Manners and Conduct

“I used to sit often with ʿAlī ibn al-Ḥusayn (Zayn al-ʿĀbidīn), and I never saw anyone more knowledgeable than him, yet he spoke very little.”

Tahdhīb al-Kamāl (20/386)

There is no one who is mindful of what he says except that you will see the good of it in the rest of his actions.

Ibn Abī Al-Dunyā, Al-Ṣamt wa Ādāb Al-Lisān article 60.

O Allāh, verily I ask you for good dreams: dreams that are true and not false, beneficial and not harmful. اللهم إني أسألك رؤيا صالحةً صادقةً غيرَ كاذبةٍ نافعةً غيرَ ضارةٍ And when she said this, [those who heard her] knew that she would not speak any more until she woke up from the night.

Al-Nawawī, Al-Adhkār ḥadīth 271. Ibn Ḥajr graded it ṣaḥīḥ in Natāʾij Al-Afkār 3:89.

There are three types of sleep: the incompetent’s sleep, proper sleep, and stupid sleep. As for the incompetent’s sleep, it is to sleep in the morning after sunrise (ḍuḥā time), when people are going about their needs (work), he is sleeping. As for the proper sleep, it is the midday nap (qaylūlah). And as for the stupid sleep, it is to sleep when it is time to pray.

Al-Bayhaqī, Shuʿab Al-Īmān #4409.

Do not be hasty in praising people or blaming them, for perhaps what pleases you from a person today will displease you tomorrow, and perhaps what displeases you today, will please you tomorrow. Indeed, people change. It is Allāh who forgives the sins. And Allāh is more merciful to his servant the day he meets him than a mother who lays out a bed for her child in an empty patch of land and feels [the ground]: if there is a risk of being stung, it will be her instead of him (her child), and if there is a risk of being pricked by a thorn, it will be her instead of him.

Al-Bayhaqī, Shuʿab Al-Īmān article 6177, and others.

We were once in the house of ʿAlqamah b. Qays. Rabīʿ b. Ḵuthaym entered upon us and sat in a corner of the house. Then he said, “Speak only a little except for nine things: subḥānallāh, al-ḥamdulillāh, lā ilāha illallāh, Allāhu ʾakbar, reciting the Qurān, enjoining good, forbidding wrong, asking Allāh for what is good and seeking His protection from harm (evil).”

Hannād b. Al-Sarīy, Al-Zuhd #1108.

When a sin is hidden it harms only the perpetrator, but if it is made apparent and not rectified, it harms all the people.

Ibn Waḍḍāḥ, Al-Bidʿah #287.

‘Umar b. Al-Khattāb once entered upon Abū Bakr – Allāh be pleased with them both – and found him pulling at his tongue. He said, “Oh, what are you doing?” Abū Bakr replied, “It is this (i.e my speech) that has brought me so much trouble.”

Mālik, Al-Muatta 2:988

It is reported that Sufyān b. ‘Uyainah – Allāh have mercy on him – said: Verily, the Messenger of Allāh ﷺ is the highest standard; things are measured by him: his character, lifestyle and behavior. Whatever agrees with [these] is true and correct, and whatever contradicts [them] is wrong. Al-Khatīb Al-Baghdādī, Akhlāq Al-Rāwī wa Ādāb Al-Sāmi’ article 8.

Al-Khatīb Al-Baghdādī, Akhlāq Al-Rāwī wa Ādāb Al-Sāmi’ article 8.

He is not wise who does not live in a good way with the person he has no choice but to live with, until Allāh gives him relief from that [situation]. Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:117 et al. Shaykh Al-Albānī graded it Sahīh in Silsilatu Al-Da’īfah 6:172, after explaining that it is not authentic as a hadīth from the Prophet – Allāh’s praise and peace be upon him.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:117 et al. Shaykh Al-Albānī graded it Sahīh in Silsilatu Al-Da’īfah 6:172, after explaining that it is not authentic as a hadīth from the Prophet – Allāh’s praise and peace be upon him.

