A muslim believs in the great importance of intention and its implication as regards his deeds, both for this world and the hereafter. This is so because all deeds are based on intention. Due to it, the deed is strengthened or weakened. Depending on the intention, the deed is either valid or void. This belief of the muslim - concerning the necessity of the intention for every deed and the obligation to make the intention proper - is based first of all on Allah's words:

'And they were commanded not but that they should worship Allah and worship none but Him alone (abstaining from ascribing partners to Him).' (98:5)

Allah has also said:

'Say: Verily, all actions are but driven by intention and for everyone is what he intended.' (Al-Bukhari and Muslim)

Allah's Messenger (salAllahu alayhi wasalam) also said:

'Certainly, Allah does not look at your appearance or wealth. But He only looks at your hearts and deeds.' (Al-Bukhari and Muslim)

Looking at the hearts means looking at the intentions, for it is the intention that is the driving and motivating force behind the deed. Allah Messenger (salAllahu alayhi wasalam) also said:

'He who seriously considered doing a good deed but did not do it, will have one good deed recorded for him' (Muslim)

Just seriously considering a good deed is a good deed itself by which one earns reward. This is due to the virtuousness of having a proper intention. Allah's Messenger (salAllahu alayhi wasalam) also said:

'There are four types of people: one is a man whom Allah has given knowledge and wealth. He behaves with his wealth based on his knowledge. Another person says; "If Allah had given me similar to what He gave him, I would have acted in the same fashion." The reward for both of them will be the same. A third person is one, whom Allah gives wealth but He does not give knowledge. Therefore, he spends his money according to his desire. Another man says; "If Allah had given me what He gave him, I would have acted in the same manner." These two will have the same burden upon them.' (Ibn Majah with a good chain)

The one who has a pious intention is rewarded for a good deed and the one who has an evil intention will bear its burden just like the one who did an impious deed. Allah of that is due to intention alone. At battle of Tabuk, Allah's Messenger (salAllahu alayhi wasalam) said:

'There are people with whom you do not travel any distance, nor do you spend anything, nor do you pass any valley but they are with you in that matter, while they remain in Al-Madinah'
The people said, 'How is that?' He said"
'They have been restrained due to some excuse, but they are with us because of the good intention.' (Abu Dawud Al-Bukhari in a shorter version)

Good intention is what makes the non-combatant equal in reward to the combatant. It is what makes the non-Mujahid recieve a reward like that of a Mujahid. Allah's Messenger (salAllahu alayhi wasalam) has also said:

'If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire'

Someone said, 'O Allah's Messenger, that is the case for the killer but why should that be the case for the killed?' He answered:

'Because he wanted to kill his companion.' (Al-Bukhari and Muslim)

The impious intention and evil desire have made both fighters equal in deserving the Hell-fire. If one person killed did not have that evil intention, he would have been one of the inhabitants of Paradise.
In another Hadith, Allah's Messenger( states:

'The one who marries based on a doctor on a dower that he has no intention of paying is, in fact, a fornicator. And one, who takes a loan that he has no intention of repaying is, in fact, a thief.' (Ahmad, and Ibn Majah without the part about the dower)

Therefore, an evil intention can transform a permissible deed into a forbidden one. It can also change a deed that is free from any harm into a harmful deed.

All of the above emphasize what a Muslim believes about the seriousness of intention and its gravity. Therefore, he bases all of his deeds upon a pious intention. He also strives his best not to perform any deed without an intention or with an impure intention. Then intention is the soul of the deed and its value. The deed is sound if the intention is sound and the deeds without intention is done for show.

Furthermore, a muslin believes that intention is an essential component of deeds and a conditions for the validity of the deed. He also knows that the intention is not simply the statement of the tongue, 'O Allah, I intend such and such...' nor is it simply a thought in the mind. Instead, it is the driving force in the heart towards a deed that is in accord with a sound goal of bringing about also the will that directs a person a deed for the sake of Allah to fulfill His commands.

