Getting married in the embassy with two non-Muslim witnesses

got married in a non-Muslim country in the embassy of the country that my wife is from, so that she would have a wali (guardian), but the witnesses were not Muslim. Is my marriage permissible despite that?.

Praise be to Allaah.

In order for a marriage to
be valid, it is essential to have two Muslim witnesses of good character,
because the Prophet (peace and blessings of Allaah be upon him) said:
“There is no marriage except with a wali and two witnesses of good
character.” Narrated by al-Bayhaqi from the hadeeth of ‘Imraan and
‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh al-Jaami’,
no. 7557 

Ibn Qudaamah (may Allaah
have mercy on him) said: Marriage cannot be done except with two Muslim
witnesses, whether the couple are both Muslims, or only the husband is
Muslim. This was stated by Ahmad, and it is the view of al-Shaafa’i, because
the Prophet (peace and blessings of Allaah be upon him) said: “There is
no marriage except with a wali and two witnesses of good character.” End
quote from al-Mughni (7/7). 

The majority of scholars
are of the view that having witnesses is essential to the validity of the
marriage, except the Maalikis who say that it is permissible to delay the
witnessing of the marriage until before consummation, and it is not
necessary for it to be at the time the marriage contact is done. Based on
this, if two Muslim witnesses testify to your marriage now, before
consummation, it is valid. See Haashiyat al-Dasooqi (2/216). 

Some of the scholars are of
the view that having the marriage witnessed is not an essential condition,
rather it is sufficient to announce the marriage; if the marriage is
proclaimed and announced, it is valid. This is the view of al-Zuhri and Imam
Maalik. 

This view was favoured by
Shaykh al-Islam Ibn Taymiyah and was regarded as more correct by Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him). See: al-Sharh al-Mumti’,
12/94. 

Shaykh al-Islam (may Allaah
have mercy on him) said: Undoubtedly a marriage that is announced is valid
even if it is not witnessed by two witnesses. But if it is concealed and
witnessed that is subject to further discussion.  

If it is both witnessed and
announced, there is no dispute as to its validity. 

If it is neither witnessed
nor announced, then it is invalid according to most scholars; even if some
held a different view, they are very few. End quote from al-Ikhtiyaaraat
al-Fiqhiyyah, p. 177. 

Based on this, if the
marriage was announced and became known, then it is valid, but it is better
to repeat the marriage contract in the presence of the wali and two
witnesses of good character who are Muslims, based on the view of the
majority. 

And Allaah knows best.

 

 

Should he still do the marriage contract when the girl’s father has died and her mother is still in mourning?

Should he still do the marriage contract when the girl’s father has died and her mother is still in mourning?

ar - en

Is it permissible for me to do the marriage contract (without celebrations) with a girl when her family is still grieving the loss of the head of the family, i.e., her mother’s mourning period has not yet ended (the date of the wedding will be only three months since the father’s death). The marriage was agreed upon and was planned before her father died. Should I delay it? Please note that I am away from my homeland and it is difficult for me to organize the wedding at a later date because of my work situation.

 

Praise be to Allaah.

It is permissible to do the
marriage contract with this girl even if her mother is still in the ‘iddah
period following her husband’s death, because there is no shar’i reason to
prevent that, and it is not essential for the marriage contract to be done
that there be a celebration or party. It is sufficient for the wali
(guardian) and two witnesses to be present. But you must pay attention to
the feelings of the girls and her family. If this will not upset them or it
will detract from their joy, then praise be to Allaah. Otherwise, you should
delay the marriage contract until their grief at what has befallen them has
abated, and the mother is able to wear her adornment at her daughter’s
wedding if she wants to do that. It is well known that during the ‘iddah
following her husband’s death, a woman is not allowed to wear jewellery and
adorn herself or wear perfume. Please see the answer to question no.
13966. 

To sum up: There is no
impediment in terms of shar’i rulings to doing the marriage contract in such
circumstances, if the girl and her family agree to that, and it will not cause them any harm or upset them. 

And Allaah knows best.

