1. To greet with salaam is one of the great Sunnats for a Muslim. Rasulullah (S) has laid a lot of emphasis on this. It increases love amongst people. salaam should be made to every Muslim whether one knows him or not (Bukhari). salaam is an Islamic right and to know the person is not a requirement.
2. It has been mentioned in the ahadith of Bukhari and Muslim that once Rasulullah (S) passed by a group of children and he made salaam to them, hence we deduce that it is Sunnat to make salaam to children as well.(Muslim‐Vol.2, pg. 214)
3. The Sunnat method of making salaam is that one should say Assalaamu Alaikum verbally . To make salaam with the wave of the hand, the nod of the head or the indication of the finger or to answer to the salaam in this manner is against the Sunnat. If salaam is being made from far then one should make salaam verbally as well as with the hand. (Mishkaat‐Vol.2,pg.399 narrating from Tirmidhi)
4. When meeting a fellow Muslim, then it is Sunnat to shake hands with him after Salaam. Females may shake hands with one another. (Mishkaat‐Vol.2, pg. 401 from Bra’a Ibne A’azib)
5. When joining any gathering, one should sit wherever a place is found. To make others stand up and to sit in their place is Makruh and a sin. (Bukhari, Muslim)
6. When a person comes to meet you move a little even though there is ample place. This is also Sunnat and through it, the one arriving will feel honored. (Zaadut‐taalibeen‐narrating from Baihaqi)
7. If there are three persons together, it is not permissible for two persons from amongst them to engage in any conversation separately without the third person being able to hear. The third person may become suspicious and feel hurt. To hurt the feelings of any Muslim is a great sin. (Muslim‐Vol.2, pg. 219)
8. When going to somebody’s house one should take permission before entering. (Mishkaat pg.401)
9. When yawning, it is Sunnat to prevent it as far as possible. (Bukhari). If the mouth cannot be kept closed despite making an effort to do so, then place the back of the left hand over the mouth. While yawning, any sound should not be allowed to emanate as this is forbidden in the hadith. (Bukhar‐Vol.2, pg.919, Muslim‐Vol.2, pg. 412, 413)
10. When hearing a good name then to regard it as a good omen is Sunnat and to become pleased with this is also Sunnat. to regard anything as a bad omen is strictly prohibited. For instance, when someone sneezes to think that you will not succeed in your work or to regard the cawing of a crow or the sight of a monkey or the hooting of an owl as an indication of an impending calamity is baseless and a result of ignorance and incorrect beliefs. In the same manner to regard someone as a means of bad luck or to regard any day as bad is a very evil act. (Mirqaat‐Vol.9, pg.2, 6. etc)
To keep the front hair of the head long while shortening the back of it, which is known as the “English hair” ( Square cut‐ translator), is not permissible. Similarly to shave part of the head while leaving the rest is not permissible. May Allah Ta’ala protect every Muslim from this.(Behishti Zewar‐ Vol. 11, pg. 115)
3. The command to grow the beard and trim the mustache has been recorded in the Hadith. (Bukhari, Muslim). To trim the beard less than the length of one fist or to shave it off is declared haraam. (Behishti Zewar‐ Vol. 11, pg. 115) May Allah Ta’ala protect every Muslim from this. It is Waajib (compulsory) to keep the beard one fist length, and the length of one fist is established from the Sunnat. (Bukhari‐ Vol. 2, pg. 875)
1. Immediately upon awakening rub the face and the eyes with both the palms in order to remove the effects of sleep. (Shamaail-e Tirmidhi)
2. When the eyes open in the morning recite this dua:
Translation: "All praise is due to Allah who brought us to life after having granted us death and to Him will we be resurrected." (Bukhari, Abu Dawood, Muslim)
3. When awakening from sleep cleanse the mouth with a Miswaak. (Musnad Ahmad, Abu Dawood pg.8)
4. The use of the Miswaak should be repeated when making Wudhu. Using the Miswaak upon awakening is a separate Sunnah. (Bazlul Majhood,“Commentary of Abu Dawood” Vol.1 pg.35)
5. When wearing one’s trousers, first put on the right leg, then the left one. When putting on a kurta or shirt, first put on the right sleeve and then the left one. The same procedure should be followed when wearing a vest. When wearing a shoe, first put on the right shoe. When removing any garment or shoe, first remove the left, then the right.This is the sunnah method when removing any garment from the body. (Bukhari, Tirmidhi “ the chapter on clothing” and Shamaaile Tirmidhi)
6. Before immersing the hands into any utensils, wash them thrice thoroughly. (Tirmidhi ‐ Vol. 1, pg. 13)
1. Ya'laa bin Mamlak Radiyallahu 'Anhu says: "He asked Ummul Mu'mineen Sayyiditina Ummi Salamah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam". She replied: "He recited every word separately and clearly".
