Islamic Manners

Book One: Etiquette with Allah, His Messenger & Others

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Etiquette with Allah

Book One, Chapter 1

1. Knowledge of Allah ^[1]
   "So know, [O Muhammad], that there is no deity except Allah, and ask forgiveness for your sin and for the believing men and believing women." Every act of worship and every good manner rests on first knowing Allah — His names, His attributes, and His right to be worshipped alone.
2. Love of Allah ^[2]
   "And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah." A believer's love for Allah should outweigh every other love — for wealth, family, or self.
3. Submission and humility before Allah ^[3]
   "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair." True submission means accepting Allah's decree and command without resistance once it is known.
4. Glorifying and revering Allah ^[4]
   "They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand." This verse rebukes any diminished view of Allah's majesty, calling believers to hold Him in the greatest possible reverence and awe.
5. Complete submission (Islam) to Allah ^[5]
   "Whoever submits his face [i.e., self] to Allah while being a doer of good will have his reward with his Lord." Taslim means surrendering one's entire will to Allah, not partial obedience mixed with personal preference.
6. Contentment with Allah as Lord ^[6]
   The Prophet (SAW) said: "Whoever is pleased with Allah as a Lord, Islam as a religion, and Muhammad as a Messenger has tasted the sweetness of faith." Being fully content with Allah's Lordship — rather than resentful of one's circumstances — is described here as the very taste of faith.
7. Good expectation (husn al-zann) of Allah ^[7]
   Allah says: "I am as My servant thinks I am. I am with him when he remembers Me." A believer is taught to hold a positive expectation of Allah's mercy, especially in hardship or when making du'a.
8. Self-vigilance (muraqabah) before Allah ^[8]
   When asked about excellence (ihsan), the Prophet (SAW) replied: "That you worship Allah as though you see Him, and if you do not see Him, then indeed He sees you." Muraqabah is the constant inner awareness that Allah observes every action, even in complete privacy.
9. Obedience to Allah and respecting His limits ^[9]
   "O you who have believed, obey Allah and obey the Messenger and those in authority among you." Obedience to Allah's commands and avoidance of what He has prohibited forms the practical expression of belief.
10. Sincerity (ikhlas) in worship ^[10]
    The Prophet (SAW) said: "Actions are but by intentions, and every person will have only what they intended." Ikhlas means directing an act of worship to Allah alone, free of any desire for praise or worldly benefit.
11. Taqwa (God-consciousness) ^[11]
    "And take provisions, but indeed, the best provision is taqwa. And fear Me, O you of understanding." Taqwa — constant awareness of Allah that guards a person from sin — is described as the single best provision a believer can carry.
12. Tawakkul (reliance on Allah) ^[12]
    "And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]." Tawakkul does not replace effort or consultation; once a decision is made, the outcome is entrusted to Allah.
13. Seeking help (isti'anah) from Allah alone ^[13]
    "You alone we worship, and You alone we ask for help." Repeated in every prayer, this teaches that a believer's dependence in every matter is directed to Allah alone.
14. Modesty (hayaa) before Allah ^[14]
    The Prophet (SAW) said: "Be shy before Allah as is due," explaining that it includes guarding the head, the stomach, and remembering death and decay. This hadith extends hayaa beyond social shyness into mindfulness of how one uses their body, thoughts, and time.
15. Fear of Allah ^[15]
    "That is only Satan who frightens [you] of his allies. So fear them not, but fear Me, if you are [indeed] believers." Fear of Allah is a reverent awareness that restrains disobedience, directing fear away from anything other than Allah.
16. Gratitude (shukr) to Allah ^[16]
    "If you are grateful, I will surely increase you [in favor]." Gratitude is both an etiquette and a cause of increase, acknowledging every blessing as coming from Allah alone.
17. Frequent remembrance (dhikr) of Allah ^[17]
    "O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon." Dhikr is presented as a continuous habit meant to fill a believer's day, not confined to formal prayer.
18. Turning to Allah in supplication (du'a) ^[18]
    "And your Lord says: Call upon Me; I will respond to you." Du'a is framed as an invitation rather than a last resort — sincere calling upon Allah will be met with a response.
19. Not swearing by other than Allah ^[19]
    The Prophet (SAW) said: "Whoever swears by other than Allah has committed disbelief or shirk." Swearing extols whoever is sworn by; since all greatness belongs to Allah, an oath may only be sworn by Him.
20. Not presuming to speak for Allah ^[20]
    A man once said, "By Allah, Allah will not forgive so-and-so." Allah responded: "Who is it that swears that I will not forgive so-and-so? I have forgiven him and rendered your deeds worthless." This warns against arrogantly limiting Allah's mercy or presuming certainty about matters only Allah decides.
21. Glorifying the symbols (sha'a'ir) of Allah ^[21]
    "And whoever honors the symbols of Allah - indeed, it is from the piety of hearts." Reverence for the rites Allah has established, such as the rituals of Hajj, is described as a direct reflection of a pious heart.
22. Glorifying the Noble Qur'an ^[22]
    "Indeed, it is a noble Qur'an, in a Register well-protected; none touch it except the purified." The Qur'an is treated with physical and spiritual reverence, from how it is handled to how its words are received.
23. Glorifying and following the Messenger (SAW) ^[23]
    "Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you."" Love for Allah is shown concretely through following the example and guidance of His Messenger.
24. Referring judgment to Allah's law ^[24]
    "But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves." Complete faith requires accepting Allah's revealed law as the final authority in every dispute, not merely in ritual worship.

Sources

1. Qur'an, Surah Muhammad 47:19
2. Qur'an, Surah Al-Baqarah 2:165
3. Qur'an, Surah Al-Ahzab 33:36
4. Qur'an, Surah Az-Zumar 39:67
5. Qur'an, Surah Al-Baqarah 2:112
6. Sahih Muslim, on the authority of Al-Abbas ibn Abd al-Muttalib (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
8. Sahih al-Bukhari and Sahih Muslim, the Hadith of Jibril, on the authority of Umar ibn al-Khattab (RA)
9. Qur'an, Surah An-Nisa 4:59
10. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
11. Qur'an, Surah Al-Baqarah 2:197
12. Qur'an, Surah Aal-e-Imran 3:159
13. Qur'an, Surah Al-Fatihah 1:5
14. Sunan al-Tirmidhi, on the authority of Abdullah ibn Mas'ud (RA)
15. Qur'an, Surah Aal-e-Imran 3:175
16. Qur'an, Surah Ibrahim 14:7
17. Qur'an, Surah Al-Ahzab 33:41-42
18. Qur'an, Surah Ghafir 40:60
19. Sunan al-Tirmidhi, on the authority of Ibn Umar (RA); graded Hasan by al-Tirmidhi and Sahih by al-Hakim
20. Sahih Muslim, on the authority of Jundub ibn Abdullah (RA)
21. Qur'an, Surah Al-Hajj 22:32
22. Qur'an, Surah Al-Waqi'ah 56:77-79
23. Qur'an, Surah Aal-e-Imran 3:31
24. Qur'an, Surah An-Nisa 4:65

Etiquette with the Messenger (SAW)

Book One, Chapter 2

1. Belief in the Messenger (SAW) ^[1]
   "So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him that you may be guided." Belief in the Messenger's prophethood is inseparable from belief in Allah; the two are joined throughout the Qur'an.
2. Love of the Messenger (SAW) ^[2]
   The Prophet (SAW) said: "None of you truly believes until I am more beloved to him than his father, his children, and all of mankind." This hadith sets the Prophet's love above every other human love, as a measure of complete faith.
3. Believing what he informed (tasdiq) ^[3]
   "Nor does he speak from [his own] inclination. It is not but a revelation revealed." Everything the Prophet conveyed as revelation is accepted as truth, since it did not originate from personal opinion.
4. Obedience to the Messenger (SAW) ^[4]
   "Whoever obeys the Messenger has obeyed Allah." Obedience to the Prophet is presented as identical to obedience to Allah Himself, not a separate or lesser duty.
5. Following and emulating him (SAW) ^[5]
   "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day." The Prophet's conduct in worship, speech, and daily life is held up as the model a believer should imitate.
6. Glorifying, honoring and revering him (SAW) ^[6]
   "That you [people] may believe in Allah and His Messenger and honor him and respect him and exalt Allah morning and afternoon." Reverence for the Prophet is placed alongside belief in Allah as a joint obligation on the believers.
7. Lowering the voice in his presence ^[7]
   "O you who have believed, do not raise your voices above the voice of the Prophet." This etiquette, revealed about speaking to the Prophet directly, is extended by scholars to how his sayings and status are addressed generally.
8. Not putting oneself before him in speech or action ^[8]
   "O you who have believed, do not put yourselves before Allah and His Messenger, and fear Allah." This teaches that no opinion or action should be advanced ahead of what Allah and His Messenger have established.
9. Love for his family (Ahl al-Bayt) ^[9]
   "Say, [O Muhammad], I do not ask you for it any payment except love for [my] relatives." Honoring and loving the Prophet's family is presented as a due owed to him for his role in guiding humanity.
10. Sending blessings (salawat) upon him ^[10]
    "Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace." Since Allah and the angels themselves send blessings on the Prophet, believers are commanded to join in this act of honor.
11. Etiquette when visiting his grave ^[11]
    The Prophet (SAW) said: "Whoever sends blessings upon me at my grave, I hear it, and whoever sends blessings upon me from afar, it is conveyed to me." Visitors are taught to greet the Prophet respectfully with salam and salawat, as one would greet a living person, without excessive ritual beyond what is authentically reported.

Sources

1. Qur'an, Surah Al-A'raf 7:158
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
3. Qur'an, Surah An-Najm 53:3-4
4. Qur'an, Surah An-Nisa 4:80
5. Qur'an, Surah Al-Ahzab 33:21
6. Qur'an, Surah Al-Fath 48:9
7. Qur'an, Surah Al-Hujurat 49:2
8. Qur'an, Surah Al-Hujurat 49:1
9. Qur'an, Surah Ash-Shura 42:23
10. Qur'an, Surah Al-Ahzab 33:56
11. Sunan Abi Dawud, on the authority of Abu Hurayrah (RA); graded Hasan by several scholars of hadith

Etiquette with the Angels

Book One, Chapter 3

1. Belief in and love for the angels ^[1]
   "The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers." Belief in the angels as honored servants of Allah is one of the six pillars of faith, obligating love and acceptance of their reality.
2. Modesty and reverence in their presence ^[2]
   The Prophet (SAW) said of a companion: "Should I not tell you of a man the angels are shy of, as I am shy of him?" referring to Uthman ibn Affan (RA). This hadith shows angels observe human conduct closely, encouraging modesty even in private, since they are always present.
3. Cleanliness and avoiding what harms them ^[3]
   The Prophet (SAW) said: "Whoever eats garlic or onion should keep away from our mosque, for the angels are harmed by what harms the sons of Adam." Angels are described as sensitive to unpleasant odors, encouraging cleanliness and good scent especially before communal worship.
4. Not spitting toward the right side during prayer ^[4]
   The Prophet (SAW) said: "When one of you stands in prayer, let him not spit in front of him or to his right, for there is an angel on his right; let him spit to his left or under his foot." This etiquette reflects direct awareness that the recording angel on one's right should not be treated with any disrespect.
5. Not keeping what repels angels from the home ^[5]
   The Prophet (SAW) said: "Angels do not enter a house in which there is a dog or a picture [of a living being]." Believers are taught to keep their homes free of what is known to drive away the angels' presence and the blessing that accompanies it.
6. Not exceeding proper bounds regarding the angels ^[6]
   "It is not for a human [prophet] that Allah should give him the Scripture... nor could he order you to take the angels and the prophets as lords." While angels are honored, they are created servants, not objects of worship or supplication in their own right.
7. Seeking their supplication through good deeds ^[7]
   The Prophet (SAW) said the angels invoke blessings on a person as long as they remain in their place of prayer, saying: "O Allah, forgive him, O Allah, have mercy on him." Simple acts like waiting in the prayer space are shown to draw the angels' supplication, encouraging deeds that earn their du'a.

Sources

1. Qur'an, Surah Al-Baqarah 2:285
2. Sahih Muslim, on the authority of A'ishah (RA)
3. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
4. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Talhah (RA)
6. Qur'an, Surah Aal-e-Imran 3:79-80
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)

Etiquette with the Companions

Book One, Chapter 4

1. Love for the Companions (Sahabah) ^[1]
   The Prophet (SAW) said: "Fear Allah, fear Allah, concerning my Companions! Do not make them a target after me. Whoever loves them loves them out of love for me." Love for the Companions is tied directly to love for the Prophet himself, since they are the ones who carried his message forward.
2. Refraining from cursing or insulting them ^[2]
   The Prophet (SAW) said: "Do not curse my Companions. By the One in whose hand is my soul, if one of you spent gold equal to [the mountain of] Uhud, it would not equal a mudd of one of them, nor even half of it." Even a small deed by a Companion is placed above a mountain of later wealth, warning strongly against insulting them.
3. Seeking forgiveness for them ^[3]
   "And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed." Later generations are taught to pray for the earliest believers rather than harbor any ill feeling toward them.
4. Acknowledging their excellence ^[4]
   The Prophet (SAW) said: "The best of people are my generation, then those who come after them, then those who come after them." The Companions are recognised as the best generation of this ummah, a status affirmed directly by the Prophet.
5. Withholding from disputes that occurred among them ^[5]
   The Prophet (SAW) said: "If my companions are mentioned, be restrained; if the stars are mentioned, be restrained; if the divine decree is mentioned, be restrained." Scholars teach restraint regarding historical disagreements among the Companions rather than taking sides or passing judgment.
6. Affirming their collective integrity ('adalah) ^[6]
   "Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves." This verse describes the character of the Companions as a group, forming the basis for the scholarly principle that all Companions are considered trustworthy narrators.

Sources

1. Jami' al-Tirmidhi, on the authority of Abdullah ibn Mughaffal (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Qur'an, Surah Al-Hashr 59:10
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abdullah ibn Mas'ud (RA)
5. Al-Mu'jam al-Kabir of al-Tabarani, graded Sahih by al-Albani, on the authority of Abdullah ibn Mas'ud (RA)
6. Qur'an, Surah Al-Fath 48:29

Etiquette with the Scholars

Book One, Chapter 5

1. Love for the scholars ^[1]
   The Prophet (SAW) said: "The scholars are the heirs of the Prophets. The Prophets did not leave behind dinars or dirhams; they only left behind knowledge, so whoever takes it has taken an abundant share." Scholars carry forward the very legacy of the Prophets, making love and appreciation for them a natural extension of love for prophetic knowledge.
2. Honoring and respecting scholars ^[2]
   The Prophet (SAW) said: "Part of glorifying Allah is to honor the grey-haired Muslim, the carrier of the Qur'an who is neither extravagant with it nor negligent of it, and to honor the just ruler." Honoring those who carry and teach the Qur'an is directly tied here to honoring Allah Himself.
3. Politeness in addressing them ^[3]
   "O you who have believed, do not raise your voices above the voice of the Prophet." Scholars extend this principle of Qur'anic etiquette to speaking respectfully and without raised voices when addressing those with religious knowledge.
4. Gentleness when correcting a scholar's error ^[4]
   The Prophet (SAW) said: "Ease matters for people and do not make things difficult; give good tidings and do not repel them." Even where correction is warranted, this general principle of gentleness guides how a scholar's mistake should be raised, without harshness or public humiliation.
5. Supplicating for and showing mercy to scholars ^[5]
   "And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith." Just as this du'a is made for earlier believers, scholars living and deceased are remembered in supplication for their service to knowledge.
6. Loyalty and support for scholars ^[6]
   The Prophet (SAW) said: "The believers are like a single body; when one part of it aches, the whole body reacts with sleeplessness and fever." Loyalty to scholars, as fellow believers who serve the community, follows from this broader principle of mutual support among Muslims.
7. Holding a good opinion of them and excusing mistakes ^[7]
   The Prophet (SAW) said: "Avoid suspicion, for suspicion is the falsest form of speech." A default of good opinion protects a scholar's reputation from being tarnished by hasty or unverified suspicion.
8. Refraining from belittling or backbiting them ^[8]
   "And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it." This general prohibition on backbiting applies with particular weight to scholars, whose reputations carry consequences for how their knowledge is received.

Sources

1. Sunan Abi Dawud and Jami' al-Tirmidhi, on the authority of Abu al-Darda (RA)
2. Sunan Abi Dawud 4843, on the authority of Abu Musa al-Ash'ari (RA)
3. Qur'an, Surah Al-Hujurat 49:2
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
5. Qur'an, Surah Al-Hashr 59:10
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Nu'man ibn Bashir (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
8. Qur'an, Surah Al-Hujurat 49:12

Etiquette with the Teacher (Shaykh)

Book One, Chapter 6

1. Honoring and respecting the teacher ^[1]
   The Prophet (SAW) said: "He is not one of us who does not show mercy to our young, nor honors our elders, nor recognizes the right of our scholar." A teacher's standing is placed among the rights owed within the community, deserving recognition and honor.
2. Not overburdening him with excessive questions ^[2]
   "The Messenger of Allah (SAW) used to intersperse his exhortations to us over days, out of concern that we would grow bored." Even the Prophet paced his teaching to avoid exhausting his listeners, a model for how a student should pace their demands on a teacher.
3. Coming to gatherings of knowledge with an attentive heart ^[3]
   The Prophet (SAW) said: "The angels lower their wings for the seeker of knowledge, pleased with what he seeks." Seeking knowledge is treated as an act deserving full presence of mind, honored even by the angels.
4. Etiquette of sitting in his gathering ^[4]
   "O you who have believed, when you are told, 'Space yourselves' in assemblies, then make space; Allah will make space for you." This verse teaches making room for others in a gathering rather than crowding out a fellow student or a latecomer.
5. Attentiveness without turning away or restlessness ^[5]
   The Prophet (SAW) said: "Calmness and dignity befit you." Though said in a different setting, scholars extend this principle of composed, dignified presence to how one should sit in the company of a teacher.
6. Humility before the teacher ^[6]
   The Prophet (SAW) said: "Allah has revealed to me that you should be humble, so that no one boasts over another and no one wrongs another." Humility toward one who conveys knowledge reflects the broader command to avoid arrogance in all dealings.
7. Gentle and considered speech when addressing him ^[7]
   "And speak to people good [words]." This general command for kind speech applies directly to how a student addresses and responds to their teacher.
8. Not rushing to interrupt before he finishes explaining ^[8]
   The Prophet (SAW) told al-Ashajj of the delegation of Abd al-Qais: "You have two characteristics that Allah loves: forbearance (hilm) and deliberateness (anah)." Deliberateness rather than haste is praised here, directly relevant to waiting patiently for a teacher to complete an explanation before questioning.
9. Good conduct toward fellow students ^[9]
   The Prophet (SAW) said: "The believers, in their mutual love, mercy, and compassion, are like a single body." Classmates in a gathering of knowledge are bound by this same brotherhood, calling for cooperation rather than rivalry.
10. Patience with any sternness from him ^[10]
    The Prophet (SAW) said: "The believer who mixes with people and bears their harm with patience is better than the one who does not mix with people and does not bear their harm." A teacher's occasional strictness in correcting a student is met with patience rather than resentment.
11. Loyalty, gratitude, and supplication for him ^[3]
    The Prophet (SAW) said: "The scholars are the heirs of the Prophets... so whoever takes [knowledge] has taken an abundant share." Gratitude to a teacher who conveys this prophetic inheritance is expressed through loyalty and continued du'a on their behalf.

Sources

1. Musnad Ahmad, graded Hasan by al-Tirmidhi, on the authority of Ubadah ibn al-Samit (RA)
2. Sahih al-Bukhari, on the authority of Ibn Mas'ud (RA)
3. Sunan Abi Dawud and Jami' al-Tirmidhi, on the authority of Abu al-Darda (RA)
4. Qur'an, Surah Al-Mujadilah 58:11
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Abdullah ibn Abbas (RA), spoken to those riding behind him and making noise on the Day of Arafah during Hajj
6. Sahih Muslim, on the authority of Iyad ibn Himar (RA)
7. Qur'an, Surah Al-Baqarah 2:83
8. Sahih Muslim, on the authority of Ibn Abbas (RA)
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Nu'man ibn Bashir (RA)
10. Sunan Ibn Majah and Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Umar (RA)

Etiquette with Parents

Book One, Chapter 7

1. Obedience to parents, except in disobedience to Allah ^[1]
   "And We have enjoined upon man [care] for his parents... but if they endeavor to make you associate with Me [anything] of which you have no knowledge, do not obey them." Obedience to parents is a high duty, but it stops short of obeying them into disobedience toward Allah.
2. Honoring and glorifying them ^[2]
   "Your Lord has decreed that you worship none but Him, and to parents, good treatment... and do not say to them [so much as], 'uff,' and do not repel them but speak to them a noble word." Even the mildest word of complaint is prohibited, setting an extremely high standard for respectful treatment of parents.
3. Kindness and good companionship with them ^[3]
   "And accompany them in [this] world with appropriate kindness." Good companionship with parents is commanded even where there is religious disagreement between parent and child.
4. Serving them, especially in old age ^[4]
   A man asked permission from the Prophet (SAW) to go on a military expedition. The Prophet asked if his parents were alive, and upon hearing they were, said: "Then strive in serving them." Serving elderly parents is placed here on the same level of reward as an act as significant as military service for the sake of Allah.
5. Spending wealth on them ^[5]
   "They ask you, [O Muhammad], what they should spend. Say: Whatever you spend of good is [to be] for parents, relatives, orphans, the needy, and the traveler." Parents are named first among those most deserving of a person's charitable spending.
6. Bringing them joy, not causing them to weep ^[6]
   A man came to the Prophet (SAW) in tears, having left his elderly parents in order to make hijrah. The Prophet (SAW) told him: "Return to them and make them laugh as you made them cry." Even a religiously motivated act was set aside here in favor of easing the parents' distress.
7. Gentle, humble speech toward them ^[7]
   "And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small.'" A believer is taught to combine humble conduct with sincere supplication for their parents' mercy.
8. Supplicating for them, in life and after death ^[7]
   "My Lord, have mercy upon them as they brought me up [when I was] small." This du'a is recommended for a believer to make regularly, whether the parents are living or have passed away.
9. Gratitude toward parents ^[8]
   "Be grateful to Me and to your parents; to Me is the [final] destination." Gratitude to parents is paired directly with gratitude to Allah, showing the weight given to acknowledging their sacrifice.
10. Recognising the mother's especially high standing ^[9]
    A man asked the Prophet (SAW), "Who is most deserving of my good companionship?" He said: "Your mother." The man asked, "Then who?" He said: "Your mother." He asked again, "Then who?" He said: "Your mother." He asked once more, and the Prophet said: "Your father." This hadith establishes a threefold emphasis on the mother's right before naming the father, reflecting the burden she bears in raising a child.
11. Maintaining ties with their friends after their passing ^[10]
    The Prophet (SAW) said: "The finest act of righteousness is for a person to maintain ties with those his father used to love." Honoring a parent continues after death through kindness to the people they cared about during their life.
12. Seeking their permission before optional jihad or travel if they depend on you ^[4]
    The Prophet (SAW) asked a man seeking permission for jihad whether his parents were living, and upon hearing yes, directed him to strive in their service instead. Where parents rely on their child's presence, that duty of care takes precedence over an optional act of worship.
13. Not attributing oneself to other than one's father ^[11]
    The Prophet (SAW) said: "Whoever knowingly attributes himself to someone other than his father, Paradise will be forbidden to him." This preserves both lineage and the honor due to one's actual father.
14. Avoiding any cause that leads to parents being cursed ^[4]
    The Prophet (SAW) was asked, "Is it possible for a man to curse his own parents?" He replied: "Yes - he curses another man's father, so that man curses his father in return, and he curses another man's mother, so that man curses his mother in return." This hadith warns that cursing others' parents indirectly invites the same disrespect upon one's own.
15. Kindness even to a non-Muslim parent ^[12]
    Asma bint Abi Bakr (RA) asked the Prophet (SAW) whether she should maintain ties with her visiting mother, who was not Muslim. He told her: "Yes, maintain ties with your mother." Good treatment of parents is upheld even across a difference in religion, so long as no disobedience to Allah is required.

