The Prophet’s Prohibition on Initiating Salām to the People of the Book
The Messenger of Allah said: “Do not initiate the Jews or Christians with salām, and if you meet one of them on the road, force him to its narrowest part.” He also said: “If the People of the Book greet you, then say: and upon you.”
This ruling applies to all non-Muslims, not just Jews and Christians, because there is no evidence that distinguishes between them in this matter. Therefore, it is not permitted to begin any kāfir with salām. If they initiate it, the reply must be wa ʿalaykum, following the Sunnah. After that, it is permissible to ask about their condition or their family for a legitimate benefit, such as softening their heart or calling them to Islam.
Explanation from Fath al-Bārī by Ibn Hajar
Ibn Hajar explained that Anas ibn Mālik narrated this hadith in brief, through his grandson ʿUbaydullāh ibn Abī Bakr ibn Anas, as: “If the People of the Book greet you, then say: and upon you.” A longer version is reported from Qatādah through Shuʿbah and others, where the companions asked: “The People of the Book greet us. How should we respond?” The Prophet said: “Say: and upon you.” This version was collected by Muslim, Abū Dāwūd, and al-Nasāʾī.
Al-Bukhārī narrated a separate version in al-Adab al-Mufrad, in which a Jew passed by and said: “as-sām ʿalaykum” (death be upon you). The companions returned the greeting, but the Prophet said: “He said as-sām, not salām.” The Jew was seized and confessed. The Prophet then said: “Return the greeting to him.” In one printed version of al-Adab al-Mufrad, the Prophet added: “Return to him what he said.”
Abū ʿAwnah narrated a similar report through Shaybān, ending with: “Bring him back.” They brought the man, and he confirmed that he had said as-sām. The Prophet then said: “If the People of the Book greet you, say: and upon you.”
Reconciling Between Versions
Some narrations, like that of Qatādah, show that the companions asked how to reply after the Prophet explained what the Jews were doing. Other narrations, like that of Hishām ibn Zayd, do not mention the question, but they still show the Prophet’s consistent reply. All versions agree on the response: wa ʿalaykum — with the wāw and in the plural form.
In the narration of al-Tayālisī, ʿUmar ibn al-Khaṭṭāb was the one who asked: “Shall we kill him?” when the Jew said as-sām ʿalaykum. This shows the seriousness with which the companions viewed these insults.
Discussion on the Wording of the Reply
There was scholarly discussion about whether to include wāw in wa ʿalaykum. Ibn ʿAbd al-Barr reported that Ibn Ḥabīb from the Mālikī madhhab said the wāw should be omitted, as it implies a shared greeting. He gave the example of someone saying: “Zayd is a writer,” and replying: “and a poet,” implying both qualities belong to Zayd.
However, most Mālikīs disagreed, and Ibn ʿAbd al-Barr rejected this logic. Some scholars suggested replying with hidden curses, like saying ʿalaykum al-salām but mispronouncing salām to mean “stones” or “elevation.” Ibn ʿAbd al-Barr declared all these interpretations false and contrary to the guidance of the Prophet, who did not approve of cursing.
Permissibility of Full Reply in Some Cases
A group of Salaf allowed replying with ʿalaykum al-salām to the People of the Book in specific cases. They cited verses that refer to responding with peace. Some Shāfiʿī scholars allowed replying with ʿalaykum al-salām but without adding wa raḥmatullāh. Some said it is permitted without restriction. Ibn ʿAbbās and ʿAlqamah allowed it when necessary or when fearing harm. Al-Awzāʿī said: “If you greet them, then the righteous have greeted them before you, and if you leave it, the righteous have also left it before you.”
Others held that replying to their salām is not obligatory. However, the stronger opinion is that replying is wājib, because the Prophet commanded it and the Sharīʿah commands justice.
Reply Based on Clarity of the Greeting
Shaykh Ibn ʿUthaymīn clarified three cases:
- If the kāfir says clearly as-sām ʿalaykum (death), the Muslim must reply: wa ʿalaykum.
