Part 14

12) Before Entering A Room That Is Occupied By Your Wife, Announce Your Presence

This is so that a husband does not end up seeing what he dislikes;

in other words, by announcing his presence, he gives her a

chance to freshen herself up. Also, the wife might not like for her

") Related by Bukhaaree in Al-Adab Al-Mufrad (1059), and Al-Albaanee

said, “Its chain is authentic.”

Related by Bukhaaree in Al-Adab Al-Mufrad (1060), and Al-Albaanee

said, “Its chain is Hasan.” Imam Maalik related the following hadith in

his Muwatta: A man asked the Messenger of Allah, “O Messenger of |

Allah, should I ask permission to enter into the presence of my mother?” He 3 said, “Yes.” The man said, “Verily, I am with her at home (ie., I live with her).” The Messenger of Allah 3% said, “Ask permission to enter into her presence.” The man said, “Verily, I am her servant.” The Messenger of Allah 3% said, “Ask permission to enter into her presence. Would you like to see her naked!” The man said, “No.” The Messenger 3 said, “Then ask permission to enter into her presence.” After mentioning this hadith, Ibn ‘Abdul-Barr said, “In regards to this hadith, 1 do not know of any authentic chain with the said wording that it can stand upon. It is Mursal sahih, and all agree that its meaning is correct.” (At-Tamheed (16/229)

Related by Bukhaaree in Al-Adab Al-Mufrad (1063), and Al-Albaanee said, “Its chain is authentic.”

‘hapter -3 The Manners Of Seeking Permission To Enter... 91

.usband to see her in a certain condition, so she should be given he chance to freshen up or do whatever she needs to do in order 9 neaten her appearance.

bn Mas’ood’s wife, Zainab , said, ‘When ‘Abdullah # would eturn from some errand, he would clear his throat and spit (to nnounce his presence), not wanting to rush into our presence nd see something he would dislike." Imam Ahmad once said, ‘When one is about to enter into the presence of his family, he hould clear his throat (to announce his presence).”” Mahnaa said, ‘lasked Ahmad about a man who enters his home - whether he hould ask permission to enter. He said, ‘He should move his hoes about when he is about to enter (i.e., to announce to those nside that he is about to enter).’”

3) Let Legal Slaves And Slave-Girls, And Those Among You Who Have Not Come To The Age Of Puberty Ask Your Permission (Before They Come To Your Presence) On Three Occasions:

(1) Before Fajr (prayer);

(2) While you put off your clothes for the noonday (rest); and

(3) after the ‘Isha prayer. (Quran 24:58)

Dther than these times, they may move about freely. Ibn Katheer

aid, “When they enter at times other than these three, there is no

in upon them or you, if they see something [that they shouldn’t ee]. This is because they have been given permission to enter teely and [because] they move about to serve and help...” Ibn

<atheer then related the following narration from Ibn ‘Abbaas #5:

wo men asked Ibn ‘Abbaas about seeking permission to enter

nto the presence of another during the three private times that

Allah 3 specified in the Qur’an. Ibn ‘Abbaas # said, “’...People

lid not have covers on their doors or curtains in their homes, so

t might have happened that a servant or a child (in the house) or

in orphan (in the house) would unexpectedly come into the

oresence of the house’s owner, while he was on top of his wife.

‘Ibn Katheer mentioned this narration in his Tafseer (3/280), and he said, “Its chain is authentic.”

And so Allah 38 ordered them to ask permission to enter during those three private times that He 4 mentioned. Later, Allah blessed people with much sustenance and provision, so that they were able to put up covers and curtains, which, people began to think, were sufficient, making them no longer need the asking of permission which they were commanded with.’”"]

"] Tafseer Ibn Katheer (3/303) ~ The Chapter Of Noor (verse 85). After relating Ibn ‘Abbaas’s narration, Ibn Katheer said, “And this chain is authentically ascribed to Ibn ‘Abbaas se.”

Chapter - 4 The Etiquettes Of Meeting Another Muslim 93

The Etiquettes Of Meeting Another Muslim

The Messenger of Allah #8 said, aed

“Shake hands with one another: any hatred [that exists among you] will go away; give gifts to one another: you will end up loving one another and any enmity [that exists among you] will go away.”"1)

_ And the Messenger of Allah #¢ said, “No two Muslims meet and _ shake hands with one another, except that they are forgiven . [their sins] before they part from one another.”

| The Islamic Etiquettes Of Meeting Another Muslim

1) It ls Recommended To Shake The Other Person’s Hand

We learn from the above-mentioned narrations that, by simply shaking a brother’s hand, our sins are forgiven and any hatred that exists among us will go away. The Prophet #% exhorted Muslims to shake hands with one another, and the Companions # applied that guidance. Qataadah reported that he once asked Anas 4, “Was hand-shaking common among the Prophet's Companions 5?” He < said, “Yes,2]_ And in the story of when Allah 3 accepted his repentance, Ka’ab said, “I entered the

