Chapter 14: Etiquettes of Conveying
Salaam (Greeting)
Allah ta’aala Commands
(وَ اِذَا حُیِّیۡتُمۡ بِتَحِیَّۃٍ
فَحَیُّوۡا بِاَحْسَنَ مِنْہَاۤ اَوْ رُدُّوۡہَا ؕ اِنَّ اللہَ کَانَ عَلٰی کُلِّ
شَیۡءٍ حَسِیۡبًا ﴿۸۶﴾)
“When someone conveys salaam (greets) you with a word
(of salutation), then reply to it with a greeting that is even better.
Undoubtedly, Allah takes account of all things.” [Surah 4 Verse 86]
And He Commands
(فَاِذَا دَخَلْتُمۡ
بُیُوۡتًا فَسَلِّمُوۡا عَلٰۤی اَنۡفُسِکُمْ تَحِیَّۃً مِّنْ عِنۡدِ اللہِ
مُبٰرَکَۃً طَیِّبَۃً ؕ)
“When you enter houses, then convey Salaams to one
another; A greeting which is from Allah, Blessed and Pure.” [Surah 24 Verse 61]
Hadith 1: In Sahih
Bukhari and Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said
that ‘Allah ta’aala created Adam علیہ السلام. He was sixty cubits tall. When He created him, He commanded
him to go to the Angels and convey Salaam to them and then listen to what they say
in reply to you. Whatever they reply is your salutation (salaam and greeting)
and the salutation of your offspring. Hazrat Adam علیہ
السلام approached and said السَّلامُ
عَلَیْکُمْ They replied by saying السَّلامُ
عَلَیْکَ وَرَحْمَۃُ اﷲ۔ Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم said that
the Angels replied by adding وَرَحْمَۃُ اللہ Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Whosoever enters Jannat, will be in the form of Adam علیہ
السلام and he will be sixty cubits tall’. After
Adam علیہ السلام
the height
of the people became shorter as time passed, until this time (where humans are
very short in height).’
Hadith 2: In Sahih
Bukhari and Muslim it is narrated from Abdullah ibn Umar رضی اللہ تعالٰی عنہما
that a person enquired from Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم
regarding which is the best feature about
Islam. Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘To supply food and to convey Salaam to
those whom you know and to those whom you do not know’.
Hadith 3: Nasa’i
reported from Abu Hurairah رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘One Momin (true believer) has six
duties over another Momin: (1) To visit him when he is ill. (2)
To present yourself in his Janaazah when he
passes away. (3) To accept his invitation when he invites you. (4) To convey Salaam to
him when you meet him. (5) To reply to him when he sneezes. (6)
In his presence and absence, to wish for good
for him’.
Hadith 4: Tirmizi
and Daarimi reported from Hazrat Ali رضی اللہ
تعالٰی عنہ that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘There are six duties of a Muslim upon
a Muslim: (1) When you meet with one whom you know well, to convey Salaam to
him. (2) When he invites you, you should accept. (3) Reply to him when he
sneezes. (4) Visit him when he is ill. (5)
Go with his Janaazah when he passes away. (6) Whatever you love for
yourself, you should love for him’.
Hadith 5: In Sahih
Muslim it is reported from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘You shall not enter into Jannat,
unless you do not bring Imaan and you shall not be Momins unless you do not love
one another. Should I not inform of such a thing, that if you do it, it will
cause you to love one another? It is this, that you should make the conveying
of Salaam widespread (common) amongst you’.
Hadith 6: Imam
Ahmed, Tirmizi, and Abu Dawud report from Abu Umama رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم said ‘The one who conveys Salaam first is the one more deserving
of Allah’s Mercy’.
Hadith 7: Baihaqi
has reported in Sha’bul Imaan from Abdullah ibn Mas’ud رضی اللہ تعالٰی عنہ hat
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘A person who conveys Salaam first,
remains free from arrogance (pride)’.
Hadith 8: Abu Dawud
reported from Abu Hurairah رضی اللہ تعالٰی عنہ that Nabi Kareem
صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘When a person meets with his brother,
he should convey Salaam to him. Then if a tree, a wall or a rock becomes an obstacle
between them and they meet (see each other) again, then they should convey
Salaam again’.
