Manners of Greeting with Salaam, Dought & clear, - * Is it bid’ah for a person who is already there to say salaam to one who has just arrived?

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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 fromal-Adhkaar, p. 356
Then he (may Allaah have mercy on him) said: Chapter on etiquette and issues of greeting with salaam. It is narrated inSaheeh al-BukhaariandSaheehMuslimthat 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 fromal-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 fromFath 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.
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Manners of Greeting with Salaam, Dought & clear, - * Ruling on shaking hands with an old woman and a young girl

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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 inSaheeh 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 inal-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.

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Manners of Greeting with Salaam, Dought & clear, - * Wiping the face after du’aa’ and placing the hand over the heart after greeting someone

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I have noticed with some of my freinds, especially the ones from Malaysia, that straight after they say the taslim in salat, they rub their hands over their faces...is this correct or is bid'a?? and also, with malay people, when they greet you and they shake your hand, they then pass their hand over their heart...is this also correct or is it bid'a? i would really appreciate your answer... and also...if it is wrong for them to do this...how should i tell them...is there any ahadith i could quote to them or some ayat from the Qur'an?.
Praise be to Allaah.
Firstly:
It is not prescribed to place the hands over the face after finishing prayer or after finishing du’aa’. The best of guidance is the guidance of our Prophet Muhammad (peace and blessings of Allaah be upon him). When he said the salaam (at the end of prayer) he would pray for forgiveness three times, but he did not wipe his face with his hands after saying the salaam or after saying du’aa’.
It was narrated that Thawbaan (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished his prayer, he would pray for forgiveness three times, and say: “Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam(O Allaah, You are al-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace, blessed are You, Possessor of majesty and honour)”. Narrated by Muslim (591).
In the answer to question no. 39174we stated that it is not prescribed to wipe the face with the hands after saying du’aa’.
Secondly:
Shaking hands is something that is mentioned and encouraged in sharee’ah, and it is a cause of sins being forgiven.
It was narrated that al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are no two Muslims who meet and shake hands, but they will be forgiven before they part.” Narrated and classed as hasan by al-Tirmidhi (2727); narrated by Ibn Maajah (3703); classed as saheeh by al-Albaani inSaheeh al-Targheeb, 2718.
Some people put their hands over their hearts after greeting and shaking hands with someone, but this is contrary to the meaning of shaking hands both in linguistic terms and in Islamic terminology. There is no evidence for that in the Sunnah, and there is no report – as far as we know – which says that any of the salaf did that.
Shaking hands means clasping the palm of one hand against the palm of the other person’s hand.
Al-Raaghhib al-Asfahaani said:
Shaking hands means stretching the palms of the hands (against one another).
Ghareeb al-Qur’aan(1/282).
And Ibn Hajar al-‘Asqallaani said:
Shaking hands means clasping the palm of one hand against the palm of the other hand.
Fath al-Baari(11/54)
Shaking hands is sufficient to greet a person in accordance with the Sunnah. However, if the people are accustomed to placing the hand over the heart after shaking hands or greeting someone as a way of showing honour to them, then we hope that there is nothing wrong with it, but we should not attribute that to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), rather a person may do it on the basis that it is customary and not the Sunnah of the Prophet (peace and blessings of Allaah be upon him).
And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * Commentary on the verse “And We have sent you (O Muhammad ) not but as a mercy for the Alameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107]

