim bin Khalil al Zanji and also Sayyiduna Sufyaan bin Uyayana (radi Allahu anhuma). Imam Maalik bin Anas (radi Allahu anhu) was also his teacher.

Mazar Hazrat Imam Al Shafi'i (May Allah be pleased with him) in Cairo


IN IRAQ
When the Governor of Iraq visited Madinatul Munawwarah, he was so impressed by Imam Shaafa'ee (radi Allahu anhu) that he persuaded him to become an Administrator. As Imam Shaafa'ee (radi Allahu anhu) was in conflict with the Government officials, he was deported to Iraq and brought in front of Haroun Rasheed who was very impressed with Imam Shaafa'ee (radi Allahu anhu).

He now studied Islamic Jurisprudence under Imam Mohammed Ash Shaybaani (radi Allahu anhu), who was the student of Imam Abu Yusuf (radi Allahu anhu), who was the student of Imam A'zam Abu Hanifa (radi Allahu anhu). Thus, Imam Shaafa'ee (radi Allahu anhu) became a master of both the Hanafi and Shaafa'ee School of Fiqh.


IN EGYPT
On his way to Egypt, he lectured in Makkatul Mukarramah in the Haram Shareef. Imam Ahmed bin Hambal (radi Allahu anhu), who was studying at the time in Makkatul Mukarramah found great benefit from these lectures. Imam Shaafa'ee (radi Allahu anhu) then went to Baghdad where he spent 3 or 4 years and finally went to Egypt. He was now 50 years old.

In Egypt, scholars from all over the world came to study at his feet. His famous pupils were Sayyiduna Rabi bin Sulayman, Sayyiduna Abu Yacoob Al Ruwayta and Sayyiduna Abu Ebraheem bin Yahya Al Muzani (radi Allahu anhumul ajma'in).


HIS WORKS
"Kitaabul Umm" and "Ar Risaalah" are the two famous books on Islamic Fiqh written by him.


PASSES AWAY
Some reports say that he was injured seriously by a person called Fityan, while other reports mention that he passed away through natural illness on the last day of Rajab in the year 204 Egypt. Maalik Al Kaamil, the Ayyubid Sultan, built a Mazaar for him in 608 A.H.

---

Imam Maalik (93 A.H. - 179 A.H.) :
Imam Maalik (radi Allahu anhu) was born in 93 A.H. He was born in the period of the Ummayyad Dynasty. His full name is Maalik bin Anas.

EDUCATION

Imam Maalik (radi Allahu anhu's) grandfather and uncle were great scholars of Hadith. Imam Maalik (radi Allahu anhu) learnt Ahadith from his uncle, Sayyiduna Abu Suhail Nafi (radi Allahu anhu). The Imam was a very keen scholar from his childhood days.


TEACHERS
Imam Maalik (radi Allahu anhu) had many illustrious teachers. Most of them were great Taabi'i scholars who learnt under the Sahaba. Some of his teachers used to teach in Masjidun Nabawi. He learnt how to read the Holy Quran from Sayyiduna Abu Radim Nafi Abdur Rahman (radi Allahu anhu).

He also learnt Hadith under Sayyiduna Nafi, Sayyiduna Jafer Saadiq, Sayyiduna Mohammed bin Yahya Ansaari, Sayyiduna Abu Haashim Salmah, Sayyiduna Yahya bin Said and Sayyiduna Hishaam bin Urwah (radi Allahu anhumul ajma'in).


HIS PUPILS
Imam Maalik (radi Allahu anhu's) fame spread far and wide and many great scholars sat in his company learning Ahadith and other Islamic legal issues. Some 1300 scholars sat at his feet. They copied the "MUWATTA" from him. The "Muwatta" is a collection of Ahadith by Imam Maalik (radi Allah anhu). Many of his pupils copied the Muwatta, the famous among them being: Sayyiduna Yahya bin Yahya Al Masmudi, Sayyiduna ibn Wahab Abu Mohammed Abdullah and Sayyiduna Abi Abdullah Abdur Rahman Abdur Rahman (radi Allahu anhumul ajma'in).


AS A TEACHER
Even Imam A'zam Abu Hanifa (radi Allahu anhu), his teacher, held Imam Maalik (radi Allahu anhu) in great regard and respect and should sit in his study circle. Imam Maalik (radi Allahu anhu) liked his students to read aloud while he listened. He used to sit on a high chair with students all around taking notes.


AS A MUHADDITH AND A JURIST
He was a great "Muhaddith" (A Scholar of Hadith). He was very careful in selecting Hadith, and after examining them thoroughly used to record it in his Muwatta.

As a Jurist, he was not afraid of giving a "Fatawa" (Legal Islamic Ruling) even if it was against the Caliph. He was once flogged for doing so.


PASSES AWAY
He passed away on the 11th of Rabi-ul-Awwal in the year 179 A.H. He was 86 years old. Imam Maalik (radi Allahu anhu) is buried in Janatul Baqi in Madinatul Munawwarah.

He never wore shoes whilst in Madinatul Munawwarah. He never sat on a horse or used the toilets in this blessed city. He always went out of the city to relieve himself. He used to kiss the old buildings and the remains of old foundations, saying that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) may have walked by, touched it or saw it. Such was his adoration for Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

---

Imam Abu Abdullah Ahmed bin Mohammed bin Hambal :
Imam Abu Abdullah Ahmed bin Mohammed bin Hambal (radi Allahu anhu) was born in Marw on the 20th of Rabi-ul-Awwal 164 A.H.

EARLY LIFE

His father, Sayyiduna Mohammed (radi Allahu anhu) was a warrior (Mujaahid) and lived in Basrah, Iraq. Imam Ahmed bin Hambal (radi Allahu anhu) was a very intelligent child, keenly interested in furthering his Islamic education. At the age of 16, he began studying Hadith literature. It is said that he learnt almost a million Ahadith by heart. He became a famous Jurist.


HIS TEACHERS
Some of his teachers were Imam Shaafa'ee, Sayyiduna Bishar bin Al Mufaddal, Sayyiduna Ismail bin Ulayyah, Sayyiduna Jarir bin Abdul Hamid and Sayyiduna Yahya bin Said (radi Allahu anhumul ajma'in).

The great compilers of Ahadith, Imam Bukhaari and Imam Muslim (radi Allahu anhuma), including his teacher, Imam Shaafa'ee (radi Allahu anhu), have also reported Hadith from him. Imam Shaafa'ee (radi Allahu anhu), in spite of being the most learned in his time, used to refer to Imam Ahmed bin Hambal (radi Allahu anhu) about certain Ahadith.


HIS PUPILS
Amongst his pupils, the most famous were Sayyiduna Abu Bakr Al Alhram, Sayyiduna Hambal bin Ishaaq and Sayyiduna Abul Qasim Al Baghwi (radi Allahu anhumul ajma'in).


HIS PIETY
Imam Ahmed bin Hambal (radi Allahu anhu) was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh. He refused to eat in anyone's house who held a Governmental post. Being extremely poor with no food to eat at times, he used to still refuse to accept charity saying that he had full faith in Almighty Allah.


HIS WORKS
The most famous among his books are: Kitaabul A'maal, Kitaabut Tafseer, Kitaabul Naasikh wal Mansookh, Kitaabul Zahid, Kitaabul Masaa'il, Kitaabul Fadaa'il and Kitaabul Mansiq.

His most famous book is his "MUSNAD", a kitab in which he collected about 50 000 to 70 000 Ahadith.


IMPRISONMENT
Imam Ahmed bin Hambal (radi Allahu anhu), in the later years of his life, was imprisoned and tortured by the ruthless rulers who went against him due to their un-Islamic beliefs and practises. Caliph Mutasim billah forced the Imam to accept the beliefs of the "Mu'tazalis" (a corrupt sect), but he refused, and was beaten to such a degree that his joints were dislocated. He was kept in heavy chains for 30 months in a prison in Baghdad. He still refused to accept the beliefs of the corrupt Mu'tazali Sect and was again beaten till he fell unconscious.


PASSES AWAY
On the 25th of Ramadaan in the year 221 A.H., Caliph Mutasim, in fear of the sin he committed, repented and set the Imam free. Imam Ahmed bin Hambal (radi Allahu anhu) forgave all the people except the Mutazalis. He passed away in the year 241 A.H.

---

Imam A'zam Abu Hanifa (80 A.H. - 150 A.H.)

Imam A'zam Abu Hanifa (radi Allahu anhu's) full name was Numan bin Thaabit bin Zuta bin Mah. He was born in Kufa in Iraq in 80 A.H. He belonged to the pious period of the Taabi'ins (Successors of the Sahabas).

DIVINE MISSION

It is stated in a Hadith Shareef which Imam al-Harizmi reported from Sayyiduna Abu Hurayrah (radi Allahu anhumA) that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) said: "Among my Ummah, there will come a man called Abu Hanifa. On the Day of Resurrection, he will be the light of my Ummah." Another Hadith Shareef states: "In every century, a number of my Ummah will attain to high grades. Abu Hanifa will be the highest of his time." These two Ahadith are recorded in "Durr al-Mukhtar."


