Abul Qasim (Ahadith 2735 – 2743)
Ahadith 2725 – 2734 (below) are repeats. See linked text for related posts.
Volume 4, Book 53, Number 328 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “My heirs should not take even a single Dinar (i.e. anything from my property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqa (i.e. be used for charity).”‘
Volume 4, Book 53, Number 329 :
Narrated by Aisha (radiallaahu `anhaa)
Allah’s Apostle (sallallaahu `alayhi wasallam) died, and there was nothing in my house that a living being could eat, except some barley Lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
Volume 4, Book 53, Number 330 :
Narrated by ‘Amr bin Al-Harith (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) did not leave anything (after his death) except his arms, a white mule, and a (piece of) land which he had given as Sadaqa.
Volume 4, Book 53, Number 331 :
Narrated by ‘Aisha (radiallaahu `anhaa) (the wife of the Prophet)
When the sickness of Allah’s Apostle (sallallaahu `alayhi wasallam) got aggravated, he asked the permission of his wives that he should be treated in my house, and they permitted him.
Volume 4, Book 53, Number 332 :
Narrated by Ibn Abu Mulaika
‘Aisha (radiallaahu `anhaa) said, “The Prophet (sallallaahu `alayhi wasallam) died in my house on the day of my turn while he was leaning on my chest closer to my neck, and Allah made my saliva mix with his Saliva.” ‘Aisha (radiallaahu `anhaa) added, “‘AbdurRahman came with a Siwak and the Prophet (sallallaahu `alayhi wasallam) was too weak to use it so I took it, chewed it and then (gave it to him and he) cleaned his teeth with it.”
Volume 4, Book 53, Number 333 :
Narrated by Safiya (radiallaahu `anhaa) (the wife of the Prophet)
That she came to visit Allah’s Apostle (sallallaahu `alayhi wasallam) while he was in Itikaf (i.e. seclusion in the Mosque during the last ten days of Ramadan. When she got up to return, Allah’s Apostle (sallallaahu `alayhi wasallam) got up with her and accompanied her, and when he reached near the gate of the Mosque close to the door (of the house) of Um Salama (radiallaahu `anhaa), the wife of the Prophet, two Ansari men passed by them and greeted Allah’s Apostle (sallallaahu `alayhi wasallam) and then went away. Allah’s Apostle (sallallaahu `alayhi wasallam) addressed them saying, “Don’t hurry! (She is my wife),” They said, “Glorified be Allah! O Allah’s Apostle (You are far away from any suspicion),” and his saying was hard on them. Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds.”
Volume 4, Book 53, Number 334 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Once I went upstairs in Hafsa’s house and saw the Prophet (sallallaahu `alayhi wasallam) answering the call of nature with his back towards the Qibla and facing Sham.
Volume 4, Book 53, Number 335 :
Narrated by Aisha (radiallaahu `anhaa)
That Allah’s Apostle (sallallaahu `alayhi wasallam) used to offer the ‘Asr prayer while the sun was still shining in her Hujra (i.e. her dwelling place).
Volume 4, Book 53, Number 336 :
Narrated by ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) stood up and delivered a sermon, and pointing to ‘Aisha’s house (i.e. eastwards), he said thrice, “Affliction (will appear from) here,” and, “from where the side of the Satan’s head comes out (i.e. from the East).“
Volume 4, Book 53, Number 337 :
Narrated by ‘Amra bint Abdur-Rahman
‘Aisha (radiallaahu `anhaa), the wife of the Prophet told her that once Allah’s Apostle (sallallaahu `alayhi wasallam) was with her and she heard somebody asking permission to enter Hafsa’s (radiallaahu `anhaa) house. She said, “O Allah’s Apostle! This man is asking permission to enter your house.” Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “I think he is so-and-so (meaning the foster uncle of Hafsa). What is rendered illegal because of blood relations, is also rendered illegal because of the corresponding foster-relations.“
Below is a list of ahadith that mention things belonging to the Prophet (sallallaahu `alayhi wasallam), or things that came from him.. We’ve seen in this post already that none of these things exist today no matter how many claims you see or hear.