Sources

1. Qur'an, Surah Luqman 31:14-15
2. Qur'an, Surah Al-Isra 17:23
3. Qur'an, Surah Luqman 31:15
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abdullah ibn Amr (RA)
5. Qur'an, Surah Al-Baqarah 2:215
6. Sunan Abi Dawud and Sunan Ibn Majah, on the authority of Abdullah ibn Amr (RA)
7. Qur'an, Surah Al-Isra 17:24
8. Qur'an, Surah Luqman 31:14
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
10. Sahih Muslim, on the authority of Abdullah ibn Umar (RA)
11. Sahih al-Bukhari and Sahih Muslim, on the authority of Sa'd ibn Abi Waqqas (RA)
12. Sahih al-Bukhari and Sahih Muslim

Etiquette of Raising Children

Book One, Chapter 8

1. Choosing a righteous mother for your children ^[1]
   The Prophet (SAW) said: "A woman is married for four things: her wealth, her lineage, her beauty, and her religion; so seek the one who is religious." A child's upbringing begins before birth, with the choice of a righteous spouse to raise them.
2. Choosing a good name ^[2]
   The Prophet (SAW) said: "The most beloved of your names to Allah are Abdullah and Abdur-Rahman." A name carries meaning throughout a person's life, so parents are encouraged to choose ones with good significance.
3. Supplicating for protection before conception ^[3]
   The Prophet (SAW) said: "If one of you, before approaching his wife, says: 'In the name of Allah, O Allah, keep us away from Satan and keep Satan away from what You bless us with,' and a child is then decreed for them, Satan will never harm him." This supplication is recommended as spiritual protection for a child from the very beginning.
4. The Aqeeqah sacrifice ^[4]
   The Prophet (SAW) said: "Every child is in pledge for his Aqeeqah, which is slaughtered for him on his seventh day." The Aqeeqah is a recommended sacrifice offered in gratitude for a newborn.
5. Circumcision ^[1]
   Circumcision is listed among the acts of natural disposition (fitrah) mentioned by the Prophet (SAW), alongside trimming the mustache and cutting the nails. This practice is treated as part of the natural, sound state Islam calls people back to.
6. Spending on their upbringing ^[5]
   The Prophet (SAW) said: "It is sin enough for a man to neglect those he is responsible to support." Financial responsibility for one's children is treated as a serious religious obligation, not optional generosity.
7. Justice in treatment among children ^[6]
   When Bashir wanted to give a gift to only one of his sons, the Prophet (SAW) asked, "Have you given the same to all your children?" and upon hearing no, said, "Fear Allah and be just among your children." This hadith directly establishes fairness among children as a religious duty, not merely good practice.
8. Justice in gifts and inheritance ^[6]
   The Prophet (SAW) refused to be a witness to the unequal gift, saying: "I will not witness an act of injustice." Unequal gifts among children, even from a loving intention, are described here as a form of injustice.
9. Teaching and guiding them in religion ^[7]
   The Prophet (SAW) said: "Each of you is a shepherd and each of you is responsible for his flock. A man is the shepherd of his household and is responsible for them." Raising children in the religion is framed as a form of guardianship for which a parent is accountable.
10. Showing them mercy and affection ^[1]
    A Bedouin told the Prophet (SAW) that he never kissed his children. The Prophet (SAW) replied: "What can I do for you if Allah has removed mercy from your heart?" Physical and emotional warmth toward children is presented as a mark of a mercy that reflects Allah's own mercy.
11. Not giving them offensive nicknames ^[8]
    "And do not insult one another and do not call each other by [offensive] nicknames." This general prohibition applies clearly to how parents and siblings speak to and about children in the household.
12. Avoiding shame or humiliation in discipline ^[9]
    The Prophet (SAW) forbade striking the face, saying it should be avoided when correcting or disciplining. Correction of children is to preserve their dignity, avoiding methods that cause lasting shame or humiliation.
13. Not mocking or belittling them ^[8]
    "O you who believe, let not a people ridicule [another] people; perhaps they may be better than them." Mockery is prohibited generally in the Qur'an, extending naturally to how children's mistakes or shortcomings are addressed.
14. Separating their beds around the age of ten ^[10]
    The Prophet (SAW) said: "Command your children to pray at the age of seven, and discipline them for it at the age of ten, and separate them in their beds." This hadith outlines a staged approach to raising children, including practical steps around modesty as they grow.
15. Kindness especially toward daughters ^[11]
    The Prophet (SAW) said: "Whoever cares for two girls until they reach maturity, he and I will come on the Day of Resurrection like this," and he joined his fingers together. In a culture that sometimes devalued daughters, this hadith promises the Prophet's own close companionship in the Hereafter for those who raise them well.
16. Avoiding harsh words or curses toward them ^[12]
    The Prophet (SAW) said: "A believer is not one given to cursing." This general principle against cursing applies with particular weight to how a parent speaks to their own children in anger.
17. Supplicating for righteous offspring ^[13]
    "Our Lord, grant us from among our spouses and offspring comfort to our eyes and make us an example for the righteous." This du'a expresses the hope every parent is encouraged to carry for their children's righteousness.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Sahih Muslim, on the authority of Ibn Umar (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
4. Sunan Abi Dawud and Jami' al-Tirmidhi, on the authority of Samurah ibn Jundub (RA)
5. Sunan Abi Dawud, graded Sahih by al-Albani, on the authority of Abdullah ibn Amr (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Nu'man ibn Bashir (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
8. Qur'an, Surah Al-Hujurat 49:11
9. Sahih Muslim, on the authority of Abu Hurayrah (RA)
10. Sunan Abi Dawud, on the authority of Amr ibn Shu'ayb, from his father, from his grandfather (RA)
11. Sahih Muslim, on the authority of Anas ibn Malik (RA)
12. Jami' al-Tirmidhi, graded Hasan, on the authority of Abdullah ibn Mas'ud (RA)
13. Qur'an, Surah Al-Furqan 25:74

Etiquette with Relatives

Book One, Chapter 9

1. Sincerity in maintaining family ties ^[1]
   "And fear Allah, through whom you ask one another, and the wombs [family ties]. Indeed Allah is ever, over you, an Observer." Family ties (silat al-rahim) are given a status connected directly to the fear of Allah, not merely social custom.
2. Learning one's lineage in order to maintain ties ^[2]
   The Prophet (SAW) said: "Learn about your lineage in a way that helps you maintain your family ties, for maintaining ties fosters love among relatives." Knowing one's extended family is presented as a practical means to fulfilling the duty of connection.
3. Starting with the closest relatives ^[3]
   "And warn, [O Muhammad], your closest kindred." Though revealed regarding conveying the message, scholars extend this principle of prioritizing the nearest relatives to acts of general kindness and care.
4. Connecting through charity and financial support ^[4]
   The Prophet (SAW) said: "Charity given to a poor person is [only] charity, but charity given to a relative is both charity and the maintaining of family ties." Giving to a relative in need earns a double reward, combining ordinary charity with the specific virtue of maintaining ties.
5. Mutual mercy and compassion among relatives ^[5]
   The Prophet (SAW) said: "The merciful are shown mercy by the Most Merciful. Have mercy on those on the earth and you will be shown mercy by the One in the heaven." This general principle of mercy is applied first and most naturally within one's own family.
6. Supporting a relative who has been wronged ^[6]
   The Prophet (SAW) said: "Help your brother, whether he is an oppressor or is oppressed." When asked how to help an oppressor, he said: "By preventing him from oppressing." Support for a relative includes correcting them if they are the one doing wrong, not only defending them when wronged.
7. Fulfilling their general rights ^[1]
   "And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer." This same foundational verse establishes that relatives hold rights that a believer is answerable for before Allah.
8. Meeting severance with connection ^[7]
   The Prophet (SAW) said: "The one who truly maintains ties is not the one who repays kindness with kindness, but the one who maintains ties even when they have been severed toward him." This hadith sets a higher standard: continuing to reach out even to a relative who has cut off contact.
9. Forgiving their faults ^[8]
   "And let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful." Revealed regarding a family dispute involving Abu Bakr (RA) and a relative, this verse ties forgiveness of relatives directly to hoping for Allah's own forgiveness.
10. Not severing ties over worldly disputes ^[9]
    The Prophet (SAW) said: "It is not lawful for a Muslim to forsake his brother for more than three [days]." While addressed to believers generally, scholars apply this with even greater emphasis to relatives, given the added weight of family ties.

Sources

1. Qur'an, Surah An-Nisa 4:1
2. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
3. Qur'an, Surah Ash-Shu'ara 26:214
4. Sunan al-Nasa'i and Jami' al-Tirmidhi, graded Hasan, on the authority of Salman ibn Amir (RA)
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Amr (RA)
6. Sahih al-Bukhari, on the authority of Anas ibn Malik (RA)
7. Sahih al-Bukhari, on the authority of Abdullah ibn Amr (RA)
8. Qur'an, Surah An-Nur 24:22
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Ayyub al-Ansari (RA)

Etiquette Between Spouses

Book One, Chapter 10

1. Kind and good companionship between spouses ^[1]
   "...and live with them in kindness. For if you dislike them, perhaps you dislike a thing while Allah has placed much good in it." Even where affection is difficult, this verse encourages patience, since good may be found in ways not immediately apparent.
2. Fulfilling one another's rights with mutual understanding ^[2]
   The Prophet (SAW) said: "The most complete of the believers in faith are those with the best character, and the best of you are those who are best to their wives." Good character within the marriage is presented as a direct expression of a person's overall faith.
3. Overlooking one another's faults ^[3]
   The Prophet (SAW) said: "A believing man should not hate a believing woman; if he dislikes one characteristic of hers, he will be pleased with another." This hadith encourages a balanced view of a spouse, weighing their good qualities against any shortcomings.
4. Justice among multiple wives ^[4]
   "You will never be able to be perfectly just between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another suspended." While perfect emotional equality is acknowledged as difficult, this verse still commands fairness in practical treatment.
5. Guiding the family in matters of religion ^[5]
   "O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones." Religious guidance within the household is framed as a protective duty, not an optional add-on to married life.
6. Consultation between spouses ^[6]
   "And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them." Even a matter as specific as weaning a child is shown here as a decision reached jointly, modelling consultation in wider marital decisions.
7. Keeping marital privacy confidential ^[7]
   The Prophet (SAW) said: "Among the worst of people in position before Allah on the Day of Judgment is a man who is intimate with his wife, and she with him, and then he spreads her secret." This hadith places a serious warning on breaching the privacy that exists between husband and wife.
8. Financial responsibility toward the family ^[8]
   "Let a man of wealth spend from his wealth, and he whose provision is restricted, spend from what Allah has given him." Financial support is proportioned to means, but remains a clear responsibility rather than a matter of choice.
9. Not obeying a spouse into sin ^[9]
   The Prophet (SAW) said: "There is no obedience to a created being in disobedience to the Creator." This general Islamic principle applies within marriage as much as anywhere else: cooperation has limits where Allah's command is concerned.
10. Seeking a spouse's permission before voluntary fasting when they are present ^[10]
    The Prophet (SAW) said: "A woman must not fast [voluntarily] while her husband is present, except with his permission." This specific ruling reflects the broader principle of mutual consideration in matters that affect shared time and companionship.
11. Gratitude and appreciation for one another ^[11]
    The Prophet (SAW) said: "He who does not thank people has not thanked Allah." Expressing gratitude to a spouse for their efforts is treated as connected to gratitude toward Allah Himself.
12. Supplicating for one another ^[12]
    "Our Lord, grant us from among our spouses and offspring comfort to our eyes." This du'a reflects the hope that a spouse becomes a source of comfort and contentment, sought through prayer as much as effort.
13. Patience during difficulty in the marriage ^[1]
    "And live with them in kindness. For if you dislike them, perhaps you dislike a thing while Allah has placed much good in it." This same verse is cited by scholars specifically for its instruction to remain patient through difficult periods rather than reacting hastily.

Sources

1. Qur'an, Surah An-Nisa 4:19
2. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
3. Sahih Muslim, on the authority of Abu Hurayrah (RA)
4. Qur'an, Surah An-Nisa 4:129
5. Qur'an, Surah At-Tahrim 66:6
6. Qur'an, Surah Al-Baqarah 2:233
7. Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
8. Qur'an, Surah At-Talaq 65:7
9. Musnad Ahmad, on the authority of Ali ibn Abi Talib (RA)
10. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
11. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
12. Qur'an, Surah Al-Furqan 25:74

Etiquette with Friends

Book One, Chapter 11

1. Choosing friends carefully ^[1]
   The Prophet (SAW) said: "A man is upon the religion of his close friend, so let each of you look at whom he befriends." Friendship is recognised here as genuinely influential on a person's character and even their religious commitment.
2. Loving one another for the sake of Allah ^[2]
   The Prophet (SAW) described seven whom Allah will shade on a day with no shade but His, including "two who loved each other for the sake of Allah, meeting upon that and parting upon that." Friendship rooted purely in love for Allah's sake is given a special promised reward on the Day of Judgment.
3. Informing a friend that you love them ^[3]
   The Prophet (SAW) said: "If a man loves his brother, let him tell him that he loves him." Expressing affection openly, rather than assuming it is understood, strengthens the bond between friends.
4. Fulfilling the general rights owed to a fellow Muslim ^[2]
   The Prophet (SAW) said: "The rights of a Muslim over another Muslim are five: returning greetings, visiting the sick, following funeral processions, accepting invitations, and responding to one who sneezes." These five concrete duties give practical shape to what brotherhood requires day-to-day.
5. Smiling and showing cheerfulness ^[4]
   The Prophet (SAW) said: "Your smiling in the face of your brother is charity." A simple smile is elevated here to an act of charity, showing how small gestures build genuine friendship.
6. Good character in all dealings with them ^[1]
   The Prophet (SAW) said: "The most complete of the believers in faith are those with the best character." Character, not merely shared interests, is presented as the true foundation of strong companionship.
7. Good and gentle speech ^[5]
   "And speak to people good [words]." Kind speech is commanded broadly toward people, applying directly to how friends address one another.
8. Visiting a friend for the sake of Allah ^[6]
   A man visited a brother of his in another town, and Allah sent an angel to intercept him on the way, who told him Allah loved him because he loved his brother for His sake. This hadith shows that visiting a friend purely out of love for Allah is itself a means of earning Allah's love.
9. Relieving a friend's hardship ^[6]
   The Prophet (SAW) said: "Whoever relieves a believer's distress in this world, Allah will relieve his distress on the Day of Resurrection." Support in a friend's difficulty is directly tied here to receiving Allah's support in one's own moment of need.
10. Supplicating for a friend in their absence ^[7]
    The Prophet (SAW) said: "The supplication of a Muslim for his brother in his absence is answered. An angel is appointed to him, and every time he supplicates good for his brother, the angel says: Ameen, and for you the same." Praying for a friend without their knowledge is shown here to bring a reflected blessing back to the one who prays.
11. Defending a friend's honor in their absence ^[8]
    The Prophet (SAW) said: "Whoever defends the honor of his brother in his absence, it is a right upon Allah to save him from the Fire." Standing up for a friend when they are not present to defend themselves carries a serious promised reward.
12. Excusing mistakes and accepting apologies ^[9]
    "And let them pardon and overlook. Would you not like that Allah should forgive you?" Forgiveness of a friend's error is tied directly to a believer's own hope for Allah's forgiveness.
13. Patience with a friend's shortcomings ^[10]
    The Prophet (SAW) said: "The believer who mixes with people and bears their harm with patience is better than the one who does not mix with people and does not bear their harm." Genuine friendship requires tolerating occasional friction rather than withdrawing at the first difficulty.
14. Not abandoning a friend for a prolonged period without valid reason ^[11]
    The Prophet (SAW) said: "It is not lawful for a Muslim to forsake his brother for more than three [days]." A dispute or misunderstanding is not meant to permanently sever a friendship; reconciliation is expected promptly.
15. Keeping a friend's secrets ^[12]
    The Prophet (SAW) said: "When a man tells something and then leaves, it is a trust," referring to private matters shared in confidence. Confidentiality is treated as a form of trust (amanah), the breaking of which damages the foundation of the friendship.
16. Congratulating them and sharing in their joy ^[13]
    The Prophet (SAW) himself sent congratulations and gifts to companions on occasions of joy, such as marriage, modelling this practice for the community. Sharing in a friend's happiness, not only their hardship, completes the bond of true friendship.

Sources

1. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Al-Miqdam ibn Ma'dikarib (RA)
4. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Dharr (RA)
5. Qur'an, Surah Al-Baqarah 2:83
6. Sahih Muslim, on the authority of Abu Hurayrah (RA)
7. Sahih Muslim, on the authority of Abu al-Darda (RA)
8. Musnad Ahmad, graded Hasan, on the authority of Asma bint Yazid (RA)
9. Qur'an, Surah An-Nur 24:22
10. Sunan Ibn Majah and Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Umar (RA)
11. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Ayyub al-Ansari (RA)
12. Jami' al-Tirmidhi, graded Hasan, on the authority of Jabir ibn Abdullah (RA)
13. Reported across multiple narrations describing the Prophet's conduct with his companions, including in Sahih al-Bukhari

Etiquette with Neighbors

Book One, Chapter 12

1. The great emphasis placed on neighbors' rights ^[1]
   The Prophet (SAW) said: "Jibril kept advising me about the neighbor until I thought he would make him an heir." This hadith shows how central the neighbor's rights are in Islam, close to the weight given to family inheritance.
2. Wishing for them what you wish for yourself ^[2]
   The Prophet (SAW) said: "None of you truly believes until he loves for his neighbor what he loves for himself." This ties genuine faith to how a person wishes good for those living closest to them.
3. Kindness to every category of neighbor ^[3]
   "And to the neighbor who is near of kin, and the neighbor who is a stranger... be good." This verse extends kindness beyond familiar neighbors to those who are strangers or of different backgrounds.
4. Sharing food with them ^[4]
   The Prophet (SAW) said: "O Abu Dharr, when you cook a stew, add water to it and give some to your neighbors." Even a small addition to one's own cooking is encouraged here as a way to include neighbors.
5. Starting with the nearest neighbor ^[5]
   A'ishah (RA) asked the Prophet (SAW) which of two neighbors she should give a gift to first. He replied: "To the one whose door is nearer to you." Proximity is given priority when deciding whom to favor first among several neighbors.
6. Not causing them harm ^[6]
   The Prophet (SAW) said three times: "By Allah, he does not believe." He was asked who, and he said: "The one whose neighbor is not safe from his harm." This hadith links a person's very faith to whether their neighbor feels safe from them.
7. Checking on and supporting them ^[7]
   The Prophet (SAW) said: "Whoever relieves a believer's distress in this world, Allah will relieve his distress on the Day of Resurrection." This general principle of relieving hardship applies with particular closeness to the needs of a neighbor.
8. Not preventing them from reasonable use of shared walls ^[8]
   The Prophet (SAW) said: "None of you should prevent his neighbor from fixing a wooden peg into his wall." This specific ruling reflects a broader spirit of accommodating a neighbor's reasonable needs.
9. Providing food to a bereaved neighbor's household ^[9]
   The Prophet (SAW) said: "Prepare food for the family of Ja'far, for a matter has come to them that has occupied them." This established the practice of neighbors providing meals to a grieving family rather than expecting them to host.
10. Patience with a difficult neighbor ^[10]
    The Prophet (SAW) said: "The believer who mixes with people and bears their harm with patience is better than the one who does not mix with people and does not bear their harm." Living closely with others inevitably brings friction, and patience is presented here as the higher virtue.
11. Accepting their gifts graciously ^[8]
    The Prophet (SAW) said: "O Muslim women, no one of you should look down upon a gift sent by her neighbor, even if it were the trotters of a sheep." Even a small gift from a neighbor is to be received with appreciation rather than judged by its size.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
2. Sahih Muslim, on the authority of Anas ibn Malik (RA), in one narration
3. Qur'an, Surah An-Nisa 4:36
4. Sahih Muslim, on the authority of Abu Dharr (RA)
5. Sahih al-Bukhari, on the authority of A'ishah (RA)
6. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
7. Sahih Muslim, on the authority of Abu Hurayrah (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Ja'far (RA)
10. Sunan Ibn Majah and Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Umar (RA)

Etiquette with the Orphan

Book One, Chapter 13

1. Never oppressing or mistreating the orphan ^[1]
   "So as for the orphan, do not oppress [him]." This direct command follows immediately after Allah reminds the Prophet (SAW) of his own experience as an orphan.
2. Taking on their guardianship and support ^[2]
   The Prophet (SAW) said: "I and the caretaker of the orphan will be like this in Paradise," and he held up his index and middle fingers together. This hadith promises the closest possible companionship with the Prophet for whoever takes on this responsibility.
3. Preserving and not substituting their property unfairly ^[3]
   "And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]." This verse specifically warns against the temptation to swap an orphan's good property for something of lesser value.
4. Responsibly managing their wealth until maturity ^[4]
   "And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgment, release their property to them." A guardian is instructed to verify the orphan's readiness before handing over full control of their inheritance.
5. Never wrongfully consuming their wealth ^[5]
   "Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze." This severe warning reflects how seriously Islam treats the misuse of an orphan's inheritance.

