The Duty Towards Neighbours.

The Duty towards Neighbours.

Ibn Abdallah.

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, May Allah blessings and peace be upon His Messenger.

It is duty as a Muslim to honour their neighbours and give their due rights. Failing to perform such a duty thus one had missed an important obligation as a believer. The Prophet (Sallallāhu `Alayhi Wa Sallam) encouraged people to be kind to their neighbours and to honour them. The Prophet (Sallallāhu `Alayhi Wa Sallam said:

"Whoever believes in Allah and the Last Day should honour his neighbours." [Al-Bukhari]; and in a similar Hadith, he (Sallallāhu `Alayhi Wa Sallam) said: "… should be kind to his neighbours." [Muslim].

 

A neighbor is someone who lives in the same neighborhood as you; he could be a friend, but does not necessarily have to be one. The definition of a neighbor can have various meanings; for example, it can refer to someone who lives directly beside you, as the Prophet (Sallallāhu `Alayhi Wa Sallam) said: "One must not prevent his neighbor from placing his wood against his wall." [Al-Bukhari].

However, it can also refer to someone living further away, since the Prophet (Sallallāhu `Alayhi Wa Sallam) said: "No obligatory Solāh (prayer) is accepted from a neighbor of the Masjid (mosque) except if it is offered in the Masjid."

Scholars differ over who is considered a neighbor. Some scholars are of the opinion that a neighbor is one who shares the same Masjid or social meeting place, while some are of the opinion that whoever prays Fajar in the same congregation is considered your neighbor.

Others say that whoever lives in the same area or district is your neighbor, and yet others are of the opinion that neighbours are determined by tradition, whoever is traditionally considered to be your neighbor is one.

The rights that your neighbours have over you depends on whether they are immediate or distant, whether they are related or not, and also whether they are Muslims or non-Muslims.

A. Immediate neighbours to whom one is related and who are Muslims, have three sets of rights:

1. The rights of a neighbor.

2. The rights of relationship.

3. The rights afforded to them as fellow Muslims.

B. Immediate neighbours who are Muslims have two sets or rights:

1. The rights of a neighbor.

2. The rights of a fellow Muslim.

C. Finally, immediate neighbours to whom one is related and who are not Muslims have two sets of rights:

1. The rights of a neighbor.

2. The rights of relationship.

It is also important to note here that an immediate neighbor takes preference over a distant neighbor, and a distant neighbor takes preference over people who are not neighbours.

The Prophet (Sallallāhu `Alayhi Wa Sallam) encouraged people to be kind to their neighbours and to honour them. The Prophet (Sallallāhu `Alayhi Wa Sallam) said: "Whoever believes in Allah and the Last Day should honour his neighbours." [Al-Bukhari]; and in a similar Hadith, he (Sallallāhu `Alayhi Wa Sallam)  said: "… should be kind to his neighbours." [Muslim].

The Prophet (Sallallāhu `Alayhi Wa Sallam) took a neighbor’s comments as a reflection of that person's character -- be they good or bad. He also took the words of praise as a sign that the people were good in all their actions, and words of criticism that they were bad in all their actions. Basically, how you treat your neighbor reflects directly on your own personal character and how you deal with everyone in business and personal relations.

The Rights of your Neighbor

1. People must not behave on their property in such a way that it has an adverse effect on their neighbor; such as building windows which overlook a neighbor’s property, or digging a well next to their neighbor’s well so that it deprives their neighbor’s well of water. The proof for this is the words of the Prophet (Sallallāhu `Alayhi Wa Sallam): "No harm and no compulsion". [At-Tirmidzi].

This ruling is from the Maliki school of jurisprudence and was supported by Ibn Taimiyyah (Rahimallah) who said: "It is forbidden to build a stable for housing animals next to or adjoining your neighbor’s house, because of the animals' urine and feces, and their continuous movements, during the day and night, would prevent people from sleeping. Likewise, you should not build a mill or bellows (for a blacksmith) or anything like that.”

Present day examples would include machines and equipment that emit disturbing noises. If people do anything on their property that is disturbing or harmful to their neighbours, then they must remove the cause of the disturbance.

