On The Khilafah Of ‘Ali Over Abu Bakr; A Dictionary of Sahih Sunni Ahadith

On The Khilafah Of ‘Ali Over Abu Bakr; A Dictionary of Sahih Sunni Ahadith23%

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On The Khilafah Of ‘Ali Over Abu Bakr; A Dictionary of Sahih Sunni Ahadith

On The Khilafah Of ‘Ali Over Abu Bakr; A Dictionary of Sahih Sunni Ahadith

Author:
Publisher: www.al-islam.org
ISBN: 978-1492858843
English

1

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16) Hadith Al-Siyadah, ExaminingThe Background Arguments

Shaykh Ibn Taymiyyah (d. 728 H) states:

ففي هذا الخبر إخبار عمر بين المهاجرين والأنصار أن أبا بكر سيد المسلمين وخيرهم وأحبهم إلى رسول الله صلى الله عليه و سلم ذلك علة مبايعته فقال بل نبايعك أنت فأنت سيدنا وخيرنا وأحبنا إلى رسول الله صلى الله عليه و سلم ليبين بذلك أن المأمور به تولية الأفضل وأنت أفضلنا فنبايعك

In this report is the declaration of ‘Umar among the Muhajirun and the Ansar that Abu Bakr was the sayyid of the Muslims and the best of them, and the most beloved of them to the Messenger of Allah. This is the reason for following him. So, he (‘Umar) said, “Rather, we will follow you because you are our sayyid, and the best of us, and the most beloved of us to the Messenger of Allah, peace be upon him”. He wanted to make clear through it that: What is ordained is to give authority to the best, and you are the best of us. So, we will follow you.1

‘Umar apparently referred to Abu Bakr as “our sayyid”2 . Our Shaykh interprets that “our” as referring to all Muslims of that time, who were only the Sahabah. In other words, ‘Umar was speaking on behalf of his colleagues as a whole.Therefore, on the basis of ‘Umar’s testimony, Abu Bakr was the sayyid of the Sahabah. So, what does this mean?

First and foremost, it is important to note that the word sayyid has different meanings and can be used in various contexts. Dr. Baalbaki, a contemporary lexicographer, defines sayyid in this manner:

master, lord, chief, head, leader; Mr.; gentleman; a descendant of Prophet Mohammad; sovereign; independent.3

As such, in a cultural context, the word sayyid means “descendant of the Prophet”. In a political context, it refers to the ruler. In a tribal context, the title belongs to their chief. In the family setting, the husband – being its head - is the sayyid. The examples go on and on. What matters to our research, however, is solely the spiritual context. Therefore, all references to “sayyid” or “siyadah” henceforth in this and other chapters on Hadith al-Siyadah relate to spirituality only. Abu Bakr was not the political leader of Muslims, nor was he their tribal or other chief, when ‘Umar addressed him as “our sayyid”. This reveals that he too was referring to Abu Bakr’s alleged spiritual siyadah over the Ummah.

In order to determine what the term sayyid indicates in the spiritual context, we must examine the following hadith, documented by Imam Muslim (d. 261 H):

حدثني الحكم بن موسى أبو صالح حدثنا هقل (يعني ابن زياد) عن الأوزاعي حدثني أبو عمار حدثني عبدالله بن فروخ حدثني أبو هريرة قال قال رسول الله أنا سيد ولد آدم يوم القيامة

Al-Hakam b. Musa Abu Salih – Hiql b. Ziyad – al-Awza’i – Abu ‘Ammar – ‘Abd Allah b. Farukh – Abu Hurayrah:

The Messenger of Allah said: “I am the sayyid of the descendants of Adam on the Day of Resurrection.”4

Imam Ahmad (d. 241 H) also records:

حدثنا عبد الله حدثني أبي ثنا يحيى بن سعيد قال ثنا أبو حيان قال ثنا أبو زرعة بن عمرو بن جرير عن أبي هريرة قال رسول الله صلى الله عليه و سلم أنا سيد الناس يوم القيامة

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – Yahya b. Sa’id – Abu Hayyan – Abu Zur’ah b. ‘Amr b. Jarir – Abu Hurayrah:

... The Messenger of Allah, peacebe upon him, said: “... I am the sayyid of mankind on the Day of Resurrection.”5

Shaykh al-Arnaut comments:

إسناده صحيح على شرط الشيخين

Its chain is sahih upon the standardof the two Shaykhs.6

Obviously, the siyadah of the Prophet, sallallahu ‘alaihi wa alihi, in these hadiths falls within the spiritual context, especially since they are connected with the Hereafter. This is how the scholars of the Ahl al-Sunnah understand the reports too. Imam al-Nawawi (d. 676 H), for instance, states:

تفضيل نبينا صلى الله عليه وسلم على جميع الخلائق

قوله صلى الله عليه وسلم أنا سيد ولد آدم يوم القيامة وهذا الحديث دليل لتفضيله صلى الله عليه وسلم على الخلق كلهم لأن مذهب أهل السنة أن الآدميين أفضل من الملائكة وهو صلى الله عليه وسلم أفضل الآدميين وغيرهم وأما الحديث الآخر لا تفضلوا بين الأنبياء فجوابه من خمسة أوجه الأول: أنه صلى الله عليه وسلم قاله قبل أن يعلم أنه سيد ولد آدم فلما علم أخبر به

Superiority of our Prophet, peace be upon him, over the entire creation

His statement, peacebe upon him, “I am the sayyid of the descendants of Adam on the Day of Resurrection”.... This hadith is proof of his superiority, peace be upon him, over all the creation. This is because the doctrine of the Ahl al-Sunnah is that human beings are superior to angels, and he, peacebe upon him, is the most superior of the human beings and others. As for the other hadith “do not give superiorty to any among the prophets”, the answer is from five aspects. The first is: he, peacebe upon him, said it before he knew that he was the sayyid of the descendants of Adam. When he knew, he informed of it.7

Imam al-Mubarakfuri (d. 1282 H) has a similar view:

قوله أنا سيد ولد آدم يوم القيامة ولا فخر أي ولا أقوله تفاخرا بل اعتداد بفضله

His statement, “I am the sayyid of the descendants of Adam on the Day of Resurrection, and I am not boastful”,meaning: I am not saying it for pride. Rather, it was in consideration of his superiority.8

Therefore, in the spiritual context, siyadah means superiority in the Sight of Allah. Whoever is the sayyid of the Muslims is their best. Moreover, anyone who is a sayyid in the Hereafter is equally a sayyid in this world in the same capacity.

Our brothers from the Ahl al-Sunnah often quote a relevant Sunni-only report to prove the superiority of both Abu Bakr and ‘Umar over the Ummah. ‘Allamah al-Albani (d. 1420 H) states:

قال عبد الله بن أحمد في " زوائد المسند " (1 / 80) : حدثني وهب بن بقية الواسطي حدثنا عمر (في الأصل: عمرو) بن يونس اليمامي عن عبد الله بن عمر اليمامي عن الحسن بن زيد بن حسن حدثني أبي عن أبيه عن علي رضي الله عنه قال: " كنت عند النبي صلى الله عليه وسلم، فأقبل أبو بكر وعمر رضي الله عنهما، فقال: " يا علي هذان سيدا كهول أهل الجنة وشبابها بعد النبيين والمرسلين ".

‘Abd Allah b. Ahmad said in Zawaid al-Musnad (1/80):

Wahb b. Baqiyyah al-Wasiti – ‘Umar (in the original: ‘Amr) b. Yunus al-Yamami – ‘Abd Allah b. ‘Umar al-Yamami – al-Hasan b. Zayd b. Hasan – my father – his father ‘Ali,may Allah be pleased with him:

I was with the Prophet, peace be upon him, when Abu Bakr and ‘Umar, may Allah be pleased with them both, approached. So, he said, “O ‘Ali! These two are the two sayyids of THE ELDERLY ONES of the people of Paradise (Ahl al-Jannah) and of its youth, after the prophets and messengers.”9

Our ‘Allamah comments:

قلت: وهذا سند حسن

I say: This chain is hasan.10

The problem of the above hadith is primarily in its matn (content). It disturbingly assumes that there will be elderly people in Paradise, alongside its youth! This embarrassing mistake raises several red flags concerning its true origin. The correct opinion of the Messenger of Allah, which is universally confirmed, is that there will be only youth in Jannah. Imam Ahmad b. Hanbal records, for instance:

حدثنا عبد الله حدثني أبي ثنا سليمان بن داود ثنا عمران عن قتادة عن شهر بن حوشب عن عبد الرحمن بن غنم عن معاذ بن جبل انه سأل النبي صلى الله عليه و سلم أو سمع النبي صلى الله عليه و سلم يقول يدخل أهل الجنة الجنة جردا مردا مكحلين بنى ثلاثين أو ثلاث وثلاثين

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) Sulayman b. Dawud – ‘Imran – Qatadah – Shahr b. Hawshab – ‘Abd al-Rahman b. Ghanam – Mu’adh b. Jabal:

The Prophet, peace be upon him, said, “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged thirty or thirty-three years.”11

Shaykh al-Arnaut declares:

حسن لغيره

Hasan li ghayrihi12

In his Sahih al-Jami’ al-Saghir, the ‘Allamah copies a similar hadith:

يدخل أهل الجنة الجنة جردا مردا كأنهم مكحلون أبناء ثلاث وثلاثين

The people of Paradise will enter Paradise hairless, beardless, with their eyes anointed with kohl, aged thirty-three years.13

And the ‘Allamah says:

صحيح

Sahih14

Imam al-Tirmidhi (d. 279 H) also documents a shahid:

حدثنا محمد بن بشار و أبو هشام الرفاعي قالا حدثنا معاذ بن هشام عن أبيه عن عامر الأحول عن شهر بن حوشب عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم أهل الجنة جرد مرد كحل لا يفنى شبابهم ولا تبلى ثيابهم

Muhammad b. Bashar and Abu Hisham al-Rufa’i – Mu’adh b. Hisham – his father – ‘Amir al-Ahwal – Shahr b. Hawshab – Abu Hurayrah:

The Messenger of Allah, peacebe upon him, said, “The people of Paradise will be hairless and beardless, with their eyes anointed with kohl. Their YOUTH will never end, and their clothes will never become worn.”15

Al-Tirmidhi says:

هذا حديث حسن غريب

This hadith is hasan gharib.16

‘Allamah al-Albani supports him:

حسن

Hasan17

Since there will be no elderly folks in Paradise, how then will Abu Bakr and ‘Umar be their sayyids in there? Al-Mubarakfuri – apparently troubled by these facts - attempts to explain away the fatal problem:

لم يكن في الجنة كهل وقيل سيدا من مات كهلا من المسلمين فدخل الجنة لأنه ليس فيها كهل

There will be NO elderly person in Paradise And it is said they (i.e. Abu Bakr and ‘Umar) both will be sayyids of those who died as elderly people among the Muslims and thereby entered Paradise, because there will be no elderly person in it.18

So, “elderly ones of the people of Paradise” only refers to those who died elderly in this world and were later admitted to Jannah in the Hereafter. Their official title, according to the Ahl al-Sunnah, is “elderly ones of the people of Paradise”. What about those who died young in this world and then made it to Paradise? In line with the Sunni logic, they are “the youth of the people of Paradise”. Things however get out of hand when questions are asked about the fortunate people of Jannah who died as infants, babies or children in this world? The hadith mentions only two categories for the people of Paradise:

" يا علي هذان سيدا كهول أهل الجنة وشبابها بعد النبيين والمرسلين ".

“O ‘Ali! These two are the two sayyids of the elderly ones of the people of Paradise (Ahl al-Jannah) and of its youth, after the prophets and messengers.”

The youth, of course, are people above the ages of adolecence. It would be ridiculous to put babies of two months or foetuses, for instance, in the category of youth! So, there are only two possibilities here:

1. People who died in pregnancy, infancy or childhood will all automatically go to Hellfire. No category is listed for them, thereby suggesting that they have no place in Paradise. Otherwise, the hadith should have mentioned “the, foetuses, infants and children of the people of Paradise” as well.

2. People who died in infancy or childhood will all be superior to Abu Bakr and ‘Umar, in Paradise! After all, theduo are described as being sayyids of only the elderly as well as the youth of the people of Paradise. The infants and children are conspicuously excluded.

Apparently, neither of the above is acceptable to our brothers from the Ahl al-Sunnah. As such, the absurdity of al-Mubarakfuri’s linguistic gymnastics, even by Sunni standards, is unmistakable. Clearly, the Sunni hadith is not about the age of death here in the world at all. It rather informs the Ahl al-Sunnah that the people of Paradise will be in two categories only: the elderly as well as the youth. Of course, such a scandalous error could never have emerged from the noble Messenger of Allah.

Things get even a lot messier when one considers the case of Bilal b. Rabah, the well-known muezzin of the Prophet. Imam IbnSa’d (d. 230 H) records about him:

قال أخبرنا محمد بن عمر قال أخبرنا موسى بن محمد بن إبراهيم بن الحارث التيمي عن أبيه قال توفي بلال بدمشق سنة عشرين ودفن عند الباب الصغير في مقبرة دمشق وهو بن بضع وستين سنة قال أخبرنا محمد بن عمر سمعت شعيب بن طلحة من ولد أبي بكر الصديق يقول كان بلال ترب أبي بكر قال محمد بن عمر فإن كان هذا هكذا وقد توفي أبو بكر سنة ثلاث عشرة وهو بن ثلاث وستين سنة فبين هذا وبين ما روي لنا في بلال سبع سنين وشعيب بن طلحة أعلم بميلاد بلال حين يقول هو ترب أبي بكر فالله أعلم

Muhammad b. ‘Umar – Musa b. Muhammad b. Ibrahim b. al-Harith al-Tamimi – his father: “Bilal died in Damascus in the year 20 AH, and was buried at the al-Bab al-Saghir in the cemetery of Damascus, and he was more than sixty years old.”

Muhammad b. ‘Umar – Shu’ayb b. Talhah, from the descendants of Abu Bakr al-Siddiq, used to say: “Bilal was an age mate of Abu Bakr.” Muhammad b. ‘Umar said, “If this was the case, and Abu Bakr had died in 13 AH at the age of sixty three, then the difference between this and what is narrated to us concerning Bilal (i.e. his date of death) is seven years. Shu’ayb b. Talhah was the most knowledgeable of the date of birth of Bilal when he used to say that he (Bilal) was an age mate of Abu Bakr. And Allah knows best.”19

He was over 60 years old when he passed away. That puts him far into the elderly category. Yet, he was the sayyid of ‘Umar in the same way that Abu Bakr was, as the son of al-Khattab himself testified! Imam al-Hakim (d. 403 H) records:

حدثنا أبو عبد الله الصفار أحمد بن عبد الله ثنا أحمد بن مهران الأصبهاني ثنا خالد بن مخلد وحدثنا أبو العباس محمد بن يعقوب ثنا بحر بن نصر ثنا عبد الله بن وهب قالا : ثنا عبد العزيز بن أبي سلمة الماجشون عن محمد بن المنكدر عن جابر قال قال عمر : رضي الله عنه أبو بكر سيدنا وأعتق سيدنا يعني بلالا

Abu ‘Abd Allah al-Saffar Ahmad b. ‘Abd Allah – Ahmad b. Mahran al-Isbahani – Khalid b. Mukhlid AND Abu al-‘Abbas Muhammad b. Ya’qub – Bahr b. Nasr – ‘Abd Allah b. Wahb – ‘Abd al-‘Aziz b. Abi Salamah al-Majishun – Muhammad b. al-Munkadar – Jabir:

‘Umar,may Allah be pleased with him, said, “Abu Bakr is our sayyid, and he emancipated OUR SAYYID, THAT IS BILAL.”20

Al-Hakim comments:

صحيح ولم يخرجاه

It is sahih, and they both (i.e. al-Bukhari and Muslim) have not recorded it.21

Imam al-Dhahabi (d. 748 H) also states:

صحيح

Sahih22

Contrary to the mistake of al-Hakim, Imam al-Bukhari (d. 256 H) has actually recorded it:

حدثنا أبو نعيم حدثنا عبد العزيز بن أبي سلمة عن محمد بن المنكدر أخبرنا جابر بن عبد الله رضي الله عنهما قال : كان عمر يقول أبو بكر سيدنا وأعتق سيدنا يعني بلالا

Abu Na’im – ‘Abd al-‘Aziz b. Abi Salamah – Muhammad b. al-Munkadar – Jabir b. ‘Abd Allah,may Allah be pleased with them both:

‘Umar used to say, “Abu Bakr is our sayyid, and he emancipated our sayyid, that is Bilal”.23

Siyadah – in the spiritual sense - in this world only reflects that of the Hereafter. For instance, our Prophet will be the sayyid of all humanity in the Hereafter. This, as we have shown, is why he is our sayyid here as well. As such, since Bilal was the sayyid of ‘Umar, he will surely also be the latter’s sayyid in the Hereafter. Siyadah in the Hereafter reflects in this world, and siyadah in this world is evidence of that of the Hereafter.

Notes

1. Abu al-‘Abbas Ahmad b. ‘Abd al-Halim b. Taymiyyah al-Harrani, Minhaj al-Sunnah al-Nabawiyyah (Muasassat Qurtubah; 1st edition, 1406 H) [annotator: Dr. Muhammad Rashad Salim], vol. 8, p. 565

2. See also Abu ‘Abd Allah Muhammad b. Isma’il b. Ibrahim b. Mughirah al-Bukhari al-Ju’fi, al-Jami’ al-Sahih al-Mukhtasar (Beirut: Dar Ibn Kathir; 3rd edition, 1407 H) [annotator: Dr. Mustafa Dib al-Bagha], vol. 3, p. 1341, # 3467

3. Dr. Rohi Baalbaki, al-Mawrid: A Modern Arabic-English Dictionary (Beirut: Dar al-‘Ilm li al-Malayin; 7th edition, 1995 CE), p. 653

4. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 4, p. 1782, # 2278 (3)

5. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 2, p. 435, # 9621

6. Ibid

7. Muhyi al-Din Abu Zakariyyah Yahya b. Sharaf al-Nawawi, Sahih Muslim bi Sharh al-Nawawi (Beirut: Dar al-Kitab al-‘Arabi; 1407 H), vol. 15, pp. 37-38

