Chapter About a Collection of Topics from the book Buloogh al-Maraam

English rendering of Explanation given by ash-Shaykh 'Abdul-'Azeez ibn Baaz

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Explanation:

{1} In the heading بَابُ الْأَدَبِ “Section about Sound Conduct”, the expression “sound conduct” refers to the conduct prescribed by Islaam’s teachings. This is what a person of eemaan should adorn himself with when he speaks, acts, stands, sits, travels anywhere, remains in his homeland, and all other times in general. The teachings of Islaam are complete and they call people to adopt praiseworthy traits and actions, and caution them against misdeeds and blameworthy traits throughout all circumstances. This is the case for men and women, jinns and humans, the wealthy and the poor, those in positions of authority and the general public at large. Thus, a person of eemaan is to conduct himself according to the teachings imparted by Allaah’s Messenger (may Allaah mention him with commendation and grant him protection). That is the conduct he should personify so that it can distinguish him from others. The features that are to distinguish a Muslim [i.e. someone who submits to Allaah in Islaam] are embodying the conduct prescribed by Islaam, adhering to that conduct, and avoiding what contravenes it. Some of the most important facets of that conduct pertain to how a person of eemaan speaks to and deals with his family members, brothers, and neighbours. He should be distinguished from others in how he conducts himself. There are numerous topics that make up the present كِتَابُ الْجَامِعِ “Chapter about a Collection of Topics”, and the compiler (may Allaah have mercy upon him) mentioned six important sections in this chapter. He began with بَابُ الْأَدَبِ “Section about Sound Conduct”, and this refers to the conduct a Muslim should adorn himself with in emulation of the Prophet Muhammad (may Allaah mention him with commendation and grant him protection), in terms of his words and deeds; and his conduct towards his own self, his Lord, his family, his neighbours, and all people in general. [These ahaadeeth all pertain to various aspects of conduct prescribed by Islaam’s teachings. The compiler cited them so that the attention of those who seek knowledge of Islaam could be drawn to these facets of the conduct prescribed by Islaam, and so that such people can embody them in fulfillment of the instructions given by Allaah’s Messenger and in emulation of the example that he set (may Allaah mention him with commendation and grant him protection). -(Passage advanced from p. 39 in original Arabic)].

Explanation:

{1} حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ “There are six rights a Muslim is to fulfil towards another Muslim.” This hadeeth contains six of the most important and praiseworthy qualities to be upheld among the people of Islaam. A Muslim has numerous major rights that his Muslim brother is to fulfil towards him, and these are only some of them. Scholars have explained that the number mentioned here in the phrase “six rights” does not convey the idea of there being a limit, and it cannot be used to prove that there are only six rights and no more. This can be understood in light of Islaam’s texts which mention many other rights besides these six. Some statements of the Prophet (may Allaah mention him with commendation and grant him protection) which comprehensively outline them in general include, “None of you has complete eemaan until he loves for his brother what he loves for himself” [al-Bukhaaree 13, Muslim 45], “One person of eemaan must be to another person of eemaan like a single solid structure such that each part supports the other” and he interlocked his fingers [al-Bukhaaree 481, Muslim 2585], “The similitude of the mutual love, mercy, and sympathy that are to exist between the people of eemaan is that of one single body. When one part suffers, the entire body experiences sleeplessness and fever” [al-Bukhaaree 6011, Muslim 2586]. There are numerous similar ahaadeeth, all of which serve to show the many rights that are to be fulfilled, and the six mentioned here are only some of them.

{2} إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ “When you meet him, extend the salaam (supplication for Allaah’s protection) to him.” This means that you are the one who should begin. Doing that is more virtuous. There is an authentic hadeeth in which the Prophet (may Allaah mention him with commendation and grant him protection) said, “The person more entitled to Allaah is the one who is first in extending the salaam to others.” This was collected by Aboo Daawood [5197, graded saheeh by al-Albaanee] and others with a sound chain of narration. The point here is that initiating the salaam is part of the conduct prescribed by Islaam, and it is a trait that a Muslim should have when dealing with his brothers.
Is it obligatory to initiate the salaam? Some scholars hold that it is obligatory for each person, others hold that it is a collective obligation, and others hold that it is encouraged. However, taking all things into consideration, it can be concluded that initiating the salaam is strongly encouraged. As for replying, there is no contention about that being obligatory, as understood from the statement of Allaah, the Most Majestic and Exalted, ((When a greeting is extended to you, then respond with a greeting better than it, or at least return it equally)) [4:86]. The people of Islaam are to take the initiative to perform the best of deeds. Each person should strive to do what is most virtuous. There is a hadeeth which states that “the better of the two is the one who initiates the salaam.” [al-Bukhaaree 6077, Muslim 2560].

