Flight Janazah

AsSalaam WaAlaykum WaRehmatullah WaBarkaatuhuWelcome aboard Fly Air JanazahWhen we are leaving this world for the next one, it shall be like a trip to another country.Where details of that country won’t be found in glamorous travel brochures but in the Holy Qura’an and the Hadiths.Where our plane won’t be Indian Air Lines, British Airways, Gulf Air or Emirates but Air Janazah.Where our luggage won’t be the allowed 30 Kgs but our deeds no matter how heavy they weigh.You don’t pay for excess luggage. They are carried free of charge, with your Creator’s compliment.Where our dress won’t be a Pierre Cardin suit or the like but the white cotton shroud.Where our perfume won’t be Channel, Paco Rabane, but the camphor and attar.Where our passports won’t be Indian, British, French or American but Al Islam.Where our visa won’t be the 6 months leave to stay or else but the “La Illaha Illallah”. Where the airhostess won’t be a gorgeous female but Isra’iil and its like. Where the in-flight services won’t be 1st class or economy but a piece of beautifully scented or foul smelling cloth. Where our place of destination won’t be Heathrow Terminal 1 or Jeddah International Terminal but the last Terminal Graveyard. Where our waiting lounge won’t be nice carpeted and air-conditioned rooms but the 6 feet deep gloomy Qabar.Where the Immigration Officer won’t be His Majesty’s officers but Munkar and Nakeer. They only check out whether you deserve the place you yearn to go. Where there is no need for Customs Officers or detectors. Where the transit airport will be Al Barzakh. Where our final place of destination will be either the Garden under which rivers flow or the Hellfire.This trip does not come with a price tag. It is free of charge, So your savings would not come handy. This flight can never be hijacked so do notworry about terrorists. Food won’t beserved on this flight so do not worry about your allergies or whether the food is Halal. Do not worry about legroom; you won’t need it, as our legs will become things of the past. Do not worry about delays. This flight is always punctual. It arrives and leaves on time. Do not worry about the in-flight entertainment program because you would have lost all your sense of joy. Do not worry about booking this trip, it has already been booked (return) the day you became a foetus in your mother’s womb.Ah! At last good news! Do not worry about who will be sitting next to you. You will have the luxury of being the only passenger. So enjoy it while youcan. If only you can! One small snag though, this trip comes with no warning. Are you prepared…..you better be ! Please spread the truth and Insha-Allah our Muslim brothers & sisters will understand and practice the guiding principles, whatever way they can afford to uphold our believe of our religion Islam in this world and in the hereafter.

Be a Good Host/ Visitor

When visiting the homes of family members, relatives, friends or others we must never be a burden upon them.Visiting unannounced, at awkward times, sitting too long, asking too many questions, speaking too loudly,allowing our children to run a mock if they are with us etc is all unethical.We should also be considerate of those we visit by not allowing them to prepare snacks or meals for us when they are busy, sickly or in a rush to go somewhere.On the other hand when people visit us although we should honour them, we do not have to prepare sophisticated meals & fries etc all the time. A simple snack or glass of water would also suffice.Whether more or less, whatever is served must be from the depth of our hearts.Mufti Ismail Menk

Using Mobile Phones

Etiquettes of the Mobile PhoneIslam has never been opposed to advancement. However, certain advancements are such that togetherwith their benefits come much harm. Whilst mobile technology and the mobile phone in particular has revolutionised the way we live, it is important that we utilise such technology appropriately.Crude MannersIt is important to realise that there are certain etiquettes of speaking on the phone. For example when calling someone, many people do not first ask the person they are calling whether it is convenient for them to speak at that very moment. They simply begin a long conversation without any regard for the inconvenience they cause the person they have called. There are yet others who, whilst in the company of others,answer phone calls and begin to casually converse with whoever has called them. Doing this is akin to turning your face away from those in your company whilst in the middle ofa conversation and engaging in conversation with someone else without any explanation or apology to the first. Such behaviour is indeed inappropriate and a reflection of crude manners.Robber of TimeThe mobile phone, whilst being a very useful item, can prove to be a robber of time too. People feel obliged to utilise the free minutes and texts they have within their contract. If one has an allowance of 500 minutes or 500 texts within his talk plan, it is not necessary to utilise all these minutes or texts. By calling people or texting them only to use up the allowance, we are wasting valuable time which could have beenutilised in productive activities.Text MessagesNowadays, many people send ‘Jumu‘ah Mubarak’ text every week to friends and associates. The contents of many of these texts are not authentic and sometimes not in line with Islamic teachings. One needs to be cautious before forwarding any message of this nature. Many people forward these messages just because they apparently sound good irrespective of the message being incorrect. Do not forward any message until you are sure of its authenticity.If you are keen to propagate the beau­tiful teachings of Islam by using the text facility then make sure it is something beneficial, correct and authentic. Moreover, the day of Jumu‘ah should not be fixed for this; any day and every day should be made mubarak by conveying a piece from the teachings of our beautiful dīn.Name at the End of TextWhenever you send a text message, it is important to write your name at the end of the text, because it is possible that the person you are texting has not saved your number on his mobile. As a result, he will be confused and inconvenienced when he receives the text due to not knowing who the sender is.In The MasjidWhen attending the masjid one should switch off his mobile. Failure to do so will result in one being disrespectful to the house of Allāh as well as being a means of disturbanceto others if the phone were to ring. It is prudent not to even leave the phone in vibration mode. In this situation if the phone were to receive a call during salāh, not only will it divert the phone owner’s attention it will also disturb the person next to him. Many people immediately after the completion of salāh check their phones for possible missed calls or messages. This shows that although one was physically standing in the court of Allāh, mentally he was elsewhere. Thus we should switch our phones off before entering the masjid and not pay attention towards them until we leave.Haram SharīfMany people would not even dream of answering a phone call whilst in the masjid when they are in their localities. However we observe the very same people freely using the mobile phone in the Haram Sharīf in Makkah and Madīnah. One should make a firm resolution and refrain from this for this leads to neglect andmany other wrongs whilst in blessed places.Musical Ring TonesWe should make sure that we have an appropriate simple ring tone on our mobile phone. To keep a musicalring tone is harām as the playing of music, or being a means of it being played is a sin. It is quite unfortunate that even when in Haramayn Sharīfayn whilst performing tawāf orpresenting salām to the Prophet sallallāhu ‘alayhi wasallam, the musical tones of mobile phones are heard.This is harām and a major sin. Safeguard yourself from such things that distance you from the Creator.‘Islamic’ Ring TonesThe adhān, salām, tilāwah of the Glorious Qur’ān, nāt and nashīd are used as ring tones by many on mobile phones. The adhān has a set time and a purpose and should only be announced at the time for the stipulated purpose. Salām also has a specific purpose which is to greet one another. The Glorious Qur’ ān is the word of Allāh and has been sent for guidance of mankind. The Shari’ah has stipulated many rulings in regard to this great book. Nāt and nashīd are recited to inculcate and increase the love for our beloved Prophet sallallāhu ‘alayhi wasallam in our hearts. Noneof these should be used to inform us that someone is calling us. This is disrespectful. One should merely keep a simple ring tone for this purpose.How Many Rings?If when ringing someone one finds that the phone cuts off after a few rings or diverts to an answering machine, then the caller may try again. One should retry a maximum of three times for it may be that the person was busy and as he approached the phone it stopped ringing and thus he was unable to answer. However, there are some phones that do not divert or cut-off and keep ringing. In such cases the caller should let it continue ringing for that duration which would be considered normal, approximately ten rings. If the call is not answered then put the phone down because notanswering indicates that the person is either occupied or does not wish tospeak. Do not cause inconvenience by compelling.Mobile and TeachersIt is not permissible for teachers at madrasah or school to use the mobile during their working hours for the madrasah and the school has purchased that time from them. This time does not belong to them; it has become the property of the employing establishment.Source:At-Tazkiyah– wisdom ofShaykh Muhammad Saleem Dhorat

