Muslim

Hadith Commentary: Benefits and Issues: Regarding the appearance of Adam (alayhis salam), the details have already been discussed in the Book of Righteousness and Maintaining Ties. In response to the greeting of "Islam" (i.e., when greeted with "as-salamu alaykum"), it is better to reply with "wa alaykum as-salam," although saying "as-salamu alaykum" in response is also correct.

Hadith Commentary:

It is possible that in the future it may decrease even further; this increase and decrease occurs over thousands of years. How can a human being witness this? Those who harbor doubts regarding such types of ahadith should understand that the exact chronology of Adam (alayhis salam) is not established by any authentic hadith, so it is not known how many years have passed since Adam (alayhis salam). Nor is it known how many years the world will continue to exist in the future; therefore, the decrease in stature is not something that can be denied.

The pronoun in "khalaq Allahu Adam ‘ala suratihi" ("Allah created Adam in His image") can refer back to Adam (alayhis salam), meaning: upon the form that was in Allah’s knowledge for Adam. Some have said that the meaning is that Adam was, from the time of his creation, in the same form in which he always remained; that is, it did not happen that he was a small child at birth and then grew bigger, as happens with his progeny.

Some have referred the pronoun back to Allah, but this would be contrary to the verse: "There is nothing like unto Him" [Qur’an]. And Allah knows best what is correct, and we believe in Allah and His Messenger (sallallahu alayhi wa sallam).

Hadith Commentary:
(1) (Allah created Adam in His image)
has two meanings as follows:
➊ Adam (alayhis salam) was, from the moment of his creation, in the same form and appearance in which he always remained. It did not happen that he was small at birth and then gradually grew larger, as happens with his descendants.
➋ Allah, the Exalted, created Adam (alayhis salam) upon His own image, as is mentioned in another hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“When one of you strikes another, let him avoid striking the face, for Allah created Adam upon His image.” (Musnad Ahmad: 2/251)
This is supported by another narration in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not revile the faces, for Adam was created upon the image of the Most Merciful (rahman).” (As-Sunnah by Ibn Abi Asim, Hadith: 517)
Although this narration is weak, it can be presented in support.
Hafiz Ibn Hajar rahimahullah interpreted “the image of the Most Merciful” as meaning the attribute of the Most Merciful.
(Fath al-Bari: 11/6)
However, this approach is contrary to the methodology of the Salaf.
According to the Salaf, the attribute of image (sura) is affirmed for Allah, the Exalted, without any interpretation (ta’wil), modality (takyyif), or likening (tashbih), that is, without describing its how-ness or declaring it similar to the image of the creation, as Hafiz Ibn Hajar rahimahullah has transmitted elsewhere from the Imam of Ahl al-Sunnah, Ahmad ibn Hanbal rahimahullah.
(Fath al-Bari: 5/226)
A complete discussion regarding the oneness of Allah in His names and attributes (tawhid al-asma wa-s-sifat) has been presented ahead in the Book of Tawhid.
(2)
Imam Bukhari rahimahullah has established from this hadith the origin of the greeting of salam—where and how it began.
In any case, at the time of meeting, there is no word better than “as-salamu alaykum.”
If those meeting know each other and there is love, brotherhood, or kinship between them, then this phrase fully expresses love, happiness, honor, and respect. And if there is no prior acquaintance, then this phrase becomes a means of trust and goodwill, and through it, each assures the other that “I am your well-wisher, and there is a spiritual bond and connection between us.”

Greeting Each Other with Salam

Question:

In the Noble Qur’an, the words «سلام ٌ عليكم“» are found. Similarly, they are also found in Sahih Ibn Hibban, as Imam Dimyati has cited in "Al-Mutajir ar-Rabih."

The question is that most people, when greeting each other, say «سلامُ عليكم“». Whereas, in most of the hadiths regarding salam, the words «السلامُ عليكم» are found, as Imam Nawawi has compiled most such hadiths in Riyad as-Salihin.

Is it permissible to say «سلامُ عليكم» as well?

Answer:

Saying «السلامُ عليكم» is better, as it is established from the mutawatir (mass-transmitted) hadiths. For example, see: [صحيح بخاري: 6227، صحيح مسلم: 2841 / 7163]

"Salamun ‘alaykum" is also correct, as it appears in the Noble Qur’an. See: [سورة الانعام: 54، الاعراف: 46، الزمر: 73]

Similarly, only "Salamun" and "Salaman" have also appeared. For example, see: [سورة هود: 69]

However, in no verse or hadith does "Salam-u ‘alaykum" appear, nor have such words come from the Salaf as-Salihin (pious predecessors). Therefore, one should not say «سلامُ عليكم» (i.e., with a dammah on the letter meem), but rather «السلام عليكم», which is the Sunnah.

Remember that saying salam is Sunnah, and responding to it is obligatory (fard and wajib). Therefore, the response to the one who says salam should also be given in the correct and better manner. For example, the reply to «السلام عليكم» should be given with the words «وعليكم السلام ورحمة الله» or «وعليكم السلام».

Those who, in response to salam, only nod their heads or reply without the prescribed words are gravely mistaken; rather, they are committing a sin.

Benefit: By saying «السلام عليكم و رحمة الله و بركاته», thirty good deeds are earned. See: [سنن ابي داود: 5195 وسنده حسن، سنن الترمذي: 2689 و قال: حسن صحيح غريب]

For the original article, see Tawdhih al-Ahkam (vol. 3, pp. 278 and 279).

Also see the monthly magazine Al-Hadith Hazro (issue 84, page 12).

Hadith Commentary:
They continued to become smaller until they reached the stature at which this Ummah is.

Ibn Qutaybah said that Adam was without beard and moustache, had curly hair, and was extremely handsome.

Qastallani said that all the inhabitants of Paradise will enter Paradise in his (Adam’s) form and beauty, and whatever darkness of complexion or ugliness exists in this world will be removed.

O Allah, grant the writer entry into Paradise in this form, and also all those brothers and sisters who, while studying this section of Sahih Bukhari, say “Ameen” aloud.

Benefit:
It is established from this hadith that one should not make such supplications (bad-dua) against anyone that pertain to the face. Some people, when mentioning someone’s defect, begin to speak ill of their appearance, saying things like “long-nosed,” “high-foreheaded,” “long-toothed,” etc.
If a person reflects, the Creator of these features is only Allah Ta’ala; He created as He willed. There is no excellence of anyone in this, and finding fault in Allah Ta’ala’s creation is a great audacity and a very grave crime. “Is there anyone who can create like Allah?” To find fault in a person’s appearance is, in reality, to find fault with Allah Ta’ala.
In this hadith, only the face is mentioned, and from this, the honor of the face is established. One should not speak ill of any limb of the body, and striking the face is also prohibited. (Sahih al-Bukhari, Sahih Muslim)
To take from « فـان الله خلق آدم على صورته» that Allah Ta’ala created Adam alayhis-salam upon His own form is false and rejected. Rather, what is correct is what the translator has rendered of the hadith: certainly, Allah Ta’ala created Adam alayhis-salam upon his (Adam’s) form.