According to another report: "He used to slaughter a sheep and send to her friends a goodly amount of it."35
By this example, the Prophet (PBUH) expanded the concept of faithfulness and kindness to include the distant friends of deceased parents and wives. So what about our own friends who are still alive!
She is kind to them
The Muslim woman who is truly guided by Islam is never arrogant towards her sisters and friends; she is never sullen towards them, and never uses harsh words with them. She is always kind, gentle and friendly towards them, treating them well and speaking nicely to them. The words of Allah (SWT) describing the believers, men and women, as being ( . . . lowly [or humble] with the believers, mighty against the kafirun . . .) (Qur'an 5:54) are sufficient to give her the most vivid picture of how the Muslim woman should be with her friends and sisters. The ideal situation is to be so gentle and kind that it almost looks like humility.
When the Muslim woman hears the Prophet's teachings she finds strong evidence in support of kindness towards others; it is described as something that may adorn every aspect of life, as the Prophet (PBUH) said: "There is no kindness in a thing but it adds beauty to it, and there is no absence of kindness but it disfigures a thing."36
When the Muslim woman studies the life of the Prophet (PBUH), she is impressed by the magnificent nature of his character, his overwhelming gentleness and his utmost kindness in his dealings with people. He was never known to scowl at anybody, or to speak harshly, or to be severe or harsh-hearted. Allah (SWT) indeed spoke the truth when He said: ( . . . Were you severe or harsh-hearted, they would have broken away from about you . . .) (Qur'an 3:159)
Anas (RAA), his servant and constant companion, described his noble character thus: "I served the Messenger of Allah (PBUH) for ten years, and he never said to me `Uff! [The smallest word of contempt]. If I did something, he never said `Why did you do that?' and if I did not do something, he never said `Why did you not do that?'"37
Anas also said: "The Prophet (PBUH) never used obscene language, or uttered curses and insults. If he wanted to rebuke someone, he would say, `What is the matter with him, may his forehead be covered with dust!38'"39
She does not gossip about them The alert Muslim woman does not allow herself to be drawn into gossip or to attend gatherings where gossip takes place. She restrains her tongue and refrains from gossiping in general, and avoids backbiting about her friends and sisters in particular. She regards it as her duty to prevent gatherings from sinking to the level of cheap gossip, because gossip is clearly haram according to the words of the Qur'an: ( . . . Nor speak ill of each other behind their back. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. But fear Allah, for Allah is Oft-Returning, Most Merciful.) (Qur'an 49:12)
The Muslim woman always refrains from indulging in any talk that could lead to gossip. From her understanding of Islam, she knows that it is the tongue that may lead its owner to Hell, as stated in the hadith in which the Prophet (PBUH) warned Mu`adh ibn Jabal. He took hold of his tongue and said, "Restrain this." Mu`adh said, "O Messenger of Allah, will we be held responsible for what we say?" The Prophet (PBUH) said: "May your mother be bereft of you! Is there anything that causes people to be thrown into Hell on their faces (or he said: on their noses) but the harvest of their tongues?"40
Gossip is an evil characteristic which does not befit the Muslim woman who has been guided by Islam. Such a woman refuses to be two-faced, hypocritical or fickle, gossiping about her friends and sisters in their absence, then when she meets them, she smiles warmly and makes a display of friendship. She knows that such fickleness is haram according to Islam, which is based on straightforwardness, honesty and frankness. Such good qualities come naturally to believing men and women, for Islam has made them despise inconsistency, fickleness and hypocrisy. These characteristics are regarded as so loathsome by Islam that the one who possesses them is described as being two-faced, and those who are two-faced, men and women alike, are among the worst of people in the sight of Allah (SWT), as the Prophet (PBUH) said: "You will find among the worst people in the sight of Allah (SWT) on the Day of Judgement, the one who is two-faced, who approaches some people in one way and some in another."41
The true Muslim woman is straightforward and consistent, never two-faced. She is always bright and cheerful, and treats all people in the same, noble, manner. She never forgets that the woman who is two-faced is a hypocrite: Islam and hypocrisy do not go together, and the woman who is a hypocrite will be in the lowest level of Hell.
She avoids arguing with them, making hurtful jokes and breaking promises
Among the good manners of the true Muslim woman are a sense of moderation, wisdom and tact. She does not exhaust her friends with irritating arguments, she does not annoy them with hurtful jokes, and she does not break a promise that she has made to them. In this, she follows the guidance of the Prophet (PBUH): "Do not argue with your brother, do not joke excessively with him, do not make a promise to him then break it."42
Excessive arguing is a repulsive habit that fills people's hearts with hatred and disgust; making hurtful jokes destroys the purity of a friendship between two sisters; and breaking promises weakens the ties of sisterhood and friendship, and destroys mutual respect. The alert Muslim woman avoids behaving in such a way that makes a person despicable.