A muslim, therefore, also believes that a permissible act may become an act of obedience, worthy of reward and recompense. At the same time, an act of obedience, if it is void of a pious intention, becomes an act of disobedience worthy of punishment and burden. He also does not believe that an act of disobedience can be changed into an act of obedience simply due to a good intention. For example, the one who backbites a person just to make another person feel better has disobeyed Allah and has commited a sin. His 'good intention' will not benefit him at all before Allah. Similarly, the one who bulids a mosque with money from prohibited sources, will not be rewarded. One who attends singing and dancing parties or who purchases raffle tickets to support good purposes or for the sake of Jihad, is a sinner and will bear the burden of his sin, instead of being rewarded for what he has done. Similarly, anyone who builds a dome over the grave of a pious person, slaughters an animal on his behalf or makes an oath on his behalf, all in the name of having love for the pious people, is disobeying Allah and earning a sin for what he has done. This is done even if, in his eyes, he had a pious intention. A deed is not transformed by a pious intention into an act of obedience unless it was something permissible in the Shari'ah in the first place. As for a forbidden act, it never becomes an act of obedience under any circumstances whatsoever.

A Muslim thinks about the countless blessings that Allah has bestowed upon him. He considers the numerous bounties that Allah has given him since the time that he was a ‘drop of fluid’ in his mother’s womb. The bounties continue until he meets His Lord. Therefore, a Muslim must thank Allah for these bounties with his tongue, by praising Him and extolling Him in a proper manner. He must also thank Him with his limbs by using them in obedience to Him. This is how he should behave towards Allah. Obviously, it is never considered proper etiquette to be ungrateful for bounties one has received, or to reject the favor of the One Who gives, nor to deny His beneficence and kindness. Allah has said:

‘And whatever blessing or good thing you have, it is from Allah.’ (16:53)

Allah the Almighty also said:
‘And if you count blessings of Allah, never will you be able to count them.’ (14:34)

He also said:
‘Therefore remember Me [by prayer and glorification], I will remember you. Be grateful to Me and never be ungrateful to Me.’ (2:152)

A Muslim thinks about Allah’s knowledge and the fact that He is watching everything that he does in every circumstances. The Muslim’s heart then becomes filled with awe, respect, and veneration for Allah. He becomes shy and too embarrassed to go against His commands and disobey Him. This is how he should behave towards Allah. Obviously, it is not proper etiquette at all for a servant to go against his master by disobeying him or by treating him with evil and disrespect while his master is observing him and watching him. Allah has said:

‘What is the matter with you, that [you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness). While He has created you in (different) stages.’ (71:13-14)

Allah the Almighty also says:

‘And Allah knows what you conceal and what you reveal.’ (16:19)

And:
‘Neither you (O Muhammad) do any deed nor recite any portion of the Quran nor you (O mankind) do any deed (good or evil), but We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven.’ (10:61)

A Muslim also ponders over Allah’s Power and Control over him, how his forelock is in the Hand of Allah. He knows that there is no escape or fleeing from Him. There is no refuge or shelter except in Allah Himself. Therefore, the Muslim flees to Allah and throws himself before Him. He leaves his affairs and with Allah and puts his trust in Him. This is how he should behave with his Lord and Creator.

It is not proper etiquette to attempt to flee from One from Whom there is no fleeing. Nor is it proper to rely or put one’s trust in one having no power or ability. Allah has said:
‘There is not a moving (living) creature but He has grasp of its forelock.’ (11:56)

Allah the Almighty also says:
‘So flee to Allah. Verily, I (Muhammad) am a plain warner to you from Him.’ (51:50)

Allah the Almighty says:

‘Put your trust in Allah if you are believers indeed.’ (5:23)

A Muslim also considers how generous and compassionate Allah has been to him in of all his affairs. He considers how Allah has been merciful with him and all of his creation. He desires to have more of that mercy. He then humbles himself to Allah with sincere humility and supplications. He seeks a means of approach to Allah with the best of speech and good deeds. This is how he should behave towards his Lord Allah. It is not proper behavior whatsoever to despair of receiving more of His Mercy which encompasses everything. Nor should one despair of receiving more of His Goodness that encompasses all living creatures and His Generosity that encompasses that is for all existence. Certainly, Allah has stated:

‘My Mercy embraces all things.’ (7:156)

Allah the Almighty also says:

‘Allah is very Gracious and Kind to His servants.’ (42:19)

Allah the Almighty has also said:

‘Certainly, no one despairs of Allah’s Mercy, except the people who disbelieves.’ (12:87)

