Commentary on Hadeeth, - Dought & clear, - * Reconciling between the hadeeth on the strangeness of religion and the survival of the victorious group

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How can we reconcile between the hadeeth “Islam began as something strange” and the hadeeth “A group of my ummah will continue to prevail following the truth”?.
Praise be to Allaah.
There is no contradiction between them. The first hadeeth is clear and is confirmed by historical reality. The rest of it says, “and it will go back to being something strange as it began, so glad tidings to the strangers.” According to a version that is not narrated by Muslim, “They will revive that which the people have killed off of my Sunnah.” According to another version: “Those who correct what the people corrupt.”
The second hadeeth indicates that reform, da’wah, knowledge and teaching will continue, and this is glad tidings that there will be a group which still prevails and adheres to the truth. The idea of being a stranger, is not contrary to the idea of the survival of that group, and it does not imply that it will be in one place. Truth must remain until the Dajjaal emerges, and until the wind comes [which will take the souls of the believers just before the Hour begins].
Moreover, this sense of being a stranger may increase in one area whilst decreasing in another, and it may mean many things, such as an increase in bid’ah (innovation), neglect of prayer in congregation, or not enjoining what is good and forbidding what is evil. One of the most serious manifestations of it is the alienation of the people of Tawheed and the prevalence of shirk. We ask Allaah to keep us safe and sound.
Islam may prevail in some areas and become stronger than before, as we see in real life, and it may be stronger at some times than others.
With regard to the hadeeth: “There will come no time but the time after it will be worse than it”, this is to be interpreted as referring to what is usually the case. It does not mean that there will not some times that are than those that came before, as in the case of the era of ‘Umar ibn ‘Abd al-‘Azeez: his time was better than the time of Sulaymaan and al-Waleed; and as in the case of the time of Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim, when the Sunnah prevailed and innovation was refuted; and as happened in Arabia after the da’wah of Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
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Commentary on Hadeeth, - Dought & clear, - * How to separate children in their beds

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We hope that you can explain how to separate children in their beds, as is mentioned in the hadeeth of the Messenger (peace and blessings of Allaah be upon him). Does it mean separating boys and girls, or separating boys from one another and girls from one another? Does it mean giving each of them a separate bed or should each one have a separate room?.
Praise be to Allaah.
The hadeeth is general in meaning and includes both boys and girls. Separating means giving each boy and each girl a separate bed, even if they are in the same room, because one being with another in the same bed may be a means that leads to immorality. May Allaah help us all to do all that is good.

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Commentary on Hadeeth, - Dought & clear, - * It is mustahabb to close the doors of houses at night

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Is this hadeeth saheeh? “At the time of sunset, we say Bismillaah and close the windows so that the jinn will not enter.”.
Praise be to Allaah.
It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) commanded us to close the doors and mention the name of Allaah at night, when night begins, when going to sleep. That is so that the Muslim may protect his house and his family from any harmful devil coming in, whether from among mankind or the jinn, and from harmful animals or insects coming in.
It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“When the wings of the night spread – or when evening comes – keep your children in, for the devils come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allaah, for the shaytaan does not open a closed door. And tie up your waterskins and mention the name of Allaah, and cover your vessels and mention the name of Allaah, even if you only put something over them, and extinguish your lamps.”
Narrated by al-Bukhaari (3280) and Muslim (2012). A version narrated by Muslim says:
“Cover vessels, tie up waterskins, close doors and extinguish lamps, for the shaytaan does not undo waterskins or open doors or uncover vessels.”
Imam al-Nawawi included this in a chapter entitled:
Chapter of the command to cover vessels, tie up waterskins, close doors and mention the name of Allaah over them, and extinguish lamps and fires when going to sleep, and keeping children and livestock in after sunset. End quote.
Muslim (2013) narrated in the same chapter that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not let your animals and children go out when the sun has set, until the first part of the night is over, for the devils come out when the sun sets, until the first part of the night is over.”
Ibn Hibbaan narrated it in hisSaheeh(4/90) as follows:
“Tie up your water skins and close your doors when you go to bed at night, and cover food and drink, for the shaytaan comes, and if he does not find the door closed he will enter, and if he does not find the waterskin tied up he will drink from it, and if he finds the door closed and the waterskin tied up, he does not open any water skin and he does not open a closed door, and if one of you cannot find something to cover his vessel in which is his drink, let him a place a stick over it.”
Imam Ibn Abd al-Barr (may Allah have mercy on him) said:
In this hadeeth there is a command to close doors of houses at night. This is a Sunnah which is enjoined to protect people against the devils of mankind and the jinn. As for the words “the shaytaan does not open a closed door and he does not untie a water skin” this is telling us of the blessing of Allaah, may He be glorified and exalted, to his human slaves, for he(the shaytaan) has not been given the power to open the door, or undo a water skin or uncover a vessel; these things have been forbidden to him, even though he has been given the power to do some things that are more difficult than that, such as going through and penetrating in ways that man cannot. End quote.
Al-Istidhkaar, 8/363
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Ibn Daqeeq al-‘Eid said: in the command to close doors there are both religious and worldly benefits which protect lives and wealth from evildoers, and especially the devils.
As for the words “the shaytaan does not open a closed door,” this is an indication that the command to close doors serves the purpose of keeping the shaytaan away from mixing with people. The reason given is something that can be known through Revelation. The definite article is referring to the type, it does not mean any specific individual. End quote.
Fath al-Baari, 11/87.
He also said (may Allah have mercy on him):
Al-Qurtubi said: All commands on this issue are aimed at serving an interest for man, and are to be understood as recommendations, especially with regard to the one who does that with the intention of following the command.
Ibn al-‘Arabi said: Some people think that the command to close doors is general and is applicable to all times, but that is not the case. Rather it is limited to the night. It is as if the night is singled out in this case because the day is usually the time when people are awake, unlike the night. The whole idea is connected to the shaytaan, because he is the one who makes the mouse burn the house. End quote.
Fath al-Baari, 6/356 -- 357
Al-Khateeb al-Sharbeeni al-Shaafa’i (may Allaah have mercy on him) said:
When night comes, it is Sunnah to cover vessels even if only with a stick, to tie up water skins, and to close doors, mentioning the name of Allaah in all three cases, and to keep children and livestock in during the first part of the night, and to extinguish lamps when going to sleep. End quote.
Mughni al-Muhtaaj, 1/31
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
When going to sleep, one should close the door.
And Allaah knows best.