Volume 4, Book 53, Number 338 :
Narrated by Anas (radiallaahu `anhu)
That when Abu Bakr (radiallaahu `anhu) became the Caliph, he sent him to Bahrain and wrote this letter for him, and stamped it with the Ring of the Prophet (sallallaahu `alayhi wasallam). Three lines were engraved on the Ring, (the word) ‘Muhammad’ was in a line, ‘Apostle’ was in another line, and ‘Allah’ in a third.
Volume 4, Book 53, Number 339 :
Narrated by ‘Isa bin Tahman
Anas (radiallaahu `anhu) brought out to us two worn out leather shoes without hair and with pieces of leather straps. Later on Thabit Al-Banani told me that Anas (radiallaahu `anhu) said that they were the shoes of the Prophet (sallallaahu `alayhi wasallam).
Volume 4, Book 53, Number 340 :
Narrated by Abu Burda (radiallaahu `anhu)
‘Aisha (radiallaahu `anhaa) brought out to us a patched woollen garment, and she said, “(It chanced that) the soul of Allah’s Apostle (sallallaahu `alayhi wasallam) was taken away while he was wearing this.” Abu-Burda (radiallaahu `anhu) added, “Aisha (radiallaahu `anhaa) brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al-Mulabbada.”
Volume 4, Book 53, Number 341 :
Narrated by Anas bin Malik (radiallaahu `anhu)
When the cup of Allah’s Apostle (sallallaahu `alayhi wasallam) got broken, he fixed it with a silver wire at the crack. (The sub-narrator, ‘Asim said, “I saw the cup and drank (water) in it.”)
Volume 4, Book 53, Number 342 :
Narrated by ‘Ali bin Al-Husain
That when they reached Medina after returning from Yazid bin Mu’awaiya after the martyrdom of Husain bin ‘Ali (may Allah bestow His Mercy upon him), Al-Miswar bin Makhrama met him and said to him, “Do you have any need you may order me to satisfy?” ‘Ali said, “No.” Al-Miswar said, Will you give me the sword of Allah’s Apostle (sallallaahu `alayhi wasallam) for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die.” When Ali bin Abu Talib (radiallaahu `anhu) demanded the hand of the daughter of Abi Jahal to be his wife besides Fatima (radiallaahu `anhaa), I heard Allah’s Apostle (sallallaahu `alayhi wasallam) on his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty. Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy).” The Prophet (sallallaahu `alayhi wasallam) then mentioned one of his son-in-law who was from the tribe of ‘Abu Shams, and he praised him as a good son-in-law, saying, “Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).
Volume 4, Book 53, Number 343 :
Narrated by Ibn Al-Hanafiya
If Ali (radiallaahu `anhu) had spoken anything bad about ‘Uthman (radiallaahu `anhu) then he would have mentioned the day when some persons came to him and complained about the Zakat officials of ‘Uthman (radiallaahu `anhu). ‘Ali (radiallaahu `anhu) then said to me, “Go to ‘Uthman and say to him, ‘This document contains the regulations of spending the Sadaqa of Allah’s Apostle (sallallaahu `alayhi wasallam) so order your Zakat officials to act accordingly.” I took the document to ‘Uthman (radiallaahu `anhu). ‘Uthman (radiallaahu `anhu) said, “Take it away, for we are not in need of it.” I returned to ‘Ali with it and informed him of that. He said, “Put it whence you took it.” Narrated Muhammad bin Suqa: I heard Mundhir At-Tuzi reporting Ibn Hanafiya who said, “My father sent me saying, ‘Take this letter to ‘Uthman (radiallaahu `anhu) for it contains the orders of the Prophet (sallallaahu `alayhi wasallam) concerning the Sadaqa.’ “
Volume 4, Book 53, Number 344 :
Narrated by ‘Ali (radiallaahu `anhu)
Fatima (radiallaahu `anhaa) complained of what she suffered from the hand mill and from grinding, when she got the news that some slave girls of the booty had been brought to Allah’s Apostle (sallallaahu `alayhi wasallam). She went to him to ask for a maid-servant, but she could not find him, and told ‘Aisha (radiallaahu `anhaa) of her need. When the Prophet (sallallaahu `alayhi wasallam) came, Aisha (radiallaahu `anhaa) informed him of that. The Prophet (sallallaahu `alayhi wasallam) came to our house when we had gone to our beds. (On seeing the Prophet) we were going to get up, but he said, ‘Keep at your places,’ I felt the coolness of the Prophet’s feet on my chest. Then he said, “Shall I tell you a thing which is better than what you asked me for? When you go to your beds, say: ‘Allahu Akbar (i.e. Allah is Greater)’ for 34 times, and ‘Alhamdu Lillah (i.e. all the praises are for Allah)’ for 33 times, and Subhan Allah (i.e. Glorified be Allah) for 33 times. This is better for you than what you have requested.”