- If it is unclear whether they said as-salām or as-sām, the reply is also wa ʿalaykum.
- If it is clear they said as-salāmu ʿalaykum, then the reply may be: ʿalaykum as-salām, based on justice and the general principles of good conduct.
He explained that the Prophet’s instruction to say wa ʿalaykum was specific to those who used the hidden curse. If that cause is not present, then the Muslim may respond in kind.
What Ibn Al Qayyim Says On This In Zad Al Ma’ad
Ibn al-Qayyim explained that the hadith about not initiating salām with the People of the Book was said when the Prophet was going to Banū Qurayẓah, and some said it applies only to similar cases. However, the apparent meaning is general.
Some early scholars, like Ibn ʿAbbās, Abū Umāmah, and Ibn Muḥayriẓ, allowed initiating salām in certain circumstances. Within the Shāfiʿī school, some allowed it with the condition that one says as-salāmu ʿalayka in the singular and without wa raḥmatullāh.
Others said it is allowed if there is a benefit, such as daʿwah, kinship, or fear of harm. Some said it is better not to return the greeting at all. But the strongest opinion is to follow what is found in the Sunnah: say wa ʿalaykum.
The Prophet’s Practice in Greeting Mixed Gatherings and On Returning Salām on Behalf of Others
It is authentically reported that the Prophet once greeted a gathering that included Muslims, idolaters, and Jews. He also wrote to rulers like Heraclius using the phrase: “Peace be upon those who follow guidance.” This shows that the ruling can be applied based on the situation.
The Prophet would return the salām of someone who sent it through another, such as when a man said, “My father sends you salām,” and the Prophet replied: “Peace be upon you and your father.”
Withholding Salām for Disciplinary Reasons
The Prophet would withhold salām from Muslims who committed major errors. He did not return the salām of Kaʿb ibn Mālik during the boycott. Kaʿb would greet him but did not know if the Prophet moved his lips in reply. He also withheld salām from ʿAmmār ibn Yāsir for wearing saffron and from Zaynab bint Jaḥsh for insulting Ṣafiyyah. These examples show that salām may be withheld for punishment, even from Muslims, which supports the ruling of withholding it from kāfirs.
Fatāwā from Shaykh Ibn Bāz and Shaykh Ibn ʿUthaymīn
Shaykh Ibn Bāz said it is not permissible to initiate salām to non-Muslims under any circumstances. If they say salām, the reply must be wa ʿalaykum. There is no harm in saying friendly words afterward, like asking about their condition, if it helps bring them closer to Islam.
Shaykh Ibn ʿUthaymīn added that greetings like Ahlan wa sahlan should also not be initiated, as they contain honour. But they may be replied to if the kāfir says them first. He also explained that Muslims should not give up their honour and dignity, even in interactions with non-Muslims, and that Islam teaches fairness without humiliation.
Conclusion
The scholars differed on two main points: whether it is allowed to initiate salām to non-Muslims, and how to respond if they initiate it.
- Initiating Salām to Non-Muslims:
The majority of scholars from the four madhhabs agreed that it is not permissible to begin the greeting of salām to a kāfir, based on the hadith: “Do not initiate the Jews or Christians with salām.” Some exceptions were mentioned by individual scholars from the Salaf and later scholars, who allowed it in cases of need, harm, kinship, or daʿwah. However, these are considered rare and not the norm. - Responding to the Salām of a Non-Muslim:
The scholars agreed that if a non-Muslim initiates the greeting with as-salāmu ʿalaykum, the Muslim must reply. The majority said the reply should be wa ʿalaykum, as taught by the Prophet when the Jews used to disguise curses in their greeting. If the Muslim is certain that the non-Muslim said as-salāmu ʿalaykum clearly and sincerely, some scholars allowed replying fully with ʿalaykum as-salām, based on justice and the general command to return greetings equally or better.
The Strongest View:
The strongest and safest position, supported by the majority of scholars, is:
- Not to initiate salām to any non-Muslim.
- To reply with wa ʿalaykum if greeted.
