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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Menstruation and Post-Natal bleeding, - Dought& clear, - * How can a woman determine that her period has ended so that she can pray?

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I wanted to know how a woman should determine when to start praying after her menses. What should she do if she thinks she has finished her menses and starts praying and then later she sees more blood or a brown discharge?
Praise be to Allaah.
Firstly: when a woman menstruates, her period is over when the blood stops, regardless of whether the blood was a lot or a little. Many fuqahaa’ stated that the shortest length of a woman’s period is a day and a night, and the longest is fifteen days.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said there was no minimum or maximum for it; when the bleeding is present with its distinct qualities, this is menstruation, whether it is a little or a lot. He said:
“Menstruation (al-hayd): Allaah has attached numerous rulings to it in the Qur’aan and Sunnah, but He did not state the shortest or longest length (of a menstrual period), or the length of the period of tahaarah between two menstrual periods, even though the need to know that exists.”
Then he said:
“Some of the scholars defined a maximum and minimum, but they differed concerning that, and some stated a maximum length without defining a minimum. The third view is most correct, which states that there is no minimum or maximum.”
(Majmoo’ al-Fataawaa, 19/237)
Secondly: There is a kind of bleeding which is called “al-istihaadah”, [irregular, non-menstrual vaginal bleeding] which is different from menstrual bleeding. It is governed by rulings which differ from those governing menstruation. This blood (istihaadah) may be distinguished from the blood of menstruation by the following:
Colour: menstrual blood is black [dark red] whilst the blood of istihaadah is red.
Consistency: menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
Smell: menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
Clotting: menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.
These are the characteristics of menstrual blood, so if this description fits the blood that is coming out, it is hayd (menstruation); ghusl is waajib (obligatory) and this blood is naajis (impure), but ghusl is not required in the case of istihaadah.
When a woman has her period she is not allowed to pray, but when the bleeding is istihaadah, that is not the case. But she has to be careful and has to do wudoo’ for each prayer if the flow of blood continues to the next prayer. If blood comes out whilst she is praying, it does not matter.
Thirdly; a woman can know that her period has ended by two things:
The white discharge which comes from the womb to show that the period is over.
Complete dryness, if a woman does not have this white discharge. In this case she can find out if her period has ended by inserting a piece of white cotton or something similar into the place where the blood comes from; if it comes out clean, then her period is over and she has to do ghusl and pray. If the cloth comes out red, yellow or brown, she should not pray.
The women used to send small containers in which were these cloths with traces of yellow on them to ‘Aa’ishah, and she would say, “Do not hasten until you see the white discharge.” (Narrated by al-Bukhaarimu’allaqan.Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi. Also by Maalik, 130).
But if there is a yellow or brownish discharge when a woman does not have her period, this does not mean anything and she should not stop praying or do ghusl because of it, because it does not necessitate ghusl or cause janaabah (impurity).
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or brownish discharge after a woman’s period was over.” (Narrated by Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not mention “after a woman’s period was over.”)
“We did not bother about” means we did not think it was menstruation, but it is anaajis(impure) discharge which means that a woman has to wash it away and do wudoo’. But if the white discharge is immediately followed by a period, then it is part of the period.
Fourthly: if a woman believes that her period has ended, then she starts bleeding again, if the blood has the characteristics of menstrual blood as described above, then this is menstrual bleeding, otherwise it is istihaadah.
If it is the former, she should not pray. If it is the latter, she should be careful and do wudoo’ for each prayer, then pray.
Concerning the brownish discharge, if she sees this after her period has ended, then the ruling is that it is taahir (pure), but it requires her to do wudoo’ only. But if she sees it during the time of her period, then it comes under the rulings of menstruation.
And Allaah knows best.
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