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U

Ummu Sufyaan

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:sl: brothers and sisters.
yes, i have another question.
in raiyaad us salihee, compiled by imam an-nawai i found the following hadith:
Hazhrat Anas (radiallahu anhu) says that a man asked the Holy Prophet (Sallalahu allehyi wa salam). 'O messenger of Allah! when any one of us meets a Muslim brother or a friend then should he bow his head (as a sign of courtesy to him)?' He said: 'No' The man said: 'Should he embrace and kiss him. He said: 'No.' The man then asked: 'Should he clasp his hands?' He said 'Yes.' (Tirmithi)

My questions are:
Does this apply only to meeting the person, as opposed to saying goodbye?
Can one say goodbye to someone and hug them, eg when one of them goes overseas, and won't be seen in a while. (i especially need this question answered asap)
Can one embrace another as congratulations, eg at the announcement of wedding, and/or baby arrival. or even at times of condolences.
Does this mean that the way Arabs meet and greet eg, hold hands, and kiss on the cheeks three (or however many times) times, not allowed.

jazakallahu khair.

:sl:
 
:sl:

You may find the following thread helpful:

http://www.islamicboard.com/islamic-etiquettes/1034-how-do-you-greet-others.html

I quote:
Who First?


Hadith - Sahih Bukhari 8.251, Narrated Abu Hurayrah

Allah's Apostle said, "The riding one should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons."

Hadith - Malik's Muwatta Book 53, Number 53.1.1

Yahya related to me from Malik from Zayd ibn Aslam that the Messenger of Allah, said, "The one riding greets the one walking, and when one of a group of people gives a greeting, it is enough for all of them."


The person coming or going, should first offer the salutation (salaams):

Hadith - Abu Dawood 5189, Narrated Abu Hurayrah

The Prophet said: When one of you comes to an assembly, he should give a salutation and if he feels inclined to get up, he should give a salutation, for the former is not more of a duty than the latter.


The pious muslims is anxious to give salaams first

Hadith - Abu Dawood 5178, Narrated Abu Umamah

The Prophet said: Those who are nearest to Allah are they who are first to give a salutation.
Click to expand...

Here are some other useful links:

How should we greet scholars and leaders?
This link is quite long and goes into some detail about greeting in Islam. It mentions that Shaykh Al-Albaanee said:
This indicates that the Sahaabah differentiated between whether a person was present or travelling in the manner in which they greeted him. In the first case (when a person was a resident) they shook hands, and in the second case (when a person had come from travelling) they embraced him.
Click to expand...


:w:​
 
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:sl: brothers and sisters.
jazakallahu khair.
so basically you can hug and embrace someone on meeting them, as long as its not like to exaggerate the status of that person, and it shouldn't become a custom?? right?? just need to clarify that.
jazakallahu khair
:sl:
 
As salaamu Alaykum,

I'd Just like to Add Aswell, That Not every Hadeeth that's in "Riyaadus-Saaliheen" is Authentic (Saheeh).

And Allah Knows Best.
 
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*bump...
Some things maybe reapeted....

The Etiquettes of Meeting Another Muslim
Taken from: "The Book of Manners" by, Fuaad Ibn 'Abdul-'Azeez Ash-Shulhoob
​
The Messenger of Allah صلى الله عليه وسلم said,
"تصافحوا يذهب الغل , وتهادوا تحابوا, وتذهب الشحناء"
"Shake hands with one another: any hatred [that exists among you] will go away; give gifts to one another: you will end up loving one another and any enmity [that exists among you] will go away.”[1]

And the Messenger of Allah صلى الله عليه وسلم said, "No two Muslims meet and shake hands with one another, except that they are forgiven [their sins] before they part from one another." [2]

The Islamic Etiquettes of Meeting another Muslim
1) It Is Recommended To Shake the Other Person's Hand
We learn from the above-mentioned narrations that, by simply shaking a brother's hand, our sins are forgiven and any hatred that exists among us will go away. The Prophet صلى الله عليه وسلم exhorted Muslims to shake hands with one another, and the Companions رضى الله عنهم applied that guidance. Qatada reported that he once asked Anas رضى الله عنهم “Was hand-shaking common among the Prophet's Companions” He said, "Yes.”[3] And in the story of when Allah وتعالى سبحانه accepted his repentance, Ka'ab رضى الله عنه said, “I entered the Masjid, and there before me was the Messenger of Allah وسلم صلى الله عليه

