Hamzah Wald Maqbul – Riyd alSlhn How to Say Salm 03052017.mp4
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The chapter regarding how to say salaam.
So Imam Nawawi Rahimu Allah Ta'ala, he makes
a a a small
forward to this chapter from his own kalam.
Usually, he lets the Quran and Hadith do
his talking, but every now and then, he
will,
add a little bit of extra explanation where
it's warranted and appropriate.
He said that it's recommended
for the one who initiates salaam
to say, That's
the optimal way of greeting a person.
And a person will do so in the
plural form. You say, The
the the singular form would be,
and then the the dual form would be,
The feminine plural form would be,
You're not gonna use any of them. You'll
use the the mixed
plural,
form.
For reasons we mentioned before because the salam
includes,
it includes the angels as well that are
with a person that are more than just
2 as most people think.
And the person who responds to that salam
should say,
You
say not
And,
this is another interesting thing that grammatically speaking,
you should say
just like you say
There's a damma on the
meme. If you're just gonna stop at
then then there's a sukoon on the meme.
If you're going to carry on and add
and you're
gonna add
you say
This is the proper way of saying it.
You will hear a lot of people make
a mistake in this. They'll say
with a fatha namim,
which is incorrect.
You will especially hear this mistake from people
who,
come from culturally Arab backgrounds, but have not
studied,
Sarf or Naho.
This is called the silah, the the the
the
that denotes a plural
antum,
kum,
Uh-uh. This meme,
uh-uh, it's
a, has a succoon,
but also has a what they call a
whistle with it. That that there's a a
bother, a wow that that comes with it
in poetry and in other, in other places.
And when there's
and aliflam and before it there's a sukoon,
then that that that that
that Bama sound will come out of it.
So you'll say, Wa Alaikum
Salam.
That's why you say,
you don't say
etcetera,
when you read, when you read in the
Quran. So it happens from time to time.
Also, if you notice when we read when
we pray, when we recite Quran in the
in the prayer,
if,
I'm reciting warsh or things like that,
you say,
for you'll say,
for example, if there's a hamza after the
mim,
then you'll say something like,
So that's the same thing that there's a
there's a a a wow or a that's
there after every
There there's another
narration which also comes from Medina,
which is also narrated from Nafir.
Other than, it's called Qalun.
And
in, every single meme, you'll you'll read the
the the silah.
So you'll
you
So this is also this is also
this is also a pirah of the Quran
because also proper way of speaking Arabic.
And, at any rate here, you'll say because
there's a aliflam before the the salaam, and
that's a sukoon and the mim has a
sukoon, so you'll see that Bama come out
of the mim.
So you say
and you don't say
that the that,
he that a man came to the prophet,
sallallahu alaihi wa sallam, and he said to
him,
And Rasulullah Sallallahu Alaihi Wasallam returned the salaam
either by saying, Assalamu Alaikum or by saying,
Assalamu Alaikum
The narrators have some discussion of what must
have the rather the prophet, sallallahu alaihi wa
sallam, have been. It probably was,
So the prophet, salallahu alayhi wa sallam, answered
him. He said, The
prophet, sallallahu alayhi wa sallam answered him,
and then the man sat down, and then
the Prophet Sallallahu Alaihi Wasallam said, 10.
By the way, when we say the name
of Rasulullah
Alaihi Wasallam, and I say Sallallahu Alaihi Wasallam,
you should say Sallallahu Alaihi Wasallam too. There's
a great many of the Muhadithin. They reached
quite a very high maqam
in
in spiritually
just because their job was to say saat
al sama on the prophet, sallallahu alaihi wa
sama, again and again in the day.
Despite the fact that they were concentrating on
memorizing hadith and different pathways of narration, etcetera,
etcetera.
But, when they when you see, you know,
it comes to the hadith of the prophet
whenever someone says salat and salam on me,
Allah ta'ala returns my ruh to me and
I I I answer,
and I answer,
that. This is why the ulama say that
saying
and the prophet
is one of the the the or is
out of the adhkar of Allah ta'ala, one
that's guaranteed to be accepted whether you're mindful
or unmindful because the acceptance of it, part
of it will be enhanced by your mindfulness.
But if you're unmindful, the part that the
Rasul, salallahu alaihi wa sallam answers, that part
is going to be accepted whether you're mindful
or not. So at any rate, this person
enters and it says,
Said Nar Rasulullah Alaihi Wasallam
answered him, then he sat down. Then the
prophet Sallallahu Alaihi Wasallam said, 10.
Then another man came and said, Assalamu Alaikum
Warahmatullah.
And then the Prophet Sallallahu Alaihi Wasallam answered
him, and then he sat down, and then
the Prophet SallAllahu Alaihi Wasallam said 20.
Then another man came and said,
and the Prophet Sallallahu Alaihi Wasallam answered him,
and then he sat down, and then the
Prophet Sallallahu Alaihi Wasallam said, 30.
Meaning what? The interpretation of this is that
every good deed is rewarded 10 times at
10 times its its worth. So by saying
you get 10 rewards. How many rewards you
get, Aisha? 2. How many, Abdulah? 10. If
you
say how many you get?
20. 20. And if you say
how many do you get? 30. 30. So
that was pretty easy, wasn't it?
Yeah. So does it make sense that you
should
say
because that's pretty easy swab from Allah. Right?
Right? And it didn't cost you anything, and
your mama didn't yell at you or your
baba, and you didn't have to go to
your room, and, like,
you didn't have to take out garbage, and
you didn't have to, like, you know, take
laundry downstairs. It was pretty easy, wasn't it?
