1

(2) 'Alaikumus salam wa rahmatullah. (Peace be upon you and

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ISLAM 4
ISLAMIC ETHICS AND MORALITY
MIDTERM COVERAGE
MANNERS OF OFFERING SALAM
(SALUTATION)
1. As stated in the Hadith, one of the duties of a Muslim towards a
Muslim is to offer him salaam (salutation) when he meets him.
It is sunnah to offer salaam to whom you know and also to whom you
do not know. But replying salaam is wajib (obligatory).
2. There are three ways in offering salam:
(1) As salamu 'alaikum. (Peace be upon you)
(2) As salamu 'alaikum wa rahmatullah . (Peace and blessing of
Allah be upon you).
(3) As salamu 'alaikum wa rahmatullahi wa barakatuh. (Peace,
blessing and mercy of Allah be upon you).
In returning salam, there are also three ways:
(1) 'Alaikumus salam. (Peace be upon you).
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blessing of Allah).
(3) 'Alaikumus salam wa rahmatullahi wa barakatuh (Peace be
upon you, blessing and mercy of Allah).
The best way of offering and returning salam is mentioned in number
three (3).
God said in the Holy Qur'an:
"When you are greeted with a greeting, greet with one better
than it, or return it." (4:86)
3. Besides salam, it also sunnah:
(1) To shake hands (musapahah), the two men joining their hands
as mark of love, and
(2) To embrace (mu'anaqah) and to kiss (muqab balah).
These musapahah, mu'anaqah and muqab balah are allowed only
between people of the same sex or of opposite sexes who are closely
related where marriage is prohibited such as parents and their children,
etc.
(1) 'Aishah said:
"Zaid bin Harith came to Madinah, and the Prophet s.a.w stood
up to receive him, and he embraced him and kissed him."
(2) Qatadah said, I said to Anas "Did the companions of the
Prophet s.a.w shake hands (when they met)?" He said: "Yes."
4. It is sunnah to follow the rules given by the Prophet Muhammad
s.a.w in offering salam, although the opposite of the rules will not be
undesirable (makruh).
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The rules are: 2. It is makruh (undesirable) to offer salam to a person engaged in

any of the following acts:
(1) The rider to offer salam to the pedestrian.
(1) Answering a call of nature
(2) The one who is walking is to offer salam to the one who is (2) Bathing
seated. (3) Eating or drinking
(4) Reciting the Holy Qur’an
(3) Those who are young to offer to those who are older, and (5) Making a call of Azan or Iqamah
(4) The few to offer to the many. (6) Praying
(7) Delivering a sermon
Hadiths of our Prophet s.a.w (8) Sleeping
(9) Entering a marital act
(1) “One who is riding should salute one who is walking.”
(2) “One who is walking should salute one who is sitting and a It is not wajib, therefore, for these persons to reply salam offered to
small company should salute a large one.” them.
(3) “Anas told that when God’s Messenger s.a.w passed some
youths he gave salutation.”
(4) “Asamah bin Zaid told that God’s Messenger s.a.w passed a 3. It is an excellent innovation of the practice among Arabs or
mixed accompany of Muslims, polytheists who worshipped idols, other nations which gives the same meaning after pronouncing
and Jews, and gave them salutation.” salam:

1. It is also sunnah to covey salam to one who is absent either by
messenger o by letter, and through the news. On the part of the
person receiving salam through that way, it is obligatory ( wajib)
to reply either by word or letter.
When a messenger conveying salam of someone to someone,
for example from Mr. X to Mr. Z, he should say:
4. It is also sunnah to do the following:
Mr. X is sending you salam through me: “ As salamu ‘alaikum wa
rahmatullahi wa barakatuh” (Peace, blessing and mercy of Allah
be upon you). It is wajib for Mr. Z to reply the salam and say:
“Alaika wa ‘alaihis salam wa rahmatullahi wa barakatuh.” (Upon
you and him be the peace, blessing and mercy of Allah)
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(1) “Sabaha kallahu bil khair” (May Allah give you a good in the
morning)
(2) “Amsa kallahu bi khair ” (May Allah give you a good in the
afternoon)
(3) “‘id Mubarak, on the happy occasions of ‘Idil fitry.”
(1) Rising upon arrival of people of knowledge (‘Ulama or
Scholars), or virtuous people or teachers of children,
(2) Kissing the hand of pious people,
(3) Kissing the cheeks and fingers of little infants, and
(4) Kissing the face and putting the arms round the neck of a
person who returns after a long journey (not opposite sex).

5. When death occurs in a household and a person very closely
connected to the deceased is in a state of deep anxiety and
grief, he or she may be embraced in the manner described
above, if such action will give him or fortitude or forbearance.
MANNERS IN SNEEZING AND YAWNING
1. According to hadith, one of the duties of a Muslim towards a
Muslim is to pray for him when he sneezes.
When a person sneezes, it is sunnah to place some object like
handkerchief in his face and say:
“Alhamdu lillah” (Praise to be Allah)
When another person hears this, it is sunnah on his part to pray
for him immediately by saying:
“Yarhamu kallah”
When a person has sneezed and another has prayed for him, it
is sunnah again for him to return the prayer by saying:
“Yahdi kumullah”
2. When a person sneezes and does not say “Alhamdu lillah”, it is
sunnah to remind him to do so.
3. When a person sneezes more than three times repeatedly the
person praying will say:
“Yarha kumullah” to the first sneezes, and thereafter he will say:
“Yasfi kallah” (May Allah give a good health)
4. When a person sneezes while he is at prayer (salah) he will say
softly:
“Alhamdu lillah”
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5. When a person sneezes while he is engaged in answering a call
of nature or in a marital act, he will say mentally:
“Alhamdu lillah”
6. When a person sneezes while he is making call of azan or
iqamah or while he is reciting the Holy Qur’an, he will pause a
while to say :
“Alhamdu lillah” and to pray for himself by saying:
“Yarha munillah” (May Allah bless me)
7. Regarding yawning, it is sunnah for a person who yawns to
control his yawn as far as possible and to cover his mouth with
his left hand, even if he is at prayer.
It is makruh to raise the voice while yawning.
8. A yawn is a caused when a person is powered by drowsiness or
laziness.
It is said to be caused by Satan, that is why it is sunnah to say,
when a person yawns:
“A’uzu billahi minash shaitanir rajim” (I seek protection in
Allah from Satan the accursed)
MANNERS OF EATING AND DRINKING
1. In order to live peacefully and well for purposes of worshipping
God and performing other duties toward his creator and his
fellow human beings in this earth, a Muslim is required to take
food and drink. God said in the Holy Qur’an:
“And eat and drink and be not prodigal, surely He loves
not the prodigals.” (7:31)
2. There are some general principles laid down by the Holy Qur’an
regarding food:
 4

