Good Conduct
By Al-Imam An-Nawawi
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that
there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu
‘alayhi wasallam is His Messenger
Allāh
Subhānahu wata‘ala says:
- “And verily, you (O Muhammad (Sallallāhu ‘alayhi wasallam)) are on an exalted (standard of) character." [Al-Qalam 68:4]
- "The Jannah is prepared for those... who repress anger, and who pardon men." (Ali- ‘Imran 3:134)
- "This is the Paradise that you have made to inherit because of your good deeds which you used to do" (Surah al-Zukhruf, 43:72).
- “Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing.” [Al-Baqarah, 2:177]
- “Surely, the solah prevents lewd acts and bad deeds…” [Al-`Ankabut, 29: 45]
- "But Allah who caused faith to be dear to you and have given it beauty in your heart, and has made hateful to you denial of the truth and all inequity and all rebellion against what is good" (Surah al-Hujarat, 49: 7).
621.
Anas bin Mālik (radiyallāhu’anhu) reported: The Messenger of Allah (Sallallāhu ‘alayhi
wasallam) was the best of all the people in behaviour. [Recorded by Al-Bukhari
and Muslim].
622.
Anas bin Mālik (radiyallāhu’anhu) reported: I never
felt any piece of velvet or silk softer than the palm of the Messenger of Allah
(Sallallāhu ‘alayhi wasallam, nor did I smell any fragrance more pleasant than
the smell of Messenger of Allah (Sallallāhu ‘alayhi wasallam). I served him for
ten years, and he never said 'Uff' (an expression of disgust) to me. He never
said 'why did you do that?' for something I had done, nor did he ever say 'why
did you not do such and such' for something I had not done. [Recorded by Al-Bukhari and Muslim].
Commentary:
This Hadith reflects the sublime morality of Messenger of Allah that he never
found faults with the doings of his valet nor did he ever scold him during his
ten-year-long service. To be sure, this is something unique in human history.
May the Ummah, too, adopt the refined way of the living of its Prophet
(Sallallāhu ‘alayhi wasallam).
623.
Sa'b bin Jaththamah (radiyallāhu’anhu) reported: I
presented a wild ass to Messenger of Allah (Sallallāhu ‘alayhi wasallam) as a
gift but he returned it to me. When he perceived signs of despair on my face,
he said, "I have declined to accept it because I am in the state of
Ihram." [Recorded by Al-Bukhari
and Muslim].
Commentary:
As, in the state of Ihram, hunting is not allowed to a pilgrim; similarly, the
meat of the game, killed on his suggestion or instruction, is forbidden to him,
too. For this reason, Messenger of Allah (Sallallāhu ‘alayhi wasallam) sent
back the gift of the wild ass to his Companion. The Hadith further illustrates
that if the recipient has any valid excuse for not accepting a gift, he should
explain it so that the sender may not feel dejected. It may be mentioned here
that some Ahadith allow us to eat the meat of a game killed by others, whereas
this Hadith shows it is not permissible. The orthodox 'Ulama', however, have
attempted to reconcile the two seemingly incompatible sets of Ahadith with each
other. According to the first category of Ahadith, a man, not in the state of
Ihram who kills a chase and gives a portion of it as a gift to someone who is
in Ihram, the gift will be permissible to the latter. As for the second
category of Ahadith, the former kills a game for the latter, or on his
suggestion, the man in the state of Ihram will be barred from eating it (as
mentioned in Fathul-Bari). Similarly, it will not be lawful if the game is sent
alive to the man in the state of Ihram with this intention that he should
himself sacrifice it. The Hadith under discussion depicts this very situation.
Imam Bukhari, as we know, has consequently adduced from this Hadith that if an
unkilled game, like the wild donkey, is sent as a gift to a man in the state of
Ihram, he should not accept it.
624.
Abu Nawwas
bin Sam'an (radiyallāhu’anhu) reported: I asked Messenger of Allah
(Sallallāhu ‘alayhi wasallam) about virtue and sin, and he said: “Righteousness
is good character, and sin is that which creates doubt and you do not like
people to know about it.” [Recorded by
Muslim]
Commentary:
An important principle enshrined in this Hadith says that courtesy is a virtue,
because a refined mind cultivates good habits, performs good deeds, and shuns
all that is bad and corrupt. Also, a simple and understandable principle is
laid down about sin. Man feels the pricking of conscience over every bad deed
and is also afraid of the reproach of fault-finders, provided he has not
reached the lowest point of moral depravity. But a seared conscience is least
disturbed even by a heinous and deadly sin or by public censure. We can
understand it by the example of man's smelling sense. If it is not dead, man
can feel a stink and repugnant odour. But a long association with a dung heap
robs away one's smelling sense and feeling of refuse.