Doing the marriage contract on Friday

Doing the marriage contract on Friday

en - ar - fr

I am going to do the marriage contract with my fiancée in the very near future, in sha Allah. I chose Friday to do the marriage contract, then I found out that some scholars stated that it is mustahabb to do the marriage contract on Friday, whilst others think that it is an innovation. What do you advise me to do? Should I stick to my plan or change it so as to avoid falling into innovation?.

 

Praise be to Allaah.

There is no particular day of the week or year for doing
marriage contracts. Rather a person may do his marriage contract on any
day he wants, whether it is a Friday or any other day, so long as the
reason why he chooses this day is because that is most suitable for him.
There is nothing in this matter, in and of itself, that has to do with
Sunnah or bid ‘ah. 

This is based on the apparent meaning of your question, that
you chose Friday – in the first place – then you heard something about it.
Based on that, you do not have to change that appointment and there is no
innovation involved in that, in sha Allah. 

With regard to it being mustahabb to do the marriage contract
on that day, and deliberately seeking to do that, this was mentioned by more
than one of the fuqaha’ among the followers of all four madhhabs. 

Ibn Qudaamah (may Allah have mercy on him) said: 

It is mustahabb to do the marriage contract on a Friday. End
quote. 

Al-Mughni, 7/64 

Al-Nafaraawi al-Maaliki (may Allah have mercy on him) said: 

It is mustahabb for the proposal and the marriage contract to
be on a Friday. End quote. 

Al-Fawaakih al-Dawaani, 2/11 

See also Asna’l-Mataalib by Shaykh Zakariya al-Ansaari
al-Shaafa‘i, 3/108; Fath al-Qadeer by Ibn al-Humaam al-Hanafi, 3/189 

They quoted as evidence for that the actions of a number of
the early generation, including Damurah ibn Habeeb, Raashid ibn Sa‘d and
Habeeb ibn ‘Utbah. They also noted that Friday is a blessed day, so there is
the hope that Allah will bless the marriage if it takes place on the blessed
day; and because it is a noble day and a day of Eid. 

It should be noted that the way the fuqaha’ spoke of it was
to say that it is mustahabb; they did not say that it is Sunnah, because
they knew that encouragement to do the marriage contract on a Friday was not
narrated from the Prophet (blessings and peace of Allah be upon him); rather
it was narrated from some of the early generation and early fuqaha’, and was
based on their own opinions on attaining blessing for the marriage if it
coincided with the blessing of Friday, and in the hope that Allah would
answer supplications offered on that day. 

The fuqaha’ often use the word mustahabb to refer to
something for which no particular evidence was narrated. So what is
mustahabb in their view is broader in scope that what is described as
“Sunnah”, because the latter requires proof that it is indeed narrated from
the Prophet (blessings and peace of Allah be upon him) in a saheeh, marfoo‘
hadeeth. 

Hence some of the scholars pointed out that we cannot rely
upon the description of something as being mustahabb as meaning that it is a
proven Sunnah from the Prophet (blessings and peace of Allah be upon him),
so that it will not be thought to be Sunnah; rather it should be noted that
the issue of it being mustahabb is subject to further discussion. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

I do not know of any Sunnah concerning this. They gave as the
reason for that the fact that the latter part of Friday is a time when
supplications are answered, so there is the hope that the supplication that
is usually offered for blessing for the couple will be answered. 

But it might be said: Was it the practice and Sunnah of the
Prophet (blessings and peace of Allah be upon him) to seek out this time? If
that is proven, then saying that it is mustahabb is acceptable. But if it is
not proven, then it should not be taken as a regular practice. Hence the
Prophet (blessings and peace of Allah be upon him) used to perform marriages
and get married at any time, and there is no proof that he chose any
particular time. 

Yes, if it happens to take place at that time we say that
this, in sha Allah, is a fortunate coincidence, but as for seeking out this
time, that is subject to further discussion, unless there is evidence to
that effect. 

So the correct approach is that whenever it is possible to do
the marriage contract, whether in the mosque or at home or in the
marketplace or on an airplane and so on, and whenever it is possible to do
it, that is fine. End quote from al-Sharh al-Mumti‘, 12/33 

To sum up: 

So long as you chose that day from the outset, there is
nothing wrong with you doing that, and you do not have to change it, and we
hope that Allah will bestow upon you the blessing and grace of that day. 

