صحيح مسلم
Muslim
كتاب السلامThe Book of Greetings
باب مِنْ حَقِّ الْمُسْلِمِ لِلْمُسْلِمِ رَدُّ السَّلاَمِ:Chapter: One Of The Rights Of One Muslim Over Another Is (The Greeting Of) Salam
حَدَّثَنَا يَحْيَي بْنُ أَيُّوبَ ، وَقُتَيْبَةُ ، وَابْنُ حُجْرٍ ، قَالُوا : حَدَّثَنَا إِسْمَاعِيلُ وَهُوَ ابْنُ جَعْفَرٍ ، عَنْ الْعَلَاءِ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنَّ ّرَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ " قِيلَ : مَا هُنَّ يَا رَسُولَ اللَّهِ ؟ ، قَالَ : " إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ ، وَإِذَا دَعَاكَ فَأَجِبْهُ ، وَإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ ، وَإِذَا عَطَسَ فَحَمِدَ اللَّهَ فَسَمِّتْهُ ، وَإِذَا مَرِضَ فَعُدْهُ ، وَإِذَا مَاتَ فَاتَّبِعْهُ " .
Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: Six are the rights of a Muslim over another Muslim. It was said to him: Allah's Messenger, what are these? Thereupon he said: When you meet him, offer him greetings; when he invites you to a feast accept it, when he seeks your council give him, and when he sneezes and says: "All praise is due to Allah," you say Yarhamuk Allah (may Allah show mercy to you); and when he falls ill visit him; and when he dies follow his bier.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
According to the context and occasion, the Prophet (sallallahu alayhi wa sallam) has sometimes mentioned these rights as fewer and sometimes as more, and in one narration, additional rights have been included:
helping the weak,
responding to the call of the oppressed,
spreading the greeting of peace (salam), and fulfilling the oath of one who asks you to swear. These mutual rights are such
that they kindle the feelings of affection, love, compassion, and goodwill among Muslims,
strengthen mutual bonds and relationships, and inspire the sentiment of respect for one another.
Benefits and Issues:
According to the context and occasion, the Prophet (sallallahu alayhi wa sallam) has sometimes mentioned these rights as fewer and sometimes as more, and in one narration, additional rights have been included:
helping the weak,
responding to the call of the oppressed,
spreading the greeting of peace (salam), and fulfilling the oath of one who asks you to swear. These mutual rights are such
that they kindle the feelings of affection, love, compassion, and goodwill among Muslims,
strengthen mutual bonds and relationships, and inspire the sentiment of respect for one another.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5651
Hafiz Muhammad Ameen
1940. Commentary:
➊ It should be noted that some rights are limited to relationships and necessity. For example: visiting the sick is not obligatory upon every Muslim in the world, but rather it is the duty of those who are related to the sick person. Similarly, shrouding (kafan), burial (dafn), and participation in the funeral prayer are also the obligations of the relatives and the people of the neighborhood, etc. Such obligations are called fard kifayah (collective obligations), meaning that no sick person should remain without being visited, and no deceased should be deprived of shrouding, preparation, and funeral prayer; otherwise, the Muslims will be sinful. It is not obligatory for every individual to participate.
➋ Responding to greetings (salam) and supplicating for someone who sneezes (provided he says "alhamdulillah") is only necessary for the relevant person. Acceptance of an invitation is obligatory upon every individual. In the case of a group, fulfillment by a few (even if it is just one) will suffice.
➊ It should be noted that some rights are limited to relationships and necessity. For example: visiting the sick is not obligatory upon every Muslim in the world, but rather it is the duty of those who are related to the sick person. Similarly, shrouding (kafan), burial (dafn), and participation in the funeral prayer are also the obligations of the relatives and the people of the neighborhood, etc. Such obligations are called fard kifayah (collective obligations), meaning that no sick person should remain without being visited, and no deceased should be deprived of shrouding, preparation, and funeral prayer; otherwise, the Muslims will be sinful. It is not obligatory for every individual to participate.
➋ Responding to greetings (salam) and supplicating for someone who sneezes (provided he says "alhamdulillah") is only necessary for the relevant person. Acceptance of an invitation is obligatory upon every individual. In the case of a group, fulfillment by a few (even if it is just one) will suffice.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1940
Maulana Dawood Raz
Hadith Commentary:
From this hadith, it is understood that participating in the funeral of a Muslim is also included among the rights of Muslims.
Hafiz said that the narration of ‘Abd al-Razzaq has been recorded by Imam Muslim, and the narration of Salamah has been recorded by Dhuhli in his "Zuhriyyat."
From this hadith, it is understood that participating in the funeral of a Muslim is also included among the rights of Muslims.
Hafiz said that the narration of ‘Abd al-Razzaq has been recorded by Imam Muslim, and the narration of Salamah has been recorded by Dhuhli in his "Zuhriyyat."
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1240
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration of Sahih Muslim, six rights have been mentioned. Among them is that when someone seeks advice from another, he should give him good counsel. (Sahih Muslim, Kitab al-Salam, Hadith: 5851 (2162)) However, the correct view is that Ibn Battal has taken “right” here to mean the right of respect and the right of companionship. (Fath al-Bari: 146/3) “Right” here means obligation (wajib), as is explicitly stated in Sahih Muslim. This can be described as a communal obligation (wujub kifayah). All Muslims share equally in these rights, whether they are righteous or sinful; however, one should express happiness towards righteous Muslims and actions such as shaking hands with them are also commendable, whereas such actions should not be done with the openly sinful and immoral. Details regarding returning greetings are mentioned in the Book of Seeking Permission, regarding visiting the sick in the Book of the Sick, regarding accepting invitations in the Book of Walimah, and regarding responding to a sneezer in the Book of Manners. At this point, only the legitimacy of following the funeral procession is intended to be explained.