625.
'Abdullah bin 'Amr bin Al-'As (radiyallāhu’anhu) reported: Messenger of Allah
(Sallallāhu ‘alayhi wasallam) did not indulge in loose talk nor did he like to
listen to it. He used to say, "The best of you is the best among you in
conduct." [Recorded by Al-Bukhari and Muslim].
Commentary:
This Hadith, apart from describing the refined behaviour and sublime morality
of Messenger of Allah (Sallallāhu ‘alayhi wasallam), tells us that a person
with the highest moral sense is in fact the best among people.
626.
Abud-Darda
(radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) said, "Nothing
will be heavier on the Day of Resurrection in the Scale of the believer than
good manners. Allah hates one who utters foul or coarse language." [Recorded by At-Tirmidzi].
Commentary:
The most beneficial thing on the Day of Resurrection will be a courteous
behaviour which will outweigh all good actions. But that will be witnessed in
case of a believer as there is no question of weighing a non-believer's good
actions. Allah Himself says in the Qur'an: "So
their works are in vain, and on the Day of Resurrection, We shall assign no
weight for them." So will a morally depraved and nonsensical man
stand unfavoured with Allah, and this will be a sign of his frustration and
disillusionment in the Hereafter.
627.
Abu Hurairah (radiyallāhu’anhu) reported: Messenger
of Allah (Sallallāhu ‘alayhi wasallam) was asked about the deed which will be
foremost to lead a man to Jannah. Rasūlullāh replied, “Fear of Allah and the good conduct.” Then he was asked about
indulgence which will admit a man to Hell (Fire) and he answered, “The tongue and the genitals.” [Recorded by At-Tirmidzi].
Commentary:
This is also a very comprehensive Hadith. Fear of Allah really links up a man
to Him, and moral refinement prevents him from falling short of his duties to
people. To be sure, adherence to this two-fold practice will cause the entry of
a lot of people to Jannah. Many a man, on the other hand, has a long, sharp and
dangerous tongue and this causes him to pour out heretic utterances and indulge
in backbiting, slandering and abusive and nonsensical talk. All this activity
leads to Hell. As for genitals, an unwary and unrestrained attitude incites one
to indulge in immoral pursuits. In both these cases countless people will be
led into Hell. For this reason it is imperative for everybody to develop Taqwa (consciousness of Allah or fear of Allah)
and refined behaviour and shun the wickedness of tongue and genitals so that
his life in the Hereafter may not be ruined.
628.
Abu Hurairah (radiyallāhu’anhu) reported: Messenger of Allah (Sallallāhu
‘alayhi wasallam) said: "The most perfect man in his faith among the
believers is the one whose behaviour is most excellent; and the best of you are
those who are the best to their wives."
[Recorded by At-Tirmidzi].
Commentary:
This Hadith brings into light the corollary of faith and complaisant manners.
We may put it in this way that the degree of a man's excellent behaviour
determines the degree of his faith. Or the sublimity of faith calls for the
sublimity of morals. Similarly, a man who is polite and courteous to his wife
will be considered as the best.
In another narration Abu Hurairah
(radiyallahu’anhu) reported that the Messenger of Allah (Sallallahu 'alayhi
wasallam), said: “Let whosoever believes in Allah and in the Last Day either speak good
or be silent. Let whosoever believes in Allah and in the Last Day honour his
neighbour. Let whosoever believes in Allah and in the Last Day honour his
guest.” [Recorded by Al-Bukhari
and Muslim]
This hadith contains the rulings concerning the tongue and the
behaviour of Muslims towards his neighbour and guest. It also emphasizes
that we are responsible for what we say.
629.
'Aishah (radiyallāhu’anha) reported: I heard Messenger of Allah (Sallallāhu
‘alayhi wasallam) saying: "A believer will attain by his good behaviour the
rank of one who prays during the night and observes fasting during the
day." [Recorded by Abu Dawud].
Commentary:
The two practices are difficult. But those who manage to keep them will be
richly rewarded by Allah. There is a third category of men who fail to observe
the above mentioned voluntary practices. Yet they are polite, and courteous in
their behaviour towards others and by virtue of this sociable quality, they
will also be graded up in the two other categories. And this highlights the
significance and excellence of a polite and pleasing behaviour.
630.
Abu Umamah Al-Bahili (radiyallāhu’anhu) reported: Messenger of Allah
(Sallallāhu ‘alayhi wasallam) said, "I guarantee a house in Jannah for one who gives up
arguing, even if he is in the right; and I guarantee a home in the middle of
Jannah for one who abandons lying even for the sake of fun; and I guarantee a
house in the highest part of Jannah for one who has good manners." [Recorded
by Abu Dawud].
