Do not sit where khamr is being circulated

Jaabir ibn ‘Abdullah narrated that the Messenger of Allah (ﷺ) said:

ومن كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يدار عليها الخمر

…And whoever believes in Allah and the Last Day, then he should not sit at a table at which khamr is circulated.

[al-Tirmidhi #2801, and he said ‘This hadeeth is hasan ghareeb“; al-Nasaa’i #351; al-Haakim in al-Mustadrak #7849, and he said, “This hadeeth is saheeh according to the conditions of Muslim, and they (Bukhari and Muslim) did not record it.” Imam al-Dhahabi agreed with him.]

Note: Khamr commonly refers to alcohol, however the word encompasses all intoxicating substances, as is mentioned in the hadeeth from ibn ‘Umar that the Prophet said:

كُلُّ مُسْكِرٍ خَمْرٌ وَكُلُّ خَمْرٍ حَرَامٌ

Every intoxicant is khamr and every khamr is forbidden.

[Muslim #2003]

Sheikh al-Mubaarakfoori, in his commentary on Jaami’ al-Tirmidhi, wrote:

– قوله‏:‏ ‏(‏من كان يؤمن بالله واليوم الاَخر‏)‏ ذكر طرفي الإيمان اختصاراً أو إشعاراً بأنهما الأصل والمراد به كمال الإيمان أو أريد به التهديد … ‏(‏فلا يجلس على مائدة يدار عليها الخمر‏)‏ يعني وإن لم يشرب معهم كأنه تقرير على منكر‏.‏

His statement, “Whoever believes is Allah and the Last Day” mentions the components of al-eemaan in brief form, or informing that these two things are the foundation, and what is intended is complete eemaan, or it is intended as a threat… “Then he should not sit at a table at which khamr is circulated” meaning: even if he does not drink with them, for that is a decidedly evil act.

[Tuhfat al-Ahwadhi #2877]

Whoever is silent is saved

‘Abdullah ibn ‘Amr ibn al-‘Aas narrated that the Messenger of Allah (ﷺ) said,

مَنْ صَمَتَ نَجَا

“Whoever is silent is saved”

[al-Tirmidhi #2501. Imam al-Tirmidhi described it as ghareeb. Sheikh al-Albaani graded it as saheeh in Saheeh al-Tirmidi. Imam ibn Hajr al-Asqalani, in Fath al-Baari  11/351, wrote that ‘its narrators are reliable’. Imam Ahmad Shaakir graded it to have a saheeh isnaad by two chains in Musnad Ahmad (9/196, 10/140). However, others such as al-Mubaraakfoori, al-Suyooti and al-Nawawi have graded it to be da’eef.]

Sheikh al-Mubaarakfoori, in his commentary on Jaami’ al-Tirmidhi, wrote the following about this hadeeth:

 قوله‏:‏ ‏(‏من صمت‏)‏ أي سكت عن الشر ‏(‏نجا‏)‏ أي فاز وظفر بكل خير، أو نجا من آفات الدارين‏.‏ قال الراغب‏:‏ الصمت أبلغ من السكوت لأنه قد يستعمل فيما لا قوة له للنطق وفيما له قوة للنطق، ولهذا قيل لما لا نطق له الصامت والمصمت، والسكوت يقال لما له نطق فيترك استعماله‏.‏ فالصمت في الأصل سلامة لكن قد يجب النطق شرعاً‏.‏ ومقصود الحديث أن لا يتكلم فيما لا يعنيه ويقتصر على المهم ففيه النجاة‏.‏

His statement, “Whoever is silent” – meaning he was silent from (speaking any) evil – “he is saved” – meaning he has succeeded in every good, or he is saved from the trials of both worlds [i.e. this life and the hereafter].

Al-Raaghib said: al-samt [the word used for ‘silence’ in this hadeeth] carries more weight that al-sukoot [another, more common, word for ‘silence’] because it can be used [both] when one does not have the ability to speak and when one does possess the ability to speak, and so it is said that that when one does not speak then he is al-saamit [silent] and al-musmat [expressionless], while al-sukoot is said when he spoke and then he abandons speaking. So at its root, al-samt is safety, however one must speak according to the sharee’ah [i.e., it is not permitted to take a vow of silence, etc].

And the message of the hadeeth is to not speak about that which does not concern oneself, and to limit oneself about those matters which do concern him, for in this is salvation.