How many rewards?
30. 30. Okay.
So hadith narrated by Abu Dawood and Tirmidi,
and he said hadith and Hassan.
So
this is a hadith in which say the
Aisha
Rasulullah Sallallahu Alaihi Wasallam was with her.
And,
say that Jibril came to him,
and the prophet
said to the to,
say
the that Jibril
says brings his salaams or recites his salaam
to upon you.
And said, Aisha,
then replied,
Jibril says
He says to you. He says to
you.
And, she said what?
And
on him be peace in the mercy of
Allah Ta'ala and his Barakat as well.
And this is what this is a
hadith in which there's a number of
important
considerations.
One is one of the reasons we say
the Aisha, who somebody is named after
one of the reasons to say that Aisha
the Prophet
gave her so much
attention
from amongst the wives, so much so that
even, say, the soda of bint Hazama'a, one
of the wives of the prophet
in order to make him happy, she gave
her turn up to him, It's up to
her. Said, my my turn,
you can spend it with Aisha.
Why is it that the the prophet
one of many reasons that he,
had had a preference for Aisha, not a
preference in his treatment of his wives, because
he tried treated them equally.
But
the the the the the legal responsibility
for a man who has many wives is
that he should treat them equally,
in in in terms of the the time
that he spends with them, in terms of
nights, and in terms of how he, you
know, if he buys a gift for 1,
he has to buy a gift for others.
These are all, like, material and very legalistic
treatments.
There's no,
obligation in the heart to love everybody equally
because it wouldn't even be possible even if
a person wanted to do it.
And that much is even even
recognized in the book of Allah, subhanahu wa
ta'ala, that you're not going to be able
to be equal that much with with your
with your wives.
And
so why is it to say that Aisha
had
this Maqam with
the prophet
above the other wives? Perhaps the only wife
that had a Maqam above her in the
in in the prophet
heart would say the Khadija
and he told her that one time.
But why did she have such a high
maqam amongst the, Azwad
and Hunna?
Umaha tul Mu'inin
is one of the reasons, and I think
which is the main reason is
that the Wahi used to come down
more when the Prophet Sallallahu Alaihi Wasallam was
with her than with any of the other
wives.
And there's great Hikma. Why is that the
case? Allah knows best.
But what are some benefits of it? There's
great Hikma in it. Said Aisha
by far was the youngest
of the wives of the prophet sallallahu alaihi
wa sallam. She was very young when the
prophet sallallahu alaihi wa sallam, married her. She
was 9 years old when the prophet sallallahu
alaihi wa sallam married her. And now there's
all this other, like, cultural baggage that people
are gonna bring up about this, that, and
the other thing. The fact of the matter
is not only was it very normal, it's
still very normal in many parts of the
world, and it's very normal for all of
all of us. You say, what am I?
I'm not gonna marry a 9 year old.
Yes. Don't do it because you're gonna end
up in jail, and if you don't wanna
do it, you don't have to do it.
Right? The prophet salallahu alayhi wasalam wasn't, you
know, his nubuah is not there to tell
you what age of a person to marry.
His nubuah is there to give you salvation
with Allah Subhanahu Wa Ta'ala.
But the idea is what is that is
that all of us I challenge everyone of
you go home and, like, see 3 generations
up in your own family. You know, how
old was, how old was,
you know, our foremothers
when they bore children, all of them were
very young.
I I maybe I mentioned this in Darsh
before
that,
that that what that, there was one,
Mufti Abdul Anana went and visit visited Moana
Latifa Rahman Behrajis, Muhammedik and Muhamdith in Makkamukarama,
and he asked him,
you know, that I'm looking for the rewireat
regarding the age of and,
you know, is this, you know,
this rewire? What about this rewire? What about
that rewire? What about this, that, and the
other thing? And so he answered all of
his questions, and then the sheikh, he said
to Mufti Abdullah, he says, I'll give you
a dalil you won't or a dalil you
won't find anywhere else.
He goes he goes he goes, what's that?
He says, my mother, forget about forget about
consummating her marriage, and my mother bore me
when she was 9 year old 90 years
old.
Okay. So at this point, it's it's one
of those things. Look. There's 2 things. I
mention this all the time. Polygamy and and
and child marriage. They're completely,
culturally, like, offensive
to people nowadays. It's fine. If you don't
wanna do it, you don't have to do
it. Nobody's forcing and putting a gun to
your head or saying, or even you're a
bad Muslim if you don't do it. But
don't be, like, too cool for school and,
like, oh, act like this is some sort
of immoral something or another. All of our
forefathers did it. So you can either accept
that, masha'Allah,
western liberal white people are like,
the singularity from which virtue emanates, and we
were all animals before they taught us how
to live. Or you can be like, yeah.
You know,
people did it because it suited their lifestyle.
If it suits my lifestyle, there wouldn't be
anything wrong with it. And if it doesn't,
that's fine as well because this is not
a matter of why. This is not a
moral issue.
This is not a moral issue.
But at any rate, Sayla Aisha, anha, what's
the hikmah of her? She's far the point
that we got distracted with the tangent
with is what? She's the youngest of the
prophet salallahu alaihi wa sallam's wives.