(1) The condition is that its procurement should be lawful (halal)
which carries the double significance of being earned lawfully
and not being prohibited by law.
(2) The second is that it should be good ( tayib) or fit for eating,
not unclean. God said in the Holy Qur’an: “O men! Eat the
lawful and good things out of what is in the earth,
and follow not the footsteps of the devil.” (2:168)
3. The golden rule regarding what one eats and drinks in Islam is
moderation.
4. The following manners are sunnah:
(1) Using the right hand in eating and drinking,
(2) Washing the hands before and after a meal,
(3) When one begins a meal, he should say: “Bismillahir
Rahmanir Rahim” (In the name of Allah the beneficent,
the merciful) or “Bismillah wa ‘ala barkatillah” (In the
name of Allah and with the blessing of Allah) When one
forgets to say these, as soon as his reminiscence comes to
his mind, he should say: “Bismillahi fi aw walihi wa
akhirih” (In the name of Allah at the beginning and at the
end)
(4) For those who observe fast, it is sunnah, while breaking the
fast to recite after Bismillah, the following prayer (du’a):
“Allahumma laka sumtu wa ‘ala riz qika aftartu” (O
Allah! For thy glory have I fasted, and now I break the fast
with food that cometh from thee.)
(5) Eating a little salt before starting a meal,
(6) Cleansing the mouth with water after taking food,
(7) After finishing a meal, say:
“Alhamdulillahil lazi at ‘amana wa saqana wa ja
‘alana minal muwlimin” (All praise is due to Allah who
gave us sufficient to eat and drink, and made us Muslims.)
(9) One should take only so much in his plate as not to leave
anything on it after eating.
(10) One may eat in the company of others or separately.
(11) Eating together is recommended, for the blessing
(barakah) is with the company.
(12) Taking food while sitting on a chair, or helping oneself
with a spoon or a knife is permissible.
(13) Eating and drinking while standing are not forbidden.
(14) Taking of food when in reclining posture is not
commended (makruh).
(15) One who eats less than his companion should eat slowly,
so that he finishes along with his companions.
(16) Food and drink must not be blown into.
(17) One should not stare at a person who eats much.
(18) One should drink at least in three draughts, pausing and
withdrawing the lips from the vessel after each drink.
(19) In order to please the host, a guest should eat a little
more than his custom.
(20) The host should be the last of the company to finish
eating.
(21) The guest should extol the host’s efforts, even if there
may be shortcomings.
(22) An intoxicant is forbidden, even if drank in small
quantities.
5. Hadith of our Prophet Muhammad s.a.w
(1) Umar ibn Abi Salamah reported that he was a child under the
care of Allah’s messenger s.a.w and his hand moved in the
dish. Upon this Messenger of Allah said to them:
“Mention the name of Allah, eat with your right hand and eat
what is near to you.”

(8) One should eat from the side nearest to him.