[Tuhfat al-Ahwadhi #2550]

O Allah! This is my division in what I have control over…

The Mother of the Believers ‘Aaishah bint al-Siddeeq narrated that:

أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقْسِمُ بَيْنَ نِسَائِهِ فَيَعْدِلُ وَيَقُولُ ‏”‏ اللَّهُمَّ هَذِهِ قِسْمَتِي فِيمَا أَمْلِكُ فَلاَ تَلُمْنِي فِيمَا تَمْلِكُ وَلاَ أَمْلِكُ ‏”‏ ‏.‏

The Prophet (ﷺ) would divide (his time) equally between his wives and he said: “O Allah! This is my division in what I have control over, so do not punish me for what You control and over which I do not have control.

[al-Tirmidhi #1140, Saheeh. Abu Dawood #2134. Ibn Maajah #1971. Ibn Hibban declared it to be Saheeh” (#4192), as did al-Haakim (2/187), and al-Dhahabi agreed.]

Abu ‘Eesaa al-Tirmidhi, after mentioning the hadeeth and some discussion of its isnaad, he then commented:

وَمَعْنَى قَوْلِهِ ‏”‏ لاَ تَلُمْنِي فِيمَا تَمْلِكُ وَلاَ أَمْلِكُ ‏”‏ ‏.‏ إِنَّمَا يَعْنِي بِهِ الْحُبَّ وَالْمَوَدَّةَ كَذَا فَسَّرَهُ بَعْضُ أَهْلِ الْعِلْمِ ‏.‏

And as for his saying, “Do not punish me for what You control and over which I do not have control” – he meant love and affection; this is how it was explained by some of the people of knowledge.

Sheikh al-Mubarakfoori, in his commentary on Jaami’ al-Tirmidhi, wrote:

هن زوجات الرجل ؛ لأن كل واحدة تتضرر بالأخرى بالغيرة والقسم ، كذا في المجمع .

They are the wives of men, because each one is affected by the others and jealous of the division [of the husband’s time, money, affection, etc], and they are as such collectively.

قوله : ( كان يقسم بين نسائه فيعدل ) استدل به من قال أن القسم كان واجبا عليه ، وذهب بعض المفسرين إلى أنه لا يجب عليه ، واستدلوا بقوله تعالى ترجي من تشاء منهن الآية ، وذلك من خصائصه ( ويقول اللهم هذه قسمتي فيما أملك ) أي : أقدر عليه ( فلا تلمني ) أي : لا تعاتبني ، ولا تؤاخذني ( فيما تملك ، ولا أملك ) أي : من زيادة المحبة والميل ، قال ابن الهمام : ظاهره أن ما عداه مما هو داخل تحت ملكه وقدرته يجب التسوية فيه ، ومنه عدد الوطآت والقبلات والتسوية فيهما غير لازمة إجماعا .  .

The statement, “he would divide (his time) equally” – this is cited by those who say that the division [of a husband’s time, money, affection, etc.] is obligatory upon him, and some of the mufassireen [commentators of the Qur’an] say it is not obligatory upon him, and they cite Allah’s statement “You, [O Muhammad], may put aside whom you will of them…” [33:51], and that is something specific to him. “And he said: “O Allah! This is my division in what I have control over” – meaning: what I have power over – “so do not punish me” – meaning: do not blame me or seize me (in punishment) – “for what You control and over which I do not have control” – meaning: from my excess of love and inclination (towards one over another). Ibn al-Humaam said, “It is clear that everything else which falls under ones power and ability, then he must be equitable therein, and this includes pillow talk and kisses and equity therein is not absolutely necessary.”

After some discussion of the takhreej of the hadeeth, Mubarakfoori continues:

قوله : ( كذا فسره بعض أهل العلم ) أخرج البيهقي من طريق علي بن طلحة عن ابن عباس في قوله : ولن تستطيعوا أن تعدلوا بين النساء قال : في الحب والجماع ، وعند عبيدة بن عمرو السلماني مثله

His statement, “this is how it was explained by some of the people of knowledge” comes from al-Bayhaqi through the route of Talhah from Ibn ‘Abbaas in his explanation of Allah’s statement, “And you will never be able to do perfect justice between wives…” [4:129] – he said, “in terms of affection and sexual intercourse,” and ‘Ubaydah ibn ‘Amr and al-Salmaani gave similar explanations.