She is generous and honours her sisters
The Muslim woman who understands the teachings of her religion is generous and gives freely to her friends and sisters. Her approach is friendly and sincere when she invites them, she welcomes them warmly and offers them food generously.
Friendly gatherings over food strengthen the ties of sisterhood and friendship between sisters, filling their lives with the sense of noble human emotions that have been lost by the Western woman raised in a materialistic culture, who has been filled with the spirit of opportunism, selfishness and individualism. The Western woman is suffering from spiritual emptiness and emotional dryness which result in a feeling of being deprived of true friendship and sincere friends. This is the situation of Westerners in general, and Western women in particular, and they compensate for it by devoting themselves to caring for their dogs, to makup for the lack of human emotional warmth drained from them by their materialistic philosophy. A French report states that there are seven million dogs in France, a country whose population is fifty-two million. These dogs live with their owners like one of the family. It is no longer strange in French restaurants to see a dog and its owner eating together at the same table. When an official of the animal welfare organization in Paris was asked, "Why do the French treat their dogs like they treat themselves?" he answered, "Because they want someone to love, but they cannot find any person to love."43
The materialistic man, whether in the West or in the East, can no longer find a true, sincere friend in his own society on whom to bestow his love and affection. So he turns to these animals in whom he finds more gentleness and faithfulness than in the people around him. Can man become any more emotionally degenerate than this extreme love for animals when he has lost the blessing of faith and guidance?
This emotional degeneration from which Westerners are suffering and which has dried up the human feelings in their souls, is one of the first things that attracted the attention of emigrant Arab writers, both Muslim and non-Muslim. They noticed that the materialistic lifestyle that has overtaken Western societies has made men into machines who know nothing in life but work, productivity and fierce competition, who do not know what it is to smile warmly at a friend. They are overwhelmed by the haste and crowds of this machine-like existence. Seeing all of this alarmed those Arab writers, who had grown up in the Islamic world and breathed its spirit of tolerance, and whose hearts were filled with brotherly love. So they began earnestly calling the Westerners towards the values of love and brotherhood. One of them was Nasib Aridah, who raised the banner of this humane call to the Westerner whose heart was stained with materialism and who had been blinded and deafened by the roar of the machines: "O my friend, O my companion, O my colleague, my love for you is not out of curiosity or a desire to impose on you./ Answer me with the words `O my brother!' O my friend, and repeat it, for these are the sweetest words./ If you wish to walk alone, or if you grow bored of me,/ then go ahead, but you will hear my voice, calling `O my brother,' bearing the message,/ and the echo of my love will reach you wherever you are, so you will understand its beauty and its glory."44
The burden of materialistic life in the West became too much for Yusuf As`ad Ghanim to bear, and he could no longer stand this life which was full of problems and sinking in the ocean of materialism, and was devoid of the fresh air of spirituality, brotherhood and affection. So he began to long for the Arab countries of the Islamic world, the lands of Prophethood and spirituality, the home of love, brotherhood and purity. He wished that he could live in an Arab tent, and leave behind the civilized world with all its noise and glaring lights: "If I were to live a short life in any Arab land, I would thank Allah (SWT) for a short but rich life in a world where He is loved in the hearts of its people. I got so tired of the West that tiredness itself got bored of me. Take your cars and planes, and give me a camel and a horse. Take the Western world, land, sea and sky, and give me an Arab tent which I will pitch on one of the mountains of my homeland Lebanon, or on the banks of Barada or the shores of the Tigris and Euphrates, in the suburbs of `Amman, in the deserts of Saudi Arabia, in the unknown regions of Yemen, on the slopes of the Pyramids, in the oases of Libya. . . Give me an Arab tent, and I will weigh it against the entire world and emerge a winner. . ."45
Many writings by emigrant Arab writers share the same tone, but it is sufficient to give just a few examples here. All of their writings express the emigrants' longing for the emotional richness that they missed when they came to the West, an experience which awoke in them feelings of longing for the East where Islam had spread love, brotherhood, mutual affection and solidarity.