Hadith 9: Tirmizi
reported on the authority Anas رضی اللہ
تعالٰی عنہ that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Son! When you visit your family, (you
should) convey Salaam to them. The abundant blessings of this will be upon you
and your household’.
Hadith 10: Tirmizi
reported from Jaabir رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said that ‘(Conveying) Salaam is before
initiating any discussion’.
Hadith 11: Tirmizi
reported from Jaabir رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Salaam should precede Kalaam (a
conversation) and do not ask someone to eat with you, unless he does not convey
Salaam’.
Hadith 12: Ibn Al
Najaar reported from Hazrat Umar رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Salaam is before asking a question. If
a person asks before conveying Salaam, then do not reply to him’.
Hadith 13: Tirmizi
and Abu Dawud reported from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘When a person arrives at any gathering, he should convey
Salaam. Then if he wishes to sit there, he may remain seated. If he wishes to
get up from there (i.e. leave), then he should convey Salaam, because the first
Salaam is not any better than the last Salaam’. In other words, just as that is
Sunnat, this too is Sunnat.
Hadith 14: Imam
Maalik and Baihaqi have reported in Sha’bul Imaan from Tufail bin Abi bin Ka’ab
that in the morning when he would go to Ibn Umar رضی
اللہ تعالٰی عنہما
he would take along with him to the marketplace.
When he passed by any person who was selling things that were not so good and
when he passed by other sellers, or by any orphans or anyone else, he would
convey Salaams to all of them. Tufail says, ‘One day I presented myself before
Hazrat Abdullah ibn Umar رضی اللہ تعالٰی عنہما and he
requested me to accompany him to the marketplace. I asked what he would do at
the market place. (I said), neither do you stand there, nor do you query about
any product. You do not even purchase anything and nor do you sit in the
gatherings of the marketplace. Rather you sit here and we can talk. In other words
you can relate some Hadith (to me)’. He said ‘I visit the marketplace to convey
Salaams, so that I may convey Salaam to whomsoever I meet (there)’.
Hadith 15: Imam Ahmed
and Baihaqi have reported in Sha’bul Imaan from Jaabir رضی
اللہ تعالٰی عنہ that one day a person presented himself
before Nabi Kareem صلَّی اللہ تعالٰی علیہ
وسلَّم and said, ‘The fruit belonging to a certain person
are(encroaching) on my orchard and this is causing me inconvenience’. Huzoor صلَّی اللہ تعالٰی علیہ
وسلَّم sent a person to summon that person and then said to him, ‘Sell
your fruits!’ He said, ‘I will not sell them’. Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم
said, ‘Give it as a gift!’ He said, ‘No!’
Huzoor-e-Akram صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Sell it in exchange for the fruits of
Jannat!’ He said, ‘No!’ Huzoor
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘I have not seen a more miserly person
than you, except for that person who is miserly in conveying Salaam’.
Hadith 16: Baihaqi
reported from Hazrat Ali رضی اللہ تعالٰی عنہ that he
said, ‘If a congregation (delegation) passed by some place and if one from that
delegation conveys Salaam, it is sufficient and from those who are seated
there, if one of them replies to the Salaam, then that is sufficient’. In other
words, it is not necessary for everyone to give a reply.
Hadith 17: It is in
Sahih Bukhari and Muslim from Abu Hurairah رضی اللہ تعالٰی
عنہ that one who is on a conveyance (riding etc.) should convey Salaam
to the one who is on foot and one who is walking on foot should convey Salaam
to one who is sitting and a small group of people should convey Salaam to a
large group of people. In other words, if on one side there are a few people
and on the other side there are more, then those who are few should convey
Salaams to those who are more. There is another narration of Bukhari that the
younger ones should convey Salaams to the elders and those passing by should
convey Salaam to those sitting and few should convey Salaams to many.
Hadith 18: It is in
Sahih Bukhari and Muslim from Anas رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم passed by (some) children and conveyed Salaam
to them.
Hadith 19: It is in
Sahih Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Do not initiate the greeting of salaam
to a Jew or a Christian and when you meet them on the road, then compel him to
the narrow path’.
Hadith 20: It is in
Sahih Bukhari and Muslim from Usaama bin Zaid رضی اللہ
تعالٰی عنہما that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم passed by
a gathering in which there were Muslims, polytheist (idol worshippers) and Jews
altogether. Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم conveyed Salaam. In other words he did so with
the intention of (greeting) the Muslims.