(2)
From this hadith, it is understood that whether a Muslim is well-known or unknown, it is necessary to participate in his funeral. Thus, it is narrated from Abu Hurairah (radi Allahu anhu) that whoever has carried the bier from all four sides has fulfilled his obligation. (Al-Musannaf by Abd al-Razzaq: 512/3) To our knowledge, there is no authentic hadith that establishes the obligation of carrying the bier, therefore it is also not necessary to carry it from all four sides. However, in case of disagreement, there is no harm in considering it non-obligatory. The corroboration of Abd al-Razzaq has been narrated by Imam Muslim (rahimahullah) with a connected chain, and the narration of Salamah has been mentioned in the Zuhriyyat. (Sahih Muslim, Kitab al-Salam, Hadith: 5650 (2160), and Fath al-Bari: 146/3)
(1)
In one narration of Sahih Muslim, six rights have been mentioned. Among them is that when someone seeks advice from another, he should give him good counsel. (Sahih Muslim, Kitab al-Salam, Hadith: 5851 (2162)) However, the correct view is that Ibn Battal has taken “right” here to mean the right of respect and the right of companionship. (Fath al-Bari: 146/3) “Right” here means obligation (wajib), as is explicitly stated in Sahih Muslim. This can be described as a communal obligation (wujub kifayah). All Muslims share equally in these rights, whether they are righteous or sinful; however, one should express happiness towards righteous Muslims and actions such as shaking hands with them are also commendable, whereas such actions should not be done with the openly sinful and immoral. Details regarding returning greetings are mentioned in the Book of Seeking Permission, regarding visiting the sick in the Book of the Sick, regarding accepting invitations in the Book of Walimah, and regarding responding to a sneezer in the Book of Manners. At this point, only the legitimacy of following the funeral procession is intended to be explained.
(2)
From this hadith, it is understood that whether a Muslim is well-known or unknown, it is necessary to participate in his funeral. Thus, it is narrated from Abu Hurairah (radi Allahu anhu) that whoever has carried the bier from all four sides has fulfilled his obligation. (Al-Musannaf by Abd al-Razzaq: 512/3) To our knowledge, there is no authentic hadith that establishes the obligation of carrying the bier, therefore it is also not necessary to carry it from all four sides. However, in case of disagreement, there is no harm in considering it non-obligatory. The corroboration of Abd al-Razzaq has been narrated by Imam Muslim (rahimahullah) with a connected chain, and the narration of Salamah has been mentioned in the Zuhriyyat. (Sahih Muslim, Kitab al-Salam, Hadith: 5650 (2160), and Fath al-Bari: 146/3)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1240
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
Replying to Salam:
Replying to salam (greeting of peace) is obligatory, and the evidence for adding "wa rahmatullahi wa barakatuh" in salam is the angels' saying: "rahmatullahi wa barakatuhu 'alaykum ahl al-bayt" and in the tashahhud: "as-salamu 'alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh." In the same way, Aisha radi Allahu anha, in the presence of the Prophet sallallahu alayhi wa sallam, replied to Jibril alayhis salam by saying: "wa 'alayhis salam wa rahmatullahi wa barakatuh," and this narration is in the Sahihayn. According to Nawawi rahimahullah, the reply to salam should be given immediately, whether the salam comes directly or through someone else, or by letter. Salam should be said loudly enough for the other person to hear; if the person is far, then a gesture should be made.
(2)
Tashmit al-'Atis (Supplicating for the one who sneezes):
Tashmit is originally "tasmit," and "samt" means direction or path, and its meaning is to pray for guidance to the right path. Here, the purpose is to pray for goodness and well-being, i.e., to say "yarhamuk Allah" (may Allah have mercy on you).
(3)
According to Imam Nawawi and Abdulwahhab Maliki, tashmit is a communal sunnah (sunnah 'ala al-kifayah), meaning if one person makes the supplication, it suffices for all.
(4)
According to the majority of the Zahiris, some Shafi'is, Ibn Mazin al-Maliki, Ibn Daqiq al-'Id, and Imam Ibn al-Qayyim, tashmit is an individual obligation (fard 'ayn), and each person must make the supplication.
(5)
It is a communal obligation (fard kifayah); if one person says "yarhamuk Allah," it suffices. This is the view of the Hanafis, the majority of the Hanbalis, Ibn Rushd, and Ibn al-'Arabi, and this appears to be the correct view. Just as the reply of one person to salam is, by consensus, sufficient for fulfilling the obligation, the same should apply here. The one who sneezes should try to muffle the sound by placing a hand (over the mouth/nose) and should protect others from droplets, and should say "alhamdulillah" in a loud voice so that he may be supplicated for with "yarhamuk Allah." Supplicating up to three sneezes is sunnah. For the sneeze of a disbeliever, one should say: "yahdikum Allah wa yuslih balakum" (may Allah guide you and rectify your condition). If the one who sneezes does not say "alhamdulillah," then it is not necessary to supplicate for him.
Accepting Invitations:
If there is no impediment or obstacle to accepting an invitation, then accepting it is at least sunnah, because from the imperative form it can be considered obligatory. If there is anything in the invitation contrary to the Shariah, then one should prevent it; if that is not possible, then one should not participate.
Visiting the Sick:
Visiting the sick, according to Imam Nawawi, is by consensus a sunnah, whether the sick person is a stranger or an acquaintance. Imam Bukhari holds it to be obligatory, and according to Ibn Battal, it is a communal obligation (fard 'ala al-kifayah).
Following Funerals:
Accompanying funerals is, by consensus, a sunnah.
Replying to Salam:
Replying to salam (greeting of peace) is obligatory, and the evidence for adding "wa rahmatullahi wa barakatuh" in salam is the angels' saying: "rahmatullahi wa barakatuhu 'alaykum ahl al-bayt" and in the tashahhud: "as-salamu 'alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh." In the same way, Aisha radi Allahu anha, in the presence of the Prophet sallallahu alayhi wa sallam, replied to Jibril alayhis salam by saying: "wa 'alayhis salam wa rahmatullahi wa barakatuh," and this narration is in the Sahihayn. According to Nawawi rahimahullah, the reply to salam should be given immediately, whether the salam comes directly or through someone else, or by letter. Salam should be said loudly enough for the other person to hear; if the person is far, then a gesture should be made.
(2)
Tashmit al-'Atis (Supplicating for the one who sneezes):
Tashmit is originally "tasmit," and "samt" means direction or path, and its meaning is to pray for guidance to the right path. Here, the purpose is to pray for goodness and well-being, i.e., to say "yarhamuk Allah" (may Allah have mercy on you).
(3)
According to Imam Nawawi and Abdulwahhab Maliki, tashmit is a communal sunnah (sunnah 'ala al-kifayah), meaning if one person makes the supplication, it suffices for all.
(4)
According to the majority of the Zahiris, some Shafi'is, Ibn Mazin al-Maliki, Ibn Daqiq al-'Id, and Imam Ibn al-Qayyim, tashmit is an individual obligation (fard 'ayn), and each person must make the supplication.
