Divine Justice: Tracing the Theme of
Jul 01, 2025
Islamic manners (Akhlaq) represent the very essence of being a true Muslim, transcending mere ritualistic worship to encompass every aspect of human interaction and personal conduct. The Prophet Muhammad (PBUH) declared:
“إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ”
“I was sent only to perfect noble character” (Musnad Ahmad: 8595).
This prophetic statement illuminates the central role of excellent manners in Islamic civilization and individual spiritual development.
The concept of Akhlaq in Islam goes beyond social etiquette; it represents a comprehensive system of moral and ethical behavior that reflects one’s relationship with Allah, fellow human beings, and the broader creation. These manners are not merely cultural preferences but divine commandments that shape the believer’s character and determine their success in both this world and the hereafter.
Islamic manners serve multiple purposes: they purify the soul, strengthen community bonds, establish justice and harmony in society, and serve as a means of earning Allah’s pleasure and Paradise. The Quran emphasizes this connection between character and faith:
“وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ”
“And indeed, you are of a great moral character” (Quran 68:4), referring to the Prophet Muhammad (PBUH) as the ultimate example of perfect conduct.
The Islamic greeting “As-Salamu Alaikum” (Peace be upon you) represents far more than a simple social courtesy; it embodies a profound spiritual practice that transforms ordinary encounters into acts of worship and community building. This greeting carries within it a prayer for the recipient’s safety, security, and spiritual well-being, making every interaction an opportunity for earning divine reward.
The Prophet Muhammad (PBUH) established the transformative power of greetings when he said:
“لَا تَدْخُلُونَ الْجَنَّةَ حَتَّى تُؤْمِنُوا، وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا، أَوَلَا أَدُلُّكُمْ عَلَى شَيْءٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ؟ أَفْشُوا السَّلَامَ بَيْنَكُمْ”
“You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something that will make you love each other? Spread the greeting of peace among yourselves” (Sahih Muslim: 54).
This hadith reveals the profound connection between greetings, faith, love, and ultimate spiritual success. The act of greeting becomes a catalyst for building the bonds of brotherhood and sisterhood that form the foundation of Islamic society.
Islamic tradition provides specific guidance on the different levels of greetings and their corresponding rewards. Sayyiduna Imran ibn Husayn (RA) narrated that when a person greeted the Prophet (PBUH) with “As-Salamu Alaikum,” he responded that the greeter would receive ten good deeds. When another person said “As-Salamu Alaikum wa Rahmatullahi,” the Prophet (PBUH) indicated twenty good deeds. When a third person completed the full greeting “As-Salamu Alaikum wa Rahmatullahi wa Barakatuh,” the reward increased to thirty good deeds (Sunan Abu Dawud: 5195).
This graduated system of rewards demonstrates Islam’s attention to detail in spiritual matters and encourages Muslims to offer the most complete and beneficial form of greeting possible. The full greeting encompasses peace, mercy, and blessings – a comprehensive invocation of divine favor upon the recipient.
The psychological and social benefits of consistent Islamic greetings extend beyond spiritual rewards. Communities where Muslims regularly exchange greetings experience higher levels of social cohesion, mutual trust, and collective well-being. The greeting serves as a constant reminder of shared faith and common purpose, breaking down barriers of class, ethnicity, and social status.
The Quran establishes the honor and care of parents as second only to the worship of Allah Himself. In multiple verses, Allah directly links obedience to Him with kindness to parents:
“وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا”
“And your Lord has decreed that you worship none but Him, and be kind to parents” (Quran 17:23).
This divine commandment establishes parental rights as a fundamental aspect of Islamic faith, making kindness to parents not merely a moral recommendation but a religious obligation whose fulfillment affects one’s relationship with Allah. The verse continues with detailed guidance on caring for aging parents:
“إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا”
“If one or both of them reach old age with you, do not say to them ‘uff’ and do not repel them but speak to them a noble word” (Quran 17:23).
