Introduction: What Does It Mean to Have Manners with Allah?
In Islam, Adab (manners) is more than polite behavior—it is a deeply spiritual discipline. At the heart of Islamic spirituality lies the concept of Adab with Allah, which refers to the reverent conduct, inner humility, and sincere devotion a believer displays toward the Creator. The foundation of this lofty character is rooted in divine revelation and exemplified by the Prophet Muhammad ﷺ and all the prophets before him.
Allah Almighty says:
“Indeed, Allah has conferred a great favor upon the believers when He sent among them a Messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and Wisdom…” (Āl ʿImrān 3:164)
The Prophet ﷺ himself summarized his mission as:
“I was only sent to perfect noble character.” (al-Bukhārī)
Islamic teachings provide a complete ethical system—one that addresses not only how we interact with others but, more importantly, how we interact with Allah.
The Essence of Adab (Manners)
Adab refers to the embodiment of all virtuous traits within the servant. The word ma’dubah (banquet) comes from the same root, meaning a meal where people gather, reflecting the idea of refined social conduct.
The science of Adab is the refinement of speech and expression, striking the right tone, choosing proper words, and safeguarding from error and flaw. It is a branch of general good manners.
Hence, Adab encompasses the whole of religion and the entirety of the Shariah.
Types of Manners
There are three principal types of Adab, the greatest of which is:
- Manners with Allah Almighty
- Manners with His Messenger ﷺ and His Shariah
- Manners with creation
Al-Ḥasan al-Baṣrī was asked about the most beneficial form of Adab, and he replied:
“Understanding the religion, renouncing the world, and recognizing what Allah requires of you.”
Ibn al-Mubārak (may Allah have mercy on him) said:
“Whoever belittles manners is punished by being deprived of the Sunnah; whoever belittles the Sunnah is punished by being deprived of the obligations; and whoever belittles the obligations is punished by being deprived of knowing Allah.”
One of the early scholars said:
“Uphold manners outwardly and inwardly. No one ever violated manners outwardly except that he was punished outwardly, and no one ever violated them inwardly except that he was punished inwardly.”
Abū ʿUthmān stated:
“When love becomes genuine, the lover becomes more committed to manners.”
The worldly people consider eloquence, memorization of knowledge, poetry, and social tales as the pinnacle of manners.
But manners with Allah Almighty are of a higher realm, consisting of three key forms:
- Preserving one’s dealings with Him from all deficiency.
- Guarding the heart from turning to anything other than Him.
- Guarding the will from being attached to that which incurs His displeasure.
Yaḥyā ibn Muʿādh said:
“Whoever adopts the manners of Allah becomes among those beloved by Allah.”
And Ibn al-Mubārak said:
“We are in greater need of a little Adab than of much knowledge.”
The greatest of people in Adab with their Lord are the prophets—peace and blessings be upon them all.
Imām Ibn al-Qayyim (may Allah have mercy on him) remarked:
“Reflect upon the states of the Messengers with their Lord—their speech, their supplications—you will find them saturated with reverence and established in Adab.”
The Adab of Jesus (ʿĪsā) with His Lord
When asked by Allah:
“Did you say to the people: Take me and my mother as gods besides Allah?”
He responded:
“If I had said it, You would have known it.” (Al-Mā’idah 5:116)
He did not say, “I did not say it,” out of utmost Adab, leaving judgment to Allah’s knowledge. Then he referred the matter to Allah’s knowledge of his inner state, saying:
“You know what is in myself.”
He then absolved himself of any knowledge of Allah’s unseen, saying:
“And I do not know what is in Yourself.”
And praised Allah with His exclusive knowledge of the unseen:
“Indeed, You alone are the Knower of the unseen.”
He then stated:
“I only told them what You commanded me: Worship Allah, my Lord and your Lord.”
He affirmed his witness over them while he was among them, and that after his death, only Allah knows their state:
“I was a witness over them while I was among them, but when You took me, You were the Observer over them.”
