The Concept of Taqwa

Hadith 18: The Concept of Taqwa

By 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

Abu Dzarr Al-Ghifari (Jundub bin Junadah) and Abu Abdul Rahman (Mu`adz bin Jabal), (radiyallahu anhum), reported that the Messenger of Allah, (Sallallahu`alayhi wasallam), said: “Fear Allah wherever you may be; follows up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[Recorded by At-Tirmidzi: good (hasan)]

Background

Taqwa is one of the most signigicant and comprehensive Islamic concepts. The term is derived from Arabic root word,  "waqayya" which means“to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “To fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali Ibn Abi Talib, (radiyallahu anhu), defines it as: “Fearing Allah, is the adhering to His commandments, being content with what He grants one with, and getting ready for the Day of Judgement.”

Mohammad Asad (rahimahullāh) translates it as “To be Conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [Surah Al-Imran, 3: 102]

By realization of Taqwa,  a Muslim is granted many bounties and blessings which he or she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him or her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

Lessons

According to the view of Ibn Rajab (rahimahullāh) as well as other scholars that Taqwa means to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, (alayhimus-salam), to their people. Prophet Mohammad, (Sallallahu`alayhi wasallam), used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.

Those who define Taqwa as “Fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him or her away from prohibitions.

Taqwa Does Not Imply Perfection.

Taqwa does not imply perfection as those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.

Good Deeds Remove Evil Deeds

Allah the Almighty and all Merciful have left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, 11: 114: "Verily, the good deeds remove the evil deeds."

There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

·        Istighfar (seeking forgiveness by supplication)

·        Tawbah (repentance)

·        Du'a’ of Muslims for one another

·        The intercession by the Prophet, (Sallallahu 'alayhi wasallam)

·         The intercession of pious Muslims

·        Performing the daily five solah regularly and on time

·        Afflictions

·        The torment in the grave

·         The horrible scenes and events of the Last Day

·        The mere Mercy and Forgiveness from Allah Almighty

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner.

As the Prophet, (Sallallahu 'alayhi wasallam), says in the following hadiths: “Piety and Righteousness is being of good character.”[Recorded by Imam Muslim]; “The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]; “There is nothing heavier in the scales than good character.”[Recorded by Imam Ahmad and Abu Dawud]

The Prophet, (sallallahu 'alayhi wasallam) also made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Ibn Rajab (rahimahullāh) says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, (Sallallahu`alayhi wasallam), explicitly stated that he or she must deal with people in a kind manner.”

Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The Excellence of Taqwa

There are several benefits derived from being Taqwa such as:

·   The Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

·    Taqwa helps people to have proper vision, knowledge, and wisdom:  “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded”[Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things”[Al-Baqarah, 2:282].

·   Taqwa is also a cause for receiving the blessings of Allah and finding a way out of problems and tribulations occurred: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].

·  Taqwa as a perquisite for the forgiveness of sins:  “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].

·   Taqwa is also a precondition for receiving Allah’s mercy: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].

·   Ultimate victory is Taqwa:  “Lo! The sequel is for those who ward off (evil)” [Hud 11:49].

·   Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].

·   Qur’an mentions taqwa as an essential quality; one should submit to Allah’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

·    The pious and righteous will be in Jannah: "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]

Conclusion

The concept of Taqwa encompasses the fear of Allah Almighty which means the submission to Allah; adhering to Allah’s commandments, to perform good deeds avoiding the munkar, to judge and distinguish between right and wrong; remembering Allah, being grateful with Allah blessings; and to attach to the Akhirah which is permanent rather than the temporary worldly matters; good conduct, character and behave good-naturedly towards others and; to be conscious of Allah in all aspects of life.

The core of faith in Islam is Tawhid and Taqwa, the submission to Allah Almighty. Without a proper Tawhid there would be no fear of Allah. If we fear Allah Almighty, and love Allah the most, this should lead us to be closer to Allah. Otherwise, the claim is not valid or incomplete. The level of our taqwa and fear of Allah should be increased as we progress in our life. And Tawhid is the essence of the message of Allah. Allah sent the Prophet, (Sallallāhu`alayhi wasallam), with this message and made him an example for us to emulate and follow. Consequently, it is a Tawhid by following the Prophet, (Sallallāhu `alayhi wasallam), and it is part of submission to Allah Almighty.

Allah Almighty, says: “O you who believe! Fear Allah as He should be feared”. [Al-’Imran, 3:102]; and Allah also says: “So, keep your duty to Allah and fear Him as much as you can...” [Al-Taghabun, 64:16] The second Verse explains the meaning of the first one.

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! 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 Allah 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 (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

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]

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam):Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, 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 (rahimullāh) said: “Hasanah 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]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

 [Excerpted from Commentary on Hadith 18 : "The Concept of Taqwa", 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

Please see:

1 - Taqwa; 2 - Taqwa is between Love and Fear; 

3 - Righteousness will leads to Paradise; 4-The Excellence of Good Conduct.

Good Conduct

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:

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]