Sources

1. Qur'an, Surah Ad-Duha 93:9
2. Sahih al-Bukhari, on the authority of Sahl ibn Sa'd (RA)
3. Qur'an, Surah An-Nisa 4:2
4. Qur'an, Surah An-Nisa 4:6
5. Qur'an, Surah An-Nisa 4:10

Etiquette of Doctor and Patient

Book One, Chapter 14

1. Sincere intention in treating patients ^[1]
   The Prophet (SAW) said: "Actions are but by intentions, and every person will have only what they intended." Medical treatment, like any act, is elevated when carried out with sincere intention to help rather than only for gain.
2. Gentleness with the patient ^[2]
   The Prophet (SAW) said: "Allah is gentle and loves gentleness in all matters." A gentle manner is presented as beloved to Allah in every affair, including the sensitive work of caring for the sick.
3. Encouraging and comforting the sick ^[3]
   The Prophet (SAW) taught that a person should say something reassuring when visiting the sick, as "it does not repel the divine decree, but it comforts the heart of the sick person." Encouraging words are shown to have real emotional value for a patient, even though they cannot alter what Allah has decreed.
4. Not causing harm to the patient ^[4]
   The Prophet (SAW) said: "There should be no harming nor reciprocating harm." This foundational legal principle underlies the medical duty to avoid causing unnecessary harm while treating a patient.
5. Believing in seeking treatment ^[5]
   The Prophet (SAW) said: "There is no disease that Allah has created, except that He has also created its treatment." This hadith establishes the religious basis for pursuing medical treatment rather than viewing illness as untreatable by nature.
6. Combining trust in Allah with taking practical means ^[6]
   A Bedouin asked the Prophet (SAW): "Should I tie my camel and trust in Allah, or leave her untied and trust in Allah?" He replied: "Tie her, and trust in Allah." Seeking medical treatment is shown here as fully compatible with, and even required alongside, trust in Allah's decree.
7. Keeping the patient's condition confidential ^[7]
   The Prophet (SAW) said: "When a man tells something and then leaves, it is a trust." A patient's private medical information is treated as a trust (amanah) that should not be disclosed without valid reason.
8. The patient describing their condition accurately ^[8]
   The Prophet (SAW) himself would ask about the nature of a person's illness before advising treatment, as seen in his guidance to various companions who described their symptoms to him. Clear and honest communication about symptoms is necessary for the person providing care to respond appropriately.
9. The patient following sound medical guidance ^[9]
   "So ask the people of knowledge if you do not know." Though revealed in a different context, scholars apply this principle broadly, including deferring to those with relevant expertise such as medical knowledge.
10. Gratitude toward those who provide care ^[10]
    The Prophet (SAW) said: "He who does not thank people has not thanked Allah." Appreciation for the effort and skill of a caregiver is treated as connected to gratitude toward Allah Himself.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)
3. Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Abbas (RA)
4. Sunan Ibn Majah, graded Sahih, on the authority of Abu Sa'id al-Khudri (RA) and Ibn Abbas (RA)
5. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
6. Jami' al-Tirmidhi, graded Hasan, on the authority of Anas ibn Malik (RA)
7. Jami' al-Tirmidhi, graded Hasan, on the authority of Jabir ibn Abdullah (RA)
8. Reported across several narrations in the books of Sunnah describing the Prophet's interactions with the sick
9. Qur'an, Surah An-Nahl 16:43
10. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)

Etiquette of Leader and Employee

Book One, Chapter 15

1. Recognising leadership as a trust and responsibility ^[1]
   The Prophet (SAW) said: "Each of you is a shepherd and each of you is responsible for his flock." Every position of authority, however small, is framed here as a form of guardianship with real accountability.
2. Appointing capable people without favoritism ^[2]
   The Prophet (SAW) said: "Whoever is given authority over the affairs of the Muslims and then appoints someone as a favor, while there is someone more qualified, has betrayed Allah, His Messenger, and the Muslims." Competence, not personal connection, is set as the standard for appointing people to responsibility.
3. Gentleness in exercising authority ^[3]
   The Prophet (SAW) supplicated: "O Allah, whoever is given authority over my nation and is harsh with them, be harsh with him." This supplication makes clear that harsh leadership carries real spiritual consequence for the one who leads.
4. Justice and fairness in decisions ^[4]
   "Indeed, Allah commands you to render trusts to whom they are due and, when you judge between people, to judge with justice." This verse links the trust of leadership directly to the obligation of impartial judgment.
5. Avoiding bribery in any form ^[5]
   The Prophet (SAW) cursed the one who offers a bribe and the one who accepts it. Both sides of a corrupt transaction are held equally accountable in this hadith.
6. Consulting those under one's authority ^[6]
   "And consult them in the matter." Even the Prophet, guided by revelation, was commanded to consult his companions, modelling this for every leader after him.
7. Avoiding suspicion and spying on employees ^[7]
   "And do not spy or backbite each other." A leader is discouraged from a culture of surveillance and suspicion toward those under their authority.
8. Paying workers promptly and fairly ^[8]
   The Prophet (SAW) said: "Give the worker his wages before his sweat dries." Delaying payment without valid reason is discouraged through this vivid image of immediacy.
9. Not overburdening those under one's authority ^[9]
   The Prophet (SAW) said: "They are your brothers whom Allah has placed under your authority... do not burden them with what they cannot bear, and if you do, then help them." Authority over others carries the responsibility to set reasonable expectations, not to exploit one's position.
10. An employee respecting rightful authority ^[10]
    "O you who have believed, obey Allah and obey the Messenger and those in authority among you." This principle of respecting legitimate authority extends to the workplace relationship between employee and employer.
11. An employee performing their work with excellence ^[11]
    The Prophet (SAW) said: "Indeed, Allah loves that when one of you does a job, he perfects it." Diligence and quality in one's work is presented here as something Allah Himself loves to see.
12. An employee being honest and trustworthy ^[12]
    The Prophet (SAW) said: "The signs of a hypocrite are three: when he speaks he lies, when he promises he breaks it, and when entrusted he betrays." Honesty and reliability at work are shown here to reflect directly on a person's sincerity as a believer.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
2. Al-Mustadrak of al-Hakim, graded Sahih, on the authority of Abu Hurayrah (RA)
3. Sahih Muslim, on the authority of A'ishah (RA)
4. Qur'an, Surah An-Nisa 4:58
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Amr (RA)
6. Qur'an, Surah Aal-e-Imran 3:159
7. Qur'an, Surah Al-Hujurat 49:12
8. Sunan Ibn Majah, graded Hasan, on the authority of Abdullah ibn Umar (RA)
9. Sahih al-Bukhari, on the authority of Abu Dharr (RA)
10. Qur'an, Surah An-Nisa 4:59
11. Reported by al-Bayhaqi, graded Hasan by al-Albani, on the authority of A'ishah (RA)
12. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)

Etiquette with Servants

Book One, Chapter 16

1. Feeding and clothing them as you feed and clothe yourself ^[1]
   The Prophet (SAW) said: "They are your brothers whom Allah has placed under your authority. So whoever has a brother under his authority, let him feed him from what he eats and clothe him from what he wears." This hadith establishes a standard of equality in basic provisions between an employer and those working for them.
2. Not overburdening them with excessive work ^[1]
   The same hadith continues: "Do not burden them with what they cannot bear, and if you do, then help them." Reasonable workloads are commanded, and where a heavier task is unavoidable, direct assistance is expected.
3. Forgiving their mistakes generously ^[2]
   A man asked the Prophet (SAW) how many times he should forgive his servant each day. He replied: "Seventy times." This figure conveys a standard of generous, repeated forgiveness rather than a one-time allowance.
4. Speaking to them kindly and with respect ^[3]
   "And speak to people good [words]." Kind speech is commanded broadly and applies fully to how one addresses those who work in one's service.
5. Paying their wages without delay ^[4]
   The Prophet (SAW) said: "Give the worker his wages before his sweat dries." Prompt payment reflects respect for the value of another person's labor.
6. Not striking or humiliating them ^[5]
   The Prophet (SAW) said: "Whoever slaps or strikes his servant, the expiation for it is to set him free." This hadith, addressing the historical context of the time, establishes a serious consequence for physical mistreatment of someone under one's authority.
7. Treating them with the same food available in the household ^[6]
   The Prophet (SAW) said regarding a servant who prepares food: "Let him sit and eat with you, and if not, then give him a portion, for he has felt its heat and prepared it." Someone who labors to prepare something is due a fair share of the result, not only the service itself.
8. Freeing them or easing their burden where possible ^[6]
   The Prophet (SAW) said: "Whoever frees a believing slave, Allah will save, limb for limb, every part of him from the Fire." In the historical context of slavery, freeing someone under one's authority was given one of the greatest promised rewards in Islam.
9. Praying for their wellbeing ^[7]
   General Islamic teaching encourages du'a for all those connected to a household, including those who serve within it, following the broader principle of praying for those under one's care. Including household staff in one's supplications reflects that they are considered part of one's wider circle of responsibility.
10. Considering their wellbeing in decisions that affect them ^[8]
    The Prophet (SAW) said: "None of you truly believes until he loves for his brother what he loves for himself." This general principle of brotherhood is applied here to ensure decisions affecting a worker's life consider their own wellbeing, not only convenience.

Sources

1. Sahih al-Bukhari, on the authority of Abu Dharr (RA)
2. Sunan Abi Dawud, graded Hasan, on the authority of Abdullah ibn Umar (RA)
3. Qur'an, Surah Al-Baqarah 2:83
4. Sunan Ibn Majah, graded Hasan, on the authority of Abdullah ibn Umar (RA)
5. Sahih Muslim, on the authority of Ibn Umar (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
7. Derived from general principles of du'a for dependents in Islamic teaching
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)

Etiquette with Non-Combatant Disbelievers

Book One, Chapter 17

1. Speaking to them with good words ^[1]
   "And speak to people good [words]." This command for kind speech is addressed to people in general, without exception for those outside the faith.
2. Righteousness and justice toward those who are not hostile ^[2]
   "Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." This verse directly addresses non-combatant relations, permitting and even encouraging kindness and justice toward them.
3. Fulfilling agreements and commitments made with them ^[3]
   "And fulfill [every] commitment. Indeed, the commitment is ever [that about which one] will be questioned." Treaties and agreements are to be honored regardless of the religious identity of the other party.
4. Calling them to truth with wisdom, not harshness ^[4]
   "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." Da'wah is commanded to be conducted through wisdom and good manners rather than compulsion or hostility.
5. Responding appropriately to their greetings ^[5]
   When a Jewish man said something ambiguous resembling an insult disguised as a greeting, the Prophet (SAW) responded simply, "And upon you," rather than repeating the fuller Islamic greeting. This hadith guides a measured, non-escalating response even when facing an unclear or hostile greeting.
6. Maintaining family ties with non-Muslim relatives ^[6]
   Asma bint Abi Bakr (RA) asked the Prophet (SAW) whether she should maintain ties with her visiting mother, who was not Muslim. He told her: "Yes, maintain ties with your mother." Kinship ties are upheld even across religious difference, provided no disobedience to Allah is required.
7. Charity toward a non-Muslim in need ^[2]
   "Allah does not forbid you from those who do not fight you because of religion... from being righteous toward them." The same verse permitting righteousness toward non-combatants is understood by scholars to include charitable support where needed.
8. Never harming a person under a covenant of protection ^[7]
   The Prophet (SAW) said: "Whoever kills a person under covenant [dhimmi or mu'ahid] will not smell the fragrance of Paradise." This hadith places one of the strongest possible warnings on harming a non-Muslim who lives under a covenant of safety.
9. Avoiding oppression and dealing honestly with them ^[8]
   "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves." This general command to uphold justice, even against one's own interest, applies fully to dealings with non-Muslims.

Sources

1. Qur'an, Surah Al-Baqarah 2:83
2. Qur'an, Surah Al-Mumtahanah 60:8
3. Qur'an, Surah Al-Isra 17:34
4. Qur'an, Surah An-Nahl 16:125
5. Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)
6. Sahih al-Bukhari and Sahih Muslim
7. Sahih al-Bukhari, on the authority of Abdullah ibn Amr (RA)
8. Qur'an, Surah An-Nisa 4:135

Etiquette with Animals

Book One, Chapter 18

1. Kindness to every living creature ^[1]
   The Prophet (SAW) said: "There is a reward for kindness to every living creature." This general principle extends the scope of reward for kindness beyond human beings to all of Allah's creatures.
2. Mercy toward animals, with real consequence for neglect ^[2]
   The Prophet (SAW) mentioned a woman who was punished because she had confined a cat, neither feeding it nor releasing it to find its own food, until it died. This account shows that mistreatment of even a small animal carries genuine spiritual consequence.
3. Providing food and water to animals in need ^[1]
   The Prophet (SAW) told of a man who gave water to a thirsty dog by filling his shoe from a well, for which Allah forgave him. A simple act of relieving an animal's thirst is shown here to be a means of earning Allah's forgiveness.
4. Not overburdening animals used for labor ^[3]
   The Prophet (SAW) passed by an exhausted camel and said: "Fear Allah regarding these animals who cannot speak. Ride them when they are fit and let them rest when they are tired." Animals used for work are given a right to reasonable rest, not endless exertion.
5. Not striking or branding an animal's face ^[4]
   The Prophet (SAW) forbade striking the face of an animal or branding it on the face. This specific prohibition protects animals from a particularly harmful and demeaning form of mistreatment.
6. Excellence and mercy in slaughter ^[5]
   The Prophet (SAW) said: "Indeed, Allah has prescribed excellence (ihsan) in all things, so when you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal he slaughters." Even in an act as final as slaughter, Islam commands minimizing the animal's suffering as far as possible.
7. Not slaughtering one animal in view of another ^[6]
   Scholars derive from the general principle of ihsan in slaughter, along with related narrations, that an animal should not be made to witness the slaughter of another. This extends the mercy commanded in slaughter to sparing an animal unnecessary distress before its own turn.
8. Never using a living creature as a target ^[2]
   The Prophet (SAW) cursed whoever takes a living creature as a target [for shooting practice]. This hadith directly condemns using animals for sport or entertainment that causes them harm.
9. Not cursing an animal ^[7]
   A woman cursed her camel during a journey. The Prophet (SAW) said: "Take what is on her and let her go, for she is cursed," removing the animal from among them. This account shows that even words spoken in frustration toward an animal are taken seriously in Islamic teaching.
10. Providing shelter and reasonable comfort ^[8]
    General principles of mercy and avoiding harm to animals (rifq bil-hayawan), as established in the hadith on kindness to every living creature, are understood by scholars to include ensuring animals have adequate shelter. Basic comfort and protection from harsh conditions falls under the same broad principle of mercy.
11. Showing compassion even to non-domestic or wild creatures ^[9]
    The Prophet (SAW) said: "The Merciful shows mercy to those who are merciful. Have mercy on those on the earth and the One in the heaven will have mercy on you." This principle of universal mercy toward "those on the earth" is understood to extend beyond household or working animals.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
3. Sunan Abi Dawud, graded Sahih, on the authority of Abdullah ibn Ja'far (RA)
4. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
5. Sahih Muslim, on the authority of Shaddad ibn Aws (RA)
6. Derived from the broader hadith on excellence in slaughter, Sahih Muslim, on the authority of Shaddad ibn Aws (RA)
7. Sahih Muslim, on the authority of Imran ibn Husayn (RA)
8. Derived from Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Amr (RA)

Book Two: Etiquette of Acts of Worship

Select a chapter

Etiquette of Purification (Wudu & Ghusl)

Book Two

1. Sincere intention before purifying ^[1]
   The Prophet (SAW) said: "Actions are but by intentions." Wudu and ghusl are acts of worship elevated by the intention behind them, not mere physical washing.
2. Mentioning the name of Allah before starting ^[2]
   The Prophet (SAW) said: "There is no wudu for the one who does not mention the name of Allah upon it." Beginning with Bismillah frames the purification as an act of worship from its very first step.
3. Using the siwak (tooth-stick) beforehand ^[3]
   The Prophet (SAW) said: "Were it not that I would overburden my nation, I would have commanded them to use the siwak before every prayer." This shows the high value placed on cleanliness of the mouth in preparation for prayer.
4. Not being wasteful with water ^[4]
   "O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess." This general Qur'anic principle against excess is applied by scholars to water usage in wudu, cautioning against extravagance even where water is plentiful.
5. Starting with the right side ^[5]
   A'ishah (RA) said: "The Prophet (SAW) loved to begin with the right in his purification, when combing his hair, and in all his affairs." Beginning with the right side in wudu reflects the Prophet's general preference for the right in matters of honor.
6. Passing water thoroughly between fingers and toes ^[6]
   The Prophet (SAW) said: "Complete the wudu, and pass your fingers through the space between your toes." Thoroughness in reaching every part of the limbs being washed is emphasized rather than a quick, superficial wash.
7. Supplicating after completing wudu ^[7]
   The Prophet (SAW) said: "Whoever performs wudu well and then says: I bear witness that there is no god but Allah alone, without partner, and that Muhammad is His servant and Messenger - the eight gates of Paradise will be opened for him." This du'a transforms the end of wudu into a moment of renewed testimony of faith.
8. Praying two voluntary rak'ahs after wudu ^[3]
   The Prophet (SAW) asked Bilal (RA) about his best deed in Islam. Bilal mentioned that he never performed wudu without praying two rak'ahs afterward. This simple habit was considered significant enough that the Prophet mentioned hearing Bilal's footsteps in Paradise because of it.
9. Starting the ghusl by washing the hands ^[8]
   The description of the Prophet's (SAW) ghusl begins with washing the hands before proceeding to the rest of the body. Washing the hands first ensures cleanliness before they are used to wash the rest of the body.
10. Performing a complete wudu within the ghusl ^[8]
    The description of the Prophet's (SAW) ghusl shows that he would perform a wudu similar to that for prayer before pouring water over the rest of his body. This establishes the standard order followed in a complete ritual bath.
11. Pouring water over the whole body, starting with the right side ^[8]
    The Prophet (SAW) would pour water over his right side, then his left, ensuring the whole body was reached. This ensures no part of the body is missed while maintaining the same preference for beginning with the right.
12. Ensuring water reaches the roots of the hair ^[9]
    The Prophet (SAW), when performing ghusl from major impurity, would rub his hands through his hair until satisfied that water had reached the scalp. This attention to detail ensures the ghusl achieves its full purpose of purification.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
2. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
4. Qur'an, Surah Al-A'raf 7:31 (Note: the popularly cited hadith of Sa'd and the flowing river, Sunan Ibn Majah 425, is graded Da'if [weak] by Ibn Hajar and most later scholars, so it is not relied upon here.)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)
6. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Al-Mustawrid ibn Shaddad (RA)
7. Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Maymunah bint al-Harith (RA)
9. Sahih Muslim, on the authority of A'ishah (RA)

Etiquette of the Mosque

Book Two

1. Walking to the mosque with tranquility ^[1]
   The Prophet (SAW) said: "When you hear the iqamah, walk to the prayer with tranquility and dignity, and do not hasten." Even the urgency of joining prayer does not override the etiquette of a calm, dignified walk.
2. Supplicating upon entering the mosque ^[2]
   The Prophet (SAW) taught the du'a upon entering the mosque: "O Allah, open for me the gates of Your mercy." This du'a frames entry into the mosque as a request for Allah's mercy from the very first step.
3. Praying two rak'ahs (tahiyyat al-masjid) before sitting ^[3]
   The Prophet (SAW) said: "When one of you enters the mosque, let him not sit until he has prayed two rak'ahs." This greeting of the mosque through prayer takes priority over any other activity upon entry.
4. Avoiding trade and business inside the mosque ^[4]
   The Prophet (SAW) said: "If you see someone buying or selling in the mosque, say: May Allah not make your trade profitable." This preserves the mosque's purpose as a place of worship rather than commerce.
5. Keeping the mosque clean ^[5]
   A Bedouin urinated inside the mosque, and the Prophet (SAW) had the area simply washed with a bucket of water, saying: "You have been sent to make things easy, not to make them difficult." This event shows both the priority placed on cleanliness and the gentleness with which mistakes were corrected.
6. Avoiding strong odors before attending ^[6]
   The Prophet (SAW) said: "Whoever eats garlic or onion should keep away from our mosque, for the angels are harmed by what harms the sons of Adam." Attending the mosque calls for consideration of those praying nearby, including avoiding strong food odors.
7. Seeking the front rows when possible ^[1]
   The Prophet (SAW) said: "If people knew what [reward] there is in the call to prayer and the first row, and could only get it by drawing lots, they would draw lots for it." The front rows are presented as carrying enough reward to be worth competing for.
8. Not stepping over people's shoulders to reach a seat ^[7]
   The Prophet (SAW) told a man who had stepped over people's necks to reach a place near him: "Sit down, for you have caused annoyance." Reaching a preferred spot does not excuse disturbing others already seated.
9. Not leaving after the call to prayer without valid reason ^[8]
   The Prophet (SAW) said: "Whoever hears the call to prayer and does not answer it, there is no prayer for him, except for one with a valid excuse." Once the call to prayer is heard, leaving the mosque without genuine need is strongly discouraged.
10. Recognising that waiting for prayer earns continuous reward ^[1]
    The Prophet (SAW) said the angels supplicate for a person as long as they remain in the place they prayed: "O Allah, forgive him, O Allah, have mercy on him." Simply remaining seated after prayer, waiting or in remembrance, continues to draw the angels' supplication.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Sahih Muslim, on the authority of Abu Humayd or Abu Usayd (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Qatadah (RA)
4. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
5. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
6. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
7. Sunan Abi Dawud, graded Hasan, on the authority of Abdullah ibn Busr (RA)
8. Sunan Ibn Majah, on the authority of Ibn Abbas (RA)

Etiquette of Prayer

Book Two

1. Humility and focus (khushu') in prayer ^[1]
   "Certainly will the believers have succeeded: they who are during their prayer humbly submissive." Success is tied here specifically to the inner state of humility during prayer, not merely its outer form.
2. Standing calmly, not rushing through the motions ^[2]
   The Prophet (SAW) told a man who had prayed poorly: "Go back and pray, for you have not prayed," repeating this until the man asked to be taught properly. This famous hadith shows that a prayer performed too quickly, without proper stillness, may not fulfill its purpose.
3. Placing the right hand over the left on the chest ^[3]
   The description of the Prophet's (SAW) prayer includes placing his right hand over his left, upon his chest, while standing. This posture is part of the outward stillness and composure expected during the standing portion of prayer.
4. Reciting Al-Fatihah in every unit of prayer ^[4]
   The Prophet (SAW) said: "There is no prayer for the one who does not recite the Opening of the Book [Al-Fatihah]." This chapter is treated as an essential, not optional, part of every unit of prayer.
5. Maintaining stillness (tuma'ninah) in bowing and prostration ^[2]
   The Prophet (SAW) told the man who prayed poorly to bow and prostrate "until you are at rest" in each position before moving to the next. Moving too quickly between positions is described elsewhere by the Prophet as theft from one's own prayer.
6. Prostrating on seven points of the body ^[5]
   The Prophet (SAW) said: "I have been commanded to prostrate on seven bones: the forehead - and he pointed to his nose - the two hands, the two knees, and the tips of the two feet." A complete prostration requires all seven points to touch the ground, not the forehead alone.
7. Increasing supplication while prostrating ^[6]
   The Prophet (SAW) said: "The closest a servant is to his Lord is while he is prostrating, so increase in supplication [during it]." Prostration is highlighted as the optimal moment within prayer for personal, heartfelt du'a.
8. Sending blessings on the Prophet during the tashahhud ^[7]
   The companions asked how to send blessings upon the Prophet (SAW), and he taught them: "Say: O Allah, send blessings upon Muhammad and the family of Muhammad..." This specific wording became the standard salawat recited in every prayer during the final sitting.
9. Seeking refuge from four trials before the closing salam ^[6]
   The Prophet (SAW) said: "When one of you finishes the tashahhud, let him seek refuge in Allah from four things: the punishment of Hell, the punishment of the grave, the trials of life and death, and the evil of the trial of the False Messiah." This du'a is recommended just before ending the prayer, addressing some of the greatest trials a believer may face.
10. Ending the prayer with salam to both sides ^[8]
    The description of the Prophet's (SAW) prayer shows him turning his face to the right saying "Peace be upon you," then to the left with the same words. This closing greeting of peace concludes the prayer, extending the peace of the ritual outward to those nearby.
11. Not turning the gaze away during prayer ^[9]
    The Prophet (SAW) described turning one's gaze away during prayer as "a theft which Satan steals from a person's prayer." Maintaining visual focus, typically toward the place of prostration, is treated as part of preserving the prayer's full reward.
12. Praying as though it were one's final prayer ^[10]
    The Prophet (SAW) said: "When you stand for your prayer, pray as one bidding farewell." This mindset is recommended to bring seriousness and full presence to every single prayer.

