Yusuf ibn Asbat said:

“There are ten signs of good manners and they are:

  1. Little arguing;
  2. Listening well;
  3. Avoiding searching for shortcomings;
  4. Covering mistakes;
  5. Finding excuse;
  6. Patience when annoyed;
  7. Blaming one’s own self;
  8. Seeing one’s own faults rather than other people’s faults;
  9. Having a beaming face with the young and the old;
  10. Saying kind words to those who are below and above one (with regards to religious knowledge, righteousness, social status, and so forth).”

Al-Ihyaa, vol.3, p.77

One of the Salaf said,

“One of you might see his own faults but he still loves himself. He then hates his Muslim brother on suspicion. So where is the logic?

‘Umar ibn al-Khattab (radiallaahu anhu) wrote to his son ‘Abdullaah:

“To proceed: Certainly I advise you to fear Allah (subhaanahu wa ta’aala) for he who fears Him, then He protects him, and he who asks of Him, then He rewards him with it, and he who thanks Him, then He increases him in it.”

  • Abridged from: The Book of Knowledge | Shaykh ’Uthaymeen, rahimahullaah

‘Silsilah Ahadeeth As-Saheehah’ || Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet -sallAllaahu alayhi wa sallam- said: ‘Say whatever Allaah wills, then what you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.


137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.


Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam- and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet -sallAllaahu alayhi wa sallam- said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.


138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet -sallAllaahu alayhi wa sallam- came and he informed him of what he saw in the dream.

The Prophet -sallAllaahu alayhi wa sallam- asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger -sallAllaahu alayhi wa sallam- had prayed he gave them a Khutbah, and praised Allaah and glorified Him, then he -sallAllaahu alayhi wa sallam- said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he -sallAllaahu alayhi wa sallam- said: ‘Do not say: whatever Allaah wills and what Muhammad wills.’

Narrated by Ahmad.

139- From Ibn Abbas who said: A man came to the Prophet -sallAllaahu alayhi wa sallam- to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah - Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah – Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

  • [Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

Translated by Abbas Abu Yahya

Allaah chooses the best of species from among all the species in creation. He loves only good. He only accepts the deed, speech, and alms giving that are good. Therefore, the best of everything is the choice of the Most High.

As for Allaah’s creation, there are two types. For this reason, a title signifying the happiness of the servant and his misery has been selected. In the life of the good servant, the only thing suitable for him is good. Nothing pleases him except this. He is soothed by and his heart is content with good. Furthermore, to his benefit, the goodly speech (from him) is the only speech that ascends to Allaah and it serves as an effective shield against indecent speech.

Tafahhush (obscene and disgusting language) includes:

  • - Lying
  • - Backbiting
  • - Bearing false witness
  • - Tale carrying
  • - Evil Talk
  • - Etc.

Accordingly, the righteous servant is accustomed to the best of actions. They are the deeds that of which their good is in accordance with the natural disposition, and is in conformity with prophetic legislation. At the same time, the sound mind attests to it. Thus, it agrees with the legislation, the intellect, and the Fitrah. For example, the worship of Allaah without associating partners to Him is compatible to the natural disposition of man.

The worshiper prefers the pleasure of Allaah to his own desires. He devotes his energy and efforts to Him. The servant does whatever good he is able to do for Allaah’s creation. Therefore, he shows love towards the creation in a way that he would like them to show affection towards him. He treats them the way that he would like to be treated. He calls them by the names that he likes to be called. He advises them with advice that he would give himself. He chooses for them that which he would choose for himself.

He bears their harm and injury although they may not tolerate his. He refrains from defaming their honor and he does not seek retaliation when he is slandered. If he sees good in them, he spreads it and if he sees evil he conceals it. He establishes excuses for them within his ability without nullifying the Sharee’ah. The obedient worshiper does not contradict the commands and prohibitions of Allaah. Along with that, he has good and righteous character. He possesses virtues such as forbearance, dignity, tranquility, mercy, patience, and fulfilling promises.

In addition to these noble traits, he is also gentle-natured and truthful. His chest is safe from rancor, deception, malice and envy. He possesses humility towards the people of Eemaan (faith) but he is firm and unwavering towards the enemies of Allaah. At the same time, he safeguards himself from having to surrender and humble to anything other than Allaah. Forgiveness, bravery, generosity, morality are all virtues that comply with the Shareeah, Fitrah, and intellect.

Moreover, the good servant prefers the best food. This is the wholesome, healthy, lawful food, which provides the body and soul with the best nutrition. Likewise, in his selection of wives, companions and even fragrances, this person only desires the best and most suitable. As a result, his soul, body, character, actions, speech, food, drink, clothing, marriage, his associates, and his final resting place are all good.


Hassan Al-Basree said:

I never gazed with my eyes, spoke with my tongue, used my hand or stood on my feet but after contemplating if it was in obedience or disobedience of Allaah. If it is in obedience, I would move forward. Otherwise, I would take a step back.”

Jaami’ul Al-Uloomi wal-Hikaam

Third point: Collecting books.

