When you enter a home whether as a visitor or an overnight guest; do not closely examine its contents as an inspector would. Limit your observation to what you need to see. Do not open closed closets or boxes. Do not inspect a wallet, a package, or a covered object. This is against Islamic manners and an impolite betrayal of the trust your host has accorded to you. Uphold these manners during your visit and seek to cultivate your host's love and respect, may Allah bless and protect you. Imam al-Muhasibi in Risalat al-Mustarshidin said: "The duty of sight is to preclude forbidden sights and not to try to see what has been hidden or covered. Likewise Dawud al-Tai'y said: 'I was told we would be accountable for our minor gazes, as we are accountable for our minor deeds.'" The Arab poet, Miskin al-Darimi said: My neighbour need not worry if his door was not closed Source: "Islamic Manners" - Abdul Fattah Abu Ghudda, Vol 1, pp. 43-44

Hardship strengthens your heart, atones for your sins, and suppresses all inclination towards pride and haughtiness. In times of distress, you might remember (Allah), you abandon senseless folly and you remember Allah. When you were afflicted, others extended brotherly compassion and you became the fortunate recipient of the supplications of the righteous. At such times, you wilfully and humbly surrendered yourself to Allah's Will and resigned yourself to His decree. Affliction begets circumspection and provides the afflicted with an early warning against following the path of evil. The one upon whom calamity has fallen can display courage with patience; and his circumstances, unlike the one who is drunk with worldly pleasures, permit him to solemnly prepare for a meeting with his Lord. He is able to pass ruling on this world with an impartial judgment, and thus he will come to know it as something that is not worth pining for. Other points associated with the wisdom and expediency of sometimes facing hardship, though they might escape our comprehension, are definitely present and known to the Lord of all that exists. Stop and reflect on hardships: Do not be sad, because it weakens you in your worship and enfeebles your determination. One of the offshoots of depression is that it often causes one to be pessimistic, to find blame in everyone, including - and may Allah protect us - Allah Himself. Do not be sad, for sadness, grief and anxiety are the roots of mental problems, the sources of stress. Do not be sad, for you have with you the Qur'an, supplication, remembrance, and prayer. You can lighten the load of your anxiety by giving others, doing well, and being productive. Do not be sad, and do not surrender to sadness by taking the easy path of idleness and inactivity, but pray, glorify your Lord, read, write, work, visit relatives and friends, and reflect. Allah, the Exalted asks of us: "Invoke Me [ask in for anything] I will respond to your [invocations]." Surah Ghafir � Ayah 60. "Invoke your Lord with humility and in secret. He likes not the aggressors." Surah Al-Ar'af � Ayah 55.

