Hadith 27: Righteousness is
Good Character
By Imam 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 wa sallam, is His
Messenger
On the authority of Al-Nawwās ibn Sam’ān (radiyallāhu 'anhu) from the Prophet (Sallallāhu ‘alayhi wa sallam) who said:
“Righteousness is good character. And sin is that
which wavers in your soul and which you dislike the people finding out
about.”
(Recorded by Muslim)
The Narrator
Al-Nawwās
ibn Sam’ān (radiyallāhu’anhu) was a famous Sahabi of
Prophet Muhammad (Sallallāhu 'alayhi wasallam). Al-Nawwās ibn Sam’ān (radiyallāhu’anhu) belonged to the
Arab tribe of Kalab He lived
briefly in Madinah as one of the ahl
al-Suffah, or the
people of the verandah. The ahl al-Suffah were
the Muslims who were so poor that they did not have their own homes and they
resided permanently in the Prophet’s Mosque. Ibn Sam’ān (
radiyallāhu’anhu) loved to ask questions of the Prophet (Sallallāhu ‘alayhi wa
sallam) and a total of seventeen
hadiths have been recorded on his
authority, three of which are contained in Sahih Muslim. He settled
in Syria after the death of the Prophet (Sallallāhu 'alayhi wasallam).
The
Concept Of Good Character
“Righteousness is good character”
The Arabic word birr is translated as ‘righteousness’ and
can be used in two senses. The first is to mean treating others in a good
fashion, in particular one’s parents, though more generally it means to behave
well towards everyone. When birr is used in this fashion in the Qur’ān it is usually
used in conjunction with tawqa or
fear of Allāh.
Allāh Almighty says: “Help you one another in al-birr and al-taqwa” [Surah al-Māidah, 5:2]
The second sense in which the word al-birr is
used to refer to acts of worship and obedience to
Allāh (subhānahu wa ta’ala) both inward and outward. Allāh says in the following verse of the Qur’ān:
“It is not al-birr (righteousness) that you turn your
faces toward east or west [in solat]; but al-birr is [having] belief in Allāh,
the Last Day, the angels, the Book, the prophets, and giving one’s wealth, in
spite of love for it, to the kinsfolk, to the orphans, to the poor, to the
wayfarer, to those who ask and to set slaves free; [it also includes those who]
establish the solat, give the zakat, fulfill their covenant when they make it,
and who are patient in extreeme poverty and ailment and at the time of
fighting. Such are the people of the truth and they are the pious.”
[Surah al-Baqarah, 2: 177]
The Concept of Righteousness incorporates treating
others in the best way possible, believing
in Allāh Almighty and all that He has revealed, giving in
charity, keeping promises, being truthful, patient and performing acts of
obedience and worship of Allāh Almighty.
The concept of character (in
Arabic khuluq) in
Islam incorporates a combination of understanding, intention and deeds with the
last two aspects playing the most important role. If a person has good
intentions followed by good deeds, it is said that they have good character. If
a person has bad intentions followed by bad deeds it is said that they have a
bad character.
The scholars have discussed the concept of good character, as it is understood in Islam, in great detail:
1. Good character with respect to the Creator is said
to incorporate three necessary aspects: sincere belief in what Allāh
Almighty has revealed without any doubts; acceptance of the commands of
Allāh Almighty and striving to fulfill them; and accepting the
Allāh’s decrees with pleasure and patience.
2.Good charcacter with respect to the creation
incorporates being kind, generous, forgiving, refraining from harming others,
greeting them with a smiling face and behaving in a way that brings them
happiness. This also incorporates good behavior towards all the living things
that Allāh Almighty has placed on the earth. The one who is closest to
Allāh Almighty will be furthest away from causing any harm to His
creation. Allāh Almighty Says:“The
seven heavens and the earth and all that is therein glorify Him. There is not a
thing but glorifies His praise, but you understand not their glorification.