Expressing Condolences and Sympathy

9.3 EXPRESSING CONDOLENCES AND SYMPATHYWhen offering condolences about a plight that befalls a relative, friend or acquaintance, it is kind to pray for the dead. Say a prayer similar to that reported by Muslim to have been articulated by Messenger (PBUH) to Umm Salamah (RA) at the death of her husband: ‘O Allah, forgive Abi Salamah, elevate his status among the guided people, and look afterthe family that he left behind. O Lord of the universe, forgive us and him, comfort him in his grave, and lighten his stay.’Your conversation with anguished persons should be aimed at mitigating their agony by mentioning the reward of patience, the transitory nature of life on earth, and that the Hereafter is everlasting life.In this respect, it is desirable to reiterate certain verses of the Quran, the sayings of the Prophet (PBUH) or some of the well-spoken condolences of our ancestors. You may mention the saying of Allah SWT: ‘But give glad tidings to those who patiently endure, who say, when afflicted with calamity: To Allah we belong and to Him we return. They are those on whom [descend] blessings from their Lord, and mercy,and they are the ones that receive guidance.’4 Or you may quote another verse from the Quran: ‘Every soul shall have a taste of death and only on the Day of Judgment shall you be paid your full recompense. Only those who are saved far from the fire and admitted to the Garden will have attained the object [of life], for the life of this world is but goods and chattels of deception.’ And such are Allah’s words: ‘All that is on earth will perish. But Allah will abide [for ever], the face of your Lord, most gracious, and most generous.’You may mention some of sayings of the Prophet (PBUH) reported by Muslim and others: ‘Oh Allah, reward my calamity and replace my loss with a better one.’ And like the saying of Prophet (PBUH) reported byBukhari and Muslim: ‘It is Allah’s that takes and it is He that gives, and He prescribes a certain destiny for every matter.’ Al-Bukhari and Muslim reported that when the Prophet (PBUH) mourned the death ofhis son Ibrahim he said: ‘My eyes aretearful. My heart is full of anguish, but we will say only what pleases ourLord. O Ibrahim, your loss filled us with sorrow.’ Also, it is very appropriate in this regard to use some of the traditional sayings of theMuslim forefathers. Omar bin Al-Khattab used to say: ‘Everyday we are told that so and so has just died. One day it will be said, ‘Omar has died.’ ‘ You may allude to the saying of the just Caliph Omar ibn Abdul Aziz (RA): ‘A person who is not separated from Adam by a living father, is indeed deep-rooted in death.’The honoured follower Al-Hasan Al-Basri said: ‘Oh son of Adam, you are nothing but mere days. Whenevera day passes away: a part of you passes away.’ He also said: ‘Allah ordained that the ultimate resting place of believers will be paradise, no less.’ His student Malik ibn Dinar said: ‘The wedding of the one who fears Allah, is the Day of Judgment.’ A poet said:Passing the days we are contentPassing a day brings us near the endAnother poet said:Offering condolences, we trust not living longThe manners of this religion we follow alongThe consoled and the consoling may live todayTomorrow though, they ‘ll vanish away.A suitable poem in this regard:We die and live every night and dayOne day we will die and move awayAnother poem describes how oblivious humans can be to death:Life is but a ship afloatWe think it’s still, but running is the boatI have quoted all these appropriate mourning quotations because I have witnessed many inappropriate conversations and talks by people offering sympathy. Mourning hearts are depressed with anguish and sorrow. Be sensitive and select a suitable topic for your conversation.Attempt to lift the spirits of the bereaved family. The great scholar, Mansour bin Zazan said, ‘Sorrow and sadness will increase rewards.’ Al-Hassan Al-Basri pointed out that this painful state will gradually pass away, but our sins will remain with us forever. He said, ‘Every sad anguish will diminish, except anguish over sins.’ The great scholar, Ata bin Abi Muslim pointed out that life is full of challenges and events. ‘A believer would not be happy for one complete day.’9.4 Sending Flowers and Reading Quran during FuneralsIt should be noted that many people at the death of a dear person will bring flowers and wreaths and after proceeding with the funeral, will take the flowers and wreaths to the home of the deceased. They buy the best flowers and wreaths to show their deep sympathy and concern. To do this is forbidden – whether presenting it at the funeral, accompanying the funeral with it, or bringing it to the deceased’s house. This is an imitation of non-Muslims, and is an evil innovation which should be strictly avoided. Those who do such a thing will have no reward from Allah. To the contrary, they will be questioned for such meaningless waste.Another misguided innovation during funerals is that the car that carries the deceased will broadcast, through speakers, a recording of the Holy Qur’an as if announcing the passing away of the deceased. The funeral procession should be characterized by thoughtfulness, humbleness, remembrance, reflection, awareness of Allah, and prayers for mercy. No sad music or religious chant should accompany funerals. These two rules should be followed and spread around to makeMuslims aware of the right way.A Final WordThis is a collection of Islamic manners that form the etiquette of our pious Muslim predecessors. I introduced it in a clear and understandable way so that you maypractice it. The best place to follow these manners is at your house and the houses of your brothers. Do not overlook these etiquettes when dealing with your family and your Muslim brethren.Your immediate family and friends are the most deserving of your good conduct and manners. In this regard,Bukhari and Muslim reported that a man asked the Prophet (PBUH): ‘Oh, Prophet of Allah, who deserves my best behaviour? The Prophet answered: ‘Your mother! Your mother! Your mother! Then your father, then the closer, and the closer among your relatives.’Do not overlook these manners wheninteracting with the appropriate people, and act nicely and amicably with others. If you do not behave properly, you degrade yourself, abuse the duty that you are entrusted with, and abandon the guidance of the Messenger of Allah (PBUH). Rely on Allah to attain His pleasures and the manners of His religion, for it is He who protects the virtuous people.May Allah protect you, your relatives and your beloved ones. May Allah help you obey His orders, remain obedient to Him, and follow the example of His Prophet. May Allah grant you His love, grace and His generosity. May Allah pray upon His Prophet and Messenger Muhammad,his family and his companions. All praise to Allah, the Lord of the universe. Ameen.This was written in the hope of receiving your prayers.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Condolence