A kunya is a term consisting of a term preceded by the word Abu or Umm. Often the name used is the bearers eldest child, but not necessarily so. It is recommended for a Muslim to have a kunya even without having offspring:
Aishah (RA) reported that she once said to the Prophet (SAW),
“O Allah’s Messenger, why do you not give me a kunya. He replied, ‘Take a kunya after your sister’s son Abdullah. So you are Umm Abdullah.’”
It is a mark of respect to address an individual by his/her kunya.
It is not permissible to bear the Prophet’s kunya, Abul-Qasim:
Volume 4, Book 53, Number 345 :
Narrated by Jabir bin ‘Abdullah Al-Ansari
A man amongst us begot a boy whom he named Al-Qasim. On that the Ansar said, (to the man), “We will never call you Abu-al-Qasim and will never please you with this blessed title.” So, he went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! I have begotten a boy whom I named Al-Qasim and the Ansar said, ‘We will never call you Abu-al-Qasim, nor will we please you with this title.’ ” The Prophet (sallallaahu `alayhi wasallam) said, “The Ansar have done well. Name by my name, but do not name by my Kunya, for I am Qasim.”
Volume 4, Book 53, Number 346 :
Narrated by Muawiya (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If Allah wants to do good for somebody, he makes him comprehend the Religion (i.e. Islam), and Allah is the Giver and I am Al-Qasim (i.e. the distributor), and this (Muslim) nation will remain victorious over their opponents, till Allah’s Order comes and they will still be victorious ” Narrated Abu Huraira (radiallaahu `anhu): Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e. Qasim), and I give as I am ordered.”
Read more on the etiquette of naming a child here.
The Slaughter Instrument (Hadith No. 2706)
Volume 4, Book 52, Number 309 :
Narrated by Abaya bin Rifaa
My grandfather, Rafi (radiallaahu `anhu) said, “We were in the company of the Prophet (sallallaahu `alayhi wasallam) at DhulHulaifa, and the people suffered from hunger. We got some camels and sheep (as booty) and the Prophet (sallallaahu `alayhi wasallam) was still behind the people. They hurried and put the cooking pots on the fire. (When he came) he ordered that the cooking pots should be upset and then he distributed the booty (amongst the people) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So a man threw an arrow at it and caused it to stop (with Allah’s Permission). On that the Prophet (sallallaahu `alayhi wasallam) said, ‘Some of these animals behave like wild beasts, so, if any animal flee from you, deal with it in the same way.” My grandfather asked (the Prophet (sallallaahu `alayhi wasallam)), “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “If the instrument used for killing causes the animal to bleed profusely and if Allah’s Name is mentioned on killing it, then eat its meat (i.e. it is lawful) but won’t use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden ), and a nail is the slaughtering instrument of the Ethiopians.”
In a past post, the proper Islamic etiquette of slaughtering an animal was discussed in detail, from saying Bismillah in the beginning to sharpening the blade and being kind to the animal. This hadith discusses the “instrument” used to slaughter the animal. It’s apparent and obvious that bones and nails are prohibited. And whatever is used other than that must cause the animal to bleed profusely.
Having said that, there’s a lot of confusion about saying Bismillah when using modern methods (i.e. machines) to slaughter chickens, whether to say it every time a chicken is slaughtered or to say it once before turning on the machine. A question is recorded in Fataawa al-Lajnah ad-Daa’imah:
Is it permissible to say “Bismillah” when operating the machine which does one repeated movement. Please note that what is meant is saying “Bismillah” only once, when starting the machine for slaughter.
Answer: it is acceptable for the person who is operating the machine to say “Bismillah” once when starting it for a number of (chickens) with the intention of slaughtering them, so long as the one who is operating it is a Muslim or a Jew or a Christian.
