Manners in the Qur'an
Product features :
Publisher: Fajr Publications
Author: Prof.Dr. M. Zeki Duman
Cover Quality: Hardcover
Page Quality: Imported Paper (2nd Pulp)
Number of Pages: 583
Language: Arabic - Turkish
Size: 16.5 X 24.5 cm
Weight: 910 gr
Barcode: 9786059652407
PREFACE
Our religion, Islam, is a divine law enacted by Allah to convey believers to the truest path, in the words of the Quran, to "Sirat-i Mustakim" and to live a happy and prosperous life in both worlds. How to worship Allah, how true believers turn to their Lord; At the same time, it explains the moral rules to be followed by Muslims in their relations with each other and things.
The Quran is the word of Allah. Hz. May it be read to Muhammad through Gabriel (pbuh) in about twenty three years; It has been downloaded section by section in Arabic, words, verses, meanings and declarations so that it can be understood, even internalized and internalized. During the time of Abu Bakr, it was gathered in a mushaf and has come to this day by means of tawatur. The Quran is a miraculous speech that is read and worshiped in prayer.
Just as it is not possible to put a policeman on every person, it is also impossible to govern a society only by law. Your social life is far from savagery and horror; On the contrary, the education of people is essential in order to continue in peace, tranquility, prosperity and happiness as desired. Individuals should definitely go through a level education process, acquire certain moral principles that can direct their lives and follow the principle of "Emri bi'l-ma'ruf river, which can be called an auto-control system, in social life, ani'l-müriker".
Just as the inadequacy of the laws is a reality for the rule of people without morality, it is also a fact that morality will not go beyond being a theology without morality, which is a kind of transition of good morals to life. This means that it does not seem possible to say that morality without good manners in individual and social life, and laws without morality can provide happiness for the individual in the world and the hereafter.
In a society, if manners and manners are not respected, the existence of morality cannot be mentioned there; It is not possible to talk about respect for human beings, hence law, order and order in societies that do not give importance to morals and morals. It can be said that Islam, which is a valid and perfect religion in the sight of Allah, in the integrity of the Qur'an and Sunnah, from the relations of the servant with Allah to all social, legal and political relations within and outside the family; from social assistance to the ways people love and respect each other; From the characteristics of personal life, to aspects of social life that can be considered as details, or even to the custom of entering and leaving the toilet, as a Companion put it, 3 he laid down all the essentials of convention in the life of the community.
However, until today, many articles have been written on this subject, chapters in ethics books have been separated, but a serious study of "dâb-ı Muâşeret" has not been conducted directly based on the Quran. The existing ones are, as we have said, either as articles devoted to only some of the subjects of âdâb-ı muâşeretin or as articles that constitute a fairly short section of ethics books.
Another aspect of the subject that can be described as painful is that some of our writers, who have been in the midst of Westernization for years, have generally recounted and processed the wrecks of the Wrecks, who were foreign to our national and religious character, in their âdâb-ı muâşeret books; In this way, they have chosen to give the image that we do not have the rules and rules that can guide us in this regard, determine our behavior patterns, and that we are far from the capacity to demonstrate them as a nation.
Based on these facts, we chose the subject of "Principles of Conformity in the Holy Qur'an" with the hope that it will be an occasion to fill the gap in this field and to abandon the forms of behavior and behavior that have been applied for years and that have taken us away from our own self.
Because Âdâb-ı Muâşeret is an important practice that teaches man the rules of kindness necessary to live as a respected individual within the society, reveals the mode of moderate and gentle behavior to be followed in human relations, and makes the person virtuous and worthy of respect in society. is discipline.
The rules of morality, which are intertwined with judgment and morality in the Qur'an and at the same time complement them, make the words spoken in mind meaningful, embellish the measured movements, enhance the appearance, and give a different value to the person.
In our religion, the judgment that obeys orders and prohibitions; Whereas, the manners of personal and social relations, the manners of speaking, the etiquette of eating and drinking, the etiquette of learning and teaching, the etiquette of cleaning ... In other words, although judgments and interpersonal relations can be sustained without good manners, it may not be possible to talk about their beauty and perfection. In that case, the words, deeds and deeds of the human being who are beautiful as a result of his creation will be deprived of beauty ... For, morality and morality can only move towards perfection through good manners and lead them to their goals. Thus, human beings, who are beautiful as a result of their creation, become more beautiful, respected and lovable by the observance of good manners ... Otherwise, their words, deeds and deeds are courtesy and kindness; Therefore, it loses its constructiveness and approximation ... Just as the beauty of a musical piece caresses the soul is realized thanks to the notes, morals, morals and deeds become beautiful, admired and admirable only by obeying the rules of ethics. is not true.