EARLY LIFE
While still in his youth, he met great Sahaba like Sayyiduna Anas bin Maalik, Sayyiduna Sahl bin Saad and Sayyiduna Abul Tufail Amir bin Wathilah (radi Allahu anhumul ajma'in). Imam A'zam Abu Hanifa (radi Allahu anhu) was first brought up as a trader, but soon started taking deep interest in Islamic learning.


EDUCATION
He attended the lectures of Sayyiduna Hammad Basri (radi Allah anhu) in Fiqh and then began to study the Hadith. He learnt under great scholars in Kufa. In Basrah he studied under two great Taabi'ie scholars who had learnt Hadith under the Sahaba.

In Makkatul Mukarammah and Madinatul Munawwarah, he learnt under Sayyiduna Ata bin Abi Rabah and Sayyiduna Ikramah (radi Allahu anhuma). In fact, Imam A'zam Abu Hanifa (radi Allahu anhu) had numerous teachers. Some historians say that he learnt Hadith from about 4 000 scholars.

Some of his famous teachers were: Sayyiduna Imam Baaqir, Sayyiduna Imam Jafer Saadiq, Sayyiduna Ali, Sayyiduna Abu Hurayrah, Sayyiduna Abdullah ibn Umar, Sayyiduna Aqabah bin Umar, Sayyiduna Safwaan, Sayyiduna Jabir and Sayyiduna Abu Qatadah (radi Allahu anhumul ajma'in).

AS A TEACHER
When his teacher, Sayyiduna Hammad Basri (radi Allahu anhu) passed away, Imam A'zam Abu Hanifa (radi Allahu anhu) was 40 years old and he began teaching. He became very famous and travelled many places. Students from all over the Muslim world came to him to listen to his lectures, interviews and debates. Imam Maalik (radi Allahu anhu) also learnt under him.

When he was 56 years old, Caliph Mansur came to power after the Ummayad dynasty was overthrown by the Abbasids in 132 A.H. Since Imam Abu Hanifa (radi Allahu anhu) opposed the Caliph's ruthless killing of the Ahle Bait, he was arrested. The Caliph offered the Imam the post of a Qaadi (Judge), but he refused. The Caliph Mansur had him beaten with a stick 30 strokes. His feet bled. Caliph Mansur repented and offered Imam A'zam Abu Hanifa (radi Allahu anhu) 30 000 pieces of silver. The great Imam refused once more. He was imprisoned again and thrashed 10 more strokes every day.


PASSES AWAY
In the Month of Rajab 150 A.H., Imam A'zam Abu Hanifa (radi Allahu anhu) passed away while in Salaah. He had been poisoned by the orders of Caliph Mansur. His Janaza Salaah was performed six times and each time 50 000 people took part. People continued to come and pray for him for 20 days after he was buried. He was 70 years old.

In 459 A.H. a Mazaar (Tomb) was built for him by the Seljuki ruler Alp Arsalan. He lies buried in a Tomb situated near Baghdad in Iraq.


STUDENTS
Imam A'zam Abu Hanifa (radi Allahu anhu) left behind about 980 students. The most famous among them being:

a. Sayyiduna Qadi Abu Yusuf (radi Allahu anhu)

b. Sayyiduna Imam Muhammed (radi Allahu anhu)

c. Sayyiduna Imam Zufur (radi Allahu anhu)


PERSONALITY
Imam A'zam Abu Hanifa (radi Allahu anhu) earned his living by trading. Every Friday, he distributed 20 gold coins to the poor for his parents soul. For 40 years Imam A'zam Abu Hanifa (radi Allahu anhu) performed the Fajr Salaah with the Wudu that he made for the Esha Salaah (ie. he did not sleep after the night prayer). He performed Hajj 55 times. He used to recite the entire Holy Quran once every day and once every night. Imam A'zam Abu Hanifa (radi Allahu anhu) had so much of Taqwa (Piety) that for 30 years he fasted every day (except for the 5 forbidden days). He often read the Holy Quran in one rakaah or two. He did not accept any presents from anyone. He wore clothes like those of the poor. Imam A'zam Abu Hanifa (radi Allahu anhu) once said: "I laughed once in my life and I regret it." He talked little and thought much. It is said that at the place where his soul was taken, he read the Holy Quran 7 000 times.

--

Daily Hadith:To Make The Heart Tender - 2nd Muharram 1433 (27th November 2011)

Daily Hadith:To Make The Heart Tender - 2nd Muharram 1433 (27th November 2011) quran teaching online in usa

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

To Make The Heart Tender - 2nd Muharram 1433 (27th November 2011)

Narrated Abu Huraira (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Allah says, 'I have
nothing to give but Paradise as a reward to my believer slave, who, if I
cause his dear friend (or relative) to die, remains patient (and hopes for
Allah's Reward)."

Bukhari Vol. 8 : No. 432

--

Your Islamic Website here. Contact for details.

--

Ma'asalaam quran teaching online in usa

Daily Hadith:To Make The Heart Tender - 3rd Muharram 1433 (28th November 2011)

Daily Hadith:To Make The Heart Tender - 3rd Muharram 1433 (28th November 2011)

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

To Make The Heart Tender - 3rd Muharram 1433 (28th November 2011)

Narrated Ibn 'Abbas (Radi-Allahu 'anhu):

I brought water to Uthman bin 'Affan to perform the ablution while he was
sitting on his seat. He performed the ablution in a perfect way and said,
"I saw the Prophet (Sallallahu 'Alaihi Wa Sallam) performing the ablution
in this place and he performed it in a perfect way and said, "Whoever
performs the ablution as I have done this time and then proceeds to the
mosque and offers a two-Rak'at prayer and then sits there (waiting for the
compulsory congregational prayers), then all his past sins will be
forgiven." The Prophet (Sallallahu 'Alaihi Wa Sallam) further added, "Do
not be conceited (thinking that your sins will be forgiven because of your
prayer)."

Bukhari Vol. 8 : No. 441

--

Your Islamic Website here. Contact for details.

--

Ma'asalaam

Daily Hadith:Invocations - 24th Dhul Hijjah 1432 (20th November 2011)

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Invocations - 24th Dhul Hijjah 1432 (20th November 2011)

Narrated Abu Huraira (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Whoever says, 'Subhan
Allah wa bihamdihi,' one hundred times a day, will be forgiven all his sins
even if they were as much as the foam of the sea."

Bukhari Vol. 8 : No. 414

--

Your Islamic Website here. Contact for details.

--

Ma'asalaam

Shaking hands with a non-maham woman

 

I would like a detailed answer on the ruling on a man shaking hands with a woman, and the views of the four imams and the majority of scholars on that.

Praise be to Allaah.
 

 

Firstly: 

It is not permissible for a man who believes in Allaah and
His Messenger to put his hand in the hand of a women who is not permissible
for him or who is not one of his mahrams. Whoever does that has wronged
himself (i.e., sinned). 

It was narrated that Ma’qil ibn Yassaar said: the Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “For one of
you to be stabbed in the head with an iron needle is better for him than
that he should touch a woman who is not permissible for him.” 

Narrated by al-Tabaraani in al-Kabeer, 486. Shaykh
al-Albaani said in Saheeh al-Jaami’, 5045, that this hadeeth is
saheeh. 

This hadeeth alone is
sufficient to deter and to instill the obedience required of us by Allaah,
because it implies that touching women may lead to temptation and
immorality. 

It was narrated that ‘Aa’ishah the wife of the Prophet
(peace and blessings of Allaah be upon him) said: “When the believing women
migrated to the Messenger of Allaah (peace and blessings of Allaah be
upon him), they would be tested in accordance with the words of Allaah
(interpretation of the meaning): 

‘O Prophet! When believing women come to you to give you
the Bay‘ah (pledge), that they will not associate anything in worship with
Allaah, that they will not steal, that they will not commit illegal sexual
intercourse’

[al-Mumtahanah 60:12] 

‘Aa’ishah said: Whoever
among the believing women agreed to that had passed the test, and when the
women agreed to that, the Messenger of Allaah (peace and blessings of
Allaah be upon him) said to them: “Go, for you have given your oath of
allegiance.’ No, by Allaah, the hand of the Messenger of Allaah (peace
and blessings of Allaah be upon him) never touched the hand of any woman,
rather they would give their oath of allegiance with words only.” And
‘Aa’ishah said: “By Allaah, the Messenger of Allaah (peace and
blessings of Allaah be upon him) only took the oath of allegiance from the
women in the manner prescribed by Allaah, and the hand of the Messenger of
Allaah (peace and blessings of Allaah be upon him) never touched the
hand of any woman. When he had taken their oath of allegiance he would say,
‘I have accepted your oath of allegiance verbally.’”