Truly, He is ever forbearing, oft-forgiving” [Surah
al-Isrā, 17:4]
3. Finally, good character with respect to oneself
relates to how one deals with one’s own soul. One should nurture one’s soul, do
what is best for it and treat it kindly. The ultimate pleasure of the soul
comes from worship and obedience to its Creator, and this satisfaction can be
deepened through attaining the knowledge necessary to follow the Straight Path.
The Islamic Concept of Character is all inclusive, and that incorporates good
conduct towards the Creator, the creation, and oneself. For a person to
have good character, they must have righteous conduct in all of these areas. It
is not sufficient to be kind to your parents, but neglect your Creator. One
cannot worship Allāh Almighty and neglect the creation,
that is not considered good character. To have good character we must be
righteous in all our conduct towards all living things.
‘Abdullāh
bin ‘Amr bin Al-‘As (radiyallāhu’anhum) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)
did not indulge in loose talk nor did he like to listen to it. Rasūlulllāh
(Sallallāhu ‘alayhi wa sallam) used to say: “The best of you is the best among you in conduct.” [Al-Bukhari
and Muslim].
This
Hadith, apart from describing the refined behaviour and sublime morality,
Messenger of Allāh (Sallallāhu .alayhi wa sallam), tells us that a person with
the highest moral sense is in fact the best among people.
‘Abdullāh
Ibn Mas'ud (radiyallāhu’anhu) reported: The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:
"Truth
leads to piety and piety leads to Jannah. A man persists in speaking the truth
till he is recorded with Allāh as a truthful man. Falsehood leads to
transgression and transgression leads to the Hell-fire. A man continues to
speak falsehood till he is recorded with Allāh as a great liar."
[Al-Bukhari
and Muslim].
Whatever
attitude one adopts becomes his special trait and then he becomes known by it.
Therefore, one should always adopt virtues and good conduct so that he may
attain a high esteem with Allāh and be also remembered well by people. Truth is
the way to salvation while falsehood is the way to destruction. Truthfulness is an
essential aspect of good character which leads to paradise.
The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Indeed truthfulness is righteousness, and indeed righteousness leads to
Paradise.” [Recorded
by Muslim]
The Prophet (Sallallāhu ‘alayhi wa sallam) 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]
Righteousness is one with the most perfect conduct and
manners; dealing fairly, justly and politely with one’s family.
Abu
Hurayrah (radiyallāhu’anhu) reported: Messenger
of Allāh (Sallallāhu ‘alayhi wa sallam) 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.”[At-Tirmidzi].
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.
Allāh says: “Those who suppress their anger, and forgive other people – assuredly,
Allāh loves those who do good.” (Ali-‘Imran 3: 134).
Righteousness includes those that suppress their anger
and forgive others.
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. Allāh 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 Hurayrah (radiyallāhu’anhu)
reported that the Messenger of Allāh (Sallallāhu 'alayhi wasallam),
said: “Let whosoever believes in Allāh and in the Last Day either speak
good or be silent. Let whosoever believes in Allāh and in the Last Day
honour his neighbour. Let whosoever believes in Allāh and in the Last Day
honour his guest.” [Recorded byAl-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.
‘Aishah
(radiyallāhu’anha) reported: I heard Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam) saying: “A believer
will attain by his good behaviour the rank of one who performs solāt during the
late night and observes fasting during the day.” [Abu Dawud].
The
two practices are difficult. But those who manage to keep them will be richly
rewarded by Allāh. 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.
In another narration Abu Hurayrah (radiyallāhu’anhu)
reported that the Messenger of Allāh (Sallallāhu 'alayhi wasallam),
said: “Let whosoever believes in Allāh and in the Last Day either speak
good or be silent. Let whosoever believes in Allāh and in the Last Day
honour his neighbour. Let whosoever believes in Allāh and in the Last Day
honour his guest.” [Recorded byAl-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.
