PROPER GREETINGS IN ISLAM (PART II) (original) (raw)
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PROPER GREETINGS IN ISLAM (PART I) Rules of Greeting Non Muslims In Islam.
All Muslims should know, the Islamic greeting is ‘Assalamu Alaykum Wa Rahmatullaahi wa barakato’ (peace and mercy and blessings of God be upon you). For short, most Muslims say ‘Assalamu Alaykum’ (peace be upon you), then the Muslim replies back and says ‘wa alaykum assalam’ (and peace be upon you also). However, how does a Muslim reply back to a non-Muslim who greets him? How does a Muslim greet a non-Muslim? Who greets whom first? This article will try to shed some light on all these matters. Here is a Quranic verse that talks about greeting…Surah 4:86When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.Commentary of Ibn Kathir states: Bassam Zawadi (www.Call-To-Monotheism.com) and Abbas M. Tatah abbastatah@gmail.com, Nigerian +2348032299462 enjoy....
THE ETIQUETTE OF GREETING: OPINION OF JURISTS
Contemporarily, many factors have put bars between man and his fellows, most especially when security of life is taken into consideration. Everyone is always self-conscious; fellows and neighbours no more trust themselves and meaningful societal relationship is at stake. The most human factor easily relating one person to the other is greeting, but it has unfortunately been made to look as a private commodity whereby people are free to give it to whomever they want and deny it hosts of others. Those who do greet are seen as primitives and conservatives. It is time to tell what greeting is and what role and influence it plays in uniting the humanity at large, most particularly from the Islamic juristic perspective. This paper showcases the roles greeting play in ascertaining security of life and property on one hand, and how it helps strengthening and uniting humanity on the other hand. The major sources for the paper are from the Qur'an and Prophetic traditions.
Salaam: The Neglected Greeting of Islam
Salaam is no longer practiced in many Muslim communities who converted centuries ago but were never duly imparted knowledge about the religion. Islam has given a sacred gift to each Muslim in Salaam. It is incumbent upon Muslims to practice it and never start conversation with other Muslims unless they say Salaam as per the Imami Talim. It is not only a greeting but a Dua of protection. In the age of technology and science, moral values and teachings taught by religion to promote a refined society are neglected at large by all nations, and unfortunately Muslims are one of them. Salaam is used to express courtesy and promote positive feelings. Greetings granted by the Qur'an to Muslims cover all other greetings from a moral as well as spiritual standpoint. Salaam should never be written in an abbreviated form because it is one of the "Asma ul Husna" and to make it short is a deliberate insult of it, which is a punishable offence according to the Law of Islam. People mostly waste time in Khuraf'at (flapdoodle) and try to save their time only in reciting and writing Salaam which is a superior kind of Dua. The Imams of Ahl al Bait (as) provided Talim in this regard which is enough to understand the Barakah of this word, in Zahir and Batin.
Hukum Memberi dan Menjawab Salam Orang Bukan Islam
Sains Humanika, 2018
Conveying greetings to non-Muslims and replying greetings uttered by them are the issues that affect the sensitivity of Muslims in Malaysia. Since Malaysia is a plural-society nation, there are non-Muslims who are always intermingled with the Muslims and are impressed with some of Muslim cultures. And when this happens, it raises many questions such as is it allowed for Muslims to say "Assalamualaikum" to non-Muslims? Is it obligatory to return greetings given by non-Muslims? How to greet people in a ceremony consisting of Muslims and non-Muslims? Is it permissible to say "Good Morning" or "Good Evening" to non-Muslims? Therefore, this paper will explore the views of Muslim scholars in each of these issues so that readers can clearly understand the Islamic view on this issue. Analytical and critical methods will be utilized when elaborating the view of scholars in this issue. The conclusion of this study is that Muslims are not allowed to greet non-Muslims with the word "Assalamua'laikum". However, if non-Muslims start to greet with the word "Assalamua'laikum" then Muslims can reply it with the word "Wa'alaikumussalam". While other greeting of speech other than the remarks of "Assalamu'alaikum" is permissible.
Journal of Islamic and Social Studies, 2024
This paper delves into the discourse surrounding traditional Islamic greetings, specifically focusing on the viewpoints of Salafi scholars regarding the practices of kneeling and bending as manners of greeting in Islam. Drawing upon a comprehensive review of primary sources, classical texts, and contemporary scholarly works, this study critically examines the arguments and interpretations presented by Salafiyyah scholars. It investigates the theological, cultural, and historical contexts shaping their perspectives on the appropriateness and religious significance of these greetings. Furthermore, the paper explores the implications of these viewpoints within the broader Islamic community and discusses potential avenues for inter-sectarian dialogue and understanding. By engaging with diverse scholarly viewpoints and contextualizing them within broader Islamic teachings, this analysis contributes to a nuanced understanding of greeting etiquettes in Islam and facilitates constructive discourse within the global Muslim community.
