WEBVTT

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Riyadh al-Salihin from the words of the Master of the Messengers, peace be upon him.

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Chapter: Seeking Permission and its Etiquette.

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Allah the Exalted says:

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“O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.” (24:27)

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And He the Exalted says:

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“And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise.” (24:59)

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On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him, who said:

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The Messenger of Allah, peace be upon him, said:

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"Seek permission three times; if you are granted permission, then enter, otherwise return."

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Agreed upon.

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From the benefits of the hadith:

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It is Sunnah to seek permission three times, so that a person may be absolved of the need to continue waiting in front of the house.

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It is for the homeowner, upon hearing the request for permission, to grant it, whether the visitor has greeted once, twice, or three times.

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A man is not permitted to enter a house without the owner's permission.

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Returning from the door is not a fault in the homeowner, nor is it a slight against the one who returns.

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Rather, it is an application of the Book of Allah and the Sunnah of His Messenger, peace be upon him.

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On the authority of Sahl Ibn Sa'd, may Allah be pleased with him, who said:

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The Messenger of Allah, peace be upon him, said:

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"Seeking permission was only instituted because of the gaze."

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Agreed upon.

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From the benefits of the hadith:

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Clarification of the reason for the legislation of seeking permission, which is to protect the gaze.

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Seeking permission prevents a person from seeing what they would dislike to be seen inside their home.

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It contains evidence for the legitimacy of analogy (qiyas) and legal reasoning (ilal).

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For his statement, peace be upon him, "because of the gaze,"

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indicates that prohibition and permissibility are linked to specific causes.

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Whenever these causes are found in a matter, the ruling must be applied to it.

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A person does not need to seek permission to enter their own home,

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due to the absence of the cause for which seeking permission was legislated.

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Even if it is possible that something might occur inside that requires it, it is legislated for him.

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Seeking permission is legislated for everyone, even for close relatives (mahram),

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so that one's private parts are not exposed.

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On the authority of Rib'i Ibn Hirash, who said:

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A man from the tribe of Banu 'Amir told us that he sought permission to enter upon the Prophet, peace be upon him,

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while he was in a house.

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He said:

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The Messenger of Allah, peace be upon him, said to his servant:

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"Go out to this man and teach him how to seek permission.

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Say to him:

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'Say: Peace be upon you (Assalamu 'alaykum).

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May I enter?'"

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The Prophet, peace be upon him, granted him permission,

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and he entered.

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Narrated by Abu Dawud.

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From the benefits of the hadith:

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Evidence that permission to enter is distinct from the greeting.

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And that merely greeting is not permission to enter.

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Teaching people how to seek permission and greet others.

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Aspects:

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The manner of seeking permission and greeting people.

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The permissibility of acquiring knowledge from one who is known to possess the truth.

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The permissibility of conveying knowledge through an intermediary,

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provided it can be delivered as it is,

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without distortion or alteration.

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On the authority of Kaladah Ibn al-Hanbal, may Allah be pleased with him, who said:

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I came to the Prophet, peace be upon him,

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and entered upon him without greeting.

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The Prophet, peace be upon him, said:

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"Go back and say: 'Peace be upon you.

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May I enter?'"

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Narrated by Abu Dawud and al-Tirmidhi.

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From the benefits of the hadith:

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The obligation of greeting for the one entering.

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The greeting comes before speaking.

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Whoever enters before greeting,

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should not speak until they have greeted.

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The permissibility of sending the entrant back,

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so that they may learn the manner of seeking permission,

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provided that this does not result in

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a greater harm,

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such as apostasy or the like.

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Chapter: Clarification that the Sunnah is,

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when the one seeking permission is asked, "Who are you?"

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that he should say, "So-and-so,"

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identifying himself by what he is known by,

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whether by name or by kunyah (patronymic).

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And the dislike of saying "It is I" and the like.

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On the authority of Anas, may Allah be pleased with him,

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in his famous hadith regarding the Night Journey (Isra'),

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he said:

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The Messenger of Allah, peace be upon him, said:

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"Then Jibril ascended with me

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to the lowest heaven and asked for it to be opened.