8. Abu al-‘Ala Muhammad b. ‘Abd al-Rahman b. ‘Abd al-Rahim al-Mubarakfuri, Tuhfat al-Ahwazi bi Sharh Jami’ al-Tirmidhi (Beirut: Dar al-Kutub al-‘Ilmiyyah; 1st edition, 1410 H), vol. 10, p. 59

9. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh b. Tajati b. Adam al-Ashqudri al-Albani, Silsilah al-Ahadith al-Sahihahwa Shayhun min Fiqhihah wa Fawaidihah (Riyadh: Maktabah al-Ma’arif li al-Nashr wa al-Tawzi’; 1st edition, 1415 H), vol. 2, p. 468, # 824

10. Ibid

11. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 5, p. 243, # 22159

12. Ibid

13. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh b. Tajati b. Adam al-Ashqudri al-Albani, Sahih al-Jami’ al-Saghirwa Ziyadatuhu (Al-Maktab al-Islami), vol. 2, p. 1341, # 3158 (8072)

14. Ibid

15. Abu ‘Isa Muhammad b. ‘Isa al-Sulami al-Tirmidhi, al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 4, p. 679, # 2539

16. Ibid

17. Ibid

18. Abu al-‘Ala Muhammad b. ‘Abd al-Rahman b. ‘Abd al-Rahim al-Mubarakfuri, Tuhfat al-Ahwazi bi Sharh Jami’ al-Tirmidhi (Beirut: Dar al-Kutub al-‘Ilmiyyah; 1st edition, 1410 H), vol. 10, p. 103

19. Muhammad b.Sa’d , al-Tabaqat al-Kubra (Beirut: Dar al-Sadir), vol. 3, p. 238

20. Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 3, p. 320, # 5239

21. Ibid

22. Ibid

23. Abu ‘Abd Allah Muhammad b. Isma’il b. Ibrahim b. Mughirah al-Bukhari al-Ju’fi, al-Jami’ al-Sahih al-Mukhtasar (Beirut: Dar Ibn Kathir; 3rd edition, 1407 H) [annotator: Dr. Mustafa Dib al-Bagha], vol. 3, p. 1371, # 3544

17) Hadith Al-Siyadah, Proving Its Authenticity

‘Allamah al-Albani (d. 1420 H) records this hadith in his al-Dha’ifah:

يا علي! أنت سيد في الدنيا، سيد في الآخرة، حبيبك حبيبي، وحبيبي حبيب الله، وعدوك عدوي، وعدوي عدو الله، والويل لمن أبغضك بعدي

O ‘Ali! You are a sayyid in this world and a sayyid in the Hereafter. Your lover is my lover, and my lover is the lover of Allah. Your enemy is my enemy, and my enemy is the enemy of Allah. Woe unto anyone who hates you after my death.1

In his takhrij of the report, our ‘Allamah states:

أخرجه ابن عدي (308/ 2) ، والحاكم (3/ 127-128) ، والخطيب (4/ 41-42) ، وابن عساكر (12/ 134/ 2-135/ 1) من طرق عن أبي الأزهر أحمد بن الأزهر: أخبرنا عبد الرزاق: أنبأ معمر عن الزهري عن عبيد الله بن عبد الله عن ابن عباس رضي الله عنهما قال: نظر النبي - صلى الله عليه وسلم - إلى علي فقال فذكره

وقال الحاكم: "صحيح على شرط الشيخين، وأبو الأزهر - بإجماعهم - ثقة، وإذا انفرد الثقة بحديث؛ فهو على أصلهم صحيح "!!

وتعقبه الذهبي بقوله: "قلت: هذا وإن كان رواته ثقات؛ فهو منكر، ليس ببعيد من الوضع؛ وإلا لأي شيء حدث به عبد الرزاق سراً، ولم يجسر أن يتفوه به لأحمد وابن معين والخلق الذين رحلوا إليه، وأبو الأزهر ثقة ".

Ibn ‘Adi (2/308), al-Hakim (3/127-128), al-Khatib (4/41-42) and Ibn Asakir (12/134/135-2/1) through many routes from Abu al-Azhar Ahmad b. al-Azhar – ‘Abd al-Razzaq – Ma’mar – al-Zuhri – ‘Ubayd Allah b. ‘Abd Allah – Ibn ‘Abbas, may Allah be pleased with them both:

The Prophet, peacebe upon him, looked at ‘Ali and said, “...” Then he mentioned it (i.e. the hadith as quoted above).

Al-Hakim says: “It is sahih upon the standard of the two Shaykhs, and Abu al-Azhar – based upon their (i.e. the scholars’) consensus – is thiqah (trustworthy). When a trustworthy narrator narrates a hadith without corroboration, it is (nonetheless) sahih based upon their (i.e. the scholars’) principle”!!

Al-Dhahabi responded to him by saying: “I say: Although its narrators are trustworthy, this (hadith) is munkar (repugnant). (In fact), it is not far from being a fabrication. Otherwise, why did ‘Abd al-Razzaq narrate it secretly, and did not have the courage to transmit it to Ahmad, Ibn Ma’in and the other people who travelled to him. And Abu al-Azhar was trustworthy.”2

Both Imam al-Hakim (d. 403 H) and Imam al-Dhahabi (d. 748 H) agree that all its narrators are trustworthy. However, while the former grades the hadith as sahih, al-Dhahabi nonetheless rejects it, questioning why Imam ‘Abd al-Razzaq (d. 211 H) had narrated it only secretly. As such, his sole reason for throwing out the noble hadith is nothing but the secrecy of its transmission. Of course, that is not a valid ground in the Sunni hadith sciences.

What is ‘Allamah al-Albani’s own verdict on the hadith? This is it, in one simple word:

موضوع

Mawdu’ (fabricated)3

But, on what basis is this? Our ‘Allamah has no objection to al-Dhahabi’s claim that all its narrators are trustworthy. So, what is the problem? He outlines his reasons:

قلت: فانحصرت العلة في عبد الرزاق نفسه، أو في معمر، وكلاهما ثقة محتج بهما في "الصحيحين "

I (al-Albani) say: So, the fault (in the hadith) is LIMITED to ‘Abd al-Razzaq himself, or to Ma’mar, and both of them are relied upon as hujjahin the two Sahihs.4

In other words, all the narrators are truly trustworthy, as declared by Imam al-Dhahabi. Moreover, the alleged defect in the hadith is traceable only to its narrators, specifically to either ‘Abd al-Razzaq or Ma’mar. Yet, both are “trustworthy” narrators of Sahih al-Bukhari and Sahih Muslim! There is absolutely no other issue with the sanad or matn (content) of the riwayah. Here, the plot thickens significantly.

So, what exactly is al-Albani’s point against Ma’mar? Let us hear him out:

أما بالنسبة لمعمر؛ فقد بين وجه العلة فيه: أبو حامد الشرقي؛ فقد روى الخطيب بسند صحيح عنه: أنه سئل عن حديث أبي الأزهر هذا؟ فقال: "هذا حديث باطل، والسبب فيه: أن معمراً كان له ابن أخ رافضي، وكان معمر يمكنه من كتبه، فأدخل عليه هذا الحديث، وكان معمر رجلاً مهيباً لا يقدر عليه أحد في السؤال والمراجعة، فسمعه عبد الرزاق في كتاب ابن أخي معمر ! ".

قلت: فهذا - إن صح - علة واضحة في أحاديث معمر في فضائل أهل البيت، ولكني في شك من صحة ذلك؛ لأنني لم أر من ذكره في ترجمة معمر؛ كالذهبي والعسقلاني وغيرهما. والله أعلم

With regards to Ma’mar, Abu Hamid al-Sharqi has explained the reason for the fault with him. Al-Khatib has narrated with a sahih chain from him that he was asked about this hadith of Abu al-Azhar. So, he said, “This hadith is nonsense, and the reason is this: Ma’mar had a nephew who was a Rafidhi, and Ma’mar gave him control of his books. So, he (the Rafidhi nephew) included this hadith, attributing it to him (i.e. Ma’mar). Meanwhile, Ma’mar was an awe-inspiring man. None could criticize him. So, ‘Abd al-Razzaq heard from the book of Ma’mar’s nephew!”

I (al-Albani) say: This – if authentic – is a clear defect in the ahadith of Ma’mar concerning the merits of the Ahl al-Bayt. However, I am in doubt concerning the authenticity of that, because I saw no one – like al-Dhahabi, al-‘Asqalani or others - who mentioned it in the biography of Ma’mar. And Allah knows best.5

Everything here revolves around whether al-Sharqi was telling the truth or not. ‘Allamah al-Albani himself doubts the reliability of al-Sharqi’s story. Yet, this same ‘Allamah has rejected Hadith al-Siyadah on the strength of this suspicious tale! ‘Allamah al-Maghribi – a well-known contemporary Sunni muhadith - was understandably very angry while responding to this blameworthy action of ‘Allamah al-Albani on the hadith:

قلت : هذا كلام باطل جدا ، وبيان ذلك : أن ابن أخي معمر، شخص وهمي لا وجود له ، ولا يعرف أخ لمعمر وكيف يوجد ابن بدون أب غير عيسى عليه السلام ؟

I say: This is complete nonsense! The reason for this is: That nephew of Ma’mar was only an imaginary figure. He never existed! Ma’mar was not known to have any brother. How could a son exist without a father, apart from ‘Isa, peace be upon him?6

Why has ‘Allamah al-Albani stooped so low as to rely upon such kind of evidence in undermining an authentically transmitted hadith? Well, he also mentions ‘Abd al-Razzaq as a possible defect. Therefore, what has he got against him? Our ‘Allamah launches his further attack:

وأما بالنسبة لعبد الرزاق؛ فإعلاله أقرب؛ لأنه وإن كان ثقة؛ فقد تكلموا في تحديثه من حفظه دون كتابه؛ فقال البخاري: "ما حدث به من كتابه فهو أصح". وقال الدارقطني: "ثقة، لكنه يخطىء على معمر في أحاديث". وقال ابن حبان: "كان ممن يخطىء إذا حدث من حفظه؛ على تشيع فيه". وقال ابن عدي في آخر ترجمته: "ولم يروا بحديثه بأساً؛ إلا أنهم نسبوه إلى التشيع، وقد روى أحاديث في الفضائل مما لا يوافقه عليه أحد من الثقات، فهذا أعظم ما رموه به، وأما في باب الصدق؛ فإني أرجو أنه لا بأس به؛ إلا أنه قد سبق منه أحاديث في فضائل أهل البيت ومثالب آخرين؛ مناكير ".