Al-Anfal (The Spoils of War) Chapter 8: Verse 2 Essential Qualities of believers "True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust." Meaning of Wajl Ibn Abbas, may Allah be pleased with him, says: "When hypocrites perform worship duties, nothing touches their hearts as they mention God. They do not believe in any of God's signs, and they do not rely on Him. When they are alone, they neither pray nor pay Zakat. Hence, God describes them as unbelievers, and then He describes the believers..." (Ibn Jarir, Ibn Kathir) Umm al-Darda, may Allah be pleased with her, a lady Companion of the Prophet, peace be upon him, said: "A feeling of awe (Wajl) is similar to a burning sensation that causes you to tremble. When you experience that, then pray to God, for such prayer is sure to give you comfort." Aisha, may Allah be pleased with her, has said: "Wajl (awe) can be likened to the spark of a burning palm-leaf. When one of you feels that, let him resort to supplication. (Ibn Jarir, Alusi, Shawkani, Manar) Faith is not Static A man's faith grows as he is able to confirm and submit to the command of God which he comes across. This is especially so where he submits to commands which go against his own personal predilections. For, if he hesitates to respond positively to God's command, his faith is diminished. One thus learns that faith is not a static, immobile object. Both belief and unbelief are capable of growth and decline. However when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, the determination of who is a believer and who is not will depend on the basic minimum of belief regardless of quality of belief. Placing Trust on God Ibn Kathir explains the significance of placing trust in God fully as he says: "They place their hopes in none other than Him, turn to no one other than Him, seek no one else's protection, address their appeals only to Him and turn for help to no one other than Him. They know that whatever He wishes will be accomplished and what He does not will never take place. They also know that He alone has complete control over the whole universe, with no one needed to endorse, ratify, or confirm His judgement. He is also fast in reckoning. For this reason, Said ibn Jubayr says: 'True reliance on God is the net sum of faith.'" To rely on God alone does not prevent anyone from taking action or precaution. A believer takes precautions against any eventuality as a sign of believing in God and obeying Him, as He has ordered us to do so. But a true believer does not consider his actions and precautions as the only cause to give the effects they produce. Source: "In the Shade of the Quran" - Sayyid Qutb, Vol. 7, pp. 76-78 "Towards Understanding the Quran" - Syed Abul Ala Mawdudi, Vol 3, pp. 137, 138 "Tafsir Ishraq Al-Ma'ani" - Syed Iqbal Zaheer, Vol 4, pp. 162-165 go to the top ^ Understanding the Prophet's Life Dealing with Worries and Stress The believers in Allah whose faith is correct and motivates them to do righteous deeds that reform their hearts and characters, and change their status in this world and the next, have the basic principles according to which they deal with every kind of joy and grief that they may face. They receive blessings and joys with acceptance and thanksgiving, and put them to use in beneficial ways. When they do this, they feel happy and hope that it will last and will bring them reward for their gratitude, as well as other things that will supersede the original goodness and blessings. When faced with distress, harm, worries and anxieties, they try to resist them and reduce them as much as they can, and they react with befitting patience to the things in which they have no choice. They gain a lot of benefits as a result, such as: resilience and toughness as is appropriate; useful experience, strong willpower, patience, the hope of reward, and many other benefits which reduce the distress felt. Thus their anxiety is replaced with joy and the hope of blessings and reward from Allah, as the Prophet (peace and blessings of Allah be upon him) stated in the sahih hadith: �How marvellous is the affair of the believer! Everything that happens to him is good, and this does not apply to anyone except the believer. If something good befalls him, he gives thanks for it, and that is good for him. If something bad befalls him, he bears it with patience, and that is good for him.� Source: "Dealing with Worries and Stress" - Sheikh Muhammed Salih Al-Munajjid go to the top ^ The Islamic Civilization Love of Books Muslim men of letters preferred the study of books to gatherings and discussions, for being close to books was closer to their hearts than being close to the Caliph or the Ruler. When al-Jahiz wanted to visit Muhammad ibn Abd al-Malik al-Ziyat, a literary figure and a minister, he thought the best gift to give him would be the book by Sibawayh, the master of Arabist of his time. The minister accepted the gift joyfully and said to al-Jahiz, "By Allah! Nobody ever gave me a gift more beloved than this gift of yours." Sahib ibn Ubad, instead of accepting the highest post in the royal palace of Nuh ibn Mansur al-Samani, opted for the company of books in a library, since he was in love with his library, he could not leave it and could not take it with him. So he preferred to live where his heart was. This was the spirit of the learning on whose basis our learned men, the rich and the noble, showed such zealous attachment to books and collected them. They considered the loss of their domestic goods much less than the loss of books. With this spirit of learning, people would compete with each other in purchasing books. As soon as a book neared completion, people approached the author or compiler to buy it. For example, the ruler of Andalusia, Hakam, learnt that Abu al-Faraj Asfahani was writing his famous literary book al-Aghani. He sent him a thousand dinars as the price of one copy of this book and asked him to send it as soon as it was completed. So this book found its way to Andalusia and was being read there long before being available in his own county - Iraq.
Source: "The Islamic Civilization" - Dr. Mustafa Sibai, pp. 181-183

Constricting the nafs to act according to the Shar�`ah and preventing it from going beyond the confines of the Shar�`ah is known as sabr or patience. There are several instances for this. One of them is that a person is experiencing peace of mind and comfort. Allah has blessed him with good health, wealth, honour, respect, servants, wife and children, a house, goods and possessions. Patience at such a time is that he should not allow himself to lose his mind. He should not forget Allah and he should not look down upon the poor. Instead, he should be kind to them and assist them. Another instance is at the time of `ib�dah. At such a time, the nafs begins to feel lazy, e.g. when one has to go and offer one's sal�t. Alternatively, the nafs becomes miserly, such as, when one has to pay one's zak�t and give in charity. At such a time, three types of sabr are required: (a) The person must correct his intention even before he can commence with the `ib�dah. That act must be carried out solely for Allah and the nafs must have no object in carrying out this act. (b) At the time of the `ib�dah, one must not lose courage or any inclination. That act must be executed as it ought to be executed. (c) On completing the act, one should not mention it to anyone. The third instance is at the time of committing a sin. Patience at such a time is that the person should stop his nafs from committing the sin. The fourth instance is when a person is being harmed or troubled by someone. The patience at such a time is that he should not take any revenge. Instead, he should remain silent. The fifth instance is at the time of a calamity, sickness, loss of wealth or the death of someone close. Patience at such a time is that the person should not utter anything that is contrary to the Shar�`ah nor should he cry out aloud. The method of sabr for all these occasions and instances is that the person should remember and ponder over the rewards and understand well that all these trials and tribulations are for his own benefit. He should understand that a lack of patience will not stop or prevent his taqdeer, so why should he allow these rewards to go to waste?