The Prophet Muhammad (PBUH) connected parental service directly to Paradise when he said:
“رَغِمَ أَنْفُهُ، رَغِمَ أَنْفُهُ، رَغِمَ أَنْفُهُ”
“May he be humiliated, may he be humiliated, may he be humiliated.
When asked who, the Prophet (PBUH) replied:
“مَنْ أَدْرَكَ وَالِدَيْهِ عِنْدَ الْكِبَرِ أَحَدَهُمَا أَوْ كِلَيْهِمَا ثُمَّ لَمْ يَدْخُلِ الْجَنَّةَ”
“He who found his parents in old age, one or both of them, and did not enter Paradise” (Sahih Muslim: 2551).
This powerful hadith emphasizes that caring for elderly parents represents one of the most accessible paths to Paradise. The Prophet’s strong language indicates that neglecting this opportunity constitutes a grave spiritual loss that affects one’s eternal destiny.
Contemporary research in psychology and gerontology supports Islamic teachings about the benefits of honoring parents. Studies consistently show that societies with strong intergenerational bonds experience lower rates of depression among elderly populations, stronger family structures, and better outcomes for children who witness parental care modeled in their homes.
Islam defines neighborly rights with remarkable specificity and depth, recognizing that strong communities are built through networks of mutual care and responsibility. The Prophet Muhammad (PBUH) emphasized the importance of neighborly relations when he said:
“مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ”
“Gabriel continued to advise me about neighbors until I thought he would make them heirs”
(Sahih Bukhari: 6014).
This hadith reveals the extraordinary emphasis that Islam places on neighborly rights, suggesting that neighbors occupy a position of such importance that they nearly achieve the status of family members in terms of care and consideration. The reference to Gabriel’s continuous advice indicates that neighborly care represents a divine priority that extends beyond human social conventions.
Islamic jurisprudence recognizes different categories of neighbors with varying levels of rights and responsibilities. The closest neighbors – those living in adjacent houses – have the strongest claims on one’s consideration and assistance. The Prophet (PBUH) defined the extent of neighborly concern when he said:
“مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يُؤْذِ جَارَهُ”
“Whoever believes in Allah and the Last Day should not harm his neighbor” (Sahih Bukhari: 6018).
The Islamic concept of avoiding harm (la darar wa la dirar) extends beyond active wrongdoing to include neglecting opportunities to help, failing to share good fortune, and ignoring signs of distress or need. True Islamic neighborliness involves proactive care that anticipates needs and offers assistance before being asked.
Research in urban planning and community development demonstrates that neighborhoods with strong social bonds experience lower crime rates, better mental health outcomes, and higher levels of civic engagement. The Islamic emphasis on neighborly rights provides a framework for building such communities based on religious motivation and divine reward.
The Quran establishes gentle, respectful speech as a fundamental characteristic of believers and a means of earning divine favor. Allah commands:
“وَقُولُوا لِلنَّاسِ حُسْنًا”
“And speak to people good words” (Quran 2:83).
This seemingly simple command encompasses a comprehensive approach to human communication that recognizes the power of words to heal or harm, to build or destroy relationships.
The Prophet Muhammad (PBUH) emphasized the transformative power of gentle speech when he said:
“مَن لَّمْ يَكُن فِيهِ الرِّفْقُ نُزِعَ مِنْهُ الْخَيْرُ كُلُّهُ”
“He who is deprived of gentleness is deprived of all good” (Sahih Muslim: 2592).
This hadith indicates that gentleness in speech and manner serves as a foundation for all other forms of goodness and blessing in one’s life.
The Prophet Muhammad (PBUH) demonstrated the highest standards of communication, adapting his speech to his audience while maintaining truthfulness, kindness, and wisdom. His companions described his speech as clear, measured, and impactful, never rushed or unclear. He would repeat important points to ensure understanding and always spoke in a manner that dignified his listeners.