[Tuhfat al-Ahwadhi p. 247-248]

When the Prophet (ﷺ) arrived in al-Madinah

‘Abdullah ibn Salaam narrates that:

قَالَ لَمَّا قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمَدِينَةَ انْجَفَلَ النَّاسُ إِلَيْهِ وَقِيلَ قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَجِئْتُ فِي النَّاسِ لأَنْظُرَ إِلَيْهِ فَلَمَّا اسْتَبَنْتُ وَجْهَ رَسُولِ اللَّهِ صلى الله عليه وسلم عَرَفْتُ أَنَّ وَجْهَهُ لَيْسَ بِوَجْهِ كَذَّابٍ وَكَانَ أَوَّلَ شَيْءٍ تَكَلَّمَ بِهِ أَنْ قَالَ ‏ “‏ أَيُّهَا النَّاسُ أَفْشُوا السَّلاَمَ وَأَطْعِمُوا الطَّعَامَ وَصَلُّوا وَالنَّاسُ نِيَامٌ تَدْخُلُونَ الْجَنَّةَ بِسَلاَمٍ ‏”

When the Messenger of Allah (ﷺ) arrived – meaning in al-Madinah – the people came out to meet him. It was said that the Messenger of Allah (ﷺ) had arrived, so I went among the people to get a look at him. When I gazed upon the face of the Messenger of Allah (ﷺ), I knew that this face was not the face of a liar. The first thing that he spoke about what was what he said, “O People! Spread the salaam, feed (others), and perform salaat while the people are sleeping; you will enter Paradise with salaam.”

[al-Tirmidhi #2485, Sahih. And ibn Maajah also collected it (#1334). Al-Haakim graded it as sahih according to the conditions of al-Bukhari and Muslim (3/13, and 4/160), and al-Dhabahi agreed.]

Imam al-Mubarakfoori wrote in explanation of this hadith:

–  ‏(‏عن عبد الله بن سلام‏)‏ بالتخفيف الإسرائيل هو أبو يوسف حليف بني الخزرج قيل كان اسمه الحسين فسماه النبي صلى الله عليه وسلم عبد الله مشهور مات بالمدينة سنة ثلاث وأربعين …

‏(‏يا أيها الناس‏)‏ خطاب العام بكلمات جامعة للمعاملة مع الخلق والحق ‏(‏أفشوا السلام‏)‏ أي أظهروه وأكثروه على من تعرفونه وعلى من لا تعرفونه ‏(‏وأطعموا الطعام‏)‏ أي لنحو المساكين والأيتام ‏(‏وصلوا‏)‏ أي بالليل ‏(‏والناس نيام‏)‏ لأنه وقت الغفلة فلأرباب الحضور مزيد المثوبة أو لبعده عن الرياء والسمعة ‏(‏تدخلوا الجنة بسلام‏)‏ أي من الله أو من ملائكته من مكروه أو تعب ومشقة‏.‏

‘Abdullah ibn Salaam narrates” -one of the Children of Israa’eel- and he is Abu Yusuf, the ally of the Banu Khazraj. It is said that his name was Husain, so the Messenger of Allah called him ‘Abdullah. It is well known that he died in al-Madinah in the year 43 after the Hijrah…

O People!” – this is a general speech with comprehensive words for the people, delivered with elegance and truth. “Spread the Salaam” – meaning announce it openly and increase in doing so towards both those whom you recognize and those whom you do not recognize. “And feed (others)” – such as the poor people and the orphans. “And pray” – meaning at night – “while the people are sleeping” – because that is a time of heedlessness, so there is an increased reward for those who have mastered this habit, or those who seek to distance themselves from al-riyaa’ (showing-off) and gaining a reputation. “You will enter Paradise with salaam” – meaning (safety and protection) from Allah or from the angels against any harm or fatigue or discomfort.

[Tuhfat al-Ahwadhi #2534]

See also: Speak well, feed others, fast regularly and pray while the people are sleeping

Praising one for good

Usaamah ibn Zaid narrates that the Messenger of Allah (ﷺ) said:

مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ جَزَاكَ اللَّهُ خَيْرًا فَقَدْ أَبْلَغَ فِي الثَّنَاءِ

“Whoever some good was done to him, and he says, ‘ jazaak Allaahu khairan (May Allah reward you with goodness)’ then he has done the most that he can do of commendation.”