Continuing with the twenty five points from Ibn Hajr regarding congregational prayer: 18. The Angels surrounding him [with their wings]. 19. Practicing the proper recital of the Qur'an, learning the pillars of Islam and subsidiary issues. 20. Openly manifesting the distinguishing features of Islam. 21. Spiting Satan by gathering to perform an action of worship and aiding one another in obedience. 22. Being secure from the characteristics of the hypocrite and from others holding a bad opinion of him that he has abandoned the prayer. 23. Replying to the Salam of the Imam. 24. Taking benefit from them gathering together and performing supplication and Dhikr. 25. Establishing the system that leads to the strengthening the ties of brotherhood.

Love for Allah comprises of the heart being attracted to Allah, and the heart taking delight in listening to things about Him and upon looking at His system at work. The method of acquiring this quality is that one should read His name abundantly, remember all His noble characteristics and ponder over the love that He has for His servants.

11. Everything that is decreed for the Muslim is best for him. 12. Enumerate the blessings (of Allah) and be thankful. 13. Whatever you have, is better than many others. 14. From one hour to the next comes relief. 15. In times of hardship, one turns to supplication and prayer. 16. Calamities should positively reshape your outlook and strengthen your heart. 17. Indeed, with each difficulty there is relief. 18. Do not let trifles be the cause of your destruction. 19. Indeed, your Lord is Oft-Forgiving. 20. Do not be angry... Do not be angry... Do not be angry. 21. Life is bread, water, and shade, so do not be perturbed by a lack of any other material thing. 22. Remember the verse: "And in the heaven is your provision, and that which you are promised." Surah Adh-Dhariyat � Ayah 22. 23. Most evil that is supposed to happen never occurs. 24. Look at those who are afflicted and be thankful. 25. When Allah loves a people, He causes them to endure trials. 26. You should constantly repeat those supplications that the Prophet taught us to say during times of hardship. 27. Work hard and seriously in that which is fruitful, and cast off idleness. 28. Abandon spreading rumours and receiving rumours. Upon hearing them do not believe them. 29. The hardship that befalls you is expiation for your sins.

When a Muslim knows that there is a benefit and reward in everything that Allah does for His servants, he should therefore be pleased with everything that He has commanded. He should not be scared nor should he complain. The method of acquiring this quality is to ponder over the fact that there is good in everything that occurs.

Every Muslim knows that no one can attain any benefit nor can any harm befall anyone without the will of Allah. It is therefore necessary that a person does not rely on his own plans when undertaking any task. He should look up to Allah and he should not expect too much from anyone. Nor should he fear anyone. He should understand well that no one can do anything without the will of Allah. This is known as tawakkul or placing trust in Allah. The method of acquiring this quality is that one should remember and ponder over the power and wisdom of Allah, and the powerlessness of the creation

1. Know that if you do not live within the scope of today, your thoughts will be scattered, your affairs will become confused, and your worrying will increase. This is the meaning of the hadith: "When you are in the morning, do not expect to see the evening, and when you are in the evening, do not expect to see the morning." 2. Forget the past and all that it contained. Being absorbed in things that are gone is sheer lunacy. 3. Do not be preoccupied with the future, because the future is in the world of the unseen, do not let it bother you until it comes. 4. Do not be shaken by criticism; instead, be firm. Know that the level of people's criticism increases in proportion to your worth. 5. Faith in Allah and good deeds are the means of a good and happy life. 6. Whoever desires peace, tranquillity, and comfort shall find it all in the remembrance of Allah. 7. One should know with certainty that everything is according to a divine decree. 8. Do not expect gratitude from anybody. 9. Train yourself to be ready and be prepared for the worst eventuality. 10. Perhaps what has happened is in your best interest (though you may not comprehend how that is so).