Hadith 21: It is in
Sahih Bukhari and Muslim on the authority of Ibn Umar رضی
اللہ تعالٰی عنہما
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم
said, ‘When the Jews greet you they say, السام علیک ‘As Saamu Alaik’ then
in answer to them, you should say وعلیک ‘Wa Alaik’. In other words, you should not say, وعلیک السلام ‘Wa alaikas Salaam’.
The meaning of سام
‘Saam’ is death, so they are not really
conveying Salaams, but they are praying for the Muslims to die quickly. It is
similarly reported from Anas رضی اللہ تعالٰی عنہ that when
the Ahl-e-Kitaab (People of the Book) convey Salaam, reply by saying, وعلیکم
Hadith 22: In Sahih
Bukhari and Muslim it is reported from Abu Sa’eed Khudri رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘Avoid sitting on the roads’. They (the people) said ‘Ya
Rasool’Allah صلَّی
اللہ تعالٰی علیہ وسلَّم we cannot help sitting (on the roads) as
these are (the places) where we have discussions’. Rasoolullah صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘If you refuse to listen and still sit there, then fulfil
the rights of the road’. They said, ‘What are the rights of the road, Ya
Rasool’Allah صلَّی اللہ تعالٰی علیہ وسلَّم ?’ He said, ‘Lowering your gaze, refraining from harming others,
replying to Salaam, and commanding what is good, and forbidding what is evil’.
Hadith 23: In Sharhus
Sunnah it is narrated from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘There is no benefit in sitting on
roads, except for him who shows the way (gives direction), replies to Salaams,
lowers his gaze and assists in carrying heavy items’.
Hadith 24: It is in
Tirmizi and Abu Dawud from Imraan bin Haseen رضی اللہ
تعالٰی عنہ that a person presented himself in the Holy Court of Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم
and said السَّلامُ
عَلَیْکُمْ Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم replied to him and he sat down. Huzoor صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘For him there are ten’, i.e. there are ten good deeds. A
second person arrived and he said (the words) السَّلامُ
عَلَیْکُمْ وَرَحْمَۃُ اللہ Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم replied to him and he sat down. He صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘For him there are twenty’. Then a third person arrived and
he said, السَّلامُ عَلَیْکُمْ وَرَحْمَۃُ اﷲوَبَرَکَاتُہ He صلَّی اللہ تعالٰی علیہ
وسلَّم replied to him and he too sat down. Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم
said, ‘For him there are thirty’.
Hadith 25: It is in
Tirmizi on the authority of Amr bin Shu’aib, who narrated from his father, who narrated
from his grandfather that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘One who emulates other than us is not from
amongst us. Do not emulate the Jews and Christians. The salaam (greeting) of a
Jew is by the raising of the finger and the greeting of a Christian is by
gesturing with the palm’.
Hadith 26: Abu Dawud
and Tirmizi have reported on the authority of Abu Jurai رضی اللہ تعالٰی عنہ. He says, ‘I presented myself in the Holy Presence
of Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم and said: علیک السلام. I said this twice’. Huzoore-Akram صلَّی
اللہ تعالٰی علیہ وسلَّم
said, ‘Do not say علیک
السلام ‘Alaikas Salaam’. علیک
السلام is the salaam (salutation/greeting) of the
dead. You should say السلام علیک
‘As Salaamu Alaika’.
Laws of Jurisprudence
Law: When conveying Salaam,
the intention should be to safeguard the dignity, honour, wealth, and all the
other belongings of the person to whom you are conveying Salaam (i.e. by
conveying salaams to him, he is safe from any harassment by you). To hinder him
in any with regards to these things is Haraam. [Raddul Muhtar]
Law: Do not only convey
Salaam to those whom you recognise, but you should convey salaam to all
Muslims, whether you know them or not. Actually some Sahaba-e-Kiraam would visit
the market place with the intention of meeting many people, thus allowing them
the opportunity to convey Salaam to more people.