As for ‘Abd al-Razzaq, his own fault is more likely. This is because even though he was trustworthy, he has been criticized in his ahadith from his memory, other than from his book. Al-Bukhari said, “Whatever he narrated from his book is MORE sahih.” Al-Daraqutni said, “Thiqah (trustworthy), but he made mistakes in ahadith from Ma’mar.” Ibn Hibban said, “He used to make mistakes when he narrated from his memory, plus (there was) Shi’ism in him.” Ibn ‘Adi said at the end of his biography of him, “I do not see any problem with his hadith, except that they have linked him with Shi’ism. He narrated ahadith about the merits (of the Ahl al-Bayt) which were not narrated by any other trustworthy narrator. This is the worst of the accusations against him. As for the issue of truthfulness, I hope there is no problem with him, except that he had narrated munkar (repugnant) ahadith on the merits of the Ahl al-Bayt and in criticism of others.”7

There are two allegations above:

1. ‘Abd al-Razzaq used to make mistakes when he narrated from memory.

2. Specifically, he also used to make mistakes in ahadith from Ma’mar.

It is noteworthy that ahadith of ‘Abd al-Razzaq from his memory are sahih, according to Imam al-Bukhari (d. 256 H). However, his reports from his books are “more sahih”. If his ahadith from memory had been dha’if, al-Bukhari would never have added “more” to his declaration. The worst that one could deduce from this is that ‘Abd al-Razzaq made slight mistakes, which were neither serious nor many, and which did not change the original meanings of his narrations.

Al-Bukhari, of course, has not accused him of making “serious” or “a lot of” mistakes – terms which are normally employed to indicate worrisome memory degeneration. Imam Ibn ‘Adi (d. 365 H) even disputes al-Bukhari’s claim entirely. In the former’s view, ‘Abd al-Razzaq never made any mistakes, in any of his ahadith, whether from memory or otherwise. However, some of his ahadith – in terms of their messages - did not sit well with mainstream Sunni beliefs. As such, Sunni ‘ulama graded them as manakir (repugnant narrations).

As for the submission that he made mistakes in his reports from Ma’mar, the muhadithun of the Ahl al-Sunnah do not give any independent weight to it. As such, even if the opinion of Imam Ibn ‘Adi were disregarded, other conditions must still be fulfilled before that point could become valid. For instance, Imam Muslim (d. 261 H) has relied upon reports of ‘Abd al-Razzaq from Ma’mar from al-Zuhri in his Sahih8 . Imam Ahmad (d. 241 H) has equally narrated through a similar chain:

حدثنا عبد الله حدثني أبى ثنا عبد الرزاق ثنا معمر عن الزهري عن عروة بن الزبير عن المسور بن مخرمة

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – ‘Abd al-Razzaq – Ma’mar – al-Zuhri – ‘Urwah b. al-Zubayr – al-Musawwar b. Mukhramah9

Shaykh al-Arnaut has a clear verdict on the chain:

إسناده صحيح على شرط الشيخين

Its chain is sahih upon the standardof the two Shaykhs.10

Even more interesting is that ‘Allamah al-Albani himself has the same opinion. This is what he writes in his Sahih Abi Dawud:

إسناده: حدثنا الحسن بن علي: ثنا عبد الرزاق: ثنا معمر عن الزهري عن ابن المسيب وأبي سلمة عن عبد الله بن عمرو بن العاص

قلت: وهذا إسناد صحيح على شرط الشيخين

Its chain: al-Hasan b. ‘Ali – ‘Abd al-Razzaq – Ma’mar – al-Zuhri – Ibn al-Musayyab and Abu Salamah – ‘Abd Allah b. ‘Amr b. al-‘As:

I (al-Albani) say: This chain is sahih upon the standardof the two Shaykhs.11

Meanwhile, there is an extremely crucial point which must be taken into notice concerning ‘Abd al-Razzaq’s alleged mistakes in ahadith generally. Imam al-Dhahabi records:

أبو زرعة الدمشقي، أخبرنا أحمد، قال: أتينا عبد الرزاق قبل المئتين، وهو صحيح البصر، ومن سمع منه بعدما ذهب بصره، فهو ضعيف السماع

Abu Zur’ah al-Dimashqi – Ahmad: “We went to ‘Abd al-Razzaq before the year 200 H, and his eye-sight was still good. Whoever heard from him after he lost his eye-sight, then what he heard isdha’if.12

Al-Hafiz (d. 852 H) also states:

عبد الرزاق بن همام بن نافع الحميري مولاهم أبو بكر الصنعاني ثقة حافظ مصنف شهير عمي في آخر عمره فتغير وكان يتشيع

‘Abd al-Razzaq b. Hammam b. Nafi’ al-Humayri, their freed slave, Abu Bakr al-San’ani: Thiqah (trustworthy), hafiz (a hadith scientist), a well-known author. He became blind at the end of his lifetime, and thereby his memory deteriorated. He was a Shi’i.13

In simple terms, ‘Abd al-Razzaq had a sound memory before his blindness. This puts everything into its proper context. All the alleged mistakes of ‘Abd al-Razzaq – whether from Ma’mar or others - occurred only during the last part of his lifetime, after he had gone blind. Therefore, whatever ahadith he transmitted before that period is sahih, with no defects at all.

There seems to be irreconciliable contradictions among the Sunni muhadithun on the gravity of ‘Abd al-Razzaq’s alleged mistakes after his blindness and subsequent memory issues. Imam Ibn ‘Adi does not agree anyway that his memory problem affected his narrations at all. By contrast, al-Bukhari alleges that it affected his ahadith, even though his resultant mistakes were only very slight and inconsequential. Imam Ahmad, at the other end, argues that ‘Abd al-Razzaq’s mistakes after his blindness were actually serious. Yet, even if we took Ahmad’s view as the most correct, Hadith al-Siyadah still scales through!

The question to ask is: did Abu al-Azhar hear Hadith al-Siyadah from him before his blindness or not? Imam al-Dhahabi copies this game-changing report, which is specifically about the hadith:

قال مكي بن عبدان: حدثنا أبو الأزهر، قال: خرج عبد الرزاق إلى قريته، فبكرت إليه يوما، حتى خشيت على نفسي من البكور، فوصلت إليه قبل أن يخرج لصلاة الصبح، فلما خرج، رآني، فأعجبه، فلما فرغ من الصلاة، دعاني، وقرأ علي هذا الحديث، وخصني به دون أصحابي

Makki b. ‘Abdan said: Abu al-Azhar narrated to us:

‘Abd al-Razzaq went to his town. So, I went early to him one day, until I feared for myself due to the earliness. I therefore reached him before he went out for Salat al-Subh. When he came out, he SAW me, and he was surprised. After finishing the Salat, he called him, and READ this hadith to me, and transmitted it to me only without my companions.14

Concerning Makki – the sub-narrator, al-Dhahabi states:

مكي بن عبدان ابن محمد بن بكر بن مسلم، المحدث الثقة، المتقن، أبو حاتم التميمي النيسابوري

Makki b. ‘Abdan b. Muhammad b. Bakr b. Muslim: the muhadith (hadith scientist), the thiqah (trustworthy) hadith scientist, the extremely precise narrator, Abu Hatim al-Tamimi al-Naysaburi.15

This basically seals everything! First, Abu al-Azhar got the hadith from ‘Abd al-Razzaq before the latter’s blindness, when his memory was still sharp and sound. Therefore, he was blessed with it at a time when ‘Abd al-Razzaq was not making mistakes in his reports, either from Ma’mar or anyone else.

Second, ‘Abd al-Razzaq did NOT narrate to Abu al-Azhar from memory. He actually “read” the hadith to the latter, obviously from a script! It might be argued that he must have “read” it from memory, since no book or any other written source was mentioned. Even then, this was before ‘Abd al-Razzaq’s blindness and memory problems. As such, all criticisms of the hadith - on account of his memory – fall and fail completely.