{3} وَإِذَا دَعَاكَ فَأَجِبْهُ “When he offers you an invitation, accept it.” This was another quality mentioned. If he invites you to a meal on the occasion of a marriage, or for any other occasion, you are to respond to the invitation. This is because doing so is something that keeps people’s hearts clean towards each other, removes enmity, brings people closer to each other, and facilitates cooperation between them to do good things. In fact, all of the qualities cited [in this hadeeth] bring the people of eemaan together for good things, and serve to rid them of enmity and discord. The type of invitation mentioned here is not limited to the occasion of a wedding. Rather, it applies to invitations in general, and this can be understood from other ahaadeeth that mention accepting invitations. A hadeeth narrated by [Aboo Hurayrah (may Allaah be pleased with him)] collected by al-Bukhaaree [1240] and Muslim [2162] says, “There are five rights a Muslim is to fulfil towards another Muslim…” and one of them is “accepting his invitation.” A hadeeth narrated by [‘Abdullaah] ibn ‘Umar (may Allaah be pleased with both of them) says, “When a brother of any one among you offers you an invitation, accept it whether on the occasion of a marriage or anything else like it.” [Muslim 1429]. This applies unless one has an excuse that is valid according to Islaam’s teachings such as rain, illness, open acts of disobedience to Allaah present at a wedding venue which are difficult to remove, and other legitimate reasons for which a person would be excused from attending obligatory prayers in congregation.

{4} وَإِذَا اسْتَنْصَحَكَ فَانْصَحْهُ “When he seeks sincere counsel from you, counsel him sincerely”. It is obligatory to give a Muslim sincere counsel. [An authentic hadeeth states:] “The religion is sincere fulfillment of rights” [al-Bukhaaree prior to 57, Muslim 55]. It is impermissible to cheat or deceive your brother in general, and even more so when he seeks your sincere advice. If he consults you and asks for your advice, it is obligatory for you to be sincere in wanting what is best for him, and to not betray or deceive him.

{5} وَإِذَا عَطَسَ فَحَمِدَ اللَّهَ فَشَمِّتْهُ “When he sneezes and says ‘al-hamdu lillaahi’ (all praise is due to Allaah), tell him ‘yarhamukallaahu’ (may Allaah continue to grant you His mercy).” This is a further right that you are to fulfil towards your brother in Islaam. In another authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) said, “When any one of you sneezes and says ‘al-hamdu lillaahi’ (all praise is due to Allaah), it is a duty for every Muslim who hears him to tell him, ‘yarhamukallaahu’ (may Allaah continue to grant you His mercy)’.” [al-Bukhaaree 6226]. Thus, when a person of eemaan hears his brother sneeze and then praise Allaah, it is obligatory for him to tell his brother, “yarhamukallaahu” (may Allaah continue to grant you His mercy). The view that this is obligatory is strong; and although the well known view among scholars is that doing so is highly encouraged, the apparent meaning conveyed by the portion of the hadeeth that says “it is a duty for every Muslim who hears him to tell him, ‘yarhamukallaahu’” is that doing so is obligatory. Similarly, what is apparent from the command given in this hadeeth, “tell him ‘yarhamukallaahu’,” is that doing so is obligatory. Thus, the matter should not be treated lightly, and it can be readily understood that many benefits come about from complying with the instruction given.

{6} وَإِذَا مَرِضَ فَعُدْهُ، وَإِذَا مَاتَ فَاتَّبِعْهُ “When he is ill, visit him; and when he passes away, follow his funeral procession.” These are [two more] rights that Muslims are to fulfil towards each other; and doing so produces many benefits, keeps people’s hearts together, and removes enmity that may exist. This is why a person of eemaan should not treat these issues lightly. Rather, when his brother falls ill, he should go and visit him, and it is well known that doing so would have a positive effect on one’s brother. When an ailing person realizes that his brothers feel for him, he would feel rejuvenated, and perhaps his ailment might even go away from knowing that his brothers feel for him and come to visit him. He might also need them to do something for him like get a doctor, get medicine, take care of something for his family, and other such things that an ill person might need. In addition, various benefits come from following funeral processions and visiting graves. Those include calling to mind the hereafter, remembering death, helping the family of the deceased bury him, and also consoling the family of the deceased. Being present with the family for the funeral does provide them with consolation and solace, and this is part of the sound conduct found in Islaam’s teachings.

Explanation:

{1} انْظُرُوا إِلَى مَنْ هُوَ أَسْفَلَ مِنْكُمْ وَلَا تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ “Look at those who have less than you and do not look at those who have more than you.” This conveys the idea that a person of eemaan should not look at those who have more things of this world than himself. By devoting his attention to what they have, he will wear himself out, underestimate what Allaah blesses him with, and not be duly grateful to Allaah. When a person focuses on the properties, dwellings, attire, earnings, and other such things of those who have more than him in this world, he will exhaust himself and not appreciate Allaah’s blessings. Thus, it is incorrect for an individual to be that way. Contrary to the foregoing, what he should do is look at those who have not been blessed with as much as himself in terms of physical stature, health, wealth, status, and other things as well. That would lead him to appreciate Allaah’s blessings and be duly grateful to Allaah. Even if one is poor, there are still those poorer than him; even if one is ill, there are still those whose condition is worse than his; even if one lacks status, there are still those who have less status than him; and the same applies to other matters as well. When one looks at those who have less than himself, he will value the blessings Allaah grants him and that would prompt him to be grateful to Allaah.