Then Talhah Ibn 'Ubaidullah رضى الله عنهم stood and jogged toward me until he shook my hand and congratulated me.”[4]

And according to the Hadeeth of Anas رضى الله عنه when the people of Yemen came, the Prophet said:
" قد أقبل أهل اليمن, وهم أرق قلوبا منكم "
"The people of Yemen are approaching, and they have softer hearts than you." [Anas رضى الله عنه said,] "And they are the first who came with handshaking."[5] Al-Baraa Ibn Aazibالله عنه رضى said, "One of the matters that makes a greeting complete is for you to shake your brother's hand."[6]

When you meet your brother, it is Sunnah to shake hands with him, for doing so signifies an assurance of the verbal greetings of peace. The following is mentioned in Al-Adab Al-Mufrad: “You should know that to shake hands upon meeting [your brother] is an act of friendliness and an assurance or confirmation of the verbal greetings of peace. By verbally extending greetings of peace, you announce to your brother that he is safe from you inflicting harm upon him. Shaking hands is a pledge and an assurance to that effect. So by greeting one another and shaking hands with one another, each of the two people meeting knows that he is safe with the other.” After you have read the narrations that establish the importance and virtues of shaking hands with your brother, do not be miserly with yourself when it comes to achieving easy rewards, and do not turn away from the Sunnah!

Related Issue: In Al-Adab Al-Mufrad, Al- Bukhaaree reported that Salamah Ibn Wirdaan said, “I saw Anas Ibn Maalik رضى الله عنه greeting the people; he then asked me (when I was still a child), ‘Who are you?' I said, 'A freed slave of Banee Laith.' He then patted me on my head three times, saying, 'May Allah bless you.”’[7] Based on this Hadeeth, and since doing so shows mercy to children and instills kindness in them, it is recommended to greet children and shake hands with them. By patting the young boy on his head, Anas رضى الله عنه showed his mercy and kindness towards children.

2) It Is Forbidden To Shake The Hand Of A Woman Who Is A Stranger To You (ie., one who, according to the Shariah, you are not allowed to be alone with)
In a narration that she narrated from her father 'Aaisha, the Mother of the Believers, explained how migrating women would pledge allegiance to the Messenger of Allah. She said رضى الله عنها "...When the women would affirm [their pledge] verbally, the Messenger of Allah صلى الله عليه وسلم would say, 'Go, for you have pledged allegiance.' No, by Allah, the hand of the Messenger of Allah صلى الله عليه وسلم never touched the hand of a [stranger] woman; instead, women would perform Bai'ah (pledge allegiance) with speech..."[8]

Though it was the normal practice among men to shake hands when giving Bai'ah, the Prophet صلى الله عليه وسلم would have women give Bai'ah with a verbal pledge only. The Hadeeth of Umaimah Bint Raqeeqah confirms this ruling; in fact, in it is a clear prohibition of shaking hands with women. Speaking of when women would give Bai'ah to the Prophet صلى الله عليه وسلم , Umaimah رضى الله عنها said, "We said, 'Allah and His Messenger صلى الله عليه وسلم are more merciful to us than we are to our own selves; come, and we will give you Bai'ah, ‘O Messenger of Allah.' The Messenger of Allah صلى الله عليه وسلم said,
"اني لا أصا فح النساء, انما قولي لمائة امرأة, آقولي لامرأة واحدة, أو مثل قولي لامرأة واحدة"
'Verily, I do not shake hands with women. What I say to 100 women (the wording for the Bai'ah) is tantamount to what I say to one woman (i.e., what I say to each woman among you)..."[9]

Ibn'Abdul-Barr said, "The Prophet's saying, 'Verily, I do not shake hands with women,' proves that it is not permissible for a man to make any physical contact with a [stranger] woman; he may not touch her with his hand and he may not shake hands with her."