Notes

1. Muhammad Nasir al-Din b. al-Hajj Nuh al-Albani, Silsilah al-Ahadith al-Dha’ifahwa al-Mawdhu’ah wa Atharihah al-Sayyiah fi al-Ummah (Riyadh: Dar al-Ma’arif; 1st edition, 1412 H), vol. 10, p. 522, # 4894

2. Ibid

3. Ibid

4. Ibid, vol. 10, p. 523, # 4894

5. Ibid, vol. 10, p. 524, # 4894

6. Abu al-Fadhl ‘Abd Allah b. al-Siddiq al-Maghribi, al-Qawl al-Muqni’ fi Radd ‘ala al-Albani al-Mubtadi’, p. 8

7. Muhammad Nasir al-Din b. al-Hajj Nuh al-Albani, Silsilah al-Ahadith al-Dha’ifahwa al-Mawdhu’ah wa Atharihah al-Sayyiah fi al-Ummah (Riyadh: Dar al-Ma’arif; 1st edition, 1412 H), vol. 10, p. 524, # 4894

8. See, for instance, Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 3, p. 1648, # 2078 (31)

9. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 4, p. 327, # 18936

10. Ibid

11. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh b. Tajati b. Adam al-Ashqudri al-Albani, Sahih Abi Dawud (Kuwait: Muasassat al-Gharas li al-Nashrwa al-Tawzi’; 1st edition, 1423 H), vol. 7, p. 188, # 2098

12. Shams al-Din Muhammad b. Ahmad b. ‘Uthman al-Dhahabi, Siyar A’lam al-Nubala (Beirut: Muasassat al-Risalah; 9th edition, 1413 H) [annotators of the ninth volume: Shu’ayb al-Arnaut and Kamil al-Khurat], vol. 9, p. 565, # 220

13. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 1, p. 599, # 4078

14. Shams al-Din Muhammad b. Ahmad b. ‘Uthman al-Dhahabi, Siyar A’lam al-Nubala (Beirut: Muasassat al-Risalah; 9th edition, 1413 H) [annotators of the ninth volume: Shu’ayb al-Arnaut and Kamil al-Khurat], vol. 9, p. 576, # 220

15. Shams al-Din Muhammad b. Ahmad b. ‘Uthman al-Dhahabi, Siyar A’lam al-Nubala (Beirut: Muasassat al-Risalah; 9th edition, 1413 H) [annotators of the fifteenth volume: Shu’ayb al-Arnaut and Ibraaheem al-Zaybaq], vol. 15, p. 70, # 38

The Brother, The Friend, The Associate And The Companion

The Brother, The Friend, The Associate and The Companion الاخوّة والصّديق والرّفيق والمصاحبة

1 . Brothers are the best of assets [in times of hardship].

1 ـ اَلإخْوانُ أفْضَلُ العُدَدِ

2 . The one who assists [you] in obeying [Allah] is the best companion.

2 ـ اَلمُعينُ عَلَى الطَّاعَةِ خَيرُ الأصحابِ

3 . A Friend is one whose friendship is true [even] in absence.

3 ـ اَلصَّديقُ مَنْ صَدَقَ غَيبُهُ(غَيْبَتُهُ ).

4 . The loss that causes illness (or burns [the heart]) is the loss of loved ones.

4 ـ اَلفَقْدُ المُمْرِضُ (المُرْمِضُ) فَقْدُ الأحبابِ

5 . A companion is like a patch [of cloth], so take one that matches [yours].

5 ـ اَلصَّاحِبُ كالرُّقعَةِ فَاتَّخِذْهُ مُشاكِلاً

6 . An associate is like a friend, so choose one who is suitable.

6 ـالرَّفيقُ كالصَّديقِ فَاخْتَرَهُ مُوافِقاً

7 . A stranger is one who does not have a [close] friend.

7 ـ اَلْغَريبُ مَنْ لَيْسَ لَهُ حَبيبٌ

8 . Brothers in faith have lasting affection [for each other].

8 ـ إخْوانُ الدّين أبْقى مَوَدَّةً

9 . The brother whom you benefit from is better than the brother [for] whom you increase [benefit].

9 ـ أخٌ تَسْتَفيدُهُ خَيْرٌ مِنْ أخ تَسْتَزيدُهُ

10 . Seeking the destruction of a friend stems from lack of conciliation.

10 ـ اِسْتِفْسادُ الصَّديقِ مِنْ عَدَمِ التَّوفيقِ

11 . Brothers are an embellishment in times of ease and a [means of] support in times of tribulation.

11 ـاَلإخوانُ زينَةٌ فِي الرَّخاءِ وَعُدَّةٌ فِي البلاءِ

12 . Worldly brothers are such that their affection is cut off as quickly as its causes are severed.

12 ـ إخوانُ الدُّنيا تَنْقَطِعُ مَوَدَّتُهُمْ لِسُرْعَةِ انْقِطاعِ أسبابِها

13 . The best of your brothers is he who supports you with his benevolence, and better than him is one who makes you needless of all other than him.

13 ـ خَيرُ إخْوانِكَ مَنْ واساكَ بِخيرِهِ وخَيرٌ منهُ مَنْ أغناكَ عَنْ غيرِهِ

14 . The best of brothers are the most sincere [of them] and the worst of them are the most

Deceitful.

14 ـ خَيرُ الإخْوانِ أنْصَحُهُمْ وشَرُّهُمْ أغَشُّهُمْ

15 . The best brother is one whose brotherhood is not based on worldly gain.

15 ـ خَيرُ الإخْوانِ مَنْ لَمْ تَكُنْ على الدُّنيا اُخُوَّتُهُ

16 . The best brother is one whose affection is for the sake of Allah.

16 ـ خَيرُ الإخوانِ مَنْ كانَتْ في اللّهِ مَوَّدَتُه

17 . The best brother is one after whose loss you would not like to remain [alive].

17 ـ خَيرُ الإخوانِ مَنْ إذا فَقَدْتَهُ لَـمْ تُحِبَّ البَقاءَ بَعدَهُ

18 . The best of your brothers is one who rushes towards good and pulls you towards it, and enjoins you to righteousness and assists you in it.

18 ـ خيرُ إخوانِكَ مَنْ سارَعَ إلَى الخَيرِ وجَذَبَكَ إليه، وأمَرَكَ بِالبِرِّ وَأعانَكَ علَيْهِ

19 . The best of your brothers is the one who exhorts you to speak the truth by his own veracity and compels you to perform the best deeds by his own good actions.

19 ـ خَيرُ إخوانِكَ مَنْ دَعاكَ إلى صِدْقِ المَقالِ بِصِدقِ مَقالِهِ ونَدَبَكَ إلى أفْضلِ الأعمالِ بِحُسنِ أعمالهِ

20 . The best of your brothers is the one who shows you the path of guidance, makes you acquire piety and prevents you from following your lowly desires.

20 ـ خَيرُ إخوانِكَ مَنْ دَلَّكَ على هُدىً، وألبَسَكَ(أكْسَبَكَ) تُقىً، وَصَدَّكَ عَنْ إتّباعِ هَوىً

21 . The best of your brothers is the one who assists you financially [in your time of need].

21 ـ خَيرُ إخوانِكَ مَنْ واساكَ

22 . Many a brother has not been born to your mother.

22 ـ رُبَّ أخ لَمْ يَلِدْهُ اُمُّكَ

23 . The friend of an ignorant person is troubled and afflicted.

23 ـ صَديقُ الجاهلِ مَتْعُوبٌ مَنكُوبٌ

24 . Accompany your brothers with kindness and cover their offences with forgiveness.

24 ـ صاحِبِ الإخوانَ بالإحسانِ، وتَغَمَّدْ ذُنُوبَهُم بالغُفْرانِ

25 . Accompany the intelligent and you will benefit, turn away from this world and you will be safe.

25 ـ صاحبِ العُقلاءَ تَغْنَمْ وأعرِضْ عنِ الدُّنيا تَسلَمْ

26 . Accompany the intelligent, associate with the learned and overcome your vain desires, [by this] you will join the company of the Exalted Assembly.

26 ـ صاحبِ العُقلاءَ وجالِسِ العُلَماءَ، وأغْلِبِ الهوى، تُرافِقِ المَلأ الأعلى

27 . Accompany the wise, associate with the forbearing and turn away from this world - you shall dwell in the Garden of the Abode.

27 ـ صاحبِ الحُكَماءَ، وجالِسِ الحُلَماءَ، وأعرِضْ عَنِ الدُّنيا تَسْكُنْ جَنَّةَ المأوى

28 . Association with the wicked leads one to become evil, just like the wind - when it passes by a foul smell, it carries the stench.

28 ـ صُحبَةُ الأشرارِ تُكْسِبُ الشَّرَّ كالرّيحِ إذا مَرَّتْ بالنَّتِنِ حَمَلَتْ نَتِناً

29 . Accompanying a fool is torment for the soul.

29 ـ صُحْبَةُ الأحْمَقِ عذابُ الرُّوحِ

30 . Accompanying a wise friend enlivens the soul.

30 ـ صُحْبَةُ الوَليِّ اللَّبيبِ حَياةُ الرُّوحِ

31 . The friend of a fool is in distress.

31 ـ صَديقُ الأحمقِ في تَعَب

32 . The friend of an ignorant person is exposed to harm.

32 ـ صَديقُ الجاهِلِ مَعْرَضٌ لِلْعَطَبِ

33 . Your friend is one who forbids you [from evil] and your enemy is one who entices you [to

Perform evil].

33 ـ صَديقُكَ مَنْ نهاكَ، وعدُوُّكَ مَنْ أغراكَ

34 . Association with the wicked leads one to have negative thoughts about the righteous.