And:

‘Despair not of the Mercy of Allah.’ (39:53)

A Muslim also considers Allah’s extreme power and ability to punish. He also considers Allah’s swift reckoning. Then he makes sure that he obeys Allah and tries to die without disobeying Him. This is all part of his proper behavior towards Allah. People of intelligence know that it is not proper behavior for a weak and incapable servant to commit acts of disobedience and wrong towards the Lord who is the Powerful, the All-Capable, the Strong, the Dominant. He has said:

‘But when Allah wills a people’s punishment, there can be no turning back of it; and they will find besides Him no protector.’ (13:11)

Allah the Almighty also said:

‘Verily, the strike of your Lord is severe and painful.’ (85:12)

Allah the Almighty also said:

‘Allah is All-Mighty, All-Able of Retribution.’ (3:4)

A Muslim should also think about Allah while he is disobeying Him as if Allah’s threat for the action is already effecting him and His punishment has already come upon him. He should also sense that Allah’s promise has already come true for him and His Pleasure has already been granted while obeying Him and following His laws. This is part of having good expectations of Allah, and having good thoughts about Allah is part of proper etiquette before Him. It is not proper whatsoever for a person to have bad thoughts about Allah and, therefore, disobey Him and think that Allah is not watching what he is doing or will not take him into account. Allah has said:

‘But you thought that Allah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction; and you have become (this Day) of those utterly lost!’ (42:22-23)

It is also not proper behavior for a person to fear Allah and obey Him while suspecting that he will not be rewarded for the good deeds he performed or that he shall not be recompensed for his obedience and acts of worship. Certainly, Allah the Almighty has stated:
‘And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful.’(24:52)

Allah the Almighty also said:

‘Whosoever works righteousness, whether male or female, while he (or she) is a true believer, verily to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do.’ (16:97)

Allah the Almighty says:

‘Whoever brings a good deed, shall have ten times the like thereof to his credit; and whoever brings an evil deed, shall have only the recompense of the like thereof, and they will not be wronged.’ (6:160)

In conclusion, a Muslim must be thankful to his Lord for the favors He has done for him; he must be shy of his Lord whenever he is close to sin; he must sincerely turn to his Lord, put his trust in Him, hope for His Mercy and fear His punishment. He must have good expectations that Allah will fulfill His promises and carrying out His threats with whoever He wills of His creatures. This is how he should behave towards Allah. The more he sticks to these matters and guards them, the greater his position will be and the more elevated his ran will be. He shall be greatly blessed by Allah and he shall become one of the devoted servants of Allah and from those whom Allah protects. He shall be enveloped in Allah’s Mercy and be granted His Blessings. This is the most that any Muslim could hope to achieve and this is what he should seek during his entire life.

O Allah, make us from Your devoted servants. O Allah, do not prevent us from being among those whom You protect. O Allah, make us from those who are close to You, O Allah, Lord of the Worlds. (Ameen)

A Muslim believes in the sacredness of the Speech of Allah, as well as its honour and virtue that surpasses the speech of all others. He believes that the Noble Quran is the Word of Allah, which no falsehood can approach, before it or behind it. Whoever speaks in accord with the Quran, has spoken the truth. Whoever judges according to it, has judged justly. Its devoted people are the people of Allah and His people special people. Those who stick to it shall be successful and victorious. Those who turn away from it are the destroyed, the losers.

A Muslim's faith is the grandeur and greatness of the Book of Allah is increased by what has been stated about it by the one who received its revelation, the best of creation, our leader Muhammad bin Abdullah, Messenger of Allah (S.A.W.S.) , who said:
'Read the Quran, for it shall come as an intercessor for its companion on the Day of Resurrection.' (Muslim)

Allah's Messenger (S.A.W.S.) also said:
'The best of you is he who learns the Quran and teaches others.' (Al-Bukhari)

Allah's Messenger (S.A.W.S.) also said:

'The people of the Quran are Allah's people and His special servants.' (An-Nisa'i, Ibn Majah, and Al-Hakim witha Hasan chain)

And:

'The hearts get rusty like iron gets rusty.' The people said, 'O Messenger of Allah! What will cleanse it?' He said, Reciting the Quran and remembering death.' (Al-Bayhaqi in Shu'ab Al-Iman with a weak chain)

One of the Prophet's worst opponents came to him and said, 'O Muhammad, read the Quran to me.' Allah's Messenger (S.A.W.S.) read to him:
'Verily, Allah enjoins Al-Adl and Al-Ihsan, and giving (help) to kith and kin, and forbids Al-Fahsha',and Al-Munkar, and Al-Baghy (i.e. all kinds of oppression).'

