The issue of good manners is very important In Islam, since it is the basis of one's success in the Islamic community.  For instance, a husband cannot lead a happy marital life, nor can a brother succeed in dealing with his brothers, unless they both possess sound moral character. The success of the scholars and the Da'iyah (caller to the way of Allah The Almighty) also depends on how well-mannered they are. Thus, it is by noble manners that every success can be achieved in this life. The issue of morality is so important that some scholars say that religion consists simply of good morals.

Linguistically, scholars say that he word ‘Khalq’ which means creation, and ‘Khuluq’ which means manners are inter-related. The first word refers to the physical appearance of a person that can be seen, while the second stands for the deep inner self that can be realized by insight, and both have good and bad characteristics. Al-Imaam Al-Qurtubi defined manners by saying, "It is a person's way of dealing with others, and it is either to be praised or dispraised. Praised manners are generally achieved by being [good] with others [even] against yourself, and following justice even it is against yourself. In particular, it includes forgiveness, patience, tolerance, generosity, compassion, leniency and so on. On the contrary, dispraised manners include lying, deception, lack of mercy and so on." Now we are only concerned with the good manners.

Some people think that ethics have nothing to do with the methodology of Ahlus-Sunnah Wal-Jamaa'ah. However, it is a focal point in their methodology, and has been included within the writings that explain the principles of this methodology like Al-Aqeedah at-Tahawiyah, Al-Aqeedah Al-Waasitiyah and other writings. The great scholars have made it clear that abidance by the good manners is an inseparable part from the commitment to the way of As-Salaf .

For instance, Al-Imaam As-Saboony in his explanation to Aqeedat as-Salaf (the doctrine of the righteous predecessors), said, "They advise each other to pray at night, maintain family ties, spread Salaam (greeting of peace) among themselves, and feed those who are hungry. They advise each other to treat the poor people and the orphans with compassion, to care for the Muslims affairs, and to be chaste in their eating and drinking and dressing, and marrying and spending.

In this regard, Ibn Taymiyyah in Al-Aqeedah al-Waasatiyah, after mentioning the doctrine of Ahlus Sunnah, said,

They, along with believing in these principles, enjoin what is right and forbid what is wrong according to the commandments of Sharee'ah. They believe in following their Emirs in performing Hajj, Jihad, the Jum'ah prayer and `Eed (the feast), regardless of whether these Emirs are pious or wicked. They also keep performing Salaatul Jamaa'ah (the congregational prayer). They believe in the importance of advice between the members of the Muslim nation (Ummah), on the ground of their understanding of the Hadeeth of the Prophet which says: “A believer to another believer is like a wall of bricks supporting each othe”, And the Hadeeth which says: “The similitude of the believers in their mutual affection, compassion and empathy is like a single body. When any organ of the body hurts, all of its parts are involved and affected with sleeplessness and fever.”