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• • • • • • • • • • • • • • • • • • • • • • • •Some people make a connection between the fact that the Messenger (blessings and peace of Allah be upon him) did not kill anyone except one man during his life and the verse in which Allah says (interpretation of the meaning): “And We have sent you (O Muhammad ) not but as a mercy for the Alameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107]. Is there any basis for making this connection?.
Praise be to Allaah.
Firstly:
Allah, may He be exalted, says (interpretation of the meaning):“And We have sent you (O Muhammad ) not but as a mercy for the Aalameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107].The scholars differed concerning the ‘Aalameen (translated here as “mankind, jinns and all that exists”; also often translated as “the worlds”) to whom the Prophet (blessings and peace of Allah be upon him) was sent as a mercy.
Ibn Jibreen (may Allah have mercy on him) said:
Here Allah, may He be exalted, says to His Prophet Muhammad (blessings and peace of Allah be upon him): We have not sent you, O Muhammad, to Our creation except as a mercy to those to whom We have sent you of Our creation.
Then the commentators differed as to the meaning of this verse: does it mean as a mercy to all of the world to whom Muhammad was sent, believers and disbelievers alike? Or does it mean to the believers only and not the disbelievers?
Some of them said that what is meant is to all the world, both believers and disbelievers.
It was narrated that Ibn ‘Abbaas said: As far as the one who believes in Allah and the Last Day is concerned, mercy will be decreed for him (by virtue of the Prophet (blessings and peace of Allah be upon him)) in this world and the Hereafter; as for the one who does not believe in Allah and His Messenger, he will be saved (by virtue of the Prophet (blessings and peace of Allah be upon him)) from the punishments that befell the previous landslides and being pelted with stones from heaven.
Others said that what is meant is he is a mercy to the believers only, to the exclusion of the disbelievers.
The more correct of the two opinions is that which was narrated from Ibn ‘Abbaas, which says that Allah sent His Prophet Muhammad (blessings and peace of Allah be upon him) as a mercy to all the world, both believers and disbelievers. As for the believers, Allah guided them through him and caused them, through their belief in him and their acting upon what he brought from Allah, to enter Paradise. As for the disbelievers, by virtue of him He warded off from them the hastening of the punishment that came upon the nations who disbelieved in their Messengers before him.
End quote fromTafseer at-Tabari, 18/551-552. See alsoTafseer Ibn Katheer, 5/385;Tafseer as-Sa‘di, p. 532
Ibn Hajar al-Haytami (may Allah have mercy on him) said:
In the sending of the Prophet (blessings and peace of Allah be upon him) there is mercy even for his enemies, in that the punishment will not be hastened for them.
End quote fromFataawa al-Hadeethiyyah, p. 34
One of the things that explained this universal mercy by the sending of our Prophet Muhammad (blessings and peace of Allah be upon him) is the verse in which Allah says (interpretation of the meaning):
“And (remember) when they said: ‘O Allah! If this (the Qur’an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.’
And Allah would not punish them while you (Muhammad ) are amongst them, nor will He punish them while they seek (Allah’s) Forgiveness.”
[al-Anfaal 8:32-33].
Shaykh Muhammad Rasheed Rida (may Allah have mercy on him) said:
It was not in accordance with Allah’s way or laws, or His mercy or wisdom, to punish them when you, O Messenger, are among them; rather He sent you as a mercy to the worlds and as a blessing, not as a punishment. Moreover it was not His way to punish those like them who rejected the Messengers when they were still among them. Rather He would first bring them (His Messengers) out from among them as Ibn ‘Abbaas said.
End quote fromTafseer al-Manaar, 9/545
Think about this story that highlight the attitude of the Prophet of mercy (blessings and peace of Allah be upon him) when the people of at-Taa’if rejected him and harmed him severely, when all he was doing was calling them to believe in the Oneness of Allah, and he did not want anything from them apart from that.