It is befitting for the student of knowledge to adhere to collecting books. However,  you must begin with the important then move along in order of importance. If you are not in a financial position to do so, then it is neither good nor wise to buy many books which will force you at some stage to forfeit its value. This is ill-minded purchasing. If you cannot afford to buy books, then it is possible for you to borrow from any library.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

Secondly – Browsing and reading the book with speed. This does not in itself attain comprehensive and planned reading as it did in the first type.

The ideal way to read a book is to think and reflect on the meanings of the words and to seek assistance from those who understand from the people of knowledge. No doubt, in this regard, the most deserving of books is the Book of Allaah. So you must be patient and persevere, since no-one has been given anything as good and encompassing as patience.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

From the morals and manners of the Salaf was they would conceal the secrets of the people. They would say, “The hearts of the free are graves full of secrets.

Nameemah (carrying tales) is to spread or relay to a third party or others some words which cause harm to the one from whom the words were initially heard. It is also defined as: Uncovering what is disliked to be uncovered. The Messenger of Allaah (sallAllaahu alaihi wa sallam) said, “The Qattaat will not enter Paradise“ [1] i.e., the one who practiced nameemah. It is also reported concerning the explanation (tafseer) of the statement of Allaah “And his woman a carrier of firewood” [2] that she would practice nameemah and spread gossip.

Yahya ibn Abee Katheer (rahimahullaah) would say, “The one who does nameemah is worse than the magician even though no one realises. What the one who gossips can do in a period of time a sorceror cannot do in a month. Gossip has spilled blood and given rise to great tribulation expelling people from their countries and other evil things.”

Khaalid ibn Safraan (rahimahullaah) said, “Despise the one who gossips even if he speaks the truth. Nameemah is relating (tales) and accepting this is recommending the narrator. The acceptance is then worse than the nameemah.”

Know this O brother and beware of exposing the secrets of your brothers or relating to others what you hear from them. All praise be to Allaah the Lord of the worlds.

Reported by Al-Bukhaari (10/472) in al-Adab, Muslim (2/113) in al-Imaam, at-Tirmidhee (8/182) in al-Birr…and Abu Dawood (13/219) in al-Adab.

[2] Sooratul-Lahab 0:4

  • Transcribed from: “From the Characteristics of the Salaf” by Shaykh Ahmed Fareed, p89-90

First point: How to conduct yourself with a book?

Firstly - Knowing its subject: It is imperative to know the subject of the book so that you can derive benefit from it.

Secondly: Knowing its technical terminology: Knowing the terminology will assist you in saving a lot of time. This is what the scholars do in the introduction of their books. For example, we know if the author of “بلوغ المرام ” was to say “متفق عليه” he means that which is agreed upon in authenticity by Imaam Al-Bukhaaree and Imaam Muslim. However, the author of “المنتقى” differs in this matter. So if he says “متفق عليه” he means that which is agreed upon in authenticity of Imaam Ahmad, Imaam Al-Bukhaaree and Imaam Muslim.

The same is the case with the books of fiqh where they differentiate between “القولان”,   “الو جهان”, “الروايتان”, and “الا حتما لان”.

As for “الروايتان” then this is according to Imaam Ahmad, and “الو جهان” is according to the major scholars from his adherents, and “الا حتما لان” wavers between “القولان”, and “القولان” is more general than all of these.

Like this, he needs to know for example if the author says “اجما عا” or “وفا قا”. So if he said “اجما عا” he means amongst the ummah, and if he said “وفا قا” he means amongst the three Imaams, as is the terminology used by the author of “الفروع” a book dealing with the fiqh of the Hanbalee madhhab. Similarly, the rest of the authors of the other madhhabs, each one has his one terminology, so it is imperative to know the terminology of the author.

Thirdly – Knowing its style and expressions: You find if you were to read a book for the first time, especially if it is a book of Islaamic knowledge, it may offer you expressions which require you to carefully consider and think about each meaning. So if you were to read the book a few times, you would understand it sufficiently such, that it would be as if you had written it.

There is a matter which is external to the issue of your conduct with a book and that is making beneficial notes in it, either in the margins or in the footnotes. It is important the student of knowledge takes advantage of the opportunity to do this. If you come across an issue that requires explanation, evidence or justification, and you fear you may forget it, then you must make a note of it either in the margin, which is either on the right or the left of the page or in the footnote, which is at the bottom of the page.

There is much which slips by a person, such as these points of benefit. If you were to have made a note of it, it would not have taken a minute to do, and then if you were to refer to it at a later time, it would remind you. So it is imperative for the student of knowledge to pay attention to this, especially with the books of fiqh. You may pass by an issue in some books which mention its ruling, however, you then may come to a standstill because of a problem. If you were to refer to the books which are broader in scope than this particular book which is before you, you will find a statement which makes the issue clearer. You should then make a note of this statement as you may wish to refer to it at another time if necessary, without having to refer to the original book from which you had taken note. You will find this is something that will save you much time.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

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