The Prophet (S.A.W.S.) hardly finished reciting the verse when his opponent [an unbeliever] asked him to repeat it, astonished at its lofty wording, sacred meaning and clarity. He was possessed by its great ability to influence man. He did not wait long but immediately raised his voice to state his confession concerning it and declare his testimony concerning the holiness and greatness of Allah's Word. He said.

'By Allah, it has a sweetness. It is full of elegance. Its lowest portion is for foliage and its highest portion is for fruits. No human can say such.' (Ibn Jarir At-Tabari. The opponent was Al-Walid bin Al-Mughirah according to a narration with a good chain recorded by Al-Bayhaqi)

A Muslim and believer, then, must even more to allow what it allows and forbid what it forbids. He must abide by its manners and behavior according to how it teaches one to behave.
Etiquette with reciting the Quran:

When the person recites the Quran, he should adhere to the following manners:

1. He should recite it under the best circumstances, including being in a state of purity, facing the Qiblah and sitting in a respectable, honorable manner.

2. He should recite the Quran slowly and not be hasty in his recitation. He should not recite it in less than three nights. The Prophet (S.A.W.S.) has said:
'Whoever recites the Quran in less than three nights did not understand it.' (The four Sunan, and At-Tirmithi said it is Sahih)

Allah's Messenger (S.A.W.S.) ordered Abdullah bin Umar, may Allah be pleased with him, to recite the entire Quran once every seven days. (Al-Bukhari)

Abdullah bin Masud, Uthman bin Affan and Zayd bin Thabit, may Allah be pleased with them, used to complete the entire Quran once a week.
3. He must fear of Allah and humility while reciting the Quran. He should demonstrate sorrow and should cry, and he should try to cry if he is not able to cry. The Prophet (S.A.W.S.) said:

'Recite the Quran and cry. If you cannot cry, then try to make yourself cry.' (Ibn Majah with a good chain)

4. One should also beautify his voice while reading the Quran. The Prophet (S.A.W.S.) said:

'Beautify the Quran by your voices.' (Ahmad, Ibn Majah, An-Nasa'i and Al-Hakim who said it is Sahih)

Allah's Messenger (S.A.W.S.) also said:

'He is not one of us who does not make his voice beautiful with the Quran' (Al-Bukhari and Muslim)

Allah's Messenger (S.A.W.S.) also said:

'Allah has not permitted anything like He has permitted a Prophet to recite the Quran in a good voice.' (AL- Bukhari and Muslim)

5.He should recite in private if he fears that he would be reciting for show or reputation only or if he were to disturb those people who were praying. Allah's Messenger (S.A.W.S.) said:

'The one who recites the Quran aloud is like one who publicly gives charity.'

It is known that it is preferred to give charity secretly unless there is some benefit to doing it publicly, such as encouraging others to follow one's precedent. The same is true for reciting Quran.

6. A person should recite the Quran while thinking about and pondering over its meaning, with dues respect and presence of mind, in order to understand its meaning and purport.

7. A person should not be one who recites the Quran while he is heedless and going against what it says. In that case, he could be the cause for his own cursing by himself. For example, if he reads the verse:

'No boubt! The curse of Allah is on the oppressors.' (11:18)

And:

'Curse of Allah upon those who lie.' (3:61)

And he is a liar or a wrongdoer, then he is simply cursing himself.

The following narration will demonstrate how wrong those people are who turn away from the Book of Allah, who are heedless of it and spend their time in other pursuits. It is narrated that in the Tawrah it states that Allah has said:

'Are you not ashamed of yourselves in front of Me? If a letter comes to you from some of your brethren while you are walking on a road, you will stop and sit by the side of the road, read the letter, and understand it word by word, in order not to miss anything. This is the Book that I have revealed to you. Look how I have clearly explained everything in it. How many times have you passed by it to ponder over its lengths and widths and then you turn away from it? It is something lighter in your eyes than your brethren. O My servant! If one of your brethren sits next to you, you turn to him with all of your attention and listen to his every word with your entire heart. If someone then talks to you or disturbs you, you will motion to him to stop. Here I am coming to you and speaking to you but you turn your heart away from Me. In your sight, I am less important than one of your brethren!'