34 ـ صُحبَةُ الأشرارِ تُوجبُ سُوءَ الظَّنِّ الأخيارِ

35 . You should accompany the one who is intelligent and devout, for surely he is the best of companions.

35 ـ عَلَيكَ بِمُقارَنَةِ ذِي العَقلِ والدِّينِ فإنَّهُ خَيرُ الأصحابِ

36 . You should keep ties with brethren of purity, for they are an embellishment in times of ease and a support in [times of] tribulation.

36 ـ عَليكَ بإخْوانِ الصَّفا فإنّهُمْ زينَةٌ فِي الرَّخاءِ وعَونٌ فِي البلاءِ

37 . You should build a bond of brotherhood with the one who cautions and forbids you [from doing evil] for verily he is aiding and guiding you.

37 ـ عَلَيكَ بِمُواخاةِ مَنْ حَذَّرَكَ وَنهاكَ فإنّهُ يُنجِدُكَ ويُرشِدُكَ

38 . One who is amiable towards people is loved by them.

38 ـ مَنّ تَألّفَ النَّاسَ أحَبُّوهُ

39 . The companionship [in this world] is short.

39 ـ الإصْطِحابُ قليلٌ

40 . A friend is the closest of relations.

40 ـ الصَّديقُ أقْرَبُ الأقارِبِ

41 . The friend has been named ṣadīq because he is truthful to you about your nature and faults, so have confidence in one who does this for he is your [true] friend.

41 ـ إنّما سُمِّيَ الصَّديقُ صديقاً لأنّه يَصْدُقُكَ في نَفْسِكَ ومَعائبِكَ، فَمَنْ فَعَلَ ذلك فاستَنِمْ إليْهِ فإنَّهُ الصَّديقُ

42 . The comrade has been named rafīq because he encourages you to improve your religion; so whoever assists you to improve your faith, then he is a concerned comrade.

42 ـ إنَّما سُمِّىَ الرَّفيقُ رَفيقاً لأنَّه يَرفَقُكَ على إصلاحِ دينكَ فَمنْ أعانَكَ على صَلاحِ دينكَ فَهُوَ الرَّفيقُ الشَّفيقُ

43 . As the companionship prolongs, the [mutual] respect is affirmed.

43 ـ إذا طالَّتِ الصُّحْبَةُ تأكَّدَتِ الحُرمَةُ

44 . If you like to remain safe, then keep away from the companionship of a foolish person.

44 ـ إذا أحْبَبْتَ السَّلامَةَ فَاجْتَنِبْ مُصاحَبَةَ الجَهُولِ

45 . When the sins of a friend increase, the joy of being with him decreases.

45 ـ إذا كَثُرَتْ ذُنوبُ الصَّديقِ قَلَّ السُّرُورُ بهِ

46 . When your friend takes you as a brother, then be like a servant to him and accord him with true loyalty and perfect sincerity.

46 ـ إذَا اتَّخذَكَ وَليُّكَ أخاً فَكُنْ لَهُ عَبْداً وامْنَحْهُ صِدقَ الوفاءِ وحُسْنَ الصَّفاءِ

47 . When the disloyalty of a friend becomes evident, forsaking him becomes easy.

47 ـ إذا ظَهرَ غَدْرُ الصَّديقِ سَهُلَ هَجْرُهُ

48 . Through mutual understanding, companionship lasts.

48 ـ بِحُسنِ المُوافَقَةِ تَدُومُ الصُّحبَةُ

49 . Through good companionship, camaraderie increases.

49 ـ بِحُسنِ الصُّحبَةِ تَـكْثُرُ الرِّفاقُ

50 . The worst friend is the one who is [easily] fed up.

50 ـ بِئسَ الصَّديقُ المَلولُ(المُلُوك).

51 . How bad a colleague the ignoramus is!

51 ـ بِئسَ القَرينُ الجَهُولُ

52 . How evil a colleague the enemy is!

52 ـ بِئسَ القَرينُ العدُوُّ

53 . How evil a comrade the envious one is!

53 ـ بِئسَ الرَّفيقُ الحَسُودُ

54 . Hold on to every friend who is brought close to you by hard times (and who benefits you

in times of distress).

54 ـ تَمَسَّكْ بِكُلِّ صَديق أفادَتْكَهُ الشِّدَّةُ، (أفادكَ نَكْبَةُ الشِّدَّةِ ).

55 . Be warm-hearted to your friend and he will be warm-hearted towards you, honour him and he will honour you, give him preference over yourself and he will give you preference over himself and his family.

55 ـ تَحَبَّبْ إلى خَليلِكَ يُحْبِبْكَ، وأكرِمْهُ يُكْرِمْكَ وآثِرْهُ على نَفْسِكَ يُؤثِرْكَ على نَفسِهِ وأهْلِهِ

56 . A good companion is a blessing.

56 ـ جَليسُ الخَيرِ نِعْمَةٌ

57 . An evil companion is a curse.

57 ـ جَليسُ الشّرِّ نِقْمَةٌ

58 . Sit in the company of the people of piety and wisdom and increase your discourse with them, for if you are ignorant they will enlighten you and if you are knowledgeable, you will increase your knowledge.

58 ـ جالِسْ أهْلَ الوَرَعِ والحِكْمَةِ، وأكثِرْ مُناقَشَتَهُمْ، فإنَّكَ إنْ كُنتَ جاهلاً عَلَّمُوكَ، وإنْ كُنْتَ عالِماً إزدَدْتَ عِلماً

59 . Good companionship increases the affection of the hearts.

59 ـ حُسنُ الصُّحْبَةِ يَزيدُ في مَحَبَّةِ القُلُوبِ

60 . The jealousy of a friend is an ailment of [his] friendship.

60 ـ حَسَدُ الصَّديقِ مِنْ سُقْمِ المَوَدَّةِ

61 . The best choice is accompanying the righteous.

61 ـ خَيْرُ الاِختيارِ صُحبَةُ الأخيارِ

62 . The best of those whom you can accompany are the people of knowledge and insight.

62 ـ خيرُ مَنْ صاحَبْتَ ذَوُوا العِلْمِ والحِلمِ

63 . The best person you can accompany is the one who does not compel you to seek adjudication between yourself and him.

63 ـ خَيْرُ مَنْ صَحِبْتَهُ مَنْ لايُحوِجُكَ إلى حاكِم بَينَكَ وبيْنَهُ

64 . The best companion is one who makes you infatuated with the Hereafter, urges you to renounce worldly pleasures and assists you in obeying your Lord.

64 ـ خَيرُ مَنْ صَحِبْتَ مَنْ وَلَّهَكَ بالاُخرى، وزَهَّدَكَ في الدُّنيا، وأعانَكَ على طاعةِ المَولى

65 . A man’s friend is a sign of his intelligence and his speech is evidence of his merit.

65 ـ خَليلُ المَرءِ دَليلٌ على عَقْلِهِ، وكَلامُهُ بُرهانُ فَضْلِهِ

66 . The best of all things is that which is newer, but the best of brothers is the oldest of them.

66 ـ خَيْرُ كُلِّ شَيْء جديدُهُ، وخَيْرُ الإخْوانِ أقدَمُهُمْ

67 . The best brother is the most helpful of them in [performing] good deeds, the most active in doing good deeds and the most affable in companionship.

67 ـ خَيرُ الإخْوانِ أعْوَنُهُمْ عَلى الخَيْرِ، وأعْمَلُهُمْ بِالبِرِّ، وأرْفَقُهُمْ بِالمُصاحِبِ

68 . Many a friend may be envious.

68 ـ رُبَّ صَديق حَسُود

69 . Many a friend is scorned because of his ignorance, not because of his intention.

69 ـ رُبَّ صَديق يُؤتى(يُؤبى) مِنْ جَهْلِهِ لامِنْ نيَّتِهِ

70 . The beauty of companionship is tolerance.

70 ـ زَيْنُ المُصاحَبَةِ الإحتِمالُ

71 . The worst of your brothers is the one who makes you accept falsehood.

71 ـ شَرُّ إخوانِكَ مَنْ أرْضاكَ بالباطِلِ

72 . The worst of your brothers is the one who forces you to compromise and compels you to ask for pardon.

72 ـ شرُّ إخوانِكَ مَنْ أحوَجَكَ إلى مُداراة وألْجَأكَ إلى اعْتِذار

73 . The worst of your friends is the one for whom you [always] have to undergo hardship.

73 ـ شرُّ أصْدِقائِكَ مَنْ تَتَكَلّفُ لهُ

74 . The worst of brothers is one who forsakes you [in times of need].

74 ـ شرُّ الإخوانِ الخاذِلُ

75 . The worst companion is an ignorant person.

75 ـ شرُّ الأصحابِ الجاهِلُ

76 . The worst brother is the one who keeps ties with you in good times but abandons you in times of difficulty.

76 ـ شرُّ الإخوانِ المُواصِلُ عِنْدَ الرَّخاءِ، والمَفاصِلُ عِنْدَ البلاءِ

77 . The worst of your brothers is the one who beguiles you with vain desire and distracts you with this world.

77 ـ شرُّ إخوانِكَ مَنْ أغراكَ بِهَوىً، ووَلّهَكَ بالدُّنيا

78 . The worst of your brothers is the one who flatters you and hides your faults from you.