Islam planted the seeds of love and brotherhood in the souls of its followers, and encouraged them to make friends and exhange invitations and visits. Those who invite others to these kinds of gatherings are described as being among the best of people: "The best of you is the one who offers food freely and returns the greeting of salam."46
The Prophet (PBUH) gave good news to those who are generous, men and women alike, that they will be among those who will enter Paradise in peace: "Spread salam, offer food generously, uphold the ties of kinship, stand in prayer at night when people are sleeping, and enter Paradise in peace."47
The Prophet (PBUH) further encouraged these generous people with the promise of special chambers in Paradise: "In Paradise there are rooms whose outside can be seen from the inside, and whose inside can be seen from the outside. Allah (SWT) has prepared them for those who feed others generously, who are gentle in speech, who fast continuously, and who stand in prayer at night when people are sleeping."48
She prays for her sisters in their absence
The sincere Muslim woman whose heart is filled with the sweetness of faith likes for her Muslim sister what she likes for herself. So she never forgets to pray for her in her absence, a du`a' that is filled with the warmth of sincere love and sisterhood. She knows that such du`a's are the quickest to be answered because of their sincerity and warmth of feeling and the noble intention behind them. This is confirmed by the words of the Prophet (PBUH): "The quickest prayer to be answered is a man's supplication for his brother in his absence."49
The Sahabah understood this and used to ask their brothers to pray for them whenever they were in a situation where their prayers would be answered. Men and women alike shared this virtue, which is indicative of the high level of the entire society during that golden period of our history. Bukhari reports, in al-Adab al-Mufrad, from Safwan ibn `Abdullah ibn `Safwan, whose wife was al-Darda' bint Abi'l-Darda'. He said: "I came to visit them in Damascus, and found Umm al-Darda' in the house, but Abu'l-Darda' was not there. She said, `Do you want to go for Hajj?' I said, `Yes.' She said, `Pray for me, for the Prophet (PBUH) used to say, "The Muslim's prayer for his absent brother will be answered. There is an angel at his head who, whenever he prays for his brother, says, `Amin, and you shall have likewise.'"'" He (Safwan) said, "I met Abu'l-Darda' in the market and he told me something similar, reporting from the Prophet (PBUH)."50
The Prophet (PBUH) instilled team spirit in the souls of Muslim men and women at every opportunity, strengthening the ties of love for the sake of Allah (SWT) between them, spreading an attitude of selflessness, and uprooting the inclination towards individualism and selfishness, in order that the Muslim society should be infused with feelings of love, close ties, solidarity and selflessness.
One of the brillliant ways in which he instilled this team spirit was his response to the man who prayed out loud: "O Allah (SWT), forgive me and Muhammad only." He told him, "You have denied it to many people."51
In this way, the Prophet (PBUH) did not just correct this man alone, but he effectively instilled team spirit in the entire ummah of Islam, and taught every Muslim man and women, no matter when or where they lived, that it is not right for anyone who has uttered the words of the Shahadah to keep goodness to himself, because the believer should always like for his brother what he likes for himself.
In conclusion, then, this is how the Muslim woman who has received a sound Islamic education should be: she loves her sisters for the sake of Allah (SWT), and her sisterly love towards them is sincere and in their best interests; she likes for them what she likes for herself; she is keen to maintain the ties of love and sisterhood between them, and she does not cut them or forsake them; she is tolerant and forgiving of their mistakes and faults; she does not bear any hatred, envy or malice towards them; she always greets them with a cheerful, smiling face; she is kind and loyal towards them; she does not gossip about them; she does not hurt their feelings by being hostile or arguing with them; she is generous to them; she prays for them in their absence.
It is no surprise that the Muslim woman whose personality has been cleansed and moulded by Islam should have such noble characteristics. This is the miracle that Islam has wrought in the education and forming of human character, no matter where or when a man or woman lives.
Footnotes:
Bukhari and Muslim. See Sharh al-Sunnah, 1/49, Kitab al-iman, bab halawat al-iman.
Sahih Muslim, 16/123, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-hubb fi Allah.
Reported by Tirmidhi, 4/24, Bab ma ja'a fi al-hubb fi-Allah; he said, it is a sahih hasan hadith.
Sahih Muslim, 16/124, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-hubb fi-Allah.
Reported with a sahih isnad by Abu Dawud, 4/452, Kitab al-adab, bab akhbar al-rajul bi mahabbatihi ilayh.
Reported with a sahih isnad by Ahmad, 5/245.
Reported by Malik in al-Muwatta', 2/953, Kitab al-shi'r, bab ma ja'a fi'l-muthabbayn fi-Allah. Sahih Muslim, 2/35, Kitab al-iman, bab bayan annahu la yadkhul al-jannah illa'l-mu'minin.