And Allah knows best.

Marriage after a haraam relationship in which there was no zina

Marriage after a haraam relationship in which there was no zina

ar - en

A man and a woman repented from an unlawful sexual relationship, but they continued to kiss and embrace, but without a sexual relationship, then they got married after that. Is this marriage permissible?.

 

Praise be to Allaah.

Firstly: 

A relationship
between a man and a woman outside of marriage, which is what is called an
unlawful relationship, is haraam, regardless of the level of this
relationship and whether it goes as far as an intimate relationship or zina
(sexual relationship), which is the most reprehensible and abhorrent type of
sins and one of the gravest of major sins that poses the greatest danger to
the individual’s religious commitment and faith, or it is less than that,
such as looking, touching or kissing. All of that is haraam and these are
types of zina in the general sense, and are things that lead to the greater
immoral action. 

See the answers to
questions no. 27259,
23349 and
9465. 

Secondly: 

If marriage takes
place after a haraam relationship between a man and woman, then one of the
following scenarios must apply: 

1.

Either that
marriage comes after an illegitimate sexual relationship, in which case the
marriage is not valid except on the condition that both the man and woman
repent from zina and it be established that the woman is not pregnant as a
result of the haraam relationship, because Allah, may He be exalted, says
(interpretation of the meaning): “The adulterer/fornicator marries not
but an adulteress/fornicatress or a Mushrikah; and the
adulteress/fornicatress, none marries her except an adulterer/fornicater or
a Mushrik [and that means that the man who agrees to marry (have a sexual
relation with) a Mushrikah (female polytheist, pagan or idolatress) or a
prostitute, then surely, he is either an adulterer/fornicator, or a Mushrik
(polytheist, pagan or idolater). And the woman who agrees to marry (have a
sexual relation with) a Mushrik (polytheist, pagan or idolater) or an
adulterer/fornicator, then she is either a prostitute or a Mushrikah (female
polytheist, pagan, or idolatress)]. Such a thing is forbidden to the
believers (of Islâmic Monotheism)” [al-Noor 24:3]. 

For more
information please see the answer to questions no.
85335 and
11195. 

2.

That marriage
comes after a haraam relationship, but the relationship did not go as far as
zina, such as kissing, touching and other haraam actions that are less
serious than zina. In this case the marriage is valid, because it cannot be
said of those who fell into this haraam relationship that they committed
zina. 

For more
information please see the answer to question no.
106288. 

And Allah knows best.

He did the marriage contract with a girl but did not tell his parents, and he wants to do the marriage contract again in their presence

He did the marriage contract with a girl but did not tell his parents, and he wants to do the marriage contract again in their presence

ar - en - fr

I performed nikah with a girl without disclosing it to my parents 8 months back but now my parents are convinced and i would like to perform nikah again with the same girl in the presence of my parents without letting them know about my previous nikah so could you kindly explain us can we marry again according to islamic law and shariah.

 

Praise be to Allaah.

Firstly: 

If the first marriage contract fulfilled the conditions and
necessary parts, namely the consent of both parties, the presence of the
woman’s guardian and the testimony of two Muslim witnesses of good
character, then this is a valid marriage contract with all that results from
it. But if any of these conditions were not met, then it is an invalid
marriage contract and must be repeated. 

Secondly: 

It is no secret that the parents have great rights and should
be honoured and treated kindly. Hence it is essential to consult them with
regard to the matter of marriage and to strive to please them as much as
possible. 

If no obvious negative consequences will result from telling
them about the previous marriage contract, then it is better to tell them
about that and strive to please them. It is more important to tell them if
the wife is pregnant, so as to ward off accusations and suspicion. 

But if telling them will lead to obvious negative
consequences, such as the fear that they would sever ties with you and the
like, then you can pretend to do the marriage contract in their presence or
have it registered officially if it was not registered. 

What is meant by pretending to do the marriage contract is
that the guardian of the woman should say: I give my daughter or sister So
and so to you in marriage, and you should say: I accept to marry So and so
-- in the presence of two witnesses of good character, but you should inform
the guardian that this new marriage contract does not really mean anything
and that what counts is the first one. 

And Allah knows best.