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(2) “None of you should ever eat with your left hand or drink concluded that when a person comes home from a journey,
with it for the Satan eats with his left hand and drunks with he should entertain his friends at meal.
it.” (2) To invite relatives, neighbours, friends, the poor, and the
(3) Anas reported that the Messenger of Allah used to breathe needy.
three times (as a respite) while drinking.” (3) Those invited should be present at such a feast.
(4) “Cover the pot and fasten (the mouth of) the water skin.” (4) When a person is invited to a feast, he should not refuse nor
should one go to a feast to which one has not been invited.
(5) When the guest leave after partaking the food and after
MANNERS OF ENTERTAINMENT receiving whatever gifts may have been distributed, they
should obtain permission of the host.
1. It is sunnah to entertain people to a feast on the following (6) The host must meet and welcome his guest halfway, and
occasions: when they leave, to accompany them to the doorstep and
(1) ‘idul Fitri withdraw respectfully.
(2) ‘idul Adh-ha (7) Inviting the followers of other religions, and accepting their
(3) Maulidin Nabi Muhammad s.a.w invitations is permissible (mubah).
(4) Marriage (Walimah) (8) Islam makes no distinction between superiors and
(5) Birth of a child (‘Aqiqah) subordinates in sitting at the same table at meals.
(6) Circumcision of a boy (9) It is recommended that a servant (helper) may be seated at
(7) Relief from the travails of child birth the same table with his master, or least he should be given a
(8) Return from a long journey part of the food which the master eats.
(9) Occupation of a house for the first time (10) The food and drink to be served for guest should be
(10) Cure from sickness lawful (halal).
(11) After committal to memory of the entire Qur’an (became
hafiz) 3. Wedding feast (walimah)
(12) After completion of studying the whole Qur’an (khatmul (1) It will be excellent to hold the wedding feast after
Qur’an) consummation of the marriage has taken place.
(13) After graduation from schools (2) When a person is invited to a wedding feast, it is wajib
(obligatory) for him to attend it, but partaking of a meal is
2. On such occasion it is sunnah: sunnah.
(1) To slaughter a goat or cow and to prepare good food for the (3) When no invitation has been extended, it will be forbidden
guests. (haram) to attend it, even to accompany an important
It is stated that when the Prophet s.a.w came to Madinah, he person who has been invited.
sacrificed a camel (to feast his friends). From this hadith, it is
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(4) Music is allowed at the marriage ceremony. ‘Aisha said, the
messenger of Allah said: “Make the marriage publicly known.
And perform it in mosques, and beat at it with duff (duff or
daff is the tambourine)
(5) It is sunnah to give greeting to the bride and brifegroom by
saying: “Barakallahu lak, wa barakallahu ‘alaika wa
jama ‘a baina kuma fi khair” (may allah bless you and
shower His Blessing upon you twain and keep you in happy
union)
(6) It is undesirable (makruh) for the host to make a distinction
between one selection of his guests and another in regard to
the serving of the best food.
4. Regarding a lawful and an unlawful food (halal and haram): God
said in the Holy Qur’an:
(1) “He has forbidden you what dies of itself, and blood and the
flesh of swine, and that over which any other (name) than
(that of) Allah has been invoked.” (2:173)
(2) This day (all) good things are made lawful for you. And the
food of those who have been given the book is lawful for you
and your food is lawful for them.” (5:5)
5. Hadiths of our Prophet Muhammad s.a.w:
(1) Abu Tha’labah said:
“The messenger of Allah forbade all beasts of prey with
canine teeth.”Allah birds of prey with claws are also
prohibited. According to some Fuqaha (Jurists): Hyenas,
Fixes, Elephants, Weasels, Pelicans, Kites, Carrionrows,
Ravens, Crocodiles, Alters, Asses, Mules, Wasps and all
insects are prohibited.
(2) Zuhri said:
“These is no harm in (eatig) an animal slaughtered by a
Christian of Arabia; if thou hearest him invoking another
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name than that of Allah, do not eat it, and if thou dost not
hear him, Allah has made it lawful, and He knew their
unbelief.”
(3) ‘Aishah said:
“Some people said to the Prophet s.a.w. people bring to us
meat about which we do not know whether the name of
Allah was mentioned over it and eat it.” She said, and they
just emerged from unbelief.
(4) Ibnu ‘abbas said: slaughtering is in the throat and in the pit
above the breast between the collar bones.
(5) Jabbar said: The Messenger of Allah said: “Of whatever thing
large quantity intoxicates, even a small quantity is
prohibited.”
MANNERS OF ENTERING AND COMING OUT OF
THE CLOSET
1. The call of nature whether to urinate or to move bowels is one
of man’s necessities in life.
Going to privy for the call of nature is called “Al-khala”.
Cleansing oneself after the call of nature is “Istinja”.
Istinja is wajib (obligatory) to both males and females by using
three pebbles or toilet paper or water, but water is most preferable.
It is required that najis (filth) should be eliminated of its colour, its
smell and its taste. It is obligatory for the parents or guardians to
cleanse children who have answered calls of nature.
2. On entering the privy or the open space set apart for the call of
nature, it is sunnah to recite the following prayer (du’a):
“Allahumma inni a ‘uzubi ka minal khubuti wal kha-ba
 7

