Manners in Islam

 

Chosen Islamic Manners

 

Introduction

 

All praise is due to Allah alone. We praise Him, seek His help and forgiveness. We seek refuge with Allah from the evil of ourselves and our sinful deeds. Whomever Allah guides aright none can lead astray and whomever He leads astray none can guide aright. I bear witness that there is no god worthy of being worshipped except Allah alone, Who has no partner. I bear witness that Muhammad is His slave and Messenger (). 

O you who believe! Fear Allah as He should be feared and die not except in a state of Islam (as Muslims with complete submission to Allah).   (3:102)

 

O mankind! Be dutiful to your Rubb, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you.   (4:1)

 

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger he has indeed achieved a great achievement.   (33:70-1)

Indeed the most truthful of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (). The most evil of matters are the innovated ones and every religious innovation is a means of misguidance and every misguidance leads to the Hell-Fire. 

One should spend their precious time to learn the Shari'ah (i.e. Islamic Law) which was conveyed to us by the best of mankind. This knowledge consists of the Book of Allah and the Sunnah of our Messenger (). All other types of knowledge are used to understand the Qur'an and Sunnah, or have nothing to do with them.^[1] 

A Muslim should apply the Sunnah of the Messenger of Allah () in their lives and it should be apparent in their actions and statements. Indeed, the rank of a believer is considered by their obedience to the Messenger of Allah (); the more one applies the Sunnah, the higher their rank is with Allah (). Therefore, Muslims should try their best to emulate and uphold the Sunnah and manners of the Prophet () in their daily lives. 

Allah Almighty blessed me by giving me the great opportunity to read a number of books which pertain to Shari'ah manners. I have also been fortunate to attend many lectures for our Sheiks, may Allah have mercy on them, with whom I spent many pleasant days. I noted down all the benefits I learned from them and thereafter presented this knowledge to the people in a series of short talks. Due to the need, I compiled these manners into a small handbook, so that a person can easily access and read about these beautiful manners whenever they wish. 

The purpose of this work is not solely to pass knowledge on; rather, the purpose of this work is to make it easier for people to apply these manners in their lives. We should realize that not putting knowledge into practice will indefinitely diminish its blessing upon an individual. Knowledge which is learned and not practiced will be held against an individual on the Day of Resurrection. Allah, the Exalted, says: 

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.   (61:2-3)

 

That is why our Pious Predecessors were extremely keen on applying what they learned. The great Companion Abdullah b. Masood () said: 

'One of us would not memorize ten verses from the Qur'an unless they knew the meanings (of those verses) and what they required of them in terms of action.'   

 

Bishr al-Haafi, may Allah have mercy on him, said: 'Give out the Zakat (poor-due) in relation to Hadeeth, which is to use and apply 5 Hadeeth from every 200!'^[2] 

 

Imam adh-Dhahabi, may Allah have mercy on him, said about the people during his time: 

'Today, nothing of the knowledge is left except a diminutive portion, which is only applied by a few! Very few indeed are they who apply the knowledge that they have! We raise our complaint to Allah, for He is the best Guardian.'^[3]

   When we compare our state of affairs with their state of affairs, I can only say as Imam Ibn al-Qayyim, may Allah have mercy on him, said: 

'When examples of how the Salaf (Pious Predecessors) lived their lives (and excelled in doing the good) are brought up, we seek forgiveness from Allah for speaking in matters we are not fit for.'

 

It has been said:  

'Knowledge 'seeks' that it be interpreted into action; 

if it is not applied, the individual will forget that knowledge.' 

In this book, which I have named: 'Chosen Shari'ah Mannerisms', I compiled the appropriate manners for each trait under a single chapter. The manners are presented in point form and in brief, so that the reader can benefit from them in the best possible manner. I have not mentioned the sources for every single manner, for this would have enlarged the size of this book. 

Dear brothers and sisters, I present to you these manners and beneficial traits, which originally have been written by Imams and Sheiks in their great works and mentioned to me from my Sheiks, may Allah admit them into Jannah (i.e. Heavenly Abode). Ameen

I would like to remind the reader that since this work has been compiled through human effort, it will not be free from all shortcomings or errors. If there is any mistake or shortcoming in this book it is from me and from the Satan, and whatever correct information is in it, is by the grace of Allah Almighty alone, far removed is He from every imperfection. 

---

[1] Summarized from the introduction of Hade' as-Saree. 