" Reiated by Maalik, from ‘Ataa Ibn ‘Abdullah Al-Khurasaanee (1685). Ibn “Abdul-Barr said in At-Tamheed, “This hadith is connected from chains that are all authentic.” He then related some of those chains (At-Tamheed

Masjid, and there before me was the Messenger of Allah . Then Talhah Ibn ‘Ubaidullah 4 stood and jogged toward me until he shook my hand and congratulated me.” a]

And according to the hadith of Anas 4, when the people of Yemen came, the Prophet # said,

Se Gold S5F AG egal JET St ws

“The people of Yemen are approaching, and they have softer hearts than you.””

[Anas 2 said,] “And they are the first who came with handshaking.”"7) Al-Baraa Ibn ‘Aazib 4 said, “One of the matters that makes a greeting complete is for you to shake your brother's hand.’

When you meet your brother, it is Sunnah to shake hands with him, for doing so signifies an assurance of the verbal greetings of peace. The following is mentioned in Al-Adab Al-Mufrad: ‘You should know that to shake hands upon meeting [your brother] is an act of friendliness and an assurance or confirmation of the verbal greetings of peace. By verbally extending greetings of peace, you announce to your brother that he is safe from you inflicting harm upon him. Shaking hands is a pledge and an assurance to that effect. So by greeting one another and shaking hands with one another, each of the two people meeting knows that he is safe with the other.” After you have read the narrations

"I Bukhaaree related it Ta’leeqan in Kitaab Al-Istidhaan, in the Chapter of Hand-Shaking. Its chain is connected with Bukhaaree, from the story of Ka’ab 4 in Al-Maghaazee (4418)

'9) Related by Bukhaaree in Al-Adab Al-Mufrad (967). Al-Albaanee said that, as a saying of Al-Baraa #, its chain is authentic.

Chapter - 4 The Etiquettes Of Meeting Another Muslim 95

that establish the importance and virtues of shaking hands with your brother, do not be miserly with yourself when it comes to achieving easy rewards, and do not turn away from the Sunnah!

Question: Some people have made it a custom, after compulsory prayers, to shake the Imam’s hand or to shake the hand of the worshipper sitting beside them. Is this practice legislated in Islam?

Answer: It is not legislated to [customarily] shake hands immediately after the compulsory prayers; this practice is not related from the Prophet #%, the rightly-guided Khaleefahs, or the other noble Companions 4. To apply this practice is an innovation in the religion, and Allah 3% has prohibited all innovations in the religion.

Some books of Islamic Jurisprudence (Figh) contain the ruling for this practice. Ibn ‘Aabideen said, “To do so regularly and specifically after the five [daily] prayers might lead ignorant people to believe that it is Sunnah to shake hands particularly on those five occasions, or that those are the most important times to shake hands. The reality is, however, that no one from our pious predecessors applied this practice.”

And this passage is in Al-Multaqit: ‘It is disliked to shake hands after performing the prayer, because the Companions would not do that and because it is from the ways of the Raafidah (the Shiah). Shaafi’ee scholars maintain that, since it has no source in the Shariah, it is a Bid’ah practice; and they rule that one who does it should be first warned not to do it, and if he persists, he should be severely reproached.” And the following is taken from AlMadkhal: ’'It is a Bid’ah practice. In the Shariah, it is legislated for a Muslim to shake hands not after prayers but upon meeting his brother. When the Shariah legislates a practice for a certain occasion, then that is when we should apply it. So one who [regularly] shakes hands after the prayers should be warned and reproached for having done an act that is contrary to the Sunnah.”

The Permanent Council (in Saudi Arabia) issued the following

ruling: “If one did not shake his brother’s hand when he met him before the prayer, he may shake hands with him after completing his prayer, regardless of whether his prayer is obligatory or voluntary, and regardless of whether his brother is sitting to his right or to his left. But if he wants to shake his brother’s hand after an obligatory prayer, he should wait until he finishes saying the invocations that one should say after obligatory prayers. And we know of no narration that establishes the practice of worshippers greeting the Imam after the prayer is over.”!4]

Related Issue: In Al-Adab Al-Mufrad, Bukhaaree reported that Salamah Ibn Wirdaan said, “I saw Anas Ibn Maalik # greeting the people; he then asked me (when I was still a child), ‘Who are you?’ I said, ‘A freed slave of Banee Laith.’ He then patted me on my head three times, saying, ‘May Allah bless you.””) Based on this hadith, and since doing so shows mercy to children and instills kindness in them, it is recommended to greet children and shake hands with them. By patting the young boy on his head, Anas # showed his mercy and kindness towards children.