Protect Your Relationships from Infidelity And Heal the Trauma of Betrayal

Author: Shirley Glass

I�m sorry, but I don�t shake hands with members of the opposite sex.� This line can be heard coming from Muslims working in office settings everywhere.

Islamic standards of modesty warn against even casual physical contact between unmarried men and women. This, of course, can cause uncomfortable situations in places of business where it is customary to shake hands with colleagues. But Muslims have long known that even casual, seemingly innocuous contact as well as casual behavior between the sexes can lead a person astray into either marital infidelity or inappropriate pre-marital relationships.

Until recently, it seemed that it was only Muslims that felt this way. But in her book, Not Just Friends: Protect Your Relationships From Infidelity and Heal the Trauma of Betrayal, Shirley Glass gives credence to time-honored Muslim traditions on the issue of inter-gender office relations.

Glass� main thesis is, for all intents and purposes, Islamic in character. She asserts that unguarded, casual office relationships between men and women often lead down a slippery slope towards extra-marital affairs. And according to Glass, this phenomenon does not apply solely to the spouse with a wandering eye; even strong, nurturing marriages can be rocked by office romances.

Glass, who has studied martial infidelity over the last 25 years of her career as a psychotherapist, found that 25 percent of women and 44 percent of men have strayed from their marriages. And although the clich� of the office romance has been around for quite some time, Glass says that the typical lustful physical relationships that often develop are but one aspect of illicit office behavior. For Glass, it is the more personal friendships that develop in the office environment that pose a greater threat to marital stability.

Speaking recently to Connie Chung on CNN, Glass noted, �The crisis is that � men and women are working with people that they respect, people that they have intellectual interests with, people that they share excitement over projects, frustration over deadlines. And so the relationship begins as a platonic friendship that's very deep and rich. And what happens is that, over time, they begin to share more and more of their personal lives together.�

This type of intimate sharing of personal thoughts and feelings is, Glass asserts, more detrimental to marriage because, unlike casual sexual encounters, these interactions create strong bonds between the people. And once this level of personal intimacy grows, the dreaded sexual affair is just on the horizon.

For Glass, the answer to this problem is to establish what she calls �walls and windows� by which married couples agree to keep emotional distance from people outside the marriage while keeping open channels within the marriage.

The resemblance to Islamic standards of modesty is uncanny, although Glass does fail to call for the true Islamic solution, which erects clear boundaries between the permissible and impermissible.

Glass is just one of several authors to recently take a more conservative tack regarding marriage and relationships. And in many instances, themes that have elements of solid Islamic common sense are finding favor over the more liberal trends that have predominated in popular culture.

When executing any act of the D�n, there should be no worldly reason in it whatsoever. There should neither be any show in it nor any other reason for carrying it out, e.g. a person is suffering from indigestion. He therefore says to himself: "I better keep a fast. In so doing, I will receive the reward for fasting and my stomach will also be relieved." Alternatively, it is the time of sal�t and the person has wud�. However, because it is very hot, he feels he'd rather make a fresh wud� so that he will be rewarded for making wud� and at the same time his limbs will also be cooled and refreshed. Alternatively, he gives some money to a beggar so that in so doing he may save himself (from being harassed) and also defer this misfortune (of being harassed). All these things are contrary to a true intention. The method of acquiring a true intention is that before one can execute any act, one should thoroughly ponder over it. If a person finds that his intention has been tainted or blemished by any such motive, he should cleanse his heart by removing it.

A person should always remember that Allah is aware of all his states and conditions - the external and the internal. If he commits an evil act, it is possible that Allah will punish him in this world or in the hereafter. When executing a good act, he should think that Allah is watching him. He should therefore execute it in the proper manner. This is the method of acquiring this quality. In a few days, his mind will get settled on these thoughts. Thereafter, Insh� Allah he will not do anything that is contrary to the pleasure of Allah