- If certainty exists that the greeting was sincere and clear, then replying with ʿalaykum as-salām is allowed according to many scholars, though some restrict it to wa ʿalaykum only.
Fath Al Bari, Sharh For Sahih Al Bukhari 6258: The Prophet (ﷺ) said, “If the people of the Scripture greet you, then you should say (in reply), ‘Wa’alaikum (And on you).’ “
Translation: Ibn Hajar said: It was reported through the route of ʿUbaydullah ibn Abi Bakr ibn Anas, who said: Anas ibn Malik — meaning his grandfather — narrated: “If the People of the Book greet you, then say: wa ʿalaykum.” This was narrated in brief.
And it was narrated by Qatadah from Anas in fuller detail. Muslim narrated it (7/2163), as did Abu Dawud (5207), and al-Nasaʾi (10146 and 10147) through Shuʿbah from him, with the wording: The Companions of the Prophet, peace and blessings be upon him, said: “The People of the Book greet us, so how should we reply to them?” He said: “Say: wa ʿalaykum.”
Al-Bukhari narrated it in al-Adab al-Mufrad (1105) through Hammam from Qatadah with the wording: A Jew passed by and said: as-sam ʿalaykum. The Companions of the Prophet returned the greeting. Then he said: “He said as-sam ʿalaykum.” So the Jew was seized and confessed. He said: “Return the greeting to him.” (In the printed version of al-Adab al-Mufrad there is an addition: ‘Return to him what he said’).
Abu ʿAwanah narrated it in his Sahih through Shayban, similar to Hammam’s narration, and said at the end: “Bring him back.” So they brought him, and he said: “Did you say as-sam ʿalaykum?” He replied: “Yes.” Then the Prophet said: “If the People of the Book greet you, then say: wa ʿalaykum.” It was also mentioned earlier in the commentary on the hadith of ʿAʾishah, from another route through Qatadah with an additional phrase. It will also appear in the chapter on seeking repentance from apostates (6926), through Hisham ibn Zayd ibn Anas, who said: I heard Anas ibn Malik say: A Jew passed by the Prophet and said: as-sam ʿalayk. So the Messenger of Allah, peace and blessings be upon him, replied: wa ʿalayk. Then he said: “Do you know what he just said? He said as-sam ʿalayk.” They said: “O Messenger of Allah, shall we kill him?” He replied: “If the People of the Book greet you, then say: wa ʿalaykum.” In the narration of al-Tayalisi (2182), the one who asked “Shall we kill him?” was ʿUmar.
Reconciling these narrations: Some narrators preserved what others did not. The narration of Hisham ibn Zayd is the most complete in context. Some of the Companions, when the Prophet informed them that the Jews were saying this, then asked how to respond — as narrated by Shuʿbah from Qatadah. This question is not found in Hisham ibn Zayd’s version. The narrators did not differ from Anas in the wording of the reply: wa ʿalaykum, with the waw and in the plural form.
Abu Dawud said in his Sunan: the same was narrated from ʿAʾishah, Abu ʿAbd al-Rahman al-Juhani, and Abu Basrah. Al-Mundhiri said: As for the hadith of ʿAʾishah, it is agreed upon. I say: it is the first hadith in the chapter. He said: As for the hadith of Abu ʿAbd al-Rahman, it was narrated by Ibn Majah (3699). And the hadith of Abu Basrah was narrated by al-Nasaʾi (10148).(This was in the Book of Seeking Permission, as clarified by al-Hafidh in It-haf al-Maharah. It is among what is missing from the printed version of Abu ʿAwanah’s work, and was not located. Al-Hafiz also missed that al-Tirmidhi narrated it through Shayban as hadith no. 3301. This is what al-Hafiz, may Allah have mercy on him, said here, even though he mentioned in his commentary on hadith 6256, under the interpretation of as-sam, that Qatadah interpreted it in his narration of this hadith. He also noted that the final wording of his narration in Ibn Hibban was: ʿalayk, in singular form. Likewise, it appears in Ahmad’s Musnad (12427 and 12467), and in Abu Yaʿla (3114), and in al-Tabari’s Tafsir 15/28, all from different chains from Qatadah with the wording: ʿalayk, in the singular.)