Sources

1. Qur'an, Surah Al-Mu'minun 23:1-2
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih Muslim, on the authority of Wa'il ibn Hujr (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Ubadah ibn al-Samit (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
6. Sahih Muslim, on the authority of Abu Hurayrah (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Ka'b ibn Ujrah (RA)
8. Sahih Muslim, on the authority of Ibn Mas'ud (RA)
9. Sahih al-Bukhari, on the authority of A'ishah (RA)
10. Sunan Ibn Majah, graded Hasan, on the authority of Abu Ayyub al-Ansari (RA)

Etiquette of Fasting

Book Two

1. Making a clear intention before dawn ^[1]
   The Prophet (SAW) said: "Whoever does not resolve to fast before dawn has no fast." A valid fast requires a clear intention formed before the start of the fasting day.
2. Eating the pre-dawn meal (suhoor) ^[2]
   The Prophet (SAW) said: "Eat suhoor, for indeed there is blessing in it." Suhoor is encouraged as a source of blessing (barakah), distinguishing the fast of Muslims from other fasting traditions.
3. Delaying the pre-dawn meal close to dawn ^[3]
   The companions said they would eat suhoor with the Prophet (SAW) and then go straight to pray, with barely enough time between the two. A later suhoor, close to the start of the fast, is preferred over eating it early in the night.
4. Hastening to break the fast at sunset ^[4]
   The Prophet (SAW) said: "The people will continue to be upon good as long as they hasten in breaking the fast." Delaying the breaking of the fast unnecessarily goes against this recommended practice.
5. Breaking the fast with dates or water ^[5]
   The Prophet (SAW) would break his fast with fresh dates before praying Maghrib; if unavailable, with dried dates; if unavailable, with a few sips of water. This simple, light way of opening the fast reflects moderation rather than immediately overeating.
6. Supplicating at the moment of breaking the fast ^[6]
   The Prophet (SAW) said: "The fasting person has, at the time of breaking the fast, a supplication that is not rejected." This moment is highlighted as one of the times when du'a is especially likely to be accepted.
7. Restraining the tongue from false and harmful speech ^[7]
   The Prophet (SAW) said: "Whoever does not give up false speech and acting upon it, Allah has no need for him to give up his food and drink." Fasting is shown here to require more than physical abstention; it demands restraint of the tongue as well.
8. Responding to provocation with patience, not anger ^[8]
   The Prophet (SAW) said: "If someone fights with you or insults you while you are fasting, say: I am fasting." Rather than retaliating, a fasting person is instructed to simply state their fast as a way of de-escalating conflict.
9. Increasing generosity during the fast ^[9]
   "The Prophet (SAW) was the most generous of people, and he was at his most generous during Ramadan." Ramadan is presented as a season for heightened charity, following the Prophet's own example.
10. Providing food for others to break their fast ^[10]
    The Prophet (SAW) said: "Whoever provides food for a fasting person to break his fast will have a reward like his, without any decrease in the reward of the fasting person." This encourages sharing the act of breaking the fast, multiplying the reward for the giver as well.
11. Seeking Laylat al-Qadr in the last ten nights ^[11]
    The Prophet (SAW) said: "Seek Laylat al-Qadr in the odd nights of the last ten nights of Ramadan." The final ten nights are given special focus in the search for this night described as better than a thousand months.
12. Paying Zakat al-Fitr before the Eid prayer ^[12]
    Ibn Umar (RA) said: "The Prophet (SAW) made Zakat al-Fitr obligatory... and ordered that it be given before the people go out for the [Eid] prayer." This specific timing ensures the charity reaches those in need in time for them to also celebrate the Eid.

Sources

1. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Hafsah (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Zayd ibn Thabit (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Sahl ibn Sa'd (RA)
5. Sunan Abi Dawud, graded Hasan, on the authority of Anas ibn Malik (RA)
6. Sunan Ibn Majah, graded Hasan, on the authority of Abdullah ibn Amr (RA)
7. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
9. Sahih al-Bukhari, on the authority of Ibn Abbas (RA)
10. Jami' al-Tirmidhi, graded Hasan, on the authority of Zayd ibn Khalid al-Juhani (RA)
11. Sahih al-Bukhari, on the authority of A'ishah (RA)
12. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)

Etiquette of Zakat & Charity

Book Two

1. Sincerity of intention in giving ^[1]
   The Prophet (SAW) said: "Actions are but by intentions, and every person will have only what they intended." Zakat and charity are acts of worship whose reward depends on the sincerity behind them.
2. Giving from good, lawfully earned wealth ^[2]
   "O you who have believed, spend from the good things which you have earned." Charity is meant to come from wealth acquired through permissible and honest means.
3. Giving secretly when possible ^[3]
   Among the seven whom Allah will shade on a day with no shade but His is "a man who gives charity so secretly that his left hand does not know what his right hand has spent." Concealed charity, free from any desire for recognition, is given special mention among the most praised acts.
4. Not spoiling charity with reminders or harm ^[4]
   "O you who have believed, do not invalidate your charities with reminders or injury." A gift given generously can lose its spiritual value if the giver later brings it up to make the recipient feel indebted.
5. Giving good quality, not inferior items ^[2]
   "And do not aim toward the defective therefrom, spending [from that] while you would not take it yourselves except with closed eyes." This verse challenges the tendency to give away what one would not want for oneself.
6. Prioritizing needy relatives in charity ^[5]
   The Prophet (SAW) said: "Charity given to a poor person is [only] charity, but charity given to a relative is both charity and the maintaining of family ties." Relatives in need are shown here to carry a double reward when supported through charity.
7. Never belittling even a small amount given ^[6]
   The Prophet (SAW) said: "Protect yourself from the Fire, even with half a date." No amount of charity, however modest, is considered insignificant in its potential reward.
8. Charity as a means of erasing sin ^[7]
   The Prophet (SAW) said: "Charity extinguishes sin as water extinguishes fire." This hadith presents charity as a spiritually cleansing act, not only a social or financial one.
9. Avoiding any desire to be seen or praised (riya) ^[8]
   The Prophet (SAW) described a generous man who gave charity primarily so that people would call him generous - and on the Day of Judgment, this was named as one of the first three people judged, precisely because their deeds were not sincere. This sobering hadith warns that even a genuinely charitable act can be nullified by the wrong underlying motive.
10. Giving what is due promptly once obligated ^[9]
    "And give the due right [zakat] on the day of its harvest." Once wealth reaches the threshold for zakat, prompt payment is encouraged rather than unnecessary delay.
11. Directing zakat to its rightful categories of recipients ^[10]
    "Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler." This verse defines the specific groups to whom zakat must be directed, rather than leaving its distribution to arbitrary preference.
12. Giving with a cheerful, willing heart ^[11]
    General Islamic teaching contrasts sincere giving with the reluctant charity described of the hypocrites, who "do not spend except while they are unwilling." Charity given willingly and cheerfully is understood to carry far greater spiritual value than that given out of mere obligation or social pressure.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
2. Qur'an, Surah Al-Baqarah 2:267
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
4. Qur'an, Surah Al-Baqarah 2:264
5. Sunan al-Nasa'i and Jami' al-Tirmidhi, graded Hasan, on the authority of Salman ibn Amir (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Adi ibn Hatim (RA)
7. Jami' al-Tirmidhi, graded Hasan, on the authority of Mu'adh ibn Jabal (RA)
8. Sahih Muslim, on the authority of Abu Hurayrah (RA)
9. Qur'an, Surah Al-An'am 6:141
10. Qur'an, Surah At-Tawbah 9:60
11. Derived from Qur'an, Surah At-Tawbah 9:54, describing the opposite trait

Etiquette of Adhan & Iqamah

Book Two

1. Calling the adhan in a beautiful, clear voice ^[1]
   The Prophet (SAW) told Malik ibn al-Huwayrith and his companion: "When it is time for prayer, let one of you call the adhan, and let the one with the more melodious voice among you lead you in prayer." A clear, pleasant voice for the call to prayer helps it reach and move those who hear it.
2. Facing the qiblah while calling the adhan ^[2]
   The established practice of the mu'adhin, following the description of Bilal's (RA) adhan, is to face the qiblah throughout the call. Facing the qiblah aligns the caller's own posture with the direction of the prayer he is announcing.
3. Turning the head right and left for "Hayya 'ala" ^[3]
   Bilal (RA) would turn his head to the right when saying "Hayya 'ala as-salah" and to the left when saying "Hayya 'ala al-falah," without turning his body. This allows the invitation to prayer and to success to reach people on both sides more directly.
4. Placing the fingers in the ears while calling ^[4]
   Bilal (RA) would place his fingers in his ears while calling the adhan. This practical technique is understood to help project the voice further.
5. Not taking payment for the adhan ^[5]
   The Prophet (SAW) said: "Take as your mu'adhin one who does not take payment for his adhan." Calling people to prayer is encouraged to be an act done sincerely, not primarily for financial gain.
6. Repeating the words of the mu'adhin ^[6]
   The Prophet (SAW) said: "When you hear the mu'adhin, say what he says." Listeners are encouraged to actively participate by echoing the call rather than simply hearing it in the background.
7. Supplicating for the Prophet after the adhan (al-wasilah) ^[7]
   The Prophet (SAW) said: "Whoever says, upon hearing the call: O Allah, Lord of this perfect call... grant Muhammad the intercession and favor - my intercession will be permissible for him on the Day of Resurrection." This specific supplication after the adhan is tied to a promised reward of the Prophet's own intercession.
8. Supplicating in the time between adhan and iqamah ^[8]
   The Prophet (SAW) said: "The supplication made between the adhan and the iqamah is not rejected." This brief window before prayer begins is highlighted as a valuable time for personal du'a.
9. The mu'adhin being trustworthy in timing the prayer ^[9]
   The Prophet (SAW) said: "The imam is a guarantor and the mu'adhin is entrusted [with the timing]. O Allah, guide the leaders and forgive the mu'adhins." The mu'adhin carries real responsibility, since the community relies on his call to know when the prayer time has begun.
10. Walking to the prayer calmly once the iqamah is heard ^[10]
    The Prophet (SAW) said: "When you hear the iqamah, walk to the prayer with tranquility and dignity, and do not hasten." Even upon hearing the final call before prayer starts, composure is maintained rather than rushing.

Sources

1. Sahih al-Bukhari, on the authority of Malik ibn al-Huwayrith (RA)
2. Described across narrations of the Prophet's (SAW) mu'adhins in Sahih al-Bukhari and Sahih Muslim
3. Sahih Muslim, on the authority of Abu Juhayfah (RA)
4. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Juhayfah (RA)
5. Sunan Abi Dawud and Sunan al-Nasa'i, graded Sahih, on the authority of Uthman ibn Abi al-'As (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
7. Sahih al-Bukhari, on the authority of Jabir ibn Abdullah (RA)
8. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Anas ibn Malik (RA)
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
10. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)

Etiquette of Congregational & Friday Prayer

Book Two

1. Recognising the superiority of congregational prayer ^[1]
   The Prophet (SAW) said: "Prayer in congregation is twenty-seven degrees more virtuous than praying alone." This significant multiplier of reward encourages consistent attendance at congregational prayer.
2. Straightening and closing the rows ^[2]
   The Prophet (SAW) said: "Straighten your rows, for straightening the rows is part of the completion of the prayer." Orderly rows are treated as part of the prayer's own perfection, not a separate matter of discipline.
3. Not preceding the imam in movements ^[3]
   The Prophet (SAW) said: "Does the one who raises his head before the imam not fear that Allah will transform his head into that of a donkey?" This strong warning underscores that a follower's movements must always come after, not alongside or before, the imam's.
4. Following the imam precisely ^[3]
   The Prophet (SAW) said: "The imam is appointed only to be followed." This principle defines the entire relationship between a congregation and its imam during prayer.
5. Performing ghusl before Friday prayer ^[4]
   The Prophet (SAW) said: "Ghusl on Friday is obligatory for every person who has reached puberty." This weekly ritual bath reflects the special status given to the Friday congregational prayer.
6. Arriving early for the Friday prayer ^[3]
   The Prophet (SAW) described the reward for early arrival as decreasing in stages, comparing the earliest arrival to sacrificing a camel and the latest to merely writing one's name in attendance. This tiered description of reward strongly encourages arriving well ahead of the khutbah rather than at the last moment.
7. Listening attentively during the khutbah without speaking ^[3]
   The Prophet (SAW) said: "If you tell your companion to be silent while the imam is delivering the khutbah on Friday, you have engaged in idle talk." Even a well-intentioned instruction to be quiet is itself considered talking during a time meant for silent listening.
8. Not stepping over worshippers already seated ^[5]
   The Prophet (SAW) told a man who had stepped over people's necks to reach a seat: "Sit down, for you have caused annoyance." Reaching a preferred spot for the khutbah does not excuse disturbing those already settled.
9. Seeking the hour of acceptance of du'a on Friday ^[3]
   The Prophet (SAW) said: "There is an hour on Friday during which no Muslim asks Allah for something good except that He grants it to him." Friday is treated as carrying a specific, though unspecified, hour of heightened likelihood of du'a being accepted.
10. Reciting Surah Al-Kahf on Friday ^[6]
    The Prophet (SAW) said: "Whoever reads Surah Al-Kahf on Friday will have light shining for him between the two Fridays." This weekly recitation is tied to a specific promised light and blessing.
11. Increasing blessings upon the Prophet on Friday ^[7]
    The Prophet (SAW) said: "Increase your sending of blessings upon me on Friday, for your blessings are presented to me." Friday is highlighted as a day when sending salawat carries particular significance.
12. Not skipping Friday prayer without valid excuse ^[8]
    The Prophet (SAW) said: "Whoever leaves three Friday prayers out of negligence, Allah will seal his heart." This serious warning underscores that consistent attendance at Friday prayer is not to be treated casually.
13. Wearing clean and presentable clothing for Friday ^[9]
    The Prophet (SAW) encouraged Muslims to wear their best available clothing for the Friday prayer, distinct from ordinary daily wear. Presenting oneself well for this weekly gathering reflects the honor given to the occasion.
14. Praying the recommended voluntary prayers before and after Jumu'ah ^[10]
    The Prophet (SAW) would pray voluntary units both before and after the Friday prayer, following his general practice around obligatory prayers. These additional units of prayer surrounding the Friday congregation reflect the broader practice of voluntary prayer around obligatory ones.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
5. Sunan Abi Dawud, graded Hasan, on the authority of Abdullah ibn Busr (RA)
6. Al-Mustadrak of al-Hakim, graded Sahih, on the authority of Abu Sa'id al-Khudri (RA)
7. Sunan Abi Dawud, graded Sahih, on the authority of Aws ibn Aws (RA)
8. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abu al-Ja'd al-Damri (RA)
9. Sunan Ibn Majah, graded Hasan, on the authority of Abdullah ibn Salam (RA)
10. Sahih Muslim, on the authority of Abu Hurayrah (RA) and others describing the Prophet's general prayer habits

Etiquette of Hajj & Umrah

Book Two

1. Sincere intention purely for the sake of Allah ^[1]
   The Prophet (SAW) said: "Actions are but by intentions." Hajj, like every act of worship, is elevated by an intention directed sincerely to Allah alone.
2. Funding the journey from lawful wealth ^[2]
   "O mankind, eat from whatever is on earth [that is] lawful and good." Scholars extend this general principle to require that the wealth spent on Hajj be earned through permissible means.
3. Entering the state of Ihram from the designated Miqat ^[3]
   The Prophet (SAW) designated specific boundary points (Miqat) beyond which a pilgrim intending Hajj or Umrah must not pass without first entering Ihram. This structured entry point ensures every pilgrim begins the sacred state at a defined stage of the journey.
4. Reciting the Talbiyah upon entering Ihram ^[4]
   The Prophet (SAW) would say: "Labbayk Allahumma labbayk, labbayka la sharika laka labbayk..." This declaration of readiness and response to Allah's call marks the pilgrim's formal entry into the rites.
5. Raising the voice in Talbiyah (for men) ^[5]
   The Prophet (SAW) said: "Jibril came to me and commanded me to order my companions... to raise their voices in Talbiyah." Audible Talbiyah is presented as part of the visible, communal declaration of the pilgrimage.
6. Avoiding disputes, sin, and marital relations during Ihram ^[6]
   "So whoever has made Hajj obligatory upon himself therein, there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj." These three prohibitions define the disciplined conduct expected throughout the sacred state of Ihram.
7. Touching or pointing to the Black Stone without harming others ^[1]
   Umar (RA) said to the Black Stone: "I know you are a stone that neither benefits nor harms, and had I not seen the Messenger of Allah kiss you, I would not have kissed you." This statement clarifies the correct understanding of the act: it is followed as the Prophet's practice, not out of belief in the stone's own power.
8. Praying two rak'ahs behind the Station of Ibrahim after Tawaf ^[7]
   After completing Tawaf, the Prophet (SAW) prayed two rak'ahs at the Station of Ibrahim, reciting Surah Al-Kafirun and Surah Al-Ikhlas. This specific prayer marks the transition from the circling of the Ka'bah to the next stage of the rites.
9. Standing at Arafah with humility and abundant supplication ^[8]
   The Prophet (SAW) said: "The best supplication is the supplication on the Day of Arafah." This standing is regarded as the central pillar of Hajj, dedicated primarily to sincere du'a.
10. Not fasting on the Day of Arafah while at Hajj ^[9]
    The Prophet (SAW) did not fast on the Day of Arafah while performing Hajj. Refraining from fasting preserves the physical strength needed for the extended supplication of that day.
11. Stoning the Jamarat with the prescribed number of pebbles ^[7]
    The Prophet (SAW) demonstrated stoning each pillar with seven pebbles, saying "Allahu Akbar" with each throw. This precise, repeated action follows the Prophet's own demonstrated example during his Hajj.
12. Patience with the hardship and crowding of the rites ^[10]
    The general conduct of Hajj, performed amid large crowds and physical exertion, calls upon the broader Islamic virtue of patience (sabr) commanded throughout the Qur'an. Bearing the physical difficulty of Hajj with patience is considered part of its spiritual training.
13. Maintaining good character throughout the journey ^[6]
    "And whatever good you do, Allah knows it." This reminder, placed directly alongside the prohibitions of Ihram, reinforces that good conduct throughout the journey is equally recorded and rewarded.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)
2. Qur'an, Surah Al-Baqarah 2:168
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Al-Sa'ib ibn Khallad (RA)
6. Qur'an, Surah Al-Baqarah 2:197
7. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
8. Jami' al-Tirmidhi, graded Hasan, on the authority of Amr ibn Shu'ayb, from his father, from his grandfather (RA)
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Umm al-Fadl bint al-Harith (RA)
10. Derived from the general Qur'anic emphasis on patience, including Surah Al-Baqarah 2:153

Etiquette of Qur'an Recitation

Book Two

1. Being in a state of purity when possible ^[1]
   "Indeed, it is a noble Qur'an... None touch it except the purified." Scholars derive from this verse a recommended, and for the physical mus-haf a required, state of purity when handling the Qur'an.
2. Seeking refuge in Allah before beginning recitation ^[2]
   "So when you recite the Qur'an, seek refuge in Allah from Satan, the expelled [from His mercy]." This seeking of refuge (isti'adhah) protects the sincerity and focus of the recitation from the outset.
3. Reciting with measured, unhurried pace (tarteel) ^[3]
   "...and recite the Qur'an with measured recitation." This command favors clear, deliberate recitation over rushing through the verses.
4. Beautifying the voice while reciting ^[4]
   The Prophet (SAW) said: "Beautify the Qur'an with your voices." A pleasant, attentive voice is encouraged to enhance the impact and beauty of the recitation.
5. Reflecting deeply on its meanings (tadabbur) ^[5]
   "[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses." Recitation is paired here directly with the purpose of contemplation, not recitation for its own sake alone.
6. Weeping, or striving to weep, during recitation ^[6]
   The Prophet (SAW) said: "Recite the Qur'an and weep. If you cannot weep, then make yourselves weep." This hadith links sincere emotional response to the meanings of the Qur'an, even where it requires effort.
7. Regularly reviewing what has been memorized ^[7]
   The Prophet (SAW) said: "The example of the one who memorizes the Qur'an is like the owner of tied camels: if he keeps checking on them, he retains them, but if he releases them, they escape." Consistent review is presented as essential to retaining what has been memorized, comparing neglect to losing something once secured.
8. Not reciting the Qur'an during bowing or prostration ^[8]
   The Prophet (SAW) said: "I have been forbidden to recite the Qur'an while bowing or prostrating." These positions are instead reserved for glorification of Allah and personal supplication.
9. Prostrating at the verses of prostration ^[7]
   The Prophet (SAW) would prostrate upon reciting a verse containing a prescribed prostration, and those listening would prostrate along with him. This physical response to specific verses is a direct, practiced Sunnah tied to particular passages of the Qur'an.
10. Not rushing to complete the whole Qur'an too quickly ^[9]
    The Prophet (SAW) said: "Whoever recites [and completes] the Qur'an in less than three days does not [truly] understand it." This guidance favors comprehension and reflection over merely finishing the text quickly.
11. Not neglecting the Qur'an for long periods ^[10]
    "And the Messenger has said, 'O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned.'" This verse warns against the very abandonment of engagement with the Qur'an, whether in recitation or practice.
12. Acting upon what is learned from it ^[11]
    The Prophet (SAW) said: "The Qur'an is a proof either for you or against you." Recitation alone is shown here to be incomplete without the corresponding effort to live by its teachings.
13. Handling the physical mus-haf with respect ^[12]
    General Islamic practice, following the reverence shown to the Qur'an's text described in Surah Al-Waqi'ah, extends to how the physical copy is placed, stored, and carried. Physical care for the mus-haf reflects the same honor given to the words it contains.
14. Teaching it to others ^[13]
    The Prophet (SAW) said: "The best among you is the one who learns the Qur'an and teaches it." Sharing this knowledge with others is placed among the highest of good deeds described in this hadith.
15. Listening attentively when the Qur'an is recited aloud ^[14]
    "So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy." Active, attentive listening is commanded as its own form of engagement with the Qur'an, distinct from personal recitation.