The Quran provides specific guidance for different communication contexts, including speaking with parents (“قَوْلًا كَرِيمًا” – noble speech), addressing community conflicts (“قَوْلًا مَّعْرُوفًا” – recognized good speech), and responding to aggression (“فَقُولُوا قَوْلًا سَدِيدًا” – speak straight/just words). This contextual approach to communication demonstrates Islam’s sophisticated understanding of human psychology and social dynamics.
Contemporary research in communication psychology validates Islamic teachings about gentle speech. Studies show that individuals who practice respectful communication experience better relationships, higher levels of trust from others, and greater success in both personal and professional contexts.
The Quran addresses backbiting with striking imagery that emphasizes its severity and spiritual consequences:
“وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ”
“And do not backbite one another. Would any of you like to eat the flesh of his dead brother? You would hate it” (Quran 49:12).
This powerful metaphor illustrates how backbiting violates the dignity of others and damages the social fabric of Muslim communities.
The Quranic imagery is deliberately disturbing to emphasize the gravity of speaking negatively about others in their absence. Just as consuming dead flesh would be physically repulsive, backbiting should be spiritually repulsive to believers who understand its impact on both the speaker and the subject.
The Prophet Muhammad (PBUH) provided a precise definition of backbiting when he asked his companions:
“أَتَدْرُونَ مَا الْغِيبَةُ؟”
“Do you know what backbiting is?”
When they replied that Allah and His Messenger knew best, he said:
“ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ”
“It is mentioning your brother in a way that he dislikes” (Sahih Muslim: 2589).
This definition establishes that backbiting is not limited to false accusations but includes any negative mention that the subject would dislike, even if the information is true. The Prophet’s use of the word “brother” emphasizes that backbiting damages the bonds of Islamic brotherhood and sisterhood that should unite believers.
The spiritual consequences of backbiting extend beyond individual sin to affect the entire community. The Prophet (PBUH) warned that backbiting consumes good deeds just as fire consumes wood, indicating that this practice can nullify years of spiritual effort and worship.
Modern psychological research confirms the harmful effects of gossip and negative speech on both individuals and communities. Environments characterized by backbiting and negative communication experience higher levels of stress, lower trust, and reduced cooperation among members.
The Quran establishes modest dress as both a divine blessing and a moral obligation, connecting appropriate clothing to spiritual consciousness and social harmony. Allah says:
“يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ”
“O children of Adam, We have given you clothing to cover your private parts and as adornment. But the clothing of righteousness – that is best” (Quran 7:26).
This verse establishes multiple purposes for clothing: covering the body, providing adornment, and serving as an expression of righteousness (taqwa). The “clothing of righteousness” refers both to literal modest dress and to the spiritual garment of God-consciousness that should characterize all believers.
Islamic teachings on modest dress reflect deep understanding of human psychology, social dynamics, and spiritual development. Modest dress serves to redirect attention from physical appearance to character and intellect, creating environments where individuals are valued for their contributions rather than their physical attributes.
The Prophet Muhammad (PBUH) emphasized that modesty encompasses both dress and behavior when he said:
“الْحَيَاءُ شُعْبَةٌ مِنَ الْإِيمَانِ”
“Modesty is a part of faith” (Sahih Bukhari: 24).
This hadith indicates that modest dress and behavior represent external manifestations of internal spiritual values.
Contemporary research in social psychology supports Islamic teachings about modest dress. Studies show that environments emphasizing modest dress tend to have lower rates of objectification, harassment, and appearance-based discrimination. Individuals who dress modestly often report higher levels of self-respect and freedom from appearance-related anxiety.
The Prophet Muhammad (PBUH) established clear principles for respecting elders that go beyond mere politeness to encompass genuine honor and care for those who have preceded us in age and experience. He said:
“لَيْسَ مِنَّا مَن لَّمْ يَرْحَمْ صَغِيرَنَا وَيُوَقِّرْ كَبِيرَنَا”
“He is not one of us who does not show mercy to our young ones and does not acknowledge the honor due to our elders” (Sunan Tirmidhi: 1919).