 

 

 

Islamic Virtues

In the Name of God, The Most
Gracious, The Most Merciful

 

Islamic Virtues

There is no better way to learn about Islam than to read the Holy
Qur'an and to observe the practices of a devout Muslim. Unfortunately,
the many stereotypes, misconceptions, and misrepresentations prevalent
today serve as a great barrier that prevent non-Muslims from understanding
the truth about Islam. Lack of access to an English translation
of the Qur'an and, moreover, to a knowledgeable Muslim who represents
Islam well may also be factors. Therefore, it is a hope that this
pamphlet will assist those who desire to know exactly what the Qur'an
teaches and how a practicing Muslim is supposed to act.

The Holy Qur'an, the revelation given to Prophet Muhammad almost
1400 years ago, is an instruction book for people of all times and
all places as to how one can live their life correctly. It contains
therein, among other things, the qualities that one should adopt
in order to please the Creator and to obtain true peace on Earth.
The ultimate result from a sincere striving towards such qualities
would be the fulfillment of the human being's purpose in this life
(submission to the One God) and the attainment of the reward in
the next life (eternal Paradise!)

This brief work is meant to convey the moral standard by which
the conscious Muslim lives his or her life according to. These moral
teachings have been extrapolated from the Holy Qur'an, a book which
Muslims believe is the final revelation of the Creator to His creation.
Muslims use this book as a standard for correct faith and action
because they have a firm belief that the Creator knows what is best
for His creation. In the Holy Qur'an, God says, "Verily this
Qur'an doth guide to that which is most right" (17:9). Muslims
believe that only when humanity believes in the One God and sincerely
follows the teachings of this divine book, will all the problems
of the world then be solved.

RIGHTEOUSNESS

"Do no evil nor mischief on the (face of the) earth."
(2:60)

"Let there arise out of you a band of people inviting to all
that is good, enjoining what is right, and forbidding what is wrong."
(3:104)

"Do good to parents, kinsfolk, orphans, those in need, neighbors
who are of kin, neighbors who are strangers, the companion by your
side, the wayfarer (ye meet), and what your right hands possess."
(4:36)

"[God] forbids all indecent deeds, and evil and rebellion:
He instructs you, that ye may receive admonition." (16:90)

"Verily the most honored of you in the sight of God is (he
who is) the most righteous of you." (49:13)

GENEROSITY

"Give of the good things which ye have (honorably) earned,
and of the fruits of the earth which We have produced for you."
(2:267)

"If ye disclose (acts of) charity, even so it is well, but
if ye conceal them, and make them reach those (really) in need,
that is best for you ." (2:271)

"By no means shall ye attain righteousness unless ye give
(freely) of that which ye love." (3:92)

"Those saved from the covetousness of their own souls, they
are the ones that achieve prosperity." (59:9)

"[Do not] expect, in giving, any increase (for thyself)!"
(74:6)

GRATITUDE

"Eat of the good things that We have provided for you, and
be grateful to God, if it is Him ye worship." (2:172)

"Show gratitude to Me and to thy parents: to Me is (thy final)
Goal." (31:14)

"[God] liketh not ingratitude from His servants: if ye are
grateful, He is pleased with you." (39:7)

CONTENTMENT

"In no wise covet those things in which God hath bestowed His
gifts more freely on some of you than on others: to men is allotted
what they earn, and to women what they earn: but ask God of His
bounty." (4:32)

HUMILITY

"Call on your Lord with humility and in private: for God loveth
not those who trespass beyond bounds." (7:55)

"Celebrate the praises of thy Lord, and be of those who prostrate
themselves in adoration." (15:98)

"The servants of (God) Most Gracious are those who walk on
the earth in humility, and when the ignorant address them, they
say, 'Peace!'" (25:63)

"Exult not, for God loveth not those who exult (in riches)."
(28:76)

"Swell not thy cheek (for pride) at men, nor walk in insolence
through the earth; for God loveth not any arrogant boaster."
(31:18)

KINDNESS

"God loveth those who are kind." (5:13)

"Be kind to parents. Whether one or both of them attain old
age in thy life, say not to them a word of contempt, nor repel them,
but address them in terms of honor. And, out of kindness, lower
to them the wing of humility, and say: 'My Lord! bestow on them
Thy Mercy even as they cherished me in childhood.'" (17:23-24)