What is a big hikmah in her, the
prophet salallahu alaihi wa sallam, the sunan of
the prophet salallahu alaihi wa sallam being revealed,
to the prophet salallahu alaihi wa sallam when
he's with her. Is that she's the one
who will by far, like, live for a
very long time, and she's the one that,
will be one of the the
the
ones that narrate so many hadith of the
prophet
before,
narrators that by far narrate more hadith than
anybody else.
Abu Sayedl Khudr
and who said Aisha
andhan said, Abdulahimi Amr ibn al Aseer
and whom, and whom they're they're the ones
that majority of the hadith of the Prophet
SallAllahu Alaihi Wasallam. I wouldn't say majority, but
I would say that they're the top 4
narrators by far, like, by a long shot
compared to the other hadith of the prophet,
salallahu alaihi wa sallam, that are narrated. It's
from them. And amongst those 4,
there are many things, Sayeda Aisha, alaihi wa
ta'ala, anha, was privy to that nobody else
was because she saw Rasulullah Sallallahu Alaihi Wasallam
inside the home. And so there's a great
hikma with it. And so in as much
as the Prophet Sallallahu Alaihi Wasallam,
the thing that made him Rasulullah, the thing
that made him the is
is what is the wahi that he received,
sallallahu alaihi wasallam.
In as much as that wahi was, you
know, what what made him who he was,
he receives it more when he's with her,
and that's a source of happiness for him.
And it's a it's a reason that she's
also a,
you know, somebody that when she's around, it's
a source of happiness for for Rasulullah, salallahu
alayhi wa sallam. This is why the the
believers love, say, the
and this is why having,
rest in your heart,
for her
is a
sign of Nifaq.
So said this this hadith is what? This
is hadith is within that context. Right? Is
that saying that Jibril came to the prophet
Sallallahu Alaihi Wasallam?
And that's what do you think is the
Maqam of Sidha Aisha Radi Wa Ta'ala and
has said that Hadith hadith
this happened as well, The sinner Jibril came
and said salaam to to, say the Khadija
as well, and he said salaam to say
the Aisha radiya wata'ala anha as well.
And she with great Adab said
She read the entire greeting back to him,
and in certain narrations, it comes that she
said,
in certain narrations, it says,
Imam Nawir
he
comments
that the
that when you have when this happens,
when you have 2 narrations of the same,
hadith or the same incident,
and a fita fita is like the top
level of narrator.
Right?
Is like a a firm narrator, a trustworthy
narrator.
When that top level of narrator,
narrates the same hadith that other people do,
but he narrates some more words with it,
then the the the extra words that are
narrated by that by that by that trustworthy
narrator, they're accepted.
Why? Because there are certain narrations that fall
short because the narrators have doubt about the
the the words. Was it narrated like this
or like that? So if a has
a doubt,
is it or
Well, in both cases,
there's
some doubt about it, so they'll just narrate
what they know and they'll just stop.
It doesn't necessarily mean that that that the
speech or the incident stopped, but they only
narrated that part of the incident up until
that they were a 100% sure. And if
they had some doubt about it, they would
stop. And so if one of the upright
and trustworthy narrators is completely sure that that
the extra is there, that that that's acceptable.
They they consider that also. They don't consider
that to be weak, that why is this
only one guy narrating this and all the
other people are not narrating. If he's the
upright narrator, they know he's not gonna narrate
the extra unless
he is a 100% sure that that's also
part of the hadith as well. So this
is a this is a, a, a kind
of a rule, Usulul hadith.
I should say.
And there's there's
a
a a a a a narration in Bukhari
as well,
of this incident.
And and
she commented that the Rasul
at that point, she she had commented to
him after saying to the as to to
the angel Jibril alayhi salaam.
She commented that, You Rasulullah, you see what
we don't see.
Meaning, say says that the prophet
saw the the angel Jibril said that Aisha
and Anha could not see could not see
him.
And it is possible for a person even
who who's not a Nabi to see an
angel,
but,
she didn't see, the angel at that time.
This should remind us of something Allah says
in his book. He says,
That Muhammad sallallahu alaihi wa sallam is not
the father of any of your men.
Meaning
your your your connection to him or your
respect for him is not a normal connection
or respect.
Rather, he is what? He is the Messenger
of Allah and the seal of the prophets,
meaning he, Allah Ta' sent him,
with with his message,
and you believe him, and he says he
he says, and you obey. There's no
you know, it's it's not like a a
a friend type relationship or even a human
type of hierarchical relationship.
And the Sahaba radiallahu anhu, that's how they
were with him, sallallahu alaihi wa sallam.
That's how how they were with him, sallallahu
alaihi wa sallam. That he would say something,
they would believe him. And that's why they
were the that's why they're the khairulqurun, the
best of generations because they believed him, sallallahu
alaihi wa sallam. And if he was a
liar, it wouldn't have worked out.
But I think it worked out pretty well
for them, don't you?
They seem to have done okay.
Because nobody's gonna be reading books about you
and you and me and, like, debating about
the 20 narrators that we said something one
time and what the wisdom in hikmah is
because there's not a whole lot of wisdom
or hikmah in really much of what we
do, to be very frank with you. Allah
Ta'ah, have mercy on
us.
So it's narrated, it's in
who narrates it. The prophet
when he would speak,
he would repeat things 3 times.
You'll see that the kalam of Rasulullah Sallallahu
Alaihi Wasallam is oftentimes very simple and very
direct,
and he would repeat it
again and again often.
And this is what because he's a nabi
of everybody of the Umayyin as well. So
he was very careful to make sure everybody
understood what he was talking about. And so
one of the techniques he would use is
he would repeat things that he said 3
times.