Offering Salaam Is An Islamic Duty It has been narrated from Hazrat Ali (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "Commonly in Islam there are six rights of a Muslim upon a Muslim: when he meets him he should give him salaam; when he invites him (to a meal) he should accept it; when he sneezes he should bless him; when he falls ill he should visit him; when he dies he should accompany his funeral and he should prefer for him that which he prefers for himself." Replying To Salaam Is A Duty Of A Muslim Nasai narrates from Hazrat Abu Hurairah (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "There are rights of a Muslim over a Muslim: Responding to salaam, visiting the sick, following the bier (A platform upon which the corpse rests), accepting an invitation (to a meal) and blessing a person who sneezes."This narration has been narrated in Sahih Muslim in these words, "There are six rights upon a Muslim". The Prophet was asked, "What are these O� Prophet of Allah?" The Prophet replied, "When you meet him, give him salaam, when he invites you, (to a meal) accept it, when he seeks counselling from you give him counselling and when he sneezes and says Alhamdulillah, bless him, when he falls ill visit him and when he dies accompany his funeral." Warning Upon Not Replying To The Salaam It has been narrated from Abdur Rahmaan ibn Shayba; he says the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "A rider should give salaam to a walking person, a walking person should give salaam to a seated person, a small group should give salaam to a larger group, whoever then responds to salaam, it is for his benefit, and he who does not respond to salaam, is not from amongst us." Ibn Sunni has narrated this and also Imaam Bukhari (Rahmatullaahi Alayhi) in his book Al Adabul Mufrad. On these bases Allama Nawawi in his commentary of Sahih Muslim has said, "To commence salaam is Sunnah and to reply is Wajib." Similarly Hafiz ibn Abdul Bar says, "It is an unanimous agreement of the Muslims that to commence Salaam is Sunnah and to reply is Wajib." The Virtue of Commencing Salaam It has been narrated by Abu Umamah that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "Whoever commences Salaam is very close to Allah and His Messenger (SAW.) says " Ibn Sunni has narrated this.In Imaam Ahmad�s narration there is, "The closest to Allah, the most glorious and eminent one, from amongst all the people is the one who commences salaam." Similarly Tabrani narrates from Abu Darda, who says that we asked the Holy Prophet (Sallallaahu Alayhi Wa Sallam) , "O Prophet of Allah, we meet each other, so who from amongst us should give salaam first?" The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied, "The one who is the most obedient to Allah from amongst you." Reward For Giving Salaam It has been narrated by Saalim (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "He who says Assalaamu Alaikum (Peace be upon you) ten rewards are written down for him, and he who says Assalaamu Alaikum wa rahmatullah (Peace be upon you and Allah�s mercy) for him twenty rewards are written down and he who says Assalaamu Alaikum wa rahmatullahi wa barakatuh (Peace be upon you and Allah�s mercy and blessing) thirty rewards are written down (for him)."In support of this Hadith we find a narration by Ibn Umar (Radiallahu Anhu) in Musannaf-Abdul-Razzak; It has been narrated in this Hadith that a person came in the presence of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) and said, "Assalamu Alaikum." The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied, "Ten." Then a second Sahabi came and said, "Assalamu Alaikum wa rahmatullah." The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied, "Twenty." Then a third Sahabi arrived and said, "Assalamu Alaikum wa rahmatullahi wa barakatuh." Upon this the Holy Prophet (Sallallaahu Alayhi Wa Sallam)said, "Thirty." That is to say upon three words thirty rewards will be written down. What is Salaam? Imam Baihaqi narrates in discontinuation from Ibne Abbas, that As-Salaam is amongst Allah�s names and also this is the greeting of the dwellers of Paradise. Imaam Bukhari (Rahmatullahi Alayhi) in his Al-Adabul-Mufrad narrates from Hazrat Anas (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "As-salaam is indeed a name from the names of Allah, which Allah has placed upon the Earth, therefore spread salaam amongst yourselves in abundance." The Manner of giving Salaam Abu Yala narrates from Hazrat Abu Hurairah (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "When anyone of you decides to offer salaam he should say �Assalaamu Alaikum�, because Allah, the most Glorious and Eminent one is As-salaam, for this reason do not commence with anything before saying Allah�s name." Conduct With The Person Who Does Not Say Salaam It has been narrated from Ibn Umar, that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "He who speaks without firstly giving salaam, then do not answer him (to what he has to say)." Spread Salaam Hazrat