I say: they are one hadith over which the narrators differed in reporting from Yazid ibn Abi Habib from Abu al-Khayr. ʿAbd al-Hamid ibn Jaʿfar said: from Abu Basrah, and it was narrated by al-Nasaʾi and al-Tahawi (4/341). Ibn Ishaq said: from Abu ʿAbd al-Rahman, and it was narrated by Ahmad (17295 and 18045), Ibn Majah (3699), and al-Tahawi (4/341) as well.
Some of the companions of Ibn Ishaq narrated it like ʿAbd al-Hamid said. Al-Tahawi narrated this. What is preserved is the wording of the majority, and the wording in al-Nasaʾi is: “If they greet you, then say: wa ʿalaykum.”
The scholars disagreed over the inclusion or omission of the waw in the reply to the People of the Book due to the difference over which version is stronger. Ibn ʿAbd al-Barr mentioned from Ibn Habib that one should not include the waw, because it implies sharing.
The explanation of this is that the waw in such a phrase affirms the first clause and adds the second, like when someone says: “Zayd is a writer,” and you reply: “and a poet,” implying both qualities apply to Zayd. He said that most of the Malikis disagreed with him. Some of their scholars said: Say to them ʿalaykum al-salam — with salam having a broken seen — meaning: stones. Ibn ʿAbd al-Barr declared this unsound, saying that cursing the People of the Covenant is not legislated. This is supported by the Prophet’s disapproval when ʿAʾishah cursed them.
Ibn ʿAbd al-Barr also reported from Ibn Tawus that he would say: ʿalaykum al-salam with an alif, meaning “it has risen.” He criticised this view as well.
A group of the Salaf held that it is permissible to say in reply: ʿalaykum as-salam, just as one replies to a Muslim. Some cited Allah’s saying: “So turn away from them and say: peace” (al-Zukhruf: 89). Al-Mawardi related a view from some Shafiʿis that this is allowed, but without saying wa rahmatullah. Others said it is permitted without restriction. Ibn ʿAbbas and ʿAlqamah allowed it in cases of necessity. Al-Awzaʿi said: “If you greet, then the righteous have done so before you. And if you do not, the righteous have also refrained.”
Some scholars said: do not return the greeting to them at all.
Others said: there is a distinction between the People of the Covenant and those at war.
The strongest of all these views is what the hadith indicates, though it is specific to the People of the Book. Ahmad narrated with a sound chain from Humayd ibn Zaduwayh — who is not Humayd al-Tawil, as is correct — from Anas: “We were commanded not to say to the People of the Book anything more than: wa ʿalaykum.”
Fath Al Bari By Ibn Hajar (19/93-96)
Translation:
The Shayk (Ibn Uthaymeen) was asked what is the ruling on saying as-salāmu ʿalaykum to a non muslim?
He replied saying: Initiating the greeting of salam to non-Muslims is forbidden and not allowed, because the Prophet, peace and blessings be upon him, said: “Do not initiate the Jews and the Christians with salam, and if you meet them on a path, force them to its narrowest part.” However, if they greet us, then it is obligatory upon us to return their greeting, because of the general meaning of Allah’s saying: “And when you are greeted with a greeting, then return it with one better than it or return it in equal terms” (an-Nisa 86).
The Jews used to greet the Prophet, peace and blessings be upon him, by saying: “as-sam ʿalayk O Muhammad,” and as-sam means death, they were invoking death upon the Messenger of Allah, peace and blessings be upon him. So the Prophet, peace be upon him, said: “The Jews say as-sam ʿalaykum, so if they greet you, then say: wa ʿalaykum.”
So if a non-Muslim greets a Muslim and says: as-sam ʿalaykum, then we say: wa ʿalaykum. In his statement, peace and blessings be upon him, “wa ʿalaykum,” is an indication that if they had actually said as-salam ʿalaykum, then upon them is the same, just as they said to us, we say to them. Because of this, some scholars have said: if a Jew or Christian or others from among the non-Muslims clearly say the words as-salam ʿalaykum, then it is permissible to say: ʿalaykum as-salam.