2. It is permissible for people to build a house on their own property, even up against their neighbor’s wall -- but only if they have no other choice and only if their neighbor is not harmed by it in any way. Even in such cases, they should still ask their neighbor’s permission beforehand.

If they are denied permission, their neighbor may be legally compelled to grant them permission by the proper authorities. The proof for this is in a Hadith related by Abu Hurairah (Radiallāhu`anhu) who said that the Prophet (Sallallāhu `Alayhi Wa Sallam), said: "You must not prevent your neighbor from putting his wood on your wall." [Al-Bukhari and Muslim].

3. If the flow of water becomes blocked on a farm, perhaps due to wastefulness and subsequently bursts out, causing damage to neighboring farms, the neighbours may come up with proposals to channel or dam the water and irrigate the farm. If the wasteful farmer refuses to comply with them, the ruling is the same as in the following case of a damaged wall.

4. If a wall between two properties is damaged, the owners of one property can ask the owners of the other to participate in rebuilding it. If they refuse, they can be compelled to do so. Likewise, they can be compelled to help demolish the wall if it is expected to collapse.

5. The owners of the highest buildings in an area must construct screens to prevent themselves from overlooking their neighbor’s properties. Likewise, whoever wishes to utilize their roof should make sure that they cannot see into their neighbor’s properties and erect a screen for this purpose if necessary.

6. Whoever owns some property, but cannot reach it without causing damage to a neighbor’s property is forbidden to cause the damage. Instead, the authorities should endeavour to arrange matters in a way that prevents harm to either party.

Thus, even though our neighbours may be Muslim or non-Muslims -- each are equally entitled to their rights according to our religion. Sometimes we may find it hard to reach out to our non-Muslim neighbours, but it is an obligation upon us, and it can also be one of the best forms of Da’awah we can give.

[Excerpted with some modification from the Al-Jumu’ah - Vol. 14 - Issue: 6; Via Islam Web]

 

Etiquettes of Dialogue and Speech.

Ibn Abdallah.

Islam instils and spread fine manners and noble etiquettes to its followers. When in conversation or discussion, a Muslim must maintain these because Islam comprehensively addresses all aspects of life, and requires a Muslim to be distinct in his character, creed, worship, manners, etiquettes and appearance.

Undoubtedly, Islam is the superior and lofty religion. There can be no doubt that its legislation is the final one and the finest amongst all revealed legislations.

This issue is vital and must be borne in mind when addressing our Lord, when speaking to people of knowledge, when conversing with friends, when talking to one's spouse, and when in a public gathering and include the virtual medium. If the manners and etiquettes of speech disappear, people’s gatherings will become futile and fruitless, and a source of enmity and hatred.

The Guarding of One's Tongue.

Allah commands us to guard our tongues and His Messenger SAW warned us against setting them loose.

Abu Hurairah RA reported: “I heard the Prophet SAW saying: “A person utters a word thoughtlessly (i.e., without thinking about whether it is good or evil) and as a result, will plummet into the fire of Hell deeper than the distance between the east and the west.”” [Al-Bukhari ; Muslim]

Abu Hurairah RA reported that the Prophet SAW said: “A man may utter a word pleasing to Allah without considering it of any significance, but for which Allah elevates his ranks (in Paradise); another one may speak a word displeasing to Allah without considering it of any importance, but for which he would be plummeted into Hell.” [Al-Bukhari]

Bilal Ibn Al-Harith Al-Muzani RA reported that the Messenger of Allah SAW said: “A man may speak a good word without knowing its worth, for which Allah records for him His good pleasure until the Day he will meet Him; another man may utter an evil word without realising its importance, for which Allah records for him His displeasure until the Day he will meet Him.” [Malik; At-Tirmidzi]

People often carelessly utter words, some of which may include or imply transgression of the limits of Islam. Such negative words may even be about Allah or an objection to His decree, or the like, which would lead the person utter them to the Hellfire.