3) When You Shake Someone's Hand, It Is Recommended To Hold on, So That He Is The First To Draw His Hand Away
Anas Ibn Maalik رضى الله عنه said, "If a man faced the Prophet صلى الله عليه وسلم and shook his hand, the Prophet صلى الله عليه وسلم would not pull his hand away from that man's hand, so that the man would be the one to pull his hand away..."[10] We learn from this Hadeeth that it is recommended not only to shake hands but also to prolong the duration of the handshake, but of course not to the degree of hardship or discomfort.
----------------------------------
References:

[1] Related by Maalik, from'Ataa Ibn 'Abdullah Al-Khurasaanee (1685). Ibn l 'Abdul-Barr said in At-Tamheed, "This Hadeeth is connected from chains that are all authentic." He then related some of those chains (At-Tamheed (12/21)

[2] Related by Abu Daawood (5212), and Al-Albaanee said, "Saheeh." At Tirmidhee (2727) and Ibn Maajah (3703) related it as well.

[3] Related by Bukhaaree (6263)

[4] Bukhaaree related it Ta'leeqan in Kitaab AI-Istidhaan, in the Chapter of Hand-Shaking. Its chain is connected with Bukhaaree, from the story of Ka'ab in Al-Maghaazee (4418)

[5] Related by Abu Daawood (5213) and Bukhaaree in Al-Adab Al-Mufrad (967), and the wording mentioned here is from his narration. The saying, "And they are the first who came with hand-shaking," is mentioned as a part of the Hadeeth, but, as Al-Albaanee pointed out, it was Anas who said those words, and they were mistakenly included in the wording of the Hadeeth. That it was Anas. who said those words is further corroborated by the narration of Imam Ahmad (3/155, 223).

[6] Related by Bukhaaree in Al-Adab AI-Mufrad (967). Al-Albaanee said that, as a saying of Al-Baraa رضى الله عنه, its chain is authentic.

[7] Hadeeth # 966. Bukhaaree titled a chapter based on this Hadeeth: "Shaking The Hands Of Children." And about this Hadeeth, Al-Albaanee said, "Its chain is Hasan."

[8] Bukhaaree (5288)

[9] Related by Ahmad (26466), At-Tirmidhee (1597), An-Nassaaee (4181), Ibn Maajah (2874), and Maalik in AI-Muwatta (1842).

[10] Related by At-Tinnidhee (2490) and Ibn Maajah (3716), and by dint of all of its chains, Al-Albaanee ruled that it is authentic. He said, "The Hadeeth is authentic because of these chains and especially because it has'other narrations that attest to it." As-Silsilah As-Saheehah (2485), (5,635)


more to come, inshallah....
 
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4) Standing to greet one who has just Arrived
There are three ways you can stand to confer some kind of honor upon another person:
1) You can stand while the other person is sitting down; tyrants have their subjects stand to honor them in this way.
2) You can stand to welcome someone who is arriving from outside; doing so is permissible.
3) You can stand when you see someone you know; scholars disagree about the permissibility of this kind of standing.

That you may not stand to honor someone who is sitting down is proven by the following Hadeeth. Jaabir Ibn 'Abdullah رضى الله عنه said, "The Messenger of Allah صلى الله عليه وسلم was ill, and so we prayed behind him while he was sitting down. Abu Bakr رضى الله عنه would make people hear the Prophet's Takbeer [i.e, when the Prophet صلى الله عليه وسلم would say Takbeer ("Allahuakbar," Allah is the Greatest), Abu Bakr رضى الله عنه would say it in a loud voice so that everyone could hear]. The Prophet صلى الله عليه وسلم turned toward us and saw us standing; he signaled us [to sit down], and so we sat down. We all followed him in his prayer, sitting down. After his Salaam (ie., when he said, 'Assalaamu 'Alaikum Wa rahmatullah,' signaling the end of the prayer), he صلى الله عليه وسلم said,

ان آدتم انفا لتفعلون فعل فارس والروم, يقولون على ملوآهم وهم قعود, فلا تفعلوا, ائموا بأئمتكم ان صلى قائما فصلوا قيما,
وان قاعدا فصلوا قعودا"
‘Earlier, you almost did what the people of Faaris and Rome do they stand before their kings, who remain seated. Therefore, do not do so. Follow your Imams; if he (your Imam) prays standing, then pray standing. And if he prays sitting down, then pray sitting down.‘” [11]

Without a doubt, this form of standing is forbidden; the Hadeeth clearly states that it is forbidden for people to stand before their leaders and honored ones (when the latter ones are seated). And as I said, it was tyrants who would make their subjects stand before them in this manner. We except from this rule situations of necessity. For example, if a man fears that he will be physically attacked, it is okay for someone to stand over him as guard. Also, one may stand in this manner if one intends to honor his brother and at the same time humiliate an enemy; this situation is exemplified by an incident that occurred during Sulh-Al-Hudaibiyyah. The Quraish would send men to negotiate with the Prophet صلى الله عليه وسلم, and when those emissaries would come, Al Mugheerah Ibn Sho'bah رضى الله عنه would stand over the head of the Messenger صلى الله عليه وسلم , with a sword in his hand, honoring the Messenger صلى الله عليه وسلم and at the same time humiliating the emissaries that would come from the Quraish.