Abdullah ibn Salaam (R.A.) says, "When the Holy Prophet (Sallallaahu Alayhi Wa Sallam) arrived in Madinah, the people lost no time in arriving in the presence of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) . I was amongst the people who had arrived to see him. When I looked with thoughtfulness at the Holy Prophet (Sallallaahu Alayhi Wa Sallam)�s radiant face, I realised with certainty that this is no face of a liar."Abdullah ibn Salaam (R.A.) says, "The very first thing which I heard the Holy Prophet (Sallallaahu Alayhi Wa Sallam) say was, �O� People, spread salaam and feed the people, keep good relations with your kith and kin and at nightfall engage yourself in salaah while others are asleep, for you will enter Paradise safely."In Mu�atta, Tufail ibn Abi Shayba regarding Ibn Umar radiyallahu anhuma says that one day when I came to Abdullah ibn Umar, he asked me to go to the market (with him). I asked, "What are you going to do in the market? You do not go to any salesman, or ask about any goods or its price nor do you want to sit in any market gatherings, so stay here with us, we will talk here." Abdullah ibn Umar then said, "O Abu Battan, (he called him Abu Battan because Tufail ibn Abi had a large stomach) we are going to the market for the cause of giving salaam." Similarly Ibn Sunni has narrated about Abu Imaam Baa�ali that he said to Muhammad ibn Ziyaad, "O my nephew the Holy Prophet (Sallallaahu Alayhi Wa Sallam)has commanded us that we spread salaam." A Rider Should Give Salaam To A Walking Person It has been narrated by Fudhala ibn Ubaid that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "A rider should give salaam to a walking person, a walking person should give salaam to a standing person and a small group of people should give salaam to a larger group."Similarly it has been narrated by Hazrat Jabir (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "An elder person should give salaam to a younger one, one person should give salaam to two, a small group of people should give salaam to a larger one, a rider should give salaam to a walking person, a passer-by should give salaam to a standing person and a person who is standing should give salaam to a seated person."Likewise it has been narrated by Abu Hurairah (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "A rider should give salaam to a walking person and a walking person should give salaam to a seated person and when a small group of people pass by a larger group they (the smaller group) should give salaam."Similarly it has been narrated by Jabir that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "A rider should give salaam to a walking person and a walking person should give salaam to a seated person, but if two walking persons meet each other, then whoever commences salaam first from the two, is superior."Similarly it is narrated by Hazrat Abu Hurairah (Radiallahu Anhu) he the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "A younger person should give salaam to an elder person, a by-passer to a seated person and a small group of people to a larger group." Giving And Replying To Salaam From One Person Is Sufficient It has been narrated by Hazrat Ali (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "The salaam of a person, from a passing group of people, will be sufficient on behalf of all the group, likewise if one person from those who are seated replies to the salaam, it will be sufficient on behalf of all the rest." Giving Salaam To The Children In Sunan-e-Abu Dawood, it has been narrated by Hazrat Anas that, "The Holy Prophet (Sallallaahu Alayhi Wa Sallam) came by us at the time when I was a child together with other children and greeted us all with salaam. Then the Holy Prophet (Sallallaahu Alayhi Wa Sallam) took hold of my hand and sent me on an errand (with a message). The Holy Prophet (Sallallaahu Alayhi Wa Sallam)was waiting in the shade of a wall until my return."Similarly Imaam Muslim, Imaam Ahmad, Imaam Tirmidhi and Imaam Darami narrate from Hazrat Yasaar (Radiallahu Anhu) that he said, "I was walking with Thabit Binai when he passed by some children. He conveyed salaam to them, and began to say that once he was walking with Hazrat Anas and when he passed by some children he also greeted them with salaam. Hazrat Anas then narrated a Hadith, that he was walking with the Holy Prophet (Sallallaahu Alayhi Wa Sallam)and when they passed by some children, the Holy Prophet (Sallallaahu Alayhi Wa Sallam) greeted them with salaam."Similarly Imaam Nasai narrates from Hazrat Anas that when the Holy Prophet (Sallallaahu Alayhi Wa Sallam) would set out to meet the Ansar, he would greet their children with salaam, and would place his blessed hands upon the children�s heads and make dua for them.Similarly Imaam Bukhari and Ibn Sunni (Rahmatullahi Alayh) narrate that Hazrat Anas (Radiallahu Anhu) has related that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) suddenly came upon some women, children and some servants who were returning from a