"We have enjoined on man (to be good) to his parents: in travail
upon travail did his mother bear him, and in years twain was his
weaning." (31:14)

"Treat not the orphan with harshness, nor repulse him who
asks." (93:9-10)

COURTESY

"When a (courteous) greeting is offered you, meet it with a
greeting still more courteous, or (at least) of equal courtesy.
God takes careful account of all things." (4:86)

"Let not some men among you laugh at others: it may be that
the (latter) are better than the (former): nor let some women laugh
at others: it may be that the (latter) are better than the (former):
nor defame nor be sarcastic to each other, nor call each other by
(offensive) nicknames." (49:11)

PURITY

"Eat of what is on earth, lawful and good; and do not follow
the footsteps of the Satan, for he is to you an avowed enemy."
(2:168)

"[God] loves those who keep themselves pure and clean."
(2:222)

"When ye prepare for prayer, wash your faces, and your hands
(and arms) to the elbows; Rub your heads (with water); and (wash)
your feet to the ankles. If ye are in a state of ceremonial impurity,
bathe your whole body... God doth not wish to place you in a difficulty,
but to make you clean." (5:6)

GOOD SPEECH

"Say to My servants that they should (only) say those things
that are best: for Satan doth sow dissensions among them."
(17:53)

"[The believers] have been guided... to the purest of speeches."
(22:24)

"Woe to every (kind of) scandal-monger and backbiter."
(104:1)

RESPECT

"Say to the People of the Book and to those who are unlearned:
'Do ye (also) submit yourselves?' If they do, they are in right
guidance, but if they turn back, thy duty is to convey the Message."
(3:20)

"Enter not houses other than your own, until ye have asked
permission and saluted those in them: that is best for you, in order
that ye may heed (what is seemly). If ye find no one in the house,
enter not until permission is given to you: if ye are asked to go
back, go back: that makes for greater purity for yourselves."
(24:27-28)

"Avoid suspicion as much (as possible): for suspicion in some
cases is a sin: and spy not on each other, nor speak ill of each
other behind their backs. Would any of you like to eat the flesh
of his dead brother?" (49:12)

WISDOM

"Invite (all) to the Way of thy Lord with wisdom and beautiful
preaching; and argue with them in ways that are best and most gracious."
(16:125)

TOLERANCE

"Say: 'O People of the Book! come to common terms as between
us and you: That we worship none but God; that we associate no partners
with Him; that we erect not, from among ourselves, lords and patrons
other than God.' If then they turn back, say ye: 'Bear witness that
we (at least) are Muslims (bowing to God's Will).'" (3:64)

"If it had been thy Lord's Will, they would all have believed,
all who are on earth! Wilt thou then compel mankind, against their
will, to believe!" (10:99)

JUSTICE

"Stand out firmly for justice, as witnesses to God, even as
against yourselves, or your parents, or your kin, and whether it
be (against) rich or poor: for God can best protect both. Follow
not the lusts (of your hearts), lest ye swerve." (4:135)

"God loveth those who judge in equity." (5:42)

"Take not life, which God hath made sacred, except by way
of justice and law." (6:151)

MERCY

"If the debtor is in a difficulty, grant him time till it is
easy for him to repay. But if ye remit it by way of charity, that
is best for you if ye only knew." (2:280)

"We ordained therein for them: 'Life for life, eye for eye,
nose or nose, ear for ear, tooth for tooth, and wounds equal for
equal.' But if any one remits the retaliation by way of charity,
it is an act of atonement for himself." (5:45)

"Overlook (any human faults) with gracious forgiveness."
(15:85)

"Repel (Evil) with what is better: then will he between whom
and thee was hatred become as it were thy friend and intimate!"
(41:34)

"(It is) for those who believe and put their trust in their
Lord... when they are angry even then forgive." (42:36-37)

"The recompense for an injury is an injury equal thereto (in
degree): but if a person forgives and makes reconciliation, his
reward is due from God: for (God) loveth not those who do wrong."
(42:40)

DIGNITY

"To those against whom war is made, permission is given (to
fight), because they are wronged." (22:39)