Abu
Umamah Al-Bahili (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) 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.”[Abu
Dawud].
The
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 Allāh and His Prophet (Sallallāhu ‘alayhi wa sallam), 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, Allāh 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.
Jabir
bin ‘Abdullāh (radiyallāhu’anhu) reported: The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) 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
Allāh! We know about the pompous and the
garrulous, but we do not know who Al-Mutafaihiqun are?” Rasūlullāh (Sallallāhu
‘alayhi wa sallam) replied: “The arrogant people.”[At-Tirmidzi].
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.
Sin Bothers a
Righteous Person’s Conscience That He seeks to Hide.
“And sin is that which wavers in your soul and which
you dislike the people finding out about.”
In the second part of this hadith, the Prophet
(Sallallāhu ‘alayhi wa sallam) 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 Almighty has inspired
within each soul the ability, although limited, to recognize truth from
falsehood. Allāh Almighty 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 (Sallallāhu ‘alayhi wa sallam) said: “Modesty (haya')
is from the perfection of faith.” [Al-Bukhari]; in another narration: “Haya' does not
produce but goodness.” [Al-Bukhari and Muslim] The Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam) also said: “Haya' (modesty) and
Iman (faith) are two that go together. If one is lifted, the other is also
lifted.” [Recorded by
al-Hakim]; The Hadiths indicates modesty or haya' leads a person to
goodness and prevent from committing evil.
Abu Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri
(radiyallāhu’anhu) reported: The Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), 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]
The 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. The 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.
Allāh Almighty Says: “…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]; and Allah
says: “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-Hajj,
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 Allāh 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 Allāh. Indeed if the person is sincere, Allāh will
guide them to the truth: “And those who desire
Guidance, He (God) will increase them in Guidance, and inspire them with [the
way to] piety.” [Muhammad,
47: 17]
Attaining Good Character
A person is born and grows with certain
characteristics and qualities. If these are good characteristics, the person
should be thankful to Allāh Almighty that He has placed these
characteristics in them. They should use these qualities for the sake of Allāh Almighty
.
If a person naturally has some bad qualities, such as
a quick temper or stinginess, these characteristics can be changed. Bad
qualities are not fixed and we must struggle to overcome them through patience,
practice, effort and constantly reminding ourselves to behave in a way that is
better.
There are a number of ways in which can strive to
improve our character:
1. Recite the Qur’ān in order to comprehend the
significance of good character. Allāh Says: “This is the Book about which there is no
doubt, a guidance for those conscious of Allah” [Al-Baqarah, 2:2] Allāh verified that the Qur’ān, is
the guidance to those who are Al-Muttaqun (the pious and righteous persons who
fear Allah, abstain from all kinds of sins and evil deeds forbidden, and
perform all kinds of good deeds which He has ordained.
2. Read the hadith of the Prophet Muhammad (Sallallāhu
‘alayhi wa sallam) to see how he lived his life, in order to understand and
subscribe the best example of good character.
3. Keep good company. It is easier to have good
character when one is surrounded by inspiring examples.
4. Consider the negative results of bad character, and
its effects on family, society and one’s own soul.
5. Perform acts that go against one’s negative
instincts, such as donating in charity if one is stingy.
6. Always Remember Allāh Almighty and His
rewards, rahmah and punishments.
7. Make du’a to Allāh Almighty for His Guidance and
Blessing for character of mahmudah, because it is a gift from Allāh
Almighty .
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. It is through maintaining good conduct; one would become one of the
beloved servants of Allāh.
The Prophet (Sallallāhu ‘alayhi wa sallam) said: “The most beloved servants of Allāh 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 Allāh in themselves
without good character.