It is also not allowed to initiate them with greetings like “Ahlan wa sahlan” or similar expressions, because that contains honouring them and giving them undue respect. But if they say such things to us, then we may reply in the same way, because Islam came with justice and giving everyone their due right.
And it is well known that Muslims are higher in status and rank with Allah, the Almighty, so it is not suitable for them to humiliate themselves before non-Muslims by being the first to greet them.
Therefore, in summary we say: It is not permissible to initiate salam to non-Muslims, because the Prophet, peace and blessings be upon him, forbade that, and because this includes lowering the Muslim and giving honour to a non-Muslim, while the Muslim is of higher rank.
The Shayk was also asked: Is it allowed for us to begin the greeting of salam to the disbelievers? And how should we respond if they greet us?
He replied: These people who come to us from the East and West and are not Muslims, it is not allowed for us to initiate them with salam, because the Prophet, peace and blessings be upon him, said: “Do not initiate the Jews and Christians with salam.” This was reported by Muslim in his Sahih.
If they greet us, then we return the greeting with what they said to us, because of Allah’s saying: “And when you are greeted with a greeting, then return it with one better than it or return it in equal terms” (an-Nisa 86). Their greeting to us using the Islamic phrase as-salam ʿalaykum does not come without two possible cases:
The first case: That they clearly pronounce the lam in salam and say plainly: as-salam ʿalaykum. In this case, we may reply: ʿalaykum as-salam or simply: wa ʿalaykum.
The second case: That they do not pronounce the lam clearly, and say: as-sam ʿalaykum. In this case, we reply with: wa ʿalaykum only. Because the Jews used to come to the Messenger of Allah, peace and blessings be upon him, and greet him with: as-sam ʿalaykum, without making the lam clear. As-sam means death, and they intended by it to curse the Prophet, peace and blessings be upon him. So the Prophet, peace be upon him, commanded that we respond with: wa ʿalaykum. So if they said: as-sam ʿalaykum, then we say: wa ʿalaykum, meaning: upon you also is the as-sam. This is what the Sunnah has indicated.
The Shaykh was asked: If a non-Muslim greets a Muslim, does the Muslim return the greeting? And if he extends his hand for a handshake, what is the ruling? And what about serving him by giving him tea while he sits on a chair?
He replied: If the non-Muslim greets the Muslim with a clear and obvious greeting and says: as-salam ʿalaykum, then you say: ʿalaykum as-salam, based on the saying of Allah the Exalted: “And when you are greeted with a greeting, then return it with one better than it or return it in equal terms” (an-Nisa 86). But if it is not clear and obvious, then you say: wa ʿalayk. Likewise, if his greeting is clearly saying: as-sam ʿalaykum, meaning death, then you reply: wa ʿalayk.
So the categories are three:
First: If he says clearly: as-sam ʿalaykum, then the response is: wa ʿalaykum.
Second: If we are uncertain whether he said as-sam or as-salam, then we respond with: wa ʿalaykum.
Third: If he clearly says: as-salam ʿalaykum, then the response is: ʿalaykum as-salam, based on the verse: “And when you are greeted with a greeting, then return it with one better than it or return it in equal terms” (an-Nisa 86).
Ibn al-Qayyim, may Allah have mercy on him, said: “If the listener is certain that the one who greeted him said: salam ʿalaykum with no doubt in it, then is it allowed for him to reply with: ʿalaykum as-salam, or must he stick to saying only: wa ʿalayk?
What the evidence and principles of the Sharia indicate is that he may say: ʿalaykum as-salam, because this is from justice, and Allah the Exalted commands justice and excellence. He said: ‘And when you are greeted with a greeting, then return it with one better than it or return it in equal terms.’ So He encouraged excellence and obligated justice.
This does not contradict any of the hadiths in this matter in any way, for the Prophet, peace and blessings be upon him, only instructed us to say: wa ʿalaykum because of the specific cause in how they used to greet with the hidden curse. Then Ibn al-Qayyim said: And although general wording is considered, its general application applies to situations similar to what is mentioned, not those that are different.