[2] Adab al-Imlaa' wal-Istimlaa' pg. 110

[3] Tadhke'ratul-huf'faadth 2/1031  

 

 

Your brother

Majid b. Saud b. Abdul-Aziz al-O'shan

Riyadh/5/1423H

                                  Email:        majeds@hotmail.com

P.O. Box 381434 - Riyadh 11345

 

Source: Chosen Islamic Manner

to be continued . . . . 

Chosen Islamic Manner

 Chosen Islamic Manners

 

Chosen Islamic Manners

منتقى  الآداب الشرعية

 

 

By: 

Majid b. Saud b. Abdul-Aziz al-O'shan

 

Translated by:  Abdurrahmaan Murad

 

Reviewed by: C.Robertson & F.Ali

 

Table of Contents 

Symbols Used in This Book                                                    

Introduction                                                                             

Necessary Manners with Allah                                                

Necessary Manners with the Messenger of Allah (pbuh)              

Necessary Manners for one who Teaches the Qur'an              

Necessary Manners for one who is Memorizing the Qur'an                                                                                        

Mannerisms One Should Uphold Upon Reciting the Qur'an                                                                                        

Necessary Manners for One who is Seeking Knowledge                                                                                

Necessary Manners for One who is Attending a Session of Knowledge or a Lecture                                                       

Sunnah Acts of the Adthaan                                                      

Manners one Should Abide by in the Masjid                           

Manners Women should Abide by in the Masjid                    

The Prophet's Guidance Concerning the Day of Jumuah

Manners of the Khateeb                                                             

Salah al-Istikharah                                                                      

Manners of Fasting                                                                   

Manners of Breaking the Fast in Ramadhan                            

Manners of Eid                                                                         

Manners of Du'aa                                                                      

Manners that Should be Observed While on the Mount of Safa                          

Manners of walking between Safa and Marwah                     

Manners One Should Observe at Marwah                               

Manners of Using the Phone                                                    

Manners of Visitation                                                               

Manners of Salam                                                                      

Manners of Seeking Permission                                                

Manners of Hospitality                                                             

Manners of the Sitting Place                                                     

Manners of Speech                                                                  

Manners of Laughter                                                              

Manners of Joking                                                                  

Anger Management                                                                

Manners of Giving Advice                                                     

Manners of Congratulating Someone                                    

Guidelines of Glad-Tidings                                                    

Guidelines to Abide by When Giving a Gift                          

Guidelines One Should Abide when Attending One's Funeral and Giving Condolences                                           

Guidelines When Eating and Drinking                                  

Guidelines when Relieving One's self                                    

Guidelines for Using the Siwak                                              

Guidelines for Sleeping                                                          

Guidelines in Relation to Dreams                                          

Guidelines to Follow when One Wears Clothes                    

Guidelines to Follow when Applying Kohl                            

Guidelines to Follow when One Wears a Ring                      

Guidelines in Relation to Taking Care of One's Hair             

 

Guidelines in Relation to Cupping                                         

Guidelines in Relation to Physical Exercise                           

Guidelines in Relation to Riding and Walking                      

Guidelines when Wearing Shoes                                           

Guidelines One Should Observe When Walking on the Road                                                                                       

Guidelines One Should Observe During Trips                      

Guidelines when Seeking Rainfall                                         

Guidelines for Traveling                                                         

Guidelines one should follow in relation to Homes              

Manners One Should Uphold with their Neighbors              

Manners One Should uphold with the Sick                           

Manners One Should uphold in the Marketplace                  

Manners One Should uphold with their Parents                   

Manners in relation to Raising Children                                

Proper Manners with Relatives                                              

Manners that relate to Sitting with One's Brothers                

Manners One should uphold when in a Dispute                   

Manners that relate to Good Treatment of Women               

Manners One should abide by with their Servants                

Manners that relate to Newborn Children                             

Manners that relate to Loaning Books                                    

Manners that relate to Sneezing                                             

Manners that relate to Yawning                                             

Manners that relate to Belching/Burping                               

Manners of Spitting                                                                

General Code of Conduct                                                       

The Advice of al-Khat'tab b. al-Mo-al'laa al-Makhzumi to His Son                                                                                

A Beneficial Advice                                                                

Conclusion                                                                              

Symbols Used in This Book

 

	sal'lal-laa-who a'lai'he wa sal'lam, i.e. may Allah praise him  and safeguard him from all evil.
	ra'de al'laa-who an'who, i.e. with whom Allah is pleased.
	ra'de al'laaho an'hom, plural of ().
	a'lai'hiss sa'laam, i.e. may Allah safeguard him from all evil
	jal'la ja'laa-lo-who, i.e. the Exalted.