(narrated by Muslim,
1866) 

It was narrated from
‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The
Messenger of Allaah (peace and blessings of Allaah be upon him) never
touched any woman with his hand. He would explain to the woman what the oath
of allegiance implied, and when she accepted, he would say ‘Go, for you have
given your oath of allegiance.’” 

Narrated by Muslim, 1866 

This infallible one, the
best of mankind, the leader of the sons of Adam on the Day of Resurrection,
did not touch women. This is despite the fact that the oath of allegiance
was originally given by hand. So how about men other than the Prophet
(peace and blessings of Allaah be upon him)? 

It was narrated that
Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said, “I do not shake hands with
women.” 

Narrated by al-Nasaa’i
(4181) and Ibn Maajah, 2874; classed as saheeh by al-Albaani in Saheeh
al-Jaami’, 2513. 

Secondly: 

It is not permissible to
shake hands even with a barrier in between, such as shaking hands from
beneath a garment and the like. The hadeeth that was narrated allowing that
is da’eef (weak). 

It was narrated from
Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allaah be
upon him) used to shake hands with women from beneath a garment.” 

Narrated by al-Tabaraani
in al-Awsat, 2855. 

Al-Haythami said: 

This was narrated by
al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes
‘Ataab ibn Harb, who is da’eef (weak). 

Majma’ al-Zawaa’id,
6/39. 

Wali al-Deen al-‘Iraaqi
said: 

The words of ‘Aa’ishah,
“He used to accept the women’s oath of allegiance by words only” mean that
he did so without taking their hands or shaking hands with them. This
indicates that the bay’ah of men was accepted by taking their hands and
shaking hands with them, as well as by words, and this is how it was.  What
‘Aa’ishah mentioned was the custom.  

Some of the mufassireen
mentioned that the Prophet (peace and blessings of Allaah be upon him)
called for a vessel of water and dipped his hand in it, then the women
dipped their hands in it. And some of them said that he did not shake hands
with them from behind a barrier and had a Qatari cloak over his hand. And it
was said that ‘Umar (may Allaah be pleased with him) shook hands with them
on his behalf. None of these reports are sound, especially the last one, How
could ‘Umar (may Allaah be pleased with him) have done something that the
Prophet (peace and blessings of Allaah be upon him), who was ma’soom
(infallible), would not do? 

Tarh al-Tathreeb,
7/45 

Shaykh Ibn Baaz (may
Allaah have mercy on him) said: 

The most correct view is
that this (i.e., shaking hands with women from behind a barrier) is not
allowed at all, because of the general meaning of the hadeeth, according to
which the Prophet (peace and blessings of Allaah be upon him) said, “I
do not shake hands with women;” and so as to ward off the means that may
lead to evil. 

(Adapted from Hashiyat
Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69) 

The same ruling applies
to shaking hands with old women; this is also haraam because of the general
meaning of the texts on this issue. The reports that say it is permissible
are da’eef (weak). 

Al-Zayla’i said: 

“As for the report that
‘Abu Bakr used to shake hands with old women, it is also ghareeb.” 

(Nasab al-Raayah,
4/240) 

Ibn Hajar said: 

I cannot find this
hadeeth. 

(al-Diraayah fi
Takhreej Ahaadeeth al-Hidaayah, 2/225) 

Fourthly: 

With regard to the views
of the four imams, they are as follows: 

1 – The Hanafi madhhab: 

Ibn Nujaym said: 

It is not permissible for
a man to touch a woman’s face or hands even if there is no risk of desire
because it is haraam in principle and there is no necessity that would allow
it.

 Al-Bahr al-Raa’iq,
8/219 

2 – The Maaliki madhhab: 

Muhammad ibn Ahmad
(‘Ulaysh) said: 

It is not permissible for
a man to touch the face or hand of a non-mahram woman, and it is not
permissible for him to put his hand on hers without a barrier. ‘Aa’ishah
(may Allaah be pleased with her) said: “The Prophet (peace and
blessings of Allaah be upon him) never accepted a woman’s oath of allegiance
by shaking hands with her; rather he (peace and blessings of Allaah be
upon him) used to accept their oath of allegiance by words only.” According
to another report, “His hand never touched the hand of a woman, rather he
would accept their oath of allegiance by words only.” 

(Manh al-Jaleel Sharh
Mukhtasar Khaleel, 1/223) 

3 – The Shaafa’i
madhhab: 

Al-Nawawi said: 

It is not permissible to
touch a woman in any way. 

Al-Majmoo’,
4/515. 

Wali al-Deen al-‘Iraaqi
said: 

This indicates that the
hand of the Prophet (peace and blessings of Allaah be upon him) did not
touch the hand of any woman apart from his wives and concubines, whether in
the case of accepting the oath of allegiance or in other cases. If he did
not do that despite the fact that he was infallible and beyond suspicion,
then it is even more essential that others heed this prohibition. It appears
from the texts that he refrained from doing that because it was haraam for
him to do so. The fuqaha’ among our companions and others said that it is
haraam to touch a non-mahram woman even if that is not touching parts of her
body that are not ‘awrah, such as her face. But they differed with regard to
looking when there is no desire and no fear of fitnah. The prohibition on
touching is stronger than the prohibition on looking, and it is haraam when
there is no necessity that would allow it. If it is the case of necessity,
e.g. medical treatment, removing a tooth or treating the eyes, etc., if
there is no woman who can do that, then it is permissible for a non-mahram
to do that because it is the case of necessity. 

Tarh al-Tathreeb,
7/45, 46 

4 – The Hanbali madhhab 

Ibn Muflih said: 

Abu ‘Abd-Allaah – i.e.,
Imam Ahmad – was asked about a man who shakes hands with a woman. He said,
No, and was emphatic that it is haraam. I said, Should he shake hands with
her from beneath his garment? He said, No. 

Shaykh Taqiy al-Deen also
favoured the view that it is prohibited, and gave the reason that touching
is more serious than looking. 

AlAdaab al-Shar’iyyah,
2/257 

And Allaah knows best.

Is it permissible to use the expression “greetings” or “best wishes”?

 

At the end of official communications between government departments it says “with my compliments (la lakum tahiyyaati)” or “with our compliments (wa lakum tahiyyaatuna).” But it is well known that al-tahiyyaat (greetings or compliments) are only for Allaah alone, with no partner or associate. [As said in the tashahhud in prayer]. What is your opinion on that?.

Praise be to Allaah.
 

 

There is nothing wrong with one person saying to another,
“with my compliments (la lakum tahiyyaati)” or “with our
compliments (wa lakum tahiyyaatuna)” and other such phrases. 

With regard to the tahiyyaat that are for Allaah alone, that
refers to perfect tahiyyaat, as in the tashahhud in prayer: “Al-tahiyyaatu
Lillaahi wa’l-salawaat wa’l-tayyibaat (all compliments, prayers and pure
words are for Allaah).” 

But there is nothing wrong with the greetings or compliments
that are given by one person to another. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked about these words, “arjuka (I hope that
you…)”, “tahiyyaati (my compliments)”, “an’am sabaahan (good
morning)” and “an’am masaa’an (good evening)”. 

He replied: 

There is nothing wrong
with saying to someone, “I hope that you…” with regard to something that he
can fulfil your hope in. The same applies to saying, “My compliments to you”
and so on, because Allaah says (interpretation of the meaning): 

“When you are greeted
with a greeting, greet in return with what is better than it, or (at least)
return it equally”

[al-Nisa’ 4:86] 

Similarly there is
nothing wrong with saying “Good morning” or “Good evening” etc, so long as
these are not adopted as greetings instead of the salaam that is prescribed
in sharee’ah. 

Al-Manaahi al-Lafziyyah
(question 8). 

In questions 9 and 20, the Shaykh was also asked about the
phrases “with our best wishes (wa lakum tahiyyaatuna)” and “I give
you my compliments (uhdi lakum tahiyyaati).” 

He replied: 

There is nothing wrong with the phrases “with our best wishes
(wa lakum tahiyyaatuna)” and “I give you my compliments (uhdi
lakum tahiyyaati)” and other similar phrases. Allaah says
(interpretation of the meaning): 

“When you are greeted
with a greeting, greet in return with what is better than it, or (at least)
return it equally”

[al-Nisa’ 4:86] 

It is
permissible for one person to give greetings or compliments (tahiyyaat) to
another, but tahiyyaat in the general sense belongs to Allaah, as we also
say “Praise be to Allaah”, and “Thanks be to Allaah,” but at the same time
it is also valid to say, “I praise So and so for doing such and such” and “I
thanked him such and such”. Allaah says (interpretation of the meaning): 

“give thanks to Me and to your parents”

[Luqmaan 31:14] 

And Allaah knows best.

Greeting a kaafir first

 

Is it permissible for a Muslim to great a non-Muslim first?.

Praise be to Allaah.
 