[al-Tirmidhi #2035, hasan]

Imam al-Mubarakfoori wrote in explanation of this hadith:

 ـ (‏جزاك الله خيراً‏)‏ أي خير الجزاء أو أعطاك خيراً من خيري الدنيا والاَخرة ‏(‏فقد أبلغ في الثناء‏)‏ أي بالغ في أداء شكره وذلك أنه اعترف بالتقصير وأنه ممن عجز عن جزائه وثنائه ففوض جزاءه إلى الله ليجزيه الجزاء الأوفى‏.‏ قال بعضهم‏:‏ إذا قصرت يداك بالمكافأة، فليطل لسانك بالشكر والدعاء‏.‏

Jazaak Allaahu khairan (May Allah reward you with goodness)” – meaning a good reward, or to give you khair in the dunya and the aakhira. “Then he has done the most that he can do of commendation” – meaning he has accomplished the manifestation of his gratitude, and that is that he realizes his inability, and that he is incapable to reward and praise his benefactor sufficiently, so he entrusts his benefactor’s reward to Allah to recompense him with a reward and full repayment. And some have said, “when you are unable with your hands to make an adequate remuneration, then keep your tongue moist with gratitude and du’a.”

[Tuhfat al-Ahwadhi #2035]

“The one who eats and is grateful is like the status of the one who fasts and is patient.”

Abu Hurayrah narrates that the Messenger of Allah (ﷺ) said:

الطَّاعِمُ الشَّاكِرُ بِمَنْزِلَةِ الصَّائِمِ الصَّابِرِ

“The one who eats and is grateful is like the status of the one who fasts and is patient.”

[al-Tirmidhi #2486, Hasan. And Ibn Khuzaimah declared it sahih in his collection (#1898), as did Ibn Hibban (#952) and al-Haakim (4/136). And al-Dhahabi agreed with that. It is also recorded in Ibn Maajah #1764, hasan. And Al-Albaani declared it sahih in al-Silsilah al-Saheehah 2/258]

Imam al-Mubarakfoori wrote in explanation of this hadith:

قوله : ( الطاعم الشاكر ) أي لله تعالى بمنزلة الصائم الصابر لأن الطعم فعل والصوم كف ، فالطاعم بطعمه يأتي ربه بالشكر والصائم بكفه عن الطعم يأتيه بالصبر . قال القاري : أقل شكره أن يسمي إذا أكل ويحمد إذا فرغ وأقل صبره أن يحبس نفسه عن مفسدات الصوم . قال المظهر : هذا تشبيه في أصل استحقاق كل واحد منهما الأجر لا في المقدار ، وهذا كما يقال زيد كعمرو ومعناه زيد يشبه عمرا في بعض الخصال ولا يلزم المماثلة في جميعها فلا يلزم المماثلة في الأجر أيضا ، انتهى .

His statement, “The one who eats and is grateful” – meaning Allah the Exalted makes his status like that of the fasting person who is patient because eating is action and and fasting is abstention. So the one who eats food comes to His Lord with gratitude and the one who fasts and abstains from food comes to Him with sabr (patience). Al-Qaari said, “his gratitude is such that he at least praises Allah [saying al-hamdulillaah] when he eats and when he finishes, and his sabr is such that he at least restrains himself from those things which invalidate the fast.” Al-Mathhar said, “This is similar in nature to the entitlement which every person has to the reward without measure [i.e. for fasting, see this hadith].” And this is like when one says, “Zaid is like ‘Amr”, and the meaning is the Zaid resembles ‘Amr in some characteristics and is nor necessarily similar in all of them, so these two are not necessarily equivalent in reward either.

[Tuhfat al-Ahwadhi]

Speak well, feed others, fast regularly, and pray while the people are sleeping

‘Ali ibn Abi Taalib narrates that the Messenger of Allah (ﷺ) said,

إِنَّ فِي الْجَنَّةِ غُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا وَبُطُونُهَا مِنْ ظُهُورِهَا ‏”‏ ‏.‏ فَقَامَ أَعْرَابِيٌّ فَقَالَ لِمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ لِمَنْ أَطَابَ الْكَلاَمَ وَأَطْعَمَ الطَّعَامَ وَأَدَامَ الصِّيَامَ وَصَلَّى لِلَّهِ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ

“Verily, in Paradise there are chambers, whose outside can be seen from their inside, and their inside can be seen from their outside.” A Bedouin stood and said : ‘Who are they for, O Messenger of Allah?” He said: “For those who speak well, feed (others), fast regularly, and perform salaah  during the night while the people sleep.” [al-Tirmidhi #2112, Hasan]

Sheikh Mubarakfoori, in his explanation of the hadith in Tuhfat al-Ahwadhi, writes:

قوله : ( إن في الجنة غرفا ) جمع غرفة ، أي علالي في غاية من اللطافة ونهاية من الصفاء والنظافة  .