The provisions and moral rules in Islam are generally universal and their sanctions are certain. The dâb-ı muâşeret, which constitutes the part of morality reflected in practice, in other words, words, deeds and behaviors, may present more or less differences in geography, climate and societies that are different from each other in terms of shape and appearance, provided that they do not differ from Islam in basic principles. Of course, it is not without sanction.
Dâb-ı convention, when it is not obeyed, is not regarded as equivalent to judgment and morality in terms of its effect on society, but the work done is deprived of the beauty and elegance that manners will give. It is not done according to the 4 principles "Allah is beautiful and loves beautiful". For example, God Almighty says: "It is nice to give charity openly, but it is better to give it in secret (kindly) ..."
The sanction for non-compliance with the dâb is not as harsh as it is in judgment and morality, and the impolite behavior at that moment may be embarrassment to the believer in the presence of Allah and people; sometimes characterizing the person with rudeness and impudence; In particular, the indolence towards the Prophet may cause the righteous deeds to be completely erased.
We can list the sources, the reason and the rate of utilization of the manners, which makes the person look nice and deserves good wishes, both in his orientation towards his Lord and in his relations with other people as follows:
Our First Source: As can be understood from the name of our work, it is the Ku'ân-ı Kerîm. In this connection, while determining the verses related to our work; We examined the Quran from the beginning to the end, by examining verse by verse, without making any distinction in the form of verses of judgment, moral verses, parables, and similitudes, and investigated whether each verse was related to custom. For, it is certain that many verses, whether they are verses related to orders and prohibitions that express decrees or those who express bordering, may have a side related to manners apart from their literal meaning. As a matter of fact, while some verses teach the principles of dictation directly for a special reason, some of them are revealed in such a style that although they are related to judgment, they present a good example of kindness and decency with their specially chosen verses. Some verses, on the other hand, reflect a rule of manners by emphasizing the style it contains or the way of expression when they mention a past event or a way of behavior or someone's words.
For example, in verse 223 of the chapter of al-Baqara, Allah Almighty says: "Your women are your crop fields. In that case, you are in your field however you want. " While the verse of the verse states a decree about sexual relation here, the fact that the words "Hars" (the place where the seeds are sown, field) were chosen as the jima locality, and the words "Ityan", that is to come, are a typical example of the literary style of the Quran. However, words and sentences that can express what is meant to be said with all its nakedness are available in Arabic as in every language. It is possible to say the word more clearly and clearly with them. But those words and those sentences were far from a certain kind of courtesy as they were disgusting and stimulating to the minds, and were not suitable for decency.
It can be seen that a verse with a verdict points to âdâb-ı muâşerât in its wording, even if it is not literally. With this connection, it has been appropriate to examine the Quran from the beginning to the end. It is the hadiths and sunnah of the Prophet explaining and explaining the verses related to our subject.
In addition, although some of the principles of manners such as greeting, asking for permission to enter and leaving houses, paying attention to the behaviors with the elders ... are clearly stated in the verses; Although a number of manners such as asking for marriage, looking after the woman to marry, doing musafaha after salutation are implicitly expressed in the verses, we have been able to identify them only with the signs of those who can understand the Quran very well. Building, while conducting our research and investigation, he was also in charge of explaining what was revealed to him. The Sunnah of the Prophet (saas) has been the second source we benefited from after the Quran. Because Allah says: "Whoever obeys the Prophet obeys Allah." 7. Also, "Say: If you love Allah, obey me so that Allah will love you and forgive your sins!" connects.
Already in our lives the Messenger of Allah; It is an important recommendation of God Almighty for us to set an example regarding manners and manners:
“(O Muslims) For you; There is a good example that should be taken in the Messenger of Allah, especially for those who remember Allah a lot by hoping that they will attain Allah and the Last Day. "9
We know and believe that all of the Quran is wisdom. Sunnah is wisdom realized under the control of revelation, together with its verbal, deed, and decree. One way or another, to behave according to wisdom could not be possible without "observing the Sunnah".