Sources

1. Qur'an, Surah Al-Waqi'ah 56:77-79
2. Qur'an, Surah An-Nahl 16:98
3. Qur'an, Surah Al-Muzzammil 73:4
4. Sunan Abi Dawud and Sunan al-Nasa'i, graded Sahih, on the authority of Al-Bara ibn Azib (RA)
5. Qur'an, Surah Sad 38:29
6. Sunan Ibn Majah, graded Hasan, on the authority of Saad ibn Abi Waqqas (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
8. Sahih Muslim, on the authority of Ibn Abbas (RA)
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abdullah ibn Amr (RA)
10. Qur'an, Surah Al-Furqan 25:30
11. Sahih Muslim, on the authority of Abu Malik al-Ash'ari (RA)
12. Derived from Qur'an, Surah Al-Waqi'ah 56:77-79
13. Sahih al-Bukhari, on the authority of Uthman ibn Affan (RA)
14. Qur'an, Surah Al-A'raf 7:204

Etiquette of Dhikr

Book Two

1. Remembering Allah with presence of heart ^[1]
   "O you who have believed, remember Allah with much remembrance." True dhikr engages the heart, not merely the repetition of words by the tongue alone.
2. Reciting the fixed adhkar after each obligatory prayer ^[2]
   The Prophet (SAW) said: "Whoever glorifies Allah [Subhanallah] thirty-three times, praises Him [Alhamdulillah] thirty-three times, and magnifies Him [Allahu Akbar] thirty-three times after every prayer... his sins will be forgiven, even if they are like the foam of the sea." This structured dhikr after every prayer is tied to one of the most significant promises of forgiveness in the Sunnah.
3. Reciting Ayat al-Kursi after each prayer ^[3]
   The Prophet (SAW) said: "Whoever recites Ayat al-Kursi after every obligatory prayer, nothing prevents him from entering Paradise except death." This single verse, recited consistently after prayer, is given an extraordinary promised reward.
4. Recognising "La ilaha illallah" as the best remembrance ^[4]
   The Prophet (SAW) said: "The best of what I and the prophets before me have said is: La ilaha illallah." This testimony of faith is placed above all other forms of remembrance in this hadith.
5. Remembering Allah before sleeping ^[5]
   The Prophet (SAW) taught Fatimah (RA) to say Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-four times before sleeping. This bedtime dhikr was recommended by the Prophet even in place of a request for a household servant.
6. Sitting in gatherings of remembrance ^[2]
   The Prophet (SAW) said: "No people sit in a gathering remembering Allah except that the angels surround them, mercy covers them, tranquility descends upon them, and Allah mentions them among those in His presence." Communal dhikr gatherings are described here as drawing a particular divine presence and mercy.
7. Reciting "Subhanallahi wa bihamdihi" frequently ^[6]
   The Prophet (SAW) said: "Whoever says Subhanallahi wa bihamdihi one hundred times a day, his sins will be wiped away even if they are like the foam of the sea." This short, easily repeated phrase is given a reward comparable to erasing an overwhelming amount of sin.
8. Maintaining a state of continuous remembrance throughout the day ^[7]
   "O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon." Dhikr is presented as something to weave through the day's activities, not confined to specific moments alone.
9. Seeking Allah's forgiveness frequently (istighfar) ^[8]
   The Prophet (SAW) said: "By Allah, I seek Allah's forgiveness and repent to Him more than seventy times a day." Even the Prophet, free of major sin, modeled frequent istighfar as an ongoing habit.
10. Ensuring the heart is present, not merely the tongue ^[9]
    The Prophet (SAW) said: "Allah does not accept a supplication from a heedless, inattentive heart." This caution applies equally to dhikr, warning against mechanical repetition without genuine attentiveness.
11. Closing a gathering with the expiation of the assembly ^[10]
    The Prophet (SAW) taught that whoever sits in a gathering and engages in idle talk should say before rising: "Glory be to You, O Allah, and praise; I bear witness there is no god but You; I seek Your forgiveness and repent to You." This closing dhikr serves as an expiation for any shortcomings that occurred during the time spent together.
12. Remembering Allah in times of ease as a means of remembrance in hardship ^[11]
    The Prophet (SAW) said: "Know Allah in times of ease, and He will know you in times of difficulty." Consistent dhikr during comfortable times is presented as building a relationship that is drawn upon in moments of hardship.

Sources

1. Qur'an, Surah Al-Ahzab 33:41
2. Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sunan al-Nasa'i, graded Sahih, on the authority of Abu Umamah (RA)
4. Jami' al-Tirmidhi, graded Hasan, on the authority of Amr ibn Shu'ayb, from his father, from his grandfather (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Ali ibn Abi Talib (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
7. Qur'an, Surah Al-Ahzab 33:41-42
8. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
9. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
10. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
11. Musnad Ahmad, graded Hasan, on the authority of Ibn Abbas (RA)

Etiquette of Du'a (Supplication)

Book Two

1. Beginning with praise of Allah and blessings on the Prophet ^[1]
   A man began supplicating without first praising Allah. The Prophet (SAW) said, "He has hastened," then taught: "When one of you prays, let him begin by praising and glorifying his Lord, then send blessings on the Prophet, and then supplicate for whatever he wishes." Opening a supplication with praise and salawat is presented as the proper order before making one's own requests.
2. Raising the hands in supplication ^[2]
   The Prophet (SAW) said: "Your Lord is Shy and Generous; He is shy to turn back His servant's hands empty when he raises them to Him." This physical gesture of raised hands reflects both humility and confident hope in Allah's generosity.
3. Being certain of Allah's response ^[3]
   The Prophet (SAW) said: "Call upon Allah while being certain of a response." Confidence in Allah's response is treated as part of the proper etiquette of asking, not mere hopeful guessing.
4. Not growing impatient or giving up on a supplication ^[4]
   The Prophet (SAW) said: "The supplication of any one of you is answered as long as he does not grow impatient and say: I supplicated but it was not answered." Persistence, rather than premature discouragement, is commanded when a response is not immediately apparent.
5. Repeating the supplication, typically three times ^[5]
   The Prophet (SAW) used to like to repeat his supplication three times, and likewise his seeking of forgiveness three times. This repetition reflects earnestness rather than a single hurried request.
6. Lowering the voice rather than shouting ^[6]
   "Call upon your Lord in humility and privately; indeed, He does not like transgressors." A quiet, humble tone in du'a reflects sincerity, contrasted here with public display or excess.
7. Seeking lawful sustenance as a means to having du'a accepted ^[7]
   The Prophet (SAW) described a disheveled, dusty traveler who raises his hands to the sky saying "O Lord, O Lord," while his food, drink, and clothing are all unlawful, and asked: "So how can his supplication be answered?" This hadith links the acceptance of du'a to the lawfulness of what sustains a person's daily life.
8. Choosing times when supplication is more likely accepted ^[4]
   The Prophet (SAW) said: "Our Lord descends every night to the lowest heaven... [asking] Who is calling upon Me that I may answer him?" The last third of the night is highlighted here among the times considered especially favorable for du'a.
9. Supplicating for others without their knowledge ^[8]
   The Prophet (SAW) said: "The supplication of a Muslim for his brother in his absence is answered, and an angel says Ameen to it, adding: And for you the same." Praying for someone who is unaware of it is shown here to bring a reflected benefit back to the one who prays.
10. Never supplicating harm upon oneself or one's family ^[9]
    The Prophet (SAW) said: "Do not supplicate against yourselves, do not supplicate against your children, and do not supplicate against your wealth, lest it coincide with a moment when Allah answers supplications." This warning cautions against careless words spoken in frustration that could, in a moment of acceptance, cause real harm.
11. Facing the Qiblah when appropriate ^[9]
    During his standing at Arafah, the Prophet (SAW) faced the Qiblah while supplicating extensively until sunset. Facing the Qiblah during significant moments of du'a follows this established practice of the Prophet.
12. Persisting in du'a as an ongoing practice, not only in crisis ^[10]
    "And your Lord says: Call upon Me; I will respond to you." This open invitation is not limited to moments of hardship, encouraging a constant habit of turning to Allah.
13. Concluding with praise of Allah ^[11]
    Following the pattern taught for opening a supplication with praise, scholars recommend closing it in a similar manner, returning to gratitude and glorification of Allah. Bookending the supplication with praise reflects that the request itself is framed within continual gratitude to Allah.

Sources

1. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Fadalah ibn Ubayd (RA)
2. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Salman al-Farisi (RA)
3. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
5. Sahih Muslim, on the authority of Ibn Mas'ud (RA)
6. Qur'an, Surah Al-A'raf 7:55
7. Sahih Muslim, on the authority of Abu Hurayrah (RA)
8. Sahih Muslim, on the authority of Abu al-Darda (RA)
9. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
10. Qur'an, Surah Ghafir 40:60
11. Derived from the broader hadith on the etiquette of supplication, Sunan Abi Dawud and Jami' al-Tirmidhi, on the authority of Fadalah ibn Ubayd (RA)

Etiquette of Eid & Udhiyah (Sacrifice)

Book Two

1. Performing ghusl before the Eid prayer ^[1]
   It was an established practice among the early Muslims, including Ibn Umar (RA), to perform ghusl before going out for the Eid prayer. This ritual bath mirrors the preparation made for the Friday prayer, marking the special occasion of Eid.
2. Wearing one's best available clothing ^[2]
   Ibn Umar (RA) was known to wear his finest clothes on the two Eid days, following the general Sunnah of presenting oneself well for significant religious occasions. Dressing well for Eid reflects the joy and honor given to the occasion, without extravagance.
3. Eating before going out for Eid al-Fitr prayer ^[3]
   "The Prophet (SAW) would not go out on the day of [Eid] al-Fitr until he had eaten some dates." Eating beforehand on Eid al-Fitr marks the clear end of the Ramadan fast before the prayer begins.
4. Delaying eating until after the Eid al-Adha prayer ^[4]
   "On the day of [Eid] al-Adha, the Prophet (SAW) would not eat until he returned [from the prayer, to eat from his sacrifice]." This reversed practice on Eid al-Adha ties the meal directly to the sacrifice performed after the prayer.
5. Taking a different route home from the Eid prayer ^[5]
   "On the day of Eid, the Prophet (SAW) would return by a route different from the one he took [to the prayer]." This practice is understood by scholars to increase the number of people who witness and share in the occasion.
6. Reciting the takbir on the way to the Eid prayer ^[6]
   "...that you should complete the period and to glorify Allah for that [to] which He has guided you." This verse forms the basis for the recommended practice of reciting takbir aloud, especially on the way to Eid al-Fitr prayer.
7. Praying in an open space when possible ^[7]
   The Prophet (SAW) would go out to an open prayer ground (musalla) outside the town to perform the Eid prayer, rather than praying inside the mosque. Praying in the open reflects the communal, public nature of the Eid celebration.
8. Encouraging women and children to attend ^[8]
   The Prophet (SAW) said: "We were commanded to bring out even the menstruating women and the veiled women [to attend the Eid prayer], to witness the good and the supplication of the Muslims." This hadith reflects an inclusive attendance at the Eid gathering, extended even to those not praying due to menstruation.
9. Offering congratulations on the occasion ^[9]
   It was reported that the companions would greet one another on Eid by saying, "May Allah accept [this worship] from us and from you." This simple exchange of good wishes reflects the shared joy and hope for accepted worship among the community.
10. Choosing an animal free of significant defects for sacrifice ^[10]
    The Prophet (SAW) said: "Four are not to be sacrificed: the one-eyed whose defect is obvious, the sick whose sickness is obvious, the lame whose limp is obvious, and the emaciated that has no marrow." This hadith establishes clear standards for a valid sacrificial animal, ensuring it is a genuine, healthy offering.
11. Slaughtering with excellence and mentioning Allah's name ^[11]
    The Prophet (SAW) said: "Indeed, Allah has prescribed excellence (ihsan) in all things; so when you slaughter, slaughter well." This same standard of excellence and mercy in slaughter applies fully to the Eid sacrifice.
12. Sharing the meat: eating, gifting, and giving to the needy ^[12]
    "So eat of them and feed the miserable and poor." The sacrifice is meant to be shared, benefiting the one who offers it as well as those in need around them.

Sources

1. Reported in Muwatta Malik, on the authority of Nafi', from Ibn Umar (RA)
2. Reported by Al-Bayhaqi, describing the practice of Ibn Umar (RA)
3. Sahih al-Bukhari, on the authority of Anas ibn Malik (RA)
4. Jami' al-Tirmidhi, graded Hasan, on the authority of Buraydah (RA)
5. Sahih al-Bukhari, on the authority of Jabir ibn Abdullah (RA)
6. Qur'an, Surah Al-Baqarah 2:185
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Umm Atiyyah (RA)
9. Reported by Ibn Hajar in Fath al-Bari, describing the practice of the companions
10. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Al-Bara ibn Azib (RA)
11. Sahih Muslim, on the authority of Shaddad ibn Aws (RA)
12. Qur'an, Surah Al-Hajj 22:28

Book Three: Etiquette of Social Dealings

Select a chapter

Etiquette of Eating & Drinking

Book Three, Chapter

1. Begin with the name of Allah ^[1]
   A man once ate in the presence of the Prophet (SAW) without saying Bismillah. When he took his last mouthful he finally said it, and the Prophet (SAW) remarked that Satan had been eating with him the whole time, until he mentioned Allah's name, at which point Satan vomited out everything he had eaten. Saying Bismillah before eating is a declaration that the meal is a gift from Allah.
2. Eat with the right hand ^[2]
   The Prophet (SAW) told a young boy eating carelessly: "O boy, say Bismillah, eat with your right hand, and eat from what is nearest to you." This distinguishes the believer's practice from Satan, who eats and drinks with his left hand.
3. Eat from what is directly in front of you ^[3]
   "Eat from what is nearest to you," the Prophet (SAW) told Umar ibn Abi Salamah, after noticing his hand moving across the shared dish. When food is shared from a common plate, reaching into another's portion is impolite.
4. Do not eat while reclining ^[4]
   The Prophet (SAW) said: "I do not eat while reclining." Reclining while eating was associated with excessive indulgence and arrogance.
5. Never criticize the food ^[3]
   Abu Hurayrah (RA) narrated: "The Messenger of Allah (SAW) never criticized any food. If he liked it he ate it, and if he disliked it he simply left it." This teaches gratitude toward whoever prepared the meal.
6. Lick the fingers before wiping them ^[5]
   The Prophet (SAW) said: "When one of you eats, let him not wipe his hand until he has licked it, for he does not know in which part of his food the blessing lies." This encourages not wasting even the smallest residue of food.
7. Retrieve a dropped morsel ^[6]
   "If a morsel falls from one of you, let him remove any dirt from it and eat it, not leave it for Satan." A practical instruction against wasting food.
8. Do not blow on hot food or drink ^[7]
   The Prophet (SAW) forbade breathing into a vessel while drinking, and food was allowed to cool rather than being blown on. This protects hygiene and encourages patience with hot food.
9. Eat together rather than alone ^[8]
   The companions said, "We eat but are not satisfied." He replied: "Perhaps you eat separately. Gather together over your food and mention the name of Allah, and it will be blessed for you." Communal eating is presented as a source of blessing (barakah).
10. Say Alhamdulillah after finishing ^[9]
    The Prophet (SAW), upon finishing a meal, would say words of praise thanking Allah for providing sustenance without any effort of his own. Closing a meal with gratitude mirrors the opening Bismillah.

Sources

1. Abu Dawud, on the authority of Umayyah ibn Makhshiy (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn Abi Salamah (RA)
3. Sahih al-Bukhari and Sahih Muslim
4. Sahih al-Bukhari, on the authority of Abu Juhayfah (RA)
5. Sahih Muslim, on the authority of Ibn Abbas (RA)
6. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
7. Sahih al-Bukhari and Sunan al-Tirmidhi
8. Sunan Abi Dawud, on the authority of Wahshi ibn Harb (RA)
9. Sahih al-Bukhari, on the authority of Abu Umamah (RA)

Etiquette of Greeting (Salam)

Book Three

1. Being the one to initiate the greeting ^[1]
   The Prophet (SAW) said: "You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something that, if you do it, you will love one another? Spread the greeting of peace among yourselves." Initiating salam is presented here as a direct path to the mutual love that faith requires among believers.
2. The younger greeting the older, and the smaller group greeting the larger ^[2]
   The Prophet (SAW) said: "Let the young greet the old, the one passing by greet the one sitting, and the small group greet the large group." This structured order encourages everyone to look for an opportunity to greet, rather than waiting to be greeted.
3. The rider greeting the one walking ^[3]
   "...and let the rider greet the one who is walking." This continuation of the same hadith extends the principle of initiative to differences in mode of travel as well.
4. Using the complete greeting formula ^[4]
   A man greeted the Prophet (SAW) saying "Assalamu alaykum" and received ten rewards; another added "wa rahmatullah" and received twenty; a third added "wa barakatuh" and received thirty. This escalating reward encourages using the fuller greeting rather than a shortened version.
5. Returning a greeting with something equal or better ^[5]
   "And when you are greeted with a greeting, greet [in return] with what is better than it, or [at least] return it in a like manner." A returned greeting is not optional politeness but a command, ideally matched or exceeded in warmth.
6. Greeting one's own household upon entering the home ^[6]
   "But when you enter houses, give greetings of peace upon yourselves, a greeting from Allah, blessed and good." Even entering one's own home, where no stranger is present, is accompanied by this greeting of peace.
7. Shaking hands upon meeting ^[7]
   The Prophet (SAW) said: "There are no two Muslims who meet and shake hands except that they are forgiven before they part." This simple physical gesture accompanying the greeting is tied here to a promise of mutual forgiveness.
8. Repeating the greeting after even a brief separation ^[8]
   The Prophet (SAW) said: "If one of you meets his brother and then a tree, a wall, or a stone separates them, and he then meets him again, let him greet him [again]." Even a momentary physical separation is treated as warranting a fresh greeting upon reuniting.
9. Greeting children ^[9]
   Anas ibn Malik (RA) reported that the Prophet (SAW) once passed by some children and greeted them. This shows the greeting extended even to the youngest members of society, not reserved for adults alone.
10. Not entering a home without first greeting and seeking welcome ^[10]
    "O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants." Greeting is tied directly here to the etiquette of entering someone's private space.
11. Greeting again when leaving, not only upon arrival ^[11]
    The Prophet (SAW) said: "When one of you reaches a gathering, let him greet; and when he wishes to leave, let him greet as well, for the former is no more a right than the latter." A parting greeting is given equal weight to the one made upon arrival.
12. Smiling while offering the greeting ^[12]
    The Prophet (SAW) said: "Your smiling in the face of your brother is charity." A warm expression alongside the greeting reinforces its intended spirit of goodwill.
13. Greeting a mixed or partial gathering rather than singling out individuals ^[13]
    The general Sunnah, as reflected across many narrations of the Prophet's (SAW) conduct, was to greet a gathering collectively upon arrival rather than each person separately. A single greeting extended to the whole gathering is understood to fulfill the etiquette for everyone present.
14. Responding audibly so the greeting is properly received ^[14]
    The etiquette of returning a greeting, as commanded in the Qur'an, implies that the response should be clear enough to be heard and acknowledged by the one who greeted. A greeting is only meaningfully returned when it is actually received, not left unspoken or mumbled inaudibly.

Sources

1. Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
4. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Imran ibn Husayn (RA)
5. Qur'an, Surah An-Nisa 4:86
6. Qur'an, Surah An-Nur 24:61
7. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Al-Bara ibn Azib (RA)
8. Sunan Abi Dawud, graded Hasan, on the authority of Abu Hurayrah (RA)
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
10. Qur'an, Surah An-Nur 24:27
11. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
12. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Dharr (RA)
13. Reflected across multiple narrations describing the Prophet's interactions with groups, in Sahih al-Bukhari and Sahih Muslim
14. Derived from Qur'an, Surah An-Nisa 4:86

Etiquette of Visiting & Hospitality

Book Three

1. Seeking permission before entering a home ^[1]
   "O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants." This foundational verse establishes that entry into another's home requires clear invitation, not assumption.
2. Respecting appropriate times for visiting ^[2]
   "O you who have believed, let those whom your right hands possess and those who have not yet reached puberty among you ask permission of you [before entering] at three times." Even close household members are instructed to respect private times, a principle scholars extend to visitors generally.
3. Greeting upon entering ^[3]
   "But when you enter houses, give greetings of peace upon yourselves." A visit begins properly with the same greeting commanded for entering any home.
4. The host honoring the guest ^[4]
   The Prophet (SAW) said: "Whoever believes in Allah and the Last Day, let him honor his guest." Hospitality toward a guest is tied directly here to the strength of one's faith.
5. Providing generous hospitality for up to three days ^[4]
   The same hadith continues: "...His special hospitality is one day and a night, and hospitality is [to be extended] for three days, and what is beyond that is charity." This defines a clear standard of hospitality expected of a host, beyond which further generosity becomes voluntary charity.
6. Preparing food warmly for guests ^[5]
   Following the example of Ibrahim (AS), who "brought a fat [roasted] calf and placed it near" his guests without delay. This account of a Prophet's own hospitality sets a model of warmth and promptness in serving guests.
7. A guest not overstaying the reasonable period of hospitality ^[4]
   The same hadith on hospitality implies a guest should also be mindful not to place continued demands on the host beyond the recommended three days. Good guest etiquette mirrors the same standard set for the host's generosity.
8. A guest not criticizing the food or arrangements offered ^[4]
   The Prophet (SAW) never criticized any food; "if he liked it, he ate it, and if he disliked it, he simply left it." A guest is encouraged to extend the same grace shown by the Prophet toward whatever is offered.
9. Supplicating for the host after being fed ^[6]
   The Prophet (SAW) would say, upon finishing a meal at someone's home: "O Allah, feed him who has fed me, and give drink to him who has given me drink." This specific du'a expresses gratitude by asking Allah to reward the host in kind.
10. Expressing gratitude to the host ^[7]
    The Prophet (SAW) said: "He who does not thank people has not thanked Allah." Verbal appreciation for a host's effort is treated as connected to gratitude toward Allah Himself.
11. The host not overextending themselves extravagantly ^[8]
    "And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, moderate." Generosity toward guests is encouraged within a framework of moderation, avoiding financial strain or waste.
12. Making one's presence known rather than surprising the household ^[1]
    "O you who have believed, do not enter houses other than your own houses until you ascertain welcome." Announcing one's arrival, rather than appearing unexpectedly, respects the household's readiness to receive a visitor.