Allah the Exalted said: ‘And when they come to you, they greet you with a greeting that Allah has not greeted you with, and they say within themselves: Why does Allah not punish us for what we say?’ (al-Mujadilah 8). So when this cause is removed, and a Jew or Christian clearly says: salam ʿalaykum wa rahmatullah, then justice in greeting requires returning it in like manner.” Ahkam Ahl al-Dhimmah 1/200.
In Sahih al-Bukhari, from Ibn Umar, may Allah be pleased with them both, the Prophet, peace and blessings be upon him, said: “If the Jews greet you, they only say: as-sam ʿalaykum, so say: wa ʿalaykum.” And as-sam is death.
If he extends his hand to you for a handshake, then extend your hand to him, but do not begin the handshake.
As for serving him tea while he is sitting on a chair, it is disliked, but you may place the cup on the table and there is no harm in that.
The Noble Shaykh was asked:
It was reported in Sahih Muslim that The Prophet said: “Do not initiate the Jews or Christians with salam, and if you meet one of them on a path, force him to its narrowest part.”
Is acting upon this not something that would drive people away from entering Islam?
He replied: We must understand that the strongest and most effective caller to Allah is the Prophet, peace and blessings be upon him, and that the best of those who guide to Allah is the Prophet, peace and blessings be upon him. Once we realise this, then any understanding we take from the words of the Prophet, peace be upon him, which seems to go against wisdom, we must question that understanding.
We must realise that the problem lies in our own comprehension of his words, not in the words themselves. But this does not mean that we measure the hadiths of the Prophet, peace and blessings be upon him, by what our minds or limited reasoning perceive. Our intellects and understandings are incomplete. However, there are general principles in the Sharia that are referred back to when dealing with specific individual matters.
So when the Prophet, peace and blessings be upon him, says: “Do not initiate the Jews or Christians with salam, and if you meet one of them on a path, force him to its narrowest part,” the meaning is: do not make way for them in such a way that you give them comfort and ease when they cross paths with you, such that the space is opened up for them while you take the narrow side. Rather, continue on your path and walk as you were, and if there is going to be any restriction or narrowing of the path, let it be on them.
It is known that the guidance of the Prophet, peace be upon him, was not that whenever he saw a disbeliever he would squeeze him against the wall to push him into it. The Prophet, peace and blessings be upon him, never did this with the Jews in Madinah, nor did his companions do this after the conquest of the lands.
The meaning is that just as you do not initiate them with salam, you also do not give up your space or make way for them unnecessarily. If they meet you, do not split up or stop to let them pass. Rather, continue as you are, and let the restriction be upon them if there is tightness in the road. This hadith does not cause people to be driven away from Islam. Rather, it shows the honour and dignity of the Muslim, that he does not lower himself to anyone except his Lord, the Almighty.
Majmu Fatawa By Ibn Uthaymeen (3/33-39)
Translation: Ibn Al Qayyim said: In the Prophet’s practice regarding greeting the People of the Book, it is authentically reported that he said: “Do not begin them with salam, and if you meet them on the road, then force them to its narrowest part.”
However, it has been said that this was in a specific case, when he was going to Banu Qurayzah, and he said: “Do not begin them with salam.” So is this a general ruling for all People of the Covenant in all circumstances, or is it restricted to those whose condition was like theirs? This is a matter that requires reflection.
Yet Muslim narrated in his Sahih, from the hadith of Abu Hurayrah, that the Prophet, peace and blessings be upon him, said: “Do not begin the Jews and Christians with salam, and if you meet one of them on the road, then force him to its narrowest part” (Narrated by Muslim in the Book of Peace: Chapter on the prohibition of initiating the People of the Book with salam, and by Abu Dawud in the Book of Manners: Chapter on greeting the People of the Covenant, and by al-Tirmidhi in the Book of Military Expeditions: Chapter on what has come regarding greeting the People of the Book, and by Ahmad 2/266 and 2/346). The apparent meaning of this hadith is that it is a general ruling.