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Manners of Greeting with Salaam, Dought & clear, - * Giving salaam is Sunnah when joining a gathering and when leaving it

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Is there any hadeethth which shows that we have to give salaam when we part from our gathering? We know that we have to give salaam when we meet, but when we part do we have to give salaam too? Is there any hadeeth with regards to this?.
Praise be to Allaah.
If a man joins a gathering it is Sunnah for him to give salaams to people in this gathering, and when he wants to get up and leave, he should give them salaam once again before he leaves. That is because of the report narrated by Abu Dawood (5208) and al-Tirmidhi (2706), and classed as hasan by al-Tirmidhi; and also narrated by Ahmad (7793) from Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you comes to a gathering, let him say salaam, and when he wants to leave let him say salaam, for the former is not more of a duty than the latter.” Classed as saheeh by al-Albaani inSaheeh Abi Dawoodand elsewhere.
Al-Mubaarakfoori (may Allah have mercy on him) said:
Al-Teebi said: i.e., just as the first salaam was telling them that they are safe from his evil when he was present, the second salaam is telling them that they are safe from his evil when he is absent. Giving salaam when joining the gathering is not more important than giving salaam when leaving the gathering; rather the second is more important. End quote.
Tuhfat al-Ahwadhi (2/402-403)
Al-Nawawi (may Allah have mercy on him) said:
The apparent meaning of this hadeeth is that it is obligatory for the group to return the salaam of the one who gave them salaam and left them. Imam al-Qaadi Husayn and his companion Abu Sa‘d al-Mutawalli said: The custom among some people is to say salaam when leaving a gathering, and that is a du‘aa’ (supplication) to which it is mustahabb to respond but is not obligatory, because the greeting is only given when meeting and not when parting. This is what they (these two scholars) said, but it was criticised by Imam Abu Bakr al-Shaashi, the last of our companions, who said: This is wrong, because giving salaam is Sunnah when leaving just as it is a Sunnah when joining the gathering. This hadeeth proves that. And what al-Shaashi said is the correct view. End quote.
Al-Adhkaar, p. 258
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
In this hadeeth we see that when a man enters upon a gathering, he should say salaam. And when he wants to leave and he gets up to leave the gathering, he should also say salaam, because the Prophet (blessings and peace of Allah be upon him) enjoined that and said: “for the former is not more of a duty than the latter.”, i.e., just as when you say salaam when you enter, you should also say salaam when you leave. Hence when a person enters the mosque, he sends salaams upon the Prophet (blessings and peace of Allah be upon him), and when he leaves he also sends blessings upon him. And when he enters Makkah for ‘Umrah or Hajj, he should start with tawaaf, and when he leaves Makkah he should end with tawaaf, because tawaaf is the greeting for Makkah for the one who enters it for Hajj or ‘Umrah, and it is bidding farewell to Makkah for the one who has done Hajj or ‘Umrah and is now leaving. This is a sign of the perfection of sharee‘ah, because it makes the beginning and the end the same in such matters as these. End quote.
Sharh Riyaadh al-Saaliheen, p. 990
And Allah knows best.