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It was said, 'Who is this?'

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He said, 'Jibril.'

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It was said, 'And who is with you?'

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He said, 'Muhammad.'"

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Then he ascended to the second heaven,

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and the third, and the fourth,

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and the rest of them.

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And it is said at the gate of every heaven,

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"Who is this?"

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And Jibril says [his name].

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Agreed upon.

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From the benefits of the hadith:

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Evidence for the Ascension (Mi'raj) of the Prophet, peace be upon him,

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from Bayt al-Maqdis in the land of Palestine,

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to the heavens.

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The first heaven is referred to as the lowest heaven,

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due to its proximity to the worshippers,

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relative to the others.

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Evidence for seeking permission,

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and that this is the case even for the inhabitants of the heavens.

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And that no one enters the heaven

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except those whom Allah has permitted

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to enter it.

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Evidence that the one seeking permission should reveal their name,

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so that the inhabitants of the house may recognize them.

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On the authority of Abu Dharr, may Allah be pleased with him, who said:

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I went out one night,

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and there was the Messenger of Allah, peace be upon him,

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walking alone.

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I began walking in the moonlight.

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He turned around and saw me,

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and said, "Who is this?"

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I said, "Abu Dharr."

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Agreed upon.

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From the benefits of the hadith:

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The permissibility of walking alone at night.

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If a man fears for his brother,

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it is permissible for him to watch over him,

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and to be near him,

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in case he needs him.

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The recommendation of identifying oneself by name when asked.

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On the authority of Umm Hani', may Allah be pleased with her, who said:

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I came to the Prophet, peace be upon him,

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while he was bathing,

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and Fatimah was screening him.

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He said, "Who is this?"

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I said, "It is I, Umm Hani'."

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Agreed upon.

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On the authority of Jabir, may Allah be pleased with him, who said:

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I came to the Prophet, peace be upon him,

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and knocked on the door.

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He said, "Who is that?"

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I said, "It is I."

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He said, "It is I, it is I,"

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as if he disliked it.

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Agreed upon.

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From the benefits of the hadith:

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The beginning of seeking permission is knocking on the door.

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The permissibility of showing annoyance

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toward one who does not identify themselves by name

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when knocking on the door and seeking permission.

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Chapter: The recommendation of saying "Yarhamuk Allah" (May Allah have mercy on you) to one who sneezes,

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if they praise Allah the Exalted.

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And the dislike of saying it if they do not praise Allah the Exalted.

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And clarification of the etiquette of sneezing, saying "Yarhamuk Allah," and yawning.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Prophet, peace be upon him, said:

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"Allah loves sneezing,

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and dislikes yawning.

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So if one of you sneezes,

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and praises Allah the Exalted,

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it is a duty upon every Muslim who hears him

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to say to him:

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'May Allah have mercy on you (Yarhamuk Allah).'"

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As for yawning,

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it is from the Shaytan.

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So if one of you yawns,

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let him suppress it as much as he can,

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for when one of you yawns,

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the Shaytan laughs at him.

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Narrated by al-Bukhari.

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From the benefits of the hadith:

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Allah, Glorified and Exalted be He, loves sneezing and dislikes yawning.

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The recommendation of responding promptly to the one who sneezes.

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The one who sneezes is not to be responded to

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unless they praise Allah the Exalted.

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Responding is only legislated for one who hears the sneezer and hears their praise of Allah.

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So if one hears someone else responding to them,

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but did not hear the sneeze or the praise,

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they should not respond.

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Everyone who hears them is obligated to respond.

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The Shaytan gains power over the children of Adam through yawning,

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so that they become sluggish in their worship and lack energy.

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Every yawn is from the Shaytan.

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And it is necessary for whoever is afflicted by it

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to suppress it as much as they are able.

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Clarification that the Shaytan laughs at those he overcomes.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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from the Prophet, peace be upon him, who said:

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"If one of you sneezes, let him say: 'Praise be to Allah (Alhamdulillah).'

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And let his brother or companion say to him:

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'May Allah have mercy on you (Yarhamuk Allah).'