9.1 BREAKING UNPLEASANT NEWSIf you have to break the undesired news of a tragic accident, or the death of a dear or close relative or friend, break the news in such a way as to lessen its impact and to make it as mild and gentle as possible. For example, in the case of a death, you may say: ‘Recently, I learned that Mrs. X has been terribly sick, and her condition worsened. Today, I heard she has passed away. May the mercyof Allah be with her.’Start by giving the name of the person in question. Do not break the news of a death by saying, ‘Do you know who died today?’ This unduly manner frightens the listeners and prompts them to expect the worst, namely that the death involves someone who is very close to them. Instead, mention the name of the dead person before breaking the tragic news of the death. This will soften the impact of the news, reducing the listener’s apprehension,and making the news more bearable.Convey the news of fire, drowning, or car accident, etc. in a similar fashion. Prepare the listener for the news in a way that minimizes its impact. Mention the name(s) of the affected person(s) in a kind way, not a shocking way. Some people have weak hearts and such bad news may cause them to faint and collapse.If it is necessary to convey such news,choose the appropriate time. It should not take place at a meal, before going to sleep, or during an illness. Compassion and tactfulness are the best qualities you will need to handle such a situation.9.2 EXPRESSING CONDOLENCES IS A COURTESY AND A DUTYParting among loved ones is one ruleof Allah in his creations. Al-Hafiz Al-Munziri reported a Hadith, ‘Love whoever you will and you will part.’ Along this same rule, poets said:We are but guests with our families,Staying for a while, andleaving them.Wealth and families arebut trusts.Inevitably, one day trusts will be recalled.The sons of this life willall partTo meet together again in the hereafter.One wise poet listed eight stages we must all pass through. No one will bespared of these:Happiness and sorrow; gathering and parting;Difficulties and easiness; and illness and good health.Another poet saidMake perseverance your friend, and leave painful sorrowYou are not aloneEveryone lost, or will lose a loved one.If a relative or a close friend of one of your relatives or friends dies, hasten to offer your condolences. You owe your relatives, friends and Muslim brothers the moral obligation of alleviating their plight. If you can, you should attend the funeral and theburial at the cemetery. Aside from being a highly rewarding gesture of sympathy, it could be an effective andstern admonition, and a lesson reminding you of the inevitability of death.While alive, your life had lessons, reminders and admonitionToday, your death givesme the most important lessonAl-Bukhari and Muslim reported thatthe Prophet (PBUH) said: ‘A Muslim owes his Muslim brethren five gestures: returning a greeting, visiting the ill, and attending their funeral…’ Imam Ahmadreported that the Prophet said: ‘Visit the sick and follow the procession of funerals; you will remember the Hereafter.’Condolences is to alleviate the sense of grieving that confront the family ofthe deceased. This is achieved by encouraging them to be composed while trusting in Allah’s promise of great reward. Allah said in Surat Al-Baqarah ‘And give glad tidings to those who patiently persevere; who say, when afflicted with a disaster, ‘Truly! To Allah we belong and truly, to Him is our return.’ They are those on whom descend blessings and receive the mercy of their Lord, and it they who are the guided ones.’ Condolence is done by praying for the deceased to be helped and pardoned, since they will receive the benefit of such prayers. Condolence is a sincere expression of sympathy and to share the sorrow of these stressful moments. Ibn Maja and Baihaki reported, with a fair authority, a Hadith: ‘A Muslim who consoles other Muslims suffering from a calamity will be awarded a dress of dignity by Allah on the day ofJudgment.’from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Visiting the Sick