"If any do help and defend themselves after a wrong (done)
to them, against such there is no cause of blame." (42:41)

COURAGE

"(It is) for those who believe... when an oppressive wrong
is inflicted on them, (are not cowed but) help and defend themselves."
(42:36-39)

FIRMNESS

"How many of the Prophets fought (in God's way), and with them
(fought) large bands of godly men? But they never lost heart if
they met with disaster in God's way, nor did they weaken (in will)
nor give in. And God loves those who are firm and steadfast."
(3:146)

"Bear with patient constancy whatever betide thee; for this
is firmness (of purpose) in (the conduct of) affairs." (31:17)

FRANKNESS

"Fear God, and make your utterance straight forward: That He
may make your conduct whole and sound." (33:70-71)

HOPE

"Here is a plain statement to men, a guidance and instruction
to those who fear God. So lose not heart, nor fall into despair:
For ye must gain mastery if ye are true in Faith." (3:138-139)

"What is with you must vanish: what is with God will endure.
And We will certainly bestow, on those who patiently persevere,
their reward according to the best of their actions." (16:96)

PATIENCE

"Seek (God's) help with patient perseverance and prayer: It
is indeed hard, except to those who are humble, who bear in mind
the certainty that they are to meet their Lord, and that they are
to return to Him." (2:45-46)

"Be sure we shall test you with something of fear and hunger,
some loss in goods or lives or the fruits (of your toil), but give
glad tidings to those who patiently persevere, who say, when afflicted
with calamity: 'To God We belong, and to Him is our return'. They
are those on whom

(descend) blessings from their Lord, and Mercy." (2:155-157)

"Pray for help from God, and (wait) in patience and constancy:
for the earth is God's, to give as a heritage to such of His servants
as He pleaseth; and the end is (best) for the righteous." (7:128)

PERSEVERANCE

"On no soul doth God place a burden greater than it can bear.
It gets every good that it earns, and it suffers every ill that
it earns." (2:286)

"Ye shall certainly be tried and tested in your possessions
and in your personal selves; and ye shall certainly hear much that
will grieve you, from those who received the Book before you and
from those who worship partners besides God. But if ye persevere
patiently, and guard against evil, then that will be of great resolution."
(3:186)

DISCIPLINE

"Bow down, prostrate yourselves, and adore your Lord; and do
good; that ye may prosper. And strive in His cause as ye ought to
strive, (with sincerity and under discipline)." (22:77-78)

SELF-RESTRAINT

"Fasting is prescribed to you as it was prescribed to those
before you, that ye may (learn) self-restraint." (2:183)

"[Do not follow] the lust (of thy heart), for it will mislead
thee from the Path of God." (38:26)

"For such as had entertained the fear of standing before their
Lord's (tribunal) and had restrained (their) soul from lower desires,
their abode will be the Garden." (79:40-41)

BALANCE / MODERATION

"Fight in the cause of God those who fight you, but do not
transgress limits; for God loveth not transgressors." (2:190)

"Commit no excess: for God loveth not those given to excess."
(5:87)

"And the servants of (God) Most Gracious are those who...
when they spend, are not extravagant and not niggardly, but hold
a just (balance) between those (extremes)." (25:63-67)

"Seek, with the (wealth) which God has bestowed on thee, the
Home of the Hereafter, nor forget thy portion in this world: but
do thou good, as God has been good to thee." (28:77)

PRUDENCE

"When ye deal with each other, in transactions involving future
obligations in a fixed period of time, reduce them to writing...
whether it be small or big; it is juster in the sight of God, more
suitable as evidence, and more convenient to prevent doubts among
yourselves." (2:282)

"If a wicked person comes to you with any news, ascertain
the truth, lest ye harm people unwittingly, and afterwards become
full of repentance for what ye have done." (49:6)

UNITY

"Hold fast, all together, by the Rope which God (stretches
out for you), and be not divided among yourselves; and remember
with gratitude God's favor on you; for ye were enemies and He joined
your hearts in love, so that by His Grace, ye became brethren."
(3:103)

FRUGALITY

"Eat not up your property among yourselves in vanities."
(4:29)

"Waste not by excess: for God loveth not the wasters."
(6:141)