ith”. (Oh Allah! I seek refuge in thee from impure deed and This hadith shows that to urinate in standing posture is not
evil habits.) prohibited.
On walking out of it, it is sunnah to recite the following prayer
(du’a): “Alhamdulillahil lazi az haba ‘anni aza wa afani”.
(Praise be to Allah who has removed from me noxiousness and MANNERS OF BATHING
given me health.”
3. It is haram (prohibited) to urinate or to move bowels in three 1. Taking a bath once a week is made incumbent on a Muslim
places: irrespective of other needs. This does not mean that a Muslim
Near springs of water should take a bath only once a week. It is the minimum
On the roads requirement. The whole body as well as the head must be washed
Under a tree where men sit for shade. by both men and women at least once a week.
Prophet Muhammed s.a.w said:
2. During cold season in the case of people in general who cannot
“Abstain from objects of curse, esing near springs of water and on
afford a daily bath, washing the whole body once a week is an
roads, and under (tree where men sit for shade).”
absolute necessity.
4. Hadiths of our Prophet Muhammed s.a.w.:
(1) Abdullah said: “The Prophet Muhammed s.a.w went to ease
himself and he asked me to bring him three pebbles.” 3. In bathing, one should be in a closed bath-room where he cannot
(2) Jabir said: “When the Prophet s.a.w wanted to ease himself, be seen by others, or if he is in an open place, he should cover
he went (to a distant place) until no one could see him.” himself waist to knees, in the case of male, and the whole body
(3) “When one of you wishes to pass urine. Let him seek the except face and hands in the case of a female.
proper place for urinating.” (So there must be either urinals
or man must retire to some other proper place of 4. There are two kinds of bath:
retirement). (1) Wajib (obligatory) bath, and (2) sunnah (optional) bath.
(4) ‘A ishah said: “The right hand of Messenger of Allah s.a.w
Obligatory bath is necessary on all occasions when a person
was for his ablution and his food, and his left hand for
is affected with grave impurity, such as:
cleaning after easing himself and for removing noxious
things.”  Sexual penetration
(5) Huzaifah said: “I saw myself and the Prophet s.a.w. going  Any effusion of semen
together and he came a heap of sweepings a people behind  Menstruation
a wall and he was standing as one of you stands, then he
passed the urine.”
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 Cessation of lochia i.e., evacuation from womb after
childbirth
5. Death
For the valid constitution of an obligatory bath there must be:
(1) An intention (niyyat):
“nawaitu raf’al hadathil akbar”
(I intend to remove a grave impurity)
(2) A washing of all parts of the body, both the skin, the hair
covering it, and nails.
It is wajib (obligatory) that should touch:
a. All hair, whether exposed to view or otherwise: this makes it
necessary for women to undo their knots of hair and let the
hair hang,
b. The nails and the underside of their tips,
c. All the visible parts of the hollow of the ears,
d. All blister and scars or wounds,
e. All the part of the male sex organ covered by the foreskin in
the case of a person not circumcised, and
f. All parts of female sex organ that is likely to be exposed
when she adopts a squatting (to ease herself).
6. The best way of performing an obligatory bath is as follows:
(1) Begin by removing all filth (najis) from the body
(2) Then perform ablution (wudhu’)
(3) Wash carefully all folds of the skin especially the parts more
liable to perspiration
(4) Pour water on the head
(5) Separate the hair of head or beard by passing the wet fingers
through them
(6) Give priority to the right side
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(7) Rub the whole body
(8) Repeat the whole procedure three times.
7. A person in unclean state through grave impurities ( junub) or the
lesser impurities, is permitted to use clean sand containing dust to
enable him or her to offer his or her prayers if:
(1) Due to ailments, it is harmful to use water,
(2) If his ailments will definitely worsen by using water
(3) If he can only cleanse certain parts of his body with water
and not others
(4) If he is on a journey and is unable to find water
8. The essential requisites for the performance of Tayammum (using
clean sand) are:
(1) The actual removal of the sand from the limbs,
(2) Niyyat (and intention) to fulfil the obligation of prayer
(bearing this intention in mind while wiping the face)
(3) Wiping the face
(4) Wiping the hands up to the elbows
(5) Following the sequence number 1-4 above (tartib)
Allah s.w.t said in the Qur’an:
“And if you are under an obligation to perform a total ablution
(Junub), then wash yourselves. And if you are sick or on a
journey, or one of you comes from the privy, or you have had
contact with women and you cannot find water, betake
yourselves to pure earth and wipe your faces and your hands
herewith. Allah desires not to place a burden on you but He
wishes to purify you, and that He may complete His favour on
you, so that you may give thanks.” (5:6)
9. The taking optional baths is generally recommended on the
following occasions:

(1) Before attending Jum’ah prayers on Friday,
(2) On the occasion of ‘idil fitri and ‘idil Adh-ha.
(3) At an eclipse
(4) In time of drought
(5) After washing corpse
(6) On recovery from an attack of insanity
(7) After conversation to Islam.
(8) For pilgrims to Makkah.
10. Hadiths of our Prophet Muhammad s.a.w.
(1) “It is incumbent upon every Muslim to take a bath (at least)
once in every seven days and wash his head and his whole
body.
(2) “When one of you comes to the Friday gathering, he should take
a bath.”
(3) “The person who washes a dead body should take a bath”.
(4) “Qais bin “Asim reported that he was initiated into Islam, and
the Prophet s.a.w commanded him to take a bath with water
and (leaves of) the lot tree.”
(5) “‘A ishah said: “The Prophet s.a.w did not perform ablution after
taking a bath.”
(6) “Surely Allah is the Possesor of modesty. Concealer of faults. He
loves modesty and concealing of that in which there is shame:
so when one of you takes a bath, let him screen himself from
being seen.”
MANNERS OF DRESSING
1. It Is Obligatory (wajib) for every Muslim male and female to cover
his/her private parts (aurah) with any material that is not
transparent at a time of prayer as well as at other times.
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The private parts of male and slave girl is between the knee and
navel. The private parts of free women is all parts of her body
except her face and her hand up to her wrists.
2. To be naked even in private (except in case of necessity) is haram
(forbidden).
3. The garment and the dress of a Muslim should be pure and clean.
4. The adornment (zinah) which includes both the dress and make-up
of a person is not prohibited in Islam, in fact, a thanks-giving for
divine blessing. No limitations are placed upon the form or quality of
clothing but extravagance and vanity must be avoided.
5. A good toilet is recommended in any occasion even when going to
the mosque for praying.
6. The personal make-up of a man, the wearing of a moustache, beard
and hair, and the use of perfumes are recommended (sunnah)
7. Wearing silk is prohibited (haram) for men except for a good
reason. Men may wear a silver ring but not a gold one.
8. At time of wearing a garment it is sunnah to pray:
“Al hamdu lillahil lazi kasani haza , wa razaqanihi min ghairihi
haulin minni wa la quwwah.”
(Praise be to Allah who clad me with this garment, and provide me
therewith, without any ability or power on my part.)
 10