IIUM JOURNAL OF HUMAN SCIENCES, 2023
Bending, bowing, and kneeling are popular greetings across various tribes and societies, especially in Nigeria. The admissibility or otherwise of these manners has attracted the attention of Salafiyyah scholars in Islam. Relying on different sources, both from the Qur'ān and aḥādith, the past and present scholars in the Salafiyyah bloc have declared these manners as forbidden in Islam, which may even constitute Shirk (associating partners with Allah). The objective of this paper is to examine various pieces of evidence that are relied upon by these scholars for making such declarations, having realized that the issues of kneeling or bending, among others, are not expressly declared as such in either of the two primary sources of Islamic legislation compared to other acts that constitute ḥarām or Shirk. The exegetical and analytical methods of research were adopted in this paper. The two methods enable the assessment of relevant verses of the Qur'an and aḥādith of the Prophet in the light of classical Mufassirūn's submissions on those verses and renditions of scholars like Al-Bani on most cited aḥādīth on the issue of bending as a manner of greeting in Islam. After a critical examination, the finding revealed that most verses are grossly misconstrued; the most relied upon ḥadīth is weak, while the supporting ones are unfounded. It is also discovered that there are a lot of misconceptions, misunderstandings, and overgeneralizations in the Salafiyyah scholars' submissions as regards the issues of bending and other manners of greeting. This paper, therefore, concluded that there is no substantive basis for a declaration of kneeling and bending while greeting as either ḥarām or Shirk due to the absence of express provision from the Qur'ān and ḥadith
The Islamic Perspective of Interpersonal Communication
Journal of Islamic Studies and Culture, 2016
Communication is the core element to humanity which cannot survive without a healthy communication channels. Islam is a communication based religion, then like any religion, is facing many challenges to evolve and adjust to modernity and in particular to the economic and cultural power of a dominant West. On the other hand, there is a growing interest in Islam and the followers' numbers have been increased everywhere. The objective of this chapter is to disseminate the idea that Islam is a communicative religion, and Allah is communicative God who takes keen interest in the affairs of His creatures. In addition, to inform and develop awareness of Western scholars and even public about the principles, rules and regulations of communication among human being as it was mentioned in Holy Qur'an and Sunnah of prophet Mohammed (PBUO. Therefore, this chapter presents first, the origin of language in Islam and the theoretical perspective of communication model and theory in early and current Islamic arena. Second, the Holy Qur'an as a communication miracle and Prophet Mohammed's (PBUH) styles and principles that guide Muslims' moral and ethical communication behaviors with all humans regardless their race, color and religion. Third, the levels of Islamic communication and social relationship moreover, the relationship between culture and Islamic communication pattern, and how the Muslim family communicates with their children. Finally, in a modern globalized world, what issues are confronting Muslims in the current era? In addition, what is the impact of the communication technologies in the Islamic renaissance? It is concluded that, the ability to communicate effectively is necessary to carry out thoughts and visions to people. Moreover, the Islamic culture is further affected by globalization and communication technology despite the both negative and positive effect, Islam is not against the globalization or the anti-globalization phenomenon of interpersonal communication.
Introducing speech politeness in the Islamic da'wah
This paper is aimed at describing the importance of speech politeness in the Islamic da'wah. It is known that polite language uttered by a da'i (the one does the da'wah) would harmonize people and establish harmony amongst religious communities. The inevitability of pluralism in Indonesia and Qur'anic argument which states that Islam is a mercy for all the creatures promote the need to build a more polite, friendly and peaceful strategy of da'wah. Politeness strategy applied in a da'wah speech may lead to building a character of a wise, polite and smart nation and may help preserve Indonesia's diversity by keeping social and cultural conflict at bay.
Greetings: Their Genesis and Cultural Significance in a Civilised Society
International Journal of Indian Psychology, 2017
Social interaction forms the unit of social analysis since the turn of sociological analysis from positivism to interpretive sociology. Most interactions begin with a light form called greetings. While there are more serious interactions that take into account the questions of one’s social and historical position in society, greetings are rather less immersed in such considerations. That does not mean that greetings do not involve elements of hierarchy and other cultural norms. The whole idea of manners within civilisation as expounded by Norbert Elias seems to be coded around norms of interaction based on the particular position one holds within the cultural setting. Styles of greetings not just depend on social status; in fact they are also determined by the time of the day and occasion. Thus this paper is an attempt to scrutinise various nuances of greetings in human civilisation.
Greetings and Partings in Iraqi and Jordanian Arabic: With Special Reference to English
Iraqi and Jordanian Arabic greetings and partings are more elaborate than those of English, but length is not necessarily to be equated with how much ‘marked’ an utterance can be. Conversationally, marked Gs and Ps as well as their responses, whether verbal and/or non-verbal, i.e. those which involve hand-shaking or waving, kissing and/or hugging, etc. are more varied in number and structure and are, above all, less predictable. So due to this complexity, their markedness should be determined in the light of a set of features of which ‘length’ and ‘frequency’ are but two.