8.1 VISITING A PATIENTIt is your duty to visit your Muslim brethren in time of illness. This will enhance and nourish the bond of Islam and the brotherhood among you. As a committed Muslim, do not undervalue the great reward from Allah. Imam Muslim reported that the Messenger of Allah (PBUH) said: ‘A Muslim visiting ill brethren will continue to be in the Khurfa of paradise until he, or she comes back home. He was asked, ‘What is the khurfa of Paradise?’ He answered, ‘This means the harvest of paradise.’Imam Ahmad and Ibn Hibban in his authentic book reported that the Messenger said: ‘A visitor walking to visit a patient will be wading in the mercy of Allah. When the visitor sits with the patient they will be immersed in mercy until his, or her return.’8.2 PRAYING FOR THE SICKIt is very appropriate to say few prayers for the sick asking Allah (SWT) to bless them with recovery and help them through their sickness. Bukhari and Muslim reported that Aisha said ‘If someone fell sick the Prophet would pass his right hand over them while saying the following prayer ‘O the Lord of humans, take away the suffering, bring the recovery, no cure but your cure that leaves no ilness.’ In anotherhadith reported by Bukhari, Ibn Abbas said that the Prophet when vising a sick person would say: ‘Holdon, may Allah cleanse you.’8.3 THE LENGTH OF THE VISITCertain etiquette will make your visit to an ill person a refreshing and morale boosting one. Your duty is to ease his or her pains, and to make him or her more conscious of the rewards they will gain in return for their suffering and endurance.Make your visit brief. Sick persons may not withstand such long visits. The length of the visit should be not longer than the time between the two speeches of Friday. In this respect, it was said that the visit should be longenough to convey your greeting and wishes (Salam), to ask the sick how he or she is doing, to pray for recovery and to leave immediately after saying good-bye.If you visit a patient say your greetingAnd immediately you should say, ‘Good-bye’The best visit is every third day The best stay is in the blink of an eyeDo not bother the patient with many questionsTwo or three words will get you all along.At the end of his book of Malkite Fiqh, Al-Kafi, Imam Ibn ‘Abdul Al-Barr said: ‘Whether you visit a healthy or an ill person, you ought to sit where you are told. Hosts know better how to ensure privacy in their home. Visiting an ill person is a confirmed Sunnah. The best visit is the shortest.The visitor sought not to sit too long with an ill person, unless they are close friends and the ill person enjoys their company.’8.4 THEMANNERS OF VISITINGA PATIENTThe visitor ought to wear clean clothes with a fresh scent in order to make the patient feel better both spiritually and physically. At the same time, it is improper to wear fancy clothes that are more appropriate for parties and festivities. Wearing a strong perfume may annoy the sick.Visitors ought to keep their conversation light and avoid gloomytalk that might exacerbate the patient’s distress. Avoid conveying bad news such as a failing business, a death, or similar bad news. Also, visitors ought not to inquire about the details of illness unless the visitoris a specialized physician. Similarly, visitors should not recommend to a patient any food or medicine that might have helped them or someone else. Such recommendation might lead the ill person, out of ignorance or desperation, to try it, causing further complication or even death.Do not criticize or object to the treatment by the physician in the presence of the ill person for it might cast doubt in the mind of the sick. If you are a specialized physician, you may want to discuss the case and its treatment privately with the doctor in charge.8.5 How the Ill express their complaintsIt is recommended that when asked about our condition, a sick person should start by thanking Allah and then proceed to list his complaints. This is to avoid the appearance of complaining of Allah’s will. This wasthe etiquette of the followers as reported by Al-Khatib Al-Baghdadi in his Tarikh Baghdad in the biography of Abdul Rahman Al-Tabib who was the physician of Imam Ahmad and Bishr Al-Hafi. Abdul Rahman said both Imam Ahmad and Bishr became sick and were treated at the same place. ‘When I visited Bishr, I asked how he felt, and with thanks to Allah first, he then proceeded saying I have this pain or that complaint. When I visited Imam Ahmad and asked how he felt, he would say ‘I feel all right.’ One day I told him, ‘your brother Bishr is also ill, but when I ask him of his conditions, he thanks Allah first, then tells me his condition. Imam Ahmad said, ‘Please ask him from where did he get this.’ I answered, ‘His presence makes me reluctant to ask.’ Imam Ahmad said, ‘Tell him your brother, Abo Abdillah asks from where did you get this.’ Abdul Rahman asked Bishr as told. Bishr said, ‘Abo Abdillah wants everything with authority. I heard this from Azhar who heard it from ibn Aoun who heard it from ibn Sireen; ‘If a person thanked Allah before complaining, it will not be a complaint but as if telling the acts of Allah. ‘ Abdul Rahman said, ‘Itold this to Imam Ahmad. After that, ifasked how he felt, he would start by thanking Allah, and then describing his complaints.’The answer of Bishr indicates that when asked about their health, the sick preferably should praise Allah first then explain their complaints. Bythis approach, it is not considered complaining against the acts of Allah.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Weddings