For this reason, when the Prophet SAW was talking to Mu’adz RA he told him: “The root (i.e. foundation) of this matter is Islam, its pillar (mainstay) is the prayer and its apex is Jihad (fighting in the cause of Allah).” Then he SAW asked: “Shall I tell you of that which holds together all these things?” Mu’adz RA said: “Yes, O Messenger of Allah!” So he RA held his tongue between his fingers, and said: “Restrain this.” Mu’adz RA asked: “O Messenger of Allah! Will we really be held to account for what we say?” The Prophet SAW exclaimed: “May your mother lose you! Most people will be thrown on their faces into the Hellfire on account of their tongues.” [Ahmad ; At-Tirmidzi]

The phrase: “May your mother lose you” is certainly not a supplication or a wish, as the Prophet SAW would never have supplicated against any of his companions, but rather it is an idiom used by the Arabs to draw people's attention to the importance of what follows it, which in this case was to highlight that misuse of the tongue is the basis for the punishment of most people.

Statements From The Salaf Regarding Controlling And Guarding The Tongue.

There are many statements that came in this regard, such as the words of Ibn Mas’ud RA: “That which requires imprisonment the most is one's tongue.” This is why many scholars have written books about the excellence of remaining silent.

The Prophet SAW was silent most of the time, and only spoke when absolutely necessary. He encouraged us to use kind words when we do have to speak. `Adiyy Ibn Hatim RA reported the Messenger of Allah SAW as saying: “Allah will surely speak to every one of you without an interpreter. He (i.e., the one being spoken to) will look to his right and see nothing but (deeds) which he had done, and will look to his left and see nothing but (deeds) which he had done. Then he will look in front of him and will find nothing except the Hellfire facing him. So protect (yourselves) from the Fire, even if by giving in charity half a date, and if you cannot find that, then with a kind word." [Al-Bukhari ; Muslim]

He SAW therefore clarified that kind words protect one from Hell and are thus a main cause of gaining entry into Paradise.

The Prophet SAW also said: “In Paradise are rooms, the inside of which can be seen from the outside, and the outside of which can be seen from the inside. Allah has prepared them for those who offer food (to the needy), are soft in speech, who frequently fast, and who pray at night while the people are asleep.” [Al-Baihaqi ; Al-Hakim]

The Etiquettes of the Dialogue and Speech.

There is much etiquette that Islam legislated and encouraged, which reflect the magnitude of this topic. The following are some of these etiquettes:

• Lowering one's voice.

Allah Says: “…And lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.” [Quran 31: 19]

Raising one's voice reflects a lack of manners, unless the need arises, such as when delivering a Khutbah, or when warning someone, or teaching, or when it is feared that those at a distance may not be able to hear. On the other hand, one's voice should not be so low that people can hardly hear, nor should it be monotonous, as this instigates boredom on the part of those listening, which can cause them to lose interest altogether.

• Shunning excessive talk and badmouthing others.

Jabir RA reported that the Messenger of Allah SAW said: “The dearest and nearest of you to me on the Day of Resurrection will be the one who is best in manners; and the most abhorrent among you, and the farthest of you from me (on that Day) will be the offensive (i.e. in speech), the garrulous, and the Mutafayhiqoon.” His companions asked him: "O Messenger of Allah! We know about the offensive and the garrulous, but we do not know who the Mutafaihiqun are.'' He SAW replied: “(They are) those who are arrogant when they speak.” [At-Tirmidzi] This is a stern warning to not sound arrogant or talk to people with words that they do not understand in order to demonstrate that one is knowledgeable or eloquent.

• Listening attentively to others.

This is especially the case when the Quran is being recited; Allah Says: “So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy.” [Quran 7: 204] The worthiest person of being listened to was the Prophet SAW and when his companions practically applied this, they attained an exalted level of manners and glorified the Prophet SAW with his due glory. In fact, Allah commanded the believers to lower their voices in his presence, as He Says: “O you who have believed! Do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.” [Quran 49:2] This also applies after his death, by lowering one's voice when his prophetic narrations are being related.

• Having sincerity.

Some people speak in order to display their knowledge of a certain topic, or show their eloquence. Others hate anyone except themselves speaking in a gathering. Such insincerity does not of course include teaching those who have only a rudimentary understanding of Islam, or to enjoin good and forbid evil.

• Using comprehensible words.

