Our discussion last week showed that replying to a greeting by a non-Muslim is subject to the universal Islamic rule that a greeting should be returned with at least an equal greeting. We cited the report quoting Ibn Abbas: “Return the greeting of peace to a Jew, a Christian or a Majian. God says: ‘When a greeting is offered you, answer it with an even better greeting, or (at least) with its like.’ “(4: 86) — Related by Al-Bukhari in Al-Adab Al-Mufrad.
Indeed, the quoted verse provides a maxim that applies in all situations. We should never hesitate to reply to a kind greeting with a better one, no matter who the person offering it may be. We do not question the motives of that person, because we cannot determine them for certain. We only take people’s words at face value, giving them the benefit of the doubt, as it were.
On the other hand, if we pass by a mixed group, some of them non-Muslim, we offer them the Islamic greeting of peace. This was clearly done by the Prophet, as reported by Usamah: “The Prophet rode a donkey taking Usamah ibn Zaid behind him, aiming to visit Saad ibn Ubadah, who was ill. He passed by a group of people including Abdullah ibn Ubayy, before the latter claimed to embrace Islam. The group included some Muslims and others who were unbelievers and idolaters. The Prophet greeted them with the greeting of peace.” (Related by Al-Bukhari and Muslim)
This Hadith shows that Islam does not hold back from extending kind treatment to non-Muslims, even though this may be in the form of greeting. The Prophet could have singled out the Muslims with his greeting of peace and offered a different greeting to the others. He did not do so, because he wished the others to know that Islam extends the hand of peace to all people. In fact, a Muslim may pray for a non-Muslim, wishing him all good things. A report mentions that Uqbah ibn Amir Al-Juhani, a companion of the Prophet, “was offered the greeting of peace by a passing man who looked like a Muslim. He replied his greeting of peace with a better one, saying: ‘And to you be peace, together with God’s mercy and blessings.’ A boy who was close to him said: ‘The man is a Christian.’ Uqbah followed the man and caught up with him. He then said: ‘God’s mercy and blessings are wished to believers only. But I say to you: May God give you a long life and an increase in wealth and children.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
We note here that the Prophet’s companion wanted to clarify an issue to a Christian who offered him a greeting of peace. The normal addition in reply, when such a greeting is offered to us by a Muslim, is to pray God to bestow mercy and blessings on the man or woman offering it. When Uqbah was informed that his interlocutor was a non-Muslim, he wanted him to know that this type of returned greeting is normally given to believers. Since he was not a Muslim, Uqbah prays for him in a different way, asking God to prolong his life and give him wealth and children. This is a very good prayer, and the man must have felt very happy to hear it.
Greeting is also offered in letters. It is pertinent to ask how the Prophet began his letters. We have a report by Zaid ibn Aslam who mentions that his father sent him to Abdullah ibn Umar. “I saw him writing: Bism Allah Al-Rahman Al-Raheem. Amma baad.” (Related by Al-Bukhari and Malik) The importance of this report is that it relates how Ibn Umar started his letter. It is well known that Ibn Umar was very strict in literally following the Prophet’s example. If he did something in a particular way, it was certain that he was only following the Prophet’s guidance. Thus starting a letter with this formula is the right one. What it means is ‘In the name of God, the Merciful, the Beneficent. To start with...’
Another report by Hisham ibn Urwah says: “I have seen some of the Prophet’s letters. Whenever he finishes a certain point, he says: Amma baad.” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
This Arabic phrase may be translated as ‘to start with’ or ‘meanwhile’. It is obvious that if it occurs at the beginning of a letter, it means the first. If it occurs in the middle, it signifies a shift to a new point. This means that the Prophet’s letters were to the point, and well structured. They always started with the phrase that occurs at the beginning of Qur’anic surahs, i.e. In the name of God, the Merciful, the Beneficent. This is how we should begin any action of importance.
The Prophet’s letters always started with an identification of the sender. He would thus write: “From Muhammad, God’s servant and messenger, to ... (and he mentions the addressee’s name).”
The Prophet wrote to a number of kings and heads of state always using this formula. This angered the Persian emperor who was used to having his name mentioned at the beginning before anyone else. Needless to say, the Prophet occupied the highest position of all mankind, since he was chosen by God to deliver His last message to mankind.
The Prophet’s companions and other Muslims who followed his example would normally identify themselves first in the same way. However, when one of them wrote to someone in a higher position, the question arose about how to begin. A clear example is given by Zaid ibn Thabit, one of the best scholars among the Prophet’s companions. When he wrote to Muawiyah, the fifth caliph, he started in the following way: “In the name of God, the Merciful, the Beneficent. To God’s servant Muawiyah, the Head of the Believers, from Zaid ibn Thabit. Assalam alaikum, Ameer Al-Mu’mineen, together with God’s mercy. I begin by praising God, other than whom there is no deity. To start with...” (Related by Al-Bukhari and Al-Bayhaqi).
Here we note that Zaid put the name of the addressee first, as he was the caliph, giving him his title of Ameer Al-Mu’mineen, which means Head or Commander of the Believers. He followed that with the greeting of peace, and praising God for His grace.
This was the accepted form among the Prophet’s companions. Indeed when Abdullah ibn Umar wrote to Muawiyah, he wanted to maintain the same form the Prophet used, identifying himself first. However, other companions of the Prophet insisted that he mention the caliph’s name first. He did so. He later accepted that this is the right way and used to write it when he wanted to honor the addressee, or to note his position. When Abd Al-Malik became the caliph, Ibn Umar wrote to him pledging his loyalty. His letter was as follows: “In the Name of God, the Merciful, the Beneficent. To God’s servant Abd Al-Malik, the Commander of the Believers. I begin by praising God, other than whom there is no deity, and I pledge loyalty to you, and obedience of your orders on the basis of God’s law and the Prophet’s Sunnah, as far as I can.” (Related by Al-Bukhari and Malik).
There is no doubt that Abdullah ibn Umar commanded a much higher position in the Muslim community than that of Abd Al-Malik. Ibn Umar was a companion of the Prophet and a scholar of the highest standing. Abd Al-Malik belonged to the second generation of tabieen, but he was the caliph. As such, he had the right to be obeyed by all Muslims as long as he implemented God’s law and the Prophet’s Sunnah.
Arab News Islam 13 June 2003