Commentary
When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited he uttered every word distinctly and clearly. Sayyiditina Ummi Salamah Radiyallahu 'Anha may have described this verbally, it may also be possible that she demonstrated the manner in which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited, where from this explanation is apparent. The commentators on hadith give two explanations. The second explanation seems more appropriate.
2. Qataadah Radiyallahu'Anhu reports: "I inquired from Anas Radiyallahu 'Anhu: 'How was the recital of Rasulullah Sallallahu 'Alayhi Wasallam ?' He replied: 'He recited (The words of madd) with a madd'".
Commentary
The words that are to be recited with madd were recited with a madd (long intonation). This can only be done if one recites steadily, and with care. It is difficult to pronounce the madd if one recites hastily. From this, both things are apparent. One should recite steadily, and recite the madds, where they appear. The commentators of hadith have written that there are laws governing the recital of the rnadd. These are described fully in the books of tajweed. It is necessary to implement them. In our times the Qurraa (Qaaris) stretch the madd so much, overdoing it. Only the things that are done according to its laws and fundamentals are correct. Excess or deficiency are both abhorred.
3. Ummi Salamah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam recited every aayah separately. He recited 'Alhamdulillaahi Rabbil 'Aa-lameen' and paused, then recited 'Ar Rahmaanir Raheem' and paused. Then paused after reciting 'Maaliki Yawmiddeen'".
Commentary
Briefly, he recited every aayah distinctly, and with ease. There is a difference of opinion among the Qurraa, that is it afdal (better) to take a breath after the recital of every aayah or not? Maulana Gangohi has written a special booklet 'Raddut Tughyaan fi Awqaafil Qur-aan' in Urdu, which is quite comprehensive. This book is beneficial for the masaa-il of this nature.
4. Abdullah bin Abi Qays Radiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam, did he 'recite softly or audibly? She replied: 'He recited in both ways'. I said: 'Alhamdulillaah, (Praise be to, Allah), who has accorded us easiness in the matter"'. (According to the situation whatever was proper, reciting softly or audibly was adopted).
Commentary
This question, as has been mentioned in the jaami' Tirmidhi, is regarding the recital at the time of tahajjud. Sayyiditina 'Aayeshah Radiyallahu 'Anha replying that he recited both softly, and audibly, may also mean that he recited both tones in the same night.
This is also correct that in one night he recited the entire salaah audibly, and on another night he recited the entire salaah softly. Both are correct, and there is no harm in reciting in both manners. At times it is better to recite audibly, especially where it is intended to persuade others, or it will create strength to recite. Where there is a possibility that one will be troubled, or where it is doubted that this will create pride, it is better not to recite audibly as it is important to consider those present. When sometimes both are of the same nature, then it is advisable to recite in a slightly audible tone. It was the practice of Sayyidina Abubakr Radiyallahu 'Anhu to recite softly in the tahajjud. Sayyidina 'Umar Radiyallahu 'Anhu used to recite audibly. Once Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed both at night and witnessed the practices of both. When they attended the noble gathering of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in the morning Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam discussed this. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallarn said to Sayyidina Abubakr Radiyallahu 'Anhu. "When I passed you, you were reciting softly". He replied: "That great being with whom I was conversing was listening". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam then said to Sayyidina 'Umar Radiyallahu 'Anhu: "When I passed you, you were reciting loudly". Sayyidina 'Umar Radiyallahu 'Anhu replied: "The intention was to awaken those who were carelessly sleeping, and to keep away the shaytaan". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam approved the explanations of both, and said to Sayyidina Abubakr Radiyallahu 'Anhu "Raise your voice a little" and to Sayyidina 'Umar Radiyallahu 'Anhu: "Lower your voice a little".
