Social relations should be quite free of personal interest, and engaged in wholly for the sake of God. Thus, a Muslim should not accept a gift presented by someone who intends thereby to influence him favourably. Invitations given out of some personal interest, e.g. in the hope of personal popularity or in expectation of some return, should be rejected.
Social life is encouraged at a wider level, namely by meetings of the community as a whole. It is recommended that the five prayers prescribed in Islam be performed in congregation in the mosque. This provides the opportunity for a large number and variety of people to meet more than once each day. There is the weekly gathering on Friday to perform Friday prayer which, with certain exceptions, is obligatory upon every Muslim. Also, there are the two annual occasions to meet on the feast of Fiṭr (breaking the fast) and the feast of Aḍḥā (Sacrifice). Moreover, hundreds of thousands of Muslims from all over the world meet every year, for a few days during the pilgrimage season, in Makkah.
The mosque is an important centre where Muslims may discuss religious, social and political issues related to the community and the nation as a whole. Therefore personal matters (e.g. the announcement of lost articles, or other private business) should not be discussed in the mosque. As it is a place for public meeting it should be kept clean -that is the responsibility of every Muslim. Cleanliness and orderliness of the mosque contribute vitally to the success of social meetings held within it.
Personal cleanliness is an important factor when communicating with others, and Muslims are required to bath frequently and, where possible, use perfume, the more so when public occasions (the Friday congregation, for example, or the two ‘Īd festivals, etc.) arise. Especially stressed are those areas of commonest contact, namely the face and hands, and above all the mouth, which deserves to be kept clean and pleasant-smelling because talking is so vital a factor in communication and contact with others.
Religious Aspect of Ādāb al-Islām
Islam is based upon tawḥīd, the absolute Oneness and Uniqueness of God, and rejects all kinds of polytheism whether primitive or evolved. The Sharī‘āh is, in fact, the embodiment of this concept, and its every detail springs from it. Ādāb al-Islām are consistent with tawḥīd, affirming and serving this most fundamental principle. Here are a few examples:
1. Names that mean being a slave of someone other than God, such as ‘Abd al-Nabi (the slave of the Prophet), are forbidden.
2. Reviling natural phenomena, such as wind or rain, which are under God’s command, is forbidden. So too is reviling one’s fate, or the attribution of injustice to God.
3. Expressions or exclamations that contradict tawḥīd, that seem to ascribe partners to God, for example, ‘What God wills and what so-and-so wills!’ or ‘I have no help except from God and you!’, are strictly forbidden.
4. Slaughtering animals must be done only for the sake of God; if His name is not taken deliberately, or if some other name is taken instead, the meat of the animal becomes ḥarām, forbidden, the sacrifice void.
5. On the occasion of someone’s death, expressions that contradict Islamic faith, such as, ‘What will become of me now that our source of independence is gone’ or ‘He died a premature death’, are forbidden.
6. Swearing by people or things other than God, His Names or Attributes, is forbidden.
7. A vow pledged for anything or anyone other than God, is null and void and should not be fulfilled.
8. A Muslim is required not to make absolute assertions without referring to God’s will, and to say instead Inshā’ Allāh (If God wills).
9. To bow in respect to any person in not permitted, as bowing is reserved only for God in the act of prayer.
10. Superstition, for example to refrain from travelling because of some supposed omen against it, is forbidden, because this contradicts the principle of belief in destiny.
11. The purpose of visiting the cemetery, which is recommended in Islam, is to remind the living of death, thus influencing them to better their obedience to God and improve their conduct and behaviour in relation to others.
12. The Ka‘bah is the first house of God on earth. It was built by the Prophet Ibrāhīm and his son Ismā‘īl at Makkah in Arabia. Every Muslim faces the qiblah in prayer the world over; it is a symbol of Muslim unity and of the unity of Islam. But it orients more than the Muslim’s prayer. When animals are slaughtered they are made to face in the direction of the qiblah; deceased Muslims are placed in the grave with their face towards the qiblah. As a mark of respect Muslims should avoid, wherever possible, facing in the direction of the qiblah when relieving themselves.
The contribution of Islamic manners to the unity and solidarity of Muslims will be discussed in greater detail in subsequent pages.
Adherence to the manners of normative Islam will result in the eradication of many bid‘ah that have penetrated into Muslim life. Bid‘ah can be defined as an innovated belief or practice added to the original and authentic Islamic belief or practice.
It has been rejected by the Prophet saying, ‘He who innovates something in this matter of ours that is not of it will have it rejected.’9 And also, ‘…Beware of matters newly introduced (in religion), for every innovation is an error and every error will lead to Hell-fire.’
Anything added and introduced into Islam is considered as bid‘ah and is therefore rejected. The effect of innovations upon the various aspects of Islamic life is tremendously negative. They transform Islam from being a simple religion to one complicated and difficult to practise.. which will lead gradually to the abandonment of at least certain aspects of Muslim life. Bid’ah should not be confused with ijtihād which is the use of individual reasoning to draw conclusions from the Qur’ān or the Sunnah in conformity with the general principles of Islam, and exercised only by qualified scholars.
As mentioned above, many non-lslamic elements have been introduced into the behaviour and manners of Muslims. Here are some examples:
1. Certain religious occasions have been introduced into Islam, such as those of the Prophet’s birthday (Maulid), his Ascension (Mi‘rāj), and his Emigration (Hijrah).
2. Mentioning God’s name audibly and reading the Qur’ān aloud during a funeral procession.
3. Shaking hands following every congregational prayer.
4. The practice that after a certain number of days a bereaved family should prepare food and serve others. The correct Islamic conduct is for friends and relatives to prepare food for the bereaved since they are overwhelmed by sorrow.
5. The practice of plastering and ornamenting graves.
Psychological Aspect of Ādāb al-Islām
One of the striking characteristics of ādāb al-Islām is that psychological factors are fully taken into consideration. A few examples are:
1. Divorce is highly discouraged during the woman’s monthly period, as she is usually passing through a period of psychological tension.
2. Apart from the benefits of hygiene, cleanliness is prescribed in Islam because it refreshes and re-orientates body and mind. This is true in the case of performing ablution before prayer and washing the whole body after sexual intercourse and at the end of childbirth and menstruation. Those who have washed the body of a deceased person are recommended to bathe afterwards. The significance of this advice is that taking a bath in such situations helps to rid people of