78 ـ شرُّ إخوانِكَ مَنْ داهَنَكَ في نَفْسِكَ، وساتَرَكَ عَيْبَكَ

79 . The worst of your brothers is the deceiving flatterer.

79 ـ شرُّ إخوانِكَ اَلْغاشُّ المُداهِنُ

80 . The worst of your brothers is the one who is slow in performing good deeds and slows you down [from doing good] along with him.

80 ـ شرُّ إخوانِكَ مَنْ تَثبَّطَ (يَتبَطّئُ) عنِ الخَيرِ وثبَّطكَ (ويُبَطِّئُكَ) معَهُ

81 . The worst and most deceitful of your brothers is the one who entices you with [the pleasures of] this transitory world and makes you unmindful of the Hereafter.

81 ـ شرُّ إخوانِكَ وأغَشُّهُمْ لَكَ مَنْ أغراكَ بِالعاجِلَةِ واَلهاكَ عَنِ الآجِلَةِ

82 . The worst companion is the one who changes [his loyalty] quickly.

82 ـ شرُّ الأصحابِ السَّريعُ الإنقِلابِ

83 . The worst comrade is the one who is very suspicious.

83 ـ شرُّ الأتْرابِ الكثيرُ الإرتيابِ

84 . The worst affinity is [one that leads to] putting someone into trouble.

84 ـ شرُّ الاُلفَةِ إطِّراحُ الكُلفَةِ

85 . The condition of companionship is lack of disagreement.

85 ـ شَرْطُ المُصاحَبَةِ قِلّةُ المُخالَفَةِ

86 . A bad companion is [like] a splinter of hellfire.

86 ـ صاحِبُ السُّوءِ قَطْعَةٌ منَ النّار

87 . Companionship with the righteous leads one to acquire righteousness just like the wind - when it passes by perfume, it carries the fragrance.

87 ـ صُحْبَةُ الأخْيارِ تُكْسِبُ (تَكتسِبُ) الخَيرَ كالريحِ إذا مَرَّتْ بالطّيبِ حَمَلَتْ طيباً

88 . Enmity with the honourable is safer than friendship with the wicked.

88 ـ مُعاداةُ الكَريمِ أسْلَمُ مِنْ مُصادَقَةِ اللَّئيمِ

89 . The companionship of a wise person is dependable.

89 ـ مُصاحَبَةُ العاقِلِ مأمُونَةٌ

90 . Sitting in the company of the virtuous brings honour.

90 ـ مُجالَسَةُ الأبرارِ تُوجِبُ الشَّرَفَ

91 . Accompanying the wicked brings ruin.

91 ـ مُصاحَبَةُ الأشرارِ تُوجِبُ التَّلَفَ

92 . Sitting with people of low morals wears out the hearts.

92 ـ مُجالَسَةُ السِّفَلِ تُضْيئُ القُلُوبَ

93 . Holding back your kindness invites [your companions] to accompany someone other than you.

93 ـ مَنْعُ خَيْرِكَ يَدْعُوا إلى صُحبَةِ غيرِكَ

94 . Being in the company of an ignorant person is one of the greatest tribulations.

94 ـ مُصاحَبَةُ الجاهِلِ مِنْ أعْظَمِ البلاءِ

95 . Sitting with the common people corrupts one’s habits.

95 ـ مُجالَسَةُ العَوامِّ تُفسِدُ العادَةَ

96 . One who accompanies the wicked is like one who travels by sea, if he is saved from drowning he will still not be saved from the fear [of drowning].

96 ـ مُصاحِبُ الأشرارِ كراكِبِ البَحرِ إنْ سَلِمَ مِنَ الغَرَقِ لَمْ يَسْلَمْ مِنَ الفَرَقِ

97 . Sitting with worldly people causes one to forget his faith and drives [one] towards the obedience of Satan.

97 ـ مُجالَسَةُ أبناءِ الدُّنيا مِنْساةٌ للإيمانِ قائدَةٌ إلى طاعةِ الشيطانِ

98 . Agreement with companions prolongs the companionship; and showing courtesy in matters makes the means [of accomplishment] easy.

98 ـ مُوافَقَةُ الأصحابِ تُديمُ الإصطِحابَ، والرِّفقُ في المَطالِبِ يُسَهِّلُ الأسبابَ

99 . Sitting in the company of wise men enlivens the minds and cures the souls.

99 ـ مُجالَسَةُ الحُكماءِ حَياةُ العُقولِ، وشِفاءُ النُّفُوسِ

100 . The loneliness of a man is better for him than [having] an evil comrade.

100 ـ وَحدَةُ المَرْءِ خَيْرٌ لَهُ مِنْ قَرينِ السُّوءِ

101 . By establishing ties for the sake of Allah, brotherhood becomes fruitful.

101 ـ بالتِّواخي في اللّهِ تُثْمِرُ الاُخُوَّةَ

102 . Brotherhood for the sake of Allah is based on advising each other for the sake of Allah, contributing for His sake, helping each other to obey His commands, forbidding each other from disobeying Him, assisting each other for His sake and sincere affection.

102 ـ تُبْتَنى الاُخوَّةُ في اللّهِ علَى التَّناصُحِ في اللّهِ، والتَّباذُلِ في اللّهِ، والتَّعاونِ على طاعةِ اللّهِ، والتَّناهي عن معاصِى اللّهِ، والتَّناصرِ في اللّهِ، وإخْلاصِ المَحَبِّةِ

103 . Pretend to have forgotten the bad actions of your brothers and their affection [towards you] will last longer.

103 ـ تناسَ مَساوِىَ الإخوانِ، تستَدِمْ وُدَّهُمْ

104 . The fruit of brotherhood is [in] protecting [the reputation of one’s brother in] his absence and presenting his faults to him [so that he may correct himself].

104 ـ ثَمَرَةُ الاُخُوَّةِ حِفْظُ الغَيبِ وإهْداءُ العَيْبِ

105 . One who fraternizes for the sake of Allah, Gains.

105 ـ مَنْ آخى في اللّهِ غَنِمَ

106 . One who fraternizes for the sake of this world is deprived [of it].

106 ـ مَنْ آخى في الدُّنيا حُرِمَ

107 . One who has no brothers has no kin.

107 ـ مَنْ لا إخوانَ لَهُ لا أهلَ لَهُ

108 . One who [always] argues with his brothers has few friends.

108 ـ مَنْ ناقَشَ الإخوانَ قَلَّ صَديقُهُ

109 . He who loses the one who was his brother for the sake of Allah, it is as if he has lost the most important organ of his body.

109 ـ مَنْ فَقَدَ أخاً في اللّهِ فَكَأنَّما فَقدَ أشْرَف أعضائهِ

110 . One who preserves [that which is entrusted to him] and is loyal will not be deprived of the benefit of brotherhood.

110 ـ مَنْ كانَ ذا حِفاظ ووَفاء لَمْ يَعدَم ْحُسْنُ الإخاءِ

111 . It is from weak personal judgment to break ties with one’s brothers.

111 ـ مِنْ عَجْزِ الرِّأيِ إسْتِفْسادُ الإخْوانِ

112 . How numerous are friends during times of prosperity and how few they are during the difficult times!

112 ـ ما أكثَرَ الإخوانَ عِندَ الجِفانِ وأقَلَّهُمْ عِندَ حادِثاتِ الزَّمانِ

113 . No community has established brotherhood for other than seeking the pleasure of Allah, the Glorified, but that their brotherhood will be counted as a sin against them on the day when the deeds are presented to Allah, the Glorified.

113 ـ ما تَواخى قَوْمٌ على غَيرِ ذاتِ اللّه سُبْحانَهُ إلاّ كانَتْ اُخُوَّتُهُمْ علَيْهِم تِرَةً يَوْمَ العَرْضِ علَى اللّهِ سُبْحانَهُ

114 . Death of a brother is like having wings clipped and hands cut.

114 ـ مَوتُ الأخِ قَصُّ الجَناحِ واليَدِ

115 . The order of humanity is based on righteous brotherhood and the order of religion is based on unshakable certainty.

115 ـ نِظامُ المُرُوَّةِ حُسْنُ الاُخُوَّةِ، ونِظامُ الدّينِ حُسنُ اليَقينِ

116 . Do not sever ties with your brother because of some doubt that you have, and do not abandon him after he has sought [your] pardon.

116 ـ لاتَصْرِمْأخاكَ علَى ارْتياب، ولاتَهْجُرهُ بَعدَ اسْتِعتاب

117 . Do not neglect the rights of your brother out of confidence in your close relationship with him, for he whose rights you neglect is not your brother.

117 ـ لاتُضَيِّعَنَّ حَقَّ أخيكَ اتِّكالاً على ما بَينَكَ وبَينَهُ فَليسَ لَكَ بأخ مَنْ أضَعْتَ حَقَّهُ

118 . Do not take as a brother one who hides your positive traits and exposes your shortcomings.

118 ـ لاتُواخِ مَنْ يَستُرُ مَناقِبَكَ ويَنْشُرُ مثالِبَكَ

119 . Do not seek brotherhood [and friendship] among the uncouth people, rather seek it among the trustworthy and loyal people.

119 ـ لاتَطْلُبَنَّ الإخاءَ عِندَ أهْلِ الجَفاءِ واطلُبْهُ عِندَ أهلِ الحِفاظِ والوَفاءِ

120 . There is no good in the one who abandons his brother without [him committing] any offence.