wedding. The Holy Prophet (Sallallaahu Alayhi Wa Sallam) gave salaam to them and said, "In the name of Allah, I love you all." The Correct Words Of Salaam Abu Tameema narrates from a Sahabi who reported, "I said �Alaikas Salaam (Upon you be peace) O� Messenger of Allah." The Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "Alaikas Salaam are the words of the deceased person�s salaam. When one of you meets his fellow brother, he should say Assalamu Alaikum wa Rahmatullah." The Manner Of Greeting The Dead In The Grave Yard It has been narrated by Hazrat Abu Huraira (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) came towards the cemetery and said, "Alaikas Salaam (Upon you be peace), O� people of this abode, from amongst the believers, verily, if Allah wishes, we are going to join you in a short while."In another narration it has been narrated thus, that when the Holy Prophet (Sallallaahu Alayhi Wa Sallam) passed by the graves, he would say, "Salaam be upon you, O� people of this abode from the believing men and believing women, Muslim men, Muslim women, pious men, pious women, indeed if Allah wishes, we will join you."The first narration has been narrated by Imaam Abu Dawood and the second narration has been narrated by Allama Suyuti in his book Jaame-us-Sageer. Giving Salaam To The People Of A Gathering It has been narrated by Hazrat Abu Huraira (Radiallahu Anhu) that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "If any one of you enters any gathering, he should give salaam. He should then remain seated to that extent he has in his mind, and when he decides to return, he should again give salaam. The reason being that the first salaam is not more rightful than the second, that is, he gives the first salaam and not the second." This narration has been narrated by Imaam Abu Dawood, Imaam Tirmizi and Ibne Sunni. Reply To A Third Person�s Salaam A person from (the tribe of) Banu Tameem narrates from his father who narrates from his paternal grandfather that he arrived in the presence of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) and said, "My father sends salaam upon you."The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied, "Wa Alaika Wa�alaa Abeekas Salaam (Peace be upon you and your father)." Imaam Abu Dawood, Nasai and Ibn Sunni have narrated this.Similarly it has been narrated by Hazrat Aisha radiyallahu anha that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "Jibraeel sends salaam upon you."Hazrat Aisha (Radiallahu Anha) replied, "Wa Alaihis Salaam Wa Rahmatullahi Wabarakatuh (Peace be upon him and Allah�s mercy and blessings). You (O� Prophet) can see things which we cannot." Similarly Imaam Bukhari and Imaam Muslim (Rahmatullaahi Alayh) have related Abu Huraira�s narration, he says, Jibraeel (Alyhis Salaam) the trustworthy arrived in the presence of the Noble Prophet and said, "This is Khadija, who is coming, she has with her a utensil in which there is curry (or he said food, or drink). When she arrives give, her salaam from her sustainer and myself, and give her glad tidings of a house in Paradise which will be hollow in which there will be no loud noise (din) nor weariness."Ibne Sunni has narrated this narration in more detail. It is narrated by Amr bin Wahb that Hazrat Khadija (Radiallahu Anha) set out in search of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) in the upper part of Makkah Mukarrama. Hazrat Khadija (Radiallahu Anha) had the Holy Prophet (Sallallaahu Alayhi Wa Sallam)�s food with her. Jibraeel (Alyhis Salaam) the trustworthy met Hazrat Khadija (Radiallahu Anha) in the form of a man and questioned her regarding the Holy Prophet (Sallallaahu Alayhi Wa Sallam) . Hazrat Khadija (Radiallahu Anha) began to tremble and thought that, probably he is from those who are out to harm the Holy Prophet (Sallallaahu Alayhi Wa Sallam) .Hazrat Khadija (Radiallahu Anha) mentioned this incident to the Holy Prophet (Sallallaahu Alayhi Wa Sallam). The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied that he was Jibraeel (Alyhis Salaam) the trustworthy. He has informed me that he has met you and he has also told me that you have food with you and that is Hees (a sweet dish). Hazrat Jibraeel (Alyhis Salaam) the trustworthy has said, "Give salaam to Khadija from Allah the most glorious and eminent one, and give her glad tidings of a house in Paradise which will be hollow in which they will no loud noise (din) nor weariness."Hazrat Khadija (Radiallahu Anha) said, "Allah the exalted is Himself As-Salaam (The Giver of peace) and peace comes from Him, Salaam be upon Jibraeel, he is the messenger of Allah. Salaam be upon you and salaam be upon all those who are listening but Shaytaan. O� Prophet of Allah, what is the hollow house in Paradise wherein they will be no loud noise (din) nor weariness?" The Holy Prophet (Sallallaahu Alayhi Wa Sallam) replied, "It will be a secure house made out of pearl." Giving Salaam Even After A Short Separation It has been narrated by Anas (Radiallahu Anhu) that the companions