5. Qataadah Radiyallahu 'Anhu narrates that Allah gave to every Nabi that He had sent a beautiful feature and beautiful voice. Your Nabi Sallallahu 'Alayhi Wasallam also had a beautiful feature and a beautiful voice. Rasulullah Sallallhu 'Alayhi Wasallam did not recite in a melodious tone as singers do.
Commentary
Some of the 'ulama take this to mean as singing and reciting, and that it has been prohibited in many ahaadith to recite with a singing tone.
6. Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam raised his voice only to the extent, that it might have been possible that if he recited in the house, those in the courtyard might be able to listen".
Commentary
The voice did not reach beyond the courtyard. The reciting of the Qur-aan softly and audibly are both better according to the circumstances. On a correct and suitable occasion, or where for a reason it is desirable to recite audibly, there one should recite audibly. If there exists a fear that it will create show etc., there one should recite softly. The object is that according to circumstances it keeps changing, therefore, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said the one that recites the Qur-aan audibly is like the one that openly gives sadaqah, and the one who recites softly is like the one who gives sadaqah secretly. Concerning sadaqah, at times it is better to openly reveal the giving of it and at times it is better to conceal it. Circumstances should be taken into consideration, which change from time to time. This rule applies to the reciting of the Qur-aan also.
1. Amr ibn Shu’aib radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, I had seen Rasoolullah sallallahu alaihe wasallam drinking water whilst standing and also whilst sitting.
Commentary
There are many narrations mentioned wherein Sayyidina Rasoolullah sallallahu alaihe wasallam prohibited the drinking of water whilst standing. A narration of Sayyidina Abu Hurairah radiyallahu anhu is mentioned in Sahih Muslim that Sayyidina Rasoolullah sallallahu alaihe wasallam said, No person should stand and drink water, and if one forgetfully stood and drank it, it should be vomited out. Some ulama have summed both the deed and the prohibition in a few ways. Some ulama are of the opinion that the prohibition came later and repeals the previous law. Some ulama hold the opposite view that the narrations where he stood and drank water repeals the one that prohibits it. According to a well-known saying, the prohibition is not that of a Shar’ee or unlawful nature, but as an etiquette. It is also a blessing and kindness. Ibn Qayyim and others have mentioned the harm that standing and drinking causes. In short, Sayyidina Rasoolullah sallallahu alaihe wasallam standing and drinking shows it being permissible to do so, and that it is not haraam to stand and drink water. It is best not do so, as this is against the recommended practice and one will be committing a makrooh act by doing so.
2. Ibn Abbas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank Zam-zam water while he was standing.
Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam has prohibited the drinking of water whilst standing. For this reason some ulama have prohibited the drinking of Zam-zam also whilst standing. They say that he drank it whilst standing because of the huge crowds and the rush, or as a concession. The well-known view of the ulama is that Zam-zam is not included in this prohibition. It is better to stand and drink it.
3. Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, It is more pleasing and satisfying in this manner.
Commentary
It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach.
4. Sayyidina Ibn Abbas radiyallahu anhu says, Whenever Rasoolullah sallallahu alaihe wasallam drank water, he drank it in two breaths.
Commentary
In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbas radiyallahu anhu has stated in a hadith of the Prophet sallallahu alaihe wasallam, Do not drink water only in one breath, but drink it in two or three breaths. The minimum number of sips one can take is mentioned in this hadith. Sayyidina Rasoolullah sallallahu alaihe wasallam at times drank water in two sips to show that this was the minimum amount of gulps one could take. Another explanation may be this that in the hadith it meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith.
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