The second category of standing for another person is a point of general agreement: it is permissible to stand and welcome someone who is arriving from outside. In his Muwatta, Imam Maalik related the story of ‘Ikrimah Ibn Abee Jahl رضى الله عنه accepting Islam. In it, he reported the following: "...He then accepted Islam and went to the Messenger of Allah صلى الله عليه وسلم during the Year of the [Makkah] Conquest. As soon as the Messenger of Allah صلى الله عليه وسلم saw him, he rushed to him, in a state of joy, having nothing upon him except his robe; until he ('Ikrimah رضى الله عنه ) gave Bai'ah to him..."[12] And we have hitherto mentioned the story of Ka'ab's repentance and of Talhah رضى الله عنه standing to meet him and congratulate him. Ka'ab رضى الله عنه said, “I entered the Masjid, and the Messenger of Allah was there before me. Then Talhah Ibn ‘Ubaidullah رضى الله عنه stood and jogged toward me, until he shook my hand and congratulated me."

And scholars differ about the third category -standing upon seeing someone. One proof that is cited in regards to this issue is the Hadeeth of Abu Mujliz. He said that Mu'aawiyah رضى الله عنه once went out and passed by ‘Abdullah Ibn ‘Aamir رضى الله عنه and ‘Abdullah Ibn Az-Zubair رضى الله عنه I who were both seated. Upon seeing Mu’aawiyah رضى الله عنه , Ibn ‘Aamir رضى الله عنه stood, while Ibn Az-Zubair, the more composed of the two, remained seated. Mu'aawiyah رضى الله عنه said, The Prophet صلى الله عليه وسلم said,

" من سره أن يمثل له عباد الله قياما فليتبوأ بيتا من النار "
'Whomsoever it pleases that Allah's slaves should appear before him, standing up, then let him take a house [for himself] in the Hellfire.” [13]

And the following is the wording of Abu Daawood's narration: Muaawiyah then said to 'Aamir "Sit, for I indeed heard the Messenger of Allah صلى الله عليه وسلم say,

" من أحب ان يمثل له الرجال قيما فاليتبوا بيتا في النار "
‘Whoever loves that men should appear before him, standing up, then let him take his seat in the Hellfire.”’[14]

Though scholars are in disagreement in regards to the issue in question, they all cite this Hadeeth as evidence to support their respective views.

Some scholars maintain that this Hadeeth proves that it is disliked to stand before leaders and respected members of society, for that is what people would do for the leaders of Faris and Rome. They equate this Hadeeth with the aforementioned Hadeeth of Muslim: both prove that it is disliked to stand at th head of a person who is seated, an act of veneration that people of other nations would perform for their leaders.

Other scholars say that the Hadeeth proves that it is disliked to stand for someone upon seeing him arrive from elsewhere; they say that the text of the narration dearly expresses that ruling Mu'aawiyah رضى الله
عنه related the Prophet's words when Ibn 'Aamir stood upon seeing him. The timing of Mu'aawiyah's words, therefore, is significant to the meaning of the narration. Furthermore, Ibn Az-Zubair رضى الله عنه did not contradict Mu'aawiyah's statement, which shows that he shared Mu'aawiyah's view.

This second group of scholars attempts to refute those who say that Mu'aawiyah's Hadeeth only proves that it is forbidden to stand for someone who is sitting down. They say that the act of standing for someone who is seated was not even known to the Arabs; it was a practice that was common only to the people of Faris and Rome. Therefore, the narration must indicate a more general prohibition.

And yet another group of scholars take this from the Hadeeth: if one stands to glorify the other person, then that is disliked. But if one stands simply to honor him, then there is no harm in that. Al Ghazaalee and Ibn Hajr are among those who hold this view.