7.1 WEDDINGS ARE PART OF THE PROPHET’S TRADITIONIf invited to a marriage ceremony or wedding celebration, you should accept the invitation unless it may include prohibited acts. Attending a wedding is part of the Sunnah, as Islam regards marriage as an act of worship and obedience to Allah. Islam endorses performing marriagecontracts in the mosque. Muslim jurists stipulated that this is based on a Hadith reported by Al-Tirmidhi and Ibn Maja: ‘Publicize the marriage, execute it at the mosques and celebrate it with drums.’ AnotherHadith reported by Imam Ahmad andAl-Hakim and others supports the first Hadith: ‘Publicize Marriage.’ It also supported by a third Hadith reported by Ahmad, Al-Tirmidhi, Al-Nasa’i and Ibn Maja: ‘The difference between a legitimate (Halal) and an illegitimate (Haram) marriage is the presence of voices and drums.’There is no dispute among Muslim scholars that in a wedding celebration, the Prophet (PBUH) allowed women to use drums. The most valid opinion among many scholars is that men can also use drums in order to publicize the marriage thus making it known near and far. The noble Islamic purpose of such publicity is to distinguish between an evil and illicit relationship and a pure and desirable marriage.Attending a wedding is one of the rights of brotherhood among Muslims. It fulfills the requirement of publicity, reinforces the need to attestto the sanctity of the marriage, and it gives a chance to join your brethren as they complete the second half of Islam, and while you pray that they remain observant of the first half. Attending a wedding also honours the husband and wife by having theirrelatives and friends share in their happiness. It blesses them with guests that pray to Allah for their righteousness, success, affluence and prosperity.7.2 THE MANNERS OF ATTENDING WEDDINGSIf invited, attend the celebration as if you have answered an invitation to a blessed occasion, and a delightful and acclaimed celebration, as the Prophet proclaimed you should. Dress appropriately, for the Prophet’s companions used to dress properly at weddings. When initiating or sharing in discussions, make sure your conversation fits the happy occasion and does not include depressing and distasteful subject matter that could spoil the occasion. Muslims should be wise and considerate.It is recommended that you congratulate the bride and bridegroom, by reciting the Hadith narrated by Abu Dawud and Al-Tirmidhi, and authenticated by Ibn Maja and Al-Hakim, whereby the Prophet (PBUH) said: ‘May Allah bless your side and bless your counterpart and may Allah tie your union with virtue.’ Do not use the commonly used phrase ‘With comfort and children,’ because this was the phrase used by the people of ignorance (Jahilia). The Prophet (PBUH) prohibited such a saying, andAllah, with His blessing, replaced it by the prayer of his Prophet (PBUH). Al-Bukhari reported that ‘Ayisha (RA) said: ‘When the Prophet (PBUH) married me, my mother led me into the house where women of Ansar were celebrating. They congratulated me with reward, blessing, and ‘best of luck’ wishes.Islam permits women to celebrate a wedding by singing tasteful songs, accompanied by a drum beat. Such poems and songs should not promote lust, lewd desire, or portray physical beauty. Instead, they shouldsing delightful and decent songs to express their happiness with the marriage. Al-Bukhari reported that ‘Ayisha (RA) said: ‘A bride was led to her Ansar husband. The Prophet (PBUH) said: O Ayisha, did you not have merriment? The Ansar love fun.’He was referring to the singing and beating of drums.Al-Hafiz ibn Hajar reported in his book Fath Al-Bari that ‘Ayisha recalled that the Prophet (PBUH) asked ‘Why did you not send with her[the bride] a singer girl to sing with a drum beat? I said, ‘What?’ He answered:We are visiting you, we are visiting youIf you greet us, we’ll greet you.For your gold, bright and red, brought the bride to your farmAnd it is your wheat, brown and tanned, that made your virgins’ charmSongs sung at weddings must be similar and have wholesome and seemly meanings. Songs of lust, passion and immorality should be avoided.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Manners of Eating

6.1 THE IMPORTANCE OF EATING MANNERSEating manners are very important since it is repeated many times every day. It must be done properly whether eating alone, with family, or with friends. To avoid pretenses, you should train yourself in proper eating manners, whether alone or with your family. It will then become a natural part of your behaviour, andyou will be at ease at the table.6.2 THE MANNERS OF EATINGThere are certain table manners that are indispensable. Say ‘Bismillah’ when starting, to thank Allah and say‘Alhamdulilah’ when finished. Eat what is in front of you. Eat using yourright hand. A hypocrite was eating with his left hand when the Prophet saw him and advised him to eat with his right. The man falsely said ‘But I cannot’ The Prophet said ‘May it be so’ and the hypocrite was not able to lift his right hand again.The companions of the Prophet followed his example in stressing theuse of the right hand while eating. Omar was Khalifa when he saw a man eating with his left hand and similarly advised him to eat with his right. The man answered ‘My right is busy’ Omar repeated his request and the man repeated his answer. Omar asked him ‘What is it busy with?’ The man answered that it had been severed in one of the battles. Omar blamed himself for neglecting such handicap and ordered the treasurer to provide the man with a servant to help him.If eating with your hand, use three fingers with small bites, lifting it gently with ease to your mouth. Closeyour mouth while eating to avoid unnecessary noises. To eat on the floor is nearer to what the Prophet used to do. However, there is no problem to eat at a table. Imam Ghazali said, ‘To eat at a table is to make eating easier and there is nothing against that.’ Do not start eating ahead of the elders or the nobles. If you are the elder, do not commence eating before everyone is at the table.It is preferred that eating should not be conducted in silence. It is good manners to talk during meals. Topics should be nice stories suitable for eating. At the end of the meal, if hands are to be washed, the elder or the noble should be asked to proceed first.At the end of a meal, thank Allah as inthe Hadith reported by Abo Dawood and Nasa’i in ‘the deeds of day and night.’ Thank Allah who fed us and provided us with drink. It is very appropriate to make a prayer for your hosts as it is reported by Muslim that Al-Migdad ibn Al-Aswad reported that the Prophet said, ‘May Allah feed those who have fed us, and provide drinks to those who provided us with it.’Do not express your disapproval or dislike of certain foods. Either eat it or pass it over quietly. Abu Huraira reported that ‘the Prophet never expressed his dislike of a food. If he liked it he will eat it. If he disliked it, he will set aside.’Do not put in your plate more than can eat. Leftovers could be thrown out, it shouldn’t, and wasted. Put smaller portions twice rather than one large portion that you will not eat. The Prophet did not approve of leaving any food in a plate since as he said ‘You don’t know which portion is blessed’. Food is a blessing of Allah, to misuse it is contrary to Islam. Do not forget the poor and the needy who do not have the portion you are throwing away6.3 THE MANNERS OF DRINKINGDrinking manners are no less important. To start in the name of Allah is a must. Use your right hand to drink. Abo Dawood and Tirmizi related that Hafsa (RA) said ‘the Prophet used his right hand for eating and drinking. He used his left for other things [such as personal hygiene].’ Do not pour your drink down your throat in one gulp. Drink it in three sips. Ibn Abbas reported that the Prophet said ‘Do not drink like a camel. Drink twice or thrice. Say the name of Allah before drinking. Thank Allah after finishing.Do not exhale in your glass. This will irritate others and will smudge the glass or the cup. Ibn Abbas reported that the Prophet forbade exhaling in a glass or puffing into it.Do not drink directly from the jug or the container. Beside being unhygienic behaviour, others may want to drink after you who could be irritated. Abo Huraira narrated that the Prophet forbade drinking directly from the mouth of the sheepskin or the flask.6.4 AVOID GLUTTONYModesty is the crown (hallmark) of the common people. Keep this crown on your head if invited to a feast or if you are presented with food or drink. Do not be gluttonous devouring food as if you have not eaten for a long time, or as if you have not seen such excellent food before. Do not sample every dish on the table. People, even generous hosts disapprove of greedyeaters. Be reasonable and moderate in enjoying the generosity of your hosts.6.5 GOLD AND SILVER CUTLERYDo not eat using golden or silver plates or cutlery. This goes against the spirit of Islamic modesty. Pomposity is not an Islamic trait. Bukhari narrated that Huzaifa said the Prophet said ‘Do not drink in golden or silver cups nor eat in such plates.’ If you were a guest, simply ask your host to replace it with another one.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Social Manners with Parents part 3