Meaning: Knowing these things about a man is more than sufficient for knowing whether he is following the right path on the Sunnah or not.

Ibn Battah, Al-Ibānah article 419.

Ibn Abī Shaybah, Al-Muṣannaf article 6387.

It is reported that ‘Abdullāh [Ibn Masʿūd] used to use perfume that had musk in it. It is reported that ‘Uthmān b. ‘Ubaydillāh – the freedman of Sa’d b. Abī Waqqās – said: I used to see Ibn ‘Umar, Abū Hurayrah, Abū Qatādah and Abū Usayd Al-Sā’idī – Allāh be pleased with them – passing by us when we were still in school, and we could smell the scent of amber from them. It is reported that ‘Abdullāh [Ibn Masʿūd] could be recognized by the smell of his perfume as he approached. It is reported from Nufay’ the freedman of ‘Abdullāh [Ibn Masʿūd] that he said: ‘Abdullāh was one of the most pleasant scented people and wore the cleanest whitest thowb (garment). It is reported that ‘Abdullāh b. Ja’far – Allāh have mercy on him – used to crush musk and apply it in his hair. It is reported that Umm Razīn said: I used to gift perfume to Ibn ‘Abbās – Allāh be pleased with him. He said: “There is nothing the Quraysh like more.” She added, “And he would give us Al-Wars (a plant whose leaves are used to dye fabric).” Ibn Abī Shaybah, Kitāb Al-Adab, articles 92 – 99.

Ibn Abī Shaybah, Kitāb Al-Adab, articles 92 – 99.

I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine. Imām Aḥmad, Al-Zuhd p192. 1st ed. 1983. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon. It is reported that ‘Abdullāh b, ‘Umar – Allāh have mercy on him – said: Verily, part of disregarding the trust upon you is to look inside [other people’s] apartments and houses. Ibn Abī Al-Dunyā, Kitāb Al-Wara’ article 71. It is reported that Anas b. Mālik – Allāh be pleased with him – said: If a woman passes in front of you, lower your eyes until she has passed by. Ibid. article 72. It is reported that Al-‘Alā b. Ziyād – Allāh have mercy on him – said: Let not your sight follow the nice looking back of a woman [as she passed], for indeed the look causes the desire in the heart. Ibid. article 77. It is reported on the authority of Al-Wakī’ b. Al-Jarrāḥ: We went out one Eid with Sufyān Al-Thawrī and he said, “The first thing we will do on this day of ours is to lower our gaze.” Ibid. article 66. It is reported that Ḥassān b. Abī Sinān – Allāh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.” Ibid. article 68.

Ibid. article 68.

Whoever does not think that his speech is part of his deeds and that his character is part of his religion will be destroyed without even realizing. Ibn Abī Al-Dunyā Dham Al-Kadhib wa Ahlī article 94.

Ibn Abī Al-Dunyā Dham Al-Kadhib wa Ahlī article 94.

Sleeping in the first part of the day is ignorance, and in the middle of the day [good] character, and in the last part of the day stupidity. Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī graded its chain of transmission ṣaḥīḥ. See Ṣaḥīḥ Al-Adab Al-Mufrad hadith #947.

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī graded its chain of transmission ṣaḥīḥ. See Ṣaḥīḥ Al-Adab Al-Mufrad hadith #947.

Did the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – used to laugh? He replied, “Yes, and the īmān (faith) in their hearts was greater than the mountains.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 11:327.

ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf 11:327.