SINCERITY

"God will never change the grace which He hath bestowed on
a people until they change what is in their (own) souls." (8:53)

"Woe to the worshippers... who (want but) to be seen."
(107:4-6)

RESPONSIBILITY

"Whoever recommends and helps a good cause becomes a partner
therein: And whoever recommends and helps an evil cause, shares
in its burden." (4:85)

LOYALTY

"Fulfill (every) engagement, for (every) engagement will be
inquired into (on the Day of Reckoning)." (17:34)

TRUSTWORTHINESS

"If one of you deposits a thing on trust with another, let
the trustee (faithfully) discharge his trust, and let him fear God."
(2:283)

"God doth command you to render back your trusts to those
to whom they are due." (4:58)

HONESTY / FAIR-DEALING

"Cover not Truth with falsehood, nor conceal the Truth when
ye know (what it is)." (2:42)

"Take not your oaths, to practice deception between yourselves."
(16:94)

"Truly many are the partners (in business) who wrong each
other: Not so do those who believe and work deeds of righteousness,
and how few are they?" (38:24)

"Woe to those that deal in fraud, - Those who, when they have
to receive by measure from men, exact full measure, but when they
have to give by measure or weight to men, give less than due."
(83:1-3)

REPENTANCE

"Seek ye the forgiveness of your Lord, and turn to Him in repentance;
that He may grant you enjoyment, good (and true), for a term appointed
." (11:3)

"Your Lord knoweth best what is in your hearts: If ye do deeds
of righteousness, verily He is Most Forgiving to those who turn
to Him again and again (in true penitence)." (17:25)

SPIRITUALITY

"Behold! In the creation of the heavens and the earth, and
the alternation of night and day, - there are indeed Signs for men
of understanding, - Men who celebrate the praises of God, standing,
sitting, and lying down on their sides, and contemplate the (wonders
of) creation in the heavens and the earth, (with the thought): 'Our
Lord! not for naught hast Thou created (all) this! Glory to Thee!'"
(3:190-191)

"Establish regular prayer: for prayer restrains from shameful
and evil deeds; and remembrance of God is the greatest (thing in
life) without doubt." (29:45)

"True, there is for thee by day prolonged occupation with
ordinary duties: But keep in remembrance the name of thy Lord and
devote thyself to Him whole-heartedly. (He is) Lord of the East
and the West: there is no god but He: take Him therefore for (thy)
Disposer of Affairs." (73:7-9)

 

 

The Islamic Greeting and it’s Etiquette

The Islamic Greeting and it’s Etiquette

(Friday speech delivered by Imam Mohamed Baianonie at the Islamic
Center of Raleigh, NC on February 22, 1988.)

Islam has professed the use of the Islamic greeting when encountering
another Muslim or leaving the company of another Muslim because
it unifies the hearts and strengthens bonds between Muslims.

Imam Muslim reported that the prophet (S.A.W.) said, "I swear
by the one whose hand my soul is in that you will not enter paradise
until you believe. And you won’t be believed until you love
one another. May I tell you something, that if you practice it you
will love another, spread the (salam) Islamic greeting among you."
This makes it clear to us, that spreading salam among Muslims is
the first step towards paradise. This is because spreading salam
leads to increasing the love between our hearts. And the increase
of love between our hearts will increase the Iman, (faith).

An authentic hadith reported by Imams At-Termithi and Ibn Majah
that the prophet (S.A.W.) said: "Oh you people, spread salam
among you, serve the food, behave kindly with your blood relations,
and offer prayer at night when others are asleep, and you will enter
paradise safely." And Imams Bukhari and Muslim reported that
a man asked the prophet (S.A.W.), "what in Islam is the best?"
He (S.A.W.) answered, "To feed people and to say salam to everyone
whether you know them or not."

What is the history of the Islamic greeting, when did it start,
and who was the one who chose it?

Imams Bukhari and Muslim reported that the prophet (S.A.W.) said,
"When Allah created Adam he told him to go and say Assalamu
Alikum to a group of Angels and listen to their reply. It is your
greeting and the greeting of your descendants. Adam went and said:
Assalamu Alikum they said Assalamu Alikum Wa Rahmatulah."