The Salaf and the later scholars differed on this issue. Most of them said: They are not to be greeted with salam first. Others said: It is allowed to initiate them just as it is allowed to reply to them. This was narrated from Ibn Abbas, Abu Umamah, and Ibn Muhayriz, and it is a view within the Shafiʿi madhhab.
However, the one who held this view said: One should say to them as-salamu ʿalayka only, without mentioning mercy, and using the singular form. Another group said: It is permitted to initiate the greeting for a greater benefit, such as when one is in need of them, or fears harm from them, or due to kinship between them, or for some other reason that requires it. This was narrated from Ibrahim al-Nakhaʿi and ʿAlqamah. Al-Awzaʿi said: “If you greet, then the righteous have greeted before you. And if you leave it, then the righteous have left it before you.”
They also differed on whether returning the greeting is obligatory. The majority held that it is obligatory, and this is the correct view.
Another group said that it is not obligatory, just as returning the greeting is not obligatory for the people of innovation, and they are more deserving of that. However, the correct view is the first, because we are commanded to boycott the people of innovation as a form of discipline and warning against them, and this is not the case with the People of the Covenant.
It is authentically reported that the Prophet, peace and blessings be upon him, once passed by a gathering that included a mixture of Muslims, idol-worshipping polytheists, and Jews, and he greeted them (Narrated by al-Bukhari in multiple places: in the Book of Seeking Permission: Chapter on greeting a gathering that includes Muslims and polytheists, in the Book of Jihad: Chapter on riding double on a donkey, in the Tafsir of Surah Al ʿImran: Chapter on enduring harm from those given the Book and the polytheists, in the Book of the Sick: Chapter on visiting the sick while riding, in the Book of Clothing: Chapter on riding together on a mount, in the Book of Manners: Chapter on using the kunyah for a polytheist. Also narrated by Muslim in the Book of Jihad: Chapter on the Prophet’s patience with the harm of hypocrites, and by Ahmad 5/203).
And it is authentically reported that he wrote to Heraclius and others: peace be upon those who follow guidance (Narrated by al-Bukhari in the Book of Seeking Permission: Chapter on how to write to the People of the Book, and in the Book of Revelation: Chapter on how revelation began to the Messenger of Allah, and by Muslim in the Book of Jihad: Chapter on the Prophet’s letter to Heraclius calling him to Islam).
It is also reported from him that he said: “If a group of people pass by, then it is sufficient for one of them to greet, and it is sufficient for one of those seated to return the greeting.” From this hadith, some scholars took the view that returning the greeting is a communal obligation that is fulfilled by one person on behalf of the group.
How good this would be if it were firmly established. This hadith was narrated by Abu Dawud through Saʿid ibn Khalid al-Khuzāʿī al-Madanī. Abu Zurʿah al-Rāzī said: He is a weak Madinan. Abu Hatim al-Rāzī said: His hadith is weak. Al-Bukhari said: He is questionable. Al-Dāraqutnī said: He is not strong (Narrated by Abu Dawud in the Book of Manners: Chapter on when one person returns the greeting on behalf of the group. Its narrators are trustworthy except for Saʿid ibn Khalid, who is weak. However, it has a supporting mursal narration in the Muwattaʾ 2/959 from Zayd ibn Aslam that the Messenger of Allah said: “The rider greets the one walking, and if one among a group greets, it suffices for them.” This strengthens the hadith and makes it authentic. Al-Hafiz declared it hasan in Amali al-Adhkar, as quoted by Ibn ʿAllan 5/305, who mentioned another supporting narration as well).
And it was from his practice, peace and blessings be upon him, that if someone conveyed the greeting of another person to him, he would return the greeting to both the one conveying it and the one who originally sent it, as is reported in the Sunan: a man said to him, “My father sends you his salam.” The Prophet said: “Peace be upon you and your father” (Narrated by Abu Dawud in the Book of Manners: Chapter on the one who says: So-and-so sends you salam. Al-Hafiz attributed it in Amali al-Adhkar to al-Nasaʾi in al-Kubra. In its chain is an unknown narrator).