One should not address people with words and phrases that are beyond their comprehension, or use a difficult language. He must adopt simple wording and terminology, even when addressing certain specialities or particular fields of knowledge. This is so that the common people would understand. ‘Ali RA reported that the Messenger of Allah SAW said: “Talk to people with speech that they can understand. Do you wish that people belie Allah and His messenger?” [Al-Bukhari & Muslim]

• Speaking slowly.

The objective of addressing people is to convey certain points or ideas. Therefore, one must talk slowly enough for them to be able to grasp and understand what is being conveyed. Once, while ‘Aishah RA was praying, she overheard a man hurriedly narrating a statement of the Messenger of Allah SAW. Afterwards, she RA remarked: “Had I finished (praying) before he left, I would have rebuked him for his haste. The Prophet SAW would never speak quickly when addressing people. He would speak slowly and in a manner that would enable anyone listening to understand what he was saying.”

• Repeating important statements.

Some words or phrases may prove difficult to grasp or understand the first time, and it is therefore recommended to repeat them, in order to facilitate comprehension. Anas RA reported: “Whenever the Prophet SAW said something, he would repeat his words thrice, so that the meanings would be fully understood.” [Al-Bukhari & Muslim] `Aishah RA reported: “The speech of the Messenger of Allah SAW was so clear that all those who listened to it would easily understand.”[Abu Dawud] The objective of repeating one's words is to make sure that people understand the words; however, if this objective is met the first time, then there is no need for repetition. The maximum number of repetitions should be three, as it would become monotonous if it exceeded this number.

• Facing the speaker.

Facing the speaker reflects attentiveness to his words. A related issue is that the Imam who is straightening the rows before starting the prayer needs to do so whilst facing the congregation, as per the practice of the Prophet SAW and not whilst having his back to them.

• Shunning obscene words.

`Abdullah Ibn `Amr Ibn Al-`Aas RA and his father, stated: “The Messenger of Allah SAW never used foul speech, nor did he like to listen to it.” [Al-Bukhari ; Muslim] If a bad word was used in his presence, he SAW would turn his face away to reflect his objection to it. Abu Sa’id Al-Khudri RA reported: “The Messenger of Allah SAW was even more bashful than a virgin behind her veil. Whenever he saw something he disliked, we could perceive it on his face.” [Al- Bukhari; Muslim]

• Allowing elders to initiate.

When people gather for a meeting, the elders in the gathering should be given precedence, if they possess the required knowledge, to address people. The honouring of elders is of the elementary manners that Islam ordains. Sahal Ibn Abu Hathmah Al-Ansari RA reported that: “`Abdullah Ibn Sahal and Muhaisah Ibn Mas’ud RA went to Khaibar during the truce period (after its conquest). They then separated to perform their duties. When Muhaisah RA returned to `Abdullah Ibn Sahal, he found him murdered and drenched in his own blood. So he buried him and returned to Al-Madinah. Then, `Abdur-Rahman Ibn Sahal, along with Huwayyisah and Muhaysah, who were the two sons of Mas’ud, went to the Messenger of Allah SAW and informed him about the case of their (murdered) friend. `Abdur-Rahman, who was the youngest of them, initiated and began talking, but the Messenger of Allah SAW interrupted him and said: “Let those older than you speak first.” So he stopped talking and the elder spoke about the case.” [Al-Bukhari ; Muslim]

• Giving the floor to the most knowledgeable.

If the need arises in a gathering for one to comment on a matter, then the most knowledgeable person present should be invited to address the issue, as he would be the most capable of convincing others, based on the knowledge Allaah has blessed him with. An example of this is when Abu Bakar RA was given priority to speak in the presence of ‘Umar and Abu ‘Ubaidah RA regarding the selection of a caliph after the death of the Prophet SAW.

• Giving an introduction before the main point.

This is especially important when one is addressing a scholar, or any other person of knowledge.

• Not interrupting the speaker.

If a person enters into the presence of people whilst they are talking, then he should not interrupt them. Once Ibn ‘Abbas RA was advising a group of men who taught others; he said: “Address people once or twice every Friday, and the most you should address them is thrice a week… If you happen to arrive whilst people are talking, do not interrupt their speech. When they permit you to speak, address them.”

• Beginning by greeting people before addressing them.