And he didn't have long and,
aesthetically chiseled discourses.
Other things he said were very simple to
the point, and,
he would often repeat things that he said,
and it helped people to remember, you know,
what he was saying or get the point.
And if he came to a a large
group of people and would say slam to
them, he would say slam 3 times. This
doesn't mean, like, you come to, like, a
a party and there's, like, 20 people and
you're like,
you know, it's not it's
it's not it's not like that. It's like
when there's a real large group of people
and not everyone will hear, he would repeat
he would repeat the salaam
every now and then, three times as well.
This is something I could also use
because when I I
unfortunately, I don't really, like, listen to myself
when I talk, but, like, in bands and
something so, like, I got bored and I
got bored one place, so I listened to
my own band on SoundCloud. I noticed one
thing. I talk really fast,
and I don't repeat anything I say.
And,
people are probably like, what is this guy
talking about?
So that's not the, you know, do as
I say, not as not not as I
do, I guess. Right?
The
spoke slowly, clearly, and he would repeat things
that bore repetition. He would repeat them 3
times.
And this is about the the the other
been, like, frankly, just like common sense that
the prophet
carried himself with.
Who narrates,
as a snippet of a longer hadith
that he said that we used to,
give to the prophet
a portion of the milk when we'd milk
our animals.
Right? What what time do you milk animals?
Early
morning.
Ishah.
Isha. Isha is when the camels if you
wanna milk camels,
Isha is the time.
The that's the time that the animals,
that's the time when the animals are like,
okay. You can do this. Because you have
to understand, if you're milking a cow or
you're milking a camel,
you know,
being fellow mammals,
we can sympathize with
the probability that being milked is not
it's somewhat of an in invasive type
procedure.
Right?
So if animal doesn't like you or if
they're not ready or prepared
or,
comfortable,
you could end up getting kicked in the
face, and getting kicked in the face by,
like, a cow is probably gonna hurt quite
a bit.
So so, yeah, the time that the the
ant the that the the
animals are like,
okay. Fine. Whatever. As far as the,
milking is concerned, generally, is after it's at
at time, meaning a little bit after the
sunset, but before it's time to go to
sleep. So he said that we used to,
we used to,
milk the animals.
And this is actually one thing, the Bedouins,
when they when they, when they became Muslim,
when they accepted Islam in large numbers,
Rasulullah Sallallahu Alaihi Wasallam gave special instructions to
the Sahaba
that the time for milking, the word for
that time is the atama. The Bedouins call
it the atama. Atama is the time of
the night, the that when, like, the first
3rd of the night is gone, when the
animals are comfortable being milked.
And so they just started calling Isha because
that's the time that Isha comes in. They
just started calling Isha Asaatul Atama.
And so that was one of his special
instructions that don't let the Bedouins,
mess with you on this.
Insist on calling it Isha because that's the
actual name of the prayer.
So,
he said that we used to send to
the prophet or
set set aside for the prophet, sallallahu alaihi
wa sallam,
a share or his share from the milk
that we would milk from our animals.
So he came one night, and he,
and he said salaam to to to us
in such a way that it didn't wake
up the one who was already asleep,
because it's nighttime. It didn't wake up the
one who was already asleep,
but the one who was still awake would
still hear it.
And so he came and he he he
did that,
in this one incident that he was narrating.
So there's a couple of things. 1, Islam
is important, so do it.
B, don't be like,
you slam to, like, annoy this snot out
of other people because, look,
Rasool Allah, if it was one of those
things that's, like,
you know, jihad fee
busting, you know, with, like, 2 a sword
in each hand or whatever.
He would've woke everyone up and, like, not
been you know? And if someone said, I
was sleepy. He said, the hak, I'm gonna
say the hak anyway. It's not no. It's
not something that you're supposed to, you know,
go on like like that, like, you know,
guns blazing,
but, like, in in in in classical Arabic.
No. Just say the Psalm, he he had
enough tax
He said it loud enough that the people
who are awake would hear, but not so
loud that the people who aren't awake would
would wake up.
And this is also another thing that people
used to go to sleep at that time.
It's a sunnah to go to sleep right
after Isha.
If you have some light things that you
need to take care of,
take care of them, go right to sleep
after Isha. This is one of the things
we're so horrible about. We're like
I'm like the guiltiest of everybody. But the
fact of the matter is in you know,
if your sleep cycle is not correct,
your sleep pattern is not correct, it's gonna
mess up all these other things in your
health. You're gonna have all this, like, cortisol
stress hormone in your bloodstream all the time.
It's gonna make your diabetes worse. It's gonna
make your soft tissue degenerate, your digestive system,
all these other sicknesses. Your body has a,
you know, ways of treating itself from all
sorts of diseases without having to take a
a medical doctor's,
prescriptions.
And,
you know, they're only prescribing you that stuff
because the pharmaceutical company takes them out to
dinner, like, twice a year or, like, for
vacation in Mexico or god knows what, which
would be nice. I've I've have nothing. I
have no I officially declared that I have
no qualms
with taking vacation in Mexico.
It's just that I don't wanna, like, make
another man rich, taking drugs that really I
don't need because I probably should just go
to sleep after sloth or a shot,
you know, for that stuff. There's certain times
that the body
because the body's aware. It doesn't matter what
shift you are. You can't get used to
being awake at night.
There's certain times the body needs sleep.
The body's aware of when the sun is
out. It's aware of when when all these
things happen.