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And when he says to him, 'May Allah have mercy on you,'

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let him say: 'May Allah guide you and set your affairs right (Yahdikum Allah wa yuslihu balakum).'"

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Narrated by al-Bukhari.

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From the benefits of the hadith:

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Teaching the Ummah the manner of worship regarding sneezing.

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And the manner of responding when adhering to the Prophetic guidance.

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Evidence of Allah's great blessing upon the one who sneezes.

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This is derived from the good that is ordained upon it.

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An indication of the great favor of Allah the Exalted upon His servant,

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for He removes harm from him through the blessing of the sneeze.

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Clarification of Allah's favor upon the servant,

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as He has legislated for him the praise for which he is rewarded.

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Supplicating for good for the one who initiates a supplication of good for you.

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On the authority of Abu Musa, may Allah be pleased with him, who said:

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I heard the Messenger of Allah, peace be upon him, say:

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If one of you sneezes and praises Allah, then say "Yarhamuk Allah" (may Allah have mercy on you) to him.

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But if he does not praise Allah, do not say it to him.

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Narrated by Muslim.

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On the authority of Anas, may Allah be pleased with him, who said:

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Two men sneezed in the presence of the Prophet, peace be upon him.

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He said "Yarhamuk Allah" to one of them but did not say it to the other.

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The one to whom he did not say it asked:

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"So-and-so sneezed and you said 'Yarhamuk Allah' to him,

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but I sneezed and you did not say it to me?"

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He replied, "This one praised Allah,

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whereas you did not praise Allah."

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Agreed upon.

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Among the benefits of this hadith:

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It is permissible to ask for clarification regarding the reason for a matter

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when the underlying reality is hidden from the inquirer.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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When the Messenger of Allah, peace be upon him, sneezed,

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he would place his hand or his garment over his mouth,

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and he would lower or muffle his voice with it.

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The narrator was uncertain which word was used.

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Narrated by Abu Dawud and al-Tirmidhi.

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Among the benefits of this hadith:

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It clarifies the etiquette of sneezing.

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This is so that one does not harm those around him

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with what might exit his mouth, such as saliva, phlegm, or the like.

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Preventing harm to Muslims

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is a mandatory duty to the best of one's ability.

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Disturbing Muslims with a loud, boisterous sound

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when sneezing is not permissible.

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One should lower the voice as much as one is able.

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Whatever is beyond one's control, there is no blame for it.

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On the authority of Abu Musa, may Allah be pleased with him, who said:

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The Jews used to sneeze in the presence of the Messenger of Allah, peace be upon him,

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hoping that he would say to them:

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"May Allah have mercy on you."

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Instead, he would say:

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"May Allah guide you and set your affairs in order."

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Narrated by Abu Dawud and al-Tirmidhi.

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Among the benefits of this hadith:

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The Jews were eager to receive supplication from the Messenger of Allah, peace be upon him,

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because they knew in their hearts that he was a prophet.

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The nature of the Jews is characterized by deception and falsehood,

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and it is not permissible to go along with their deception and lies.

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Rather, one should respond to them in a manner appropriate to the situation.

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One should not say to the People of the Book when they sneeze

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that which is reserved for the people of faith.

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This is because what they are most in need of is guidance,

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and that is the greatest mercy from Allah for them.

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On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:

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The Messenger of Allah, peace be upon him, said:

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"If one of you yawns, let him cover his mouth with his hand,

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for the devil enters."

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Narrated by Muslim.

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Among the benefits of this hadith:

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It indicates that yawning is from the devil,

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intended to drive the one yawning toward laziness.

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The devil watches for the heedlessness of the son of Adam

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so that he may mock him,

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enter his mouth, and laugh at him.

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There is no moment more delightful to him than this.

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It provides guidance on how to repel the plots of the devil,

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which is by placing the hand over the mouth when yawning.

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In this is a sign for the Muslim

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to fight the devil by every means.

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Allah has clarified this for His servants

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to fortify them against the evils of the devil

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and to suppress his arrogance.

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Riyad al-Salihin