The Prophet SAW said: “If a person begins talking to you before greeting you, then do not reply to him until he greets you.” [Abu Nu’aim]

• Refraining from lying, even in jest.

It is impermissible for a person to lie, even in jest: The Prophet SAW said: “Woe to the one who talks to people and lies in order to make them laugh! Woe to him! Woe to him!” [Abu Dawud; Ahmad]

• Avoiding talking to a person to the exclusion of a third.

Ibn `Umar RA and his father, reported that the Messenger of Allah SAW said: “When there are three people present, two of them should not hold a secret counsel to the exclusion of the third, until more come to the gathering, lest this saddens him (i.e. the third person).” [Al-Bukhari; Muslim]

This is because the third person may think that he is the subject of discussion, or that he is being conspired against. Two people speaking privately in a group containing more than three people is not included in this prohibition, as the prohibiting factor no longer applies. However, if there are ten people in the gathering and nine of them speak secretly to the exclusion of the tenth, then the prohibition applies. Likewise, if two people speak a different language than the third in a group of three, then the prohibition also applies.

• Not revealing the secrets of the gathering.

If the person to whom one is speaking to clearly requests him not to reveal what took place in the gathering, or even hints at this, then it is binding upon him to honour the request, unless doing so entails harm being afflicted upon other Muslims, in which case one must inform the concerned people. The Messenger of Allah SAW said: “If a person speaks to another some words, then he turns around, then it is a trust.” [Abu Dawud & At-Tirmidzi] Meaning, if the person who speaks first turns left and right to make sure that nobody can hear him, then this indicates that he does not want anybody else to hear. Therefore, the one who is spoken to is not allowed to reveal what went on between the two of them, or else it is considered a betrayal.

• Not abandoning or boycotting a fellow Muslim for more than three days.

The limit of abandoning or deserting a fellow Muslim and therefore not speaking to him can only be for a maximum of three days, as set for us by the Prophet SAW; after that, one is Islamically obliged to talk to him.

• Deserting an innovator or sinner for a sought benefit.

Refusing to talk to a sinner or innovator can at times be beneficial, and in such a case it is permissible to do so. A close relative of `Abdullah Ibn Mughaffal RA was once flicking pebbles at animals using his index finger and thumb. `Abdullah RA said: “The Messenger of Allah SAW has forbidden this, saying that it does not kill the game.” The man ignored him and repeated the act, so `Abdullah RA said to him: "I told you that the Prophet SAW has prohibited this, but you persisted. I shall never talk to you again."

• The ruling on talking to a person in prayer.

This is permissible if the need arises. Umm Salamah RA once saw the Messenger of Allah SAW praying two Raka’ah after the ‘Asr prayer, so she sent a female slave and told her to stand next to him in order to remind him that he had forbidden praying after the ‘Asr prayer (and before Maghrib). When she did so, he SAW waved his hand at her, indicating that she should leave him be. After he SAW finished praying, he informed her that he had been caught up in explaining certain matters of the religion to another Muslim and therefore could not pray the optional prayer after Zuhur, so he was making up for it.

• Talking to one's wife in a pleasant manner.

This is one of the means to establish harmony between the man and his wife, as well as to increase love and strengthen marital bonds.

• A woman should not discuss her husband’s affairs except with his permission.

This is based on a narration in which the Prophet SAW forbade this.

• It is not recommended to talk after the ‘Isya’ Prayer.

The exception to this is if one has guests in his house, or if he is in a circle of knowledge. Abu Barzah RA said: “The Messenger of Allah SAW disliked sleeping before the `Isya' (night) prayer and indulging in conversation after it.” [Al-Bukhari & Muslim]

• Not to talk unnecessarily.

If one knows that speaking will bring a benefit or remove an evil, then he should do so. Otherwise, it is best that he remains silent. When he does speak, he should choose the appropriate words. Also, he should never mix serious topics with jokes, and avoid speaking at length.

• Avoiding ostentation.

If one is listening to a story that he is familiar with, he should not interrupt, or show that he knows about it so that others would realise this. Also, if one is addressing the masses, he should avoid using ancient language, so as to be understood.

• Refraining from backbiting.