Sources

1. Qur'an, Surah An-Nur 24:27
2. Qur'an, Surah An-Nur 24:58
3. Qur'an, Surah An-Nur 24:61
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
5. Qur'an, Surah Adh-Dhariyat 51:26-27
6. Sahih Muslim, on the authority of Al-Miqdad ibn Al-Aswad (RA)
7. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
8. Qur'an, Surah Al-Furqan 25:67

Etiquette of Seeking Permission

Book Three

1. Not entering without seeking permission ^[1]
   "O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants." This command establishes seeking permission as a basic requirement before entering any home that is not one's own.
2. Not standing directly facing the door while waiting ^[2]
   The Prophet (SAW) would not stand directly facing the door when seeking permission to enter, but would stand to its right or left. This positioning avoided directly looking into the home before permission was granted.
3. Asking permission up to three times, then leaving if there is no response ^[3]
   The Prophet (SAW) said: "Seeking permission is three times; if you are given permission, [enter], otherwise return." A clear limit is set here, preventing prolonged waiting or repeated knocking that could inconvenience the household.
4. Identifying oneself clearly rather than giving a vague answer ^[4]
   A man knocked on the Prophet's (SAW) door, and when asked "Who is it?" he replied, "It's me." The Prophet responded with evident disapproval, "Me, me!" A vague answer leaves the household uncertain who is asking to enter, defeating the purpose of seeking permission.
5. Not peering into a home before permission is granted ^[5]
   The Prophet (SAW) said: "If someone looks into your home without your permission and you throw a pebble at his eye [and injure it], there is no blame on you." This strong hadith reflects how seriously privacy is protected even before someone has fully entered.
6. Household members seeking permission at specific times, even from close relatives ^[6]
   "O you who have believed, let those whom your right hands possess and those who have not yet reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer, when you put aside your clothing for the noonday heat, and after the night prayer." This verse specifies private times of day when even household members should seek permission before entering a room.
7. Lowering the gaze while waiting to be let in ^[7]
   "Tell the believing men to reduce [some] of their vision and guard their private parts." This general command to lower the gaze applies fully to the moments spent waiting at someone's door.

Sources

1. Qur'an, Surah An-Nur 24:27
2. Sunan Abi Dawud, graded Sahih, on the authority of Abdullah ibn Busr (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Musa al-Ash'ari (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
6. Qur'an, Surah An-Nur 24:58
7. Qur'an, Surah An-Nur 24:30

Etiquette of Speech, Joking & Gatherings

Book Three

1. Speaking good or remaining silent ^[1]
   The Prophet (SAW) said: "Whoever believes in Allah and the Last Day should speak good or remain silent." This hadith sets a simple, practical filter for every word before it is spoken.
2. Speaking with justice and appropriateness ^[2]
   "O you who have believed, fear Allah and speak words of appropriate justice." Speech is commanded to be measured and fair, not exaggerated or careless.
3. Avoiding excessive talk without benefit ^[3]
   The Prophet (SAW) said: "Part of the excellence of a person's Islam is leaving that which does not concern him." This principle discourages idle conversation that serves no real purpose.
4. Avoiding backbiting and rumor-spreading ^[4]
   "And do not backbite one another." Speech about others in their absence is placed under this direct prohibition unless there is a valid, recognized exception.
5. Never lying, even to make people laugh ^[5]
   The Prophet (SAW) said: "Woe to the one who speaks and lies to make people laugh. Woe to him, woe to him." This hadith specifically targets humor built on falsehood, distinguishing it from honest joking.
6. Joking only within the bounds of truth ^[3]
   When asked whether he joked, the Prophet (SAW) replied: "I only say what is true." Humor is shown here to be fully compatible with truthfulness, rather than requiring exaggeration or fabrication.
7. Not frightening others as a joke ^[6]
   The Prophet (SAW) said: "It is not permissible for a Muslim to frighten another Muslim." Startling or scaring someone for amusement is excluded from acceptable joking.
8. Avoiding mockery or insult, even in jest ^[7]
   "O you who believe, let not a people ridicule [another] people; perhaps they may be better than them." Mockery is prohibited outright, regardless of whether it is intended playfully.
9. Practicing moderation in joking ^[8]
   The Prophet (SAW) advised against excessive joking that could damage relationships or one's standing with others. Even permissible humor is best kept measured, not overused to the point of undermining respect.
10. Sitting wherever space allows in a gathering, not displacing others ^[9]
    The Prophet (SAW) said: "Whoever comes to a gathering, let him sit wherever the gathering ends [i.e., where there is room]." This etiquette avoids the disruption of pushing through a gathering for a preferred seat.
11. Making room for latecomers or those told to make space ^[10]
    "O you who have believed, when you are told, 'Space yourselves' in assemblies, then make space; Allah will make space for you." Willingness to shift and accommodate others reflects basic courtesy within any gathering.
12. Not separating two people sitting together without their permission ^[11]
    The Prophet (SAW) said: "It is not permissible for a man to separate between two people except with their permission." This protects the comfort of two people already seated together from being disrupted by a third party.
13. Not whispering privately in front of a third person ^[12]
    The Prophet (SAW) said: "When you are three, two of you should not whisper excluding the third, for that would grieve him." This etiquette protects a person present in a gathering from feeling deliberately excluded.
14. Keeping what is shared in a gathering confidential ^[13]
    The Prophet (SAW) said: "Gatherings are held in trust." What is discussed in a private setting is treated as confidential by default, unless stated otherwise.
15. Closing a gathering with the expiation dhikr ^[14]
    The Prophet (SAW) taught that one should say, before rising from a gathering: "Glory be to You, O Allah, and praise; I bear witness there is no god but You; I seek Your forgiveness and repent to You." This closing dhikr serves as an expiation for any shortcomings that may have occurred during the gathering.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Qur'an, Surah Al-Ahzab 33:70
3. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
4. Qur'an, Surah Al-Hujurat 49:12
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Mu'awiyah ibn Haydah (RA)
6. Sunan Abi Dawud, graded Sahih, on the authority of Abdullah ibn al-Sa'ib (RA)
7. Qur'an, Surah Al-Hujurat 49:11
8. General principle reflected in hadith collections on moderation in speech, including Jami' al-Tirmidhi
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Jabir ibn Samurah (RA)
10. Qur'an, Surah Al-Mujadilah 58:11
11. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Amr ibn Shu'ayb, from his father, from his grandfather (RA)
12. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
13. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
14. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)

Etiquette of Marriage & Divorce

Book Three

1. Choosing a spouse of good religion and character ^[1]
   The Prophet (SAW) said: "A woman is married for four things: her wealth, her lineage, her beauty, and her religion; so seek the one who is religious." Religious character is placed above wealth, lineage, or appearance as the deciding factor in choosing a spouse.
2. Seeking Allah's guidance (Istikharah) before marriage ^[2]
   The Prophet (SAW) used to teach the companions the prayer of Istikharah for all of their affairs, [including marriage]. Seeking divine guidance before such a major decision reflects reliance on Allah rather than personal judgment alone.
3. Seeing the prospective spouse before marriage ^[3]
   The Prophet (SAW) told a man intending to marry: "Go and look at her, for that is more likely to create love and lasting affection between you." This permission recognizes the practical value of seeing a prospective spouse, within appropriate limits, before committing to marriage.
4. Requiring the genuine consent of both parties ^[1]
   The Prophet (SAW) said: "A previously married woman should not be married until she is consulted, and a virgin should not be married until her permission is sought." Consent is established here as a requirement, not a formality, for a valid marriage.
5. Publicly announcing the marriage ^[4]
   The Prophet (SAW) said: "Announce this marriage." Public announcement distinguishes a marriage clearly from secretive relationships.
6. Holding a wedding feast (Walimah) ^[5]
   The Prophet (SAW) told Abdur-Rahman ibn Awf upon his marriage: "Hold a walimah, even if with [just] one sheep." A walimah, however modest, is encouraged to mark and celebrate the occasion.
7. Keeping the dowry (Mahr) reasonable, not excessive ^[6]
   The Prophet (SAW) said: "The best marriage is the one made easiest [in terms of dowry]." This guidance discourages placing unnecessary financial burden on the process of marriage.
8. Treating the spouse with kindness from the outset ^[7]
   "...and live with them in kindness." This standard of kindness is expected to begin with the very foundation of the marital relationship.
9. Fulfilling the conditions agreed upon in the marriage contract ^[8]
   The Prophet (SAW) said: "The conditions most deserving of being fulfilled are those by which intimacy [marriage] is made lawful for you." Terms agreed upon at marriage are treated with particular seriousness, given the significance of the relationship they establish.
10. Recognising divorce as permitted but strongly disliked ^[9]
    The Prophet (SAW) said: "The most detestable of permissible things to Allah is divorce." While not forbidden, divorce is framed as a last resort rather than an easy first response to difficulty.
11. Not initiating divorce during a wife's menstrual period ^[10]
    When Ibn Umar (RA) divorced his wife while she was menstruating, the Prophet (SAW) instructed that he take her back until she became pure. This hadith establishes clear timing requirements around divorce, protecting the process from being carried out improperly.
12. Providing for a divorced wife during her waiting period ('iddah) ^[11]
    "Lodge them [in a section] of where you dwell out of your means... and if they should be pregnant, then spend on them until they give birth." Financial responsibility toward a former wife continues through this defined waiting period.
13. Not using divorce or reconciliation as a means to cause harm ^[12]
    "And do not keep them, intending harm, to transgress [against them]." This verse directly forbids using the process of separation as leverage to punish or control a spouse.
14. Seeking arbitration before finalizing a serious dispute ^[13]
    "And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people." Mediation through trusted family members is prescribed as a step before a marriage is allowed to reach its end.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
2. Sahih al-Bukhari, on the authority of Jabir ibn Abdullah (RA)
3. Jami' al-Tirmidhi, graded Sahih, on the authority of Al-Mughirah ibn Shu'bah (RA)
4. Musnad Ahmad and Jami' al-Tirmidhi, graded Hasan, on the authority of Muhammad ibn Hatib al-Jumahi (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
6. Sunan Abi Dawud, graded Hasan, on the authority of A'ishah (RA)
7. Qur'an, Surah An-Nisa 4:19
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Uqbah ibn Amir (RA)
9. Sunan Abi Dawud, on the authority of Ibn Umar (RA)
10. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
11. Qur'an, Surah At-Talaq 65:6
12. Qur'an, Surah Al-Baqarah 2:231
13. Qur'an, Surah An-Nisa 4:35

Etiquette of Visiting the Sick & Funerals

Book Three

1. Visiting the sick ^[1]
   The Prophet (SAW) said: "Feed the hungry, visit the sick, and free the captive." Visiting the sick is placed among a short list of especially emphasized acts of care for others.
2. Supplicating for the sick person's recovery ^[2]
   The Prophet (SAW) said: "There is no Muslim who visits a sick person whose time has not yet come and says seven times: I ask Allah, the Mighty, the Lord of the Mighty Throne, to heal you - except that Allah heals him." This specific supplication is recommended as part of a proper visit to someone who is unwell.
3. Encouraging the patient with reassuring words ^[3]
   The Prophet (SAW) taught that visiting the sick should include words of comfort, since "it does not repel the divine decree, but it comforts the heart of the sick person." Emotional support is treated as a meaningful part of the visit, alongside any physical care.
4. Not prolonging the visit unnecessarily ^[4]
   General etiquette of visiting, as reflected in the broader guidance on visits, calls for keeping the length of a sick visit reasonable so as not to tire the patient. A shorter, considerate visit is more beneficial to a weakened patient than a lengthy one.
5. Encouraging good expectation of Allah, especially near the end of life ^[5]
   The Prophet (SAW) said: "None of you should die except while thinking positively about Allah." This hadith is especially emphasized when visiting someone whose condition is serious.
6. Prompting the dying person to say the declaration of faith ^[6]
   The Prophet (SAW) said: "Prompt your dying ones to say: La ilaha illallah." This gentle reminder aims to have the shahadah be among the last words a believer utters.
7. Closing the eyes of the deceased ^[7]
   The Prophet (SAW) closed the eyes of Abu Salamah (RA) after his death, saying: "When the soul is taken, the sight follows it." This simple, respectful act is one of the first steps taken immediately after death.
8. Speaking only well of the deceased ^[8]
   The Prophet (SAW) said: "Do not speak ill of the dead." This principle protects the deceased's reputation and spares the grieving family further distress.
9. Preparing the body and burial without unnecessary delay ^[9]
   The Prophet (SAW) instructed that funeral preparations be carried out promptly rather than delayed. Prompt burial reflects both practical necessity and respect for the deceased.
10. Joining the funeral procession ^[9]
    Among the rights of a Muslim over another is "following the funeral procession." Accompanying the deceased to burial is treated as a communal duty owed to a fellow believer.
11. Offering condolences with kind words ^[10]
    The Prophet (SAW) said: "Whoever consoles someone afflicted [by loss] will have a reward like his." Offering sincere condolences is shown to carry meaningful reward for the one who comforts the bereaved.
12. Preparing food for the grieving family ^[11]
    The Prophet (SAW) said: "Prepare food for the family of Ja'far, for a matter has come to them that has occupied them." Providing meals to a grieving household spares them the burden of hosting during their time of loss.
13. Avoiding excessive wailing or expressions of despair ^[12]
    The Prophet (SAW) said: "He is not one of us who slaps his cheeks, tears his clothes, and calls out with the calls of the Days of Ignorance." Grief is acknowledged, but its expression is guided away from acts associated with despair at Allah's decree.
14. Visiting graves as a reminder of the Hereafter ^[13]
    The Prophet (SAW) said: "I had forbidden you from visiting graves, but [now] visit them, for they remind you of the Hereafter." Grave visits are reframed here from an earlier prohibition into an encouraged act of remembrance.
15. Supplicating for the deceased when visiting the grave ^[14]
    The Prophet (SAW) taught the greeting for visiting graves: "Peace be upon you, O inhabitants of the graves, believers and Muslims... we ask Allah for well-being for us and for you." This supplication frames a grave visit as an act of continued care and prayer for those who have passed.

Sources

1. Sahih al-Bukhari, on the authority of Abu Musa al-Ash'ari (RA)
2. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Abbas (RA)
3. Jami' al-Tirmidhi, graded Hasan, on the authority of Ibn Abbas (RA)
4. Derived from general principles on the etiquette of visiting in Islamic teaching
5. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
6. Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
7. Sahih Muslim, on the authority of Umm Salamah (RA)
8. Sahih al-Bukhari, on the authority of A'ishah (RA)
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
10. Sunan Ibn Majah and Jami' al-Tirmidhi, graded Hasan, on the authority of Abdullah ibn Amr (RA)
11. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Ja'far (RA)
12. Sahih al-Bukhari, on the authority of Abdullah ibn Mas'ud (RA)
13. Sahih Muslim, on the authority of Buraydah (RA)
14. Sahih Muslim, on the authority of A'ishah (RA)

Etiquette of Buying & Selling

Book Three

1. Honesty in every transaction ^[1]
   The Prophet (SAW) said: "The truthful, trustworthy merchant will be with the Prophets, the truthful ones, and the martyrs." Honesty in trade is given a remarkably high status, placing the sincere merchant among the most honored ranks.
2. Never concealing a defect in the product ^[2]
   The Prophet (SAW) passed his hand into a pile of food and found wetness underneath. When the seller explained it was rained on, he said: "Why did you not put it on top so people could see it? Whoever cheats is not one of us." Concealing a flaw, even without an explicit lie, is treated as a form of cheating.
3. Clarity and honesty securing blessing in the sale ^[3]
   The Prophet (SAW) said: "The buyer and seller have the option [to cancel] as long as they have not separated. If they are honest and clear, their transaction is blessed; but if they conceal and lie, the blessing is erased." Transparency between both parties is directly tied here to whether the transaction retains its blessing.
4. Avoiding excessive oaths to promote a sale ^[4]
   The Prophet (SAW) said: "Beware of excessive swearing in a sale, for it promotes the goods, then erases the blessing." Relying on repeated oaths rather than the product's genuine quality is discouraged as a sales tactic.
5. Giving full measure and weight ^[5]
   "Woe to those who give less [than due]... And when they measure for people, they take in full. But if they give by measure or by weight to them, they cause loss." This warning targets the specific dishonesty of shortchanging customers in measurement.
6. Avoiding transactions with excessive uncertainty (gharar) ^[2]
   The Prophet (SAW) forbade the sale involving excessive uncertainty [gharar]. This principle protects both parties from entering agreements where the outcome is unclear or deceptive.
7. Being lenient in buying, selling, and collecting payment ^[6]
   The Prophet (SAW) said: "May Allah have mercy on a man who is lenient when he sells, when he buys, and when he demands payment." Ease and flexibility across every stage of a transaction is presented as deserving of Allah's mercy.
8. Not undercutting another's ongoing negotiation ^[7]
   The Prophet (SAW) forbade a man from underselling the price his brother had already offered to a buyer. This protects fair competition, preventing interference in a deal that is already in progress.
9. Avoiding interest (riba) in transactions ^[8]
   "Allah has permitted trade and has forbidden interest." This clear distinction separates legitimate trade, which Allah has permitted, from interest-based dealings.
10. Recording significant transactions in writing ^[9]
    "O you who have believed, when you contract a debt for a specified term, write it down." Written documentation protects both parties from later disputes over the terms of a deal.
11. Not exploiting a buyer's unfamiliarity with market prices ^[10]
    The general principle against cheating, reflected in the Prophet's (SAW) statement "Whoever cheats is not one of us," extends to taking advantage of someone unaware of fair pricing. Fair dealing requires not exploiting a customer's lack of knowledge to secure an unfair price.
12. Respecting the right to reconsider before parting ways ^[3]
    The option to cancel a sale "as long as [buyer and seller] have not separated" gives both parties a built-in window to reconsider. This right (khiyar al-majlis) reflects Islam's concern for ensuring both parties are genuinely satisfied with the deal.

Sources

1. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Sa'id al-Khudri (RA)
2. Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Hakim ibn Hizam (RA)
4. Sahih Muslim, on the authority of Abu Qatadah (RA)
5. Qur'an, Surah Al-Mutaffifin 83:1-3
6. Sahih al-Bukhari, on the authority of Jabir ibn Abdullah (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abdullah ibn Umar (RA)
8. Qur'an, Surah Al-Baqarah 2:275
9. Qur'an, Surah Al-Baqarah 2:282
10. Derived from Sahih Muslim, on the authority of Abu Hurayrah (RA)

Etiquette of Debt & Loans

Book Three

1. Recording debts in writing ^[1]
   "O you who have believed, when you contract a debt for a specified term, write it down." Written records protect the rights of both the lender and the borrower.
2. Repaying debts promptly when able ^[2]
   The Prophet (SAW) said: "Delay in repayment by a wealthy person is injustice." Delaying repayment while having the means to pay is described here as a genuine wrong, not a minor inconvenience.
3. Repaying in the best possible manner ^[2]
   After borrowing a young camel, the Prophet (SAW) repaid with a better one, saying: "The best among you is the one who repays his debt in the best manner." Going beyond the bare minimum in repayment reflects excellence in fulfilling one's obligations.
4. Borrowing only with a genuine intention to repay ^[3]
   The Prophet (SAW) said: "Whoever takes the wealth of people intending to repay it, Allah will repay it on his behalf; and whoever takes it intending to destroy it, Allah will destroy him." The intention behind taking a loan is shown here to carry real consequence before Allah.
5. Showing leniency toward a debtor in hardship ^[4]
   "And if someone is in hardship, then [let there be] postponement until [a time of] ease." A creditor is instructed to extend patience when the debtor is genuinely unable to pay.
6. Considering forgiving the debt as an act of charity ^[4]
   "...but if you give [from your right as] charity, then it is better for you, if you only knew." This same verse encourages going further than mere patience by forgiving the debt outright when possible.
7. Not demanding repayment in a demeaning manner ^[5]
   The general Islamic principle of gentle speech, commanded broadly toward people, applies fully to how a creditor approaches a debtor. Firmness in seeking repayment does not require humiliating the person who owes the debt.
8. Seeking refuge from the burden of debt ^[6]
   The Prophet (SAW) used to seek refuge in Allah from being in debt, explaining that a person in debt tends to speak falsely and break promises. This hadith highlights the real spiritual and moral pressure that unmanaged debt can create.
9. Avoiding riba in lending arrangements ^[7]
   "Allah has permitted trade and has forbidden interest." This same prohibition on interest applies fully to lending money, not only to trade transactions.
10. Not borrowing beyond genuine need ^[8]
    The general Islamic principle of moderation, avoiding both excess and neglect, applies to how much debt a person takes on relative to their actual circumstances. Taking on debt should reflect real necessity, not a pattern of living beyond one's means.