{2} فَهُوَ أَجْدَرُ أَنْ لَا تَزْدَرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ “Following the aforementioned course is best in order for you to not belittle the blessings that Allaah bestows upon you.” It should be noted that this course pertains to mundane matters. As for religious matters, one should look to those who have more than himself. He should also have the firm resolve to follow the example of righteous individuals, and at the head of them comes the Prophet (may Allaah mention him with commendation and grant him protection). One should endeavour to follow their lead and give much importance to doing so, in conformity with Allaah’s instructions such as, ((All of you must strive your utmost to perform the righteous deeds that Allaah prescribed)) [2:148], and ((You must all strive to be foremost…)) [57:21]. Hence, one must not look at the lazy, sinful, and disobedient to Allaah. Rather, one must look at those who do what is correct and who strive to be foremost in doing so. One should devote attention to performing obligatory prayers in congregation and being keen to do so, taking the initiative to give obligatory charity, protecting one’s fasting against what detracts from it or nullifies it, observing the sound conduct prescribed by Islaam, avoiding anything that subjects one’s integrity to suspicion, and remaining cautious of disobeying Allaah. One should strive to follow the example of righteous individuals when it comes to matters of religion.

Explanation:

{1} الْبِرُّ حُسْنُ الْخُلُقِ “Righteousness is commendable conduct.” This shows the virtue of commendable conduct, and the fact that it is something prescribed by Islaam’s teachings. Observing commendable conduct comprises having a pleasant face, extending kindness, and refraining from doing anything harmful. This was mentioned by ibn al-Mubaarak and others. Thus, a person of eemaan should have a pleasant face when meeting others and when with guests. He should speak wholesome words, do good for others, and not do harmful things. This is what commendable conduct includes: having a pleasant demeanor, using good words, extending goodness, and withholding harm. One should struggle in earnest with himself to be this way.

{2} وَالْإِثْمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ “And sinfulness is what remains unsettled in your chest and you would dislike for people to know about.” A further aspect of the conduct prescribed by Islaam is avoiding matters about which you are uncertain [as to whether they please Allaah or not], and which remain unsettled in your soul and cause disturbance there. Those are to be avoided so that you do not end up perpetrating anything impermissible. When faced with any such matter of uncertainty, you must not go further until you examine the matter and make an effort to know what is unclear to you by referring either to the books that contain knowledge of Islaam or to the scholars who possess that knowledge. That would allow for any confusion to be removed. Such matters were referred to as “sinfulness” because of the severity of the danger that lies in them. Therefore, one should be wary of such things that are unclear because treating them lightly eventually leads one to be involved in things that are clearly impermissible.

Explanation:

{1} إِذَا كُنْتُمْ ثَلَاثَةً فَلَا يَتَنَاجَى اثْنَانِ دُونَ الْآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ، مِنْ أَجْلِ أَنَّ ذَلِكَ يُحْزِنُهُ “When there are three of you together, two are not to converse between themselves while leaving out the third, and you are to maintain that approach until the three of you are with more people. That is because leaving the one person excluded would cause him grief.” This is something that can be clearly understood. It is an aspect of praiseworthy conduct, a feature that shows the completeness of Islaam’s teachings, and a facet of how Islaam’s directives give care to bringing about what is in people’s best interests. When three people are together and two of them converse while excluding the third, that would be unkind to the third and he might even feel that the other two are speaking about him. Therefore, two people should not converse in that manner; rather, they should converse in such a way that all three are involved. The same idea applies if two of them speak in a language that the third one does not understand. This is similar to two of them conversing privately and excluding the third, and this should not be done because it can make him feel dejected. However, if they are a group of four or more, it would be acceptable because if two of them converse privately, the others can still converse with each other. The prohibition that preceded also applies if they are a group of four and three of them speak among themselves while excluding the fourth, or in a language that the fourth does not know. That would cause the fourth to feel left out and dejected, as preceded.