And,
the the sleep that you have, if you
get 5 hours sleep or 6 hours or
8 hours of sleep at different times, it's
of different qualities.
The sleep after Asar and the sleep after
after,
Fajr is is
is not so useful.
The sleep right after the most beneficial sleep
in the day is the sleep that's right
after Isha.
So, I just heard somebody
forwarded me,
someone telling a story about Hashem Sheikh Zakaria
that he said that one hour of sleep,
directly after praying Isha,
will give you the rest that that, 3
hours of sleep, and another time won't be
able to give you.
And, it's something that, you know, we've experienced
before. One thing that will mess with that
is all this artificial lighting and looking at
your phone too long. So, you know, push
the button and connect the dots.
So hadith of
that the prophet
once passed by the Masjid
and
a,
a a a a crew of
a a a large crew or group of
women were sitting.
And so he he he waved with his
hand,
he flagged with his hand to say Salam.
And Nawi, Imam Nawi Rahimu,
his his opinion was that
that that that that not only did he
wave, he also said salaam as well. And,
and there's a narration,
But I assume that the fact that he
even mentions that means that it is a
That is a, that is a difference of
opinion.
1
So hadith that we narrated,
that that we sorry. We read and was
narrated and we read before in Darcea as
well and Nawi Imam Nawi,
he he mentions that it's a it's a
repetition
that,
that, Abu Jure,
Al Hujaimi,
he said that, I came to the messenger
of Allah, sallallahu alaihi wa sallam, and I
said, alaikus, alaikus Salam, we are.
So on the surface of it, it's the
same thing. It's the same thing. It's the
same thing. It's the same thing. You just
switch the order up.
He said don't say,
because
is the
the the greeting of the dead.
It is the the the the the the
greeting of the dead.
This is a chapter with, this is a
chapter of the adab or the etiquettes of
Islam before we the chapter of how to
give Islam. This is a chapter of the
other etiquettes of Salam, the proper way about
of going about giving Salam.
Looking at both the one who's giving the
salaam and then also the one who is
carrying the salaam. So you can say send
my salaam to so and so. What are
the etiquettes of of of that?
Al Khabir.
Abu Herrera radiAllahu ta'alaan who narrates that
the messenger of Allah Sallallahu Alaihi Wa
Salam, he said,
the rider should
greet the the the one who is walking.
The rider should greet the one who is
walking,
and the one who is walking should greet
the one who's sitting,
and the
smaller group should
greet the larger group. And in the narration
of Bukhary, it it's added that the younger
one should greet the older.
And,
you know, possibly some of the hikma in
this is that the rider is,
the rider is in a in such a
position that,
you know, it's from his rahma that he
should have on the person who's walking that
he shows them respect.
Just like that, the person who is walking,
should likewise show respect for the person who's
sitting also for practical reasons that the person
who's sitting may not see the the one
who's walking.
Greet the bigger group. It should acknowledge the
bigger group and the younger should greet the
elder because of the
general,
including of respecting elders in
of
respecting elders in.
Somebody made Amel on this. Someone drive by
salon me today.
I was in a parking lot. They come
up real close, scared the daylights out of
me, rolled down their window and said, salaam.
I was like, did I wear blue today?
What's going on? But
He said that the Messenger of Allah Sallallahu
Alaihi Wasallam said, the one who has the
the one who's closest to Allah Ta'ala. Ola
is what? Right? Like Kabir means what?
What does Akbar mean?
The biggest.
Al Akbar means the biggest. Akbar means what?
Bigger. Bigger.
Right? So who's a Wali?
He's a friend of Allah to Allah and
who's Ola.
He's even waleer than the waleers.
Okay. So I'm I'm trying to put the
reason I mean, obviously, this is kind of
weird way of saying it, but this sometimes
you you because English doesn't have, like, Sarf.
So sometimes you could say things funny, but,
like, you're exactly, like, understand what the point
is. The wiliest person of Allah Ta'ala, the
one who's the most wali of of Allah
Ta'ala.
The one who has the most willai with
Allah
is the one who,
starts the salam, who says the salam first.
And the the context of this hadith is
another narration, this because this is the narration
of Abu Dawood. The context of this hadith
is another narration which is in Timidhi,
also from Saydna Abu Ma'am
who
it said it's asked,
O Messenger of Allah,
2
men meet with one another.
2 men meet with one another. And obviously
it's not just it has to do with
men,
because Rajul is the one who, discharges his
responsibilities.
And in that sense, you know, I've mentioned
it before in Darcea, I think, that that
that the Sifa of Rojula has been also
described. There have been women who've been described
with it. There are many males who lack
it, and there are some females that that
that that that have it as well. That
when 2 men meet one another, which one
of which one of them should begin the
salaam?
And so the question is like what? Should
be the older? Should be the one writing?
Should that's the type of answer they're trying
to look for. Rasool Allah sallallahu alaihi wa
sallam trying to tell him tell the answer
something different.
They're trying to ask who should give the
salaam first.
Right? Should the person who's richer? Should the
person who's whatever
from Quresh, whatever what are what are they
looking for? They're looking for some rule like
that.
So they ask, 2 men meet one another,
who should begin or who should say salaam
first?
And because that's also part of that is
the the the culture of Jahiliya as well
that that that that they were accustomed to
from before their Islam,
which is all about
what?
It's all about posturing and showing how big
you are and how tough you are and
just doing all this kinda macho, like, showing
off and things like that.