11. Hadiths of our Prophet Muhammed s.a.w.:

9. At time of wearing a new garment, it is sunnah to pray: “Al
hamdu lillahi lazi kasani ma uwari bihi aurathi wa atajam
malu bihi fi hayati.”
(Praise be to Allah who clad me with that wherewith I cover my shame,
and wherewith I adorn myself in my life).
10. God said in the Holy Qur’an:
(1) “O thou who wrappest thyself”
“Arise and warn”
“And thy garments do purify”
“And uncleanness do shun” (74:1-5)
(2) “O children of Adam, attend to your adornment at every time of
prayer.” (7:31)
(3) “Say: Who has forbidden the adornment of Allah, which He has
brought forth for his Servants?” (7:32)
(4) Say to the believing men that they lower their gaze and restrain
their sexual passions. That is purer for them. Surely Allah is
12.
aware of what they do.” (24:30)
(5) “And say to the believing women that they lower their gaze and
restrain their sexual passions and do not display their adornment
except what appears thereof. And let them wear their head-
coverings over their bosoms. And they should not display their
adornment except to their husbands, or their fathers, or the
fathers of their husbands, or their brothers, or their brother’s
sons, or their sister’s sons, or their women, or those whom their
right hand possess, or guideless male servants, or the children
who know not women’s nakedness. And let them not strike their
feet so that the adornment that they hide may be known. And
turn to Allah all, O believers, so that you may be successful.”
(24:31)
13.
(1) “Eat and drink and wear clothes and be charitable, not being
extravagant or self-conceited.”
(2) “The messenger of Allah s.a.w. used to let down his hair into
two parts throwing them on the two sides, while the followers of
the book used to let down their hair (on their foreheads). The
messenger of Allah s.a.w. preferred agreement with the
followers of the book in matters which he was not ordered (to
follow) a particular course. Then (afterwards) the Messenger of
Allah s.a.w. combed his hair into two parts.”
(3) ‘A-ishah said:
“I used to perfume the Prophet s.a.w with the best
fragrant substance which he could find, so much so that I
could discern the brightness of fragrance in his head and
in his bear.”
Wearing veils for women is not required in Islam when they
have to go out their needs, either religious or secular in nature.
Religious activities are participating in public prayers and
performance of pilgrimage in Makkah.
As regards pilgrimage, there is an express injunction in Hadith
that no woman shall put on a veil during the Haj (Pilgrimage). As in
pilgrimage, the women should not wear a veil at prayers. The
mosque during the Prophet time contained no screens to keep the
men and women apart. The only instance that separates them was
the women stood in separate rows behind the men. Otherwise they
were I the same room or in the same yard and the two sexes had to
intermingle.
Wedding dress is most important adornment in one life.

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On this occasion the bride and the bridegroom will wear the best
dresses they have.
According to Islam, there is no specific dress for a wedding, as
long as the aurah (private parts) are covered. Therefore a Muslim can
wear any dress he likes during a wedding. Because of this, different
nations in which a Muslim belongs, usually wears his national or
customary dress during a wedding. For example, in Indonesia, every
ethnic group such as Acheness, Javanes, Sundanes, etc., wear their
own customary dress during wedding ceremonies.
Here in the Philippines, the Muslim ethnic groups such as
Maranao, Maguindanao, Tausug, etc. should wear their customary dress
during wedding. It is not recommended, although it is not haram
(forbidden) for a Muslim bride to wear a Christian (European) wedding
dress. This is for the simple reason that it is not customary and also not
practical for them since such wedding dress will be used only for one
particular occasion, the wedding, and nothing more. Furthermore, this
would be considered an unwise spending of money.
MANNERS OF SLEEPING
1. According to Islam, a man in his earthly existence should rest
and
Sleep as one of his duties toward his physical body. He should not
neglect the right of that part of his body such as his brain, eye, etc.
They need rest at certain periods of the day.
(1) Abdullah bin ‘Amr reported. The Messenger of Allah s.a.w said to
me: “O Abdullah! Am I not told that thou fasted in the day time
and standest up in devotion during the night? I sai, Yes, O
messenger of Allah. He said: “Do not do so, keep fast and break
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it and stand up in devotion (in the night) and have sleep, for
they body has a right over thee, and thine eye has a right over
thee, and thine eye has a right over thee, and the person who
pays thee a visit has right over thee.”
(2) Prophet Muhammad s.a.w said:
“When thou proposesth to go to bed perform the ablution, even
as thou performest they ablution before salat, and lie upon the
right side.
(3) When the Prophet s.a.w. went to bed at night, he would place
his hand under his cheek and say:
“Allahumma bismika amutu wa ahya.”
(O God! In the name do I live and die)
(4) When the prophet s.a.w retired to bed, he would lie upon his
right side and pray:
“Allahumma aslamtu nafsi ilaika, wa wajjah tu wajhi
ilaika Wa fawwadh tu amri ilaika, wa al ja’ tu zhahri
ilaik, raghabatan wa rah batan ilaika, la mal ja-a wa la
man ja-a min ka, illa ilaika. Aman tu bi kita bikal lazi an
zal ta wa bi nabiy yikal lazi ar sal ta.”
(O God I surrender my soul unto Thee, turn my face toward
Thee for protection, with hope in Thee and fear of Thee. There
is no shelter nor refuge Thee save in Thee. I believe in Thy
Scripture which Thou hast revealed, and in thy Prophet whom
Thou sent.)
(5) The Prophet s.a.w. said:
“When any one of you retireth to bed, let him brush his bedding
from inside the cover thereof. For he knoweth not what hath
remained therein. Then let him say:
“Bis mika Rabbi wadha’tu jan bi wa bika ar fa”uhu in am
sakta nafsi far ham ha, wa in arsal ta ha fah fazh ha
bima tah fazh bihi ‘ibada kas salihin.”

