These are the relevant matters.
The etiquette (adab) of the sharia (sharia, the sacred law) specific to time pertains to the times of acts of worship that are tied to particular times. Each time has a ruling in the sight of the one who imposes the obligation. The fact that the time for some acts is kept narrow, while for others it is extended, is among these rulings.
The etiquette of the sharia related to place, such as the etiquette concerning the houses of Allah (masjids) which He has permitted to be raised and in which His name is remembered, is similar to the etiquette regarding places of worship.
As for the sharia's etiquette regarding legislative acts (waḍʿiyyat, law-making), it is not to give something a name other than its own in order to change the ruling given by the sharia concerning it. For by changing the name, what is lawful (ḥalāl) may be made unlawful (ḥarām), and what is unlawful may be made lawful. (Futūḥāt, VI, 471)
O Muslim, be a seeker of adab (etiquette).
Do not open your lips to tolerate the one without adab.
Whoever you see, he is a complainer,
Whoever says, "So-and-so is hard-hearted and of bad character."
(Mathnawī, IV, 31)
This complaint is the plaint of the ill-natured,
The one who makes complaints is of bad character and speaks ill.
That is, the one who is good-natured is the one who bears with others,
He bears the ill-natured and the ill-fated alike.
The complaint of the shaykh is only by the command of God,
Do not think it is out of anger, contention, or caprice.
(Mathnawī, IV, 32)
O Muslim! If you ask, "What is adab?" know that adab is nothing but enduring the actions, rudeness, and harsh words of those without adab. (Note: Shaykh Sadi, may Allah have mercy on him, said: "Adab is a crown from the light of Allah. Place it on your head, and wherever you go, you will find peace." There is a saying: "Learn adab from those without adab." In reality, by enduring evil, a person is spiritually cleansed and purified. A verse of Mawlānā has been rendered in verse as follows:)
If we had not encountered those without adab,
Who would have given us the joy of forgiveness? (Şefik Can)
If you see someone complaining that so-and-so has a bad nature and character,
Know that the one who complains is of bad character, for he is speaking of the faults of another.
For the one of good character is the one who endures the ill-natured, does not see or speak of their faults.
But if the shaykh speaks of someone's faults or complains of someone, this complaint is by the command of God. It is not out of anger. (Mathnawī, IV, 440)
(The etiquette of seeking, called icmāl fi't-talab) has many aspects. Of these, we will mention as much as Allah has granted us. Know that those who seek provision are of two types: Some constantly and with all their effort seek it, thus turning their attention away from Allah. 198 adab
For when himmah (himmah, spiritual aspiration) is directed wholly to one direction, it is turned away from others.
Shaykh Abū Madyan said: For the heart (qalb) there is no direction but one. If you direct the heart to one direction, it departs from the other. The Exalted Truth, Glorified and Exalted is He, has said: "Allah has not made for a man two hearts in his interior." (al-Aḥzāb 33:4) That is, due to human weakness, Allah has not given him the ability to turn to two directions at once. If a person turns to two directions at once, in one of them, a deficiency (khalal) will occur. To govern all directions at once without deficiency is a quality specific to Allah. Thus, you have clearly understood that if a person turns away from Allah and seeks only provision, he does not observe the etiquette of seeking. The one who does not seek in this way acts in accordance with adab.
The second aspect: When asking Allah for something, not specifying the amount, cause, or time for provision, and persisting in this, is also among the etiquettes of seeking. If one specifies amount, cause, or time, he is, by this action, exercising tahakkum (tahakkum, presumption) over his Lord, and his heart is veiled by heedlessness (ghaflah).
It is related that one of the Sufis said: To escape the weariness of seeking provision, I abandoned work and wished that I might have two loaves of bread a day. Thus, I thought, I would not suffer the fatigue of work. Upon this wish, I was imprisoned. There, I was given two loaves of bread each day. As the imprisonment dragged on and became wearisome, one day I sat and pondered why this had happened to me. Then a voice said to me: "You asked Us for two loaves, but you did not ask for well-being (ʿāfiyah). We granted your request." Immediately, I repented and sought forgiveness for this error. At that moment, I saw the prison door open, and thus I was freed. So, adorn yourself with this adab, O believer!
The third aspect: When asking Allah, to intend not the thing itself, but to seek intimate discourse (munājāt) with Him—this too is among the etiquettes of supplication (dua). In this case, the thing sought is merely a means for intimate discourse with the Exalted Truth. Regarding this, Shaykh Abū'l-Ḥasan said: When making dua, let your aim not be merely to obtain what you ask for, lest you be ashamed before your Lord. Let your aim be only munājāt with your Master. It is related that Moses (peace be upon him) used to go among the Children of Israel saying, "Who will make munājāt to my Lord on my behalf?"—he did this so that the intimate discourse with Allah would be prolonged.
The fourth aspect: Knowing, when making dua, that what you are asking for is what has already been decreed for you in destiny, and intending that, is also among the etiquettes of supplication. If it were not so, the supplication of one who is drowning in the sea of incapacity and writhing in hardship would not bring him to his desire. To ask not out of human desire, but to manifest servanthood, is also among the etiquettes of supplication. It is related that Samnūn al-Muḥibb said in a verse:
adab From You, other than You,
I have no expectation,
Because of this, he began to suffer difficulty in urination. He was patient, forcing himself to endure, but the situation persisted for a long time. Still, he tried to remain patient. One day, a murīd (murīd, disciple) who visited him saw him in this state and said: "My master, I heard that last night you asked Allah for healing and ʿāfiyah." But he had not made such a request. Then a second, third, and finally a fourth murīd came and said the same. Samnūn understood that the will of Allah was for him to express his need and ask for well-being. Realizing this, from that day on he made it a habit to go to the children's schools and say to the children, "Pray for this lying uncle of yours."
The fifth aspect: When asking Allah for something, one should ask only for as much as suffices, and not ask for so much as to lead to excess or rebellion.
The sixth aspect: For the servant not to ask for things pertaining to the dunya (dunyā, the lower world) is also among the etiquettes of supplication. As Allah the Exalted has said: "And of the people is he who says, 'Our Lord, give us in this world,' and he will have no share in the Hereafter. But among them is he who says, 'Our Lord, give us in this world [that which is good] and in the Hereafter [that which is good] and protect us from the punishment of the Fire.'" (al-Baqara 2:200-201)
The seventh aspect: When asking, not to doubt the portion that Allah has decreed for oneself.