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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Etiquette of Gatherings and Companions.

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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"None of you should make a person stand up from his place and then sit in it;

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rather, make space and expand [the gathering]."

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Whenever a man would stand up from his place for Ibn ‘Umar, he would not sit in it.

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Agreed upon.

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From the benefits of the hadith:

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The prohibition of making a person stand up from his place to sit in his spot.

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The Sunnah is to make space.

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This is based on the saying:

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﴾Make space, and Allah will make space for you.﴿

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Adhering to this ritual,

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makes the hearts of the people of Islam cohesive, loving, and free from discord and hatred.

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Increasing affection among Muslims,

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by not discriminating between them in their gatherings.

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Teaching people not to stand up to seat a newcomer in a place other than where the gathering ends.

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One should refine the soul by not becoming arrogant when people show respect to one.

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On the authority of Abu Hurayrah, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"If one of you stands up from a gathering and then returns to it,

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he is more entitled to it."

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Narrated by Muslim.

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From the benefits of the hadith:

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The owner of the seat is more entitled to his seat than anyone else.

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If the owner of the seat stands up for a need and then returns,

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he is more deserving of his seat than others.

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If someone else sits in his place,

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he has the right to make the person sitting there stand up.

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The person sitting should stand up from that place without delay.

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Islam’s concern for giving every person with a right their due.

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Curbing the desires of the soul,

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so that it does not overreach and claim what it has no right to,

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which would lead to corruption on earth.

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On the authority of Jabir ibn Samurah, may Allah be pleased with them both, who said:

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"When we would come to the Prophet, peace and blessings of Allah be upon him,

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one of us would sit where the gathering ended."

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Narrated by Abu Dawud and al-Tirmidhi.

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From the benefits of the hadith:

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An explanation of the etiquette of the gathering.

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Which is to sit where the gathering ends for you.

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It is not appropriate for a newcomer to stand at the head of the circle or the gathering,

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waiting for someone to stand up for him,

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as some tyrants and arrogant people do.

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Etiquette is recommended in gatherings of knowledge.

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It is permissible for one who finds a gap in the gathering

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to step forward to fill the void, provided he does not cause harm.

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If he fears doing so, then the duty incumbent upon him is to sit

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where the gathering ends for him.

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On the authority of Abu ‘Abd Allah Salman al-Farisi, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"No man bathes on Friday,

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and purifies himself as much as he is able,

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and applies his oil,

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or uses the perfume of his house,

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then goes out and does not separate two people [sitting together],

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then prays what has been decreed for him,

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then remains silent when the Imam speaks,

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except that he is forgiven for what is between him and the other Friday."

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Narrated by al-Bukhari.

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From the benefits of the hadith:

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The recommendation of being thorough in cleaning, purifying, and adorning oneself on Friday.

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It is from the Sunnah for a person to keep perfume for himself,

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and to make its use a habit,

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by storing it in the house.

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The dislike of stepping over people on Friday,

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except for one who finds no other way to the prayer area.

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This includes the Imam,

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and one who wishes to join a broken row.

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If the person in front refuses to allow that,

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or one who wishes to return to the spot he stood up from due to necessity.

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The legitimacy of voluntary prayer before Friday [prayer].

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Based on his saying, peace and blessings of Allah be upon him:

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"He prays what has been decreed for him."

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The permissibility of voluntary prayer at midday on Friday.

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Arriving early is not from the start of the sun's decline [zawal],

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because the Imam’s exit follows the decline.

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Thus, there is no time left to perform voluntary prayer.

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The expiation of sins from Friday to Friday

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is conditional upon the presence of all that was mentioned:

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bathing and cleaning,

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perfuming or oiling,

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wearing the best clothes,

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walking with tranquility,

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and refraining from stepping over people or separating two individuals.

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On the authority of ‘Amr ibn Shu‘ayb,

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from his father, from his grandfather, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"It is not lawful for a man to separate two people [sitting together],

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except with their permission."

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Narrated by Abu Dawud and al-Tirmidhi.

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In a narration by Abu Dawud:

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"One should not sit between two men except with their permission."

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From the benefits of the hadith:

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Teaching Muslims to respect each other’s feelings,

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and not to cause discomfort to others.

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The impermissibility of interrupting people’s conversation without permission.

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The impermissibility of listening to those speaking without their permission,

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for they may be speaking of something they do not wish anyone else to know.

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On the authority of Hudhayfah ibn al-Yaman, may Allah be pleased with him:

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That the Messenger of Allah, peace and blessings of Allah be upon him,

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cursed the one who sits in the middle of a circle.

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Narrated by Abu Dawud.

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Al-Tirmidhi narrated from Abu Mijlaz:

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That a man sat in the middle of a circle,

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and Hudhayfah said:

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"Cursed is he on the tongue of Muhammad, peace and blessings of Allah be upon him,"

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or "Allah has cursed, on the tongue of Muhammad, peace and blessings of Allah be upon him,

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the one who sits in the middle of a circle."

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From the benefits of the hadith:

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The prohibition of stepping over the necks of people who are sitting,

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and sitting in their midst.

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On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, who said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, saying:

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"The best of gatherings are the most spacious."

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Narrated by Abu Dawud.

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From the benefits of the hadith:

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One should avoid what leads to the crowding of a gathering,

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because that generates dislike and hatred among those sitting together,

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or causes the gathering to lose its fruit if it is a gathering of knowledge.

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The Sunnah is to make gatherings spacious.

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This contains goodness, blessing, and harmony,

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because it provides comfort for those sitting.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Whoever sits in a gathering where his idle talk is frequent,

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and says before he stands up from that gathering:

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'Glory be to You, O Allah, and with Your praise,

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I bear witness that there is no god but You,

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I seek Your forgiveness and repent to You,'

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he will be forgiven for what occurred in that gathering."