This positive attitude does not mean going along with non-Muslims and abandoning our distinct personality.It means we must fair, kind and moderate with ourselves and our neighbours in all matters. In interpreting this, Imam Qortubi said: ‘This constitute a consent by Allah to maintain amicable relationship with those who did not antagonize Muslim or attack them. Imam Qortubi cited the opinion of Abdul Rahman bin Zayed who said that thisrule was in the beginning of Islam when fighting was not required, but later it was annulled. Imam Qortubi also cited Qatada who said this versehad been annulled by another verse in Sura Al-Tawba (9:5) ‘But when the forbidden months are past, then fightand the slay the pagans wherever you find them..’After citing these two opinions and other similar ones, Imam Qortubi concluded by saying: The majority ofinterpreter are said that it is a valid verse that has not been annulled. They cited the story reported by Bukhary and Muslim of Asma’ bint Abi Bakr when she asked the Prophet if could entertain and be kind to her non-Muslim mother who visited her in Madina and the Prophet said ‘Yes.’It was said that this verse was revealed in this incident. Al-Mauardi and Abo Dawud reported that Amer bin Abdullah bin Al-Zubair narrated that his father told him that before Islam Abu Bakr divorced his wife Qutaila who was the mother of Asma. When the truce was held between the Prophet and the pagans of Quraish, the mother visited her daughter in Madina and brought her an ear-ring and other gifts. Asma was reluctant to accept the gifts before asking the Prophet. In answer to her question Allah revealed this verse. When Allah says ‘to deal kindly and justly with them’ Al-Faraasaid that Allah meant those who did not fight you alluding to Khoza tribe who made an agreement with Muslims not to fight them or assist those fighting them. Allah ordered Muslims to be kind and faithful to them as per the terms of the agreement.Al-Kadi Abu Bakr ibn Al-Arabi said that the expression of qist is not derived from justice but from share, meaning you may give them a portion of your money to maintain cordial relationship. For justice is a duty toward all whether they were friends or foes. Imam Bukhari and Imam Ahmad reported that Anas bin Malik that a Jewish boy used to servethe Prophet, preparing his ablution and to hand him his shoes. The boy became ill. The Prophet went to visit the boy and he was gravely ill with his father sitting at his head. The Prophet invited him to Islam by telling him to say: There is no God but Allah. The boy looked at his father who kept silent. The Prophet repeated his request and the boy looked at his father again who told him ‘Obey Abo Al-Kasim.’ The boy, just before dying, said ‘I bear witnessthat no God but Allah and that you are His Messenger.’ The Prophet said‘Thank Allah for enabling me to save him.’Hafiz Ibn Hajar said that this Hadith indicates many rules; that Muslims are allowed to employ non-Muslims,to visit them while sick. It also directsus to maintain cordiality. It allows the employment of the youth, to offer them Islam if they were mature to make a choice, and to accept their conversion if they embraced Islam.Hafiz Al-Badr Al-Aini said this Hadith indicted the consent to visit ill non-Muslims especially if they were neighbours since it demonstrated thekindness of Islam and may encourage them to embrace it. The Hadith also allows the employment of non-Muslims and the coridality to them. It also consent employing the youth.You may console non-Muslims on mourning using appropriate expressions. Imam Al-Kadi Abo Yosuf said, in the end of his book Al-Kharaj, that he asked Abo Hanifa about how to console a Jew or a Christian who lost a child or relative. Abo Hanifa said to say ‘Allah decreeddeath for all His creations. We ask Allah to make death the best fate to wait for. We all belong to Allah and to Him we all shall return. Be patient and endure this calamity.Abo Yosuf said we learned that a Christian who used to attend the lectures of Al-Hasan Al-Basri died. Al-Hasan went to console his brother. He said: May Allah reward you for this calamity as He reward your fellows. May Allah bless our death and make it the best fate to wait for. Be patient against the misfortunes. You may say these kind words and remind them of death as the inescapable fate with which we can do nothing about but acceptanceand patience.Imam Ibn A’bdin in his book Rad Al-Muhtar that the Shaf’ee said: You may console Muslims when at the death of a non-Muslim relative. On such occasion you may say: May Allah increase your rewards and patience. You may console non-Muslims on the loss of a Muslim relative. On such occasions you may say: May Allah forgive your deceased and give bestcondolence.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Social Manners with Parents part 2