Commentary:
Withdrawal from one's right in order to end a dispute is a manly act of great
merit. Likewise, this Hadith tells us that a man should avoid telling a lie
even in a light vein. If he gives great importance to the rules of the Shari'ah
(Islamic Law) and the Commandments of Allah and His Prophet (Sallallāhu ‘alayhi
wasallam) , he will definitely refrain from telling a lie even in a chat
session or just for the sake of joke. Usually, people don't mind if one tells a
lie in a jocular mood, rather some will perhaps approve it. Yet, Allah
disapproves of even the harmless or trivial form of falsehood and commands His
slaves to keep away from it. From all considerations, however, moral excellence
carries immense weight. Because no wrong or evil thing can be shunned without
it. In other words, moral excellence surpasses all forms of goodness.
631.
Jabir (radiyallāhu’anhu) reported: The
Messenger of Allah (Sallallāhu ‘alayhi wasallam) said, “The dearest and nearest among you to me on
the Day of Resurrection will be one who is the best of you in manners; and the most
abhorrent among you to me and the farthest of you from me will be the pompous,
the garrulous, and Al-Mutafaihiqun.” The Companions asked him: "O
Messenger of Allah! We know about the pompous and the garrulous, but we do not
know who Al-Mutafaihiqun is."
He replied: "The arrogant
people." [Recorded by At-Tirmidzi].
Commentary: This Hadith lays emphasis
on polite and polished behaviour. Besides, it teaches us to refrain from
unnecessary, incautious and insincere talk intended to influence others and
assert superiority over them. But to talk less and in simple words is a good
thing. On the other hand, to talk much, showing off cleverness with a tinge of
affectation, is detestable.
And Allāh
Almighty Knows best.
[Excerpted
from “The Book of Good Conduct,
Chapter # 73, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya
bin Sharaf An-Nawawi Ad-Dimashqi via Guided Ways]
Addendum:
Addendum:
Righteousness Is a Good Character
In the
name of Allāh, the Most Gracious, the Most Merciful;
All the
praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none
worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam
is His Messenger.
In a
hadith narrated from Abu
Nawwas bin Sam'an (radiyallāhu’anhu)
who reported: I asked Messenger of Allah (Sallallāhu ‘alayhi wasallam) about
virtue and sin, and he said: “Righteousness
is a good character, and sin is that which creates doubt and you do not
like people to know about it.” (Recorded
by Muslim)
An-Nawas ibn Sam’an (radiyallāhu’anhu) is a famous Sahabi of Prophet Muhammad
(Sallallahu 'alayhi wasallam). He belonged to the Arab tribe of Kalab and
settled in Syria after the death of the Prophet (Sallallahu 'alayhi wasallam).
This Hadith, apart from
describing the refined behaviour and sublime morality of Messenger of Allah
(Sallallāhu ‘alayhi wasallam), tells us that a person with the highest moral
sense is in fact the best among people.
Abu Darda
(radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) said: “Nothing will be heavier on the Day of Resurrection in the Scale
of the believer than good manners. Allah hates one who utters foul or coarse
language.”[Recorded by At-Tirmidzi]
The above
hadiths are important as it sheds light on some of the more subtle aspects of
righteousness and sin, helping to define them both. This hadith also
shows that one of the main consequences of correct and true belief is good
character, and that it is an intrinsic aspect of the meaning of righteousness.
In
another narration Abu Hurairah (radiyallahu’anhu) reported that the Messenger
of Allah (Sallallahu 'alayhi wasallam), said: “Let whosoever believes in Allah and in the Last Day either
speak good or be silent. Let whosoever believes in Allah and in the Last Day
honour his neighbour. Let whosoever believes in Allah and in the Last Day
honour his guest.” [Recorded by Al-Bukhari and
Muslim]
This hadith contains
the rulings concerning the tongue and the behaviour of Muslims towards his neighbour and guest. It also
emphasizes that we are responsible for what we say.
Apart
from emphasizing the importance to the belief in and worship of One God,
Al-Qur’an also emphasizes some of the meanings that righteousness, as well
as a being a combination of a correct belief and
prescribed worship, is also proper conduct in
human relations:
“Righteousness
is not that you turn your faces to the east and the west [in prayer]. But
righteous is the one who believes in God, the Last Day, the Angels, the
Scripture and the Prophets; who gives his wealth in spite of love for it to
kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves
free. And (righteous are) those who pray, pay alms, honor their
agreements, and are patient in (times of) poverty, ailment and during
conflict. Such are the people of truth. And they are the
God-Fearing.” (Al-Baqarah, 2:177)
Rather
than being an end in itself, one of the main
purposes of worship is to bring about traits beneficial to the self and society.