Allah’s statement, “Verily, in Paradise there are chambers” – meaning great comforts including all sorts of amenities, and serenity and cleanliness.

( لمن أطاب الكلام ) وروي ألان ، وروي : ألين كأجود على الأصل ، وروي : لين بتشديد الياء ، والمعنى لمن له خلق حسن مع الأنام قال تعالى : وإذا خاطبهم الجاهلون قالوا سلاما فيكون من عباد الرحمن الذين يمشون على الأرض هونا ، الموصوفين بقوله : أولئك يجزون الغرفة بما صبروا ،

For those who speak well” – it is said, ‘the most gentle’, and it is said, ‘The most mild-mannered, like one who is good by nature.’ And it is said, ‘gentle manners’ [see al-Qur’an 20:44]. And the meaning refers to those who have excellent manners with the creation, and Allah says, “and when the ignorant address them (with bad words) they reply back with mild words of gentleness” and they are “the slaves of the al-Rahman who walk on the earth in humility and sedateness” [25:63]. And this is explained by Allah’s statement, “Those will be awarded the Chamber for what they patiently endured” [25:75].

( وأطعم الطعام ) للعيال والفقراء والأضياف ونحو ذلك

Feed (others) with food” – one’s dependents, the poor, guests, and so on.

( وأدام الصيام ) أي أكثر منه بعد الفريضة بحيث تابع بعضها بعضا ولا يقطعها رأسا ، قاله ابن الملك ، وقيل أقله أن يصوم من كل شهر ثلاثة أيام ، وفيه وفيما قبله إشارة إلى قوله تعالى : والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما مع أن قوله تعالى : بما صبروا صريح في الدلالة على الصوم

Fast regularly” – meaning to do a lot of fasting in addition to the obligatory fasts, such that one follows another and they are not cut off [i.e., they are consistent and regular throughout the year]. That is what ibn Maalik said. And it is said, ‘at least to fast three days of every month’, and in this and what preceded is reference to the statement of Allah, “and those who, when they spend, do so not excessively or sparingly, but hold a medium (way) between those (extremes)” [25:67]. Along with this is Allah’s statement, “for what they patiently endured” [25:75] which is a clear support for the position that the previous verse refers to fasting.

( وصلى بالليل ) لله ( والناس ) أي غالبهم ( نيام ) جمع نائم أو غافلون عنه ; لأنه عبادة لا رياء يشوب عمله ولا شهود غير الله ، إشارة إلى قوله تعالى : والذين يبيتون لربهم سجدا وقياما المنبئ وصفهم بذلك عن أنهم في غاية من الإخلاص لله

And perform salaah in the night” – to Allah – “while the people” – meaning the majority of them – “are sleeping” – or while they are heedless. This is because ‘ibaadah is not riyaa’ (showing off to be seen by others) which tarnishes ones deeds, nor is it done to be witnessed by other than Allah. This is a reference to Allah’s statement, “And those who spend the night before their Lord, prostrate and standing” [25:64]. This verse describes them with that; that their sincerity to Allah is very great.

قوله : ( هذا حديث غريب ) وأخرجه أحمد وابن حبان في صحيحه والبيهقي في شعب الإيمان عن أبي مالك الأشعري .

And al-Tirmidhi’s statement, “This hadith is ghareeb [i.e. at one point is the chain there is only one narrator]”. It is also reported by Ahmad and Ibn Hibban in his Sahih, and by al-Bayhaqi in his book Sha’ab al-Eemaan from Abu Maalik al-‘Ashari.

[Tuhfat al-Ahwadhi]

See also: When the Prophet arrived in al-Madinah

“Do not let yourselves be ‘wishy-washy’!”

Hudhayfah ibn al-Yaman narrated that the Messenger of Allâh (ṣallallâhu ʿalayhi wa sallam) said:

لَا تَكُونُوا إِمَّعَةً، تَقُولُونَ: إِنْ أَحْسَنَ النَّاسُ، أَحْسَنَّا، وَإِنْ ظَلَمُوا، ظَلَمْنَا، وَلَكِنْ وَطِّنُــوا أَنْفُسَكُمْ، إِنْ أَحْسَنَ النَّاسُ أَنْ تُحْسِنُوا، وَإِنْ أَسَاءُوا فَلَا تَظْلِمُوا

“Do not let yourselves be wishy-washy [1], saying, ‘If the people are good, then we will be good, but if they are unjust, then we will be unjust.’ Rather, make up your our minds; if the people are good then you are also good, but if they are evil, then you do not behave unjustly.”