(5)
It is a communal obligation (fard kifayah); if one person says "yarhamuk Allah," it suffices. This is the view of the Hanafis, the majority of the Hanbalis, Ibn Rushd, and Ibn al-'Arabi, and this appears to be the correct view. Just as the reply of one person to salam is, by consensus, sufficient for fulfilling the obligation, the same should apply here. The one who sneezes should try to muffle the sound by placing a hand (over the mouth/nose) and should protect others from droplets, and should say "alhamdulillah" in a loud voice so that he may be supplicated for with "yarhamuk Allah." Supplicating up to three sneezes is sunnah. For the sneeze of a disbeliever, one should say: "yahdikum Allah wa yuslih balakum" (may Allah guide you and rectify your condition). If the one who sneezes does not say "alhamdulillah," then it is not necessary to supplicate for him.
Accepting Invitations:
If there is no impediment or obstacle to accepting an invitation, then accepting it is at least sunnah, because from the imperative form it can be considered obligatory. If there is anything in the invitation contrary to the Shariah, then one should prevent it; if that is not possible, then one should not participate.
Visiting the Sick:
Visiting the sick, according to Imam Nawawi, is by consensus a sunnah, whether the sick person is a stranger or an acquaintance. Imam Bukhari holds it to be obligatory, and according to Ibn Battal, it is a communal obligation (fard 'ala al-kifayah).
Following Funerals:
Accompanying funerals is, by consensus, a sunnah.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5650
Shaykh Abdus Salam Bhutvi
Takhrij:
[صحيح مسلم، السلام 5650],
[تحفه الاشراف 10/ 224]
Islam is a religion of mutual brotherhood. «إنما المؤمنون إخوة» “Believers are brothers.” Muslims have many rights over one another, among which these six are very important. The phrase “haqq al-muslim” (the right of a Muslim) proves that these things are the right of a Muslim over another Muslim, not over a disbeliever. Now, each of these will be explained separately.
When you meet him, greet him with salam:
➊ The strongest statement regarding salam is that it is one of the names of Allah, the Exalted. In the Noble Qur’an, Allah, the Exalted, while mentioning His names, says:
«الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ» [59-الحشر:23]
“He is the Sovereign, the Most Holy, the Peace (as-Salam), the Granter of Security, the Overpowering.”
Abdullah ibn Mas’ud radi Allahu anhu said: When we used to pray with the Messenger of Allah sallallahu alayhi wa sallam, we would say:
«السلام على الله قبل عباده السلام على جبرئيل السلام على ميكائيل السلام على فلان»
“That is, peace be upon Allah from His servants, peace be upon Jibril, peace be upon Mika’il, peace be upon so-and-so.”
When the Prophet sallallahu alayhi wa sallam finished the prayer, he turned his face towards us and said: «السلام على الله» “Do not say ‘peace be upon Allah,’ for Allah Himself is as-Salam.” (al-hadith [متفق عليه مشكوة باب التشهد]). The meaning of salam is: the One who is free from every defect and deficiency, and the One who grants peace to all. The meaning of “as-salamu alaykum” is: May Salam (Allah, the Exalted) overshadow you, be your guardian and protector, just as it is said: «الله معك والله يصحبك» “May Allah be with you, may Allah be your companion.”
Some say salam means «سلامة», i.e., «سلامة الله عليكم», may Allah’s peace be upon you. When a person greets another with salam, he is informing him that he should be at ease from his side, that he will not harm him, because the one who is praying to Allah for his peace, how could he himself cause harm?
➋ “When you meet a Muslim, greet him with salam.” This does not mean that there is no need for salam at the time of parting. Rather, the Messenger of Allah sallallahu alayhi wa sallam said:
«إذا انتهى أحدكم إلى المجلس فليسلم فإن بدا له أن يجلس فليجلسن ثم إذا قام قليسلم فلیست الأولى بأحق من الآخرة» [صحيح - مسند أحمد، أبوداود، الترمذي وغيرهم عن أبى هريرة وصحيح الجامع الصغير۔ 40]
“When one of you enters a gathering, let him greet with salam. If he intends to sit, let him sit. Then when he gets up, let him greet with salam, for the first salam is not more deserving than the last.”
➌ A man came to the Prophet sallallahu alayhi wa sallam and said «السلام عليكم». The Prophet sallallahu alayhi wa sallam replied to his salam, and he sat down. The Prophet sallallahu alayhi wa sallam said: “Ten (good deeds).” Then another came and said «السلام عليكم ورحمة الله»; the Prophet replied and he sat down. The Prophet sallallahu alayhi wa sallam said: “Twenty.” Then another came and said «السلام عليكم ورحمة الله وبركاته»; the Prophet sallallahu alayhi wa sallam said: “Thirty.” [صحيح، ابوداود والترمذي عن عمران بن حصين ديكهئے ابوداود باب كيف السلام]
The complete words of salam are only these; more than this is not established from the Messenger of Allah sallallahu alayhi wa sallam. The narration with the addition of «ومغفرته» is in Abu Dawud, about which Mundhiri said: In it are Abu Marhum ‘Abd al-Rahman ibn Maymun and Sahl ibn Mu’adh, two narrators «لا يحتج بهما» whose narrations are not used as evidence (see ‘Awn, Bab Kayfa al-Salam), and see Da’if Abu Dawud. Similarly, the words «ورضوانه» are also not established with salam.
➍ When someone greets with salam, one should reply with something better, or at least with an equal response. [نساء 89]
➎ If one separates from someone for a short while, then upon meeting again, he should greet with salam again. The Messenger of Allah sallallahu alayhi wa sallam said: When one of you meets his brother, let him greet him with salam. Then if a tree, wall, or stone comes between them, and they meet again, let him greet him with salam again. [صحيح ابوداود عن ابي هريرة 4332]
The noble Companions radi Allahu anhum acted upon this command with great care. The Companion who did not pray with tranquility, when he came to the Messenger of Allah sallallahu alayhi wa sallam and was sent back to repeat the prayer three times, each time he came, he first greeted with salam, even though he was in the mosque and the Messenger of Allah sallallahu alayhi wa sallam was also in the mosque. [بخاري و مسلم]
➏ One should not greet with salam a person who is relieving himself. Jabir ibn ‘Abdullah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam was urinating when a man passed by and greeted him with salam. The Prophet sallallahu alayhi wa sallam said: «إذا رأيتني على مثل هذه الحالة فلا تسلم على فإنك إن فعلت ذلك لم أرد عليك» [ابن ماجه، باب الرجل يسلم عليه وهو يبول - صحيح ابن ماجه 282]
“When you see me in such a state, do not greet me with salam, for if you do, I will not reply to you.”