‘Abdullah ibn Ghadyaan, ‘Abd ar-Razaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz. End quote.
More about stunning animals, saying Bismillah once or repeatedly and other related discussion here.
Rest after Battle (Hadith No. 2697)
Ahadith 2692 – 2696 (below) are repeats. See linked text for related posts.
Volume 4, Book 52, Number 295 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
A man came to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! I have enlisted in the army for such-and-such Ghazwa, and my wife is leaving for Hajj.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Go back and perform Hajj with your wife.”
Volume 4, Book 52, Number 296 :
Narrated by Az-Zuhri (radiallaahu `anhu)
As follows in Hadith 297.
Volume 4, Book 52, Number 297 :
Narrated by Abu Huraira (radiallaahu `anhu)
We were in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) in a Ghazwa, and he remarked about a man who claimed to be a Muslim, saying, “This (man) is from the people of the (Hell) Fire.” When the battle started, the man fought violently till he got wounded. Somebody said, “O Allah’s Apostle! The man whom you described as being from the people of the (Hell) Fire fought violently today and died.” The Prophet (sallallaahu `alayhi wasallam) said, “He will go to the (Hell) Fire.” Some people were on the point of doubting (the truth of what the Prophet had said) while they were in this state, suddenly someone said that he was still alive but severely wounded. When night fell, he lost patience and committed suicide. The Prophet (sallallaahu `alayhi wasallam) was informed of that, and he said, “Allah is Greater! I testify that I am Allah’s Slave and His Apostle.” Then he ordered Bilal (radiallaahu `anhu) to announce amongst the people: ‘None will enter Paradise but a Muslim, and Allah may support this religion (i.e. Islam) even with a disobedient man.’
Volume 4, Book 52, Number 298 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet (sallallaahu `alayhi wasallam) added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears.
Volume 4, Book 52, Number 299 :
Narrated by Anas (radiallaahu `anhu)
The people of the tribes of Ril, Dhakwan, ‘Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophet (sallallaahu `alayhi wasallam) supported them with seventy men from the Ansar whom we used to call Al-Qurra'(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’r-Ma’ana where they betrayed and martyred them. So, the Prophet (sallallaahu `alayhi wasallam) invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer.
Narrated Qatada: Anas (radiallaahu `anhu) told us that they (i.e. Muslims) used to recite a Quranic Verse concerning those martyrs which was:– “O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased.” Then the Verse was cancelled.
Volume 4, Book 52, Number 300 :
Narrated by Abu Talha (radiallaahu `anhu)
Whenever the Prophet (sallallaahu `alayhi wasallam) conquered some people, he would stay in their town for three days.
As per the rights of the guest, three days of hospitality is the minimum, hence the habit of Prophet (sallallaahu `alayhi wasallam). And this gave enough time to let the fighters and their animals recuperate from battle and prepare for the journey home.
Respecting the Quran (Hadith No. 2629)
Hadith no. 2628 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 232 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is a (compulsory) Sadaqa (charity) to be given for every joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqa, and to help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqa, and (saying) a good word is also Sadaqa, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqa and to remove a harmful thing from the way is also Sadaqa.”
Volume 4, Book 52, Number 233 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the people to travel to a hostile country carrying (copies of) the Quran.
The Qur’aan is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]
Muslims are to follow a certain etiquette when it comes to the Quran. As for the conditions related to purity when reading/touching the Quran, that will not be under discussion here. This post focuses on the aspect of respect when it comes to the copy of Quran (Mus-haf).
There is no difference of opinion among the scholars concerning the fact that the Qur’aan must be respected and protected.
Al-Nawawi (may Allaah have mercy on him) said in Al-Majmoo’ (2/85):
Putting it on the Ground..
Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) was asked:
What is the ruling on putting the Qur’aan on the clean ground or on the prayer mat?
It is better to put it in a high place so that it will be exalted in both the literal and metaphorical sense. Allaah says (interpretation of the meaning): “Exalted (in dignity), purified” [‘Abasa 80:14]. If you need to put it down, then put it down in a place that is raised up, even if only a little. If that is not possible then it is permissible to put it on the ground, on a clean carpet and the like. The Qur’aan should not be put down in a low place or a place that is impure or on the dirt, because that is showing disrespect towards it. But if a person needs to put it down on a clean carpet, there is nothing wrong with that, so long as one is keen to exalt it both literally and metaphorically.