8. A person should strive to have the characteristics that are descriptive of those people who are Allah's people and His special people. Abdullah bin Masud, may Allah be pleased with him, once said,

'The reciter of the Quran must be known by his night while the people are sleeping, by his day while the people are not fasting, by his crying while the people are laughing, by his devotion and fear of Allah while the people are mingling, by his silence while the people are talking, by his humility while the people are boasting and by his grieving while the people are rejoicing.'

Muhammad bin Kab said, 'We would recognize the reciter of the Quran by the yellowness of his skin that indicated spending the night in prayer and reciting the Quran.'

Wuhaib bin Al-Ward narrated that someone said to a man, 'Do you not sleep?' He answered, 'The marvelous nature of the Quran chased away my sleep.' And Dhun-Noon has said in lines of poetry,
'The Quran has stopped, by its promises and threats, the eyes from sleeping at night,

They understand from the Great Lord His Speech, an understanding that makes the necks submit and surrender.'

Etiquette with Allah's Messenger

A muslim realizes in the depth of his soul the obligation of complete and proper etiquette with respect to Allah's Messenger (S.A.W.S.). This is due to the following reasons:

1. Allah has obligated every believing man and woman to have proper manners with Allah's Messenger (S.A.W.S.). This is explicitly mentioned in Allah's Speech in the following verses:

'O you who believe! Make not (a decision) in advance before Allah and His Messenger.' (49:1)

And:

'O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you preceive it not.' (49:2)

And:
'Verily! Those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.' (49:3)

And:
'Verily! Those who call you from behind the dwellings, most of them have no sense. And if they had patience till you could come to them, it would have been better for them.' (49:4-5)

And:

'Make not the calling of the Messenger among you as your calling of one another.' (24:63)

And:

'The true believers are only those who believe in Allah and His Messenger, and when they are with him on same common matter, they go not away until they have asked his permission.' (24:62)

And:
'Verily! Those who ask his permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them.' (24:62)

And:

'O you who believe! When you (want to) consult the Messenger in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not (the means for it), then verily, Allah is Oft-Forgiving, Most Merciful.' (58:12)

2. Allah has made it obligatory upon the believers to obey him and love him.
Allah has said:

'O you who believe! Obey Allah and obey the Messenger.' (47:33)

Allah has also said:
'And let those who oppose the Messenger's commandment beware lest some Fitnah should befall them or a painful torment be inflicted on them.' (24:63)

And:

'Whatsoever the Messenger gives you, take it. And whatsoever he forbids you, abstain from it.' (59:7)

Allah said:
'Say: If you (really) love Allah, then follow me. Allah will love you and forgive you of your sins.' (3:31)

If a person is obliged to be obeyed and one may not go against what he states, then one must behave in the proper way towards him under all circumstances.

3. Allah has declared him to be a leader and judge for the people. Allah has stated:

'Surely, We have sent down to you [O Muhammad] the Book (this Quran) in truth that you might judge between men by that which Allah has shown you.' (4:105)

Allah the Almighty also says:
'And so judge (you O Muhammad) among them by what Allah has revealed and follow not their vain desires.' (5:49)

And:
'But no, by your Lord, they can have no faith until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decision, and accept them with full submission.' (4:65)

Finally, Allah the Almighty also said:
'Indeed, in Allah's Messenger you have a good example to follow for him who hopes in [the meeting with] Allah and the Last Day and remembers Allah much.' (33:21)

To have the proper behavior toward the ruler and judge is something that the Shari'ah obliges, sound reasoning approves of, and correct logic decrees.'

4. Allah has also made love for the Prophet (S.A.W.S.) obligatory, as has been stated by the Prophet (S.A.W.S.) himself:

'By the One in Worse Hand is my soul, none of you truely balieves until I am more beloved to him than his father, child and all of mankind.' (Al-Bukhari and Muslim)

If one is required to love him, one is also required to behave properly with respect to him and towards him.