In the following words, Ibn Taymiyyah summarized the entire issue: It was not customary for our pious predecessors, during the lifetime of the Prophet صلى الله عليه وسلم and his rightly-guided Khaleefahs, to stand whenever they saw the Prophet صلى الله عليه وسلم , which is what many people do [today (i.e, they stand whenever they see someone they know)]. In fact, Anas Ibn Maalik رضى الله عنه said, "They loved no person more than they loved the Prophet صلى الله عليه وسلم , yet when they would see him, they would not stand for him, because they knew that he disliked that."[14]

On the other hand, they would sometimes stand for someone who was absent but then arrived, in order to receive and welcome him. Such is related from the Prophet صلى الله عليه وسلم , who stood for 'Ikrimah رضى الله عنه . And when Sa'ad Ibn Mu'aadh رضى
الله عنه was approaching, the Prophet صلى الله عليه وسلم said to the Ansaar,
"قوموا الى سيدآم"
"Stand to your chief.” [15]

Sa'ad رضى الله عنه was arriving to issue judgment regarding Banu Quraidhah, who agreed to have him judge in their matter. People should accustom themselves to follow our predecessors in what they were upon during the lifetime of the Prophet صلى الله عليه وسلم ; after all, they constituted the best generation of this Nation. The best speech is Allah's Speech, and the best guidance is the guidance of Muhammad. No one guidance of the best human being or from the guidance of the best generation, choosing instead to follow a guidance that is lesser in goodness. One who holds sway [among people (i.e., a person of authority)] should not approve of his companions if they stand for him upon every common, regular encounter. If people stand to receive someone who is returning from a journey or for someone in similar circumstances, then that is good.

Also, if it is a custom among people to welcome a comer by standing, and if one knows this custom and not the Sunnah whereby he will feel insulted or wronged if people do not stand to meet him, then it is better to stand, because doing so is more likely to keep people on amiable terms and away from hatred and malice. On the other hand, if one knows that the custom of people is in accordance with the Sunnah in this issue, people will not harm him (his ego) by not standing for him. Ibn Hajr said, "In general, whenever not standing leads to harm or to a person feeling insulted (because people in that society customarily stand for someone who is arriving from elsewhere), [people should stand] Ibn ‘abdus-salaam alluded to that meaning.

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References:
[11] Related by Muslim (413)

[12] At-Tamheed (12/52)

[13] Related by Bukhaaree in AI-Adab AI-Mufrad (977), and AI-Albaanee said, "Saheeh."

[14] Sunan Abu Daawood (5229), and AI-Albaanee said, "Saheeh."

[15] Bukhaaree (6262)


more to come, inshallah...
 
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5) Should A Man Kiss His Brother When He Meets Him?
Unlike the situation in out societies today, neither the Companions رضى الله عنهم nor those who came after them from our pious predecessors would kiss one another when they would meet. Narrations that establish the practice of kissing upon meeting one’s brother are not strong enough to counter the clear Hadeeth that forbids kissing upon the occasion of meeting ones brother. Al-Albannee listed the ahdeeth that establish the practice of one kissing his brother upon meeting him, he pointed meeting him, and he pointed out that there are all defects and thus cannot be used as proofs. Furthermore, if we suppose that they are acceptable, it is not permissible to use them to counter an authentic hadeeth. And that authentic hadeeth is in this issue is related by Anas Ibn Malik رضى الله عنه who said, “A man, ‘O messenger of Allah, when one of us meets his brother, may he bow for him?” The messenger of Allah صلى الله عليه وسلم said, ‘No.’ The man said, ‘then may he hug him and kiss him?’ The messenger صلى الله عليه وسلم said,
"لا"
‘No.’

He then said, ‘then may he shake his hand?’ The messenger صلى الله عليه وسلم said:
"نعم, ان شاء"
Yes, if he wants.’" [16]

Although the Hadeeth clearly forbids bowing and kissing for regular, common encounters, it does not forbid hugging someone when he arrives after having been absent for a while or after he returns from a journey, a ruling that is established based on the Hadeeth of Jaabir Ibn 'Abdullah رضى الله عنه . Jaabir رضى
الله عنه reported that he heard that a companion of the Prophet صلى الله عليه وسلم , who was in Ash-Sham at the time, had with him a Hadeeth he himself had not heard. Jaabir رضى الله عنه wanted to hear it directly from that companion; he later related, "So I bought a camel, and I tied my saddlebag to it, [traveling] for one month, until I reached Ash-Sham, where I encountered 'Abdullah Ibn Unais رضى الله عنه (i.e. the Campanianرضى الله عنه whom he was seeking out). I announced [to a messenger] that Jaabir رضى الله عنه is at the door. The messenger then returned and asked, 'Jaabir Ibn 'Abdullah?' to which I responded, 'Yes.' He ('Abdullah Ibn Unais رضى الله عنه ) then came out and hugged me. I Said ‘Ahadeeth reached me that I have not yet heard, and I feared that I, or you would die [before I could hear it].'" 'Abdullah Ibn Unais رضى الله عنه then said, "I heard the Messenger of Allah صلى الله عليه وسلم say,