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Manners of Greeting with Salaam, Dought & clear, - * Ruling on greeting women with salaam and returning their greeting

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Is it permissible for me to return the salaams of a woman who is a stranger to me, i.e., a non-mahram?.
Praise be to Allaah.
Firstly:
Allaah has commanded us to spread the greeting of salaam, and has enjoined us to return the greeting to all Muslims. He has made the greeting of salaam one of the things that spread love among the believers.
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. Certainly, Allaah is Ever a Careful Account Taker of all things "
[al-Nisa'4:86]
And it was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "You will not enter Paradise until you (truly) believe, and you will not (truly) believe until you love one another. Shall I not tell you something which, if you do it, you will love one another? Spread the greeting of salaam amongst yourselves."
Narrated by Muslim, 54.
In the answer to question no. 4596, there is a lengthy discussion on the importance of greeting with salaam and returning the greeting.
Secondly:
The command to spread the greeting of salaam is general and applies to all the believers. It includes men greeting men and women greeting women, and a man greeting his female mahrams. All of them are enjoined to initiate the greeting of salaam, and the other is obliged to return the greeting.
But there is a special ruling that applies to a man greeting a non-mahram woman, because of the fitnah (temptation) that may result from that in some cases.
Thirdly:
There is nothing wrong with a man greeting a non-mahram woman with salaam, without shaking hands with her, if she is elderly, but he should not greet a young woman with salaams when there is no guarantee that there will be no fitnah (temptation). This is what is indicated by the comments of the scholars, may Allaah have mercy on them.
Imam Maalik was asked: Can a woman be greeted with salaam? He said: With regard to the elderly woman, I do not regard that as makrooh, but with regard to the young woman, I do not like that.
Al-Zarqaani explained the reason why Maalik did not like that, in his commentary onal-Muwatta': Because of the fear of fitnah when he hears her returning the greeting.
Inal-Adaab al-Shar'iyyah(1/370) it says: Ibn Muflih mentioned that Ibn Mansoor said to Imam Ahmad: (What about) greeting women with salaam? He said: If the woman is old there is nothing wrong with it.
Saalih (the son of Imam Ahmad) said: I asked my father about greeting women with salaam. He said: With regard to old women, there is nothing wrong with it, but with regard to young women, they should not be prompted to speak by being made to return the salaam.
Al-Nawawi said in his bookal-Adhkaar(p. 407):
Our companions said: Women greeting women is like men greeting to men. But when it comes to women greeting men, if the woman is the man's wife, or his concubine, or one of his mahrams, then it is like him speaking to another man; it is mustahabb for either of them to initiate the greeting of salaam and the other is obliged to return the greeting. But if the woman is a stranger (non-mahram), if she is beautiful and there is the fear that he may be tempted by her, then the man should not greet her with salaam, and if he does then it is not permissible for her to reply; she should not initiate the greeting of salaam either, and if she does, she does not deserve a response. If he responds then this is makrooh.
If she is an old woman and he will not be tempted by her, then it is permissible for her to greet the man with salaam and for the man to return her salaams.
If there is a group of women then a man may greet them with salaam, or if there is a group of men, they may greet a woman with salaam, so long as there there is no fear that any of the parties may be tempted.
Abu Dawood (5204) narrated that Asma' the daughter of Yazeed said: "The Prophet (peace and blessings of Allaah be upon him) passed by us woman and greeted us with salaam." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
And al-Bukhaari (6248) narrated that Sahl ibn Sa'd said: "There was an old woman of our acquaintance who would send someone to Budaa'ah (a garden of date-palms in Madeenah). She would take the roots of silq (a kind of vegetable) and put them in a cooking pot with some powdered barley. After we had prayed Jumu'ah, we would go and greet her, then she should offer (that food) to us."
Al-Haafiz said inal-Fath:
Concerning the permissibility of men greeting women with salaam and women greeting men: what is meant by its being permitted is when there is no fear of fitnah.
Al-Haleemi was quoted as saying: Because the Prophet (peace and blessings of Allaah be upon him) was infallible and protected from fitnah. Whoever is confident that he will be safe from temptation may greet (women) with salaam, otherwise it is safer to keep silent.
And al-Muhallab is quoted as saying: It is permissible for men to greet women with salaam and for women to greet men, if there is no fear of fitnah.
And Allaah knows best.
See Ahkaam al-'Awrah wa'l-Nazar by Musaa'id ibn Qaasim al-Faalih.

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Manners of Greeting with Salaam, Dought & clear, - * Ruling on giving salaam whilst eating

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Is it permissible to give Salam while you are eating?
Praise be to Allaah.
It is permissible to give salaam whilst eating, and there is nothing in the Sunnah to indicate that it is not allowed. The wide spread saying that there is no salaam whilst eating (“la salaam ‘ala ta‘aam”) has no basis in Islam.
Al-‘Ajlooni (may Allah have mercy on him) said inKashf al-Khafa’: [The phrase] “there is no salaam whilst eating” is not a hadeeth. End quote.
Some of the scholars stated that the expression referred to above has a sound meaning, if what is meant is shaking hands or responding to the greeting when a person has food in his mouth.
Al-Nawawi (may Allah have mercy on him) said inal-Adhkaar: An example of that is if a person is eating and has food in his mouth. If someone greets him in this situation, he does not deserve an answer. But if it is whilst he is eating but he does not have food in his mouth, then there is nothing wrong with someone giving salaam, and he has to respond. End quote.
Shaykh ‘Abd al-Rahmaan al-Suhaym (may Allah preserve him) said: This expression is a saying among the people and it is not a hadeeth. Its meaning is correct if what is meant is shaking hands, but with regard to simply giving salaam, it is not disallowed when one is eating.
And Allah knows best.

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