of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) would walk together and when a tree would come in their way they would separate towards the left and right. Then on meeting each other, one of them would greet the other with salaam. Salaam Upon The Noble Prophet Sallallahu Alaihe Wasallam At The Time Of Entering A Masjid. Hazrat Abu Huraira (Radiallahu Anhu) narrates the saying of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) , "When anyone amongst you enters a Masjid" or he said, "When anyone amongst you arrives at a Masjid, he should send salaam upon the Holy Prophet (Sallallaahu Alayhi Wa Sallam) and say, �Allahumma aftahli abwaba rahmatik�, (O Allah, open the doors of your mercy for me) and when he comes out of the Masjid he should also then send salaam upon the Holy Prophet (Sallallaahu Alayhi Wa Sallam) and say, �Allahumma a�ithni min ash-shaytaan ir-rajee� (O Allah give me refuge from the accursed Shaytaan). In the narration of Ibn Majah these words have been narrated, �Bismillahi was-salaamu ala rasullullahi� (I begin in the name of Allah, Salaam be upon Allah�s Messenger)." The Virtue Of Giving Salaam In One�s Own Home And Then Setting Out It has been narrated by Abu Umamah Al Ba�ali from the Holy Prophet (Sallallaahu Alayhi Wa Sallam) that he said, "There is no one like he who performs wudhu thoroughly and then washes both his hands, feet and face, then gargles his mouth and performs his wudhu in the manner in which Allah has commanded him but sins which he has committed by talking or walking towards are wiped away, such that sins committed by his limbs are forgiven. When he walks towards the Masjid he gets one reward for every step he takes. His salaah remains an extra bonus for him, that is when he enters upon his family, greets them with salaam and lies down upon his bed, for him is the reward of a full nights worship."Likewise it has been narrated by Abu Umamah al-Ba�ali that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) said, "They are three people under the care of Allah the most glorious and eminent one; one who goes out in the path of Allah as a Muslim soldier is in the care of Allah until Allah takes his soul away. He will be entered into paradise or Allah will return him with reward and booty which he has gained. The second person who is also in the care of Allah until Allah takes his soul away, is he who walks towards the Masjid. Allah will enter him into Paradise or make him return, giving him reward and booty which he has gained. The third person who is in the care of Allah is he who enters his own home and gives salaam." Ibn Sunni has mentioned both of these narrations.Imaam Bukhari in his book Al-Adabul Mufrad has mentioned a narration, "There are three types of people who are all in all in the care of Allah. If they stay alive they will find a life of sufficiency and if they pass away they will enter Paradise. One is he who enters his own home by giving salaam, is in the care of Allah the most glorious and eminent one. The second person who is in the care of Allah the most glorious and eminent one is he who goes out towards the Masaajid. The third person who is in the care of Allah, is he who goes out in the path of Allah." Also Ibn Sunni relates a narration of Abu Huraira that he said, "It is the saying of the Holy Prophet (Sallallaahu Alayhi Wa Sallam) that definitely there is an illumination and light for Islam, like a pathway which is well lit. That a Muslim should worship Allah and must not associate anything with him. He must carry out Fardh Salaah, give Zakaah, perform Hajj of Baitullah, keep the fast of the auspicious month of Ramadhaan and enjoin right conduct and forbid indecency. To give salaam to your household when you enter upon them, and to give salaam upon those Muslims you pass by. If they reply to your salaam then the angels will return salaam upon them and if they do not answer to your salaam, the angels will reply to your salaam, and curse them or they will stay quiet with them. Whoever has let go of one of the above mentioned then he has let go of a part of Islam and whoever throws them all away has thrown Islam behind his back."Likewise a narration of Sahih Muslim is narrated from Miqdad ibn Aswad , he says we three companions arrived in the presence of the Holy Prophet (Sallallaahu Alayhi Wa Sallam)Then the Holy Prophet (Sallallaahu Alayhi Wa Sallam) took us to his household (family), there were three goats there. He (The Holy Prophet (Sallallaahu Alayhi Wa Sallam) ) told the three of us to take the milk and distribute it amongst ourselves whenever we needed it. Miqdad says, "We obeyed the command and would leave a portion for the Holy Prophet (Sallallaahu Alayhi Wa Sallam)." Hazrat Miqdad (R.A.) says that the Holy Prophet (Sallallaahu Alayhi Wa Sallam) would come at night and would give salaam in such a manner that it would not wake a sleeping person but would be heard by a person who was awake. Then he would go to the Masjid to pray his salaah and then would drink his own portion.