Explanation:

{1} لَا يُقِيمُ الرَّجُلُ الرَّجُلَ مِنْ مَجْلِسِهِ ثُمَّ يَجْلِسُ فِيهِ “One should not ask another person to get up from where he is already seated, and then sit in that other person’s place.” This aspect of the conduct taught by Islaam tells us that an individual should not make his brother who is already seated leave his seat – not in the masjid or anywhere else – just because the individual who wants a seat happens to be wealthier than his seated brother, more prestigious than him, or for any other reason. Rather, an individual should take a seat where there is space for him to sit, behind those who preceded him, and he should not make anyone leave their place. When he enters [the masjid while the people are sitting, for instance], he should go to the end of the line or fill in a gap if any happens to be there, but he should not prompt anyone to leave their seat. If he comes to a gathering, he should sit beyond the point where people are already sitting or in any other available space, without telling anyone to get up. However, in the event that someone seated willingly chooses to give his seat to his brother [without being asked to do so], there is nothing wrong with accepting that. ‘Abdullaah ibn ‘Umar (may Allaah be pleased with both of them) did not accept when others who were seated would give their seats to him. He feared that they might have done so out of feeling ashamed towards him, not out of their own genuine willingness. Thus, when anyone stood for him from the place where they were already seated, he would decline to accept the seat out of the caution he had when it came to doing anything that might be impermissible. Therefore, if anyone gets up for you, you should refrain from taking the person’s seat just like ibn ‘Umar did (may Allaah be pleased with him) unless you know clearly that the person got up out of his own wilful choice, out of his love for you, and out of genuine respect for you. In a situation like that, it would not be wrong to accept.

{2} وَلَكِنْ تَفَسَّحُوا وَتَوَسَّعُوا “Rather, you should accommodate others and make room for them.” This is the approach to take: if your brother comes and space is tight, people should come a bit closer to each other and make space for him as best possible. This is part of praiseworthy conduct.

Explanation:

{1} إِذَا أَكَلَ أَحَدُكُمْ طَعَامًا فَلَا يَمْسَحْ يَدَهُ حَتَّى يَلْعَقَهَا أَوْ يُلْعِقَهَا “When one of you eats, he is not to wipe his hand until either he himself licks it, or he lets someone else lick it.” This hadeeth mentions wiping one’s hand, and the same applies to washing them as well: one should not wash them until he licks them or lets someone else lick them. This is done from the perspective of taking care of food and not treating food wastage as a light matter. This is why we find in another hadeeth that the Prophet (may Allaah mention him with commendation and grant him protection) instructed that any remains on one’s plate should be wiped up and eaten, and he said “No one among you knows what part of his food contains blessings.” [Muslim 2033]. Therefore, one should lick any remains on his fingers [after completing his meal], and he should also wipe up any remains on his portion of the plate with his fingers so as to not leave the area untidy or unsightly. He should wipe up any remains on his portion after he finishes eating and then consume whatever is on his fingers. Afterwards, he can wipe his fingers with a tissue [or something similar] if he wants, or wash them if he wants, and he is free to choose what he does in that regard. This is part of the conduct prescribed by Islaam regarding finishing a meal in general. As for having anything on one’s fingers licked off by others, that could be done by people [who are not put off by that] such as one’s child, spouse, or perhaps attendant; and the person himself can lick any food remains off of his own fingers [as preceded]. Some people may dislike licking fingers, or be ashamed of doing so. However, those perspectives are not quite correct because the Prophet (may Allaah mention him with commendation and grant him protection) would lick his fingers [after finishing his meal] and he was the most virtuous and honourable of all people. Thus, there is nothing wrong with licking the food off of one’s fingers [at the end of one’s meal]. In fact, doing so is part of the Sunnah.

Explanation:

{1} لِيُسَلِّمِ الصَّغِيرُ عَلَى الْكَبِيرِ، وَالْمَارُّ عَلَى الْقَاعِدِ، وَالْقَلِيلُ عَلَى الْكَثِيرِ “The salaam is to be extended by the junior to the senior, the one passing by to the one seated, and the smaller group to the larger group.” This clarifies the Sunnah that is to be observed among the people of Islaam when they meet each other. It preceded that when a person of eemaan meets his brothers, he is to extend the salaam to them, that spreading the salaam is part of the Sunnah, that extending the salaam is among the factors that produce love for Allaah’s sake between people, and that one’s eemaan does not come to completion without that. As for this hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) explained who is to initiate the salaam. The most virtuous manner is for the salaam to be initiated by the junior to the senior, the one passing by to the one seated, the smaller group to the larger group, and the one riding to the one walking. This is the Sunnah. Hence, when a younger person passes by an older person, the younger is to initiate the salaam since the older one is more entitled to receive it due to him being relatively senior. However, if the elder one initiates the salaam, he still attains the virtue of extending the salaam. If the elder initiates, he still attains the virtue of extending the salaam and he also shows humility by initiating. Nonetheless, what is prescribed is for the younger to initiate and seize the chance to do so. In addition, when one person passes by another who is seated, the one passing is to initiate the salaam; when a smaller group – three for instance – encounters another group of four or five, the smaller is to initiate because the other group is larger and more entitled to receive the salaam; and a person riding is to extend the salaam to those walking since he has a position above them due to him riding. This is the Sunnah regarding these situations, but if any of the recipients mentioned in the hadeeth initiate by extending the salaam, they attain the virtue of initiating and there is nothing wrong with them initiating.