 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked about the ruling on greeting non-Muslims. He replied as follows: 

Greeting a non-Muslim first is haraam and is not permitted,
because the Prophet (peace and blessings of Allaah be upon him) said:
“Do not initiate the greeting with the Jews and Christians, and if you meet
them in the street push them towards the narrowest part of it.” But if they
greet us we have to respond to them, because of the general meaning of the
verse in which Allaah says (interpretation of the meaning): 

“When you are greeted
with a greeting, greet in return with what is better than it, or (at least)
return it equally”

[al-Nisa’ 4:86] 

The Jews used to greet the Prophet (peace and blessings
of Allaah be upon him) by saying, “Al-saam ‘alaykum ya Muhammad (Death be
upon you, O Muhammad),” praying that the Messenger of Allaah (peace and
blessings of Allaah be upon him) would die. So the Prophet (peace and
blessings of Allaah be upon him) said: “The Jews say ‘al-saam ‘alaykum
(death be upon you),’ so if they greet you, then say, ‘Wa ‘alaykum (and also
upon you).’” 

If a non-Muslim greets a Muslim by saying “al-saamu
‘alaykum,” then we should respond by saying “wa ‘alaykum (and also upon
you).” The fact that the Prophet (peace and blessings of Allaah be upon
him) said “wa ‘alaykum” indicates that if they were saying “al-salaamu
‘alaykum (peace be upon you),” then peace will also be upon them, i.e.,
whatever they say to us, we say to them. Hence some of the scholars said
that if a Jew, Christian or other non-Muslim clearly says “al-salaamu
‘alaykum,” it is permissible for us to say “ ‘alaykum al-salaam (upon you be
peace).”  

Similarly it is not permissible to initiate a greeting such
as Ahlan wa sahlan (welcome) and the like, because that is a kind of
honouring them. But if they say something like that to us, then we should
say something similar to them, because the greeting should be returned in
like manner and each person should be given his due. It is well known that
the Muslims are higher in status before Allaah, so they should not humiliate
themselves in front of non-Muslims by greeting them first. 

So, in conclusion, it is not permissible for us to greet
non-Muslims first, because the Prophet (peace and blessings of Allaah
be upon him) forbade that, and because this is a humiliation for the Muslim
when he starts to honour a non-Muslim. The Muslim is higher in status before
Allaah, so he should not humiliate himself in this manner. But if we are
greeted then we should return the greeting in similar terms. 

Similarly it is not permissible for us to greet them first
with words such as Ahlan wa sahlan (welcome), Marhaban (hello) and so on,
because that is a kind of honouring them, so it is like initiating the
greeting of salaams with them. Majmoo’ al-Fataawa, 3/33. 

If there is a need
to greet a kaafir first, there is no sin in that, but it should be something
other than the greeting of salaam, such as saying Ahlan wa sahlan or How are
you, etc. In that case the greeting is for a reason, not to honour him. 

See al-Mawsoo’ah al-Fiqhiyyah, 25/168. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad
al-Ma’aad (2/424), concerning greeting a kaafir first: 

A group of scholars
said: It is permissible to greet him first if that serves a purpose, or for
fear of his harm, or because of blood ties, or for a reason that requires
that. 

And Allaah knows best.

Greeting the Shi’ah first

 

What is the ruling on greeting a Shi’i first with salaam? Especially since I mix with them a great deal and they do not proclaim their beliefs openly or slander (the Sahaabah) etc.

Praise be to Allaah.
 

 

What we say about interacting with the Shi’ah depends on the
situation. The innovated beliefs of the Shi’ah vary. If it is something that
does not put them beyond the pale of Islam, but is rather regarded as
drifting away from the right path, such as their claiming to be devoted to
Ahl al-Bayt (the family of the Prophet (peace and blessings of Allaah
be upon him)), then it is permissible to greet them first, because they are
Muslims who have committed acts of innovation and sin that do not put them
beyond the pale of Islam, and we have to advise them and direct them towards
the Sunnah and the truth, and warn them against innovation and sin. If they
follow right guidance and accept advice, then praise be to Allaah, for this
is what we want. But if they persist in following innovation, then they
should be forsaken until they repent to Allaah and give up their innovations
and evil ways, because this is a kind of punishment for them. If something
good can be achieved by means of this forsaking, or something bad warded
off, then it is prescribed in sharee’ah, but if this forsaking will result
in something that will increase the evil caused by their innovations, then
it is not prescribed. 

If you think that not forsaking them will serve a greater
interest and that mixing with them and advising them is more useful in
opening their hearts to true religion, then there is nothing wrong with not
forsaking them, because the aim behind forsaking them is to direct them to
the right way and to make them feel that we do not approve of their ways, so
that they may come back to true Islam.

If forsaking them will harm the Muslims’ interests and make
them cling more firmly to their false ways and put them off the truth, then
it is better not to do that, just as the Prophet (peace and blessings
of Allaah be upon him) did not forsake ‘Abd-Allaah ibn Ubayy ibn Salool, the
leader of the hypocrites, because not forsaking him was more in the
interests of the Muslims. 

But if their bid’ah constitutes kufr, such as cursing the
Sahaabah and exaggerating about ‘Ali and Faatimah and al-Hasan and al-Husayn
(may Allaah be pleased with them), and they pray to them and seek their help
and ask them for support and so on, or their belief that they have knowledge
of the unseen etc, which means that they are beyond the pale of Islam, then
in this case it is not permissible to greet them first or to befriend them
or to eat meat slaughtered by them. Rather we must hate them and disavow
ourselves of them, until they believe in Allaah alone, because in this case
they are kaafirs and apostates. See Majmoo’ Fataawa Shaykh al-Islam,
28/216-217; Majmoo’ Fataawa Ibn Baaz, 4/262-263 

It should be noted here
that it is not permissible to greet a kaafir first in general terms, such as
saying Ahlan wa sahlan (welcome) and so on, because that involves honouring
them and venerating them, and the Muslim is higher in status before Allaah,
so we should not greet them first. But if they say that to us then we may
greet them in the same manner as they greeted us, because Islam is the
religion of justice that came to give each person his rights. 

Al-Majmoo’ al-Thameen min Fataawa Ibn ‘Uthaymeen,
1/48 

See also question no.
10843 

And Allaah is the source of strength.

Female students kissing one another every day

 

What is the ruling on kissing people on the cheek, apart from husband and wife? This phenomenon has become widespread among girls in school, to such an extent that two friends will exchange kisses every morning. I would like to know the Islamic ruling, with evidence, and the ruling on this strange phenomenon in particular.

Praise be to Allaah.

What is prescribed when meeting is to say salaams and shake
hands. If a person has come from a journey then it is prescribed to embrace
him. As for kissing at every meeting, this is not part of the Sunnah of
greeting, rather it is narrated that this is disallowed. Al-Tirmidhi
narrated (2728) that Anas ibn Maalik (may Allaah be pleased with him) said:
A man said: O Messenger of Allaah, when one of us meets his brother or his
friend, should he bow to him? He said: No. He said: Should he embrace him
and kiss him? He said: No. He said: Should he take his hand and shake hands
with him? He said: Yes. This hadeeth was classed as hasan by al-Albaani in
Saheeh Sunan al-Tirmidhi. 

Yes, kissing is prescribed on some occasions, when returning
from a journey and the like. See question no.
34497. 

But as for exchanging kisses every morning, there is no doubt
that this is not prescribed, and it is a strange phenomenon that is alien to
Muslim societies. There is the fear that it may be taken as a means by those
in whose hearts is a disease to engage in haraam physical pleasure within
the framework of another phenomenon which is called admiration, which is
undoubtedly a haraam kind of infatuation. 

Al-Nawawi (may Allaah have mercy on him) said: 

As for embracing and kissing the face of someone other than a
person who has returned from travelling, etc – apart from a child – this is
makrooh, as was clearly stated by al-Baghawi and others… As for a handsome
beardless youth, it is haraam to kiss him under any circumstances, whether
he is returning from a journey or not. It seems that embracing him is akin
to kissing him, whether the one who is kissing or the one who is kissed are
righteous or otherwise. End quote from al-Majmoo’, 4/477 

The scholars of the Standing Committee for Issuing Fatwas
were asked: There is the phenomenon of young men kissing one another on the
cheeks every time they meet, every day. This phenomenon has also spread
among old men, in the mosques and in the classrooms. Is this contrary to the
Sunnah or is there nothing wrong with it? Is it a bid’ah or a sin or is it
permissible? 

They replied: 

What is prescribed when
meeting is to say salaam and shake hands, If the meeting is after a journey
then it is prescribed to embrace as well, because it is narrated that Anas
(may Allaah be pleased with him) said: When the companions of the Prophet
(peace and blessings of Allaah be upon him) met, they would shake
hands, and if they had come from a journey they would embrace. As for
kissing the cheeks, we do not know of any Sunnah to indicate that. End
quote. 