Our Third Source is the Companions, who lived in the Age of Bliss, passed through the education and training process of the Prophet, and received inspiration from his knowledge, exemplary morality and manners. Especially the leading Companions from the Muhajir and Ansar are distinguished figures that we will follow without hesitation. Because each of them is like a star, whichever one is followed will certainly guide it to the right path.
Our Fourth Source: "Those who came after the Emigrants and Ansar," Our Lord, forgive us and our brothers who believed before us, do not leave a small grudge against those who believe in our hearts! Our Lord, no doubt, you are very compassionate, you are very merciful! '' is righteous. We did not hesitate to take their quotations and opinions regarding the verses about manners. Because the Quran and hadiths came to us thanks to their love and meticulousness in science. They are strong bridges established between us and the Asr-i Nebi. Especially Kutub-i Sitte, with his famous narrations and interpretations of dirâyet, are one of our sources that shed light on this issue.
As for the method we follow while dealing with the subject. We paid attention to the fact that the verses we included in our study are definitely about manners. As for the tafsir; Before explaining the verses about manners, before almost every chapter and main heading, we put forward the importance of the issue with an introduction about the subject, the way it was applied before Islam and the issues that include its drawbacks, if any. Then we tried to explain the beauty and manners brought by the religion of Islam by stating its point of view on that subject.
Since the real source is the Quran, whose accuracy and beauty we have never doubted, we did not seek to support it with the views of the shipwrecks or the Bible, as many people have made in our time, in order to prove the value of the determined manners. We tried to explain the principles of interpretation based on the meaning that the Prophet of Allah, the Companions and Islamic scholars discovered according to the scientific or theoretical meaning of the verse with the âdâb taught directly by the verse.
There are some issues that the verse does not point out, but which are emphasized in the sunnah, that we could not pass without pointing to them, sometimes as an introduction before making a bet, and sometimes within the context and through footnotes, upon the necessity of the social life. However, we did not include the issues that are not related to the apparent or the signifying meaning of the verses.
This study, which we briefly talked about with its outlines, consists of five chapters and each chapter is divided into a number of main and secondary titles.
CONTENTS
ABBREVIATIONS - 19
FOREWORD - - - - 21
CHAPTER I
CONCEPTUAL ANALYSIS
I.ÂDÂB-I MUÂŞERET - 31
A.EDEB - -31
1. Description in Terms of Dictionary - - 31
2. Description in terms of Revision - - - 33
3.Description in terms of Sciences 35
B. MUÂŞERET - - 36
1.Description in Terms of Dictionary - - 36
2.Description in terms of Revision - - 37
II. THE NECESSITY OF SOCIAL LIFE - - 38
A. SOCIAL LIFE IS A REQUIREMENT OF FITRAT 39
B. SOCIAL LIFE IS A REQUIREMENT OF RELIGIOUS LIFE - 41
III.DÂB-I THE AUTHORITY, PURPOSE AND IMPORTANCE OF MUÂŞERET - 42
A. DÂB-I THE AUTHORITY OF MUÂŞERET - - --- 42
B. THE PURPOSE OF DÂB-I MUÂŞERET - 44
C. DÂB-I IMPORTANCE OF MUÂŞERET- - - 45
The Importance of Stage 1 for the Individual 46
The Importance of Stage 2 for Society - - - - - 50
The Importance of Stage 3 in Terms of Worship - - - - 52
D. SOURCE OF ÂDÂB-I MUÂŞERET - - - 55
THE SOURCE OF ÂDÂB-I MUÂŞERET IN E. ISLAM 57
PART II
ÂDÂB-I MUÂŞERET IN SPECIAL / BILATERAL RELATIONS