{2} وَالرَّاكِبُ عَلَى الْمَاشِي “And the one riding to the one walking.” Al-Bukhaaree also collected the hadeeth with the addition saying that the one riding is to extend the salaam to the one walking. The various ahaadeeth about this topic show that extending the salaam is strongly encouraged and that it is among the most virtuous traits of the people who submit to Allaah in Islaam. This is why Allaah – the Most Majestic and Exalted – said in His magnificent scripture, ((When a greeting is extended to you, then respond with a greeting better than it, or at least return it equally)) [4:86]. Additionally, when a delegation of angels went to the Prophet Ibraaheem, ((They said, “Salaaman (may Allaah grant you protection).” He replied, “Salaamun (may Allaah continue to grant you protection)”)) [11:69]. Thus, the Sunnah is to spread the salaam among the people of Islaam. It also preceded [in the comments for hadeeth 1232] that some of the scholars hold that initiating is strongly encouraged, some hold that it is obligatory, and others hold that it is a collective obligation; and as for replying, that is obligatory.

Explanation:

{1} يُجْزِئُ عَنِ الْجَمَاعَةِ إِذَا مَرُّوا أَنْ يُسَلِّمَ أَحَدُهُمْ، وَيُجْزِئُ عَنِ الْجَمَاعَةِ أَنْ يَرُدَّ أَحَدُهُمْ “If a group of people passes by and one of them extends the salaam, that suffices on behalf of them all. Additionally, if the salaam is extended to a group of people and one of them replies, that also suffices on behalf of them all.” This shows that initiating and responding to the salaam are collective obligations [in the situations presented]. It suffices if just one person among the group extends the salaam to whomever they are passing by, but if everyone in the group extends the salaam, that is even more virtuous. Similar applies to responding: it suffices if some among the group responds to the salaam extended to them, but if everyone in the group responds, that is even more virtuous since they would all participate in that act of worship and would strive to be the first in initiating as well as responding.

Explanation:

{1} لَا تَبْدَؤُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ “Do not initiate extending the salaam (supplication for Allaah’s protection) with those who are Jews or Christians.” This shows that the salaam is not to be initiated with people who do not submit to Allaah in Islaam. However, in an instance where they are the ones who initiate by extending the salaam, they are to be responded to. In that regard, the Prophet (may Allaah mention him with commendation and grant him protection) said, “If people of prior scriptures extend the salaam to you, respond by saying: wa ‘alaykum (and you as well).” [al-Bukhaaree 6258, Muslim 2163]. Thus, when they initiate by extending the salaam to us, we are to respond to them; but we ourselves are not to initiate by extending the salaam to them. [This is what the Prophet (may Allaah mention him with commendation and grant him protection) taught his Companions and followers] as a way of giving prominence to Allaah’s religion of Islaam, due to it having superiority over those who reject it; and also as a way of showing disavowal for what is done by those who reject the truth from Allaah, in the hopes that they would eventually accept the truth and desist from the incorrect things to which they adhere. [A related question posed to ash-Shaykh ibn Baaz (may Allaah have mercy upon him) was, “When one person extends the salaam to one person, should he use the singular phrase as-salaamu ‘alayka (may Allaah grant you protection), or the plural phrase as-salaamu ‘alaykum (may Allaah grant all of you protection)?” Ash-Shaykh ibn Baaz (may Allaah have mercy upon him) replied, “He can choose either one. It is acceptable to say ‘alayka and to say ‘alaykum. There are narrations in the Sunnah which mention ‘alayka and others which mention ‘alaykum.” Another related question posed was, “Is it permissible to initiate by extending a greeting other than the salaam to those who are Jews or Christians?” Ash-Shaykh ibn Baaz (may Allaah have mercy upon him) replied, “I do not know of anything wrong with doing so, such as asking: ‘How are things going?’, ‘How are you doing?’, ‘How are your children doing?’, and things like that. This view was unambiguously mentioned by Abul-‘Abbaas ibn Taymiyyah and various other scholars. Initiating by extending remarks like those is not the same as the salaam (supplication for Allaah’s protection).” -(Passage advanced from p. 50 in original Arabic). In explaining the hadeeth under discussion, ash-Shaykh ibn Baaz (may Allaah have mercy upon him) continued:] As for people of Islaam involved in bid‘ah (beliefs or practices that are invented and then claimed to be part of Islaam) or involved in open sinfulness, one should think about the results. If by initiating the salaam with them, or responding to the salaam they initiate, there is hope that good would come about and they would return to what is correct, then those things should be done. Otherwise, such people deserve to be shown disavowal because of them being openly involved in bid‘ah or sins. Those are things for which they deserve to be shown disavowal until they return to doing what is correct.
Some scholars hold that such disavowal is obligatory, while others hold that it is strongly encouraged but not obligatory. This meaning was captured by ibn ‘Abdil-Qawee (may Allaah have mercy upon him) in a poem he wrote that contains lines meaning, “Disavowal for those who commit sins openly is part of the Sunnah. \ Some said that if that deters them, it becomes obligatory and even more emphasized. \ Others said it is to be done in all cases so long as such people are open about the wrong they do, \ and they are to be shown a face that frowns in disapproval.” The composer of those lines mentioned in them the three views that scholars have. One is that disavowal is to be expressed in all cases towards such people. Another view is that if the disavowal deters them, then showing disavowal is obligatory; otherwise, it is not. Additionally, the composer began by stating that it is part of the Sunnah [i.e. strongly encouraged], since it may bring about the desired objective. For instance, Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) disavowed Ka‘b [ibn Maalik] and two other Companions with him (may Allaah be pleased with all of them). That was due to them staying back from the expedition to Tabook [and that disavowal led to them repenting]. However, he did not show the same disavowal for ‘Abdullaah ibn Ubayy and others who were accused of nifaaq (i.e. displaying outward practice of Islaam while concealing rejection of Islaam within themselves). Scholars have explained that those approaches were taken by giving consideration to what would bring about the greatest benefit according to Islaam’s directives. If the greater benefit comes from not showing particular people disavowal, they should be dealt with gently in order to minimize harms and to bring about the greater overall good. In contrast, if the greater good comes from showing disavowal, that is what should be done since nothing besides good ends up resulting from it, and this is what the Prophet (may Allaah mention him with commendation and grant him protection) did concerning Ka‘b [ibn Maalik] and two other Companions with him (may Allaah be pleased with all of them). This idea still applies in our time, it will apply after our time, and it applies to all times in general; and it is to be done giving consideration to what brings about the greatest good according to Islaam’s teachings.