And it was from his practice to withhold greeting, whether initiating or responding, from one who had committed an act of disobedience, until he repented from it.
This is as he did with Kaʿb ibn Malik and his two companions, whom he boycotted. Kaʿb would greet him and did not know whether the Prophet, peace and blessings be upon him, had moved his lips in reply to the salam or not (Narrated by al-Bukhari in various chapters including the Book of Wills, Book of Jihad, Book of the Prophets, Book of Military Campaigns, Book of Tafsir: Chapter on “Allah has turned in mercy to the Prophet,” Chapter on “and upon the three who were left behind,” Chapter on “O you who believe, fear Allah and be with the truthful,” and in the Book of Seeking Permission: Chapter on not greeting the one who commits a sin, and in the Book of Oaths and Vows, and in the Book of Judgments.
Also narrated by Muslim in the Book of Repentance: Chapter on the story of the repentance of Kaʿb ibn Malik, and by al-Tirmidhi in the Book of Tafsir: Chapter on Surah al-Tawbah, and by Abu Dawud in the Book of Divorce: Chapter on intention and meaning in divorce, and in the Book of Jihad: Chapter on giving good news, and in the Book of Vows: Chapter on one who vows to give all his wealth. Also narrated by al-Nasaʾi and Ahmad in multiple locations).
ʿAmmar ibn Yasir once greeted him after his family had perfumed him with saffron, and the Prophet did not return the greeting. He said to him: “Go and wash that off you” (Narrated by Abu Dawud in the Book of Grooming: Chapter on saffron for men, and in another place. Also by Ahmad in his Musnad 4/320, from the hadith of ʿAmmar ibn Yasir. Its narrators are trustworthy except that there is a break in the chain, as Yahya ibn Yaʿmur, who narrates from ʿAmmar, did not meet him).
He also boycotted Zaynab bint Jahsh for two months and part of a third when he said to her: “Give your camel for Safiyyah to ride, as her camel has gone lame.” She said: “Should I give it to that Jewess?” Both of these were mentioned by Abu Dawud (Narrated by Abu Dawud in the Book of Sunnah: Chapter on withholding salam from people of desires, and by Ahmad in his Musnad 6/131, 6/132, 6/261, and 6/338 from the hadith of ʿAʾishah. In its chain is Sumayyah al-Basriyyah, who is unknown, but the rest of the narrators are trustworthy).
Zad Al Maa’d By Ibn Al Qayyim (2/388/391)
Translation: Greeting the disbeliever
Question: These days, due to interaction with the West and East, where most people are disbelievers of various religions, we often hear them greeting us with the Islamic greeting when we meet them in any place. What should we do in response to that?
Answer: It is authentically reported from the Messenger of Allah, peace and blessings be upon him, that he said: “Do not initiate the Jews or Christians with salam, and if you meet them on a path, force them to its narrowest part.” (Narrated by Imam Muslim in his Sahih).
And he said: “If the People of the Book greet you, then say: wa ʿalaykum.” (Agreed upon). The People of the Book are the Jews and Christians, and the ruling for other disbelievers is the same as that for the Jews and Christians in this matter, since there is no evidence, as far as we know, to distinguish between them.
So, the disbeliever is not to be greeted first with salam in any case. But if he initiates the greeting with salam, it is obligatory to reply with: wa ʿalaykum, in obedience to the command of the Messenger of Allah, peace and blessings be upon him. There is no harm after that in saying to him, “How are you?” or “How are your children?” as permitted by some scholars, including Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, especially if there is an Islamic benefit in doing so.
Such as encouraging him to accept Islam and making him feel comfortable so that he is inclined toward the message and listens to the call, based on Allah’s words: “Call to the way of your Lord with wisdom and good preaching, and argue with them in the best manner” (Surah al-Nahl, verse 125), and His words: “And do not argue with the People of the Book except in the best way, except those who commit injustice among them” (Surah al-ʿAnkabut, verse 46).
Majmu Fatawa Bin Baz (5/406)