Fataawa Islamiyyah (4/15).
Using it as a Pillow..
Ibn Muflih (May Allaah have mercy on him) said:
It is makrooh to use the Mushaf as a pillow. This was stated by Ibn Tameem, who mentioned it in al-Ri’aayah. Bakr ibn Muhammad said: Abu ‘Abd-Allaah said it is makrooh to place the Mushaf beneath one’s head and sleep on it. Al-Qaadi said: Rather that is makrooh because it is humiliating it and failing to respect it, as he is treating it like any other object.
Ibn Hamdaan favoured the view that it is haraam and stated that definitively in al-Mughni and al-Sharh. The same applies to all books of knowledge, if they contain Qur’aan, otherwise it is only makrooh.
Ibn ‘Abd al-Qawiy says in his book Majma’ al-Bahrayn: It is haraam to recline on the Mushaf and on the books of hadeeth and on anything in which there is any Qur’aan, according to consensus. End quote
Al-Adaab al-Shar’iyyah (2/393)
Carrying it in the Pocket..
It says in Fataawa al-Lajnah al-Daa’imah (4/60): One of us carries the Mushaf in his pocket, and he may enter the washroom carrying it. What is the ruling on that, please advise us?
Answer: carrying the Mushaf in one’s pocket is permissible, but it is not permissible for a person to enter the washroom carrying a Mushaf; rather he should put the Mushaf in a suitable place, out of respect and veneration for the Book of Allaah. But if he has no choice but to take it in with him, for fear that it may be stolen if he leaves it outside, then it is permissible for him to take it in with him, out of necessity. End quote.
But if the Mushaf is carried in the back pocket of one’s pants, and that will lead to sitting on the Mushaf when a person wants to sit down, then it is not permissible — in that case — to put it in the back pocket. The least that can be said concerning that is that it is makrooh. In fact more than one of the scholars stated clearly that something less serious than that is haraam, namely putting the Mushaf beneath one’s head like a pillow.
The Muslim should not go to extremes in respecting the Qur’aan. People have gone to extremes in this matter and have made it too burdensome, as it was narrated that one of them said: “For thirty years I have not entered a room in which there is a Mus-haf without having wudoo’.” And if one of them is in a room in which there is a Mus-haf he would not sleep all night lest he break wind in a room in which there is a Mus-haf!
These actions are clearly contrary to the way of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). They lived in small, cramped rooms, but that did not prevent them from sleeping in their houses, or having intercourse with their wives, or staying without wudoo’ for a while, even though there were Mus-hafs in their houses. When the Qur’aan was collected, it was kept in the houses of many of them.
Be the Ideal Guest (Hadith No. 2138)
Ahadith 2136 and 2137 (below) are repeats. Related posts have been linked.
Volume 3, Book 43, Number 639:
Narrated ‘Abdullah bin ‘Amr (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever has (the following) four characters will be a hypocrite, and whoever has one of the following four characteristics will have one characteristic of hypocrisy until he gives it up. These are: (1 ) Whenever he talks, he tells a lie; (2) whenever he makes a promise, he breaks it; (3) whenever he makes a covenant he proves treacherous; (4) and whenever he quarrels, he behaves impudently in an evil insulting manner.”
Volume 3, Book 43, Number 640:
Narrated Aisha (radiallaahu `anhaa):
Hind bint ‘Utba (Abu Sufyan’s wife) came and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Abu Sufyan is a miser. Is there any harm if I spend something from his property for our children?” He said, there is no harm for you if you feed them from it justly and reasonably (with no extravagance).”
Volume 3, Book 43, Number 641:
Narrated ‘Uqba bin ‘Amir (radiallaahu `anhu):
We said to the Prophet (sallallaahu `alayhi wasallam), “You send us out and it happens that we have to stay with such people that do not entertain us. What do you think about it? He said to us, “If you stay with some people and they entertain you as they should for a guest, accept their hospitality, but if they don’t, take the right of the guest from them.”
And what is the right of guest? Three days of hospitality tops.. Read on.