(In thy name, my Lord I lay my side (on the bed), and in Thy
name I raise it. If thou withhold my soul, then have mercy
thereon. If thou send it back, then guard it even as Thou guard
Thy righteous bondmen.)
(6) The Prophet s.a.w. said:
“Whosoever, when abed, sayeth thrice:
“As tag firul lahal lazi la ilaha illa huwwal hay yul qay
yumu wa atubu ilaihi.”
(I implore the forgiveness of God save whom there is no god,
the Living, the Eternal. Unto him do I turn penitent?)
God will forgive him sins though they were as (vast as) the fourth of
the sea, or as numerous as (the sand of) the sandy hills, or the leaves
of the trees or the days or the days (of the duration) of the world.
(7) According to the hadith :
When thou retires to thy bed, recite the “Ayatul Kursi” ( Verse
of the Throne) up to the end thereof, then behold, there shall
always be guardian from God over Thee, until thou rise the
(following) morn.
Ayatul Kursi: (2:255)
“Allahu la ilaha illa huwal hayyul qay yum, la ta’
khuzuhu sinatun wa la naum, lahu ma fis
samawati wa ma fil ardh, man zal lazi yash fa ‘u
‘indahu illa bi iz nih, ya’ lamu ma baina aidi him
wa ma khal fa hum wa la yuhi tu na bi shai in min
‘il mihi illa bi ma sha’, wa si ‘a kur siy yuhus sama
wati wal ardha wa la ya uduhu hif zhu huma wa
huwal ‘aliy yul ‘azhim.”
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(God! There is no gos save Him, the Living, the Eternal. Neither
slumber nor sleep overtaketh Him. Unto Him belongth
whatsoever is in the heavens and whatsoever is in the earth.
Who can intercede wih Him save by His leave! Knoweth He that
which is in front of them, and that which is behind them, whilst
they encompass naught of His knowledge save what He will. His
throne includeth the heavens and the earth, the preservation
whereof weareth Him not. He is the sublime, the magnificent.)
(8) At time of awakening, one should say: “Al hamdu lillahil lazi
ah ya na ba da ma a mata na wa ilia hin nushur.”
(All praise be to Allah, He who revived us to life after giving us
death, and to him we shall have to return.)
MANNERS IN GOING TO MOSQUE
1. The mosque is primarily a place for remembering God, and
for Divine worship. The Arabic word for mosque is “Masjid”
which means a place where one prostrates oneself, or a
place of worship.
God said in the Holy Quran:
“And if Allah did not repel some people by others,
cloisters, and churches, and synagogues, and mosques in
which Allah’s name is much remembered, many would
have been pulled down.” (22:40)
Although a mosque is a place of worship, a Muslim may
say his prayers anywhere he likes. The Prophet s.a.w.
said:
 13

“The whole of the earth has been made a mosque for (2) “Never stand in it. Certainly a mosque founded on
me.” observance of duty from the first day is more
deserving than thou shouldst stand in it. In it are men
2. The object of the mosque is to promote piety and enable the
who love to purify themselves. And Allah loves those
Muslims to purify themselves physically as well as spiritually,
who purify themselves.” (9:108)
and not to be used for creating divisions among them.
3. The mosque is training ground of equality and fraternity of
God said in the Holy Quran:
mankind. The mosque enables Muslims to meet five times a
day on terms of perfect equality and in a spirit of true
(1) “And those who built a mosque to cause harm (to
brotherhood, all standing in a row (saf) before their great
Islam) and (to help) disbelief, and to cause disunion
creator, knowing no difference of colour or rank, all following
among the believers, and a refuge for him who made
the lead of one man, all differences and distinctions are, for
against Allah and His Messenger before. And they will
the time being, obliterated.
certainly swear: We desired naught but good. And
Allah bears witness that they are certainly liars.:
4. The mosque is a center for the learning and teaching and
(9:107)
also a center of political, social and cultural life of the
Muslims.
According to I ‘ab and other commentators of this
verse, twelve men from among the hypocrites
(1) Abu Hurairah said:
(munafiqin) of the tribe of Bani Ghaman build a
“I heard the Messenger of Allah s.a.w. say: “Whoever
mosque at the instigation of Abu ‘Amir in the
comes to this mosque of mine, and he does not come but
neighbourhood of the mosque of Quba”, with the
for good which he would learn or teach, he is like one
object of causing harm to that mosque. Abu ‘Amir,
who engaged in jihad in the way of Allah; and whoever
who after fighting against the prophet for a long time,
comes for any purpose other than this, he is like a man
had fled to Syria after the battle of Hunain, and had
who casts looks at the property of another.”
written to his friends at Madinah that he was coming
(2) ‘A isha said”
with formidable army to crush the Prophet, and that
“One day I saw the Messenger of Allah s.a.w. at the door
they should build a mosque for him. But Abu ‘Amir
of my apartment, and the Abyssinians were sporting in
died in Syria, and the founders desired the Prophet to
the mosque, and the Messenger of Allah s.a.w. screened
give it a blessing by his presence, which he was
me with over-garment whilst I saw their sport.”
forbidden to do by Divine revelation, and the mosque
was demolished. (Maulana Muhammed Ali).
The Prophet’s mosque had a very wide open yard where
people gathered together, and where, as many hadith
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show, tents were pitched sometimes, and on one side of
which a large number of students were accommodated. It
was in this open court that the Abyssinians were giving a
display of their skill with spears. ‘A isha’s chamber opened
into this yard.
5. The mosque is essential meeting-place of Muslims, and also
a general center where all important matters relating to the
welfare of the Muslim community are transacted and where
Muslims gathered together on all important occasions.
6. The mosques should always be kept clean and even
perfumed.
‘A isha said:
“The Messenger of Allah s.a.w ordered the building of
Mosque in habitations and that it should be kept clean
and perfumed.”
7. It is sunnah to do the following:
(1) Putting on good and clean clothing in coming to the
mosque and to cover the head.
God said in the Holy Quran:
“O children of Adam! Attend to your adornment at every time
of prayer.” (7:31)
(2)While entering the mosque to plant the right foot and
then the left and recite the following prayer (du’a):
“Allahummaf tah li ab waba rahmatik”
(O Allah, open unto me the gates of thy mercy.)
(3) While stepping out, plant the left foot first and the right
and recite the following prayer (du’a):
“Allahumman inni as aluka min fadh lik”
(O Allah, I beg of Thee thy bounty)
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(4) To pray two Rak’ats Sunnah Tahiyyatal Masjid.
(5) To remain in a mosque (I’tikaf)
(6) To promounce salam on entering a mosque, although,
there is nobody present in it.
(7) To look for a position behind some object that will serve
as a sutrah.
While a worshipper is offering his prayers in this manner,
it will be forbidden (haram) for any person to walk
between him and his sutrah.
8. When inside the mosque especially during a Frifay service,
one should observe following rules:
(1) To sit properly.
(2) To make straight rows (saf) and sit close to each other.
(3) When a prayer is conducted, straight rows should be
observed, standing shoulder to shoulder like concrete
wall.
(4) To be silent, especially during Khatib delivering of the
sermon (khutbah). To listen attentively to the sermon is
obligatory (wajib) and forbidden (haram) to talk and
engage in any form of conversation, even to say to his
companion: “don’t talk”, while the khatib is delivering
the sermon, and by doing so his prayer is not valid.
Salman said on the authority of the Prophet s.a.w. “One
should remain silent when the Imam speaks.”
9. It is undesirable (Makruh):
(1) Taking into a mosque wet and filthy clogs, sandals or
shoes.
(2) Sleeping in a mosque except for a person performing I’
tikaf.