Fataawa al-Lajnah al-Daa’imah,
24/128 

Shaykh al-Albaani (may Allaah have mercy on him) said in
Silsilat al-Ahaadeeth al-Saheehah (1/74, hadeeth no. 160): This is the
hadeeth of al-Tirmidhi that we mentioned at the beginning of our answer: 

In fact the hadeeth clearly states that kissing when meeting
is not prescribed in Islam. That does not include kissing one's children or
wife, as is obvious. 

With regard to the ahaadeeth which state that the Prophet
(peace and blessings of Allaah be upon him) kissed some of his
companions on various occasions – such as when he kissed and embraced Zayd
ibn Haarithah when he came to Madeenah, and when he embraced Abu’l-Haytham
ibn al-Tayhaan, etc – the following points may be noted in response to
that: 

1 – These are unsound ahaadeeth which cannot be taken as
evidence. 

2 – Even if any of them were saheeh, it is not permissible to
use them against this saheeh hadeeth, because it is an action on the part of
the Prophet (peace and blessings of Allaah be upon him) which may be
interpreted as applying to a specific case or there may be some specific
reason for that which makes this hadeeth unfit to be used as evidence,
unlike this hadeeth, which is a verbal hadeeth that is addressed in general
terms to the ummah as a whole, so it is string evidence which cannot be
rejected. It is established in the field of usool that words take precedence
over deeds in the event of a conflict, and the hadeeth which indicates a
prohibition takes precedence over another which indicates permissibility.
This hadeeth is verbal and indicates a prohibition, so it takes precedence
over the other ahaadeeth mentioned even if they are saheeh. 

Similarly, with regard to hugging and embracing, we say that
it is not prescribed because the hadeeth forbids it, but Anas (may Allaah be
pleased with him) said: When the companions of the Prophet (peace and
blessings of Allaah be upon him) met, they would shake hands, and if they
had come from a journey they would embrace Narrated by al-Tabaraani in
al-Awsat, and its men are the men of saheeh, as stated by al-Mundhiri
(3/270), and al-Bayhaqi, 8/36 

Al-Bayhaqi (7/100) narrated with a saheeh isnaad from
al-Sha’bi that when the companions of Muhammad (peace and blessings of
Allaah be upon him) met, they would shake hands, and when they came from a
journey they would embrace one another. 

Al-Bukhaari narrated in al-Adab al-Mufrad (970), and
Ahmad narrated (3/495) that Jaabir ibn ‘Abd-Allaah said: I heard I heard
that a man knew a hadeeth and had heard it from the Messenger of Allaah
(peace and blessings of Allaah be upon him). I bought a camel, loaded my
luggage onto it, and traveled for a month until I came to Syria, where I
found ‘Abd-Allaah ibn Unays. I said to the doorkeeper: Tell him: Jaabir is
at the door. He said: Ibn ‘Abd-Allaah? I said: Yes. He came out tripping on
his garment and he embraced me and I embraced him… Its isnaad is hasan as
stated by al-Haafiz, 1/195. al-Bukhaari narrated it among the mu’aalaq
reports. 

So it may be said that embracing in the case of a journey is
exempted from the prohibition, because the Sahaabah did that. End quote. 

And Allaah knows best.

Is it valid to greet people by saying salaamun ‘alaykum?

 

Many Muslims greet their brothers by saying “Salaamun ‘alaykum”. Is it permissible for us to say that? If it is not correct, will the one who does that still be rewarded for saying salaam?.

Praise be to Allaah.

There is nothing wrong with the person who
is initiating the greeting saying, “Salaamun ‘alaykum” or ‘Salaamun ‘alayk.”
Allaah tells us that the greeting of the angels to the people of Paradise
will be “Salaamun ‘alaykum” as He says (interpretation of the meaning): 

“And angels shall enter unto them from
every gate (saying):

24. ‘Salaamun ‘Alaykum (peace be upon
you) for you persevered in patience! Excellent indeed is the final home!’”

[al-Ra’d 13:23, 24] 

“And those who kept their duty to their
Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when
they reach it, and its gates will be opened (before their arrival for their
reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)!
You have done well, so enter here to abide therein”

[al-Zumar 39:73] 

The salaam in this form is also mentioned in
the verse where Allaah says (interpretation of the meaning): 

“Those whose lives the angels take while
they are in a pious state (i.e. pure from all evil, and worshipping none but
Allaah Alone) saying (to them): Salaamun ‘Alaykum (peace be on you) enter
you Paradise, because of that (the good) which you used to do (in the
world)”

[al-Nahl 16:32] 

“And when they hear Al‑Laghw (dirty,
false, evil vain talk), they withdraw from it and say: ‘To us our deeds, and
to you your deeds. Peace be to you (Salaamun ‘Alaykum). We seek not (the way
of) the ignorant’”

[al-Qasas 28:55] 

“When those who believe in Our Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.) come to you,
say: Salaamun ‘Alaykum (peace be on you); your Lord has written (prescribed)
Mercy for Himself, so that if any of you does evil in ignorance, and
thereafter repents and does righteous good deeds (by obeying Allaah), then
surely, He is Oft‑Forgiving, Most Merciful”

[al-An’aam 6:54] 

Ibn Hibbaan narrated in his Saheeh
(493) from Abu Hurayrah (may Allaah be pleased with him) that a man passed
by the Messenger of Allaah (peace and blessings of Allaah be upon him)
when he was in a gathering and said, “Salaamun ‘alaykum.” He (the Prophet
(peace and blessings of Allaah be upon him)) said, “Ten hasanahs.”
Another man passed by and said, “Salaamun ‘alaykum wa rahmat-Allaahi (Peace
be upon you and the mercy of Allaah).” He said, “Twenty hasanahs.” Then
another man passed by and said, “Salaamun ‘alaykum wa rahmat-Allaahi wa
barakaatuhu (Peace be upon you and the mercy of Allaah and His blessings).”
He said: “Thirty hasanahs.” A man got up and left the gathering and did not
say salaam. The Prophet (peace and blessings of Allaah be upon him)
said, “How soon your companion has forgotten. When one of you comes to a
gathering and says salaam, if he wants to sit down then let him do so. Then
when he wants to leave, let him say salaam, for the one is not more
important than the other.” Classed as saheeh by al-Albaani in Saheeh
al-Targheeb wa’l-Tarheeb, 2712. 

This and other evidence indicates that there
is nothing wrong with saying salaam to a person by saying “Salaamun
‘alaykum.”  He will be rewarded for that, and he deserves a response to his
salaam. 

The scholars differed as to which version is
better, al-salaamu ‘alaykum or salaamun ‘alaykum, or whether they are both
the same. 

Al-Mardaawi said in al-Insaaf
(2/563): If a person greets a living person, then the correct view in our
madhhab is that he has the choice between using the definite form (with al-)
or the indefinite (without al-). And he said: this was stated by more than
one. 

Then he mentioned a report from Imam
Ahmad which says that the definite form is better than the indefinite, and
he quoted Ibn ‘Aqeel as saying that the indefinite is better than the
definite.  

Al-Nawawi said in al-Adhkaar (p.
356-358): 

Note that it is preferable for the Muslim to
say “al-salaamu ‘alaykum wa rahmat-Allaahi wa barakaatuhu”, using the plural
pronoun (-kum), even if he is greeting only one person. The respondent
should say, “Wa ‘alaykum al-salaam wa rahmat-Allaahi wa barakaatuhu.” 

Our companions said: If the one who is
initiating the greeting says, “Al-salaamu ‘alaykum,” then he has given the
greeting. If he said “al-salaamu ‘alayk” or “salaamun ‘alayk” this also
counts as the greeting. 

As for the response, the minimum is to say,
‘Wa ‘alayk al-salaam” or “Wa ‘alaykum al-salaam.” If the waw is omitted and
one says, “ ‘Alaykum al-salaam” that is sufficient and is a response. 

If the person who is initiating the greeting
says “Salaamun ‘alaykum” or “al-salaamu ‘alaykum,” in both cases the
respondent may say, “Salaamun ‘alaykum”, or he may say, “al-salaamu
‘alaykum”. Allaah says (interpretation of the meaning): 

“When they came in to him and said:
‘Salaam, (peace be upon you)!’ He answered: ‘Salaam, (peace be upon you ),’”

[al-Dhaariyaat 51:25] 

Imam Abu’l-Hasan al-Waahidi, one of our
companions, said: You have the choice between using the definite form
(al-salaam) or the indefinite (salaamun). 

I (al-Nawawi) say: But the alif and laam are
preferable (i.e., saying the word salaam with the definite article al-). 

End quote. 

Secondly: 

What is makrooh is for the one who is
initiating the greeting to say “ ‘Alayk al-salaam” or “ ‘Alaykum al-salaam,”
because this is the greeting given to the dead as the Prophet (peace
and blessings of Allaah be upon him) said. 