“Etiquette guide for being the ideal guest”
Whether it’s your uncle in the Middle East, your aunt in the Midwest, your friend in Malaysia, or your nephew in Pakistan, invitations from relatives to visit for most Muslims are not scarce, Alhamdu lillah.
And why not? Welcoming guests is a part of our way of life as Muslims. But being a good guest is the other side of this coin. Below are some tips to keep your hosts happy and your visit virtually problem-free.
Tip #1: Don’t overstay
Khalid ibn Amr relates that he heard the Messenger of God, the Prophet Muhammad (peace and blessings be upon him) saying: He who believes in God and the Last Day should honor his guest as he deserves.
He was asked: ‘And what does he deserve, O Messenger of God?’ and he answered:
‘A day and a night of what he deserves, and hospitality for three days. More than this is charity.’ (Bukhari, Muslim).
As the above-mentioned Hadith indicates, guests are to be welcomed. But this openness and generosity should not be abused so as to be a burden on the hosts.
This factor should be taken into consideration for those of us who come from families back home who may not be well off financially. We should act wisely and judge for ourselves how long is too long for our hosts.
Tip #2: Give gifts
It is narrated by Aisha that the Messenger of God said: ‘Exchange presents with one another, for they remove ill feelings from the hearts.’ (Tirmidhi).
What better way to bridge the gap between relatives hundreds or thousands of miles away than to give a gift? In particular, encourage kids to give gifts to relatives of the same age and gender. This may be the springboard to developing a deep, meaningful friendship, not just a blood relationship. But these gifts should not become an excuse for extravagance or showing off, both of which are condemned by Islam.
Tip #3: Receive gifts graciously
Giving gifts is only one part of the equation. Receiving gifts is the other. Adults and young people coming from North America may have become used to the idea of exchanging gifts they may have too many of or may not like.
This is not acceptable when visiting friends and relatives, especially those in a Muslim country or from one. Such behavior could be considered obnoxious and ungrateful.
Accept all gifts graciously. Even if it’s the 100th leather wallet you’ve received, don’t make a fuss about it.
Tip #4: Respect your elders
Abu Musa Ashari related that the Messenger of God said: ‘It is part of glorifying God to show respect to a grey-haired Muslim, and to a person who can teach the Quran.’ (Abu Dawud).
Respecting your elders is a requirement of Islam, whether you’re in North America or in the Muslim world. Certain behaviors need to be avoided in this regard: speaking with disrespect, even if you disagree with an older person; stretching your legs or putting your feet up on the table in front of everyone present when there are elders there, for example.
Tip #5: Know the local customs
For example: no does not always mean no amongst some relatives and friends in Muslim countries. In other words, if you’re no longer hungry after a fantastic meal at your aunt’s and she asks you to take more dessert, your answer may be no, but that may translate as yes. For every one of your no’s, she may spoon more dessert into your bowl.
Find appropriate ways to respond to this, whether it’s by using a truthful excuse (i.e. I really will get very, very sick if I eat any more), or even better, tell her the Hadith about eating in a way that you have one-third water, one-third food and one-third air in your stomach.
The ideal guest will be polite, discreet, grateful and respectful. He or she will also make sure not to hurt the host’s feelings or be hostile.
Tip #6: Know the customs of the house
This means for example, sleeping and waking up earlier than normal if your host family is used to getting up and going to bed early. Maintaining the same schedule as you normally do at home in this case, may disrupt your host’s home life and cause problems.
Tip #7: Respect the family’s Islamicity
If you try your best to practice Islam, Alhamdu lillah. But this may not be the case with your host and their family. While your visit may be a great way to increase their Islamic awareness, it’s important to respect their privacy and not to humiliate them. That means not hitting them over the head with incessant lectures about how this and that are Haram (forbidden) in their home or how they are not practicing.
So if you wake up for Fajr, and not all members of the host family do, make Wudu and pray without disturbing others. Perhaps later in the day, you can talk about how much you enjoyed going to pray Fajr at the local mosque, or the peace and tranquility you felt praying in the silence before sunrise.
That said though, this does not mean you give up Islamic duties to please guests. Prayer, wearing appropriate Islamic attire in front of the opposite sex, for instance, must be maintained, regardless of the level of Islamicity of the host family.
Taken from SoundVision