ÂDÂB-I MUÂŞERET IN SPECIAL RELATIONS - 63
A. DÂB in KUL-GOD RELATIONSHIP - 65
1.Keeping Awareness of Servitude - - 66
2. Avoiding Excesses in Words, Work and Behavior 73
3.How to Have a Sense of Ar and Dream - - 74
4. Owning "Haşyetullah" - - - 78
5. Being Between Fear and Hope - - 79
6.When Praying, Do Not Observe The Manners Of Asking - 81
7.Knowing the Blessing and All the Goodnesses of Allah - 86
8. Sharri Not to attribute to Him 89
B.PEYGAMBERLER and Hz. MUHAMMED - 95
1 Man and the Prophet - - 96
2 Prophets 98
3. The Morality of the Prophets - 99
4.Hz. Muhammad (saas) - - 100
C. Hz. ÂDÂB IN RELATIONS WITH THE PROPHETER 106
1. Allah and His Messenger are Impenetrable - 108
2. You Can't Be Spoken Loud With You - 111
3.Not Addressed With His Name, Nickname, and Tag 113
4.Rest Not Disturbed - 116
5. Parliament Cannot Leave Without Permission! 124
The 6th Call is Not Like Anyone's Call! 127
7. Their Orders Are Not Objected - - 129
8. Can't Escape From Parliament 130
9. It Is Not Addressed With Slang Expressions - 130
# 10 her home is not allowed without permission 132
11. Do Not Marry His Wife - 135
12. Necessity should be preferred, even more loved - 136
13. Respect and Love for the Prophet after His Death - 140
D. "ZEVCÂT-I TAHİRÂT" IN Hz. ÂDÂBI IN RELATIONS WITH THE PEYGAMBER -146
1. The Wives of the Prophet Lucky But Were Not Privileged 147
2. They Also Like Women - 148
3. Hz. The Prophet Was A Very Gentle Person 150
4.The Almighty Rabbi Defended His Messenger Against His Wives 151
E.MÜMİNLERİN HZ. ÂDÂBI IN RELATIONS WITH THE WOMEN OF THE PROPHET - 154
Before the Verse 1 Hijab (Veiling) Comes - - 156
The 2nd Hijab Verse - 158
3. Principles of Compromise Brought by the Verse of Hijab 159
a.Cilbab Order 161
b. Compliance with Manners and Styles of Speaking 161
c. Avoiding Teberrüç - - 164
F. DÂB in KARI-KOCA RELATIONS - 166
1.Family Establishment - - 169
a. Marriage During the Period of Judgment - 170
b. Marriage in Islam - - 173
Candidates to be Married Must See Each Other 173
b2.Candidates to be Married Should Ask Each Other - - - 175
b3 Hıtba (Being a Man of God) and Adoration 177
c. Qualifications Candidates Will Look for Each Other 181
c. The Qualifications That Women Will Look For In Men 181
C2. The Qualities that a Man Will Look for in Women 182
d.Mihir - Title - Gift 184
e. Engagement 186
f. Wedding 189
g.Velîme 190
h. Entertainment 191
I. Announcement and Def - 192
Congratulating the Married - --193
Position of Wife and Husband Under Family Roof 194
k. Family Head Is Husband 196
2. The Principles of Conduct Required by Women 202
a. Obedience to the Director / Husband - 202
b. Maintaining Family Privacy 206
c. Preserving Family Secrets 206
3. Principles of Conduct Required for Husband to Follow 207
a. Supplying the Family's Livelihood 208
b.Sevgi, Respect, Hüsn-i Muâşeret 211
c. Indulgence - 216
d. Not Mocking My Wife 217
e. Not Investigating Defects - - 218
f. Recommendations for Disobedience / Influence 220
f1. If "Nüşuz" From Woman 220
f2. Disobedience / From Nüşuz Husband 230
f3. 234 in multiple marriage
4. dâb in Sexual Relationship- 238
a. Satisfaction of Sexual Desire - - - 238
b. The Pleasure of Merchant 241
c. Prioritizing Ladies in Sexual Satisfaction (Presentation) 243
5. The Godfather of God 244
6. The Persecution of Jewish Men Against Women 246
7. A Woman Is Not Deceiving Her Husband / Dessas In Terms Of The Quran! 248
G. WITH THE REPUBLICANTS, Father-in-law and their relatives DÂB 252
1. Kinship in Islam - 253
a. Kinship by Generation / Descent -253
b.Sihriyet / Kinship by Marriage 253
c. Kinship by Sucking Milk 253
2. Duties of Marriage Bond 254
a. The Death of Damats - - 254
a 1. Father-in-law and Mother-in-law and Âdâb 254
a2. Grumpy Mother-in-law and Âdâb - 258
