on the authority of an-nawwaas bin sam'aan (radiallaahu anhu) that the prophet (sallallaahu alayhi wa sallam) said :

it was related by muslim.

and on the authority of waabisah bin ma'bad (radiallaahu anhu) who said :

explanation of hadeeth number 27

his (sallallaahu alayhi wa sallam) statement "righteousness (al-birr) is in good character/morality" means that good character is the greatest characteristic of birr, [and not its only characteristic]. this is similar to his (sallallaahu alayhi wa sallam) statement "the hajj is [standing in] arafaat", ie. standing in the plain of arafaat on the 9th of dhul-hijjah is the greatest part of the hajj, but is not all of the hajj. as for birr then it is that which encourages its doer to perform good righteous actions, and it is associated with the abraar [righteous, pious individuals], and they are the ones who are obedient to allaah 'azza wa jall.

and what is meant by 'good character' is justice in ones dealings, and kindness and consideration in ones endeavours, and justice in ones orders, and being generous in offering help and other than these from the characteristics of the believers, those whom allaah ta'aalaa has described by saying :

and allaah has said :

and he has said :

and he said :

until the end of the soorah.

so whoever is unsure of his condition should compare himself to these aayaat, and if he finds in himself all of these good qualities then this is a sign of possessing good character, and if he finds that he does not possess any of them then this is a sign of bad character. and if he finds only some of them, then he should strive to retain that which he posseses and to obtain that which he does not.

and let not one think that 'good character' is interpreted as being only gentleness, and leaving fawaahish (lusts), and sins, and that whoever does only that has purified his character. rather, good character includes all that along with all the other characteristics of the believers that we have mentioned above.

and from good character also is patiently bearing bad treatment, as has been narrated in the two saheehs [of bukhaaree and muslim] that a bedouin pulled at the cloak of the prophet (sallallaahu alayhi wa sallam) until its hem left a mark upon the shoulder of the prophet (sallallaahu alayhi wa sallam), and he [the bedouin] said : "o muhammad! grant for me from the wealth of allaah that is with you", so the prophet (sallallaahu alayhi wa salaam) turned to him and laughed, and then ordered that he be given something.

and his (sallallaahu alayhi wa sallam) statement "and wrongdoing is that which wavers in your soul, and which you dislike people finding out about" means that wrongdoing is that thing which results in aversion/dislike in the heart, and this is a principle that is depended upon in distinguishing sin/wrongdoing from righteousness: that sin is that thing which wavers in the breast and the individual hates that the people should come to know of it. and what is intended here by 'the people' is those who are equals in status and respectability, or the best of society, and not the common riff raff. so this is what is sin/wrongdoing, so it is to be left, and allaah knows best.

summary :

• that righteousness is beautiful character
• that one should not do good acts begrudgingly and with bad manners
• that what is sinful perturbs the uncorrupted soul
• that secrecy about our acts, generally speaking, shows the sinfulness of those acts
• that the feelings of the heart should be considered when doing something
• that righteousness leaves the soul and heart at peace
• that wrongdoing causes an uncomfortable feeling which does not leave no matter how much you are advised in its favour
• that the legal verdicts and exhortations of people do not make a sin a right thing to do
• that a teacher can pre-empt a pupil's question in order to help the student understand his queries