This hadith establishes respect for elders as a defining characteristic of Islamic community, connecting it directly to Islamic identity (“He is not one of us“). The use of “our” young ones and “our” elders emphasizes that age-based respect extends beyond family members to include all members of the Muslim community.
Islamic teachings provide specific guidance on how to demonstrate respect for elders in various contexts. This includes giving elders precedence in speaking, walking, and seating; seeking their advice and prayers; avoiding argumentative behavior in their presence; and ensuring their comfort and dignity in all interactions.
The Quran emphasizes special consideration for elderly parents, but Islamic scholars have extended these principles to apply to all elderly community members. The Prophet (PBUH) demonstrated this when he would stand out of respect for elderly companions and ensure their comfort in gatherings.
Research in gerontology and intergenerational relationships shows that societies with strong traditions of elder respect tend to have better outcomes for aging populations, including lower rates of depression, better physical health, and higher levels of life satisfaction among elderly members.
Islamic charity (Sadaqah) extends far beyond monetary donations to encompass any action that benefits others and earns divine reward. The Prophet Muhammad (PBUH) expanded the concept of charity when he said:
“كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ”
“Every joint of people’s bodies owes charity every day that the sun rises” (Sahih Bukhari: 2989).
The hadith continues by listing various forms of charity: helping someone mount their vehicle, lifting their luggage, speaking good words, taking steps toward prayer, and removing harmful objects from pathways. This comprehensive definition makes charity accessible to everyone regardless of economic status and integrates charitable acts into daily life.
The Quran emphasizes that charity benefits the giver as much as the recipient:
“وَمَا أَنفَقْتُم مِّن خَيْرٍ فَلِأَنفُسِكُمْ”
“And whatever you spend of good – it is for yourselves” (Quran 2:272).
This principle indicates that charitable giving serves as both a means of helping others and a method of spiritual purification and growth for the giver.
The Prophet (PBUH) described the protective function of charity when he said:
“الصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ”
“Charity extinguishes sin as water extinguishes fire” (Sunan Tirmidhi: 614).
This metaphor illustrates how charitable acts serve as spiritual purification that cleanses the soul from the effects of sin and wrongdoing.
Contemporary economic research validates Islamic teachings about the benefits of charitable giving. Studies show that communities with high levels of charitable activity tend to have lower income inequality, stronger social cohesion, and better outcomes for vulnerable populations.
The Quran repeatedly emphasizes forgiveness as one of the highest virtues a believer can cultivate, often connecting it directly to divine mercy and Paradise. Allah says:
“وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ”
“But let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful” (Quran 24:22).
This verse establishes a direct connection between human forgiveness and divine forgiveness, indicating that those who forgive others are more likely to receive Allah’s forgiveness for their own shortcomings. The rhetorical question (“Would you not like…?”) emphasizes that forgiveness serves the forgiver’s spiritual interests as much as it benefits the forgiven.
The Prophet Muhammad (PBUH) demonstrated extraordinary forgiveness throughout his life, including toward those who had wronged him personally. His forgiveness of the people of Mecca after its conquest, despite years of persecution, exemplifies the transformative power of Islamic forgiveness principles.
The Prophet (PBUH) taught that forgiveness requires strength rather than weakness when he said:
“مَا زَادَ اللَّهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا”
“Allah does not increase a servant in honor when he forgives except in honor” (Sahih Muslim: 2588).
This hadith counters cultural assumptions that forgiveness indicates weakness, instead presenting it as a source of spiritual strength and social honor.
Research in psychology and conflict resolution supports Islamic teachings about forgiveness. Studies consistently show that individuals who practice forgiveness experience better mental health, stronger relationships, and higher levels of life satisfaction compared to those who harbor resentment and seek revenge.