5. His Lord has given the Prophet (S.A.W.S.) special characteristics of the beauty in both his physical apperance as well as his behavior. Allah has also made his soul and being the most beautiful and complete of creatures whatsoever. If this is the case with someone, then obviously, it is obligatory to have proper etiquette toward him.

These are some of the evidences that make it obligatory to behave in the proper manner with the Prophet (S.A.W.S.). There are also numerous other points. But how is one supposed to behave towards him? Everyone must know these manners. Proper behavior towards the Prophet (S.A.W.S.) consists of the following aspects:

1. One must have complete obedience to him, following in his footsteps, and following his examples in every matter related to the Hereafter and this life.

2. One cannot love, give love, respect and honour to anyone more than one does for the Prophet (S.A.W.S.), regardless of who that other one might be.

3. One must have love and loyalty for whoever has given his love and loyalty to the Prophet (S.A.W.S.). Similarly, he must oppose anyone who opposes him. One must also be pleased with whatever the Prophet (S.A.W.S.) is pleased with and be displeased with whatever displeases the Prophet (S.A.W.S.).

4. One must show due honour and respect to the Prophet's name whenever it is mentioned. One should pray and ask for blessings upon him. One should also ponder over the greatness of his character and merits.

5. One must believe everything that the Prophet (S.A.W.S.) stated, whether related to manners of the religion or of this world, including the unseen of both this world and the Hereafter.

6. One should revive his Sunnah, openly practice his law, convey his message and fulfill his bequeaths or advices.

7. One should lower one's voice at his grave and in his Masjid, if Allah has honoured him to visit them. One should show respect to him by stopping at his grave and sending blessings (may the peace and blessings of Allah be upon him, his family and Companion).

8. One should love the righteous people and demostrate loyalty to them due to the Prophet's love for them. And one should hate the evildoers and oppose them due to his hate for them.

These are some of the prominent categories of manners with the Prophet (S.A.W.S.).

A muslim should always strive to fulfill them as completely as possible and to guard them completely. His own completeness rests upon them and his happiness is fulfilled by them. Allah is the One Who we ask to guide us to the proper behavior with our Prophet (S.A.W.S.). We ask Allah to make us from those who follow him, support him and are of his party. We also ask Allah to provide us with obedience to him. We also ask Allah not to prevent us from receiving his intercession. O Allah, Ameen (accept it).

A Muslim believes in his parent's rights upon him and his obligation to be good to them, obey them and to treat them in the best way. This is not just because they are the cause for his existence. It is also not just because they did a great deal of good to him that he must repay and respond to in a proper manner. But it is first and foremost because Allah the Almighty has made it obligatory upon him to obey them. He has decreed that the son must be dutiful to his parents and treat them well. In fact, Allah mentions their rights in conjunction with His own right of being worshipped alone without any partner. Allah the Almighty has said:

'And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say, May Lord! Bestow on them Your Mercy as they did bring me up when I was young.' (17:23-24)

Allah the Almighty also said:

'And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship, upon weakness and hardship, and his weaning is in two years, give thanks to Me and to your parents. Unto Me is the final destination.' (31:14)

A person asked the Prophet (S.A.W.S.), ' Who has the most right to my good company?' He answered,

'Your mother.' The man asked, 'And then who?' He said,

'Your mother.' The man again asked, 'And then who?' He again answered,

'Your mother.' Then the man asked yet again, 'And then who?' The Prophet (S.A.W.S.) then said,

'Your father.' (Al-Bukhari and Muslim)

Allah's Messenger (S.A.W.S.) also said:

'Allah has forbidden you disobedience to mothers, withholding the rights of others when one has the ability to fulfill them, and burying daughters alive. Allah also dislikes for you irrelevant talk, persistent questioning and wasting of wealth.' (Al-Bukhari and Muslim)

He also said:

'Shall I not inform you of the greatest of the great sin.'

They said, 'Certainly, O Allah's Messenger.' He said,

'(They are) ascribing partners to Allah, and disobeying parents.'

At the time he (S.A.W.S.) was reclining, but then he sat up and said,

'And false testimony and false witness. Verily, false testimony and false witness.'