➐ One may greet a person who is praying, but he should reply with a hand gesture, not verbally. Ibn ‘Umar radi Allahu anhuma said: I asked Bilal radi Allahu anhu: People used to greet the Prophet sallallahu alayhi wa sallam with salam while he was praying; how would he reply? He said: He would gesture with his hand. [الترمذى باب ما جاء فى الإشارة فى الصلاة] and see [صحيح الترمذي 302 اور صحيح ابن ماجه 1017]
If it were not permissible to greet a person who is praying, the Prophet would have prohibited it. However, the salam should be said softly so as not to disturb the one praying. Abu Sa’id radi Allahu anhu said: The Messenger of Allah sallallahu alayhi wa sallam performed i’tikaf in the mosque and heard people reciting aloud. He lifted the curtain and said:
«ألا إن کلكم مناج ربه فلا يؤذين بعضکم بعضا ولا يرفع بعضكم على بعض فى القراءة أو قال فى الصلاة»
“Be aware, all of you are whispering to your Lord, so do not cause harm to one another, and do not raise your voices over each other in recitation or, he said, in prayer.” [ابوداود- التطوع] and see [صحيح ابي داود۔ 1183]
➑ Some people say that one should not greet with salam a person who is reciting the Qur’an, eating, or performing ablution (wudu), but there is no evidence for this. If one can greet a person who is praying, then who can be busier than that?
Accepting Invitations:
“When he invites you, go to him.” The words are general; for any purpose, if a Muslim brother invites you, it is his right that you go to him, whether he calls for help, for advice, for food, or for any permissible purpose. Especially if he needs help. The Messenger of Allah sallallahu alayhi wa sallam said:
«المسلم أخو المسلم لا يظلمه ولا يسلمه»
“A Muslim is the brother of another Muslim; he does not wrong him nor forsake him.”
There is special emphasis on attending the wedding feast (walimah), and there is a warning for not attending. The Prophet sallallahu alayhi wa sallam said regarding the walimah invitation:
«ومن لم يجب الدعوة فقد عصى الله ورسوله»
“Whoever does not accept the invitation has disobeyed Allah and His Messenger.”
However, if one sees something inappropriate at the invitation, he should leave. Once, ‘A’ishah radi Allahu anha bought a carpet with pictures on it. The Messenger of Allah sallallahu alayhi wa sallam came and, seeing it, stood at the door and did not enter. (‘A’ishah radi Allahu anha) said: O Messenger of Allah! I repent to Allah and His Messenger. What sin have I committed? He said: What is the matter with this carpet? I said: I bought it for you so you could sit and recline on it. The Messenger of Allah sallallahu alayhi wa sallam said: Those who make these pictures will be punished on the Day of Resurrection; it will be said to them: Bring to life what you have created. And he said: Angels do not enter a house in which there are pictures. [بخاري كتاب النكا ح]
Abu Mas’ud radi Allahu anhu saw a picture in a house and turned back. Abu Ayyub al-Ansari radi Allahu anhu was invited by Ibn ‘Umar radi Allahu anhuma. When he came, he saw a curtain on the wall. ‘Abdullah ibn ‘Umar radi Allahu anhuma said: The women forced us to do this. He said: This may be a danger for someone else, but not for you. By Allah, I will not eat your food, and he left. [بخاري كتاب النكا ح]
If it is known beforehand that there will be disobedience to Allah at the gathering, then accepting the invitation is not obligatory.
«وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ» [11-هود:113]
“And do not incline towards those who do wrong, lest the Fire touch you.”
However, if one has the ability to enjoin good and forbid evil at such a place, then he should go. Allah, the Exalted, said: “Let there be a group among you who call to goodness, enjoin what is right, and forbid what is wrong.” [آل عمران-104]
Sincere Advice (Nasiha):
Sincere advice to Muslim brothers is necessary in all circumstances. In Tirmidhi, in the narration of Abu Hurayrah radi Allahu anhu, these same six rights of the believer are mentioned, and regarding sincere advice, it is said: «وينصح له إذا غاب او شهد» “Whether he is present or absent, he should sincerely wish well for him.” [حديث : 2737]
That is, if he is present, do not falsely praise him, flatter him, or be hypocritical, nor give him wrong advice or deceive him. If he is absent, do not backbite him, slander him, or wish him ill. In short, always be concerned for his well-being.
From «إذا استنصحك فانصحة» it is understood that if a Muslim brother seeks advice, then the importance of giving correct advice and sincere counsel increases even more.
Replying to “alhamdulillah” after Sneezing:
➊ Regarding sneezing, the Messenger of Allah sallallahu alayhi wa sallam said: When one of you sneezes, let him say «الحمد لله», and his brother or companion should say to him «يرحمك الله», and when he says «يرحمك الله», then he should say «يهديكم الله ويصلح بالكم», “May Allah guide you and rectify your condition.” [بخاري عن ابي هريره رضی اللہ عنہ]
➋ Upon sneezing, at the very least, saying “alhamdulillah” is obligatory. If one adds «على كل حال», it is better. In Tirmidhi, it is narrated from Abu Ayyub radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: When one of you sneezes, let him say «الحمد لله على كل حال»; see [صحيح الترمذي۔ 2202]
➌ ‘Abdullah ibn Mas’ud radi Allahu anhu said: When one of you sneezes, let him say «الحمد لله رب العالمين»; the one replying should say «يرحمك الله», and he himself should say «يغفرالله لي ولكم». [صحيح الاسناد موقوف صحيح الأدب المفرد 715 - 934] This is the statement of ‘Abdullah ibn Mas’ud radi Allahu anhu.
➍ ‘Ali radi Allahu anhu said: Whoever, upon hearing a sneeze, says «الحمد لله رب العالمين على كل حال ما كان», he will never suffer from toothache or earache. [الادب المفرد للبخاري 949]
Hafiz Ibn Hajar rahimahullah said: Its narrators are trustworthy, and such a statement cannot be said from opinion, so it is considered as marfu’ (attributed to the Prophet). [فتح الباري]
But Shaykh al-Albani said it is weak, because it is narrated from Abu Ishaq al-Sabi’i, and he became confused in old age. Therefore, even Hafiz did not declare it authentic. [ضعيف الادب المفرد 926/148]
➎ Rifa’ah ibn Rafi’ radi Allahu anhu said: I prayed behind the Messenger of Allah sallallahu alayhi wa sallam, I sneezed and said:
«الحمد لله حمدا كثيرا طيبا مباركا فيه مباركا عليه كما يحب ربنا ويرضى»
“All praise is due to Allah, abundant, pure, blessed praise, upon which blessings descend, as our Lord loves and is pleased with.”