[1] “Immaʿah” (إِمَّعَة), meaning: of weak character; ‘yes-men’; the one who has no opinion, so he follows everyone’s opinion.

[Al-Tirmidhi, #2007, who said the isnad was ‘Ḥasan Gharīb’. Others such as al-Mundhiri and al-Munaawi have also graded the isnad as saheeh, hasan or jayyid. Others have declared it to be a mawquf statement of ‘Abdullah ibn Mas’ood, such as Ibn Abd al-Barr  in his book, Jāmiʾ Bayān Al-ʿIlm wa Faḍlihi, and Sheikh al-Albaani in his book Da’eef al-Tirmidhi. However there is no dispute that the meaning of the hadith is saheeh.]

Sheikh Mubarakfoori, in his commentary on Sunan al-Tirmidhi, writes:

قوله : ( لا تكونوا إمعة ) بكسر الهمزة وتشديد الميم والهاء للمبالغة وهمزته أصلية ولا يستعمل ذلك في النساء فلا يقال امرأة إمعة كذا في النهاية ، وقال صاحب الفائق : هو الذي يتابع كل ناعق ويقول لكل أحد أنا معك لأنه لا رأي له يرجع إليه ، ومعناه : المقلد الذي يجعل دينه تابعا لدين غيره بلا رؤية ولا تحصيل برهان انتهى كلامه ، قال القاري بعد نقل هذا الكلام عن الفائق ما لفظه : وفيه إشعار بالنهي عن التقليد المجرد حتى في الأخلاق فضلا عن الاعتقادات والعبادات ، وفي القاموس : الإمع كهلع وهلعة ويفتحان ؛ الرجل يتابع كل واحد على رأيه لا يثبت على شيء ، ومتبع الناس إلى الطعام من غير أن يدعى والمحقب الناس دينه والمتردد في غير صنعة ، ومن يقول أنا مع الناس ولا يقال امرأة إمعة ، أو قد يقال وتأمع واستأمع صار إمعة ، وقيل : هو الرجل الذي يكون لضعف رأيه مع كل واحد ، والمراد هنا من يكون مع ما يوافق هواه ويلائم إرب نفسه وما يتمناه ، وقيل المراد هنا الذي يقول أنا مع الناس كما يكونون معي إن خيرا فخير وإن شرا فشر .

The statement, “Don’t let yourselves be wishy-washy” – It is said, “(this means) he who follows every crowd and says to each one of them, ‘I am with you’, because he doesn’t have an opinion of his own.” And the meaning of that is: a blind follower who makes his deen to follow the deen of others without seeing or having proof. Al-Qaaree said, after he extended the explanation to encompass meanings beyond the wording of the hadeeth,and in this is a sign about the prohibition of mere taqleed (blind following), even concerning good manners, in addition to the issues of ‘aqeedah (creed) and ‘ibaadah (worship).

وفي القاموس : الإمع كهلع وهلعة ويفتحان ؛ الرجل يتابع كل واحد على رأيه لا يثبت على شيء ، … وقيل : هو الرجل الذي يكون لضعف رأيه مع كل واحد ، والمراد هنا من يكون مع ما يوافق هواه ويلائم إرب نفسه وما يتمناه ، وقيل المراد هنا الذي يقول أنا مع الناس كما يكونون معي إن خيرا فخير وإن شرا فشر

And linguistically, “imma’‘ (‘wishy-washy’) is impatience, restlessness and being indiscriminate; the one who follows everyone on mere opinion and is not firm upon anything…. And it is said that it is the man who is weak in his opinion with everyone, and the meaning here is the he is with what agrees with his desires and what suits his nafs and his wishes. And it is said that the meaning here refers to those who say, ‘I am with the people to the extent that they are with me; if they are good then I am good, and if they are evil then I am evil.’

قال القاري : وهذا المعنى هو المتعين كما يدل عليه قوله تقولون إن أحسن الناس أي إلينا أو إلى غيرنا أحسنا أي جزاء أو تبعا لهم ( وإن ظلموا ) أي ظلمونا أو ظلموا غيرنا فكذلك نحن ( ظلمنا ) على وفق أعمالهم

Al-Qaaree said, “And this refers to the two whims, as is demonstrated by his statement (ﷺ), ‘if the people are good‘ -meaning good to us or to others – ‘then we will be good‘ – meaning to repay or reciprocate to them. ‘But if they are unjust‘ – meaning they are unjust to us or to others, then like that- ‘we will be unjust’ – and match their actions.