“And You are, over all things, a Witness.”
He then said:
“If You punish them—they are Your servants.”
This is the height of Adab: acknowledging their servitude to the Most Merciful, whose mercy befits His servants—so if He punishes, it is because they have utterly rebelled and earned it.
He further emphasized Allah’s knowledge:
“Indeed, You are the Knower of the unseen.”
Then he said:
“But if You forgive them—indeed, You are the Almighty, the Wise.” (Al-Mā’idah 5:118)
He did not say “the Most Forgiving, the Most Merciful,” because the context was one of Divine wrath, not of intercession, lest it seem as a plea for those upon whom Allah is angry. Instead, he mentioned Allah’s Might and Wisdom—affirming that forgiveness, if it occurs, stems from perfect knowledge and power, not ignorance or inability.
This is true Adab.
Adab of Other Prophets
Abraham (Ibrāhīm) عليه السلام:
“He who created me and guides me, and it is He who feeds me and gives me drink, and when I fall ill, it is He who cures me.” (Ash-Shuʿarāʾ 26:78–80)
He did not say: “He who causes me to fall ill,” maintaining Adab with Allah.
Al-Khiḍr عليه السلام:
“So I intended to damage it…” (Al-Kahf 18:79)
He did not say: “Your Lord intended to damage it.”
But later said:
“So your Lord intended that they reach maturity…” (18:82)
Believers from among the Jinn:
“And we do not know whether evil is intended for those on earth…” (Al-Jinn 72:10) They did not attribute this to Allah. Later, they said:
“Or whether their Lord intends for them guidance.”
Moses (Mūsā) عليه السلام:
“My Lord, indeed I am in need of whatever good You send down to me.” (Al-Qaṣaṣ 28:24) He did not explicitly ask for food, out of refined Adab.
Adam عليه السلام:
“Our Lord, we have wronged ourselves…” (Al-Aʿrāf 7:23)
He did not say: “You decreed this upon me.”
Job (Ayyūb) عليه السلام:
“Harm has touched me, and You are the Most Merciful.” (Al-Anbiyāʾ 21:83)
He did not say: “Heal me,” but acknowledged his suffering and Allah’s mercy.
Joseph (Yūsuf) عليه السلام:
“My Lord has made it [my dream] come true and was kind to me when He brought me out of prison.” (Yūsuf 12:100)
He did not mention the well, out of Adab with his brothers.
He said: “He brought you from the desert,” not: “rescued you from hunger,” again, maintaining Adab.
He attributed their discord to Satan, saying:
“After Satan caused discord between me and my brothers.”
A demonstration of nobility, generosity, and excellence in Adab, which reached its perfection only in the prophets—peace and blessings be upon them.
The Prophet’s ﷺ Command
The Prophet ﷺ instructed a man to cover his nakedness even when alone, out of Adab with Allah, in reverence, modesty, and awareness of Allah’s presence.
Conclusion: Adab with Allah Is the Path to His Love
One said:
“Adhere to Adab outwardly and inwardly. Whoever violates it externally is punished externally, and whoever violates it internally is punished internally.”
It is said:
“Adab in action is a sign of acceptance of that action.”
Ibn al-Qayyim stated:
“The essence of Adab is to act with noble character. Thus, Adab is drawing forth what Allah has placed within human nature in potential form into actual reality.”
Allah has endowed the human with potential for perfection—like a flame hidden in flint—and facilitated its awakening through guidance, revelation, and the sending of prophets.
Allah said:
“And [by] the soul and He who proportioned it, and inspired it with discernment of its wickedness and righteousness. He has succeeded who purifies it, and he has failed who instills it [with corruption].” (Ash-Shams 91:7–10)
This expression of the soul’s creation reflects balance and completion. Its ability to incline toward piety or corruption is a test. Salvation belongs to those who purify their souls through the Adab taught by Allah to His prophets, and ruin is for those who bury their souls in sin and debasement.