Abu Dawood (5209) and al-Tirmidhi (2722)
narrated that Abu Jurayy al-Hujaymi (may Allaah be pleased with him) said: I
came to the Prophet (peace and blessings of Allaah be upon him) and
said: “ ‘Alayka’l-salaam (upon you be peace), O Messenger of Allaah.” He
said, “Do not say ‘ ‘Alayka’l-salaam’, for ‘Alayka’l-salaam’ is the greeting
of the dead.” This hadeeth was classed as saheeh by al-Albaani in Saheeh
Abi Dawood. 

What is meant by the Prophet’s words
“‘Alayka’l-salaam’ is the greeting of the dead” is the fact that many poets
and others greeted the dead in this manner. Moreover the Sunnah of the
Prophet (peace and blessings of Allaah be upon him) is to greet the
dead in the same manner as he greeted the living, by saying “Al-salaamu
‘alaykum.” 

Ibn al-Qayyim (may Allaah have mercy on him)
said, explaining that: His greeting, when he was initiating the greeting,
was to say, “Al-salaamu ‘alaykum wa rahmat-Allaah” He did not like the
initiator to say “‘Alayka’l-salaam.” Abu’l-Jurayy al-Hujaymi said: I came to
the Prophet (peace and blessings of Allaah be upon him) and said: “
‘Alayka’l-salaam (upon you be peace), O Messenger of Allaah.” He said, “Do
not say ‘ ‘Alayka’l-salaam’, for ‘Alayka’l-salaam’ is the greeting of the
dead.” A saheeh hadeeth. 

This hadeeth confused some people, who
thought that it contradicted what was narrated from the Prophet (peace
and blessings of Allaah be upon him) about greeting the dead by saying,
“Al-salaamu ‘alaykum,” saying the word salaam first. They thought that his
words, “‘Alayka’l-salaam’ is the greeting of the dead” was describing what
is prescribed, but that is a mistake which led them to think that there was
a contradiction. Rather what is meant by the words “‘Alayka’l-salaam’ is the
greeting of the dead” is a statement of something that used to happen, not
something that was prescribed, namely that the poets and others used to
greet the dead in this manner, and he did not like the greeting commonly
used for the dead to become widespread.   

End quote from Zaad al-Ma’aad, 2/383 

Thirdly: 

The most complete form of greeting is
to say “Al-salaamu ‘alaykum wa rahmat-Allaahi wa barakaatuhu (Peace be upon
you and the mercy of Allaah and His blessings)” or “Salaamun ‘alaykum wa
rahmat-Allaahi wa barakaatuhu”, because of the hadeeth of Ibn Hibbaan quoted
above, and because of the hadeeth narrated by Abu Dawood (5195) and
al-Tirmidhi (2689) from ‘Imraan ibn Husayn (may Allaah be pleased with him)
who said: A man came to the Prophet (peace and blessings of Allaah be
upon him) and said: “Al-salaamu ‘alaykum,” and he returned the greeting,
then he sat down. The Prophet (peace and blessings of Allaah be upon
him) said, “Ten.” Then another man came and said, “Al-salaamu ‘alaykum wa
rahmat-Allaah,” and he returned the greeting, then he sat down. He said,
“Twenty.” Then another man came and said Al-salaamu ‘alaykum wa
rahmat-Allaahi wa barakaatuhu,” and he returned the greeting, then he sat
down. He said, “Thirty.” Classed as saheeh by al-Albaani in Saheeh Abi
Dawood.

 As for adding the words “wa maghfiratuhu
(and His forgiveness)” or “wa ridwaanuhu (and His pleasure)”, these are not
mentioned in any saheeh report from our Prophet (peace and blessings of
Allaah be upon him), as was stated by Ibn al-Qayyim in Zaad al-Ma’aad,
2/381, and by al-Albaani in Da’eef Abi Dawood, 5196.  

 

And Allaah knows best.

Ruling on shaking hands with an old woman and a young girl

 

I know that it is not permissible to shake hands with a non-mahram woman, but what if she is a 5 year old girl or an old woman – is it permissible to shake hands with them?.

Praise be to Allaah.

It is not
permissible to shake hands with a non-mahram woman, because the Prophet
(peace and blessings of Allaah be upon him) said: “For one of you to be
stabbed in the head with an iron needle is better for him than to touch a
woman who is not permissible for him.” Narrated by al-Tabaraani from the
hadeeth of Ma’qil ibn Yasaar; classed as saheeh by al-Albaani in Saheeh
al-Jaami’ (5045). 

It makes no
difference whether the woman is young or old, because of the general meaning
of this hadeeth. 

Al-Mawsoo’ah al-Fiqhiyyah (29/296). 

The Standing
Committee for Issuing Fatwas was asked: Is it permissible for an old woman
to shake hands with a non-mahram man? 

They
replied: 

It is not
permissible for an old woman or for any other woman to shake hands with a
non-mahram man, because the Prophet (peace and blessings of Allaah be
upon him) said: “I do not shake hands with women.”  Narrated by Maalik, Ibn
Maajah, Ahmad and al-Nasaa’i. This is general in meaning and includes both
old and young, for fear of fitnah (temptation). End quote. 

Fataawa
al-Lajnah al-Daa’imah (17/47). 

With regard
to young girls who are not regarded as desirable, those who are younger than
seven years, there is nothing wrong with looking at them or shaking hands
with them. It says in al-Insaaf (8/23): It is not forbidden to look
at the ‘awrah of a child below the age of seven, or to touch it. This was
stated by Imam Ahmad. Al-Athram narrated that there is nothing wrong with a
man putting a small girl in his lap and kissing her, so long as there is no
desire. End quote.

Is it bid’ah for a person who is already there to say salaam to one who has just arrived?

 

With regards to greeting salaam. I have notice some muslim people don't greet salaam when they arrive so it prompted me to greet them salaam which is the opposite of what should be. My question is am I doing bidaa because of this (greeting salaam to the person who arrives who does not say salaam).. did I sin and second thing should I greet next time with salaam a person who just arrive with he / she didn't say salaam.

Praise be to Allaah.

The Sunnah is for one who is walking to greet one who is
sitting, and for one who is riding to great one who is walking, and for the
younger to greet the older, and for one who is coming in to greet the people
who are in a place, because Allaah says (interpretation of the meaning): 

“But when you enter the houses, greet one another with a
greeting from Allaah (i.e. say: As‑Salaamu ‘Alaykum — peace be on you),
blessed and good”

[al-Noor 24:61] 

And the Prophet
(peace and blessings of Allaah be upon him) said: “The one who is riding
should greet the one who is walking, and the one who is walking should greet
the one who is sitting, and the smaller group should greet the larger
group.” Al-Bukhaari, 6234; Muslim, 2160. According to a report narrated by
al-Bukhaari: “One who is passing should greet one who is sitting.” 

It is well known that initiating the greeting of salaam is
Sunnah and is mustahabb (encouraged), and responding is waajib
(obligatory). 

If the one who is coming in does not say salaam, but the one
who is in the house does say it, or if the one who is walking does not say
salaam but the one who is sitting does say it, there is nothing wrong with
that, rather he has done something good and has fulfilled the Sunnah of
salaam, and the other one is obliged to respond. 

Al-Nawawi (may Allaah have mercy on him) said: Note that
initiating the greeting of salaam is Sunnah and mustahabb, but not
obligatory. It is Sunnah on the basis of kafaayah (a communal Sunnah). If it
is a group that is giving the greeting, it is sufficient for one of them to
say the salaam, but if all of them say salaam, that is better… As for
returning the greeting, if it is one person that is greeted, he is obliged,
on an individual basis, to return the greeting, but if it is a group then
responding to the greeting is a communal obligation (fard kafaayah) for
them; if one of them responds, then there is no blame on the others, but if
all of them fail to respond, then all of them have sinned. If they all
return the greeting, this is best. This is the view of our companions and it
is clear and good. End quote from al-Adhkaar, p. 356 

Then he (may Allaah have mercy on him) said: Chapter on
etiquette and issues of greeting with salaam. It is narrated in Saheeh
al-Bukhaari and Saheeh Muslim that Abu Hurayrah (may
Allaah be pleased with him) said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “The one who is riding should greet
the one who is walking, the one who is walking should greet the one who is
sitting, and the smaller group should greet the larger group.” According to
a report narrated by al-Bukhaari: “The younger should greet the older, and
the one who is walking should greet the one who is sitting, and the smaller
group should greet the larger group.” 

