عَنْ النَّوَّاسِ بْنِ سَمْعَانَ رَضِيَ اللهُ عَنْهُ عَنْ النَّبِيِّ صلى الله عليه و سلم قَالَ: "الْبِرُّ حُسْنُ الْخُلُقِ، وَالْإِثْمُ مَا حَاكَ فِي صَدْرِك، وَكَرِهْت أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ" رَوَاهُ مُسْلِمٌ [رَوَاهُ مُسْلِمٌ]. وَعَنْ وَابِصَةَ بْنِ مَعْبَدٍ رَضِيَ اللهُ عَنْهُ قَالَ: أَتَيْت رَسُولَ اللَّهِ صلى الله عليه و سلم فَقَالَ: "جِئْتَ تَسْأَلُ عَنْ الْبِرِّ؟ قُلْت: نَعَمْ. فقَالَ: استفت قلبك، الْبِرُّ مَا اطْمَأَنَّتْ إلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاك النَّاسُ وَأَفْتَوْك" . حَدِيثٌ حَسَنٌ، رَوَيْنَاهُ في مُسْنَدَي الْإِمَامَيْنِ أَحْمَدَ بْنِ حَنْبَلٍ [رقم:4/227]، وَالدَّارِمِيّ [2/246] بِإِسْنَادٍ حَسَنٍ.
On the authority of an-Nawas bin Sam’an RA, that the Prophet SAW said:
Righteousness is in good character, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about. [Muslim]
And on the authority of Wabisah bin Ma’bad RA who said: I came to the Messenger of Allah SAW and he SAW said, “Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].”
A good hadeeth transmitted from the musnads of the two imams, Ahmed bin Hambal and Al- Darimi, with a good chain of authorities.
The 27th hadith of Imam An-Nawawi’s Forty Hadith presents a deeply personal and universally relevant teaching from the Prophet ﷺ. It offer timeless moral principles that help a believer navigate real-life dilemmas with conscience, sincerity, and integrity.
This hadith is narrated by An-Nawwas ibn Sam’an al-Kilabi رضي الله عنه, a young Companion from the tribe of Banu Kilab. He embraced Islam during the later Madinan period and was known for his deep piety, soft-heartedness, and clarity in narration. An-Nawwas was particularly attentive to the Prophet’s teachings about character, sincerity, and the heart. He is credited with transmitting several important hadiths relating to ethics, the reality of good and evil, and the signs of the Last Day. Among the Prophet’s Companions, he was known to reflect deeply on spiritual matters, and this hadith—short yet powerful—captures his attention to the inward aspects of faith.
The Prophet ﷺ defines righteousness (birr) not simply as legal compliance, but as something rooted in the tranquility of the soul and good character. He gives us a profound ethical tool: the heart. When a person feels at peace with an action and it reflects honesty, kindness, and sincerity, it is likely righteous. But when the heart hesitates, feels tightness, or wants to hide the act, it may be a sign of wrongdoing, even if scholars or peers justify it. This kind of spiritual unease is a gift from Allah; a built-in moral alarm rooted in the principle of waraʿ (cautious piety), which urges believers to avoid doubtful or borderline matters for fear of slipping into sin.
It is not uncommon for a person to feel torn between what appears permissible and what their heart resists. Shayṭan often steps in at these moments to rationalize questionable actions, whispering, “It’s not technically haram,” or “Everyone does this.” Still, if the heart remains unsettled, that disturbance should not be ignored. In fact, the Qur’an reminds us of the presence of sin within the heart itself:
وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ
And do not conceal testimony, for whoever conceals it - his heart is sinful.”
[al-Baqarah 2:283]
This verse emphasizes that sin may not always be visible in external actions. It can live and grow in the unseen recesses of the heart.
A practical and powerful tool that can be drawn from this hadith is what we may refer to as the “public test.” This is a simple yet revealing question a person can ask themselves when faced with uncertainty about an action, “Would I still feel comfortable doing this if others were to find out about it?” If the answer is no, and the idea of others knowing causes hesitation, anxiety, or embarrassment, then that discomfort is a strong indicator that the act may not be morally sound, even if it appears outwardly permissible. This test is not about seeking validation from people or shaping one’s actions based on public opinion. Rather, it is about using the possibility of exposure to help uncover hidden motives, insincerity, or ethical compromises that may otherwise go unnoticed.
For example, consider someone who is approached by a charitable organization to help promote their cause on social media. The organization also offers a hidden incentive, a commission from the donations collected through the person's campaign. On the surface, there may be nothing explicitly haram about being compensated for marketing efforts. This could fall under legitimate service-based payment. However, if the person feels uneasy about others discovering this arrangement, or if they would feel ashamed to disclose that they are being paid from the very funds people are donating in good faith, then this unease should not be ignored. The discomfort might not stem from the payment itself, but from the fear that it may appear exploitative or misleading to the donors, especially if the promotional message gives the impression that the individual is volunteering purely out of goodwill. In such a situation, even if the transaction is technically valid, the secrecy and potential loss of public trust contradict the deeper spirit of birr, which emphasizes sincerity, transparency, and protecting others from being misled.
This test of exposure pushes us to examine our intentions and the broader implications of our actions. It helps us uncover when we are justifying something that, in our conscience, does not sit right, something that we would not want to be made public not because it is private, but because it may be perceived as deceptive, selfish, or morally grey. When the desire to hide something stems from guilt or ethical ambiguity, that is often a sign that it should be avoided.
