The Book of 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
Allah,
the Exalted, 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.[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.
[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."
[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 (virtue) is good character, and sin is whatever bothers you and
you do not want people to know.” [Recorded by Muslim
[Muslim].
Commentary: An
important principle enshrined in this Hadith says that courtesy is a virtue (Righteousness),
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."[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."[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.” [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."[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.
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."[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."[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."[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.
[Via Guided Ways, “The Book of Good Conduct Chapter # 73,”
Riyad-Us-Saliheen Compiled, By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi
Ad-Dimashqi]
Addendum:
Addendum:
Righteousness
Is 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 by An-Nawas ibn Sam’an
(radiyallāhu’anhu), who reported that Prophet Muhammad (Sallallahu 'alayhi
wasallam) said: “Righteousness is good character, and sin is
whatever bothers you and you do not want people to know.” (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.
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].
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.
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]
Rather, the Prophet (Sallallahu 'alayhi wasallam) even stated good conduct to be one of the best forms of worship, second
to none but the obligatory mandates of Islam:
“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]
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]
5-
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.
6 -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.
It is not
righteousness that you fast during travel. 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.
7 - 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 (God) will increase them in Guidance, and inspire
them with [the way to] piety.” [Muhammad, 47: 17]
And Allāh Almighty Knows best.
No comments:
Post a Comment