Our companions and other scholars said: What is mentioned
here is the Sunnah, but if they do it differently and one who is walking
greets one who is riding or one who is sitting greets one who is riding or
walking, that is not makrooh. This was clearly stated by Imam Abu Sa’d
al-Mutawalli and others. Based on this, it is not makrooh for a large group
to greet a smaller group first, or for an older person to greet a younger
person first. End quote from al-Adhkaar, p. 369 

Al-Haafiz ibn Hajar narrated that al-Maaziri said: If one who
is walking initiates the greeting and says salaam to one who is riding, that
does not mean that he is not following the command to spread the greeting of
salaam, but paying attention to what is proven in the hadeeth is better. It
is mustahabb to give the greeting in the manner prescribed, but not doing
what is mustahabb is not necessarily makrooh, rather it is contrary to what
is best. If the one who is enjoined to initiate the greeting fails to do so,
and the other one initiates it, then the one who was enjoined has failed to
do something mustahabb and the other one has done something that is Sunnah
unless he hastened to do it, in which case he has also failed to do
something that is mustahabb. End quote from Fath al-Baari, 11/17 

The phrase “unless he
hastened to do it, in which case he has also failed to do something that is
mustahabb” means that the one who is in the house, for example, should not
hasten to say salaams to one who is coming in, rather he should give him
time to say the salaam, then if he does not do so, the one who is in the
house should greet him with salaam.

 Conclusion: If you say salaam to the one who enters upon you
but does not say salaam, this is not a bid’ah or a sin, rather it is
reviving the Sunnah and spreading love, so long as you do not hasten to do
that, rather you should give the one who is coming in time to greet you with
salaam, then if he does not do that, you should say the salaam in that
case. 

And Allaah knows best.

Does shaking hands with one’s sister-in-law (wife’s sister) break wudoo’?

 

Is it permissible for me to sit with my wife’s sister, and does it break my wudoo’ if I touch her?


Please advise me, may Allaah reward you with good.

Praise be to Allaah. 

It is haraam for you to sit with your wife’s sister or any other non-mahram
woman on her own. The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “No man is alone with a woman but
the Shaytaan is the third one present with them.” (Narrated
by al-Bukhaari, 9/290; Muslim, no. 1341; Ahmad, al-Musnad,
1/222 and 346).

 It is haraam for a man to be alone with a woman who is not his
mahram. Your wife’s sister is a stranger (i.e. non-mahram) to you, because if
you were to divorce your wife, it would be permissible for you to marry her
(her sister). So she is not one of your mahrams. With regard to breaking wudoo’,
it is only broken by touching a woman with desire. If a man touches a woman
with desire, this breaks his wudoo’, whether the woman is a non-mahram or otherwise.
The kind of touching which breaks wudoo’ is physical touching with no barrier
in between. This is what has been stated by the scholars. And Allaah knows best.

 Fataawa Shaykh ‘Abd-Allaah ibn Humayd, p. 48

The
verdict on shaking hands and touching a non-mahram woman (a woman who one can
marry) has been stated earlier under Q# 2459.

islamic articles, About islam mslims, Allah, Hadith, Quran online learn arabic quran read quran Memorize Quran Online tajweed quran Teaching Quran learning quran online

They allow mixing in the mosque because they want people to attend

 

In our mosque , during ramadaan, around iftaar time, there is mixing between men and women. This has gone on for many years. The people who run the mosque use the excuse that if we do not let the people do what they want they won't come to the masjid. Also, during taraweeh they do many innovations, for example they do a tasbeeh after every four raka'aa. What advice can you give me to correct the situation?.

Praise be to Allaah.

Firstly: 

Free mixing between men and women is haraam, because it leads
to many negative consequences and haraam things. We have quoted the evidence
for the prohibitions on mixing in the answer to question no.
1200. 

As mixing is forbidden at all times and in all places, then
it is more emphatically forbidden if it is done in the mosques during the
month of Ramadaan, because it goes against the shar’i aims for which mosques
are established, such as maintaining and propagating Islam, calling people
to good and forbidding them to do corrupt and evil things. It also goes
against the reason for fasting, which is so that we might attain piety
(taqwa) and avoid whims and desires.  

All the people of the mosque should denounce this evil and
strive to do away with it. Those who are in charge of the mosque are
especially responsible. 

No one has the right to try to justify this evil or to remain
quiet about it on the grounds that not allowing mixing may cause some people
to refrain from coming to the mosque. This argument is to be rejected on
several fronts: 

1 – Remaining quiet and not denouncing evil when one is able
to do so means that one is sinning. The Prophet (peace and blessings of
Allaah be upon him) said: “Whoever among you sees an evil act, let him
change it with his hand (by taking action); if he cannot, then with his
tongue (by speaking out); and if he cannot, then with his heart (by at least
hating it and regarding it as evil) – but that is the weakest of faith.”
Narrated by Muslim, 48. 

No wise person would accept for his attendance at the mosque
to be a cause of his falling into sin. 

2 – The most important role that the mosque plays is calling
people to goodness and warning them against evil. Hence those who are in
charge of the mosque must explain to the people that mixing is haraam, and
stop them doing it. 

3 – The idea that these people will never attend the mosque
is merely conjecture. Even if we assume that it does happen, the established
principle among the scholars is that warding off evil takes precedence over
achieving good. 

4 – A special place for women to gather can be set up,
whether it is in a particular corner of the mosque or even outside in a tent
or some such, and useful programs can be offered to them, which should be
supervised by women. 

5 – The daa’iyah is the one who should affect how things are
and strive to set things right; he should not be affected by things and then
look for justification. 

Mixing is a problem that has arisen because we are far away
from Islam. Efforts must be made to denounce it and put an end to it. If the
first step is not taken in the houses of Allaah, then where shall we begin?!

You can work with some of your brothers to convince the
people in charge and help them to prepare a place that is suitable for women
to meet, and help them to prepare suitable programs for the women. 

We ask Allaah to bless your efforts with success. 

Secondly: 

With regard to what you say about tasbeeh after each four
rak’ahs of Taraweeh prayer, we have stated in the answer to question no.
50718 that this is an innovation which should not be done. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked:
What is the ruling on raising our voices in sending blessings upon the
Prophet (peace and blessings of Allaah be upon him) and praying that
Allaah be pleased with the Rightly-Guided Caliphs between the rak’ahs of
Taraweeh? 

He replied: 

There is no basis for that – as far as we know – in
sharee’ah, rather it is an innovation and should not be done. The affairs of
the later generations of this ummah will never corrected except by that by
which the affairs of the earlier generations were corrected, which is
following the Qur’aan and Sunnah and the way of the earliest generations of
this ummah (the salaf), and avoiding whatever goes against that. End quote. 

Majmoo’ Fataawa Ibn Baaz,
11/369. 

And Allaah knows best.

Important note to learn and online quran recitation

 

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran online and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it. and plz do spread the true knowledge as much as you and Allah knows best listen quran online of the top online quran reciter with English and Urdu translation

He insults Islam – should he be friends with him? How should he deal with him?

 

I have a friend who insults Islam and says bad things to me in Ramadaan. How should I deal with him? He is always with me and is always saying these insulting things.

Praise be to Allaah.

Insulting Allaah or Islam is major kufr which puts a person
beyond the pale of Islam. Allaah says (interpretation of the meaning): 

“Say: Was it at Allaah
and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)
and His Messenger that you were mocking?”

66. Make no excuse; you disbelieved after you had
believed”

[al-Tawbah 9:65,66] 

What you have to do is to remind this slanderer and advise
him, and warn him that all his good deeds are to no avail, and that if he
does not repent, he will meet Allaah when he is guilty of major kufr. 

Tell him that the punishment that he deserves in this world
is execution, because the Prophet (peace and blessings of Allaah be
upon him) said: “Whoever changes his religion, execute him.” Narrated by
al-Bukhaari, 3017. 

Tell him that he must come back to Islam, and that if he
comes back and repents, Allaah will accept his repentance. 

If he responds, then all well and good, but if he does not
respond, it is not permissible for you to stay with him when he is insulting
Islam. 

Shaykh Ibn ‘Uthaymeen was asked about the ruling on staying
among people who insult Allaah, may He be glorified. 

He replied: 

It is not permissible to stay with people who are insulting
Allaah, may He be glorified, because Allaah says (interpretation of the
meaning): 

“And it has already been
revealed to you in the Book (this Qur’aan) that when you hear the Verses of
Allaah being denied and mocked at, then sit not with them, until they engage
in a talk other than that; (but if you stayed with them) certainly in that
case you would be like them. Surely, Allaah will collect the hypocrites and
disbelievers all together in Hell”

[al-Nisa’ 4:140] 

And Allaah is the Source of strength. End quote. 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen,
2/question no. 238 

It should be noted that bad company will bring nothing but
evil, so protect yourself against that. The Prophet (peace and
blessings of Allaah be upon him) likened a bad companion to the one who
operates the bellows: either he will burn your clothes, or you will notice a
foul smell from him. 

It was narrated from Abu Moosa (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The likeness of a good companion and a bad companion is that of one who
carries musk and one who works the bellows. With the carrier of musk, either
he will give you some or you will buy some from him, or you will notice a
good smell from him; as for the one who works the bellows, either he will
burn your clothes or you will notice a bad smell from him.” Narrated by
al-Bukhaari, 5543; Muslim, 2628. 