قال الطيبي قوله تقولون إلخ بيان وتفسير للإمعة ; لأن معنى قوله إن أحسن الناس وإن ظلموا إنا نقلد الناس في إحسانهم وظلمهم ونقتفي أثرهم .

Al-Tayybi said, “His statement (ﷺ), ‘they say ‘If the people are good, then we will be good, but if they are unjust, then we will be unjust’’ is a clarification and explanation of al-imma’ah; because the meaning of his statement, ‘if the people are good‘ and ‘if they are unjust‘ is that we blindly follow the people in goodness and injustice and follow in their footsteps.”

( ولكن وطنوا أنفسكم إن أحسن الناس أن تحسنوا إلخ ) قال في القاموس : توطين النفس تمهيدها وتوطنها تمهدها انتهى 

Rather, make up your our minds ; if the people are good then you are also good, but if they are evil, then you do not behave unjustly“. Linguistically ‘to make make up one’s mind’ is the preparation of one’s self, and resolve, and conviction, from beginning to end.

قال الطيبي‏:‏ إن تحسنوا متعلق بقوله وطنوا، وجواب الشرط محذوف يدل عليه إن تحسنوا، والتقدير وطنوا أنفسكم على الإحسان إن أحسن الناس فأحسنوا وإن أساؤوا فلا تظلموا لأن عدم الظلم إحسان‏.‏

Al-Tayybi said, “The conditional clause ‘if you are good’ is omitted from the hadeeth, but it is related to his statement (ﷺ), ‘resolve (your own minds)’. And the implication is: make up your our minds upon ihsaan; if the people are good then you are also good, but if they are evil, then you do not behave unjustly – because the absence of injustice is ihsaan.

[Tuhfat al-Ahwadhi, #2015]

“O Allah! Grant us certainty which shall make the afflictions of the world easy for us”

‘Abdullah ibn ‘Umar narrated that the Messenger of Allah صلى الله عليه وسلم would rarely stand up from a gathering until he had made the following du’a for his companions:

اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَا

O Allah, apportion for us a share of reverential fear of You that will come between us and disobedience of You; and a share of obedience to You which will cause us to obtain Your Paradise; and a share of certainty which shall make the afflictions of the world easy for us; and grant us the enjoyment of our hearing, and our seeing and our strength as long as You keep us alive, and make it the inheritor of us. And let our vengeance be upon those who have wronged us; and aid us against those who show enmity towards us, and do not make our affliction in our religion, and do not make this world our greatest concern nor the limit of our knowledge, and do not give power over us to those who will not have mercy on us.

[al-Tirmidhi #3502, Saheeh]

In his famous commentary of Jaami’ al-Tirmidhi, Sheikh al-Mubarakfoori wrote the following regarding this supplication:

 ‏ “‏أللهم أقسم لنا‏”‏ أي إجعل لنا ‏”‏من خشيتك‏”‏ أي من خوفك ‏”‏ما‏”‏ أي قسماً ونصيباً ‏”‏يحول‏”‏ من حال يحول حيلولة أي يحجب ويمنع ‏”‏بيننا وبين معاصيك‏”‏ لأن القلب إذا امتلأ من الخوف أحجمت الأعضاء عن المعاصي

The statement

اللَّهُمَّ اقْسِمْ لَنَا 

O Allah, apportion for us …

meaning make for us

مِنْ خَشْيَتِكَ

… reverential fear of You …

meaning fear of you

مَا

which …

meaning a section and a portion Continue reading

O Messenger of Allah! What kind of wealth should we acquire?

Thawban, the mawla of the Prophet, narrated that when the ayah of gold and silver [9:34] was revealed, the companions said, “what kind of wealth should we acquire?”

So ‘Umar said, “I will tell you about that.” So he rode on his camel and caught up with the Messenger صلى الله عليه وسلم , and I followed him.
He said, “O Messenger of Allah! What kind of wealth should we acquire?” So the Messenger said:

لِيَتَّخِذْ أَحَدُكُمْ قَلْبًا شَاكِرًا وَلِسَانًا ذَاكِرًا وَزَوْجَةً مُؤْمِنَةً تُعِينُ أَحَدَكُمْ عَلَى أَمْرِ الآخِرَةِ

One should acquire a thankful heart, a tongue that remembers Allah and a believing wife who will help him with regard to the Hereafter.