Allāh
Subhānahu wata‘ala says about the Solah
(Prayer): “Surely, the solah prevents lewd acts and bad deeds…” [Al-`Ankabut, 29: 45]
Hence Islam as a whole came to perfect good manners, as did the Prophet (Sallallahu 'alayhi wasallam)
himself: “Indeed, I was only sent
to complete the most noble character traits.” [Recorded
by Muslim]
Good
character is any trait that is
beneficial to humans, both to oneself as well as to others, at the same time
not being generally or specifically prohibited by Islam.
As Islam
is not a mere religion but a complete way of life, incorporating all of its
various facets and aspects, good manners is actually regarded as a means of
worship by which one may achieve the same reward of doing other more obvious
voluntary acts of worship.
The
Prophet, (Sallallahu 'alayhi wasallam) stated: “Through his manners and good conduct, the believer can attain
the status of a person who frequently fasts and prays at night.” [Recorded by Abu Dawud]
Good conduct is to be one of the best forms of good deeds, second to none but the obligatory
mandates of Islam:
The
Prophet, (Sallallahu 'alayhi wasallam) stated: “On the Day of Resurrection, nothing will be heavier in the
scale (of good deeds) of the believer than good conduct. Allah hates the
one who swears and hurls obscenities.” [Recorded
by Abu Dawud and At-Tirmidzi]
It is through
maintaining good conduct; one would become one
of the beloved servants of Allah.
The Prophet (Sallallahu 'alayhi wasallam) said: “The most beloved servants of Allah to Him are those who have
the best manners.” [Recorded by
Al-Hakim]
When one
realizes the importance of good character and its essentiality in defining
righteousness, an aspect which is the goal of Islam, this exhorts Muslims to
fulfill this aspect of faith as well, since one
cannot become “righteous” through mere belief and devotion to Allah
in themselves without good character.
What Is Constituted As Good Character?
But what
is regarded as good character? We find that the Qur'an and Sunnah in
various texts define it to be any trait that is beneficial to humans, both to
oneself as well as to others, at the same time not being generally or
specifically prohibited by Islam.
1 - Those that suppress their anger, and forgive other people
Allāh
Subhānahu wata‘ala says: “Those who suppress
their anger, and forgive other people – assuredly, Allah loves those who do
good.” (Al-‘Imran 3: 134)
2 - Who does not utters foul or coarse language
Abud-Darda
(radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) said: “Nothing will be heavier on the Day of Resurrection in the Scale
of the believer than good manners. Allah hates one who utters foul or coarse
language.” [Recorded by At-Tirmidzi].
4 - Righteousness is dealing fairly, justly and politely with
one’s family.
The
Prophet (Sallallahu 'alayhi wasallam) said: “The
believers with the most perfect faith are those with the most perfect conduct
and manners. And the best ones amongst you are those who are best to
their families.” [Recorded by
At-Tirmidzi]
5 - Honour his neighbour and guest
In
another narration from Abu Hurairah (radiyallahu’anhu) reported that the
Messenger of Allah, (Sallallahu 'alayhi wasallam) said: “Let whosoever believes in Allah and in the Last Day either
speak good or be silent. Let whosoever believes in Allah and in the Last Day
honour his neighbour. Let whosoever believes in Allah and in the Last Day
honour his guest.” [Al-Bukhari and Muslim]
6 - Truthfulness is an essential aspect of good character which
leads to Paradise.
The
Prophet (Sallallahu 'alayhi wasallam) said: “Indeed truthfulness is righteousness, and indeed righteousness
leads to Paradise.” [Recorded
by Muslim]
These are
but a few examples of the numerous texts which define and exhort Muslims to
excel in their character and manner. Although righteousness is those
deeds which are naturally pleasing to the conscience of humans, religion plays
a vital role in defining what it is. For example, anything of which its
harm is greater than its goodness cannot be defined as righteousness, even if
it may be otherwise regarded as goodness and righteousness.
7 - Anything of which its
harm is greater than its goodness cannot be defined as righteousness, even if
it may be otherwise regarded as goodness and righteousness.
The
Prophet (Sallallahu 'alayhi wasallam) said: “It is not righteousness that you fast during travel.” [Recorded by Al-Bukhari]
As long
as a person seeks righteousness, they will know when they have done something
wrong through their conscience, even though they might find numerous ways to
excuse themselves for what they are doing.