When the Messenger of Allah sallallahu alayhi wa sallam finished the prayer, he said: Who said these words in the prayer? He asked three times. I said: I did. He said: By Him in Whose hand is my soul, thirty-some angels rushed to take it up. [حسن، صحيح ابي داود 700 و صحيح ترمذي 331]
From this it is understood that saying these words upon sneezing brings even more reward.
➏ If one sneezes during prayer, he should still say «الحمد لله», as mentioned in the above hadith. However, replying to someone else during prayer is not permissible, as it is addressing another person, and the Messenger of Allah sallallahu alayhi wa sallam said: In prayer, none of the people’s speech is correct; it is only tasbih, takbir, and recitation of the Qur’an. [مسلم]
➐ If someone does not say “alhamdulillah” after sneezing, one should not say «يرحمك الله» to him. [بخاري باب لا يشمت العاطس اذا لم يحمد الله]
➑ If a non-Muslim says “alhamdulillah” after sneezing, one should not say «يرحمك الله» to him. It is narrated from Abu Musa radi Allahu anhu that the Jews would sneeze in the presence of the Messenger of Allah sallallahu alayhi wa sallam, hoping that he would say «يرحمك الله» to them, but he would only say to them: «يهديكم الله ويصلح بالكم» [صحيح ابي داود 4213 و صحيح الترمذي]
➒ It is narrated from Abu Hurayrah radi Allahu anhu, both his statement and the saying of the Messenger of Allah sallallahu alayhi wa sallam, that say «يرحمك الله» to your brother three times; if more than that, then it is a cold (illness). [صحيح ابي داود۔ 4210]
➓ Abu Hurayrah radi Allahu anhu said: When the Messenger of Allah sallallahu alayhi wa sallam sneezed, he would place his hand or a cloth over his mouth and lower his voice when sneezing. [صحيح ابوداود 4207 و صحيح الترمذي]
⓫ The reason for saying “alhamdulillah” after sneezing is that sneezing expels the retained waste and vapors from the brain, and removes blockages from the veins and muscles of the brain, thus protecting a person from many dangerous diseases.
Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: Allah loves sneezing and dislikes yawning. When one of you sneezes and says «الحمد لله», it is the right of every Muslim who hears him to say «يرحمك الله» to him. Yawning is from Shaytan; when one of you yawns, let him suppress it as much as possible, for when he says “ha,” Shaytan laughs at him. [بخاري كتاب الادب]
In Sahih Muslim, it is stated: When one of you yawns, let him place his hand over his mouth.
Visiting the Sick:
➊ Visiting a sick Muslim is obligatory. Imam Bukhari rahimahullah has made a chapter in his Sahih: «باب وجوب عيادة المريض» and has cited several ahadith as evidence.
➋ The utmost effort of doctors influenced by the teachings of disbelievers is to prevent the patient from meeting anyone, whereas the patient gains heartfelt comfort from meeting friends, which strengthens the heart and helps in recovery... Their mere sight brings brightness to the face... They think the patient is doing well...
At the very least, the patient’s attention is diverted from his illness for as long as he is engaged with those who come to visit.
➌ By visiting the sick, one learns of the patient’s needs, such as whether he needs to be taken to a doctor, needs medicine, or is facing financial difficulties at home. By learning of the need through visiting, a Muslim brother can help. Sometimes, the visitor himself is a doctor or has suffered from the same illness and can give the best advice.
➍ The prayers of those who visit the sick and the ruqyah (incantation) from the words of the Book and Sunnah can bring health to the patient. The Messenger of Allah sallallahu alayhi wa sallam said: If a Muslim visits another Muslim and says these words seven times, he will be granted well-being, unless his time of death has come: «أسال الله العظيم رب العرش العظيم أن يشفيك» “I ask Allah, the Magnificent, Lord of the Magnificent Throne, to cure you.” [صحيح] [عن ابن عباس - ترمذي ابواب الطب اور ديكهئے صحيح الترمذي۔ 1698]
➎ The visitor should encourage the patient and mention the reward of illness to strengthen his resolve. When the Messenger of Allah sallallahu alayhi wa sallam would visit a sick person, he would say: «لا بأس طهور ان شاء الله» “No harm, if Allah wills, it is a purification.” [بخاري كتاب المرضىٰ عن ابن عباس]
➏ ‘A’ishah radi Allahu anha said: When the Messenger of Allah sallallahu alayhi wa sallam would go to a sick person or a sick person was brought to him, he would say:
«أذهب الباس رب الناس واشف وأنت الشافى لا شفاء إلا شفاء شفاءك شفاء لا يغادر سقما» [البخاري كتاب۔ المرضي]
“Remove the disease, O Lord of the people, and cure, for You are the Curer. There is no cure except Your cure, a cure that leaves no disease.” In Sahih Muslim, it is mentioned that he would pass his right hand over the patient and recite this supplication. [كتاب السلام ميں : 1722]
➐ From the hadith under discussion, it is understood that visiting the sick is the right of a Muslim only. However, the Messenger of Allah sallallahu alayhi wa sallam would also visit non-Muslims, as he visited a Jewish boy who used to serve him and invited him to accept Islam, and he became Muslim. Similarly, he visited his uncle Abu Talib at the time of his death and invited him to accept Islam. [صحيح بخاري كتاب المرضی]
➑ In Ibn Majah, it is narrated from Anas radi Allahu anhu that “the Prophet sallallahu alayhi wa sallam would not visit the sick except after three nights,” but this narration is fabricated; in its chain is Muslimah ibn ‘Ali, who is abandoned. [سلسلة الضعيفه 45]
Therefore, one should visit the sick as soon as possible.
The command of Allah is:
«فَاسْتَبِقُوا الْخَيْرَاتِ» [5-المائدة:48]
“Race towards good deeds.”
➒ In Tirmidhi, it is narrated from ‘Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: If a Muslim visits another Muslim in the morning, seventy thousand angels send blessings upon him until evening, and if he visits in the evening, seventy thousand angels send blessings upon him until morning, and a garden is planted for him in Paradise. [ترمذي۔ الجنائز اور ديكهئے صحیح الترمذي 775]
➓ The purpose of visiting the sick is to bring comfort to the patient, and it is obvious that sitting for a long time or crowding causes him discomfort. Therefore, one etiquette of visiting the sick is not to sit for too long.
Accompanying the Funeral:
➊ From «اذا مات فاتبعه» it is understood that whether the Muslim is known or unknown, accompanying his funeral is his right. There is great reward mentioned in the hadith for this. [ديكهئے بلوغ المرام كتاب الجنائز حديث- 534]
➋ Reciting the testimony of faith (kalimah shahadah) or any other dhikr aloud while accompanying the funeral, as is common among people today, is not established from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions.