Source: Chosen Islamic Manner

to be continued . . . . 

Benefit of reciting the Qur’an as it ought to be recited

  

The Qur'an and The Moon

Divine Methodology for Monthly Recitation of the Qur'an 

 

CHAPTER SEVEN

Benefit of reciting the Qur’an

as it ought to be recited

 

Qur’an, al-Isra’, 17:45

Whenever you recite the Qur'an (as it ought to be recited), We place an invisible barrier between you and those who believe not in the life to come; hence you remain protected from their attacks.

 

Historical time had a sunrise, and moves constantly to a sunset. The Qur’an has warned that when the late afternoon of history arrives, all of mankind would be in a state of loss — other than those who have faith in Allah Most High, who are righteous in conduct, and who exhort one another to steadfastly hold on to Truth and to be patience in the face of the trials, difficulties and adversities of that period of time:

Qur'an, al-‘Asr, 103:1-3

CONSIDER the flight of time in History as it travels from its sunrise to its sunset and arrives at the late afternoon of history. Verily, mankind is bound to lose itself in the face of the tests and trials of that period of time, unless they be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity.

 

Among the tests and trials of that period of time which would be the late afternoon of history, is the supreme test related to time itself. As mankind is misdirected and seduced into abandoning the system of time ordained by Allah Most High, Prophet Muhammad pbuh warned that they will experience time moving faster and yet faster. This would occur because the hearts of such people would be moving more and more in the direction of Kufr or disbelief. 

 

This book was written to direct readers to that way of reciting the Qur’an which would restore such hearts to the way of Allah in such wise that hearts would now beat in harmony with the rest of Allah’s creation. The result of such constant recitation of the Qur’an is that time would no longer move faster and yet faster, but, rather, would now move in a normal way as intended by Allah Most High.

 

There are, of course, many other benefits of reciting the Qur’an constantly in accordance with the method explained in this book and in order to complete it once a month. For example, Allah Most High has declared that He would place a Hijab that would protect us from the harm that comes from the godless world in which we now live:

 Qur’an, al-Isra’, 17:45

Whenever you recite the Qur'an (as it ought to be recited), We place an invisible barrier between you and those who believe not in the life to come; hence you remain protected from their attacks. 

 

 

 

Conclusion

It would be difficult to explain why most of those who read this book in this bleak modern age, including many who have been attached to the Qur’an all their lives, would learn things about the Qur’an which they never knew before, and which they now learn for the very first time. Their first reaction would be one of shock, and this might provoke them to doubt the knowledge presented in this book. We urge them, gently so, to study the book carefully before passing adverse judgement. 

 

Some of our readers would be surprised to learn from the evidence provided in this book, that they have an obligation to the Qur’an to recite it cover-to-cover once a month all through their lives; and that if they do not do so, they may possibly enter the company of those have forsaken or abandoned the Qur’an. We remind them of the complaint made by Prophet Muhammad pbuh who complained to Allah Most High, that his people have forsaken the Qur’an. That complaint is so great that it constitutes a verse of the Qur’an itself:

 Qur’an, al-Furqan, 25:30

The Messenger of Allah complained to Allah Most High saying: “O my Lord-God! My people have forsaken this Qur’an.” 

 

It is even more astonishing that the very people who have essentially abandoned the Qur’an, or have less than a passing acquaintance with the knowledge presented in this book concerning the Qur’an, and who now sit as Chairmen, or as members of Management Committees which control the affairs of Masajid, should prevent this writer from teaching and lecturing in the Masajid over which they have control.  

 

The reason for this ominous take-over of the Houses of Allah in the world of Islam by such people is because the enemies of Islam want to silence the authentic scholars of Islam world-wide, and substitute them with those who teach and preach Islam in a manner which offers no threat to Dajjal and his evil Zionist plan to rule the world.   