The person who postures well and enters the
room in such a way that, like, he
asserts his authority,
that person is like a very,
that person is like a a real, like,
you know,
he's a real tough dude. The one who's
tougher than him who didn't care.
Because he he's, like, you know what? What
am I gonna get what am I gonna
get from you people?
When was the last time you met
a a group of donkeys, 5 or more
donkeys, and you tried to gain their respect?
You're like, okay. They're donkeys. I'm gonna go
stand over there now. Right?
It's not
it's not a anyway, so so the prophet
don't worry about all that stuff. So they
they asked they asked, who is the which
when 2 men meet each other, which one
should begin with Salam?
And,
he said,
the one who's who has more with Allah
ta'ala.
The one who has more with Allah most
high, whichever one that is, that one can
go ahead and say Islam first.
When you put it that way, it's kinda
like, yeah, I wanna
I wanna do it.
The chapter with regarding with regards to the
preference to repeat salaam,
with to the person
who you meet again and again, even if
it's, like, after a very short separation,
Like, someone went in and then came out
and then went in,
you know, in a at one time,
or 2 people are walking and a tree
comes between them, or something like that.
So long chapter name.
Said Abu Hurair
it's a snippet
of a longer hadith, which also I remember
we read here in in the rebat, actually,
regarding the person who wasn't praying well, the
person who wasn't praying very
praying properly.
That he came to the that that,
he came that a man came and he
prayed, then he came to the prophet
and said salam to him. And the prophet
replied to the salam,
and then he said, go back and pray
because you didn't pray.
And then he,
came back
and and or he sorry. He went back
and he prayed, and then he came to
the prophet, sallallahu alaihi wa sallam, once more
and said, salam.
And, the prophet, salallahu alayhi wasalam,
responded and this whole thing happened 3 times.
Meaning what? They're all in the same place.
It's not like they're separated by a whole,
like, huge distance or whatever. It's just that
he went to pray. But that was enough
to warrant saying Salam again. And Rasulullah sallallahu
alaihi wasallam said go pray again. You didn't
pray properly. He didn't say why he's saying
salaam again.
That's the the I guess, Imam know who's
point in including this.
Oh herrida
who narrates
that the prophet
said,
if one of you should meet his brother,
then let him say salaam to him.
And if,
there should intervene between the 2 of them,
a tree
or a wall
or a large rock,
and then you see each other again, then
say salam again.
This is a known habit of the Sahaba
radiAllahu ta'ala Anhu.
It's a known habit of the Sahaba radiAllahu
ta'ala
Anhum. Inshallah, we'll mention it again at the
time, but since
we have
a very,
haram sharifi crew up in here, I may
as well mention the masala.
When you're in a haram, this is also
the importance of the talbih and a haram
labaik, allahu al labaik which,
I guess I guess a lot of Americans
are too cool for
because they don't really do it a whole
lot. They, like, do it in the beginning,
and then they're like, hey. You know? This
and that and other thing.
That's totally irrelevant to why you're there.
For god's sakes, you're in you're in the
middle of the desert wearing 2 sheets of
cloth. You
one would think you'd get the message that
you're supposed to be doing something else right
now, but
whatever.
You know? We we carried a little bit
of it wherever we go. I, for 1,
am oftentimes embarrassed to tell people that, tell
people. I was like, where are you from?
Where are you? I'm in Pakistan. I don't
know I don't know these guys. But
but,
which is not a recommendation.
If you are proud to be American, that's
okay.
You know? And I was born here. I'm
not in from Pakistan. They won't let me
into their country without a visa. So I
guess in some ways, it's not entirely true.
But the point is is that what don't
I mean,
the the the the talbiyah is important
the talbiyah is important, and the the lila
of its importance is what is the sunnah
is when you're in Ihram,
that when 2 people meet each other who
are in Ihram,
they should
on the occasion of meeting each other, both
of them should say the talbiyah first, and
then they say salaam to each other.
So all this important for salam then that
means that when you're in a Haram the
talbiyah is that much more important.
The chapter with chapter regarding the recommendation
of saying Salam
when a person enters their own house.
Allah Most High says,
if you enter into houses then say salaam,
to yourself or upon yourself,
as a greeting from Allah ta'ala, which is
blessed and pure.
And the sunnah is what? That when a
person enters into their own home
and no one's if someone's home, you say,
salaam alaikum to the people who are home.
But, like, when you guys get home, Baba's
not home, you guys just get home from
school or whatever, and you're the first one
to run through the door. What are you
supposed to do?
You're supposed to say it look at me.
Supposed to say,
like you'd say in the slot. What do
you say it?
No. No. No. Don't finish it. Say it.
Oh, you tell your Bab on your way
home. Okay? In the car, you say it
to him then. Okay? You'll say it to
him? Okay.
Just like it's in the and the prayer
as well. Right?
And that's that's Allah to ask us say
it and then consider a greeting from Allah
to Allah for you. That's Mubarak and Tayeb,
that's that's that's blessed and is is pure.
Said Anas
who he said that the messenger of Allah
said
to me. And so said Anas
who was 7 years old when Rasulullah Sallallahu
Alaihi Wasallam made the hijrah at Madinah Munawara,
and then he served the Prophet Sallallahu Alaihi
Wasallam for 7 years.
He was a servant of the Prophet Sallallahu
Alaihi Wasallam. He'd be sent to the house
for 7 years. He'd be sent to the
house just to help help help, you know,
with the chores of the household. And so
he said that the Messenger of Allah, salallahu
alaihi wasalam, said to me, oh, dear son,
when you enter,
when you enter your own house and, enter
upon your own family, then say salaam to
them because it will be a blessings
on you and blessings on the on the
the members of your household.