[صحيح مسلم، السلام 5650],
[تحفه الاشراف 10/ 224]
Islam is a religion of mutual brotherhood. «إنما المؤمنون إخوة» “Believers are brothers.” Muslims have many rights over one another, among which these six are very important. The phrase “haqq al-muslim” (the right of a Muslim) proves that these things are the right of a Muslim over another Muslim, not over a disbeliever. Now, each of these will be explained separately.
When you meet him, greet him with salam:
➊ The strongest statement regarding salam is that it is one of the names of Allah, the Exalted. In the Noble Qur’an, Allah, the Exalted, while mentioning His names, says:
«الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ» [59-الحشر:23]
“He is the Sovereign, the Most Holy, the Peace (as-Salam), the Granter of Security, the Overpowering.”
Abdullah ibn Mas’ud radi Allahu anhu said: When we used to pray with the Messenger of Allah sallallahu alayhi wa sallam, we would say:
«السلام على الله قبل عباده السلام على جبرئيل السلام على ميكائيل السلام على فلان»
“That is, peace be upon Allah from His servants, peace be upon Jibril, peace be upon Mika’il, peace be upon so-and-so.”
When the Prophet sallallahu alayhi wa sallam finished the prayer, he turned his face towards us and said: «السلام على الله» “Do not say ‘peace be upon Allah,’ for Allah Himself is as-Salam.” (al-hadith [متفق عليه مشكوة باب التشهد]). The meaning of salam is: the One who is free from every defect and deficiency, and the One who grants peace to all. The meaning of “as-salamu alaykum” is: May Salam (Allah, the Exalted) overshadow you, be your guardian and protector, just as it is said: «الله معك والله يصحبك» “May Allah be with you, may Allah be your companion.”
Some say salam means «سلامة», i.e., «سلامة الله عليكم», may Allah’s peace be upon you. When a person greets another with salam, he is informing him that he should be at ease from his side, that he will not harm him, because the one who is praying to Allah for his peace, how could he himself cause harm?
➋ “When you meet a Muslim, greet him with salam.” This does not mean that there is no need for salam at the time of parting. Rather, the Messenger of Allah sallallahu alayhi wa sallam said:
«إذا انتهى أحدكم إلى المجلس فليسلم فإن بدا له أن يجلس فليجلسن ثم إذا قام قليسلم فلیست الأولى بأحق من الآخرة» [صحيح - مسند أحمد، أبوداود، الترمذي وغيرهم عن أبى هريرة وصحيح الجامع الصغير۔ 40]
“When one of you enters a gathering, let him greet with salam. If he intends to sit, let him sit. Then when he gets up, let him greet with salam, for the first salam is not more deserving than the last.”
➌ A man came to the Prophet sallallahu alayhi wa sallam and said «السلام عليكم». The Prophet sallallahu alayhi wa sallam replied to his salam, and he sat down. The Prophet sallallahu alayhi wa sallam said: “Ten (good deeds).” Then another came and said «السلام عليكم ورحمة الله»; the Prophet replied and he sat down. The Prophet sallallahu alayhi wa sallam said: “Twenty.” Then another came and said «السلام عليكم ورحمة الله وبركاته»; the Prophet sallallahu alayhi wa sallam said: “Thirty.” [صحيح، ابوداود والترمذي عن عمران بن حصين ديكهئے ابوداود باب كيف السلام]
The complete words of salam are only these; more than this is not established from the Messenger of Allah sallallahu alayhi wa sallam. The narration with the addition of «ومغفرته» is in Abu Dawud, about which Mundhiri said: In it are Abu Marhum ‘Abd al-Rahman ibn Maymun and Sahl ibn Mu’adh, two narrators «لا يحتج بهما» whose narrations are not used as evidence (see ‘Awn, Bab Kayfa al-Salam), and see Da’if Abu Dawud. Similarly, the words «ورضوانه» are also not established with salam.
➍ When someone greets with salam, one should reply with something better, or at least with an equal response. [نساء 89]
➎ If one separates from someone for a short while, then upon meeting again, he should greet with salam again. The Messenger of Allah sallallahu alayhi wa sallam said: When one of you meets his brother, let him greet him with salam. Then if a tree, wall, or stone comes between them, and they meet again, let him greet him with salam again. [صحيح ابوداود عن ابي هريرة 4332]
The noble Companions radi Allahu anhum acted upon this command with great care. The Companion who did not pray with tranquility, when he came to the Messenger of Allah sallallahu alayhi wa sallam and was sent back to repeat the prayer three times, each time he came, he first greeted with salam, even though he was in the mosque and the Messenger of Allah sallallahu alayhi wa sallam was also in the mosque. [بخاري و مسلم]
➏ One should not greet with salam a person who is relieving himself. Jabir ibn ‘Abdullah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam was urinating when a man passed by and greeted him with salam. The Prophet sallallahu alayhi wa sallam said: «إذا رأيتني على مثل هذه الحالة فلا تسلم على فإنك إن فعلت ذلك لم أرد عليك» [ابن ماجه، باب الرجل يسلم عليه وهو يبول - صحيح ابن ماجه 282]
“When you see me in such a state, do not greet me with salam, for if you do, I will not reply to you.”
➐ One may greet a person who is praying, but he should reply with a hand gesture, not verbally. Ibn ‘Umar radi Allahu anhuma said: I asked Bilal radi Allahu anhu: People used to greet the Prophet sallallahu alayhi wa sallam with salam while he was praying; how would he reply? He said: He would gesture with his hand. [الترمذى باب ما جاء فى الإشارة فى الصلاة] and see [صحيح الترمذي 302 اور صحيح ابن ماجه 1017]
If it were not permissible to greet a person who is praying, the Prophet would have prohibited it. However, the salam should be said softly so as not to disturb the one praying. Abu Sa’id radi Allahu anhu said: The Messenger of Allah sallallahu alayhi wa sallam performed i’tikaf in the mosque and heard people reciting aloud. He lifted the curtain and said:
«ألا إن کلكم مناج ربه فلا يؤذين بعضکم بعضا ولا يرفع بعضكم على بعض فى القراءة أو قال فى الصلاة»
“Be aware, all of you are whispering to your Lord, so do not cause harm to one another, and do not raise your voices over each other in recitation or, he said, in prayer.” [ابوداود- التطوع] and see [صحيح ابي داود۔ 1183]
➑ Some people say that one should not greet with salam a person who is reciting the Qur’an, eating, or performing ablution (wudu), but there is no evidence for this. If one can greet a person who is praying, then who can be busier than that?