 

Prophet Muhammad pbuh warned of an age when nothing would remain of Islam but the name; and he went on to provide us with the means by which we would recognize that age. He said that nothing would remain of the Qur’an but the traces of the writing. Hence it would be in consequence of the abandonment of the Qur’an that the great collapse would occur. He then went on to prophesy that the Masajid would be grand structures but would be devoid of guidance. They would be devoid of guidance because the Qur’an is not properly explained and taught in the Masajid, and this, in turn, would be because the scholars who can teach with competence are not allowed to teach and preach in the Masajid. The blessed Prophet ended his prophecy by directing primary attention to the scholars of Islam who betray Islam while remaining attached to such Masajid where freedom is effectively denied, and which are hence devoid of guidance.  He declared of such scholars of Islam that they were the worst people beneath the sky:

There will come a time upon a people when nothing would remain of Islam but the name, nothing would remain of the Qur’an except the form of its letters. Their Masajid would be grand structures but would be devoid of guidance. Their religious scholars would be the worst people beneath the sky, corruption would emerge from them, and return to them—hence they would be the main cause of the collapse.  [Sunan, Baihaqi]

 

While we can forgive those who do sinful things to us, personally, we cannot forgive those who prevent us from teaching the blessed Qur’an—particularly so in the House of Allah; and so, if our effort to teach the Qur’an is accepted by Allah Most High, those who deny us permission to teach the Qur’an will have to answer on Judgement Day for their sinful conduct. If they are cast into the hellfire because they prevented the scholars of Islam from teaching the Qur’an, particularly in the Masjid, they will have only themselves to blame.  

 

We pray that this Qur'an may eventually force open the doors of the Masjid for those who have faith in the Qur'an, and who are faithful to the Qur'an. Ameen!  

 

We live in a world in which believers have less and less time for reciting the Qur’an, and as a consequence there are many who now no longer recite the book; it is not far-fetched to anticipate that a generation will come which will abandon the recitation of the Qur'an. The Qur'an has indeed warned of precisely such desertion of the Holy Book. It has done so in a complaint of the Prophet which was quoted above: (Qur’an, al-Furqan, 25:30) The Messenger of Allah complained: O my Lord-God, surely my people have forsaken this Qur’an.

 

The Qur’an must also be studied!

In addition to reciting the Qur’an continuously, we must study it so that we might locate the explanation of all things which it offers:

Qur’an, al-Nahl, 16:89

And we have sent down to thee, Oh Muhammad, a Book which explains all things and provides guidance, which is kindness and Mercy for Muslims. 

 

The Qur’an explains, for example, that money must have intrinsic value so that it can faithfully store value over time. Thus, the Qur’an makes explicit mention of the Dinar or gold coin, and Dirham or silver coin, as money. When such money is used it can faithfully store value over a long a period of time; hence the young men who fled it the cave as described in Surah al-Kahf, and who slept for 300 years, could still buy food with their money after such a long period of time. (We may note here in passing that when the Qur’an declares that they slept for 300 years—“but they added nine”—it indicates a sinful attempt to replace lunar time with solar time as a means of measuring the passage of time: 300 lunar years + 9 lunar years = 300 solar years. This writer is grateful to one of his students who directed his attention to this understanding of the verse of the Qur’an.)

 

The Qur’an also describes money to be materially tangible. Money has weight, since the Israelites opposed the appointment of Talut or Saul, as their King because, as they argued in Surah al-Baqarah (2:247), he did not possess even a Sa’a of wealth. A Sa’a is, of course, a measure of weight. 

 

It is certainly a betrayal of the Qur’an that multitudes of Muslims today remain in a state of blissful ignorance of the dangerous changes which are taking place in the world of money. 

 

This writer has devoted his entire life to producing books which locate much of what the Qur’an has explained concerning the age in which we now live, i.e., Akhir al-Zaman or the End-time.

 

This writer offers this book entitled: The Qur’an and the Moon—Methodology for Recitation of the Qur’an, as well as the companion book, now renamed as: The Qur’an and the Stars—Methodology for Study of the Qur’an, to students studying in institutions of higher Islamic learning such as the Dar al-‘Ulum and Jami’ah, as well as to graduates of such institutions, with the confident expectation that these two books will help them to ‘think’. 

 

He does so while recalling the ominous comment of the eminent Islamic scholar, Dr. Muhammad Iqbal, who was not educated in a Dar al-‘Ulum or Jami’ah, and who declared that the world of Islam stopped ‘thinking’ 500 years ago.  [See his essay on ‘The Principle of Movement in the Structure of Islam’ in his ‘Reconstruction of Religious Thought in Islam’. http://www.archipress.org/docs/pdf/ iqbalreconstruction.pdf]

 

Source