33. dâb with brothers-in-law and bald girls - 259
b. Father's and Mother-in-law's Grooms and Their Brides and Dignity— 260
one. Father-in-law and Mother-in-law's Should Not Be Too Involved in Young People's Affairs 263
b2. Father and Father-in-law Hz. Three Examples of Behaviors from the Prophet 264
DÂB in H.EBEVEYN-EVLÂT RELATIONS - 267
1. The Manners That Mother and Father Should Follow 267
a. Justice Among Children 269
b. Not Neglecting the Sense of Pain 272
c. Not Discriminating between Boys and Girls - 274
d. How to Manage Children Well - 277
e. Concealing Husband and Wife Situations 285
2. The Manners That Children Should Follow - 287
a. Kindness to Mother and Father - 288
b. Obedience to Mother and Father 290
c.Gayr-ı Muslim Interest to Mothers and Fathers 293
d. The Form of Kindness and Beneficence to Mother and Father - 295
he was. Not Even Saying “Wha!” To them - 297
d2. Do not be angry, not scolded - 298
d3. Speak Their Pleasure - 298
d4. Wings of Mercy Stretching Over Them - 299
ds. He Must Pray for Them 301
.DÂB in İ.WOMEN-MALE RELATIONS - 302
1. Verses Essential in Male-Female Relations and Related Concepts 302
Key Words and Phrases 304
aı. "Avret" 304
a2. Ğaddu'l-Besar - 305
33. “Fürûc” 305
a4.Protection of Ferries - - 306
a5. "Adornment" 306
2. Situations and Situations Considered "Awret" in Adult People - - 307
a. The Adoration of a Man with a Man 308
b. The Manners of Woman with Woman - 308
c. Man's Adoration with Foreign Woman - 309
c. Hijab Order - - 311
c2. Private Hall Prohibition - - 313
3.What Makes It Permissible to Look and Touch Women - 316
d. The Badge of a Woman with a Foreign Man 317
he was. Talking - 319
d2. Dressing up - - 319
23. Hereafter, Bacı-Brotherhood, Closeness Created Later with Kirvelik-la ^!) - - 321
d4. Special Cases of Old Women - - 323
e. Manifestation of Those Intimate to Each Other - 324
I. ÂDÂB in TEACHER-STUDENT RELATIONS - 33i
1. dâb Required by Teacher to Follow 335
a. A Teacher Must Be A Millennial with Science 335
b. His Student's Son / Brother Should Know - 338
c. Students Should Be Considered as the Trust of the Community - 339
d. When Describing, It Must Get Down to the Level of Students 339
e. He Should Be Aware of His Anger and Treat His Students with Relevance - 341
f. Must be able to Say "I don't know" about Unknown Subjects 344
g. Should Not Put His Students Under Gratitude 346
h. Approach His Students With A Loving Approach - - 348
2. dâb Required by the Student - - - - 349
a. Must Listen With All ears to the Teacher - - - 349
b. Being Quite Humbly Towards Her Husband - - 350
c. not to abuse the right to ask questions - - 355
d. should not be late for class - 357
e. Not Leaving Lessons - 358
J. DÂB in NEIGHBORHOOD RELATIONS - - 360
1.Muslim Neighbors - - 361
a. Close Neighbor - - - 361
b.Remote Neighbor - 361
2.Gayr-ı Muslim Neighbors - 362
3. Neighbor with Priority - 363
4. Form of Kindness to Neighbor - - - 364
5. The Principles of Neighborhood 366
ÂDÂB in RELATIONS WITH K.GAYR-İ MUSLIMS - 369
1. Manner to Follow in Case of War 370
2. dâb to be followed in a State of Peace / Peace -372
a. Everyone is Free in His Religion - 375
Special Case of the People of the Book - 377
one. Oppressors of the People of the Book - 378
b2. Righteous of the People of the Book 379
3. Friendship with Non-Muslims -384
L. ÂDÂB 389 IN RELATIONS WITH ORGANIZATION AND INTERMEDIATES
1. Orphans Must Be Protected 394
2. Orphan Must Be Kind 394
3. No Thanks Should Be Expected From Anyone For Good Deed 395
4. Orphan Girls Issue - 396
5. He should heed the warning of Allah 397
DÂB IN RELATIONSHIPS WITH THE POOR - - 400
1.Infection Measure 404
2. Infax Priority 407
3. The Manner of the Submission - - - 409
4. Domain Should Not Be Regretted - 412