Al-Bukhaari (3231) and Muslim (1795) narrated that ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) said to the Prophet (blessings and peace of Allah be upon him): Was there ever a day that was worse for you than the day of Uhud? He said: “I suffered at the hands of your people, and the worst that I suffered from them was the day of al-‘Aqabah, when I presented myself to Ibn ‘Abd Yaleel ibn ‘Abd Kulaal, and he did not respond to what I wanted. So I went, with signs of distress on my face, and I did not recover until I was in Qarn al-Tha’aalib, where I lifted my head and saw that a cloud was shading me. I looked and saw therein Jibraa’eel (peace be upon him), who called me and said: Allaah has heard what your people said to you, and how they have rejected you. He has sent to you the angel of the mountains, so that you can tell him to do whatever you want to them. Then he called the angel of the mountains to me and he greeted me with salaam, then said: O Muhammad, Allaah has heard what your people have said to you, and I am the angel of the mountains. Your Lord has sent me so that you can tell me what to do. What do you want? If you wish I will bring together the two mountains of Makkah to crush them. The Messenger of Allaah (blessings and peace of Allah be upon him) said to him: “Rather I hope that Allaah will bring forth from their loins people who will worship Allaah alone, not associating anything with Him.”
Secondly:
More than one of the scholars have stated that the Prophet (blessings and peace of Allah be upon him) did not kill anyone with his own hand except Ubay ibn Khalaf, whom he killed on the day of Uhud.
Shaykh al-Islam (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) was the most perfect of people in terms of his courage that is required of leaders in war, but he did not kill anyone with his hand except Ubay ibn Khalaf, whom he killed on the day of Uhud. He did not kill anyone else with his own hand before or after that.
End quote fromMinhaaj as-Sunnah an-Nabawiyyah, 8/57
Perhaps Allah, may He be exalted, intended the severest punishment for this wretch, so He decreed that he should be killed at the hands of the Prophet (blessings and peace of Allah be upon him), for he was one of the most hostile of people towards him and his religion. Al-Bukhaari (4076) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: “Allah becomes extremely angry with the one who is killed by a Prophet and the anger of Allah became severe against the one who caused the face of the Messenger of Allah (blessings and peace of Allah be upon him) to bleed.
Ahmad (3858) narrated from Ibn Mas‘ood (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The most severely punished of people on the Day of Resurrection will be a man who was killed by a Prophet or who killed a Prophet, or a leader of misguidance or an image maker.”
Classed as saheeh by al-Albaani inas-Saheehah, 281
Thirdly:
There is no doubt that, although the Messenger of Allah (blessings and peace of Allah be upon him) did not kill anyone with his own hand except this wretch, he is the one who prescribed and enjoined jihad and urged the Muslims to go out on jihad. There is no contradiction between the fact that he prescribed and enjoined jihad and killed that wretch or anyone else, and the words of Allah, may He be exalted, (interpretation of the meaning)“And We have sent you (O Muhammad ) not but as a mercy for the Alameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107], because Allah, may He be exalted, only sent him to bring people forth from darkness to light, and to guide them to His straight path. He prescribed for him jihad for His sake and to fight His enemies who wanted to extinguish the light of Allah and spread mischief on earth.
Allah, may He be exalted, says (interpretation of the meaning):
“O Prophet (Muhammad )! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination”
[at-Tawbah 9:73]
“O Prophet (Muhammad )! Urge the believers to fight”
[al-Anfaal 8:65].
Jihad for the sake of Allah and fighting the enemies of Allah were among the greatest means of spreading this religion and bringing people out from the darkness of kufr to the light of faith. This is the greatest mercy that people can attain: that Allah saves them from kufr and guides them to faith, and brings them out of darkness into light.
Because of this mercy (resulting from jihad), which people may not realize, our Lord was amazed at it (this mercy), as it says in the hadeeth.
It was narrated that Abu Hurayrah said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Our Lord, may He be glorified and exalted, is amazed with a people who are led into Paradise in chains.”
Narrated by [Abu Dawood, no. 2677]
In the commentary on the verse in which Allah says (interpretation of the meaning):“You (true believers) are the best of peoples ever raised up for mankind” [Aal ‘Imraan 3:110], Abu Hurayrah (may Allah be pleased with him) said: “You are the best of people for people, you bring them with chains on their necks until they enter Islam.”
Narrated by al-Bukhaari, 4557
Think about the mercy of the Most Merciful of those who show mercy, Whose mercy no one can describe, the extent of which no one can comprehend. Glory be to Him, His slaves cannot comprehend Him; He is more merciful to His slaves than a mother to her child, as His Prophet (blessings and peace of Allah be upon him) told us. Yet despite that He tests them with calamities and trials, by His wisdom, and He punishes His enemies with vengeance and humiliation in this world and with eternity in Hell in the Hereafter, and none of that contradicts the perfection of His mercy towards His slaves, glory be to Him.
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