Sources

1. Qur'an, Surah Al-Baqarah 2:282
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
4. Qur'an, Surah Al-Baqarah 2:280
5. Derived from Qur'an, Surah Al-Baqarah 2:83
6. Sahih al-Bukhari, on the authority of A'ishah (RA)
7. Qur'an, Surah Al-Baqarah 2:275
8. Derived from Qur'an, Surah Al-Furqan 25:67

Etiquette of Good News & Congratulations

Book Three

1. Sharing good news promptly ^[1]
   The angels brought Ibrahim (AS) glad tidings of a knowledgeable son without delay upon their arrival as guests. This account models sharing joyful news as soon as there is opportunity, rather than withholding it.
2. Congratulating others with sincere joy ^[2]
   The Prophet (SAW) would offer sincere well-wishes to companions on occasions of joy, such as marriage, modelling genuine happiness for others' good fortune. Authentic shared joy, not mere formality, is the spirit behind offering congratulations.
3. Prostrating in gratitude upon receiving especially good news ^[3]
   Whenever something that pleased him occurred, the Prophet (SAW) would fall into prostration in gratitude to Allah. This physical act of gratitude channels joy directly back toward thanking Allah.
4. Rewarding the bearer of good news ^[4]
   When Ka'b ibn Malik (RA) received news that his repentance had been accepted, he immediately gave away his garment to the man who brought him the news. This spontaneous generosity reflects how deeply valued the bearer of joyful news can be treated.
5. Sharing in others' happiness even without personal benefit ^[5]
   The general principle of brotherhood, described by the Prophet (SAW) as "the believers, in their mutual love, mercy, and compassion, are like a single body," extends naturally to celebrating another's joy. Genuine care for a fellow believer includes rejoicing at their good fortune as if it were one's own.
6. Offering specific well-wishes for a marriage ^[6]
   The Prophet (SAW) would say to a newly married person: "May Allah bless you, and shower blessings upon you, and join you together in goodness." This specific du'a became the model congratulatory prayer for newlyweds.
7. Not delaying congratulations unnecessarily ^[7]
   Following the example of the angels who brought Ibrahim (AS) his glad tidings promptly upon meeting him, delay in sharing well-wishes is discouraged. Timely congratulations reflect genuine attentiveness to the good news of others.
8. Welcoming the news of a newborn child with joy and blessing ^[8]
   "[Allah] bestows female [children] upon whom He wills and bestows male [children] upon whom He wills." This verse frames every child, regardless of gender, as a gift from Allah worthy of joyful acceptance and blessing.

Sources

1. Qur'an, Surah Al-Hijr 15:53-55
2. Reflected across narrations of the Prophet's conduct with his companions, in Sahih al-Bukhari
3. Sunan Abi Dawud, graded Hasan, on the authority of Abu Bakrah (RA)
4. Sahih al-Bukhari, on the authority of Ka'b ibn Malik (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Nu'man ibn Bashir (RA)
6. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
7. Derived from Qur'an, Surah Al-Hijr 15:53-55
8. Qur'an, Surah Ash-Shura 42:49

Etiquette of Enjoining Good & Da'wah

Book Three

1. The general obligation of enjoining good and forbidding evil ^[1]
   "Let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong." This verse establishes enjoining good as a defining communal responsibility, not an occasional act.
2. Changing wrong according to one's ability ^[2]
   The Prophet (SAW) said: "Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest of faith." This graded response allows everyone to act according to their genuine capacity, without excusing complete inaction.
3. Speaking with gentleness, even to a difficult audience ^[3]
   Allah instructed Musa and Harun regarding Pharaoh: "...and speak to him with gentle speech that perhaps he may be reminded or fear [Allah]." This instruction toward one of history's most defiant tyrants sets the standard for gentleness even in the most difficult da'wah.
4. Sincerity as the essence of good advice ^[4]
   The Prophet (SAW) said: "The religion is sincere advice [nasihah]." Genuine care for the other person's wellbeing, not point-scoring, is what makes advice truly religious in nature.
5. Advising privately rather than exposing faults publicly ^[5]
   The Prophet (SAW) said: "Whoever conceals [the fault of] a Muslim, Allah will conceal his faults in this world and the Hereafter." Correcting someone privately preserves their dignity while still addressing the concern.
6. Patience with the response to advice or da'wah ^[6]
   Luqman advised his son: "...and be patient over what befalls you. Indeed, [that is] of the matters [requiring] determination." Patience with rejection or a difficult reception is presented here as part of the very act of enjoining good.
7. Practicing what one calls others to do ^[7]
   "O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do." Consistency between one's words and actions is treated as essential to sincere advice.
8. Using wisdom and good instruction in calling to truth ^[8]
   "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." Da'wah is commanded to combine sound reasoning with a kind, non-confrontational approach.
9. Avoiding harshness that drives people away ^[9]
   "And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you." This verse, describing the Prophet's own character, links a soft approach directly to people remaining receptive.
10. Prioritizing the most essential matters first ^[10]
    When sending Mu'adh ibn Jabal to Yemen, the Prophet (SAW) instructed: "Let the first thing you call them to be the testimony that none has the right to be worshipped but Allah." This staged approach ensures the most fundamental matters of faith are addressed before secondary details.
11. Continuing despite slow results or apparent failure ^[11]
    The example of previous Prophets, who called their people for extended periods with limited visible success, is presented throughout the Qur'an as a model of persistence. Perseverance, not immediate outcome, is shown as the true measure of sincere effort in calling to good.
12. Correcting wrongdoing without public humiliation when avoidable ^[12]
    The Prophet (SAW) preferred addressing collective faults through general statements, saying: "What is the matter with people who do such and such?" rather than naming the individual directly. This approach corrects behavior while sparing an individual from public embarrassment where possible.

Sources

1. Qur'an, Surah Aal-e-Imran 3:104
2. Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
3. Qur'an, Surah Ta-Ha 20:44
4. Sahih Muslim, on the authority of Tamim al-Dari (RA)
5. Sahih Muslim, on the authority of Abu Hurayrah (RA)
6. Qur'an, Surah Luqman 31:17
7. Qur'an, Surah As-Saff 61:2-3
8. Qur'an, Surah An-Nahl 16:125
9. Qur'an, Surah Aal-e-Imran 3:159
10. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
11. Reflected in accounts such as Surah Nuh, describing Nuh's (AS) prolonged call to his people
12. Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)

Etiquette of Disagreement & Dialogue

Book Three

1. Referring disagreements to the Qur'an and Sunnah ^[1]
   "And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day." Genuine disagreements among believers are directed here to a shared, objective standard rather than personal preference.
2. Arguing in the best possible manner ^[2]
   "...and argue with them in a way that is best." This qualifier shapes the entire tone of a disagreement, favoring respectful exchange over confrontation.
3. Debating to reach truth, not merely to win ^[3]
   The Prophet (SAW) said: "I guarantee a house in the surrounding area of Paradise for one who leaves off arguing, even if he is in the right." This hadith values humility and restraint over the satisfaction of winning an argument.
4. Acknowledging the truth even when it comes from an opponent ^[4]
   The general Islamic principle of returning to truth once it becomes clear, regardless of its source, is reflected across many teachings on sincerity in seeking knowledge. Genuine seekers of truth accept a correct point even when it comes from someone they are debating against.
5. Avoiding insulting or harsh language ^[5]
   "And do not insult one another and do not call each other by [offensive] nicknames." This general prohibition on insults applies with particular relevance to the heated moments of a disagreement.
6. Listening fully before responding ^[6]
   The general etiquette of speech, encouraging measured and just words, implies genuinely hearing an opposing view before formulating a reply. Responding only after truly understanding a position leads to a more honest and productive exchange.
7. Not mocking an opposing viewpoint ^[5]
   "O you who believe, let not a people ridicule [another] people; perhaps they may be better than them." Disagreement with an idea does not permit contempt for the person holding it.
8. Knowing when to end an unproductive discussion ^[7]
   The general wisdom of avoiding excessive disputation, reflected in the Prophet's (SAW) praise for those who leave off arguing, applies to recognising when a debate has ceased to be constructive. Recognising the point at which continued argument only causes harm is itself a form of wisdom.
9. Fairness even toward one's opponent ^[8]
   "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves." This standard of justice, applied even against oneself, extends fully to how one treats an opposing party in a dispute.
10. Seeking truth as the sincere goal, not personal victory ^[9]
    The general Islamic emphasis on sincerity (ikhlas) in all matters extends to the motivation behind engaging in any debate or dialogue. A discussion pursued sincerely for truth looks markedly different from one pursued merely to defeat another person.

Sources

1. Qur'an, Surah An-Nisa 4:59
2. Qur'an, Surah An-Nahl 16:125
3. Sunan Abi Dawud, graded Hasan, on the authority of Abu Umamah (RA)
4. Derived from the broader Islamic principle of prioritizing truth over personal position
5. Qur'an, Surah Al-Hujurat 49:11
6. Derived from Qur'an, Surah Al-Ahzab 33:70
7. Derived from Sunan Abi Dawud, graded Hasan, on the authority of Abu Umamah (RA)
8. Qur'an, Surah An-Nisa 4:135
9. Derived from the broader Islamic principle of sincerity in intention, reflected in Sahih al-Bukhari and Sahih Muslim, on the authority of Umar ibn al-Khattab (RA)

Etiquette of Fatwa & Seeking Guidance

Book Three

1. Never issuing a religious verdict without sufficient knowledge ^[1]
   The Prophet (SAW) said: "Whoever is given a religious verdict without [sound] knowledge, the sin of it is upon the one who gave it." This hadith places serious accountability on anyone who answers a religious question without proper grounding.
2. Fear of Allah in issuing any ruling ^[2]
   The general Islamic principle of taqwa, commanded throughout the Qur'an, applies with particular weight to anyone speaking on Allah's behalf regarding what is permissible or forbidden. A scholar issuing verdicts is reminded that they are answerable before Allah for what they attribute to His religion.
3. Considering circumstances and genuine public interest ^[3]
   The Prophet's (SAW) own rulings varied according to the specific situation and needs of those asking, as seen across many differing responses to similar questions. Sound religious guidance accounts for real circumstances rather than applying a rigid answer regardless of context.
4. Referring to more qualified scholars when uncertain ^[4]
   "So ask the people of knowledge if you do not know." This verse establishes deferring to genuine expertise as the correct response to uncertainty, rather than guessing.
5. Asking questions with clarity and specificity ^[5]
   The companions would describe their situations to the Prophet (SAW) in clear detail before he responded with guidance, as seen throughout the collections of hadith. A clear, specific question allows for a more accurate and useful answer.
6. Not repeatedly seeking a different answer to the same question ^[6]
   The general principle of accepting sound religious guidance once received, rather than shopping for a more convenient answer, reflects sincerity in seeking the truth of a matter. Genuinely seeking Allah's ruling means accepting it once received from a qualified source, not searching for a preferred answer.
7. Acting upon the guidance received ^[7]
   The Prophet (SAW) said: "The best among you is the one who learns and teaches [and by extension, acts upon what is learned]." Seeking religious knowledge is completed only when it leads to genuine practice.
8. Expressing gratitude to the one who provided guidance ^[8]
   The Prophet (SAW) said: "He who does not thank people has not thanked Allah." Appreciation for a scholar's effort in answering a question reflects gratitude that extends ultimately to Allah.

Sources

1. Sunan Abi Dawud, graded Hasan, on the authority of Abu Hurayrah (RA)
2. Derived from Qur'an, Surah Al-Baqarah 2:197, among other verses commanding taqwa
3. Reflected across numerous hadith showing context-sensitive guidance from the Prophet (SAW)
4. Qur'an, Surah An-Nahl 16:43
5. Reflected across numerous narrations of companions seeking guidance in Sahih al-Bukhari and Sahih Muslim
6. Derived from the broader Islamic emphasis on sincerity in seeking knowledge
7. Sahih al-Bukhari, on the authority of Uthman ibn Affan (RA)
8. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)

Etiquette of Borrowing Books

Book Three

1. Not writing on or marking a borrowed book without permission ^[1]
   General Islamic principles regarding the trust (amanah) placed in a borrowed item require that it be returned in the same condition it was received, without unauthorized alteration. A borrowed book belongs to someone else, and any markings or notes require the owner's explicit permission.
2. Taking care to protect it from damage ^[2]
   The Prophet (SAW) said: "The one entrusted with something is responsible until he returns it." A borrowed item, including a book, remains under this responsibility until it is safely returned.
3. Not lending it to a third party without the owner's consent ^[3]
   The same principle of trust in a borrowed item means that only the original owner has the right to decide who else may use it. Passing along a borrowed book without permission oversteps the trust extended by the original owner.
4. Returning it promptly, without unnecessary delay ^[4]
   The Prophet (SAW) said: "Delay in repayment by a wealthy person is injustice," a principle scholars extend to returning any borrowed item once it is no longer needed. Holding onto a borrowed book longer than necessary echoes the same injustice described in delaying repayment of a debt.
5. Thanking the person who lent the book ^[5]
   The Prophet (SAW) said: "He who does not thank people has not thanked Allah." A simple expression of gratitude acknowledges the trust and generosity of the lender.

Sources

1. Derived from general principles of amanah in Islamic teaching
2. Sunan Abi Dawud, graded Hasan, on the authority of Samurah ibn Jundub (RA)
3. Derived from Sunan Abi Dawud, graded Hasan, on the authority of Samurah ibn Jundub (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)

Etiquette of Intercession (Shafa'ah)

Book Three

1. Ensuring intercession does not violate anyone's right ^[1]
   The general Islamic principle protecting the rights of individuals means that intercession is never used to pressure someone into giving up something rightfully theirs. Intercession is meant to encourage goodness, not to override a person's legitimate rights or interests.
2. Never interceding to overturn a prescribed legal punishment ^[2]
   When some sought the Prophet's (SAW) intervention regarding a woman's prescribed punishment, he said: "Do not intercede in matters pertaining to the prescribed punishments of Allah." This hadith draws a clear line: intercession has no place in overturning established legal boundaries set by Allah.
3. Offering intercession as encouragement, not force ^[3]
   The general nature of intercession, as reflected in the Prophet's (SAW) own practice of intervening on behalf of others, was to request and encourage, not to demand or coerce. A respectful request preserves the other party's own decision-making rather than pressuring an outcome.
4. Not accepting a gift in exchange for interceding ^[4]
   The general Islamic caution against exchanges resembling bribery extends to accepting compensation specifically for using one's influence on someone's behalf. Keeping intercession free of personal financial benefit preserves its sincerity as a good deed.
5. Recognising the reward for interceding in good ^[5]
   The Prophet (SAW) said: "Intercede, so that you may be rewarded, and Allah decides through the tongue of His Prophet whatever He wills." Interceding sincerely on behalf of someone in a good cause is presented as an act carrying its own reward.

Sources

1. Derived from broader Islamic teachings on protecting individual rights
2. Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)
3. Reflected across multiple narrations of the Prophet's conduct in matters of intercession
4. Derived from the broader prohibition on bribery, Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abdullah ibn Amr (RA)
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Musa al-Ash'ari (RA)

Etiquette of Spending

Book Three

1. Practicing moderation, avoiding both extremes ^[1]
   "And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, moderate." Balanced spending, avoiding both waste and stinginess, is described here as a mark of the righteous.
2. Prioritizing spending on one's family ^[2]
   The Prophet (SAW) said: "The best dinar a man spends is a dinar he spends on his family." Financial responsibility toward one's own household is given precedence among the best uses of wealth.
3. Avoiding both stinginess and reckless extravagance ^[3]
   "And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent." This vivid image captures the two extremes a believer is warned to avoid in managing their wealth.
4. Spending from good, lawfully earned wealth ^[4]
   "O you who have believed, spend from the good things which you have earned." The source of the wealth spent matters as much as the act of spending itself.
5. Prioritizing genuine needs over luxuries ^[5]
   The general Islamic principle of moderation in spending, avoiding excess, implies distinguishing between what is truly needed and what is simply desired. Wise spending considers real necessity before indulging in non-essential wants.
6. Planning wisely rather than spending impulsively ^[6]
   The general wisdom encouraged throughout Islamic teaching on managing one's affairs extends to careful, considered financial decisions rather than impulsive spending. Thoughtful planning helps ensure that spending serves genuine priorities rather than momentary impulse.
7. Avoiding spending to show off ^[2]
   The Prophet (SAW) described a person motivated to spend in order to be called generous as among the first three whose deeds would be shown to be worthless due to insincerity. This sobering warning applies to spending done for the sake of appearance rather than genuine need or charity.
8. Being content with what Allah provides while still striving ^[7]
   The general Islamic balance between contentment (qana'ah) and effort teaches that one should work diligently for provision while remaining satisfied with what Allah decrees. This balance protects against both laziness and an anxious, ceaseless pursuit of more.

Sources

1. Qur'an, Surah Al-Furqan 25:67
2. Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Qur'an, Surah Al-Isra 17:29
4. Qur'an, Surah Al-Baqarah 2:267
5. Derived from Qur'an, Surah Al-Furqan 25:67
6. Derived from the broader Islamic emphasis on wisdom (hikmah) in one's affairs
7. Derived from the broader Islamic teachings on contentment and reliance on Allah

Etiquette of Gift-giving

Book Three

1. Giving gifts to strengthen love between people ^[1]
   The Prophet (SAW) said: "Give gifts to one another, for gifts remove ill feelings." Gift-giving is presented here as a practical tool for healing and strengthening relationships.
2. Never belittling a gift, however modest ^[2]
   The Prophet (SAW) said: "O Muslim women, no one of you should look down upon a gift sent by her neighbor, even if it were the trotters of a sheep." A gift's value lies in the intention behind it, not merely its size or cost.
3. Not asking for a gift back once it has been given ^[3]
   The Prophet (SAW) said: "The one who takes back his gift is like the one who returns to his vomit." This strong image conveys how inappropriate it is to reclaim something once freely given.
4. Reciprocating a kindness or gift when possible ^[4]
   The Prophet (SAW) said: "Whoever does you a favor, repay him [in kind]." Returning kindness for kindness reflects gratitude and helps sustain a cycle of generosity.
5. Giving without expecting something in return ^[2]
   The highest form of charity described by the Prophet (SAW) is giving "so secretly that his left hand does not know what his right hand has spent," reflecting giving free of any expectation. A gift given with no thought of reciprocation reflects the most sincere form of generosity.
6. Choosing a gift thoughtfully for the recipient ^[5]
   The Prophet (SAW) himself gave and received gifts suited to the individual and occasion, as reflected throughout narrations describing his personal conduct. A gift chosen with the recipient in mind reflects greater care than one given without thought.
7. Avoiding favoritism when giving gifts to one's children ^[6]
   When Bashir wanted to give a gift to only one of his sons, the Prophet (SAW) said: "Fear Allah and be just among your children." This principle of fairness applies directly and specifically to how gifts are distributed among one's own children.
8. Accepting gifts graciously ^[7]
   The Prophet (SAW) himself accepted gifts from a wide range of people, including those who were not Muslim, modelling gracious acceptance rather than suspicion or refusal. Graciously receiving a gift honors the giver's intention and effort.
9. Thanking the giver sincerely ^[8]
   The Prophet (SAW) said: "He who does not thank people has not thanked Allah." Genuine appreciation for a gift is described here as connected to gratitude toward Allah Himself.
10. Giving gifts as a means of maintaining family and neighborly ties ^[9]
    The Prophet (SAW) said: "O Abu Dharr, when you cook a stew, add water to it and give some to your neighbors." This example shows gift-giving woven into ordinary daily life, not reserved only for special occasions.

Sources

1. Reported in Al-Adab al-Mufrad of al-Bukhari, graded Hasan, on the authority of Abu Hurayrah (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
4. Sunan Abi Dawud, graded Sahih, on the authority of Ibn Umar (RA)
5. Reflected across numerous narrations of the Prophet's practice of gift-giving in Sahih al-Bukhari
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Nu'man ibn Bashir (RA)
7. Reflected in narrations describing the Prophet's acceptance of gifts, including from non-Muslim rulers, in Sahih al-Bukhari
8. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
9. Sahih Muslim, on the authority of Abu Dharr (RA)

Book Four: Personal Etiquette

Select a chapter

Etiquette of Sleep & Dreams

Book Four

1. Performing wudu before sleeping ^[1]
   The Prophet (SAW) said: "When you go to your bed, perform wudu as you would for prayer." Sleeping in a state of purity is treated as a meaningful preparation, similar to preparing for prayer.
2. Lying on the right side ^[1]
   The same hadith continues: "...then lie down on your right side." This specific position was consistently modeled by the Prophet when going to sleep.
3. Reciting Ayat al-Kursi before sleeping ^[2]
   A companion was told by a jinn that whoever recites Ayat al-Kursi before sleeping will have a guardian from Allah, and Satan will not approach him until morning. The Prophet (SAW) confirmed: "He told you the truth, though he is a liar." This verse is recommended nightly for its described protective effect until morning.
4. Reciting the last two verses of Surah Al-Baqarah ^[3]
   The Prophet (SAW) said: "Whoever recites the last two verses of Surah Al-Baqarah at night, they will be sufficient for him." These verses are recommended as a nightly source of sufficiency and protection.
5. Reciting the three protective surahs and wiping the body ^[4]
   Before sleeping, the Prophet (SAW) would join his hands, blow into them after reciting Surah Al-Ikhlas, Al-Falaq, and An-Nas, then wipe as much of his body as he could reach, starting with his head and face. This specific nightly practice combines recitation with a physical act of seeking protection.
6. Avoiding sleeping on the stomach ^[5]
   The Prophet (SAW) saw a man lying on his stomach and said: "This is a way of lying that Allah dislikes." This specific sleeping position is discouraged, in favor of lying on the right side.
7. Extinguishing fires and covering vessels before sleeping ^[6]
   The Prophet (SAW) said: "Extinguish the lamps when you go to sleep, close the doors, and cover your vessels." These practical precautions reflect both safety and a broader spirit of care before the household settles for the night.
8. Avoiding sleeping entirely alone when it can be helped ^[7]
   The Prophet (SAW) said: "If you can avoid spending the night alone, then do so." This guidance reflects a general caution around isolation, particularly during travel or unfamiliar settings.
9. Sharing a pleasant dream only with someone trusted ^[8]
   The Prophet (SAW) said: "A good dream is from Allah, so if one of you sees something he likes, let him not tell it except to one he loves." This guards a positive dream from being shared carelessly or interpreted negatively by others.
10. Seeking refuge and not disclosing an unpleasant dream ^[8]
    The Prophet (SAW) said: "If one of you sees something he dislikes, let him spit lightly to his left three times, seek refuge in Allah from Satan and from its evil, and not mention it to anyone." This practice is meant to neutralize any lingering unease from a disturbing dream.
11. Changing position after a disturbing dream ^[9]
    The same hadith adds that one should turn over to the other side after an unpleasant dream. This simple physical change is part of the recommended response to an unsettling dream.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Al-Bara ibn Azib (RA)
2. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Mas'ud al-Ansari (RA)
4. Sahih al-Bukhari, on the authority of A'ishah (RA)
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Ya'ish ibn Tikhfah al-Ghifari (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
7. Musnad Ahmad, graded Hasan, on the authority of Ibn Umar (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Sa'id al-Khudri (RA)
9. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)

Etiquette of Waking Up

Book Four

1. Reciting the supplication upon waking ^[1]
   The Prophet (SAW) would say upon waking: "Praise be to Allah who gave us life after having caused us to die, and to Him is the resurrection." This du'a frames each morning's waking as a renewal of life, pointing directly to the resurrection.
2. Using the siwak upon waking, especially for night prayer ^[1]
   "When the Prophet (SAW) got up at night [for prayer], he used to clean his mouth with a siwak." This practice of cleaning the mouth upon rising was a consistent part of the Prophet's night routine.
3. Reciting the final verses of Surah Aal-e-Imran upon waking at night ^[2]
   The Prophet (SAW) would recite the last ten verses of Surah Aal-e-Imran upon waking for the night prayer. This specific recitation was a regular part of the Prophet's preparation for voluntary night prayer.
4. Washing the hands before placing them in a vessel ^[3]
   The Prophet (SAW) said: "When one of you wakes from sleep, let him not put his hand into the vessel until he has washed it three times, for he does not know where his hand spent the night." This hygienic precaution reflects care taken even in an ordinary morning routine.
5. Beginning the day with gratitude ^[4]
   The waking du'a itself centers on praising Allah, setting a tone of gratitude from the very first moments of the day. Starting the day acknowledging Allah's favor shapes the outlook carried into the rest of the day's activities.
6. Rising promptly rather than lingering unnecessarily in bed ^[5]
   The general encouragement toward productive use of time, reflected throughout Islamic teaching, discourages excessive lingering once genuinely awake. Prompt rising allows the day's obligations, beginning with prayer, to be met without unnecessary delay.
7. Remembering Allah rather than returning immediately to distraction ^[6]
   The general principle of continuous dhikr, encouraged throughout the day, applies to the transition from sleep into wakefulness as well. A brief moment of remembrance upon waking sets a mindful tone before the day's demands take over.
8. Tidying one's sleeping area ^[7]
   General principles of cleanliness and order in the home, encouraged throughout Islamic teaching, extend naturally to how one leaves their sleeping space each morning. A tidied sleeping area reflects the same care for order valued throughout Islamic teaching on the home.