Al-Nawawi (may Allaah have mercy on him) said: 

In this hadeeth the Prophet (peace and blessings of
Allaah be upon him) likened a good companion to the one who carries musk,
and the bad companion to one who works the bellows. It points to the virtue
of sitting with righteous, good and honourable people, people of good
attitude, awareness, knowledge and manners, and indicates that it is not
allowed to sit with evil people and followers of innovation, those who
backbite about people or who are foul-mouthed and have nothing better to do,
and other blameworthy things. End quote. 

Sharh Muslim, 16/178 

In conclusion: You have to advise this person who lives with
you, who has fallen into major kufr because of his insulting Islam, and who
has committed a major sin by insulting you. If he responds to your advice
and mends his ways, then stay with him and help him to discipline himself,
but if he does not respond, then there is nothing good for you in remaining
friends with him. 

And Allaah knows best.

--------------------------------------------------------------------------------

Important note to learn and online quran recitation

 

The Messenger of Allah, peace and blessings be upon him, said, "Knowledge is only through study." While some knowledge can be gained from reading quran online or casually listening to lectures, and listen quran online through the best means to gain knowledge is through finding a qualified teacher and then setting up a systematic program to read quran online. Picking up a book or reading an article and trying to figure things out on our own is no substitute for learning from someone who has a direct link to our living tradition find more Islamic articles and quranic knowledge through learning quran blog and plz do spread the true knowledge as much as you and Allah knows best. Collection of online of the top holy quran reciter with English and Urdu translation

His colleague at works backbites about people – what should he do with him?

 

I have a friend who talks about people a lot, during Ramadaan and at other times. Because we work together at the same workplace, he is with me all the time.


 I hope that you can reply to my question about the ruling on my listening to what he says.

Praise be to Allaah.

Firstly: 

Allaah has prescribed fasting during the month of Ramadaan to
that those who fast may attain taqwa (piety). Allaah says (interpretation of
the meaning): 

“O you who believe! Observing As-Sawm (the fasting) is
prescribed for you as it was prescribed for those before you, that you may
become Al-Muttaqoon (the pious)”

[al-Baqarah 2:183] 

If that colleague who
eats the flesh of people (by gossiping) does not pay heed to this month then
when will he pay heed, repent and fear Allaah? 

It was narrated that Abu Hurayrah (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “Whoever does not give up false speech and acting upon it,
Allaah has no need of him giving up his food and drink.” Narrated by
al-Bukhaari, 1804. 

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said:
“Fasting is not just (giving up) food and drink, rather it is giving up
lying, falsehood and idle talk.” 

Jaabir ibn ‘Abd-Allaah al-Ansaari (may Allaah be pleased with
him) said: “When you fast, then let your hearing, your sight and your tongue
fast from lying and sin, stop abusing servants and be tranquil and dignified
on the day when you fast. Do not let the day when you do not fast and the
day when you fast be the same.” 

Those who backbite about people and “eat their flesh” should
beware lest their fast be lost and lest all they get from it is hunger and
thirst. 

It was narrated that Abu Hurayrah (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “There may be a fasting person who gets nothing more from
his fast that hunger and thirst, and there may be a person who prays qiyaam
and all he gets from his qiyaam is a sleepless night.” Narrated by Ahmad,
8693; classed as saheeh by Ibn Hibbaan, (8/257) and by al-Albaani in
Saheeh al-Targheeb, 1/262. 

Some of the scholars are
of the view that committing sins invalidates the fast. 

Hafsah bint Sireen (may Allaah have mercy on her) said:
“Fasting is a shield, so long as the one who fasts does not break it, and
what breaks it is backbiting.” 

It was narrated that Ibraaheem al-Nakha’i (may Allaah have
mercy on him) said: They used to say that lying breaks the fast of one who
is fasting. 

This was also the view of some of the salaf, which is that
all sins break the fast, and whoever commits a sin when he is fasting has to
make it up. This is the view of Imam al-Awzaa’i, and was the view favoured
by Ibn Hazm al-Zaahiri (may Allaah have mercy on him). 

But the majority of scholars are of the view that committing
sins reduces the reward for fasting, but it does not invalidate the fast,
and this is the correct view. See the answer to question no.
50063. 

Secondly: 

Backbiting is a major sin. Allaah, may He be glorified and
exalted, says (interpretation of the meaning): 

“O you who believe!
Avoid much suspicion; indeed some suspicions are sins. And spy not, neither
backbite one another. Would one of you like to eat the flesh of his dead
brother? You would hate it (so hate backbiting). And fear Allaah. Verily,
Allaah is the One Who forgives and accepts repentance, Most Merciful”

[al-Hujuraat 49:12] 

It was narrated that Anas
ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “When my Lord took me up into heaven, I passed by some
people who had nails of copper with which they were scratching their faces
and chests. I said: ‘Who are these, O Jibreel?’ He said: ‘These are the ones
who used to eat the flesh of the people and impugn their honour.’”

Narrated by Abu Dawood, 4878; classed as saheeh by al-Albaani
in al-Silsilah al-Saheehah, 533. 

Thirdly: 

You have to denounce this colleague of yours and not approve
of what he is doing. 

It was narrated that Abu Sa’eed al-Khudri (may Allaah be
pleased with him) said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: “Whoever among you sees an evil
action, let him change it with his hand (by taking action); if he cannot,
then with his tongue (by speaking out); and if he cannot, then with his
heart (by hating it and feeling it is wrong), and that is the weakest of
faith.” 

Al-Nawawi (may Allaah have mercy on him) said: 

Note that the one who hears any backbiting about a Muslim
should refute it and rebuke the one who says it. If he does not rebuke him
in words he should rebuke him by his actions. If he cannot rebuke him by his
actions or his words, then he should leave that gathering. If he hears any
backbiting about his Shaykh or anyone else who has a right over him or is
one of the righteous and virtuous people, then he should pay even more
attention to what we have said. 

In the book of
al-Tirmidhi we narrated from Abu’l-Darda’ (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever protects the honour of his brother, Allaah will protect his face
from the Fire on the Day of Resurrection.” Al-Tirmidhi said: It is a hasan
hadeeth. End quote. 

Al-Adhkaar, p. 795, 796. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
was asked: 

I am a young woman who hates backbiting and gossip. Sometimes
I am with a group of people who talk about others and they start backbiting
and gossiping. In my heart I hate and loathe this, but because I am very shy
I cannot tell them not to do that, and there is no place I can go to get
away from them. Allaah knows that I wish that they would talk about
something else. Is there any sin on me for sitting with them? What should I
do? May Allaah help you to do what is best for Islam and the Muslims. 

He replied: 

There is sin on you for that unless you denounce the evil. If
they accept that from you, then praise be to Allaah, otherwise you have to
leave them and not sit with them, because Allaah, may He be exalted, says
(interpretation of the meaning): 

“And when you (Muhammad)
see those who engage in a false conversation about Our Verses (of the
Qur’aan) by mocking at them, stay away from them till they turn to another
topic. And if Shaytaan (Satan) causes you to forget, then after the
remembrance sit not you in the company of those people who are the Zaalimoon
(polytheists and wrongdoers)”

[al-An’aam 6:68] 

“And it has already been
revealed to you in the Book (this Qur’aan) that when you hear the Verses of
Allaah being denied and mocked at, then sit not with them, until they engage
in a talk other than that; (but if you stayed with them) certainly in that
case you would be like them”

[al-Nisa’ 4:140] 

And the Prophet (peace and blessings of Allaah be upon
him) said: “Whoever among you sees an evil action, let him change it with
his hand (by taking action); if he cannot, then with his tongue (by speaking
out); and if he cannot, then with his heart (by hating it and feeling it is
wrong), and that is the weakest of faith.” Narrated by Imam Muslim in his
Saheeh. 

And there are many other verses and ahaadeeth which say the
same thing. And Allaah is the Source of strength. End quote. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz,
4/440. 

So strive to remind your colleague of the ruling on
backbiting, and explain to him the punishment of the one who does that.
Perhaps he will give up what he is doing of sin. Remind him that backbiting
during Ramadaan is more sinful, and the basic principle is that you should
avoid sitting with him if he persists in not responding to the command of
Allaah. But seeing as you work with him and you cannot leave the place, then
avoid listening to him and stop paying any attention to what he says. You
can use the means of threatening to report him to his superiors at work, or
threaten to tell the people about whom he is talking. Perhaps if he does not
fear Allaah he will fear people and will stop backbiting about them, and you
will be relieved of having to listen to his annoying talk. 

And Allaah knows best.

Important note to learn and online quran recitation

 

The true knowledge of Islam is in reading quran online  and bring the true succeed in to our daily life we should learn holy quran online as much as we could and not just in Arabic but try to understand the meaning of it so when ever we listen to quran online we can understand the Koran and learn how to read quran online it gives us the guidance to bring the purity in to our life with the true way and also spread the word of Islam and its knowledge to all over the world find  holy quran reciter and more Islamic articles in this learning quran blog and feel free to spread it further as much as you could .