He continued to repeat that until (the narrator) Abu Bakrah, may Allah be pleased with him, said (to himself), 'If only we were to be silent.' (Al-Bukhari and Muslim)

Allah's Messenger (S.A.W.S.) also said:

'A child has not fulfilled all his responsibilities toward his parent unless the father is a slave and the son buys him and sets him free.' (Muslim)

Abdullah bin Masud narrated that he asked the Prophet (S.A.W.S.) to tell him what deed is most beloved to Allah. Allah's Messenger (S.A.W.S.) answered:

'Being dutiful to parents.' Abdullah, may Allah be pleased with him, asked him what deed was next, and he said,

'Jihad in the way of Allah.' (Al-Bukhari and Muslim)

A man came to Allah's Messenger (S.A.W.S.) to seek permission to take part in Jihad. The Prophet (S.A.W.S.) asked him:

'Are your parents alive?' He said, 'Yes.' So the Prophet (S.A.W.S.) told him,

'Go and strive on their behalf.' (Al-Bukahri and Muslim)

A man from the Ansar came to Allah's Messenger (S.A.W.S.) and asked him: 'O Allah's Messenger, is their any responsibility that I have to fulfill toward my parents after they have passed away?' Allah's Messenger (S.A.W.S.) replied:

'Yes, there are four matters: Ask forgiveness for them, fulfill their promises, honor their close friends, keep tie with those cocerning whom you have no relations except through (your parents). This is what is left upon you of good behavior toward them after they die.' (Abu Dawud)

Allah's Messenger (S.A.W.S.) also said:

'From the most dutiful acts is that a man keeps contact with the beloved friends of his father after the father had passed away.' (Muslim)

When a Muslim recognizes these rights of his parents, he fulfills them completely as an act of obedience to Allah and in fulfillment to His Words. Therefore, it is a must upon him to fulfill the following manners with respect to his parents:

1. One should obey them in everything they oder him to do or permit him, as long as it is not in disobedience to Allah or in contradiction to the Shariah. There is no obedience to a created creature if it is an act of disobedience to the Creator. This is based on Allah's statement:

'But if they (both) strive with you to make you join in worship with Me of which you have no knowledge, then obey them not, but behave with them in the world kindly.' (31:15)

Allah's Messenger (S.A.W.S.) also said:

'Obedience is in what is good and proper.' (Agreed upon)

And:

'There is no obedience for created things in a matter of disobedience to Creator.' (Muslim)

2. One should respect them and honor them in all of their affairs. One should be very kind and gracious to them and honor them in speech and action. One must not get mad at them or raise their voice above their voices, nor walk in front of them nor favor one's spouse or child over them. One must not call them by their names but, instead, say, 'O my father' or 'O my mother.' Also, one should not travel except with their permission and approval.

3. One must do his best to be dutiful as possible to them and give them all kinds of obedience and goodness. One should feed them, cloth them, care for them, keep harm away from them and give them preference over one's own life by being willing to sacrifice it for them.

4. One should do his best to keep the ties of kinship for which there are no ties excep through the parents. One should also pray for them and honor their close friends.

May Allah always keep us obedient toward our parents and make us among those children whom He like, ameen.

here is the original source of the above posted material:
Minhaj Al-Muslim-Volume: 1 A Book of Creed, Manners, Characters, Acts of Worship and other Deeds, a book by Abu Bakr Jabir Al-Jaza'iry (lecturer in the Noble Prophet Masjid)

Etiquette with Siblings

A Muslim is of the view that manners with one's siblings should be like manners with one's parents and children. For example, the smaller sibling should relate toward his elder sibling like a child with his father, the elder sibling should relate to his younger siblings like parents to their children, with respect to obligations and manners. This is based on what has been narrated:

'The right of the elder sibling over the younger sibling is like the right of the father over his child.' (Al-Bayhaqi and it is weak)

Allah's Messenger (S.A.W.S.) also said:

'Be dutiful towards your mother and your father, and your sister and your brother, then those closest to you, followed by those next to you.' (Al-Hakim and the basis of it is in the Sahih and the Sunan.)