5.6 Tell Your Family your WhereaboutsIf you leave home to go to a place other than your usual work, it is advisable to inform your family where you are going. This information is very useful to have their mind at ease knowing where you are. The great follower, Qatada bin Di’ama Al-Sadousi disapproved of someone going somewhere without telling their family their whereabouts. Imam Ahmad reportedthat Qatada narrated that he went with Abo Ma’shar to visit Al-Sha’bi. His family said he was not home. Qatada asked, ‘Where did he go?’ Hisfamily said, ‘We do not know.’ Qatada then said, ‘You mean he doesnot tell you where he goes?’ They said, ‘Yes.’ Telling your family where you are lessens their worries besides putting you and them at ease if you were late since they know where you are.5.7 RESPECT THE POORIf you come across a poor person at a gathering or you were visited by a poor person at home or at work, do not look down upon him or her because you consider them poor. Poverty is not a defect or a fault to be ashamed of, while lack of kindness and generosity is.Treat poor companions or guests with honour and respect. Be pleasantwhile talking to them, using the best of language. Again, poverty is not a vice. Many of the poor are more honourable than the wealthy, and many who are penniless are preferred to the rich.5.8 DEALING WITH NON-MUSLIMSIf your neighbours happen to be non-Muslim you must not forget Islamic manners in dealing with neighbours. The recommendation of Islam for good relationship with neighbours is for Muslims and non-Muslims alike.You as a Muslim should demonstrate to all people the goodness of Islam with your gentle manners and kind behaviour. Bukhary and Muslim reported the Hadith of Anas ‘No one is a believer ifhe do not like for his brother what he likes for himself.’ The report of Muslim said ‘ till he loves for his brother, or neighbour, as he likes for himself’. The scholars said that the word ‘brother’ here is said in the most common context and thus the means brothers in humanity including Muslims and non-Muslims. A Muslim would love for his non-Muslim brother, as he loves for himself, to become a Muslim to enjoy the benefits of Islam and the rewards of Allah.A Muslim would do very well when he prays for the guidance of his non-Muslim brothers as he likes for his Muslim brothers to remain Muslim and to continue their devotion and adherence to Islam. In Sura Al-Mumtahana, Allah said ‘Allah forbid you not, with regard to those who did not fight you for your faith nor drive you out of your homes,to deal kindly and justly with them: For Allah loves those who are just. Allah only forbids you with regard to those who fought you for your faith and drove you out of your homes andsupport others in driving you out, for turning to them for friendship and alliance. Those of you who do that are doing wrong.’There is nothing to prevent us from being kind, generous and helpful to non-Muslims as long as they do not demonstrate verbal or tangible animosity towards Islam. Hopefully, this will remove barriers to introducethem to join Islam and Muslims.

Social Manners with Parents part 1

5.5 MANNERS WITH PARENTSObserve complete respect and reverence to your father and mother, for they are the most worthy of your consideration. Al-Bukhari and Muslim reported that a man asked the Prophet (PBUH): Oh Messenger of Allah, who is the most worthy of my best conduct?’ He answered: ‘Your mother! Your mother! Your mother! Then your father, then the next, and the next.’Al-Bukhari in Al-Adab Al-Mufrad and Abdul Razzaq in his Musanaf (the wording is his) reported that Hisham bin ‘Urwa recounted that his father told him that Abu Hurairah (RA) saw a man walking ahead of another. He asked him: ‘How is this man related to you?’ ‘He is my Father,’ the man answered. Abu Hurairah told him: ‘Do not walk ahead of him, do not sit until he sits, and do not call him by his name.’According to Ibn Wahab, a student of Imam Malik bin Anas named Imam ‘Abdul Rahman bin Al-Qasim Al-‘Utaqi Al-Masri (132-191 AH), said: ‘While Imam Malik was reading Al-Muwata^ to me he suddenly stood up for a long while, then he sat again. He was asked why,and he answered: ‘My mother came down asking me something. Since she was standing I stood up respectfully, when she went, I sat back down.’The revered follower Tawoos bin Kisan said: ‘It is part of the Sunnah torespect four persons: a scholar, an elder, a leader, and a father. It is considered rude that a man call his father by his name.’ At the end of his book of Malkite Fiqh Al-Kafi, Imam Bin ‘Abdul Al-Barr said:‘Kindness to the parents is an obligatory, duty and by the grace of Allah it is an easy matter. Kindness means to be humble with them, to speak to them nicely, to look at them with love and respect, to speak in a mild tone that does not surpass theirs unless they are hard of hearing, to give them complete access to your own wealth, and to offer them the best of your food and drink.Children should not walk ahead of their parents, nor speak ahead of them in matters that they know are their father’s. Children should wholeheartedly avoid upsetting their parents and should seek their pleasure as much as possible. Making your parent’s life enjoyable is one of the most virtuous acts.Children must hasten to respond to their parents’ call. If a child is praying voluntarily, he/she should shorten the prayer and respond promptly. Children should express only good words.In return, it is the parents’ duty to make it easier for their children to be kind to them by being kind and generous to their children, but without Allah’s help people cannot become obedient, nor can they perform his commands.’You may encounter various difficulties while serving your motherand father, but do not forget that theirrights are multiples of these difficulties. For this Aallah said in theQur’an ‘Your Lord has decreed that you worship none but Him, and that you be kind to the parents. Whether one or both of them attain old age in the life, say not a word of contempt, nor repel them but address them in terms of honour. And, out of kindnesslower to them the wing of humility, and say: ‘My Lord bestow mercy on them as they cherished me in childhood.” The Prophet (PBUH) said,‘No child will compensate a parent unless he finds him or her a slave and he frees them.’Keep in mind that everyone likes to bethe best in status, prestige and popularity, and hates to see someonebetter than himself or herself. Only your parents would wish that you become better than what they are. How should you treat those who prefer you to themselves and wish you better.

Social Manners with the Elderly part 4

Al-Hasan Al-Basri who met him and studied at his hand said that when Qais bin Asem was dying, he called his thirty-three children, and advisedthem as follows:‘Oh my sons, fear Allah and remember what I will say, for no one will give you more sincere advice. When I die, make your seniors your leaders. Do not make your juniors your leaders for if you promote your seniors you will maintain your father’s memory. Do not make your juniors your leaders for if you do so people will not only disrespect your seniors, but will look down at you. Do not wail on my death for I heard the Prophet forbidding wailing. Look after your wealth for it enlightens the generous and obviates the need to bemean. Do not beg people for that is the worst of wealth. Avoid bad traits which may please you once, but displease you many times.”Qais then called for his quiver, and asked his eldest son, Ali, to take out an arrow. He then asked him to breakit which he did. He then asked him to break two arrows and this he did. He then asked his son to bundle thirty arrows with a tie and break them all, but his son could not. He said, ‘My sons, you will be strong if united and weak if separated.’ Then he composed the following poem:Glory is what the truthful father built and which was maintained by the children.Glory, bravery and leniency are best adorned with chastity and generosityThirty you are, my sons, in face of calamities and troubleYou are like thirty arrows bundled in a strong tieIt will not be broken, but once separated will be easily brokenYour elders, your best mannered, should be your leadersYour young should be protected and nurtured until your youngest matures.from the book ISLAMIC MANNERSBy Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Social Manners with the Elderly part 3