Although
fasting is one of the most meritorious of deeds, here it is not considered
righteousness due to the harm it may incur to the individual during a
journey. Also, to steal from the rich in order to give to the poor may
not be regarded as righteousness, as stealing has been specifically prohibited
in the religion.
8 - At the same time, a deed which may sometimes be seen as
harsh may also be considered good character at times, such as striking a child
at certain age as a means of education.
The
Prophet (Sallallahu 'alayhi wasallam) said: “Command your children to pray when they are seven, and strike
them [if they do not] when they are ten…” [Recorded
by Abu Dawud]
The Guidance to good character
As for
the basis, we look to divine guidance in order to define for us good manners
and character, exemplified by the Prophet (Sallallahu 'alayhi wasallam).
Allāh
Subhānahu wata‘ala says: “Surely, you (O
Muhammad) are upon a high standard of moral character.” [Al-Qalam, 68: 4]
Allāh
Subhānahu wata‘ala also says: “Indeed
in the Messenger of Allah you have a beautiful example of conduct to follow…”[Al-Azab, 33: 21]
‘Aishah,
(radiyallāhu’anha) the wife of the noble Prophet (Sallallahu 'alayhi wasallam),
was asked about his character. She replied: “His character was that of the Qur'an.” [Recorded by Muslim and Abu Dawud]
Modesty (Haya') produce but goodness
In the
second part of this hadith, the Prophet (Sallallahu 'alayhi wasallam) mentioned
another subtle aspect of sin, which is that sin is anything which bothers a righteous person’s conscience
and which a person seeks to hide from others. An
array of actions comes into a person’s mind once they hear these words.
Allāh
Subhānahu wata‘ala has inspired within each soul the ability, although limited,
to recognize truth from falsehood. Allāh Subhānahu wata‘ala
Says: “He inspired it
(the soul) to know its sin and its piety.” [As-Shams,
91: 8]
As long
as a person seeks righteousness, they will know when they have done something
wrong through their conscience, even though they might find numerous ways to
excuse themselves for what they are doing. They would never like anyone
to come to know of that thing, for they are ashamed of it; their religion is
enriched with bashfulness and modesty
(haya').
The
Prophet (Sallallahu 'alayhi wasallam) said: “Modesty (haya') is from the perfection of faith.” [Al-Bukhari]
In
another narration:"Haya' does not
produce but goodness." [Recorded by
Al-Bukhari and Muslim]
The
Messenger of Allah, (Sallallahu 'alayhi wasallam) said:"Haya' (modesty) and Iman (faith) are two that go together.
If one is lifted, the other is also lifted." [Recorded by al-Hakim];
Modesty
or haya' is something which
can prevent a person from committing evil.
Abu
Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri, (radiyallahu’anhu), reported: The
Messenger of Allah, (Sallallahu 'alayhi wasallam), said: "Among
the things that people have found from the words of the previous prophets was: 'If
you feel no shame, then do as you wish.'" [This is recorded by Al-Bukhari]
These
sentiments of conscience and modesty are a natural consequence to true belief and faith, and this
is what the religion of Islam seeks to create within an individual, an Islamic
conscience which guides humans through their lives.
This inner conscience is
what tells the state of the heart of the individual, whether it is alive
seeking the truth, or dead, filled with the desires of this worldly life.
Lack of religiosity and indulging in sin caused a person to lose one’s
conscience, and it can no longer be used as a source of guidance.
“…why
then did they not believe with humility? But their hearts became
hardened, and Satan made fair seeming to them that which they used to do.” [Al-`An’am, 6: 43]
“Have
they not traversed through the land, and have they heart with which they
perceive, or ears with which they hear? Indeed it is not the sight which
is blinded, but rather what is blinded is the hearts which are in the breasts.” [Al-Haj, 22: 46]
The heart
can be used as a guide, in conjunction with the intellect and revelation, in
order to ease the search for the truth. The heart of one who is searching
for the truth is indeed one which is alive, for it is this life and yearning
which causes them to search for it. This type of person will never find
peace at heart in any other religion except the religion which Allah ordained
for humanity, and as long as their yearning for the truth exists, their
conscience will continue to bother them until they find the true religion of
Allah. Indeed if the person is sincere, Allah will guide them to the
truth:
“And
those who desire Guidance, He (Allah) will increase them in Guidance, and
inspire them with [the way to] piety.”[Muhammad,
47: 17]
And Allāh
Almighty Knows best.
[Excerpted
from with editorial modifications, from: www.islamreligion.com Via OnIslam 30
May 2011]
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