Sources

1. Sahih al-Bukhari, on the authority of Hudhayfah ibn al-Yaman (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Abbas (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
4. Derived from Sahih al-Bukhari, on the authority of Hudhayfah ibn al-Yaman (RA)
5. Derived from the broader Islamic emphasis on valuing time
6. Derived from Qur'an, Surah Al-Ahzab 33:41-42
7. Derived from the broader Islamic emphasis on cleanliness (nazafah)

Etiquette of Answering the Call of Nature

Book Four

1. Reciting the du'a of protection upon entering ^[1]
   The Prophet (SAW) said: "When one of you enters the toilet, let him say: O Allah, I seek refuge in You from male and female devils." This du'a is recommended before entering, seeking protection in a place where remembrance of Allah is otherwise not spoken.
2. Entering with the left foot ^[2]
   General Islamic practice, consistent with the Prophet's preference for the right side in good matters, reserves the left foot for entering the place of impurity. This mirrors the broader Sunnah of using the left for what is unclean and the right for what is pure and honored.
3. Not facing or turning one's back to the qiblah ^[3]
   The Prophet (SAW) said: "When you go to relieve yourselves, do not face the qiblah or turn your backs to it." This etiquette preserves the honor given to the direction of prayer even during private, necessary acts.
4. Seeking privacy, away from the sight of others ^[4]
   The Prophet (SAW) would go some distance away when he needed to relieve himself. Seeking distance and privacy reflects basic modesty in this necessary but private act.
5. Not speaking unnecessarily while relieving oneself ^[5]
   A man greeted the Prophet (SAW) while he was urinating, and he did not return the greeting until he had finished and performed tayammum. Even a greeting, normally due an immediate response, was delayed until an appropriate moment.
6. Not urinating in stagnant water ^[6]
   The Prophet (SAW) said: "None of you should urinate in stagnant water." This protects a shared water source from contamination.
7. Cleaning oneself with the left hand, not the right ^[7]
   The Prophet (SAW) said: "None of you should touch his private part with his right hand while urinating, nor should he cleanse himself with his right hand." This preserves the right hand for eating, greeting, and other honored uses.
8. Avoiding places that cause harm or offense to others ^[8]
   The Prophet (SAW) said: "Avoid the two things that provoke cursing: relieving oneself in people's pathways or in their shade." This protects shared, frequently used spaces from being fouled.
9. Using an odd number of stones or equivalent for cleaning ^[6]
   The Prophet (SAW) said: "Whoever uses stones to cleanse himself, let him use an odd number." This specific detail reflects the broader Islamic preference for odd numbers in various acts of worship and purification.
10. Reciting the du'a of forgiveness upon leaving ^[9]
    A'ishah (RA) reported that the Prophet (SAW), upon leaving the toilet, would say: "I seek Your forgiveness [Ghufranaka]." This brief du'a upon leaving reflects humility even after attending to a purely physical need.
11. Not carrying anything bearing Allah's name into the toilet ^[10]
    The Prophet (SAW) would remove his ring, which had "Muhammad, Messenger of Allah" engraved on it, before entering the toilet. This practice reflects the honor given to Allah's name, kept away from a place considered unclean.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Anas ibn Malik (RA)
2. Derived from the general principle described in Sahih al-Bukhari and Sahih Muslim, on the authority of A'ishah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Ayyub al-Ansari (RA)
4. Sunan Abi Dawud, graded Hasan, on the authority of Al-Mughirah ibn Shu'bah (RA)
5. Sahih Muslim, on the authority of Ibn Umar (RA)
6. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
7. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Qatadah (RA)
8. Sahih Muslim, on the authority of Abu Hurayrah (RA)
9. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of A'ishah (RA)
10. Sunan al-Nasa'i and Sunan Ibn Majah, graded Sahih, on the authority of Anas ibn Malik (RA)

Etiquette of the Home

Book Four

1. Mentioning Allah's name upon entering the home ^[1]
   The Prophet (SAW) said: "When a man enters his house and mentions Allah's name upon entering and upon eating, Satan says [to his fellow devils]: You have no lodging and no dinner here." This simple mention of Allah's name is described as denying Satan any share of one's home.
2. Greeting the household upon entering ^[2]
   "But when you enter houses, give greetings of peace upon yourselves, a greeting from Allah, blessed and good." Even one's own home is entered with this greeting of peace, addressed to those already inside.
3. Supplicating upon leaving the home ^[3]
   The Prophet (SAW) said: "Whoever says upon leaving his home: In the name of Allah, I place my trust in Allah, and there is no power and no strength except with Allah - it will be said to him: You are guided, sufficed, and protected." This du'a accompanies the transition from the safety of home into the wider world.
4. Seeking protection from being led astray or wronged ^[4]
   The same supplication continues with seeking refuge in Allah "from leading astray or being led astray, from slipping or being made to slip, from wronging or being wronged." This comprehensive protection is sought against both causing and suffering harm while away from home.
5. Announcing one's presence rather than entering unexpectedly ^[5]
   "O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants." This principle of announced entry applies fully to how one enters even their own household, respecting those inside.
6. Keeping the home clean and orderly ^[6]
   The general Islamic emphasis on cleanliness, reflected in the Prophet's teaching that "cleanliness is half of faith," applies directly to the maintenance of one's home. A clean, orderly home reflects this broader value placed on cleanliness throughout Islamic teaching.
7. Reciting Surah Al-Baqarah in the home ^[7]
   The Prophet (SAW) said: "Do not turn your houses into graves; indeed, Satan flees from the house in which Surah Al-Baqarah is recited." Regular recitation in the home is presented as a means of keeping it spiritually alive and protected.
8. Not keeping items that repel angels' presence ^[8]
   The Prophet (SAW) said: "Angels do not enter a house in which there is a dog or a picture [of a living being]." This same principle discussed regarding the angels applies directly to the objects kept within one's home.
9. Ensuring the household's needs are met before personal leisure ^[9]
   The Prophet (SAW) said: "Each of you is a shepherd and each of you is responsible for his flock. A man is the shepherd of his household and is responsible for them." This principle of guardianship over the household places its members' wellbeing ahead of one's own comfort.
10. Maintaining a peaceful, gentle atmosphere within the home ^[10]
    The Prophet (SAW) said: "The best of you are those who are best to their wives, and I am the best of you to my wives." A believer's character within their own home is treated as a genuine measure of their overall character.

Sources

1. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
2. Qur'an, Surah An-Nur 24:61
3. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Anas ibn Malik (RA)
4. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Umm Salamah (RA)
5. Qur'an, Surah An-Nur 24:27
6. Sahih Muslim, on the authority of Abu Malik al-Ash'ari (RA)
7. Sahih Muslim, on the authority of Abu Hurayrah (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Talhah (RA)
9. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
10. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)

Etiquette of Walking

Book Four

1. Walking with humility, not arrogance ^[1]
   "And the servants of the Most Merciful are those who walk upon the earth easily [i.e., with humility]." This description of the righteous begins specifically with the manner of their walk, reflecting inner humility.
2. Avoiding a boastful, exultant manner of walking ^[2]
   "And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height." This verse challenges the arrogance sometimes displayed in how a person carries themselves while walking.
3. Walking with energy and purpose ^[3]
   The Prophet's (SAW) walk was described as brisk, "as if he were descending a slope," reflecting energy rather than sluggishness. This description shows a walk that is neither hurried and undignified nor slow and lethargic.
4. Lowering the gaze while walking in public ^[4]
   "Tell the believing men to reduce [some] of their vision and guard their private parts." This command for modesty of the eyes applies directly to how one carries themselves while walking among others.
5. Removing harmful objects from the road ^[5]
   The Prophet (SAW) said: "Removing a harmful object from the road is [an act of] charity." A small act like clearing a hazard from a shared path is elevated here to the status of charity.
6. Greeting others while walking, as the etiquette dictates ^[5]
   The Prophet (SAW) said: "Let the one passing by greet the one sitting." This places the responsibility to initiate greeting on the one walking past someone seated.
7. Guiding someone who has lost their way ^[6]
   Among the acts described as charity by the Prophet (SAW) is "guiding a person on the road." Simple direction given to someone lost is treated as a genuine act of charity.
8. Not walking in a single sandal or shoe ^[5]
   The Prophet (SAW) said: "None of you should walk in a single sandal; let him wear both or take off both." This specific, practical instruction reflects attention to detail even in something as ordinary as footwear.

Sources

1. Qur'an, Surah Al-Furqan 25:63
2. Qur'an, Surah Al-Isra 17:37
3. Jami' al-Tirmidhi, graded Sahih, on the authority of Ali ibn Abi Talib (RA)
4. Qur'an, Surah An-Nur 24:30
5. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
6. Sahih al-Bukhari, on the authority of Abu Dharr (RA)

Etiquette of Riding & Travel

Book Four

1. Reciting the du'a of gratitude upon mounting a means of travel ^[1]
   "Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it. And indeed we, to our Lord, will return." This verse forms the basis of the recommended supplication upon mounting any vehicle or animal for travel.
2. Beginning the journey with Bismillah ^[2]
   The general Islamic practice of beginning significant undertakings with the name of Allah applies fully to setting out on a journey. Starting a journey with Allah's name frames travel itself as an act carried out under His care.
3. Treating the animal or vehicle with care, not overburdening it ^[3]
   The Prophet (SAW) passed an exhausted camel and said: "Fear Allah regarding these animals who cannot speak. Ride them when they are fit and let them rest when they are tired." This same concern for the animal's wellbeing during travel reflects a broader Islamic ethic of care extended even to means of transport.
4. The owner having priority in the front seat or position ^[4]
   The Prophet (SAW) said: "The owner of a riding animal has more right to its front [seat] than others, unless he permits [someone else]." This establishes a simple rule of precedence respecting ownership during shared travel.
5. Reciting Takbir when ascending, Tasbih when descending ^[5]
   Jabir (RA) reported that when the Prophet (SAW) ascended [an incline] he would say "Allahu Akbar," and when he descended he would say "Subhanallah." This alternating remembrance accompanies the changing terrain of a journey.
6. Not exceeding safe or reasonable capacity ^[6]
   The same concern reflected in not overburdening an animal extends naturally to not overloading any means of transport beyond safe limits. Safety and consideration for both passengers and the vehicle itself follow from this same principle.
7. Supplicating for a safe and blessed journey ^[7]
   The Prophet (SAW) would say when setting out: "O Allah, we ask You for righteousness and piety on this journey of ours, and for deeds that please You." This comprehensive travel du'a asks for both safety and spiritual benefit throughout the journey.
8. Reciting Takbir and a specific du'a upon returning from travel ^[8]
   Upon returning from a journey, the Prophet (SAW) would say "Allahu Akbar" three times, followed by a du'a of praise and gratitude for a safe return. This closing practice frames the end of a journey with the same remembrance that marked its beginning.

Sources

1. Qur'an, Surah Az-Zukhruf 43:13-14
2. Derived from the broader principle reflected in Sunan Abi Dawud, on the authority of Abu Hurayrah (RA)
3. Sunan Abi Dawud, graded Sahih, on the authority of Abdullah ibn Ja'far (RA)
4. Sahih Muslim, on the authority of Qais ibn Sa'd (RA)
5. Sahih al-Bukhari, on the authority of Jabir ibn Abdullah (RA)
6. Derived from Sunan Abi Dawud, graded Sahih, on the authority of Abdullah ibn Ja'far (RA)
7. Sahih Muslim, on the authority of Abdullah ibn Umar (RA)
8. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)

Etiquette of Dress & Adornment

Book Four

1. Covering the body appropriately ^[1]
   "O children of Adam, We have bestowed upon you clothing to conceal your private parts." This verse establishes covering the body as one of the very purposes Allah has given clothing to humanity.
2. Avoiding clothing worn purely out of pride ^[2]
   The Prophet (SAW) said: "Whoever drags his garment [in pride and arrogance], Allah will not look at him on the Day of Resurrection." The intention behind how clothing is worn matters as much as the clothing itself.
3. Men avoiding silk and gold ^[3]
   The Prophet (SAW) said: "These two [silk and gold] are forbidden for the males of my nation and permitted for the females." This specific ruling distinguishes permitted adornment between men and women in Islamic teaching.
4. Not imitating the dress of the opposite gender ^[4]
   The Prophet (SAW) cursed men who imitate women and women who imitate men [in dress and manner]. This hadith establishes clear boundaries around gendered dress and presentation.
5. Starting with the right side when dressing ^[5]
   The Prophet (SAW) said: "When you dress and when you perform wudu, begin with your right side." This same preference for the right side, seen throughout the Prophet's practices, extends to the simple act of getting dressed.
6. Favoring white clothing ^[6]
   The Prophet (SAW) said: "Wear white clothing, for it is the best of your clothing, and shroud your dead in it." White is given particular recommendation, both for daily wear and for the shrouding of the deceased.
7. Men avoiding letting the garment fall below the ankles out of pride ^[7]
   The Prophet (SAW) said: "Whatever is below the ankles of the lower garment is in the Fire." This ruling is specifically understood by scholars in connection with the pride (khuyala) associated with the practice historically.
8. Supplicating upon wearing new clothing ^[8]
   The Prophet (SAW) would say upon wearing something new: "O Allah, praise is due to You, for You have clothed me with it. I ask You for its good and the good for which it was made, and I seek refuge in You from its evil and the evil for which it was made." This du'a frames even a new garment as an occasion for gratitude and mindful supplication.
9. Moderation in adornment, avoiding extravagance ^[9]
   "O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive." Presentable adornment is encouraged, but framed within the same limits against excess found elsewhere in Islamic teaching.
10. Giving away old but usable clothing to those in need ^[10]
    The general Islamic emphasis on charity and avoiding waste, reflected throughout the Qur'an and Sunnah, extends to how one's used clothing is handled once replaced. Passing on usable clothing to someone in need reflects the same spirit of generosity encouraged in all forms of giving.

Sources

1. Qur'an, Surah Al-A'raf 7:26
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
3. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Ali ibn Abi Talib (RA)
4. Sahih al-Bukhari, on the authority of Ibn Abbas (RA)
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Abu Hurayrah (RA)
6. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Sahih, on the authority of Samurah ibn Jundub (RA)
7. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
8. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Sa'id al-Khudri (RA)
9. Qur'an, Surah Al-A'raf 7:31
10. Derived from the broader Islamic principles of charity (sadaqah)

Etiquette of Grooming & Adornment

Book Four

1. Trimming the mustache ^[1]
   The Prophet (SAW) said: "Trim the mustache and let the beard grow." This is listed among the acts of natural disposition (fitrah) that distinguish good personal grooming.
2. Letting the beard grow ^[1]
   The same hadith continues: "...and let the beard grow." This instruction is paired directly with trimming the mustache as part of the same guidance.
3. Cutting the nails regularly ^[2]
   Cutting the nails is listed among the five acts of fitrah mentioned by the Prophet (SAW), along with circumcision and trimming the mustache. Regular nail care is treated as part of the natural, sound state Islam calls people back to.
4. Removing underarm hair ^[2]
   Plucking the armpit hair is likewise listed among these same acts of fitrah. This grooming practice is grouped with the others as a basic standard of cleanliness.
5. Removing pubic hair ^[2]
   Shaving the pubic region completes the list of the five acts of fitrah described by the Prophet (SAW). This is treated as a private matter of personal hygiene rather than public grooming.
6. Not neglecting these practices beyond forty days ^[3]
   The Prophet (SAW) said: "A time limit was set for us in trimming the mustache, cutting the nails, plucking the armpit hair, and shaving the pubic region, that we should not leave it for more than forty nights." This specific time limit prevents these basic grooming habits from being neglected indefinitely.
7. Using pleasant fragrance, especially for gatherings ^[4]
   The Prophet (SAW) said: "Whoever attends the Friday prayer, let him take a bath, and if he has perfume, let him use some of it." Wearing a pleasant scent is recommended especially when attending gatherings with others.
8. Dyeing gray hair, avoiding pure black ^[5]
   The Prophet (SAW) said: "Change the gray hair, but avoid black." This guidance permits altering gray hair's appearance while specifically excluding one particular color.
9. Keeping the hair neat rather than unkempt ^[6]
   The Prophet (SAW) saw a man with disheveled hair and gestured for him to fix it, remarking that this was better than appearing with uncombed, unkempt hair. A neat appearance is encouraged as part of presenting oneself respectfully, even in ordinary daily life.
10. Not plucking out gray hairs ^[7]
    The Prophet (SAW) said: "Do not pluck out gray hair, for it is light for the Muslim [on the Day of Judgment]." Gray hair is reframed here from something to be hidden into something carrying its own spiritual value.

Sources

1. Sahih al-Bukhari and Sahih Muslim, on the authority of Ibn Umar (RA)
2. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
3. Sahih Muslim, on the authority of Anas ibn Malik (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Salman al-Farisi (RA)
5. Sahih Muslim, on the authority of Jabir ibn Abdullah (RA)
6. Muwatta Malik, graded Hasan, on the authority of Ata ibn Yasar (RA)
7. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Amr ibn Shu'ayb, from his father, from his grandfather (RA)

Etiquette of Sneezing & Yawning

Book Four

1. Praising Allah after sneezing ^[1]
   The Prophet (SAW) said: "When one of you sneezes, let him say: Al-hamdu lillah [Praise be to Allah]." This simple act of gratitude follows immediately after the natural bodily response of sneezing.
2. Responding to a sneezer with a supplication for mercy ^[1]
   The same hadith continues: "...and let his brother or companion say to him: Yarhamuk Allah [May Allah have mercy on you]." Those who hear the sneeze and the praise of Allah are encouraged to respond with this specific supplication.
3. The sneezer replying with a further supplication ^[1]
   The hadith concludes: "...then let him say [in reply]: Yahdikumullahu wa yuslihu balakum [May Allah guide you and rectify your condition]." This small exchange of blessings completes a brief but meaningful interaction between two people.
4. Covering the mouth and lowering the voice while sneezing ^[2]
   "Whenever the Prophet (SAW) sneezed, he would cover his face with his hand or garment and lower the sound of it." This practical etiquette reflects both consideration for others and simple hygiene.
5. Only responding with mercy supplication if Allah was praised ^[3]
   The Prophet (SAW) said: "If one of you sneezes and praises Allah, then say Yarhamukallah to him; but if he does not praise Allah, then do not say it to him." This detail ties the response specifically to whether the sneezer themselves acknowledged Allah first.
6. Restraining a yawn as much as possible ^[4]
   The Prophet (SAW) said: "Yawning is from Satan, so when one of you yawns, let him restrain it as much as he is able." Unlike a sneeze, a yawn is discouraged and its outward expression is minimized where possible.
7. Covering the mouth while yawning ^[5]
   The same guidance on restraining a yawn is understood by scholars to include covering the mouth with the hand while doing so. This simple physical gesture accompanies the broader effort to minimize an open yawn in front of others.
8. Not treating a yawn the same as a sneeze in response ^[5]
   The clear distinction drawn between sneezing, which is met with praise of Allah, and yawning, which is instead discouraged and suppressed, means the two are not treated with the same etiquette. Recognising this difference avoids mistakenly applying the sneezing etiquette to a yawn.

Sources

1. Sahih al-Bukhari, on the authority of Abu Hurayrah (RA)
2. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Hurayrah (RA)
3. Sahih Muslim, on the authority of Anas ibn Malik (RA)
4. Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)
5. Derived from Sahih al-Bukhari and Sahih Muslim, on the authority of Abu Hurayrah (RA)

Etiquette of Laughing & Smiling

Book Four

1. Smiling as an act of charity ^[1]
   The Prophet (SAW) said: "Your smiling in the face of your brother is charity." A simple, warm expression is elevated here to the level of a charitable act.
2. Avoiding excessive laughter ^[2]
   The Prophet (SAW) said: "Do not laugh too much, for excessive laughter deadens the heart." This caution links unchecked laughter to a spiritual dullness rather than genuine joy.
3. Following the Prophet's example of a gentle smile ^[3]
   "The laughter of the Prophet (SAW) was mostly a smile." This description shows a measured, composed form of joy rather than loud or uncontrolled laughter.
4. Never laughing at another's expense ^[4]
   "O you who believe, let not a people ridicule [another] people; perhaps they may be better than them." Laughter that comes from mocking or belittling someone else falls outside this etiquette entirely.
5. Keeping humor free of falsehood ^[5]
   The Prophet (SAW) said: "Woe to the one who speaks and lies to make people laugh. Woe to him, woe to him." Genuine humor does not require fabrication, and laughter built on lies carries a serious warning.
6. Balancing lightheartedness with seriousness of purpose ^[6]
   The Prophet's (SAW) character combined moments of gentle humor with an overall seriousness of purpose in worship and daily conduct, as reflected throughout the accounts of his companions. This balance models neither excessive somberness nor unchecked frivolity as the ideal character.

Sources

1. Jami' al-Tirmidhi, graded Hasan, on the authority of Abu Dharr (RA)
2. Sunan Ibn Majah, graded Hasan, on the authority of Abu Hurayrah (RA)
3. Sahih al-Bukhari and Sahih Muslim, on the authority of Abdullah ibn al-Harith (RA)
4. Qur'an, Surah Al-Hujurat 49:11
5. Sunan Abi Dawud and Jami' al-Tirmidhi, graded Hasan, on the authority of Mu'awiyah ibn Haydah (RA)
6. Reflected across numerous narrations describing the Prophet's balanced character in Sahih al-Bukhari and Sahih Muslim