5. Saying None Must Have a Manner - 414
6. The Chaste Poor Should Not Be Revealed 415
a.Riya and the Sense of Fame Can Be Searched In The Favors Made 416
b. Confidentiality Is Of Great Importance From A Sphere To 416
7. Begging should not be given a premium 417
ÂDÂB 420 in N.ÂMİR-OFFICER RELATIONS
1. The Manners Required to Follow by Commanders 423
a. There Should Be No Arbitrariness in Management 423
b. Officers' Failure Should Not Be Searched - 425
c. Must Be Forgiving 426
d. Must Be Modest - 427
e. Consultation with Officials 429
f. Between Civil Servants Must Be Improved - 431
g. Gifts from Civil Servants Should Not Be Accepted 432
2. Âdâb for Officers to Obey 435
a.Permit of Permission - - - 436
b. Pay Attention to Entries and Exits 438
c. No Oiling 438
d. The Task He Cannot Be Performed Should Not Be Requested 440
e. Should Be Respected Anytime and Anywhere 441
III. EPISODE
APPROACHING GENERAL RELATIONS
A. REQUEST OF PERMISSION AND DÂBI 445 IN ISTI'ZAN / ISLAM
1. Civil Life Has Rules 445
2. Muslims Cannot Be Civil 445
3.No Residence is allowed without permission and greetings - 446
4. Etiquette of Knocking on the Door and Asking for Permission 447
B. HOUSE AMONG THE PEOPLE DÂBI-I MUÂŞERET - -455
1st House Plan Should Be According to Islam -455
2. In-Family Etiquette Must Be Complied - - 456
C. SILIFICATION AND ILLUSTRATION 459
1. Hi 460
2.Tahiyye 462
3. The Shape of the Selâm - 463
4.He should be Responded to the Most Beautiful - 464
5. A Certain Order Should Be Followed in Greeting - - 467
6. Everyone and Everywhere Are Not Greeted 470
7. "Hello!" - - 471
8.Musafaha / Handshake -473
9. Hand and Skirt Kissing - - - 475
D. GUESTING AND GUESTING DEGREE 478
1. The Mansion's Manner -479
a. A Guest Should Be Welcomed With A Beautiful Outfit 480
b.Misafire Should Be Shown Smiling 482
c. Guests Must Be Left Alone for a Time 483
d. No Need To Worry About The Offer - - 483
e. Meal Presentation 485
f. Take Care of Guests at Dining - 486
g.Service to Guests - 487
h.Guest Being Farewelled with a Smiling Face - 488
2. The Dignity of the Guests 489
a. Notifying in Advance of Your Arrival and Time / Appointment 489
b. Getting Beautiful 490
c. Not Entering Home Without Permission and Without Saying 491
d.Visiting Time Attention! 491
e. It wouldn't be to dislike the offering! 492
f. Not Right-Left 493
E. ABILITY AND DIFFICULTY —495
Invitation at the 1st Banquet - 496
2. Composition of Dishes -499
Status of the Invitee at the 3rd Banquet 502
SECTION IV
SPECIFIC STATE AND BEHAVIOR
A. CLEANNESS / TASTE, CARE, PREDICTION -507
1. Cleansing of the Creature / Cleansing of the Heart, Spirit and Soul / Spiritual Cleansing. 507
a.Hadester Cleaning and Manners - - - - 511
b.Gusill and Adoption - - 5H
c.Gusher Shape - - - - - 513
2. Cleaning the Philosopher / Material Cleaning 514
3. Purification from Najaset and Its Etiquette 514
4. Cleansing the Body from Various Exodus 517
a.Hitan / Being Circumcised - -519
b. The Importance of Being Circumcised - - - 520
c.Istihdad / Shaving the Groin - 521
B. CLOTHING AND DRESS - - -523
1. Dressing is an Essential Necessity - -523
2. Getting Beautiful 526
3.Can Muslims Have a Common Dress? - 529
4. Appearance Matters 530
C. RESPECTING OTHERS 532
1. Respect for Every Human - - 532
2. Respect for Elders -537
3.Respect for the Assembly - 538
a. The Right of the Parliament: Hello - 538
b.Incoming interest - 539
c. Stand Up for the Coming - 542
d. Requesting Permission While Leaving the Secretariat - - 543
e. The Manner of Asking Permission - 544
f. Atonement of the Assembly - - 545
4-Etiquette of Speaking 547
5-Not Responding To Evil Even As Much - - 551
6. Whispering 555
7th Incarnation 559
CONCLUSION 563
BIBLIOGRAPHY -572
INDEX 579
Tags: Manners of Manners in the Qur'an