{2} [The part of the hadeeth that says وَإِذَا لَقِيْتُمُوهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُمْ إِلَى أَضْيَقِهِ “And if you encounter them on a path where space is tight, have them use the narrower portion” was not explained by ash-Shaykh ibn Baaz (may Allaah have mercy upon him). Thus, we will add that scholars have mentioned that the Prophet (may Allaah mention him with commendation and grant him protection) was essentially saying here to his Companions: when you and them pass by each other on a tight path, you are not to make room for them as a sign of respect or due to any reverence you have towards them. Additionally, the phrase certainly does not mean that you are to leave the narrower portion of a tight path for them when that could lead to making them hit a wall, fall into a hole, or anything of that nature. The phrase is also not understood to mean that if you encounter them on a spacious path, you are to make them go to the edge of the path and restrict them to that narrow area. Doing such things amount to extending harm without any justifiable reason, and Islaam’s teachings prohibit us from extending such harm to them. See al-Bahr al-Muheet ath-Thajjaaj 35/539].

Explanation:

{1} إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلْ: الْحَمْدُ لِلَّهِ. وَلْيَقُلْ لَهُ أَخُوهُ: يَرْحَمُكَ اللَّهُ. فَإِذَا قَالَ لَهُ: يَرْحَمُكَ اللَّهُ، فَلْيَقُلْ: يَهْدِيكُمُ اللَّهُ وَيُصْلِحُ بَالَكُمْ “When any one of you sneezes, he is to say, ‘al-hamdu lillaahi’, and his brother is to say to him, ‘yarhamukallaahu’. When his brother says that, he is to reply to his brother by saying, ‘yahdeekumullaahu wa yuslihu baalakum’.” Another authentic hadeeth contains the wording, “When any one of you sneezes and says ‘al-hamdu lillaahi’, it is a duty for every Muslim who hears him to tell him, ‘yarhamukallaahu’.” [al-Bukhaaree 6226]. Thus, the Sunnah for someone who sneezes is to praise Allaah by saying “al-hamdu lillaahi” and the Sunnah for those who hear him say that is to reply to him by saying, “yarhamukallaahu.” Some scholars hold that this is obligatory, and it is a strong view since it is supported by the texts of Islaam that express a command for such to be done.
However, if a person who sneezes does not say “al-hamdu lillaahi”, he is not to be told “yarhamukallaahu.” This is understood from an authentic hadeeth which mentions that two people sneezed in the presence of the Prophet (may Allaah mention him with commendation and grant him protection), but he only said “yarhamukallaahu” to one of them. As a result, the one to whom nothing was said asked how come and the Prophet (may Allaah mention him with commendation and grant him protection) replied, “The other person praised Allaah so I said ‘yarhamukallaahu’ to him, but you did not praise Allaah so I did not say it to you.” [Muslim 2991]. This shows that a person should not be told anything if he fails to praise Allaah after sneezing. That would serve as a form of discipline to such a person, and it would alert him so that he does not return to being heedless and treating matters of the Sunnah lightly.