Law: There is a difference
of opinion regarding whether it is more virtuous to convey Salaam or to reply
to the Salaam. Some have said that to reply to the Salaam is more virtuous, as
it is Sunnah to convey Salaam and Waajib to reply to the Salaam. Some have said
that it is more virtuous (Afdal) to convey Salaam, as there is humility in
doing so, and as far as the reply is concerned, then all generally reply to
salaam, but in some instances, there are some people who regard it beneath
their status to convey salaams to others. [Alamgiri]
Law: Even when conveying
Salaam to a single person, the Salaam must be conveyed in the plural form. In
other words, one should say اَلسَّلامُ عَلَیْکُمْ ‘As
Salaamu Alaikum’ and the person replying to the Salaam should say وَعَلَیْکُمُ السَّلام
‘Wa alaikumus salaam’. One should not say علیک
‘Alaika’ instead of عَلَیْکُمْ ‘Alaikum’.
If one conveys Salaam to two or more than two person, he should still say عَلَیْکُمْ
and it is better to mention the words Rahmat
and Barkat as well. In other words one should say اَلسَّلامُ عَلَیْکُمْ وَرَحْمَۃُ اللہِ وَبَرَکاتُہٗ and the one replying should say the same, i.e. the salaam should
end with بَرَکاتُہ (and)
thereafter, there is no need to add any other words. [Alamgiri]
Law: Even though السَّلامُ عَلَیْکُمْ
‘Salaamun Alaikum’ is also Salaam, but this
is common amongst the shias, and when a person hears one conveying Salaam in
this manner, the mind of the person involuntarily goes towards this thought
that the said person seems to be a Shia and he should be avoided.
Law: To immediately reply
to Salaam is Waajib (compulsory). It is sinful to delay the reply without a
valid reason, and this sin is not compensated for, by replying to the Salaam
later. One must make tauba for this. [Durr-e-Mukhtar,
Raddul Muhtar]
Law: If one conveys Salaam
to some people (a group of people) and none from amongst them replied to his
Salaam, but another person who is not part of that group (or gathering) replies
to the Salaam, then this Salaam will not be regarded as the reply on behalf of
the Ahl-e-Majlis (Those in that particular group or gathering). In other words,
these people will not be absolved from the responsibility of replying to the
Salaam. [Raddul Muhtar]
Law: If one delegation
visited another delegation and none conveyed Salaam from amongst them, then all
of them are responsible for relinquishing the Sunnah and all of them are blameworthy
and if even one from amongst them conveyed Salaam, then all of them are
absolved (of their responsibility) and it is more virtuous for all of them to
convey Salaam. Similarly, if none from amongst them replied to the Salaam, then
all of them are sinful and if one person only replied to the Salaam, then all
of them have been absolved (of their responsibility), but it is more virtuous
for all of them to reply to the Salaam. [Alamgiri]
Law: If a person enters a
gathering and conveys Salaam, it becomes Waajib upon those present in the
gathering to reply to the Salaam and if he conveys Salaam for the second time,
it is not Waajib to reply to the Salaam again. If someone entered a gathering
and said السلام علیک
‘As Salaamu Alaika’ in other words he used
the singular tense, and (in this case) if just one person replied to the
Salaam, the reply will be regarded as being fulfilled. It is not necessary for
that person to whom he gestured, to reply to the Salaam. However, if when
conveying the Salaam, he specifically mentioned the name of the person whom he
was addressing by saying ‘So and So person’ السلام علیک ‘As
Salaamu Alaika’, then that specific person would have to reply to the Salaam.
The reply by another person will not be regarded as the equivalent of his
reply. [Khania, Alamgiri]
Law: One conveyed Salaam
upon the Ahl-e-Majlis[1]
and from amongst them, a Na Baaligh Aaqil[2]
replied to the Salaam, then this Salaam is sufficient. If an old woman replies
to the Salaam, then this reply is also regarded as sufficient. If a young
female, an insane person or a child who has not reached the age of
understanding replies to the Salaam, then this Salaam is not sufficient. [Durr-e-Mukhtar]
Law: If a beggar came to
your door and conveys Salaam, to reply to the Salaam is not Waajib. If Salaam
was conveyed to the Qazi whilst he is convening a session of his court, it is
not Waajib for him to reply to the Salaam. If people are eating and if someone
arrives, he should not convey Salaam. However, if he is hungry and knows that by
conveying Salaam, they will ask him to join them, then he should convey Salaam.
[Khania, Bazaazia]. The (law with regards to not conveying Salaam to those who are
eating), is only applicable when there is already a morsel of food in the mouth
of the eating person and he is already chewing it, as he is thus unable to
speak. If he has only just sat down to eat or if he has already completed
eating, then one may convey Salaam, as the person is now not unable to convey Salaam.