Bukhari and Muslim. See Sharh al-Sunnah, 13/47, Kitab al-birr wa'l-silah, bab ta'awun al-mu'minin wa tarahumuhum.
Ibid.
Reported by Bukhari in al-Adab al-Mufrad, 1/493, Bab hijrah al-Muslim.
Bukhari and Muslim. See Sharh al-Sunnah, 13/100, Kitab al-birr wa'l-silah, bab al-nahy 'an hijran al-ikhwan.
Reported by Bukhari in al-Adab al-Mufrad, 1/505, Bab inna al-salam yujzi' min al-sawm.
Reported by Bukhari in al-Adab al-Mufrad, 1/497, Bab man hajara akhahu sanah.
Sahih Muslim, 16/120, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-zann wa'l-tajassus wa'l-tanafus.
Bukhari and Muslim. See Sharh al-Sunnah, 13/109, Kitab al-birr wa'l-silah, bab ma la yajuz min al-zann.
Sahih Muslim, 16/120, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim zulm al-Muslim wa khadhaluhu wa ihtiqarahu.
Sahih Muslim, 16/122, Kitab al-birr wa'l-silah wa'l-adab, bab al-nahy 'an al-shahna'.
Reported by Bukhari in al-Adab al-Mufrad, 1/505, Bab al-shahna'. Sahih Muslim, 16/141, Kitab al-birr wa'l-silah
wa'l-adab, bab istihbab al-'afuw wa'l-tawadu'.
Reported by Bukhari in al-Adab al-Mufrad, 1/505, Bab al-shahna'.
Sahih Muslim, 16/177, Kitab al-birr wa'l-silah wa'l-adab, bab istihbab talaqah al-wajh 'ind al-liqa'.
Reported by Tirmidhi, 3/228, Abwab al-birr, 36. He said it is hasan gharib.
Fath al-Bari, 10/504, Kitab al-adab, bab al-tabassum wa'l-dahk; Sahih Muslim, 16/35, Kitab fada'il al-sahabah, bab fada'il Jarir ibn 'Abdullah.
Nasihah is an Arabic word that may be translated by a number of words in English. The most common translation is "good advice," but it also carries connotations of sincerity, integrity, and "doing justice to a person or situation." [Translator] Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din nasihah. The explanations in brackets are adapted from those given in the English translation of Sahih Bukhari by Dr. Muhammad Muhsin Khan (Vol. 1, p. 48). [Translator]
Bukhari and Muslim. See Sharh al-Sunnah, 1/63, Kitab al-iman, bab al-bay'ah 'ala'l-Islam.
Bukhari and Muslim. See Sharh al-Sunnah, 13/60, Kitab al-birr wa'l-silah, bab yuhibbu li akhihi ma yuhibbu li nafsihi.
Reported by Bukhari in al-Adab al-Mufrad, 1/333, Bab al-Muslim mir'ah akhihi.
Ibid.
Sharh Diwan Zuhayr, 115, published by Dar al-Kutub al-Misriyyah.
Sahih Muslim, 16/110, Kitab al-birr wa'l-silah wa'l-adab, bab fadl silah asdiqa' al-abb wa'l-umm.
Reported by Ibn Hibban in his Sahih, 2/162, Kitab al-birr wa'l-ihsan, bab haqq al-walidayn.
Fath al-Bari, 7/133, Kitab manaqib al-Ansar, bab tazwij al-Nabi (SAAS) Khadijah wa fadliha; Sahih Muslim, 15/201, Kitab al-fada'il, bab fada'il Khadijah.
Fath al-Bari, 7/133, Kitab manaqib al-Ansar, bab tazwij al-Nabi (SAAS) Khadijah wa fadliha.
Sahih Muslim, 16/146, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-rifq.
Bukhari and Muslim. See Riyad al-Salihin, 336, Bab husn al-khalq.
It has been suggested that what was meant by this expression was that the Prophet (PBUH) was praying that the person would increase his sujud, i.e. pray more, as this would guide and reform him. [Author]
Fath al-Bari, 10/452, Kitab al-adab, bab lam yakun al-Nabi (PBUH) fashishan wa la mutafahhishan.
A sahih hasan hadith narrated by Ibn Majah, 2/1315, Kitab al-fitan.
Fath al-Bari, 10/474, Kitab al-adab, bab ma qila fi dhi'l-wajhayn; Sahih Muslim, 16/157, Kitab al-birr wa'l-silah wa'l-adab, bab dhamm dhi'l-wajhayn.