Etiquette with Respect to One’s Neighbors

A Muslim recognizes the rights that a neighbor has over his neighbor, as well as the etiquette that the neighbors must share with respect to one another. They must fulfill these completely. Allah the Almighty has said in the Quran:

‘And do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbor who is near of kin, the neighbor who is a stranger…’ (4:36)

Allah’s Messenger (S.A.W.S.) once said:

‘Jibril kept advising me concerning the neighbor to the point that I thought he would inherit (from his neighbor).’ (Al-Bukhari and Muslim)

1. He should not harm his neighbor, neither by his action nor his speech. Allah’s Messenger (S.A.W.S.) said:

‘Whoever believes in Allah and the Last Day should be generous to his neighbor.’ (Al-Bukhari and Muslim)

There is also the following Hadith:

‘By Allah, he is not a believer, by Allah, he is not a believer.’

It was said to him, ‘Who is that, O Allah’s Messenger?’ He said:

‘The one from whose affairs his neighbor is not safe.’ (Al-Bukhari and Muslim)

When asked about a woman who fasted during the day and spent the night in prayer but she would harm her neighbor. Allah’s Messenger (S.A.W.S.) said:

‘She is in the Hell-fire.’ (Ahmad and Al-Hakim and its chain is Sahih.)

2. One should demonstrate goodness towards one’s neighbor by helping them when they seek help, assisting them if they seek assistance, and visiting them when they fall ill. One should congratulate them if something pleasing occurs to them, give them condolences upon misfortune, help them if they are in need. One should be the first to greet their neighbor, be kind in speech to them, be gentle in speech to their children, and guide them to what is best for their religion and worldly life. One should overlook their mistakes, not attempt to look into their private matters, not constrain them due to one’s building or renovations or obstacles along the walkway, and not harm them by letting one’s trash onto their property or in front of their household. All of those actions form part of the goodness that one is ordered to perform in Allah’s command quoted above:

‘The neighbor who is near of kin, the neighbor who is a stranger…’ (4:36)

And in the words of Allah’s Messenger (S.A.W.S.):

‘Whoever believes in Allah and the Last Day should do well to his neighbor.’ (Al-Bukhari)

3. He should be generous to his neighbors by extending any type of kindness and goodness to tthem. As the Prophet (S.A.W.S.) said:

‘O Muslim women, none of you should look down upon a gift she receives from a female neighbor, even if it be a meatless foot of a sheep.’ (Al-Bukhari)

The Prophet (S.A.W.S.) also said to Abu Dharr:

‘O Abu Dharr, when you prepare stew, increase its water and deliver it to some of your neighbors.’(Al-Bukhari)

When Aishah, may Allah be pleased with her, told Allah’s Messenger (S.A.W.S.) that she had two neighbors and wanted to know which of them to give a present to, he said:

‘The one whose door is closest to yours.’ (Agreed upon)

4. He should also show his neighbor respect and courtesy. He should not prevent him from putting wood on his wall. He should not sell or rent what is connected or close to his land unless he offers it to him first.

Allah’s Messenger (S.A.W.S.) has alluded to this when he said:

‘None of you, should prevent his neighbor from putting wood on his wall.’ (Al-Bukhari and Muslim)

Allah’s Messenger (S.A.W.S.) also said:

‘Whoever has a neighbor sharing a garden or a partner should not sell it until he offers it to him first.’ (Al-Hakim and he said that it is Sahih)

Two important points:

First: A Muslim knows whether he has treated his neighbor well or if he wronged them. When Allah’s Messenger (S.A.W.S.) was asked about that, he said:

‘If you hear the saying, ‘You have done well,’ the you have done well. If you hear them saying, ‘You have done evil,’ then you have done evil.’ (Ahmad with a good chain)

Second: If a Muslim is harmed by his neighbor, he should be patient as this will be a cause for the problem to end. A man came to Allah’s Messenger (S.A.W.S.) to complain about his neighbor and he (S.A.W.S.) told him to be patient. The third or fourth time he complained, Allah’s Messenger (S.A.W.S.) told him to put his belongings in the path. He did so and when the people tried to pass by it, they would ask why he did that and he would say that his neighbor had harmed him. They would then curse that neighbor until the neighbor said to him, ‘Take your belongings back as, by Allah, I will not repeat what I have done.’ (Abu Dawud and others, and it is Sahih.)