[Raddul Muhtar]
Law: If one person is
coming from a city, whilst another is coming from a village. Who from amongst
the both should convey Salaam? Some have said that the person from the city
should convey Salaam to the villager and some Ulama say that the villager
should convey Salaam to the person from the city. One person is sitting, whilst
another is passing by, (then in this case) the passer-by should convey Salaam
to the person sitting there and the younger one should convey Salaam to the
elder and the one on a means of transport should convey Salaam to the
pedestrian and a few should convey Salaam to a crowd. If a person comes from
behind, he should convey Salaam to the one in front of him. [Bazaazia, Alamgiri]
Law: If a male and female
meet, then the male should convey Salaam to the female and if a strange woman
conveys Salaam to a man, then he should reply to her Salaam in a tone whereby
she too is able to hear his reply and if she is a young female, then he should reply
to her Salaam in a tone whereby she is not able to hear him. [Alamgiri]
Law: On entering your home,
convey Salaam to those in your home (i.e. your family members). When passing by
children, you should convey Salaam to them (as well). [Alamgiri]
Law: Salaam should not be
conveyed to unbelievers, and if they convey Salaams, then you may reply, but
when replying, one should only say عَلَیْکُمْ. However, if you are passing a place where there are both
Muslims and unbelievers gathered, then convey Salaam by saying السَّلامُ عَلَیْکُمْ and make the intention
that this greeting is for the Muslims. One may also say السَّلامُ عَلٰی مَنِ اتَّبَعَ الْھُدٰی
As Salaamu Ala Manitaba-il-Huda. [Alamgiri]
Law: If one conveys Salaam
to an unbeliever due to an inevitability; for example, if he does not convey
Salaam, then there is a danger of reprisal from him, then (in such a case)
there is no harm in conveying Salaam. One should never ever convey Salaam to a
kaafir with the intention of affording him honour as to afford honour to a kaafir
is kufr (disbelief). [Durr-e-Mukhtar]
Law: Salaam is actually
meant for the reason that one who has come to meet someone should convey Salaam
(to him), as this is the greeting of the visitor and the one who is meeting.
Therefore, (if) a person arrives in a Musjid and those present in the Musjid
are engrossed in recitation of the Qur’an and Tasbeeh, and in daily prayer
recitations, or if they are waiting for the Namaaz to commence, then he should
not convey Salaam, as this is not the (suitable) time for Salaam. It is for
this reason that the Fuqaha have mentioned that they (i.e. those present in the
Musjid) have the right of either replying or not replying to the Salaam.
However, if a person is sitting in the Musjid so that people may come over to
meet him there, then the one who comes (for this reason) may convey Salaam. [Alamgiri]
Law: If a person is
engrossed in the recitation of the Qur’an or in teaching or acquiring Islamic
knowledge, or in a Religious discussion or if he is revising his Islamic
lesson, then one should not convey Salaam to him. Similarly, one should not
convey Salaam during Azaan, Iqaamat, Jummah Khutbah or the Khutbahs of both
Eids. If all are engrossed in a Deeni discussion, or if one is conversing and others
are listening, then Salaam should not be conveyed in both cases. For example,
if an Aalim-e-Deen is delivering a discourse or if he is delivering a talk on a
Deeni issue and those present are listening, then the one who comes in should
enter and then sit down silently without conveying Salaam. [Alamgiri]
Law: If an Aalim-e-Deen is
occupied in a matter of Deen and a student arrives, he should not convey
Salaam, and if he does convey Salaam, then it is not Waajib upon him (the
Aalim) to reply to his Salaam. [Alamgiri]
It must be noted that even though he is not
engrossed in teaching, it is not Waajib for him to reply to the Salaam, as the
one who entered, has not come to meet with him, as this would make it Masnun to
convey Salaam, but he actually came for the purpose of studying. This is
similar to the scenario when people go to the Qazi during a session of his
court. They do not go there to meet with him, but they go there to present a
case.