Reported by Bukhari in al-Adab al-Mufrad, 1/485, bab la ta'id akhaka shay'an fa tukhlifahu.
Prof. Wahid al-Din Khan, Wujub tatbiq al-shari'ah alislamiyyah fi kulli zaman wa makan ("The necessity of applying Islamic shari'ah in every time and place"), in al-Mujtama', No. 325, Kuwait, 24 Dhu'l-Qi'dah 1396/16 November 1976.
Diwan al-arwah al-ha'irah, qism al-naz'ah al-insaniyyah.
See 'Isa al-Na'uri, Adab al-Mahjar, Dar al-Ma'arif bi Misr, p. 527
A hasan hadith narrated by Ahmad, 6/16.
A sahih hadith narrated by Ahmad, 2/295, and al-Hakim 4/129, Kitab al-at'amah.
A hasan hadith narrated by Ahmad, 5/343 and Ibn Hibban, 2/262, Kitab al-birr wa'l-ihsan, bab ifsha' al-salam wa it'am al-ta'am.
Reported by Bukhari in al-Adab al-Mufrad, 2/83, Bab du'a' al-akh bi zahr al-ghayb.
Reported by Bukhari in al-Adab al-Mufrad, 2/84, Bab al-du'a' bi zahr al-ghayb.
Reported by Bukhari in al-Adab al-Mufrad, 2/85, Bab al-du'a' bi zahr al-ghayb.
GOOD COMPANIONSHIP
Author: Shaikh Saleem al Hilaalee
Source: A lecture he gave with the same title
Good companionship, choosing and having good companions is extremely important for many reasons and from many aspects.
1. Mankind cannot live alone; every individual must live and interact with others.
2. Those people who you sit with and make your friends are inevitably going to fall into one of two categories. Either they are going to be good individuals - who guide and encourage you towards what is good and help you to accomplish that which Allaah has ordered, or they are going to be bad - encouraging you to do what is pleasing to Shaytaan, that which misleads you, and leads you to the Hell-Fire.
3. When the Prophet (saws) was sent with the Da’wah to establish the Deen of al-Islaam, he did not do it on his own. Rather, Allaah chose for him companions who accompanied him and who carried the Message until it was complete.
These three aspects show the importance of having good companions, companions who are Saalih (righteous). Such a companion will help you to do what is good and remind you of Allaah, he will enjoin what is good and forbid what is evil. They also show the importance of avoiding keeping bad companions. Such a companion will have a bad effect upon you, they help you to do those deeds which are displeasing to Allaah and which lead to the Hell-Fire - and we seek Allaah’s refuge from that.
The Prophet (saws) explained the matter of good companionship, so that no room is left for doubt or confusion, when he said: “A person is upon the Deen of his khaleel - close friend, so look to whom you befriend.” [Abu Dawood and At-Tirmidhee]
This means that a person is upon the same manhaj (methodology) as his friend, the same tareeq (path) as his friend, the same nature, manner and behavior as his friend. So we must be careful about whom we befriend. There is an Arabic expression - ‘Your companion is what pulls you to something.’ So if your companion is good, he will pull to towards that which is good. But if your companion is bad, he will only pull you towards that which is evil. We must choose our friends and companions carefully so that we take friends who are sincere, and who will order us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it. About this the Prophet (saws) said, “A Muslim is the brother of another Muslim. He neither betrays him nor tells him a lie, nor humiliates him.” [At-Tirmidhee]
So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are upon the correct way, who are loyal, and who hide your faults whilst ordering you with good and forbidding you from evil, who stand beside you and support you, and co-operate with you upon all that is good.