Accepting Invitations:
“When he invites you, go to him.” The words are general; for any purpose, if a Muslim brother invites you, it is his right that you go to him, whether he calls for help, for advice, for food, or for any permissible purpose. Especially if he needs help. The Messenger of Allah sallallahu alayhi wa sallam said:
«المسلم أخو المسلم لا يظلمه ولا يسلمه»
“A Muslim is the brother of another Muslim; he does not wrong him nor forsake him.”
There is special emphasis on attending the wedding feast (walimah), and there is a warning for not attending. The Prophet sallallahu alayhi wa sallam said regarding the walimah invitation:
«ومن لم يجب الدعوة فقد عصى الله ورسوله»
“Whoever does not accept the invitation has disobeyed Allah and His Messenger.”
However, if one sees something inappropriate at the invitation, he should leave. Once, ‘A’ishah radi Allahu anha bought a carpet with pictures on it. The Messenger of Allah sallallahu alayhi wa sallam came and, seeing it, stood at the door and did not enter. (‘A’ishah radi Allahu anha) said: O Messenger of Allah! I repent to Allah and His Messenger. What sin have I committed? He said: What is the matter with this carpet? I said: I bought it for you so you could sit and recline on it. The Messenger of Allah sallallahu alayhi wa sallam said: Those who make these pictures will be punished on the Day of Resurrection; it will be said to them: Bring to life what you have created. And he said: Angels do not enter a house in which there are pictures. [بخاري كتاب النكا ح]
Abu Mas’ud radi Allahu anhu saw a picture in a house and turned back. Abu Ayyub al-Ansari radi Allahu anhu was invited by Ibn ‘Umar radi Allahu anhuma. When he came, he saw a curtain on the wall. ‘Abdullah ibn ‘Umar radi Allahu anhuma said: The women forced us to do this. He said: This may be a danger for someone else, but not for you. By Allah, I will not eat your food, and he left. [بخاري كتاب النكا ح]
If it is known beforehand that there will be disobedience to Allah at the gathering, then accepting the invitation is not obligatory.
«وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ» [11-هود:113]
“And do not incline towards those who do wrong, lest the Fire touch you.”
However, if one has the ability to enjoin good and forbid evil at such a place, then he should go. Allah, the Exalted, said: “Let there be a group among you who call to goodness, enjoin what is right, and forbid what is wrong.” [آل عمران-104]
Sincere Advice (Nasiha):
Sincere advice to Muslim brothers is necessary in all circumstances. In Tirmidhi, in the narration of Abu Hurayrah radi Allahu anhu, these same six rights of the believer are mentioned, and regarding sincere advice, it is said: «وينصح له إذا غاب او شهد» “Whether he is present or absent, he should sincerely wish well for him.” [حديث : 2737]
That is, if he is present, do not falsely praise him, flatter him, or be hypocritical, nor give him wrong advice or deceive him. If he is absent, do not backbite him, slander him, or wish him ill. In short, always be concerned for his well-being.
From «إذا استنصحك فانصحة» it is understood that if a Muslim brother seeks advice, then the importance of giving correct advice and sincere counsel increases even more.
Replying to “alhamdulillah” after Sneezing:
➊ Regarding sneezing, the Messenger of Allah sallallahu alayhi wa sallam said: When one of you sneezes, let him say «الحمد لله», and his brother or companion should say to him «يرحمك الله», and when he says «يرحمك الله», then he should say «يهديكم الله ويصلح بالكم», “May Allah guide you and rectify your condition.” [بخاري عن ابي هريره رضی اللہ عنہ]
➋ Upon sneezing, at the very least, saying “alhamdulillah” is obligatory. If one adds «على كل حال», it is better. In Tirmidhi, it is narrated from Abu Ayyub radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: When one of you sneezes, let him say «الحمد لله على كل حال»; see [صحيح الترمذي۔ 2202]
➌ ‘Abdullah ibn Mas’ud radi Allahu anhu said: When one of you sneezes, let him say «الحمد لله رب العالمين»; the one replying should say «يرحمك الله», and he himself should say «يغفرالله لي ولكم». [صحيح الاسناد موقوف صحيح الأدب المفرد 715 - 934] This is the statement of ‘Abdullah ibn Mas’ud radi Allahu anhu.
➍ ‘Ali radi Allahu anhu said: Whoever, upon hearing a sneeze, says «الحمد لله رب العالمين على كل حال ما كان», he will never suffer from toothache or earache. [الادب المفرد للبخاري 949]
Hafiz Ibn Hajar rahimahullah said: Its narrators are trustworthy, and such a statement cannot be said from opinion, so it is considered as marfu’ (attributed to the Prophet). [فتح الباري]
But Shaykh al-Albani said it is weak, because it is narrated from Abu Ishaq al-Sabi’i, and he became confused in old age. Therefore, even Hafiz did not declare it authentic. [ضعيف الادب المفرد 926/148]
➎ Rifa’ah ibn Rafi’ radi Allahu anhu said: I prayed behind the Messenger of Allah sallallahu alayhi wa sallam, I sneezed and said:
«الحمد لله حمدا كثيرا طيبا مباركا فيه مباركا عليه كما يحب ربنا ويرضى»
“All praise is due to Allah, abundant, pure, blessed praise, upon which blessings descend, as our Lord loves and is pleased with.”
When the Messenger of Allah sallallahu alayhi wa sallam finished the prayer, he said: Who said these words in the prayer? He asked three times. I said: I did. He said: By Him in Whose hand is my soul, thirty-some angels rushed to take it up. [حسن، صحيح ابي داود 700 و صحيح ترمذي 331]
From this it is understood that saying these words upon sneezing brings even more reward.
➏ If one sneezes during prayer, he should still say «الحمد لله», as mentioned in the above hadith. However, replying to someone else during prayer is not permissible, as it is addressing another person, and the Messenger of Allah sallallahu alayhi wa sallam said: In prayer, none of the people’s speech is correct; it is only tasbih, takbir, and recitation of the Qur’an. [مسلم]
➐ If someone does not say “alhamdulillah” after sneezing, one should not say «يرحمك الله» to him. [بخاري باب لا يشمت العاطس اذا لم يحمد الله]
➑ If a non-Muslim says “alhamdulillah” after sneezing, one should not say «يرحمك الله» to him. It is narrated from Abu Musa radi Allahu anhu that the Jews would sneeze in the presence of the Messenger of Allah sallallahu alayhi wa sallam, hoping that he would say «يرحمك الله» to them, but he would only say to them: «يهديكم الله ويصلح بالكم» [صحيح ابي داود 4213 و صحيح الترمذي]
➒ It is narrated from Abu Hurayrah radi Allahu anhu, both his statement and the saying of the Messenger of Allah sallallahu alayhi wa sallam, that say «يرحمك الله» to your brother three times; if more than that, then it is a cold (illness). [صحيح ابي داود۔ 4210]
➓ Abu Hurayrah radi Allahu anhu said: When the Messenger of Allah sallallahu alayhi wa sallam sneezed, he would place his hand or a cloth over his mouth and lower his voice when sneezing. [صحيح ابوداود 4207 و صحيح الترمذي]
⓫ The reason for saying “alhamdulillah” after sneezing is that sneezing expels the retained waste and vapors from the brain, and removes blockages from the veins and muscles of the brain, thus protecting a person from many dangerous diseases.
Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: Allah loves sneezing and dislikes yawning. When one of you sneezes and says «الحمد لله», it is the right of every Muslim who hears him to say «يرحمك الله» to him. Yawning is from Shaytan; when one of you yawns, let him suppress it as much as possible, for when he says “ha,” Shaytan laughs at him. [بخاري كتاب الادب]
In Sahih Muslim, it is stated: When one of you yawns, let him place his hand over his mouth.
Visiting the Sick:
➊ Visiting a sick Muslim is obligatory. Imam Bukhari rahimahullah has made a chapter in his Sahih: «باب وجوب عيادة المريض» and has cited several ahadith as evidence.
➋ The utmost effort of doctors influenced by the teachings of disbelievers is to prevent the patient from meeting anyone, whereas the patient gains heartfelt comfort from meeting friends, which strengthens the heart and helps in recovery... Their mere sight brings brightness to the face... They think the patient is doing well...
At the very least, the patient’s attention is diverted from his illness for as long as he is engaged with those who come to visit.
➌ By visiting the sick, one learns of the patient’s needs, such as whether he needs to be taken to a doctor, needs medicine, or is facing financial difficulties at home. By learning of the need through visiting, a Muslim brother can help. Sometimes, the visitor himself is a doctor or has suffered from the same illness and can give the best advice.
➍ The prayers of those who visit the sick and the ruqyah (incantation) from the words of the Book and Sunnah can bring health to the patient. The Messenger of Allah sallallahu alayhi wa sallam said: If a Muslim visits another Muslim and says these words seven times, he will be granted well-being, unless his time of death has come: «أسال الله العظيم رب العرش العظيم أن يشفيك» “I ask Allah, the Magnificent, Lord of the Magnificent Throne, to cure you.” [صحيح] [عن ابن عباس - ترمذي ابواب الطب اور ديكهئے صحيح الترمذي۔ 1698]
➎ The visitor should encourage the patient and mention the reward of illness to strengthen his resolve. When the Messenger of Allah sallallahu alayhi wa sallam would visit a sick person, he would say: «لا بأس طهور ان شاء الله» “No harm, if Allah wills, it is a purification.” [بخاري كتاب المرضىٰ عن ابن عباس]
➏ ‘A’ishah radi Allahu anha said: When the Messenger of Allah sallallahu alayhi wa sallam would go to a sick person or a sick person was brought to him, he would say:
«أذهب الباس رب الناس واشف وأنت الشافى لا شفاء إلا شفاء شفاءك شفاء لا يغادر سقما» [البخاري كتاب۔ المرضي]
“Remove the disease, O Lord of the people, and cure, for You are the Curer. There is no cure except Your cure, a cure that leaves no disease.” In Sahih Muslim, it is mentioned that he would pass his right hand over the patient and recite this supplication. [كتاب السلام ميں : 1722]
➐ From the hadith under discussion, it is understood that visiting the sick is the right of a Muslim only. However, the Messenger of Allah sallallahu alayhi wa sallam would also visit non-Muslims, as he visited a Jewish boy who used to serve him and invited him to accept Islam, and he became Muslim. Similarly, he visited his uncle Abu Talib at the time of his death and invited him to accept Islam. [صحيح بخاري كتاب المرضی]
➑ In Ibn Majah, it is narrated from Anas radi Allahu anhu that “the Prophet sallallahu alayhi wa sallam would not visit the sick except after three nights,” but this narration is fabricated; in its chain is Muslimah ibn ‘Ali, who is abandoned. [سلسلة الضعيفه 45]
Therefore, one should visit the sick as soon as possible.
The command of Allah is:
«فَاسْتَبِقُوا الْخَيْرَاتِ» [5-المائدة:48]
“Race towards good deeds.”
➒ In Tirmidhi, it is narrated from ‘Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: If a Muslim visits another Muslim in the morning, seventy thousand angels send blessings upon him until evening, and if he visits in the evening, seventy thousand angels send blessings upon him until morning, and a garden is planted for him in Paradise. [ترمذي۔ الجنائز اور ديكهئے صحیح الترمذي 775]
➓ The purpose of visiting the sick is to bring comfort to the patient, and it is obvious that sitting for a long time or crowding causes him discomfort. Therefore, one etiquette of visiting the sick is not to sit for too long.
Accompanying the Funeral:
➊ From «اذا مات فاتبعه» it is understood that whether the Muslim is known or unknown, accompanying his funeral is his right. There is great reward mentioned in the hadith for this. [ديكهئے بلوغ المرام كتاب الجنائز حديث- 534]
➋ Reciting the testimony of faith (kalimah shahadah) or any other dhikr aloud while accompanying the funeral, as is common among people today, is not established from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions.
Source: Sharh Bulugh al-Maram min Adillat al-Ahkam, Kitab al-Jami', Page: 18
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه مسلم، السلام، باب من حق المسلم رد السلام، حديث:2162.»©Explanation:
➊ In this hadith, six rights of a Muslim over another Muslim have been mentioned.
In one narration of Sahih Muslim, only five are mentioned; in that narration, the right of sincere advice is not included.
(Sahih Muslim, Kitab al-Salam, Hadith: 1262)
➋ Fulfilling these six rights is obligatory upon every Muslim; from the apparent wording of the hadith, it seems that the fulfillment of these rights is indeed obligatory.
And Allah knows best.
«أخرجه مسلم، السلام، باب من حق المسلم رد السلام، حديث:2162.»©Explanation:
➊ In this hadith, six rights of a Muslim over another Muslim have been mentioned.
In one narration of Sahih Muslim, only five are mentioned; in that narration, the right of sincere advice is not included.
(Sahih Muslim, Kitab al-Salam, Hadith: 1262)
➋ Fulfilling these six rights is obligatory upon every Muslim; from the apparent wording of the hadith, it seems that the fulfillment of these rights is indeed obligatory.
And Allah knows best.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1236