Law: If someone visits a
person and finds him engrossed in Zikr, then he should not convey Salaam to
him, and if he does convey Salaams, it is not waajib upon the Zaakir[3]
to reply to his Salaam. [Alamgiri]
Law: One should not convey
Salaam to a person who is passing urine or stool (i.e. to a person in the
toilet), or a person flying pigeons, or a person singing, or a person taking a
bath naked in a bathroom or public bath. For him to reply to the salaam is also
not waajib. [Alamgiri]
The law regarding Salaam to a person who has already come out of the
toilet, but is still walking, using a Dhela[4]
to dry off the (excess) urine, is the same as that for a person who is passing
urine.
Law: Salaam should not be
conveyed to a person who openly[5]
commits Fisq[6]. If a person has Fusaaq[7]
as his neighbours and if he notices that by being firm (strict) towards them, they
tend to cause him more problems. However, he notices that if he is soft towards
them and conveys Salaam to them and talks to them (as per necessity), then they
abstain from causing any harm to him, then (in such a situation), he is exempt
in associating with them on face value. [Alamgiri]
Law: Should salaam be
conveyed or not to those who are playing chess! Those Ulama who regard it as
permissible to convey Salaam to them, say that the Salaam should be conveyed
with the intention, that in the amount of time it takes them to reply to the
Salaam, at least in that time, they will not be playing (chess). This Salaam, (should
be conveyed) to protect them from sin even if it is only for such a short
while. As for those who say it to be impermissible, their intention is to
reprimand them, as it is to hold them in contempt. [Alamgiri]
Law: If you ask someone to
convey your Salaam to another person, it is Waajib upon that person to convey
the said Salaam, and once he conveys the Salaam, then the one receiving the
Salaam should reply in a manner, whereby he first replies to the Salaam of the
one who is delivering the Salaam and then to the Salaam of the one who
initially sent the Salaam. In other words (by saying) عَلَیْکَ
وَعَلَیْہِ السَّلام۔‘Alaika wa alaihis
salaam’. [Alamgiri]
To deliver this Salaam is only Waajib when he has taken it upon himself
to do so. In other words, he said that, ‘Yes, I will deliver (convey) your
Salaam’ (i.e. he agrees to conveying the Salaam), because in this situation he is
entrusted with the Salaam which is a trust (Amaanah), in his possession which
he has to pass on to the one who it rightfully belongs to, otherwise it is
regarded as a type of trust (deposit), whereby it does not make it necessary
upon him to (specifically) go there to deliver the Salaam. Similarly, people
make requests to Hajis by saying, ‘Please convey my Salaam at the Exalted Court
of Huzoor صلی اﷲتعالٰی علیہ وسلَّم ’. It is even Waajib to convey this Salaam. [Raddul Muhtar]
Law: It is also Waajib to reply
to the Salaam which is written in a letter and in this situation, the reply is
in two different ways; One is to reply to the Salaam audibly (i.e. by saying
it) and the second manner is to reply by writing the Salaam when responding (to
the letter). [Durr-e-Mukhtar, Raddul Muhtar]. However, since it is Waajib to reply to the Salaam immediately as
it has already been mentioned earlier and one usually does not respond to a
letter immediately, just as it has become common that for some reason or the
other, the reply to a letter is seldom written immediately. Then (in such a situation)
one should immediately respond audibly (i.e. by saying it with the tongue), so
that one will not be blameworthy for the sin of delaying (the Salaam). It is
for this reason that at this juncture, Imam Sayed Ahmad Tahtaawi has stated, وَالنَّاسُ عَنْہُ غَافِلُوْنَ. i.e. ‘People are negligent of it’. When
A’la Hazrat Qibla قدس سرہ would read
a letter, he would first audibly reply to the السَّلام
عَلَیْکُمْ that has been written
in the letter and only after doing this, would he continue reading the actual contents
of the letter.
Law: If Salaam is conveyed
in a manner whereby the م
‘meem’ of the word Salaam is with a Saakin سَلامْ عَلَیْکُمْ
(i.e. Salaam Alaikum), like it is the
practice of most the ignorant people or سَلامْ
عَلَیْکُمْ is said with the ‘pesh’
(Dam’ma) of the meem, then in both cases, to reply to the Salaam is not Waajib,
as this is not the Masnun (Customary and recommended) manner of conveying
Salaam. [Durr-e-Mukhtar, Raddul Muhtar]
Law: If someone initiates
Salaam by first saying عَلَیْکَ السَّلام (Alaikas Salaam) or عَلَیْکُمُ
السَّلام (Alaikumus Salaam) then there is no reply to this. It has been
mentioned in the Hadith that this is the greeting of the deceased.
