Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/282)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

whereupon Ibn Abbās—who had by then lost his sight—asked, ‘Who is this?’ They replied, ‘This is the Yemeni man who regularly visits you.’ They identified the man for him, and Ibn Abbās stated that the greeting of peace ends with the words ‘and His blessings.’”1.

Another rule governing the greeting of peace is that it should not be restricted to acquaintances. Rather, a Muslim should greet those he knows and those he does not know. We have already discussed the hadith of Abd Allah ibn Amr (may Allah be pleased with him and his father) concerning this. The Sunnah also states that restricting greetings to acquaintances is one of the signs of the Hour. In al-Musnad, through a sound chain of transmission, al-Aswad ibn Yazīd reported that the Messenger of Allah (peace and blessings be upon him) said: “One of the signs of the Hour is that greetings will be given only to those one knows.”2. According to another narration: “A man will greet another man only because he knows him.”

Another rule governing the greeting of peace is that Jews and Christians should not be greeted first, because the Prophet (peace and blessings be upon him) said: “Do not initiate the greeting of peace with Jews or Christians.”3. If they greet Muslims first, it is sufficient to reply, “And upon you.” This is based on the report in the two Sahih collections from Abd Allah ibn Umar (may Allah be pleased with him and his father), in which the Messenger of Allah (peace and blessings be upon him) said: “When the People of the Book greet you, one of them is actually saying, ‘Death be upon you,’ so say, ‘And upon you.’”4.

As for adherents of religious innovations and deviant desires, the ruling on greeting them requires further distinction, which may be understood by examining the evidence and knowing the guidance of the early generations of the Muslim community ﵏. If an innovator is a disbeliever because of his innovation, and qualified scholars have ruled that he has left the fold of Islam, he is not to be greeted, for the ruling on greeting him is exactly the same as the ruling on greeting other disbelievers.

(1) Mālik’s al-Muwatta, no. 2758. (2) Al-Musnad, 1/387; authenticated by al-Albānī, may Allah have mercy on him, in al-Sahīha, no. 648. (3) Sahīh Muslim, no. 2167. (4) Sahīh al-Bukhārī, no. 6257; Sahīh Muslim, no. 2164.

قال ابن عباس، وهو يومئذ قد ذهب بصرُه: من هذا قالوا: هذا اليمانيُّ الذي يغشاك، فعرَّفوه إيَّاه، فقال ابن عباس: إنَّ السَّلامَ انتهى إلى البَرَكَة"١. ومن أحكام السلام أن لا يُقْصَر على المعرفة، بل يُسلِّمُ المسلمُ على مَن عرف ومن لَم يعرف، وقد مرَّ معنا حديثُ عبد الله بن عمرو ﵄ في هذا، وجاء في السُّنَّة أنَّ من أشراط الساعة قصْرَ السلام على المعرفة، ففي المسند بسند جيِّد عن الأسود بن يزيد قال: قال رسول الله ﷺ: "إنَّ من أشراطِ السَّاعة إذا كانت التَّحيَّةُ على المعرفة"٢، وفي رواية: "أن يُسلِّمَ الرَّجل على الرَّجل لا يُسلِّمُ عليه إلاَّ للمعرفة". ومن أحكام السلام ألاَّ يُبدَأ اليهودُ والنصارى بالسلام؛ لقوله ﷺ: "لا تبدَؤُوا اليهود ولا النصارى بالسَّلام" ٣، وإذا بدؤوا هم بالسلام فإنَّه يُكتفى بالردِّ عليهم بأن يُقال "وعليكم" لِمَا في الصحيحين عن عبد الله بن عمر ﵄: أنَّ رسول الله ﷺ قال: "إِذا سَلَّمَ عَليكم أهلُ الكتاب فإنَّما يقولُ أحدُهم السَّامُ عليكم، فقل: وعَلَيكم"٤. وأمَّا أهلُ البدع والأهواء ففي حُكم السلام عليهم تفصيلٌ يُعلم بمطالعة الأدلة ومعرفة هدي سلف الأمَّة ﵏، فإذا كان المبتدعُ كافراً ببدعته وحكم المحقِّقون من أهل العلم بخروجه من الملَّة، فإنَّه لا يُسلَّمُ عليه؛ إذ حكمُ السلام عليه كحكم السلام على الكفار سواء.

١ موطأ مالك (رقم:٢٧٥٨) . ٢ المسند (١/٣٨٧) ، وصحَّحه الألباني ﵀ في الصحيحة (رقم:٦٤٨) . ٣ صحيح مسلم (رقم:٢١٦٧) . ٤ صحيح البخاري (رقم:٦٢٥٧) ، وصحيح مسلم (رقم:٢١٦٤) .