When addressing people, one should not mention other groups or nations in a negative way, because people usually have no respect for people who do this. Moreover, the speaker should not talk about himself and the knowledge he possesses unless absolutely necessary.

• Listening attentively.

This is a reflection of respect for the speaker. One should also be tolerant during arguments and give the chance to others to speak. The speaker should alter his focus on different people in the gathering so that he looks at them all equally. Also, he should never get excited or angry during his speech.

Etiquettes of criticism.

The following are some etiquettes regarding criticism:

• It is recommended to use a pleasant introduction when criticising the speaker, like: “Allow me to comment…” or, “We all make mistakes, and please correct me if I am wrong, but…” or, “I might be wrong, but I understood such and such from you, and I think the correct thing is …” or, “With all due respect to my beloved brother…” However, some people start off in a good manner but then ruin everything by using harsh or inappropriate words of criticism.

• It is better to hint than criticise directly, and one should refrain from using insulting words.

• One should endeavour to be a good listener and write down his comments. When his turn comes to comment, he should then state what he thinks to be correct.

• Before replying to the other party, one should be calm and deliberate. He should not act stubbornly and be realistic in what he says. He should also make sure of sticking to the topic at hand and not to digress to other topics.

• When criticising someone or something, the idea is not to prove him wrong and oneself correct; one should therefore avoid embarrassing the opponent and preserve his dignity, as it is more desirable for the person to admit to his own fault or mistake and then adhere to the truth.

• One should not object to the words of his opponent until he fully understands what he means. Also, when talking, one should be precise and to the point.

• If the gathering is being run by a moderator, he should give an equal opportunity to everyone to participate and should be impartial.

May Allah the Exalted bless us on the straight path.

[Via Islam Web].

The Excellance of Humbleness

 The Excellance of Humbleness

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

  
Humbleness is one of the Muslim basic creed. It is the opposite of arrogance, and is an attitude and behaviour that Allah and His Messenger have commanded us to have. It is also a great tool used to spread Islam to others.

The best way to achieve humbleness in the heart is contained in the Sunnah of the Messenger of Allah (Sallahu'alayhi wasallam), who prescribed many methods to teach his companions how to be humble. We seek for Allah's blessing to help us all to become humble and stay firm on the right path. Following are some of the methods and ways of achieving humbleness:

1. Extending the greeting of As-Salam (saying as-salamu-'alaykum, peace be unto you).

Abdullah ibn ‘Amir said that a man asked the Messenger of Allah (Sallahu'alayhi wasallam), “Which part of Islam is the best?” He said, “To feed the food (to the poor), and to extend As-Salam to those whom you know and whom you do not know.” [Al-Bukhari; Muslim]

Therefore, extending As-Salam to the old, young, rich, poor, noble, common folk, stranger and relative, will open one’s heart to achieve humbleness, harmony, good relations and will shut the door closed for arrogance and tyranny.

2. Muslims should not allow that people stand up for them when they pass by them or enter their homes or businesses.

Mu’awiyah bin Abi Sufyan once entered a house where Abdullah ibn Az-Zubair and Abdullah ibn ‘Amir were sitting. Abdullah ibn ‘Amir stood up while Ibn Az-Zubair did not. Mu’awiyah said, “O ibn ‘Amir! Sit down, for I heard the Messenger of Allah (Sallahu'alayhi wasallam), say: ‘Let those who like for people to stand up for them take their seats in the Fire.’” [At-Tirmidzi]

This Hadith prohibits the Muslim to like that people stand up for him when he meets with or passes by them. Furthermore, this Hadith teaches Muslims to enjoin righteousness and forbid evil, for Mu’awiyah criticized Abdullah ibn ‘Amir for standing up for him.