(3) Carrying on trade or attending to any business in a
mosque.
(4) Attending to complaints and disputes.
(5) Cutting hair or paring nails.
(6) Passing wind in a mosque.
(7) Admitting little children and insane people into a mosque.
If they will make the mosque unclean, or cause
destruction to the worshippers, admitting them is
forbidden (haram)
10. A person of grave-impurity ( junub) is forbidden (haram) to
remain in a mosque.
11. The raising of loud voices in the mosque is forbidden
(haram) as well as spitting therein.
Sa-ib said:
“I was standing in the mosque when someone threw a
pebble at me. I looked at him and it was Umar bin Khattab,
and he said: Go and bring to me these two (men). So I
brought them to him and he said: Who are you or where do
you come from? They said: We are of the people of Ta-if. He
said: if you had been of the residents of the city, I would
have punished you. Do you raise your voices in the mosque
of the Messenger of Allah s.a.w.”
12. The use of the mosque for funeral ( janazah) prayer is a
disputed issue among the jurists (fuqaha):
(1) Imam Abu Hanifah and Imam Malik disapprove it. They
quote the following hadith:
“There is no reward for a person who prays in the
mosque on a funeral.”
(2) Imam Sahfi-‘I and Imam Ahmad bin Hanbal permit it.
They quote the hadith of ‘A ishah:
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“The Prophet offered the funeral prayer of Sahl bin
Baydha’ in the mosque.”
13. The entry of women in the mosque for the sake of worship
and prayer is permissible (mubah).
“Don’t prohibit the handmaids of Allah from going to the
mosque of Allah.” (Hadith)
14. The non-Muslims can enter the mosque but they must
remove their shoes, although they are clean, as a mark of
respect to the mosque.
Abu Hurairah said: “An ‘Arab of the desert stood up and
began urinating in the mosque. People were about to take
hold of him but the Prophet s.a.w. said to them: Leave him
alone and throw a bucket of water over his urine, for you
have not been raised to deal with them harshly.”
15. Every Muslim is free to build a mosque and so people living
in different quarters of a town may build mosques for
themselves. And nobody not the mutawali (guardian) who is
charged with its management has a right to prohibit Muslims
from entering the mosque.
(1) Abubakar had erected a mosque in the courtyard of his
house while still at Makkah.
(2) ‘Itban bin Malik, once invited the Prophet to say prayers
in a particular of his house which he might use as a
mosque, since he was unable to reach the mosque of is
people in the rainy season.
16. There are three important persons in doing services in the
mosque:
(1) Imam who leads prayers,

(2) Khatib who delivers a sermon (khutbah), and
(3) Muzzin who calls for prayers.
The Imams and Khatibs of the mosques should be
selected from capable persons who have good knowledge of the
Holy Quran and the Hadiths and possess modern knowledge, so
that they are capable of replying effectively the criticisms of the
non-Muslim missionaries and dispel the doubts of the Muslims
youth which have been injected into their minds by western
literature.
It is important to mention here that the Imams and the
Khatibs, as religious leaders in society, should be economically
well off and enjoy a high social status in the community.
Therefore, the administration of the mosque should pay them
reasonable stipends for their services.
MANNERS OF PRAYING
1. There are two ‘Arabic words in common use relating to prayer. They
are: SALAH and DU’A
Salah in its ‘Arabic sense, signifies the liturgical from of worship,
prescribed by the prophet s.a.w. It is devotional exercise, which is
performed by assuming different bodily postures and reciting
prayers. It begins with takbir and ends with salam.
As to how salah is performed and its essential requisites, etc.,
please read my Prayer Book ‘ISLAMIC PRAYERS’.
Du’a on other hand, simple means petition or supplication
addressed to god by the suppliant while he is walking, standing, or
resting. It is without any prescribed form, and may be concerning
any matter, spiritual or temporal.
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In this topic we are concerned only with du’a and not with
salah.
2. Prayer is a mysterious spiritual agency. It has access to God’s
Throne. It brings us His mercy and grace. It is instrumental in
helping us to attain our temporal and spiritual ends, satisfying our
needs and desires, and in relieving us from sorrows and pains,
difficulties and dangers.
3. Prayer always operates as a shield against unforeseen calamities.
Though it is unperceived and unfelt.
4. Prayer is the voice of the faith ( iman). Faith in God makes the
believer optimistic, so that he can fight the battle of life with hope
and courage.
5. The productive capacity of prayer depends upon the strength and
activity of the human soul. What has spirit to lean on, except faith,
in which the human mind finds support and solace?
God said in the Holy Qur’an:
(1) “Pray to me, I will answer you.” (40:60)
(2) “Those who believe and whose hearts find rest in
remembrance of Allah. Now surely in Allah’s remembrance do
hearts fins rest” (13:28)
(3) “Call on your Lord with humility and in private, for God loveth
not those who trespass beyond bounds”. (7:55).
6. The continuation of praying persistently, with faith, vigour and
patience, the beneficent, merciful lord is bound to relieve us of the
unhappy situation, in which we may have been placed.
 17