The Prophet Muhammad (PBUH) established visiting the sick as both a right that Muslims have over one another and a means of earning divine reward. He said:
“حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسٌ”
“The Muslim has five rights over his fellow Muslim,” listing among them visiting the sick when they are ill (Sahih Bukhari: 1240).
This teaching establishes sick visitation as a mutual obligation within the Muslim community, creating networks of care that ensure no member suffers illness in isolation. The categorization as a “right” indicates that failing to visit sick community members represents a breach of social and religious obligation.
The Prophet (PBUH) described the remarkable spiritual rewards for those who visit the sick:
“مَن عَادَ مَرِيضًا نَادَاهُ مُنَادٍ مِنَ السَّمَاءِ أَن طِبْتَ وَطَابَ مَمْشَاكَ وَتَبَوَّأْتَ مِنَ الْجَنَّةِ مَنْزِلًا”
“Whoever visits a sick person, a caller from heaven calls out: ‘May you be blessed, may your walking be blessed, and may you occupy a dwelling in Paradise'” (Sunan Tirmidhi: 969).
This hadith indicates that the act of visiting the sick brings immediate divine blessing, spiritual purification, and eternal reward. The reference to blessed walking emphasizes that even the journey to visit the sick carries spiritual significance.
Contemporary research in medical sociology demonstrates the healing benefits of social support for sick individuals. Patients who receive regular visits from community members tend to recover faster, experience less depression, and maintain better long-term health outcomes compared to those who lack social support during illness.
Islamic manners provide timeless principles that can be applied in contemporary contexts while maintaining their essential spiritual and social benefits. The challenge for modern Muslims lies in implementing these teachings in environments that may not always support or understand Islamic values.
Workplace applications of Islamic manners include treating colleagues with respect regardless of their religious background, maintaining honesty in business dealings, speaking gently even in stressful situations, and offering assistance to those in need. These practices often distinguish Muslim professionals and create positive impressions that can lead to greater opportunities for Islamic outreach.
In educational settings, Islamic manners can be demonstrated through respect for teachers and elders, honest academic work, helping struggling classmates, and maintaining modest dress and behavior. Students who consistently demonstrate Islamic manners often become positive ambassadors for their faith and community.
The full impact of Islamic manners becomes apparent when entire communities commit to implementing these teachings consistently. Neighborhoods, schools, and organizations that prioritize Islamic manners tend to experience higher levels of cooperation, trust, and mutual support.
Community leaders play crucial roles in modeling and encouraging Islamic manners through their own behavior and by creating environments where these practices are valued and rewarded. This includes organizing community events that reinforce Islamic values, recognizing individuals who demonstrate excellent character, and providing guidance for those seeking to improve their conduct.
The long-term benefits of communities committed to Islamic manners include stronger family structures, lower rates of social problems, better educational outcomes, and increased civic engagement. These communities often become models for broader society and demonstrate the practical benefits of Islamic teachings.
Islamic manners represent a comprehensive system for human excellence that addresses every aspect of interpersonal interaction and personal conduct. These teachings provide practical guidance for building strong relationships, healthy communities, and meaningful spiritual lives while serving as a means of earning divine pleasure and eternal reward.
The implementation of Islamic manners requires consistent effort, sincere intention, and community support. However, the benefits – both worldly and spiritual – far exceed the effort required. Communities and individuals who commit to these practices experience the transformative power of prophetic guidance and contribute to building a more just, compassionate, and harmonious society.
The Prophet Muhammad (PBUH) exemplified perfect character and provided a living example of how these manners should be implemented in daily life. By following his guidance and making Islamic manners a priority in our personal development, Muslims can achieve the spiritual excellence that Islam seeks to cultivate in all believers while contributing positively to the broader human community.
The journey of character development is lifelong, requiring constant self-reflection, repentance for shortcomings, and renewed commitment to improvement. However, Allah’s mercy and the prophetic example provide both guidance and encouragement for those sincere in their efforts to embody the beautiful manners that distinguish Islamic civilization and bring honor to the Muslim community.