On the other hand, the hadith also teaches us that not all concealment is wrong. In fact, sometimes keeping a good deed private can be an act of wisdom, discretion, or humility. For example, imagine someone regularly praying qiyam al-layl (the night prayer) or fasting extra days during the week, but they live in a household or community where such actions might lead to criticism, misunderstanding, or conflict. Perhaps their family may accuse them of being extreme or showing off. In such cases, the person may choose to keep these acts hidden not because they are ashamed of them, but to avoid unnecessary argument or harm. Here, the heart feels no disturbance about the action itself, only about the social consequences of revealing it. This type of concealment is not sinful, but in fact encouraged in Islam, as it reflects sincerity and concern for preserving peace.
The critical distinction lies in the source of discomfort. If one hides an act because it is ethically troubling, questionable, or guilt-inducing, that concealment is a red flag. It suggests the action may not be aligned with the principles of birr. But if the act is clearly good and the only discomfort is due to external reactions or potential fitnah, then concealment is not only permitted but may be the wiser and more spiritually refined choice.
In summary, the “public test” is a moral filter, "would I be at ease if my action was exposed?" If exposure brings shame or fear rooted in questionable intentions, it is time to step back and reevaluate. But if the action itself brings peace and is only hidden to protect others or maintain harmony, then that discretion may be a mark of maturity and virtue. The heart remains the most honest witness to our sincerity. If it scratches or hesitates, it’s often telling us something our reasoning tries to ignore.
This hadith also highlights that birr is not limited to personal peace. In one narration, the Prophet ﷺ defines it as husn al-khuluq, good character. This involves outward dealings such as mercy, patience, honesty, and consideration for others. In the second narration, the Prophet ﷺ expands the definition to include inner tranquility, when one’s actions bring spiritual ease. Thus, righteousness includes both how we treat people and why we act a certain way. The heart becomes the center of ethical judgment, balancing sincerity and conduct.
The hadith also provides guidance on navigating religious rulings. The Prophet ﷺ warns us not to rely solely on external fatwas if our hearts remain uneasy. Scholars explain two scenarios. In the first, a layperson seeks a fatwa from a reputable scholar but still feels discomfort. In such cases, the unease is often due to a lack of understanding, and the person is obliged to follow the scholar’s advice. As Allah commands:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
Ask the people of knowledge if you do not know.” [An-Nahl 16:43]
The second scenario mentioned in the hadith involves a more nuanced and delicate situation. A person who is not simply a layman but someone with a certain level of knowledge, experience, or awareness of the broader context in which a ruling is applied. This person approaches a trustworthy and qualified scholar, seeks a fatwa, and receives a ruling that technically permits a particular action. However, after hearing the ruling, the individual still feels an uneasiness deep in the heart, not driven by whim, desire, or personal bias, but because of a deeper moral or ethical concern that they are aware of due to their understanding of the situation's specifics.
This might happen, for example, in matters where the legal ruling is broad and allows for flexibility, but the context demands higher sensitivity. Suppose someone involved in community leadership receives a fatwa permitting the use of certain funds for administrative costs. While the scholar confirms this is legally valid under Islamic financial principles, the person may still hesitate due to concerns about how this decision might be perceived by the community, or whether it may conflict with the donors’ expectations. Their heart is not resisting the law, but rather questioning the wisdom or ethical consequences of applying that law in that particular context.
In such cases, scholars differ. Some scholars permit the individual to act according to their conscience, especially when that conscience is shaped by sound knowledge, taqwa (God-consciousness), and sincere reflection. They argue that this unease may be a sign from Allah, an internal moral compass protecting the person from misapplication of a general ruling. This perspective leans on the second narration of the hadith where the Prophet ﷺ said, “Even if people continue to give you fatwas, consult your heart.” It suggests that there is a valid space for the heart of the conscious believer to guide them away from an action they find troubling, even when the law permits it.
On the other hand, some scholars warn that this unease must be approached carefully. They caution against a person overriding scholarly guidance based solely on personal feeling or mistrust, especially if that person’s knowledge is limited or emotionally influenced. They fear that encouraging people to reject fatwas simply because they “don’t feel right” could open the door to subjectivity, self-righteousness, or even arrogance disguised as piety. Therefore, they emphasize the importance of seeking clarification, consulting another scholar for a second opinion, or engaging in deeper ijtihad if one is qualified to do so.
The key principle that emerges is this: the hesitation of the heart must be rooted in sincere reflection, humility, and a desire to align with Allah’s pleasure, not in ego, bias, or social pressure. If the discomfort comes from an informed, God-fearing heart that is cautious about consequences, it may be wise to act upon that. But if the hesitation stems from misunderstanding, baseless fear, or convenience, then the fatwa should be trusted and followed.
This tension between submission to authority and personal moral responsibility reflects the richness of Islamic ethics. Islam does not ask believers to be mindless followers, nor does it allow them to elevate their emotions above revealed knowledge. Rather, it asks them to walk the middle path, to respect the law, consult the scholars, and remain attentive to the voice of a heart that fears Allah and seeks His pleasure above all else.
Ultimately, Hadith 27 offers a holistic and accessible way to navigate complex moral questions. It affirms that true righteousness lies in both our outward character and our inward conscience. It teaches that even when something is legally acceptable, we must listen to our hearts. If an act causes hesitation, or if we’d be ashamed for it to be known publicly, then it may not be righteous. Islam calls us to higher standards, ones that align not just with the letter of the law, but with the deeper spirit of sincerity, trust, and God-consciousness.
In a world where people often hide behind technicalities or public image, the Prophet ﷺ gives us a timeless and internal measure: the heart. When it is pure, at peace, and in tune with Allah’s guidance, it becomes our safest and most reliable guide. This hadith reminds us to guard that heart, to listen to it, and to ensure that our actions, seen or unseen, are those we would be proud to stand with before our Lord.
Disclaimer:
Hadith #27 - Types of Good Deeds
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
Hadith #27 - Types of Good Deeds
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.