One of the,
the Muqathir ibn Hadith. I think I erroneously
said Abdullah bin Amr bin Asr radiAllahu ta'ala
on whom on whom I've earlier it's Anas
bin Malekr radiAllahu known as the 4th. Aisha,
Anas
Abu Huraira,
and and Abu Sayed al Khudr
al Hajma'in.
Said Anas
and he knows these things. Why? So what
does he say? He says that that it's
a hadith from narrated from Said Na'an Ras
radiAllahu anhu that he passed some children and
he said salaam to them.
And,
he said the prophet sallallahu alaihi wasallam also
used to do that.
How would he know? Because he was a
kid he was a kid who the prophet
sallallahu alaihi wasallam was saying salaam to. So
then he grew up and and and and
and and Rasulullah sallallahu alaihi wasallam, said salaam
to him.
So he say he would say salaam to
the children just like Rasool Allah sallallahu alaihi
wa sallam used to as well. Because every
now and then a person may pass by
someone or or or because of their age
or their economic status or whatever it is,
and they think that this person is not
worth my time saying salaam to them. Think
again.
This is a chapter
with regards to a man saying salam to
his wife
or to a woman from his,
Miharem, his unmarriageable kin,
or on a woman who is not from
his,
unmarriageable
kin, or several women who are not from
the unmarriageable kin, on the condition that there
is no
fitna in their salaam, no
intention that would be mixed with something other
than just saying salaam for the sake of
Allah ta'ala.
And they're saying salaam back,
only on this condition.
Saidna Sahibin Saad
he said that there was amongst us a
woman, and in a different narration,
that there was
amongst the Muslims, an old woman
who used to take,
the roots of a plant
and then put it in a in a
pot and
cook it
with smashed
grains of barley.
And when we'd pray Jumaan, we'd leave, we
would say salaam to her, and then she
would offer it to us. She would offer
it to us. Meaning she cooked for the
people who came to the Masjid. Old woman
cooked for the people who came to the
Masjid. So idea that she was a woman,
she was not a Mahram, but because she
was an old woman who there's no fitna
or anything like that from, that they used
to say salamdar, and and she would say
salam back and that was that was a
good thing, that was not a bad thing.
So this is a snippet of a longer
hadith. Hani is the sister Fatiha,
the daughter of Abu Talib, which is full
sister, Saidna
Ali that she accepted Islam on the day
of the Fatiha, when the Prophet
came
to when he conquered Makkah Mukarama.
And this is a long hadith. This is
the hadith in which the Sato Dua of
the Prophet
has taken. That when she entered under the
prophet
Rasulullah
was was
making hussle. He was he was
taking a taking hussle. He's taking
a purificatory
bath. And
say the Fatima
his daughter
was holding up a cloth to screen him
from from from being seen while he was
doing this and
she said salaam to him and he returned
her salaam.
So she's his cousin,
He he's, at this time,
over 60 years old,
and,
he returned her and she's also, presumably,
an old woman at that time. And, he
returns her salaam
and it means that it's not it's not
Mutlaq and Haram does say salaam to somebody
who's a,
who's a,
not a not a Mahram relative. And so
he's using this as a daleel for that.
And then afterward when the prophet is done,
he he'll pray. She she said then after
I spoke to him, I I accepted Islam
and then spoke to him and then after
that he prayed the
This is the
the the
she's the one who narrates this the hadith
of the of the prophet sallallahu alaihi wa
sallam.
One say that
This is, again, a hadith we read just
a couple of minutes ago.
This is a hadith that we read just
a couple of minutes ago,
from, narrated by Sayedah Asma Bint Yazid
She said that the prophet
passed by us
a group of women and he said, salaam.
And in the that's the narration of Chir
Midi and the narration of Abu Dawud is
that the messenger of Allah Sallallahu Alaihi Wasallam,
he,
passed by,
the masjid one day and there was
a
a group of
women,
who were sitting, and he,
he he raised his hand.
He flagged his hand and
and as if to say he flagged his
hand in order to say salam to them.
Are there any questions?
Go ahead. I have 3 people. Go ahead.
Okay. When we started the bar, you said,
was she said,
What was that?
No. You say.
Right? If you're just gonna say
If you're gonna add
if you're gonna add to it,
then you say
Sorry. Sorry.
If you're just gonna stop there, you stop
there. But if you're gonna add to it,
you say
You don't say The meme has a
meme has a dama on it. You put
a dama on the meme if there's gonna
be an aliflam afterward.
And so some some people will will will
will put, like, a fatah on it. That's
a mistake.
That's a that's a mistake of somebody who
hasn't, like, read Saraf or Qara'at or something
like that. Okay.
The salat and salam of the prophet sallallahu
alaihi wasalam, it comes in the narration that
if a person, all they were to do
other than their farthest acts of prayer to
say salat and salam and the prophet sallallahu
alaihi wasallam.
Rasulullah sallallahu alaihi wasallam said that if you
do if if if you do that, it
will take care of all of your worries
and all of your woes and protect you
from this and that, and it's a whole
list of fava'il for it. So a person
as many times as they say salat al
salam on the prophet sallallahu alaihi wa sallam,
the better.
As far as adab is concerned,
if you're saying like a sentence
or or a paragraph or reading something,
at least the first time the mention of
the prophet sallallahu alaihi wa sallam's name is
there, you should say sallallahu alaihi wa sallam.
