Disgracing or reviling others’ beliefs, directly or indirectly, is forbidden.
2. The main principle governing one’s behaviour on the road is to avoid harming, impeding or disturbing others, including such acts as spitting or making loud noises..
3. Reviling another or speaking of his mistakes is disapproved, even if a Muslim is reviled by him and even though his faults are spoken of by him.
4. Making jokes, using impolite or sarcastic terms at the expense of others, is prohibited.. Character assassination through insinuation, backbiting and undesirable conjecture is also prohibited.
5. Distasteful expressions should be avoided while eating, as they might disturb or upset others.
6. In a group of three people, two should not talk privately as this might offend the third.
7. Reviling the dead is forbidden as this causes hurt to their living relatives.
8. In socializing with others, their comfort and well-being must be kept in mind, for instance, a person’s clothes or mouth should not smell bad; after eating onions or garlic, it is preferable to avoid socializing.
9. To squeeze between two men in a mosque or to step on others while proceeding to a place, is forbidden, as this will annoy them.
10. To relieve oneself in still water, in the shade, on the road or in any public place, is forbidden, as this might prevent others from making normal use of such facilities and/or be a health hazard.
11. When shoes are taken off, they should be put in a place where they will not disturb others by their smell.
12. When sneezing, the mouth and nose should be covered; when yawning, the hand should cover the mouth; when speaking, one should not speak loudly, as this might annoy others. Even the sitting posture should be such as will not offend others, as does, for example, turning one’s back to them.
Role of Ādāb al-lslām in Social Relationships
Among the main aims of ādāb al-Islām is to help in establishing and maintaining healthy social relationships. As will be seen, among the necessary attributes of the ideal Muslim personality, are honesty, respect for others, honouring one’s word, restraint of anger, patience, modesty, kindness, etc. These virtues eliminate mistrust and create trust, the necessary foundation upon which alone sound relations can be built and developed.
In the Islamic view it is not enough simply to avoid doing harm to others, nor even to wish for others what you wish for yourself. What is required of Muslims toward each other is mutual responsibility and positive assistance.
As will be seen, formality in the manners of Islam is reduced to the barest possible minimum. This enables freer social intercourse, makes the social machinery run more smoothly and facilitates meetings and visits, for isolation is not recommended in Islam. Muslims are encouraged to meet each other, for that strengthens social bonds and defends the individual against the psychological consequences of social isolation. Moreover, Muslims are encouraged to meet frequently. It is the duty of the host to be hospitable and generous to his guest. Acceptance of an invitation to a meal is recommended and, in the case of an invitation to a wedding meal, acceptance becomes obligatory.
Visiting the sick, taking part in funeral processions, offering condolences to the bereaved, comforting and encouraging them, providing food for them, exchanging gifts with other members of the society, shaking hands when meeting or parting, sharing other happy occasions such as weddings and births, etc., are all ways to strengthen and develop social relations. Particular importance is attached to such exchanges between relatives and neighbours.
Islam has recommended Muslims to hold feasts from time to time and invite others to these occasions. It has also prescribed holding feasts on certain occasions such as weddings, births, the day of Sacrifice, etc. Eating together makes social ties stronger between members of a community irrespective of social status: this is why Islam disapproves of the feast to which the rich are invited and from which the poor are excluded and considers it the worst of feasts.
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.
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