Explanation:

{1} لَا يَشْرَبَنَّ أَحَدٌ مِنْكُمْ قَائِمًا “No individual among you is to ever drink while standing.” There are several ahaadeeth that mention the prohibition of drinking while standing, and the correct view is that drinking while standing is permissible, but it is better to sit. As for the ahaadeeth that mention throwing up what was consumed while standing, or a prohibition of drinking while standing, they are either abrogated, or considered to convey an encouragement but not an obligation. This understanding comes from the fact that other authentic ahaadeeth state that the Prophet (may Allaah mention him with commendation and grant him protection) drank while standing, as narrated by ibn ‘Abbaas (may Allaah be pleased with both of them) [al-Bukhaaree 1637] and by ‘Alee (may Allaah be pleased with him) [al-Bukhaaree 5615]. Together, these show that drinking standing is permissible, but sitting is better. Additionally, there are times when circumstances may lead one to drink standing such as being in a hurry, not being in a place that is suitable to sit, or for other similar reasons. Thus, one would drink standing out of a need to do so in such situations.

Explanation:

{1} إِذَا انْتَعَلَ أَحَدُكُمْ فَلْيَبْدَأْ بِالْيَمِينِ، وَإِذَا نَزَعَ فَلْيَبْدَأْ بِالشِّمَالِ، وَلْتَكُنِ الْيُمْنَى أَوَّلَهُمَا تُنْعَلُ وَآخِرَهُمَا تُنْزَعُ “When anyone among you puts on his footwear, he is to begin with the right; when he takes off his footwear, he is to begin with the left; and the right side is to be the one worn first and the one removed last.” This hadeeth has to do with footwear. The Sunnah regarding wearing any type of footwear is to begin with the right side when putting it on, and with the left side when taking it off.

Explanation:

{1} لَا يَمْشِ أَحَدُكُمْ فِي نَعْلٍ وَاحِدَةٍ، وَلْيُنْعِلْهُمَا جَمِيعًا أَوْ لِيَخْلَعْهُمَا جَمِيعًا “None of you is to walk while having only one side of his footwear on; rather, he is to either wear both sides or remove both sides.” Part of the Sunnah regarding footwear is for a person to not have footwear on only one foot; rather, he is to either put footwear on both feet or leave both bare. Walking with only one side on looks awkward, may even cause a person to be accused of having a weak intellect, and could also lead to a person becoming known for dressing in such a manner. It can further lead to imbalance when walking, and one might need to take care so as to not injure his bare foot. In short, the least that can be said is that it is very discouraged to have footwear on only one side; and what is apparent from the wording of the hadeeth is that it is impermissible, since the default understood from a wording that contains a prohibition [such as “none of you is to walk while having footwear on only one side”] is impermissibility.

Explanation:

{1} لَا يَنْظُرُ اللَّهُ إِلَى مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ “Allaah will not look at a person who dragged his garment out of arrogance.” Another wording of the hadeeth narrated by ibn ‘Umar (may Allaah be pleased with both of them) mentions that on the Day of Resurrection, Allaah will not look at any person who had dragged his garment out of arrogance. Yet another wording of the hadeeth narrated by Aboo Hurayrah (may Allaah be pleased with him) says, “Allaah will not look at any person who dragged his lower garment out of arrogance.” [ibn Maajah 3573. Graded saheeh by al-Albaanee]. This shows that leaving one’s lower garment to hang lower than one’s ankles out of pride and arrogance is impermissible. It is impermissible for two reasons: one is letting the garment hang past the ankles, and two is being arrogant. Arrogance of any form is itself impermissible, and its impermissibility is only compounded when it is combined with leaving one’s lower garment to hang below the ankles. Leaving the garment to drag spoils it, shows extravagance, and also shows arrogance.
There is a hadeeth with a sound chain of transmission collected by Ahmad [18151; and also ibn Maajah 3574; graded saheeh by al-Albaanee] in which al-Mugheerah (may Allaah be pleased with him) narrated that the Prophet (may Allaah mention him with commendation and grant him protection) told a man while holding his garment at the midsection, “Do not let your garment hang down past the ankles. That is because Allaah certainly does not love those who let their garment hang down past the ankles.” In another authentic hadeeth, Aboo Tharr (may Allaah be pleased with him) narrated that the Prophet (may Allaah mention him with commendation and grant him protection) said, “Three types of people whom Allaah will not speak to, look at, or purify on the Day of Resurrection – and who will be subjected to a painful torment – are: someone who lets his lower garment hang below his ankles, someone who constantly reminds others about things he has given them, and someone who increases sales of his products by swearing false oaths.” This was collected by Muslim in his Saheeh [106]. There is also a hadeeth collected by al-Bukhaaree in his Saheeh [5787] from Aboo Hurayrah (may Allaah be pleased with him) who narrated that the Prophet (may Allaah mention him with commendation and grant him protection) said, “The part of one’s lower garment that hangs below the ankles is in the hellfire.” Another hadeeth narrated by Jaabir ibn Sulaym [(may Allaah be pleased with him)] contains the wording, “Beware of letting your lower garment hang below your ankles, since letting it hang like that is a form of arrogance.” [Ahmad 20635, Aboo Daawood 4084. Graded saheeh by al-Albaanee]. There are many ahaadeeth that convey this meaning.
Some people have the idea that it is disliked to let the garment hang if it is not due to arrogance, and it is impermissible if due to arrogance. However, what is correct is that letting it hang below the ankles is impermissible in all circumstances; and if letting it hang is combined with arrogance, that only compounds the impermissibility and the magnitude of the sin committed.
As for the hadeeth involving [Aboo Bakr] as-Siddeeq (may Allaah be pleased with him), it does not show that letting one’s garment hang below the ankles is permissible. Aboo Bakr said, “Messenger of Allaah, my lower garment hangs unless I keep pulling it back up.” Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) replied, “You certainly do not let it hang as is done by those who let it hang out of arrogance and looking down upon others.” [al-Bukhaaree 3665, 5784]. All this hadeeth shows is that if a person of eemaan pulls up his lower garment without being negligent about leaving it to drag or hang below the ankles, there is nothing wrong with that. This is what applies when that happens to a person without him intending it or causing it to happen, not when it happens out of arrogance. Thus, pulling it back up in the scenario mentioned is what should be done, and the person would not be blameworthy for what happened. As for neglecting to ensure that it does not hang below the ankles, that amounts to arrogance, and the person would be considered sinful for letting it happen. Furthermore, if a person deliberately lets his garment hang or deliberately drags it, and he says he is not doing it out of arrogance, he is mistaken in his action and such a person would generally not be truthful in his claim. This is because people who leave their garment to hang below the ankles generally do that out of arrogance, though it could also possibly be due to heedlessness or carelessness. Thus, refraining from letting it happen closes off the channels that lead to arrogance and extravagance, and it also protects one’s clothing from substances that are considered impure according to the teachings of Islaam and from getting dirty in general. Additionally, the majority of ahaadeeth related to the topic are unrestricted, not limited to any specific circumstance. This entails that such ahaadeeth are to understood in an unrestricted way, and if the hanging or dragging is combined with arrogance, that makes the sin even worse. A prevalent problem at present is that many people leave their garments to hang or drag. This is a major mistake on their part, and this mistake should be pointed out and avoided. [Note: The aforementioned prohibition that was discussed applies to men, not women].

Explanation:

{1} إِذَا أَكَلَ أَحَدُكُمْ فَلْيَأْكُلْ بِيَمِينِهِ، وَإِذَا شَرِبَ فَلْيَشْرَبْ بِيَمِينِهِ، فَإِنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِشِمَالِهِ “When anyone among you eats, he is to eat with his right hand; and when he drinks, he is to drink with his right hand. That is because shaytaan eats with his left and drinks with his left.” This hadeeth shows that it is obligatory to eat with the right and drink with the right, and that doing either of those with the left is impermissible.
Another authentic hadeeth narrated by Jaabir [ibn ‘Abdillaah (may Allaah be pleased with both of them)] mentions that a man was eating with his left hand and the Prophet (may Allaah mention him with commendation and protection) told the man, “Eat with your right” but the man said, “I am unable”, and he then told the man, “May you remain unable.” Nothing prevented the man from obeying besides his own arrogance, and he could not raise his right hand to his mouth after that. [Muslim 2021]. In other words, the man was subjected to punishment that was hastened for him, and that happened because his refusal to eat with his right hand was out of arrogance. The Prophet (may Allaah mention him with commendation and grant him protection) then supplicated that the man remain unable. The man had that outcome hastened for him due to the supplication of the Prophet being answered by Allaah; and also as a form of punishment from Allaah for his arrogance, and his persistence in being arrogant and dishonest.
Thus, the hadeeth being discussed shows the impermissibility of eating or drinking with the left, and the fact that one is to make it part of his conduct to eat and drink with his right.

Explanation:

{1} كُلْ، وَاشْرَبْ، وَالْبَسْ، وَتَصَدَّقْ، فِي غَيْرِ سَرَفٍ، وَلَا مَخِيلَةٍ “You may eat, drink, wear attire, and give charity, but without any extravagance or arrogance.” This is how a person of eemaan must be: his nourishment, attire, and charity are to be without any extravagance or arrogance. One form of extravagance in charity is using one’s wealth to give optional charity while neglecting to use any of it for what Allaah made obligatory such as supporting one’s family members and other similar obligations. Thus, it is necessary for a person to ensure that what he gives in charity is done in the correct way, and he must begin with those whom he is obligated to support financially, which was the instruction given by the Prophet (may Allaah mention him with commendation and grant him protection). [See for instance al-Bukhaaree 1426, Muslim 1034].