" يحشر الله العباد-أو الناس -عراة غرلا بهما "
'When Allah will gather His slaves -or the people- , they will be naked,uncircumcised, and Buhman.'

'We asked, 'What is Buhman?' He صلى الله عليه وسلم said,

"ليس معهم شيء, فيناديهم بصوت يسمعه من بعد (أحسبه قا ل : آما يسمعه من قرب ) : أنا الملك, لا ينبغي لأحد من أهل الجنة
يدجل الجنة وأحد من أهل النار يطلبه بمظلمة, ولا ينبغي لأحد من أهل النار يدخل النار وأحد من أهل الجنة يطلبه بمظلمة"
'They will not have anything with them. Then He (Allah سبحانه وتعالى ) will call out to them with a voice that those far off will hear (and I think he صلى الله عليه وسلم said, 'just as those nearby will hear): I am the King. No one from the people of Paradise should enter Paradise while someone from the people of the Hellfire demands restitution from him for some wrong. And no one from the people of the Hellfire should enter the Hellfire while someone from the people of Paradise demands restitution from him for some wrong.'

‘I said, 'And how is that (how will there be restitution)? For when we will go to Allah, we will be naked and Buhman (without any possession)?' He صلى الله عليه وسلم said,

" بالحسنات والسيئات "
“[Restitution will be made] with [the exchange of] good and bad deeds. "’[17]

Related Issue: One way a father shows his love and compassion for his children is to kiss them; the Prophet صلى الله عليه وسلم would kiss his children and his grandchildren -Hasan and Husain رضى الله عنهما ; and Abu Bakr رضى الله عنه would kiss his daughter, 'Aaisha رضى الله عنها . These facts are so famous and established in numerous authentic narrations that we do not need to relate those narrations and refer you to their sources.

Another Related Issue: Scholars disagree about the practice of kissing a person's hand. One group says that you may do so if you are bestowing honor of the religious kind; however, it is not permissible to do so if you are bestowing honor of the worldly kind. An example of the former is when Abu ‘Ubaidah رضى الله عنه kissed the hand of 'Umar Ibn Al-Khattaab رضى الله عنه . As for the latter kind, the only exception to the above-mentioned ruling is if you fear punishment or physical harm from a tyrant, for example. One example this group of scholars cites for kissing a person's hand to confer honor of the religious kind is related from 'Abdullah, the son of Imam Ahmad. 'Abdullah said, "I saw many scholars, Fuqahaa (scholars of jurisprudence), Muhaddithoon (Hadeeth scholars), people from Banu Haashim, from the Quraish, and from the Ansaar -all kissing him (referring to his father), some on his hand and some on his head."

Other scholars have disliked the practice of kissing a person's hand -even if it is to bestow honor of the religious kind -calling it the 'lesser prostration.' Sulairnaan Ibn Harb said, "It is the lesser prostration. As for someone intentionally initiating the practice by holding out his hand to people, so that they can kiss it, that is forbidden, no matter who he is; no one disagrees about this ruling. Disagreement [among scholars] arises in this issue when the person who wants to kiss the other person's hand initiates the practice [by taking hold of the other person's hand and raising it to his lips]."

6) When You Greet Someone, It Is Forbidden To Bow To Him Or Perform Prostration Before Him
Anas Ibn Maalik رضى الله عنه said, "A man said, ‘O Messenger of Allah, when one of us meets his brother, may he bow for him?' The Messenger of Allah صلى الله عليه وسلم said,
"لا"
'No.'
The man said, 'Then may he hug him and kiss him?' The Messenger صلى الله عليه وسلم said,

"لا"
'No.'