In conclusion, the Sunnah is to start according to the following order of merits: age, knowledge, social status,lineage, veterans of Jihad, generosityor similar virtues. Further, the Sunnah of hospitality, is to start with the most prominent, then to move to those on the right in order to harmonize the custom of starting on the right with the custom of starting with people of virtue.Some people who misunderstand thereal meaning of some texts of the Sunnah claim that the Sunnah is to start with those on your right whoever they are. They base this on Hadiths that stress starting from the right. But this is only true when the group is in all ways equal in character, status or age. However, if one of them is distinguished with a merit such as old age, then the Sunnah is to start with this person.In his book Al-Bayan wa Tahsîl Imam Ibn Rushd said: ‘As a rule, if the status of those present is equal, one should start on the right, as with every desirable act. However, if a scholar, an honourable person or an elder is present, the Sunnah is to startwith such a person and then move to his or her right in a counter clockwise fashion. The Messenger of Allah was offered milk mixed with water while a Bedouin was sitting on his right, and to his left, was sitting Abu Bakr. The Prophet drank some and handed it over to the Bedouin saying, ‘From the right, then to the right.’Do not proceed to the left in an anti-clockwise fashion, even if the person to the left is of a higher status,unless those on the right agree to pass their turn. The Messenger (صلى الله عليه وسلم) was sitting with elders on his left and a young man on his right. He was brought a drink. After drinking, he asked the young man: ‘Would you give me the permission to pass it to those? The boy answered: ‘By Allah no. I would not favour anyone with my share of your drink.’ The Prophet willingly put the drink in the child hand indicating that it is his right.The Indian scholar, Al-Mubarkfuri, inhis treatise on explaining Jami` Al-Tirmizi elaborated on this. When commenting on the Hadith, ‘the server should be the last one to drink,’ Al-Mubarkfuri said, ‘This indicates that the server should delayhis drink until all the guests are served. The same applies when fruitsare being served. The most notable should be served first, and then thoseof the right until everyone is served.’Al-Minawi in his explanation of Sharh Al-Shamail commented on theprevious Hadith of Ibn Abbas: ‘This implies that the Sunna is to continue serving drinks and food with those on the right of the most noble person even if that person happened to be less important than the person on theleft.’A Hadith in Sahih Muslim reinforces this rule of serving the elder or the most noble first, and then those on his right. Abdullah bin Bosur said, ‘The Prophet visited my father and we served him with food made of dates and butter. Then he was brought dates, and he ate it and threw the pit using his middle and forefingers. Then he was brought a drink from which he drank and passed it to his right.’The words ‘he was brought a drink’ clearly indicates that he was served first before those on his right since hewas the noblest person present, and that then he passed it to those on his right. It indicates that they started with the Prophet out of respect and not because he asked for a drink. Thepreceding words ‘he was brought dates’ reinforces this understanding.It is very unlikely that the Prophet, while a guest, will ask his host for food and then for drink. It could be argued that this is a possibility. Indeed, it is a hypothetical possibilitythat lacks evidence or probability.An important aspect of proper manners is that some people extend help and hospitality to strangers out of faith and pure humanity. If it becomes known that the person needing help has additional virtues such as being a scholar or notable person, they will go an extra step in their generosity and providing help. This is undoubtedly evidence of right instinct and faith which motivated such gestures.Therefore, the general rule is to start from the right if those present are equal in merit. However, if there is a person who is well-known for a respectable trait, then start with that person.If we were to follow the alleged rule that hosts ought to start with the person who happened to be on their right, then we could start with a young child, a servant, a driver, or a guard, at the expense of more prominent guests such as a dignitary, a revered scholar, a notable, a parent, a grandparent, or an uncle. Would it be acceptable by the Shari’a and its refined manners to forsake honouring and starting with persons of character, in favour of starting with a child, a servant, a driver and then proceed to persons ofhigher status? Also, it is possible thatthe ten persons or more are sitting onthe right side before the most honourable person. To reach them atthe end does not befit their status andmay offend them. Islamic manners definitely do not accept this irregular conduct.However, if someone asks for a drink,they have the right to the request before anybody else regardless of age or status, and the round should proceed with those on their right. If this person notices someone older orof higher status showing desire for the drink, he, or she may willingly give up his, or her right in favour of that person. When preferring others to yourself, you have practiced the Islamic manner of unselfishness, and you will achieve great virtue, andhonour and gain great rewards.To respect, obey and give precedenceto the elderly is an old and established Arab custom. Here I would like to quote in full the advice of Qais bin Asem AL-Tamimi, a great companion. On his death bed, Qais advised his children to make their elders/seniors their leaders from whom they will also receive valuable advice and wisdom all revolving around Islamic behaviour.Qais bin Asem Al-Minqeri Al-Tamimiwas one of the leaders of Tamim. Famous for his eloquent speeches, the Prophet gave him the title ‘Masterof the desert dwellers.’ He was a wiseand mild-mannered person. On the 9th year of Al-Hijra, he came to visit theProphet صلى الله عليه وسلم in Medina with a delegation of his tribe Bani Tamim. When the Prophet صلى الله عليه وسلم saw him he said ‘This is themaster of the desert dwellers.’ He spent his last years in Basra where he died in the 20th year of Al-Hijra.He was very patient and lenient. Ahnaf bin Qais, a famous Arab sage, was asked, ‘Who taught you patienceand leniency?’ He answered, ‘Qais bin Asem Al-Minqeri. Once I saw himsitting in his courtyard talking to his guests and his tribe. A man tied-up in ropes and a deadbody were brought to him. He was told, ‘This is your nephew. He killed your son.’ Qais bin Asem remained calm and continued his conversation until he was finished. Then turning to his nephew, he said to him: ‘You have done the worst. You have sinned toward your Lord, you harmed your relative, and murdered your cousin. You killed yourself and weakened your tribe.’ He called another son and said to him, ‘My son, go to your cousin and untie him, go to your brother and bury him, and go to his mother and give her a hundred camels to compensate her for the loss of her son.’