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Narrated by al-Tirmidhi.

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"His idle talk":

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Meaning his speech that does not benefit him in his afterlife.

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On the authority of Abu Barzah, may Allah be pleased with him, who said:

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The Messenger of Allah would say at the end,

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when he wanted to stand up from a gathering:

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"Glory be to You, O Allah, and with Your praise,

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I bear witness that there is no god but You,

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I seek Your forgiveness and repent to You."

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A man said:

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"O Messenger of Allah,

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you are saying a statement you did not use to say in the past."

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He said:

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"That is an expiation for what occurs in the gathering."

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Narrated by Abu Dawud.

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"At the end":

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Meaning at the end of his life.

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From the benefits of the hadith:

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An explanation of the expiation for the gathering,

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and that it is said at the end, not at the beginning.

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This supplication comprises three matters:

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First:

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Declaring Allah Almighty free from every imperfection,

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and praising Him for every action.

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Second:

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Affirming the divinity of Allah Almighty alone, with no partner,

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and that is from the perfection of worship to Allah alone,

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and the perfection of praise for Him.

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Third:

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Returning, seeking forgiveness, and repentance to the One who possesses them,

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and He is Allah Almighty.

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The fruit of this praise, seeking forgiveness, and repentance

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is an expiation for the one who says it.

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An explanation of the gradual nature of instruction in Islamic Shari‘ah.

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The Shari‘ah did not descend all at once,

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but descended gradually according to the situation.

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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:

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It was rare that the Messenger of Allah, peace and blessings of Allah be upon him, would stand up from a gathering

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without praying with these supplications:

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"O Allah, apportion for us such fear of You as will prevent us from disobeying You,

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and such obedience to You as will bring us to Your Paradise,

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and such certainty as will make the calamities of this world easy for us.

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O Allah, let us enjoy our hearing, our sight,

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and our strength as long as You keep us alive,

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and make it the inheritor from us.

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Let our vengeance be upon those who have wronged us,

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and grant us victory over those who show us enmity.

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Do not make our calamity in our religion,

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and do not make this world our greatest concern,

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nor the extent of our knowledge,

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and do not empower over us those who will not show us mercy."

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Narrated by al-Tirmidhi.

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From the benefits of the hadith:

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Perfect fear of Allah,

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along with knowledge of His majesty, Glory be to Him.

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Thus, Allah specifically distinguished the scholars with fear,

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saying: ﴾Only those among His servants who have knowledge fear Allah.﴿

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The more a person’s knowledge of Allah increases,

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the more his fear of Him increases.

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As it is authentically reported from the Prophet, peace and blessings of Allah be upon him:

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"I am the most knowledgeable of you about Allah,

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and the most fearful of Him."

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And He, the Almighty, said regarding His angels:

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“He knoweth what is before them and what is behind them, and they cannot intercede except for him whom He accepteth, and they quake for awe of Him.” (21:28)

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An explanation that the one who prevents the servant from committing a sin

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is Allah Almighty,

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by placing from His fear

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What stands between them and Him

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is the granting of success to perform acts of obedience,

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which can only come from Allah, Blessed and Exalted is He.

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Therefore, the servant must constantly seek His aid.

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Nothing leads to Paradise except obedience.

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A servant cannot endure the calamities of this world

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except through certainty in the heart,

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which stems from sincere faith.

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It is recommended to pray for the preservation and continuity of blessings,

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and to enjoy them without committing acts of disobedience.

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It is permissible to pray against the disbelievers,

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whether specifically or generally,

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and to seek victory from Allah over them.

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The greatest calamity that can befall a servant

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is a calamity regarding their religion.

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Whoever becomes preoccupied with worldly life,

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its love settles in their heart,

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becoming their primary concern,

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and they forget their afterlife,

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dedicating all their efforts to it.

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Allah, the Almighty and Majestic, tests His servants

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when they turn away from His religion

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by empowering their enemies against them.

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The people of faith repel their enemies

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through righteous deeds and supplication.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"No group of people rises from a gathering

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in which they did not remember Allah the Exalted,

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but that they rise as if from the carcass of a donkey,

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and it will be a source of regret for them."

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Narrated by Abu Dawud.

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Among the benefits of this hadith:

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Through the remembrance of Allah the Exalted, gatherings are made wholesome,

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and hearts find tranquility.

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Every moment not occupied by obedience

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will have a consequence of regret and remorse

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on the Day of Resurrection.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"No people sit in a gathering in which they do not remember Allah the Exalted,

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nor do they invoke blessings upon their Prophet,

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but that it will be a deficiency for them;

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if He wills, He will punish them,

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and if He wills, He will forgive them."

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Narrated by Al-Tirmidhi.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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from the Messenger of Allah, peace and blessings of Allah be upon him, who said:

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"Whoever sits in a place where they do not remember Allah the Exalted,

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it will be a deficiency for them from Allah.

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And whoever lies down in a place where they do not remember Allah the Exalted,

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it will be a deficiency for them from Allah."

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Narrated by Abu Dawud.

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"A deficiency" (tira),

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meaning a shortcoming or a burden of consequence.

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Among the benefits of this hadith:

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The obligation of remembering Allah the Exalted and invoking blessings upon His Messenger, peace be upon him.

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Because whoever neglects this incurs a burden of consequence.

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Everyone who sits in a gathering and is heedless of the remembrance of Allah

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becomes deserving of punishment from Allah.

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This is because those who forget the remembrance of Allah and the invocation of blessings upon His Messenger, peace be upon him,

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are more likely to forget to observe the limits set by Allah the Exalted,

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thus falling into the forbidden and what incurs the wrath of Allah,

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and they are punished for what they have committed.

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Riyad al-Salihin.