He is also reported to have said, “Do not learn the speech of the non-Arabs (unbelievers) and do not enter upon the polytheists in their churches during their holidays, for the wrath [of Allāh] descends upon them then.” It is also reported that ʿAbdullāh b. ‘Amr b. Al-‘Āṣ – Allāh be pleased with him – said, “Whoever takes residence in the lands of the non-Arabs (unbelievers) and takes part in their Nayrūz and their Mahrijān (two Persian festivals) and copies them until the day he dies will be resurrected and gathered with them on the Day of Resurrection.” Al-Bayhaqī, Al-Sunan Al-Kubrā Vol. 9 p234. Ibn Taymīyah (see reference below) states that the chain of transmission for the second statement of ʿUmar is ṣaḥīḥ. Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Commenting on these narrations, Shaykh Al-Islām Ibn Taymīyah (Majmū’ Al-Fatāwā Vol. 23 p325) states, “So ʿUmar forbade the learning of their language and merely entering upon them in their churches on their festivals, so what about one who does what they do? Or what about someone who wants to do something that is part of their religion? Isn’t agreeing with them in actions even more serious than agreeing with them in their language? Isn’t doing some of the things they do in their festivals even more serious than just entering upon them during their festivals? And if the wrath [of Allāh] descends upon them during their festivals because of the things they do, isn’t the person who partakes in their actions or some of their actions exposing himself to the punishment for this? And the statement of [ʿUmar], ‘Stay well away from the enemies of Allāh during their festivals,’ isn’t this a prohibition from meeting with them and getting together with them? So what about a person who actually does what they do?”

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī grades its chain of narration ḥasan in Saḥīḥ Al-Adab Al-Mufrad p444, and notes, “In this narration this illustrious Companion indicates that it is permissible to supplicate for someone to have a long life, even if he is an unbeliever, and so [this can be done for] a Muslim a fortiori…However, the supplicant should make sure that the unbeliever is not an enemy of the Muslims. It is also taken from this [narration] that such an unbeliever can be commiserated with what has been mentioned therein [i.e. the believers are the ones who will receive the mercy of Allāh and His blessings].”

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 619.

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī grades its chain of narration hasan in Sahīh Al-Adab Al-Mufrad Vol. 2 p29.

Al-Bukhārī, Al-Adab Al-Mufrad. Shaykh Al-Albānī graded its chain of transmission sahīh in Sahīh Al-Adab Al-Mufrad Vol. 1 p19.

Shaykh Al-Albānī states in Al-Sahīhah Vol. 1 p300, “[This is] recorded by Al-Bayhaqī Vol. 7 p100 with a sahīh chain of transmission from Al-Sha’bī.” Abū Madīnah Al-Dārimī – Allāh be pleased with him – reports, “When two of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – would meet, they would not part until one would recite to the other “By time, verily man is in loss…” (Sūrah Al-‘Asr). Then, one of them would say salām to the other.” Recorded by Al-Tabarānī in Al-Awsat, and others. Shaykh Al-Albānī graded its chain of transmission sahīh. See Al-Sahīhah, hadīth 2648. Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

Al-Bukhārī, Al-Adab Al-Mufrad, Al-Albānī’s Ṣaḥīḥ Al-Adab Al-Mufrad Vol. 1 p395.

Mālik b. Anas was once returning from the mosque, leaning on my arm, when a man called Abū Al-Juwayrīyah who was accused of Al-Irjā` caught up with him. He said. “O Abū ʿAbdullāh, listen to something I have to say and debate with me and let me tell you my opinion.” [Imām] Mālik said, “And what if you overcome me?” The man replied, “If I defeat you, you follow me.” Mālik asked, “And what if another man comes and defeats us?” He replied, “Then we follow him.” To this, Mālik – Allāh’s mercy be upon him – said, “O servant of Allāh, Allāh sent Muḥammad – Allāh’s peace and blessings be upon him – with a single religion, but I see you moving from religion to religion. ʿUmar b. ʿAbd Al-‘Azīz said, ‘Whoever makes his religion the object of argumentation will frequently change it.’” Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

When Allāh chooses good for a person He opens the door to action for him, and closes the door to argumentation; and when Allāh chooses evil for a person he opens the door of argumentation and closes the door to action. Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

Al-Khaṭīb Al-Baghdādī, Iqtḍā Al-‘Ilm Al-‘Amal, article 123.

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p268) said this narration’s chain of narration is sahîh.

Al-Bukhārī, Al-Adab Al-Mufrad. See Shaykh Al-Albānī’s Sahīh Al-Adab Al-Mufrad Vol.1 p212.