The Prophet (saws) also explained this great principle further in another narration, wherein he stated, “Do not keep company except with a believer, and do not feed except a person who has taqwaa (fear of Allaah).” [Abu Dawood and At-Tirmidhee]
This principle is important from the standpoint of how the Deen is to be established, and from the standpoint of what brotherhood is and what it does. Indeed, the reason that one takes a companion is to help him establish his Islaam, and to help him worship Allaah. We find a good example in the Prophet Moosaa - the one whom Allaah chose and spoke to. When Allaah sent him to Fir’awn, he said, “And appoint for me a helper from my family, Haaroon - my brother; increase my strength with him, and let him share my task (of conveying Allaah’s Message and Prophethood), that we may glorify You much and remember You much.” [20:29-34]
Moosaa wanted his brother to support him and help him, protect him and accompany him. And this is what the believers do for one another. For the thing that binds the believers together and makes them brothers is Eemaan. The Prophet (saws) said, “There are three characteristics; whoever has them will taste the sweetness of Eemaan: That Allaah and His Messenger are more beloved to him than all else, that he loves a person and does not love him except for Allaah, and that he would hates to revert to unbelief just as he would hate to be thrown into the Fire.” [Al-Bukhaaree and Muslim]
Thus the connection between the believers is based upon Eemaan and sincere brotherhood. Be warned against taking any companion if such companionship is based upon other than this, for if you were to do that you would then bite your hands in grief. Just as the unjust ones will bite their hands in grief on the Last Day. Saying, “Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (the Qur’aan) after it had come to me.” [25:27]
And Allaah says, “And whosoever turns away from the remembrance of the Most Beneficent (Allaah), We appoint for him Shaytaan to be a Qareen (intimate companion) to him.” [43:36]
So all of the physical togetherness that you see around you, which is based upon other than Eemaan will be wiped away on that Day, and it will be a source of misery and torture for them. Allaah says that those who love one another for other than the sake of Allaah will be “...foes one to another...” on the Last Day. [43:67]
It is only the brotherhood that is based upon Eemaan and Taqwaa that is the true and lasting brotherhood. All of those who come together for materialistic reasons; because of complexion, because of nationality, or for whatever other reason, will be enemies one to another “...except al-Muttaqoon.” Those who have Taqwaa, and love a brother only because he is upon the Path of Allaah and has the same Eemaan that they have; he has taken the path of the Messenger (saws) and the Salafus-Saalih (righteous predecessors). So be careful, before you slip and find yourself exposed to a fitnah, which you never imagined, all because you were not careful about whom you took as a companion.
The Prophet (saws) said, “The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell.” [Al-Bukhaaree and Muslim]
The good companion has been given this similitude because he is righteous and will help you to remember Allaah. If he sees you make a mistake he will advise you and support you, whereas the bad companion would forsake you; leaving you at the time when you are most in need of him. “And remember the Day when the Dhaalim (wrong-doer, oppressor) will bite at his hands, he will say, ‘Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (this Qur’aan) after it had come to me.. And Shaytaan is ever a deserter to man in the hour of need’.” [25:27-29]
The bad companion is the Shaytaan from amongst mankind, and the Shayaateen are both men and jinns. Sometimes the harm that comes from the Shayaateen amongst men is greater than the harm that comes from the Shayaateen of the jinn. As a matter of fact the Shayaateen amongst mankind could probably teach the Shayaateen from the jinn a few things they didn’t know!
So in this hadeeth, where the Prophet (saws) said that the good companion is like the seller of musk - which is a particular type of perfume, one of the best - it is said that either you will take some from him or you will get some of its fragrance on you. It can be seen that from the good companion you will either pick up good actions and statements from his example - obeying Allaah because he does so and because he supports you in that, ordering what is good and forbidding what is evil, acquiring good characteristics and qualities and beneficial knowledge - or if he sees you becoming weak in your Eemaan he will advise you and help you.
A good example of this can be found in the Prophet (saws), who was ma’soom (free from making sins). When he was making the hijrah (migration) from Makkah to Madinah he would not leave until he had chosen a companion to accompany him on his way. Abu Bakr offered to go with him and make the hijrah also, but the Prophet (saws) ordered him to wait until Allaah allowed him to do so. This implies that the fact that Abu Bakr was to be the Prophet’s companion on this hijrah was a choice from Allaah, and so great a choice and such a blessing that Allaah mentioned it in the Qur’aan.
“Allaah did indeed help him (Muhammad) when the disbelievers drove him out. The second of the two, when they (Muhammad and Abu Bakr) were in the cave, and he (saws) said to his companion, ‘Be not sad (or afraid), surely Allaah is with us’.” [9:40]
He (saws) said, ‘Surely Allaah is with us’, not ‘with me’, since Abu Bakr had supported the Prophet in the establishing of the Deen of Allaah, he had thus earned the right to be supported by Allaah also.
Abu Bakr - a good friend and companion, one who was willing to sacrifice everything for the sake of Allaah and to the service of His Messenger (saws); his blood, his wealth, his sweat, his tears and everything that he owned he gave for Allaah’s sake. Abu Bakr As-Siddeeq, may Allaah be pleased with him and he pleased with Allaah, the first Khaleefah after the Prophet (saws) and his great companion, the best of this Ummah after the Prophet, sets for us this great example of the good companion who is like the perfume merchant.
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