The Prophet Muhammad (Sallallāhu
‘alayhi wa sallam) used to supplicate to
Allāh Almighty: “Guide me to the
best of manners, no one [can] guide to the best of them but you. And turn me
away from evil manners, no one [can] turn me away from them except You.”[Recorded
by Muslim]
Mu’adz
bin Jabal (radiyallāhu’anhu) narrated, who said: “ The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam)
once held him by the hand and said: “O
Mu'adz! I swear by Allāh that I love you. I advise you not to miss supplicating
after every Solāt saying: ‘Allāhumma
a ‘inni ‘alā dzikrika, wa syukrika, wa husni ‘ibādatik.’ (O Allāh! Assist me in mentioning You,
expressing gratitude to You, and worshiping You in the finest manner).” [Recorded
by Abu Dawud; An-Nasā’ie]
Let’s follow the sunnah and guidance of our
beloved Prophet (Sallallāhu`alayhi wasallam) and do the same.
Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be
in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners
and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]
The Prophet, (Sallallāhu ‘alayhi wa sallam) taught the
ummmah to seek Allāh’s forgiveness, guidance, steadfast and hasānah.
‘Abdullāh Ibn ‘Umar (radiyallāhu’anhum)
said: We counted Messenger's saying a hundred times during one single
sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul ghafūrur-raheem (O Allāh, forgive
me and accept my repentance, for You are the Accepter of Repentance,
Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].
Remember Allāh and say: Rabbanā-innna-samia’na-munadīyañ-yuna-dī-lil-imāna in āminu
birabbikum-fa-āmannā (Our Lord! Verily, we have heard the call of one
(Muhammad (Sallallāhu ‘alayhi wa sallam) calling to Faith: 'Believe in your
Lord,' and we have believed’.) Rabbana-Faghfirlana-zunubana-wakaffir-‘anna
sayyiatina-watawaffana-ma-‘al-Abrār (Our Lord! Forgive us our sins and remit from us our
evil deeds, and make us die in the state of righteousness along with Al-Abrār
(those who are obedient to Allāh and follow strictly His Orders) [Ali-‘Imran,3:193] Rabbanama-wa-atina-ma-wa-‘attana-‘ala-Rusulika-wala-tuhzeena-Yawmal-Qiyāmah,Innakalātuhlifulmī ‘ād (Our Lord! Grant
us what Thou promised unto us through Your Messengers and disgrace us not
on the Day of Resurrection, for Thou never break Promise.) [Ali-‘Imran, 3:194]
‘Abdullah
bin Mas’ud (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wa
sallam) used to say: "Allāh
umma inni as ‘alukal-huda wat-tuqa wal-‘afafa wal-ghina (O Allāh ! I ask You for guidance, piety,
chastity and self-sufficiency)". [Recorded by Muslim].
Guidance
here means guidance at every turn of life and steadfastness on the path of
truth. Fear of Allāh is the greatest means of piety and strongest defense
against sins. Chastity is the state of being free from what is unlawful.
Self-sufficiency is the antonym of poverty and here it means the
self-contentment. What it implies is that one should not care for what people
possess. In view of all these qualities, the do’a of the Prophet
(Sallallāhu`alayhi wasallam) mentioned in this Hadith is very comprehensive and
valuable.
Anas
Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by
Rasūlullāh (Sallallāhu`alayhi wasallam):Rabbana-ātina-fid-dunya hasānah, Wa
fil-ākhirati-hasānah, Wa-qina-‘ādzabānnār (O
Lord! Bestow upon us in this world that which is good and in the Hereafter that
which is good, and save us from the punishment of the Fire).’” (Al-Baqārah
2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi
(rahimahullāh) said: “Hasānah is very comprehensive and includes in all kinds
of good and benefits of this world and of the Hereafter. Good health, wealth
and satisfaction of the world and good status in Jannah, forgiveness from sins
and Allāh’s bounties and favours in both worlds are included in this duā’”
[Recorded in Jāmi’ At-Tarmidzi]
And
Allāh Almighty Knows best.
[Excerpted
from a commentary on Hadith
27: Righteousness is Good Character”, 40
Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]
