Tirmidhi

1:
That is, one should not concern himself with matters that do not pertain to him, nor from which any religious or worldly benefit can be obtained; rather, he should keep away from them. This is the excellence of his Islam.

Benefits and Issues:
➊
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission, whereas the researchers of al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad write regarding it that the mentioned narration, on the basis of supporting evidences, is of the rank of hasan.
And the scholar of the era, Shaykh al-Albani, has declared it sahih (authentic).
In addition, our esteemed researcher has also declared the narration of Sharh al-Sunnah authentic in its chain, and has also noted Imam Nawawi’s grading of it as hasan, as well as mentioning further supporting evidences. From this, it is understood that although the mentioned narration is weak in its chain, due to other supporting evidences it is actionable and a valid proof.
For further details, see: (al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 3/256 and Sahih Sunan Ibn Majah, no. 3226, published by Maktabat al-Ma‘arif, Riyadh)

➋
Unwarranted interference in unrelated matters produces incorrect results.

➌
Forbidding an evil deed is not included in unwarranted interference.

Takhrij:
«حسن»
[ترمذي 2317]
Tirmidhi has graded it as Hasan. This hadith has also come as mursal from Ali bin Husayn radi Allahu anhuma.
Shaykh al-Albani rahimahullah said: The hadith is sahih [مشكوة حديث 4839] and see: [تحفته الاشراف 381/9، 313/11]

Vocabulary:
«عَنَاهُ الْاَمْرُ يَعْنُوْهُ وَيَعْنِيْهِ اَهَمَّهُ» When a matter causes a person concern, he gives it special attention, and it becomes his aim and objective.

Benefits:
➊ This hadith is from the comprehensive statements (jawami‘ al-kalim). The words are few, but the meanings are very vast.
➋ This hadith includes abandoning not only purposeless and useless speech, but also abandoning useless actions and beliefs. If a person, before every statement and every action, thinks: “What benefit will I get from this in this world or the Hereafter?” then countless statements and countless actions will automatically be left by him. The Messenger of Allah sallallahu alayhi wa sallam said:
«من كان يومن بالله واليوم الاخر فليقل خيرا او ليصمت» [صحيح بخاري، باب حفظ اللسان 6475، مسلم]
“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
From the hadith under discussion, it is understood that not only should one leave useless speech, but also useless actions; this is a part of the beauty of his Islam, without which his Islam cannot be beautiful.
➌ When purposeless speech, purposeless actions, and purposeless beliefs are abandoned, then obviously those statements, beliefs, and actions will be abandoned even more so which are haram, disliked (makruh), or doubtful.
➍ This rank can only be attained when a person always remains as if he is seeing Allah, and if he does not see Allah, then Allah ta‘ala is seeing him. With this awareness, he will develop modesty (haya) before Allah ta‘ala and will not do any vain, purposeless, or useless act. This very rank the Messenger of Allah sallallahu alayhi wa sallam called “ihsan,” and in this hadith, it is called the beauty of a person’s Islam.
➎ Some jurists, in various rulings, invent hypothetical questions and go to the trouble of answering them, even though such situations have not yet arisen, nor is there any likelihood of them arising, and they consider this the perfection of knowledge. Whereas this is a useless and purposeless act and pure affectation. Allah ta‘ala said:
«قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ» [38-ص:86]
“Say: I do not ask you for any reward for it, nor am I of those who pretend (to be what they are not).”
An example of this affectation is that the Messenger of Allah sallallahu alayhi wa sallam said: “Let the one who is most proficient in reciting the Qur’an lead the people in prayer; if they are equal in recitation, then the one who has more knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then the one whose migration (hijrah) is earlier; and if they are equal in migration, then the one who is older in age.” [مسلم، عن ابي مسعود انصاري 673]
If there had been a need for more detail, the Messenger of Allah sallallahu alayhi wa sallam would certainly have explained it. But some people, not content with this, invented further scenarios and answered them from themselves, even though Allah ta‘ala has never given them the right to legislate in the Shari‘ah.
➏ According to this hadith, useless looking, listening, reading, speaking, playing, sleeping, and all other useless acts are contrary to the excellence of a person’s Islam. For example: novels, stories, songs, most of the content of newspapers, useless books, most games, cards, etc., spending more time sleeping than necessary—these are purposeless and vain acts. One should avoid them.

Takhrij:
«أخرجه الترمذي، الزهد، باب 11، حديث:2317، قُرّة ضعّفه الجمهور.»©

Explanation:
➊ The aforementioned narration has been declared weak in chain (sanadan da'if) by our esteemed researcher, whereas other scholars have graded it as hasan (good) and sahih (authentic). Furthermore, our esteemed researcher, in his verification of Sunan Ibn Majah, has referenced the narration from Sharh al-Sunnah and declared its chain authentic (sanadan sahih). He has also noted Imam Nawawi rahimahullah’s grading of it as hasan and mentioned its supporting evidences (shawahid), from which it is evident that, according to our researcher as well, this hadith certainly has some basis. Therefore, despite the aforementioned narration being weak in its chain, it is actionable and authoritative due to other supporting evidences. And Allah knows best. For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 3/256; Sahih Sunan Ibn Majah, no. 3226, Maktabat al-Ma‘arif, Riyadh edition).

➋ This hadith holds the status of “jawami‘ al-kalim” (comprehensive concise speech) among the statements of the Prophet sallallahu alayhi wa sallam, which pertains to both speech and actions.

➌ The purpose of human life in this world is the worship (‘ibadah) of Allah, the Exalted. The demand of the faith of a true believer is that he does not engage in purposeless and useless deeds. He has not come here merely to pass time, but rather to worship Allah and to attain His pleasure. Therefore, all actions that are contrary to the purpose of life and opposed to the rectification of religion are all futile and meaningless. The true servant (‘abd) of the Master does not waste his time in those deeds which are disliked by the Master and contrary to His pleasure.