The complete form for the Islamic greeting is Assalamu Alilkum
Wa Rahmatulah Wa Barakatuh meaning peace, mercy, and blessings be
upon from Allah (S.W.T.). This is because Imams Abu-Dawood and At-Termithi
reported in a good hadith that a man came to the prophet (S.A.W.)
and said, "Assalamu Alikum." The prophet responded and
the man sat down. The prophet said, "Ten rewards." Another
man came and said, "Assalamu Alikum Wa Rahmatullh." The
prophet responded and the man sat down. The prophet said, "twenty
rewards."

Then another man came and said: Assalamu Alakum Wa Rahmatulah Wa
Barakatuh. The prophet responded and the man sat down. The prophet
said, "thirty rewards."

The Scholars have agreed that starting with salam is highly recommended.
And responding is obligatory because Allah (S.W.T.) said in surat
An-Nesa’, (verse 86), what can be translated as, "When
a courteous greeting is offered to you, meet it with a greeting
still more courteous, or at least of equal courtesy."

It is enough for one to say the Islamic greeting to a group and
it is enough for one of the group to return it. This is the meaning
of the two ahadith that were reported by Imams Abu Dawood and Malik.

From the Etiquette of Salam:

The one who comes greets the Muslims that are present.

The one who is riding greets the one who is walking.

The one who is walking greets the one who is sitting.

The smaller group greets the bigger group.

The young greet the elder.

Imams Bukhari and Muslim reported that the prophet Muhammad (S.A.W.)
said, "A rider should greet a pedestrian, a pedestrian should
greet one who is sitting, and a small party should greet a large
party, a younger should greet an elder one."

Salams are recommended when leaving as well as when you meet. Imams
Abu-Dawoud, and At-Tirmith reported in a good hadith that the prophet
Muhammed (S.A.W.) said, "When one of you joins a gathering
he should greet those present; and when he leave them he should
greet them because the first salutation is not better than the last
one."

What does Islam say about saying salams to the people of the book?

The majority of scholars reported that starting with Assalamu Alikum
is not permitted. They refer to the hadith of the prophet that was
reported by Imam Muslim in which the prophet (S.A.W.) said, "Don’t
start with the (salam) Islamic greeting when encountering Jews or
Christians."

Some scholars see no problem in starting with the Islamic greeting.
Some of the Shafies agree with this. This is the opinion of Ibn-Abbas
one of the companions of the prophet. He said that this hadith was
special for the Jewish of Quraizah, not for all of the people of
the book.

What if the people of the book start with the salams with the Muslims.
Some of the scholars, like Ahnaf say that it is allowed to return
salam and others say it’s obligatory.

Ibn Abbass said, "Whoever says Assalamu Alakum to you, you
have to return his greeting even if he was a Majos (fire-worshipper).
He was referring to a verse from surat An-Nesa’ (verse 86),
what can be translated as, "When a courteous greeting is offered
to you, meet it with a greeting still more courteous, or at least
of equal courtesy."

The scholar had agreed upon starting the greeting with the non-Muslims
is allowed with any word but Assalamu Alikum, like good morning,
how are you? etc..

When meeting another Muslim shaking hands is highly recommended,
along with a great smile, because it increases the love and respect
among Muslims.

It was reported by Imam Bukhari that Qatadah asked Anass (R.A.)
if shaking hands was practiced by the companion at the time of the
prophet Muhammad (S.A.W.). He said, "Yes."

Shaking hands with another Muslim will result in forgiveness from
Allah (S.W.T.).Imams Abu Dawood and At-Termithi reported that the
prophet (S.A.W.) said, "If Muslims meet and shake hands with
each other, they will be forgiven before they leave."

Imam At-Termithi reported a good hadith that a man said: "O
messenger of Allah if one of us meets his brother or friend, should
he bend down to him? The prophet said, " No." He asked
should he hug him and kiss him? The prophet answered, "No."
He asked should he take his hand and shake it. The prophet answered,
"Yes."

Imam At-Termithi reported that Anass (R.A.) said, "When the
prophet use to meet a man, he shook hands with him and the prophet
(S.A.W.) would not pull away his hand until the man would pull his
hand away first."