3. Sitting wherever one finds space.

Jabir bin Samurah said, “When we used to come to the Prophet (Sallahu'alayhi wasallam),, we would sit wherever we find space.” Also, Ibn Umar narrated that the Prophet (Sallahu'alayhi wasallam),said: “One of you must not remove a man from his place and sit in it. However, (those already sitting should) make space and spread up (leaving adequate space for newcomers).” [Al-Bukhari; Muslim]

4. Prohibiting the Muslim from claiming purity for himself.

Allah Says:"So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him." [Surah 53:32]

Mohammad ibn ‘Amr ibn Ataa’ said that he named his daughter Barrah (the righteous one). However, Zainab binti Abi Salamah said that the Messenger of Allah (Sallahu'alayhi wasallam),prohibited using this name when she was called “Barrah.” He said, “Do not ascribe purity to yourselves. Allah knows the righteous ones among you.” The companions asked, “What should we call her?” He said, “Zainab.”[Muslim]

5. Prohibiting praising people in their presence.

Abdul Rahman bin Abi Bakrah said that a man was once mentioned in the presence of the Messenger of Allah (Sallahu'alayhi wasallam). Another man said good words of praise about him. The Messenger of Allah (Sallahu'alayhi wasallam) then said, “Woe unto you! You have beheaded your friend. If one of you has to praise, let him say, ‘I think this and that’ (about the praised man), if he thinks that he deserves it, ‘And his reckoning is with Allah,’ and let him not ascribe purity (to anyone).” [Al-Bukhari; Muslim]

Also, Ibrahim At-Taymi said that his father said, “We were sitting in the presence of Umar when a man praised another man to his face. Umar said, ‘You ‘Aqartahu (crippled him), may Allah do the same to you.’” Furthermore, Abu Ma’mar said that a man stood up and praised one of the leaders, then Al-Miqdad started throwing sand in his face, and saying, “The Messenger of Allah (Sallahu'alayhi wasallam),ordered us to throw sand in the faces of the praisers.” [Muslim, At-Tirmidzi, Abu Dawud; ibn Majah]

From these Hadiths and stories, we conclude that the Messenger of Allah (Sallahu'alayhi wasallam),prohibited praising others, especially while they can hear their praise. This is because such praise may encourage the praised persons to overestimate themselves, especially if they were people of position or wealth. Also, such praise may lead the praised person to be arrogant, who may lead to laziness and a lower number of good deeds, for one will depend on what he heard of praise and ignore acquiring more good deeds.

6. Shortening the Length of the Clothes.

Ibn Juray bin Sulaim (radiyallahu'anhu)said that the Messenger of Allah (Sallahu'alayhi wasallam),said: “Lower your dress to half the leg. If you do not prefer that, then to the ankles. However, do not increase the length of the dress (lower than the ankles), for it is arrogance, and Allah does not like arrogance.” [Abu Dawud, At-Tirmidzi ; Al- Hakim]

Abu Musa Ash'ari (radiyallahu'anhu)said, “The Prophet (Sallahu'alayhi wasallam), heard a man praising another man and saying good words about him while he was present with them. He (Sallahu'alayhi wasallam), said, ‘You have destroyed - or broke the back of the man!’” [Al- Bukhari; Muslim]

Also, Ibn Umar (radiyallahu'anhu)used to avoid the place which a man vacated to make space for him. Therefore, one should sit wherever he finds space, whether in the center of the audience or not. Also, those who accept it those first-comers have the right to the best seats, because all Muslims whether rich or poor are equal, will achieve humbleness in their hearts and deed, Allah willing.

In this Hadith, the Messenger of Allah (Sallahu'alayhi wasallam),considered extending the length of the dress to cover the ankles an act of arrogance and pride, even if those who do this claim otherwise.

Abu Hurairah (radiyallahu'anhu)said that the Prophet (Sallahu'alayhi wasallam),said: “Whatever is below the ankles will be in the Fire.” [Al-Bukhari]

Furthermore, Abu Hurairah (radiyallahu'anhu) narrated that the Prophet (Sallahu'alayhi wasallam), said, “On the Day of Resurrection, Allah will not look at he who used to drag his dress behind him (because it is too long below the ankles) out of arrogance.” [Al-Bukhari; Muslim]

These Hadiths above state that wearing long dresses which cover the ankles is a type of arrogance, or at least leads to such behaviour. Therefore, shortening the length of the dress is a type of humbleness and leads to such behaviour, Allah willing.

These are some of the ways with which one can attain the characteristic of humbleness, Allah willing. We ask Allah that He help us attain this attribute, He is the All-Hearer, and the One Who can answer the supplication.

And Allāh Almighty Knows best.

[Via Quran.com]