He then said, 'Then may he shake his hand?' The Messenger صلى الله عليه وسلم said,

"نعم, ان شاء"
'Yes, if he wants. “’[18]

The Hadeeth is clear in its categorical prohibition of bowing before another created being; this is because we may only bow, as we do in prayer, to the Creator, Allah سبحانه وتعالى . If this is the ruling for bowing, then there is even more cause for the same ruling to apply to prostrating.

Ibn Taymiyyah said, "As for a person bowing when he greets another, doing so is forbidden. It is related in At-Tirmidhee that people asked the Prophet صلى الله عليه وسلم if it is permissible for a man who, meets his brother to bow before him? The Prophet صلى الله عليه وسلم said, 'No.' This is because we are forbidden from bowing and prostrating to anyone but Allah 'Azza-Wa-Jall."

Without a doubt, prostration signifies a deeper and higher level of worship than does bowing; the meanings of submission and humility are definitely found in a greater degree in prostrating than they are in bowing. Because of the superlative merits and spiritual qualities -such as complete submission and humility associated with the act of prostration, the Messenger of Allah صلى الله عليه وسلم , in a Hadeeth related by Ibn 'Abbaas رضى الله عنه , said,

" وأما السجود فاجتهدوا في الدعاء فقمن أن يستجاب لكم "
"As for the prostration, strive hard to supplicate [while in that position], for [when you supplicate while prostrating] you are deserving and worthy of being answered." [19]

Therefore, since prostration involves a great deal of glorification for its object, it is Haram (forbidden) for one to perform it to anyone other than to Allah سبحانه وتعالى . The proof for this ruling is Hadeeth wherein it is mentioned that when Mu'aadh رضى الله عنه returned from Ash-Sham, he performed prostration to the
Prophet صلى الله عليه وسلم (not the prostration of worship but that of conferring honor). The Prophet صلى الله
عليه وسلم asked,

"ما هذا يا معاذ؟"
"What is this, O Mu'aadh?"

He رضى الله عنه said, "I went to Ash-Sham, and I came across its people prostratin to their priests and leaders, and I wanted in myself to do the same with you." The Messenger of Allah صلى الله عليه وسلم said,

"فلا تفعلوا فاني لو آنت امرا أحدا أنيسجد لغير الله لأمرت المرأة أن تسجد لزوجها, الذي نفس محمد بيده لا تؤدي المرأة حق
ربها حتى تؤدي حق زوجها ولو سألها نفسها وهي على قتب لم تمنعه"
" Do not do so, but were I to order anyone to perform prostration to other than Allah, I would have ordered a woman to perform prostration to her husband. And by the One Who has the soul of Muhammad in His Hand, a woman does not fulfill the right of her Lord until she fulfills the right of her husband. If a man asks a woman for herself (i.e., asks her to engage in intercourse with him) while she is on a Qatab (what is placed on the hump of a camel underneath the rider; i.e., even if a women is in such a situation and her husband asks her to come to h for the said purpose, she should not refuse. Therefore, she should definitely not refuse him in less busy circumstances), she should not refuse him. "[20]

A Reminder About Prostration: When you perform prostration, you place the noblest part of your body, your face, on the ground, a place that is trampled by feet, in order to glorify, magnify, and worship Allahسبحانه وتعالى . While in that position, the believer enjoys the spiritual bliss of supplication more so than in any other position. How perfect, then, is Allah, to Whom worshippers perform prostration, recognizing His perfection and His exaltedness above any possible fault, with their saying, "Subhaana Rabbiyal- 'Aalaa (How perfect my Lord is, the Most High)."
-----------------------------------------
References:
[16] Related by At-Tinnidhee (2728), Ibn Maajah (3702), and others. And Al-Albaanee related it in his Silsilatus-Saheehah (160) (1/248)

[17] Related by Bukhaaree in Al-Adab AJ-Mufrad (970), and Al-Albaanee said, "Hasan."

[18] Related by At-Tirmidhee (2728), Ibn Maajah (3702), and others. And AlAlbaanee related it in his Silsilatus-Saheehah (160) (1/248)

[19] Related by Muslim (479), Ahmad (1903), An-Nassaaee (1045), Abu Daawood (876), Ibn Maajah (3899), and Ad-Daarimee (1325)

[20] Related by Ahmad (18913) and Ibn Maajah (1853), and the wording used here is from his narration.
And Al-Albaanee said, "Hasan Saheeh." (1515)



Thats all...
 

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