7. Fervent prayers for quick relief are often immediately, granted, (6) Between ‘Asar and Magrib prayers,
unless God decides otherwise. “Seek help with patience and prayer,” (7) Midnight,
is the teaching of the Holy Quran. God takes His own time in (8) The whole night, especially at 2/3 of the last portion of the
granting wishes. night,
(9) During sahur time,
(10) During raining time,
8. The worshipper is at full liberty to open his heart before his creator (11) The whole Friday from dawn to sunset, and
of all in his own language and in any posture, therefore, Islam (12) During meeting the enemy in the battle field.
recognized any language in prayers (du’a)
11. The best places for prayers:
(1) In the Ka’bah,
9. Rules of conducting prayers: (2) In the Masjid Nabawy, at Madinah,
(1) Should be started with Tahmid i.e., praising Allah such as (3) In the Masjid Aqsa, at Jerusalem,
Alhamdulillah (praise be to Allah) (4) At the back of Maqam Ibrahm, at Masjidil Haram,
(2) Then reciting salawah alan nabi i.e, blessings of Allah be (5) Near the well of Zamzam at Masjidil Haram,
upon Prophet s.a.w such as Allahumma Sali ‘ala Muhammad (6) At ‘Arafah, Muzdalifah, Mina and the three Jamarah,
(O Allah, bless Prophet Muhammed s.a.w) (7) During the Tawaf, and
(3) To pray fervently and sincerely. (8) At all mosques
(4) To pray with humility.
(5) To offer prayer silently. 12. Prohibited prayers (du’a):
(6) Raising both hands open during praying and wiping the face Islam prohibits a Muslim to pray for the destruction of himself, his
with hands after finishing the prayers. children, his helpers, and his properties.
(7) Closing a prayer again with Salawah alan nabi such as ‘wa Prophet Muhammed s.a.w. said:
salamun ‘alal mursalina wal hamdu lillahi rabbil “Don’t pray for destruction of yourself, your children, your helpers,
‘alamin (the blessing and peace are upon the prophets and and your properties. It is possible that your prayers will be granted
praise be to Allah the lord of the universe) by God, if your prayers happened during the times of mustajabah
(accepted times)
10. The best times for prayer (DU’A) are:
(1) When starting for salah and immediately after it, REMINDER:
(2) Between azan and iqamah, The parents especially the mothers should control themselves in
(3) During the last I’idal of salah, cursing their children while scolding them.
(4) During the last sujud of salah,
(5) Between zhuhur and ‘Asar prayers, 13. Granted prayers (du’a)
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Prayers of three persons will not be rejected by god:
(1) Prayers of a person who is fasting,
(2) Prayers of a just Head of State, and
(3) Prayers of whom wrong is done to him (mazh-lum)
REMINDER: The rulers in power and person who has power
should not do injustice will destroy their greatness and
honour sooner or later.
14. How God grants prayers of His servants as He said:
“Pray to me, I will answer you.”
Therefore, God will grant prayers in the following manner:
(1) He grants as it is prayed for;
(2) He grants similar to the thing prayed for ; and
(3) He rejects calamities which may befall on a person offering
prayers.
15. God said in the Holy Quran:
“and when my servants ask thee concerning Me, surely I am nigh, I
answer the prayer of the suppliant when he calls on Me, so they
should hear My calls and believe in Me that they may walk in the
right way.” (2:186)
16. Hadith of the Prophet Muhammed s.a.w.:
(1) “The prayer is the brain of worship.”
(2) “To pray is to worship.”
(3) “Prayers lighten the heart.”
(4) God does not regard a prayer in which the heart does not
accompany the body.”
Know that if the people were to unite to do some benefit they
could benefit you only with the God had recorded for you, and
that if they were to unite to do you some injury they could injure
ISLAM 4 – ISLAMIC SEMINAR ON MORALS / VALUES
ISLAMIC ETHICS AND MORALITY | UZTADH ILJAS ISMAEL
THE BOOK OF MANNERS | FU’AD IBN ‘ABDUL-‘AZEEZ ASH-SHULHOOB
BIRR AL-WALIDAYN (BEING DUTIFUL TO PARENTS) | IMAM MUHAMMED IBN ISMA’IL AL-BUKHARI
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you only with what God had recorded for you. The pens are
withdrawn and the pages are dry.”
(5) “In the prayer, all thoughts should be laid aside but those of
God.”
(6) “Prayers brings the Faithful into communion with his Nourisher.”
(7) “He whom prayer does not prevent from wrong-doing and evil
increases is naught save in remoteness from God.”
(8) “You must ask for all your wants and employ the day in your
avocation.”
(9) Pray to God morning and evening and employ the day in your
avocation.”
(10) “Adore God as you would if you saw Him; for if you see
Him not, He sees you.”
(11) “Say your prayers standing; but if you are not able, do it
sitting; and if not sitting, in bed.”
(12) “A man is granted supplication provided he does not ask
for anything sinful or breaking ties of relationship.”
(13) “Nothing but supplication averts the decree, and the
nothing but righteousness increases life.”
(14) “Three supplication are answered, there being no doubt
about them: that of apparent, that of travellers, and that of one
who has been wronged.”
(15)“Young man, if you are mindful of God He will be mindful of you,
and if you mindful of God you will find Him before you. When
you ask for anything ask it from God, and if you seek help seek
help in God.