Law: Salaam should be
conveyed in such a tone of voice, that the person to whom Salaam is being
conveyed is able to hear it. If it is not conveyed in such an audible tone,
then it is not Waajib to reply to it. Even when replying to the Salaam, it
should be in such an audible tone that the one who conveyed the Salaam should
hear it, and if it is conveyed in such a soft tone that he is not able to hear
it, then the Waajib will not be discharged (i.e. it is still Waajib). If the person
is unable to hear (i.e. if he is a deaf person), then one should reply to the
Salaam in front of him by moving the lips, so that he may understand that his
Salaam has been replied to. The same ruling applies in replying to sneezing. [Bazaazia]
Law: To convey Salaam by
means gesturing with the finger or the palm is disallowed. It has been
mentioned in the Hadith that to greet by the gesturing with the finger is the
manner of the Jews and to gesture with the palm is the manner of the
Christians.
Law: Some people reply to
Salaam by merely gesturing with the hand or (nodding) the head, and some reply
just by gesturing with the eyes. The Salaam is not valid in this way. It is
regarded as Salaam to convey Salaam by way of mouth (i.e. audibly).
Law: Some people even bow
when conveying Salaam. If this bowing is to the extent of Ruku, then it is
Haraam (Forbidden) and if it is less than this, it is Makruh.
Law: In this era, people
have initiated many new styles of conveying the Salaam. The worst amongst these
greetings is whereby people say ‘Bandagi
Arz’. These words should never be mentioned. Some people
say ‘Adaab Arz’. Even though this is not as bad, but it is contrary to the Sunnat.
Some people say,‘Tasleem or Tasleemaat’. This can be regarded as Salaam as it is in the same meaning as Salaam.
Some just say ‘Salaam’. This too can be regarded as Salaam. It is mentioned in the
Qur’an-e-Majeed, that when the Angels presented themselves before Hazrat
Ibraheem علیہ السلام,
then (فَقَالُوۡا سَلٰمًا ؕ) ‘They
conveyed Salaam’ [Surah 11, Verse 69]. In reply to them,
Hazrat Ibraheem علیہ السلام also conveyed Salaam. In other words, if someone said سلام
‘Salaam’ then to reply by just saying سلام ‘Salaam’ will discharge the right of replying. There are also such
people that leave alone them conveying Salaam to others, even when someone
conveys Salaam to them they become upset. They ask those conveying Salaam to
them, if they regard them as their equals. In other words, they take offence
when being greeted with the Masnun Salaam by a poor person and they regard it
as belittling their status. Others want that they should be greeted by saying ‘Adaab Arz’ or that
the person greeting them should bow and gesture with his hand, and some of them
are so bold, that they say, ‘Have you appointed us well-to-do weavers?’(i.e.
they say this in a ridiculing manner). Allah give such people Hidaayat
(Guidance) and allow them to see the truth.
Law: To proclaim علیہ السلام (Alaihis Salaam) with
anyone’s name, is only unique to the Ambia (The Prophets) and the Mala’ika
(Angels) علیہم السلام;
for example, Moosa علیہ السلام,
Esa علیہ السلام, Jibra’eel علیہ السلام. With the exception of
Nabis and Angels, this should not be used with the names of anyone else.
Law: In
most places, it is a common practice that when a younger person (usually
children) conveys Salaam to the elders, they reply by saying ‘Jeete Raho’ (Have
a long life). This is not regarded as a valid reply to the Salaam. This was
actually the reply that the kufaar would give during the days of ignorance.
They would say حیاک اللہ Islam
has taught us to say وَعَلَیْکُمُ السَّلام ‘Wa
Alaikumus Salaam’.
[1] Ahl-e-Majlis refers to those seated in a gathering.
[2] Na-Baaligh Aaqil refers to one who has not yet reached the age of
puberty, but is of sane nature (i.e. one with understanding).
[3] A Zaakir is one who is engrossed in the Zikr (remembrance) of
Allah.
[4] A Dhela refers to a clod, lump or chunk of earth or clay
[5] This refers to publicly committing sin without any regret
[6] Fisq refers to sinful actions and transgressions of the Shariah
[7] Fusaaq is the plural of Fasiq which means open sinner
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