After that, it's it's musta habits recommended. So
you don't have to get up on someone.
If they if they just say the, you
know, the prophet sallallahu alaihi sallam the first
time and then they say the prophet this,
the prophet that afterward, You don't have to
get up on people for that. But the
the the the the optimal way of of
doing it is that whenever mention is made
that you say sallallahu alaihi wa sallam, and
if it that's again and again, that's good.
And it's both the speaker and the one
who's listening
so much so to the point that in
the Jumuah Khutba, there's the the the the
From amongst them, there are those who say
that you can say
softly to yourself. That's not considered
speaking during the during the Jumah Khutba. And
then you can obviously check with whatever your
local mufti sabid and see is that is
that what we follow or not. But the
point is is that that's that's there's a
discussion about that being exempted at the bare
minimum And that this is the barakah sitting
in the the majalis of the hadith of
the prophet sallallahu alaihi wasallam as you get
to say the soft Islam again and again
and again.
Yep. But you you don't don't say it
out loud. Just say it softly to yourself.
Like like, when you're in the prayer, you
say or
whatever.
Just like that soft, you just say
to yourself. Okay. And then the last one,
when someone come into Jumah and there's a
sister that greets you and Jumah is going
on,
Ignore her. Okay.
If someone says salaam to you while Jum'ah
is going on, ignore them.
People do the most annoying
soul,
chalkboard scratchingly annoying
of horrible and annoying things in Jannah, and
you just gotta, like, just look at the
qiblah and
just
take solace from the fact that nobody lives
in this world forever.
All of us will one day the angel
of death will come to us and and
allow us to leave. And, InshaAllah, we'll never
see any of these people on their iPhone
again. People saying salam to us again. Dudes,
like,
doing weird stuff.
After that day, inshallah, Allah will protect us.
We never have to see any of that
again inshallah.
Any questions, brothers? Yeah.
What's the issue about Jummah?
It's
usually in Jumak. It's usually the English part,
and then after that, there's all in Eruvia.
Mhmm. So it's Eruvia. A The 2 the
2 Khutbas that are delivered from the mimbar
after the second adhan, that's the part you
have to that that you that you have
to observe,
quietness like you observe in the prayer.
The the talk from beforehand,
you know, you can there's a little bit
of there's more leeway. Really, you should respect
you show respect at that time as well,
but,
it's not haram
part you know, it's not haram off the
bat to, you know, say, walaikum, or whatever
at that time.
Unless you're being, like, really just unless, like,
the person talking is is, like, an actual,
like, scholar and you're you're you're just being,
like, something that would be almost universally considered
rude, that would be haram, but to disrespect
one of the ulema for no reason. But,
like, yeah, if someone says salaam and you
could say Walay Salam discreetly during the band,
that's fine. Yeah.
What's the best salaam to send on the
prophet salaam?
What's the best salaam to send on the
prophet, sallallahu alaihi wa sallam? I guess there's
some discussion regarding it. There are a number
of different that come in in the in
the books of hadith,
but,
maybe the the that that that that,
we sat with, they they consider what they
call it the the the Saat Ibrahimia.
The the the question may be a bit
beyond my pay grade. The only reason I
mentioned this one is because it's the one
that comes, like, through the most, like, rigorously
authenticated channels.
Although other ones are narrated, Sahih narrated as
well. Can you say Sayedina?
Yeah. So this is this is an issue
that some people, it's as a custom, they
say Sayedina Muhammad
Muhammad. This is actually my habit as well.
It's it's it's alright. So from the Fukaha
point of view, I think that there's some,
it's, like, alright. But from the Muhadid point
of view, it it it doesn't it's not
transmitted like
like like the other one is transmitted.
You know, like, it's one of those things,
like, you say Muhammad one of the prophet
sallallahu alaihi wasallam's name is said, you say
but there's some, like, almost awkward times that
you don't you're not you shouldn't say it,
Which is like what?
When
you're reading the Quran for example,
then then you don't, you know, there are
some people who do, but that's like a
very weak opinion. Like you may say the
name of the prophet sallallahu alaihi wa sallam
in ayah
during the salat and you're not you don't
have a time you don't have time to
say Sallallahu Alaihi Wasallam. Why? Because it's the
kalam of Allah Ta'ala. If you're reciting, you're
gonna enter other words in it that don't
belong to it. And if the the Muqtadi
recites
or says it while you're reciting, then they're
showing disrespect to the the
this the the speech of Allah Subhanahu Wa
Ta'ala. So, yeah,
that's that's like a time that maybe you
wouldn't even say it at all. How how
about in Salat then?
Yeah. In Salat, if if if if it
comes if it if the name of the
prophet
comes in at a time that's other than,
the the prayer. Yeah. No. But Yeah.
Yeah.
You can, but but yeah. And the don't
have a the majority
of don't have a problem with it if
it's set out of respect.
Mahadeethin, they're they they prefer not to because
they say that it's
not transmitted.
Yeah.
So I think with with something like that,
that's like,
I I wanna say there's a mild preference
not to say it, but I say it
myself.
And the the the I think the reason
the the ulama don't have a problem saying
it yourself because it's part of the
with with some people that you don't refer
to people, like, by their their their their
names directly,
but you refer by a title.
But from from a transmission point of view,
I think if Milana Bilal was here, we
can ask him. But I have a feeling
if he was here, he would say I
have a mild preference not to say
it.