[Ibn Majah #1929, Hasan]

And in another narration the Messenger of Allah  صلى الله عليه وسلم said:

أَفْضَلُهُ لِسَانٌ ذَاكِرٌ وَقَلْبٌ شَاكِرٌ وَزَوْجَةٌ مُؤْمِنَةٌ تُعِينُهُ عَلَى إِيمَانِهِ ‏

The best of it (i.e. wealth) is a remembering tongue, a grateful heart, and a believing wife that helps him with his eemaan.

[Al-Tirmidhi #3377, and graded as Saheeh by Sheikh al-Albani in Saheeh al-Tirmidhi]

Sheikh al-Mubarakfoori writes in his explanation of Sunan al-Tirmidhi:

( فقال أفضله ) أي أفضل المال أو أفضل ما يتخذه الإنسان قنية ( لسان ذاكر ) أي بتمجيد الله تعالى وتقديسه وتسبيحه وتهليله والثناء عليه بجميع محامده وتلاوة القرآن ( وقلب شاكر ) أي على إنعامه وإحسانه ( وزوجة مؤمنة تعينه على إيمانه ) أي على دينه بأن تذكره الصلاة والصوم وغيرهما من العبادات وتمنعه من الزنا وسائر المحرمات

The statement “So he said ‘the best of it” – meaning the best wealth, or the best of what man can acquire. “A remembering tongue” – meaning with glorification of Allah ta’ala, and revering Him, and glorifying Him, and exalting Him, and praising Him with all sorts of praise and thanks, and recitation of the Qur’an. “And a grateful heart” – meaning grateful for His blessings and Ihsan. “And a believing wife that helps him with his emaan” – meaning in his religion by reminding him of salaah and fasting and other forms of worship, and preventing him from zina and all other sorts of prohibited actions.”

And Sheikh al-Islam ibn Taymiyah wrote:

المرأة الصالحة تكون في صحبة زوجها الرجل الصالح سنين كثيرة ، وهي متاعه الذي قال فيها رسول الله : ( الدنيا متاع ، وخير متاعها المرأة المؤمنة ، إن نظرت إليها أعجبتك ، وإن أمرتها أطاعتك ، وإن غبت عنها حفظتك في نفسها ومالك ) .

A righteous wife to be in the company of her husband -a righteous man- for many years, that is the provision which the Messenger of Allah mentioned when he said “This worldly life is a provision/pleasure, and the best of its provisions is a believing wife; if you look at her,  you are pleased; if you command her, she obeys you; and if you are absent from her, she guards herself and your wealth.”

وهي التي أمر بها النبي في قوله لما سأله المهاجرون أي المال نتخذ فقال : ( لساناً ذاكراً ، وقلباً شاكراً ، أو امرأة صالحةً تعين أحدكم على إيمانه ) رواه الترمذي ، من حديث سالم بن أبي الجعد ، عن ثوبان .

And this is what the Prophet mentioned when the Muhaajiroon asked him which wealth they should acquire, so he said, “a remembering tongue, a grateful heart, and a believing wife that helps him with his eemaan,” in the narration of al-Tirmidhi, from the hadeeth of Saalim ibn Abi al-Ja’d, narrated by Thawban.

ويكون منها من المودة والرحمة ما امتنَّ الله تعالى بها في كتابه ، فيكون ألم الفراق أشد عليها من الموت أحيانا وأشد من ذهاب المال وأشد من فراق الأوطان ، خصوصا إن كان بأحدهما علاقة من صاحبه ، أو كان بينهما أطفال يضيعون بالفراق ويفسد حالهم . “

And from that there is the affection and mercy which Allah ta’ala has graciously promised in His Book. So the pain of separation is greater than death sometimes and greater than the loss of money and greater than being separated from ones’ own homeland, especially if one of the two is closely connected to the other, of if between them there are children who would be neglected or adversely affected by such separation.”

[Majmoo’ al-Fataawa 35/299]

And another narration also records that the Messenger of Allah said:

وزوجة صالحة تعينك على أمر دنياك ودينك خير ماكتـنز الناس

“A righteous wife to help you with your worldly and religious affairs is the best treasure anyone could have.”

[Reported by al-Bayhaqi in Saheeh al-Jaami’ #4285]