120 ـ لا خَيرَ فيمَنْ يَهْجُرُ أخاهُ مِنْ غيرِ جُرم

121 . There is no good in the brother who does not enjoin on you what he enjoins on himself.

121 ـ لاخيرَ في أخ لايُوجِبُ لَكَ مِثلَ الَّذي يُوجبُ لِنَفْسِهِ

122 . The brotherhood of the righteous is to be considered beneficial whereas association with the wicked and sinful is to be avoided.

122 ـ يُغْتَنَمُ مُؤاخاةُ الأخيارِ، ويُجّتَنَبُ مُصاحَبَةُ الأشرارِ والفُجَّارِ

123 . Be careful not to accept the words of a liar, for he will bring close to you that which is far and take far away from you that which is close.

123 ـ إيّاكَ ومُصادَقَةَ الكَذَّابِ، فإنّهُ يُقَرِّبُ عَلَيكَ الْبَعيدَ، ويُبَعِّدُ علَيكَ القَريبَ

124 . Be careful not to drive away your friend in a way that removes all the affection he has for you, and leave some room from your friendship for him so that he may rely on returning back to it.

124 ـ إيّاك أنْ تُخرِجَ صَديقَكَ إخراجاً يُخرِجُهُ عَنْ مَودَّتِكَ وَاستَبْقِ لَهُ مِنْ اُنْسِكَ مَوْضِعاً يَثِقُ بالرُّجوعِ إليهِ

125 . Be careful not to alienate the one who has affection for you in such a manner that he opts to distance himself and prefers to separate himself from you.

125 ـإيّاكَ أنْ تُوحِشَ مُوادَّكَ وَحْشةً تُفضي بهِ إلى اختيارِهِ البُعدَ عَنْكَ، وَإيثارِ الفُرْقَةِ

126 . Be careful not to associate with the one who makes you negligent and deceives you, for he will surely forsake you and destroy you.

126 ـ إيّاكَ وصُحبَةَ مَنْ ألهاكَ، وأغراكَ، فإنّهُ يَخْذُلُكَ ويُوبِقُكَ

127 . Be careful not to associate with the sinners, for verily one who is pleased with the actions of a group is like one of them.

127 ـ إيّاكَ ومُصاحَبَةَ أهلِ الفُسُوقِ، فإنّ الرَّاضيَ بِفِعْلِ قَوْم كالدَّاخِلِ مَعَهُمْ

128 . Be careful not to befriend a wicked person, for he would surely sell his friendship for the most worthless of things.

128 ـ إيّاكُمْ ومُصادَقَةَ الفاجِرِ، فإنّهُ يَبيعُ مُصادِقَهُ بِالتَّافِهِ المُحتَقَرِ

129 . It is better and more appropriate to associate with people of wisdom and intelligence.

129 ـ أكثَرُ الصَّلاحِ والصَّوابِ في صُحبَةِ اُولِي النُّهى والألبابِ

130 . The best habits are honouring one’s companion and assisting one who seeks help.

130 ـ أحسَنُ الشِّيَمِ إكْرامُ المُصاحِبِ، وَإسْعافُ الطَّالِبِ

131 . The noblest of traits is guarding one’s friendship and the best of endeavours is fulfilling one’s promise.

131 ـ أشرَفُ الشِّيَمِ رِعايَةُ الوُدِّ، وأحسَنُ الهِمَمِ إنجازُ الوَعدِ

132 . Whoever invites you to the Eternal Abode and assists you to work for it, then he is the true, caring friend.

132 ـ مَنْ دَعاكَ إلى الدَّارِ الباقيةِ، وأعانَكَ علَى العَمَلِ لَها، فَهُوَ الصَّديقُ الشَّفيقُ

133 . The friend in one’s worldly life is like the friend in his faith.

133 ـ الرَّفيقُ في دُنياهُ كالرَّفيقِ في دينهِِ

134 . Inquire about the companion [on the journey] before the route.

134 ـ سَلِ (عنِ) الرَّفيقَِ قَبْلَ الطَّريقِ

135 . The true friend will not turn away from his friendship even if he is treated harshly.

135 ـ لايَحُولُ الصَّديقُ الصَّدُوقُ عَنِ المَودَّةِ وإنْ جُفِىَ

136 . Bring yourself to build ties with your brother when he cuts you off, and to be kind and seek closeness [to him] when he turns away from you, and to be near to him when he distances himself from you, and to assume that he has an excuse when he does something wrong to you - to the extent that you are like his servant, and as if he has done some great favor upon you. Beware however, not to do this where it is not befitting or with someone who is not worthy of it.

136 ـ إحمِلْ نَفْسَكَ معَ أخِيكَ عِندَ صَرْمِهِ علَى الصِّلَةِ وعندَ صُدُودهِ علَى اللُّطْفِ والمُقارَبَةِ، وعندَ تَباعُدِهِ علَى الدُنُوِّ، وعندَ جُرمِهِ علَى العُذرِ حتّى كأنّكَ لَهُ عبدٌ، وكأنّهُ ذُو نِعمَة عَلَيكَ، وإيّاكَ أنْ تَضَعَ ذلكَ في غيرِ مَوْضِعهِِ، أو تَفْعَلَهُ معَ غيرِ أهْلِهِ

137 . Be sincere in giving your brother advice whether [he finds it] courteous or offensive.

137 ـ إمحَضْ أخاكَ النَّصِيحَةَ حسَنَةً كانَتْ أو(أم) قَبيحَةً

138 . Bring yourself to be polite to your brother when he is harsh to you, and to build ties [with him] when he cuts you off, and to be generous [with him] when he is niggardly, and tolerate what he does and keep relations with him.

138 ـ إحمِلْ نَفْسكَ عِندَ شِدَّةِ أخيكَ علَى اللّينِ، وعِندَ قَطيعتهِ علَى الوَصلِ، وعِندَ جُمودِهِ علَى البَذلِ، وكُنْ للَّذي يَبدُو مِنْهُ حَمُولاً وَلَهُ وَصوُلاً

139 . Choose the new of everything but the oldest one from among your brothers.

139 ـ إخْتَرْمِنْ كُلِّ شَيْء جَديدَهُ، ومِنَ الإخوانِ أقدَمَهَمْ

140 . Avoid the company of a liar, but if you are forced to be in his company then do not accept his words as true, and do not let him know that you belie him, for he will readily turn away from your friendship rather than abandoning his habit [of lying].

140 ـ إجْتَنِبْ مُصاحِبَةَ الكَذَّابِ، فإنِ اضْطُرِرْتَ إلَيهِ فلا تُصَدِّقْهُ، ولا تُعلِمْهُ أنّكَ تُـكَذِّبُهُ، فإنّه يَنْتَقِلُ عَنْ وُدِّكَ ولا يَنْتَقِلُ عَنْ طَبْعِهِ

141 . Spare no effort in showing affection to your friend, but do not put your entire trust in him; give him all your support, but do not disclose all your secrets to him.

141 ـ اُبْذُل لِصَديقِكَ كُلَّ المَودَّةِ، ولا تَبْذُلْ لَهُ كُلَّ الطُّمَأنينةِ وأعْطِهِ مِنْ نَفْسِكَ كُلَّ المُواساةِ، ولا تَقُصَّ إلَيهِ بِكُلِّ أسرارِكَ

142 . The loss of one’s brothers weakens one’s fortitude.

142 ـ فَقْدُ الإخوانِ مُوهى الجَلَدِ

143 . He whom you need to indulge is not your [true] brother.

143 ـ لَيْسَ لَكَ بأخ، مَنِاحْتَجْتَ إلى مُداراتِهِ

144 . He who forces his companion to argue with him is not a comrade with praiseworthy traits.

144 ـ لَيسَ بِرَفيق مَحمُودِ الطَّريقَةِ مَنْ أحوَجَ صاحِبَهُ إلى مُماراتِهِ

145 . He who makes it necessary for you to get a judge to adjudicate between yourself and him is not your brother.

145 ـ لَيسَ لَكَ بأخ مَنْ أحوَجَكَ إلى حاكِم بينَكَ وبينَهُ

146 . The embellishment of brotherhood is good companionship and [giving] support despite [financial] difficulty.

146 ـ جَمالُ الاُخُوَّةِ إحسانُ العِشْرَةِ، والمُواساةُ معَ العُسْرَةِ

147 . Good brotherhood increases reward and beautifies praise.

147 ـ حُسْنُ الإخاءِ يُجْزِلُ الأجرَ ويُجمِلُ الثَّناءَ

148 . The best of brothers are the least hypocritical in giving good advice.

148 ـ خَيرُ الإخوانِ أقَلُّهُمْ مُصانَعَةً في النَّصيحَةِ

149 . The best of brothers is the one who makes it unnecessary for his brother to seek from anyone other than him.

149 ـ خَيرُ الإخوانِ مَنْ لا يُحْوِجُ إخوانَهُ إلى سِواهُ

150 . The best of your brothers is the one who is stern with you regarding obedience to Allah.

150 ـ خَيرُ إخْوانِكَ مَنْ عَنَّفَكَ في طاعَةِ اللّهِ

151 . The best of your brothers is the one who supports you, and better than him is the one who suffices for you, and when he needs you, he excuses you [if you are unable to assist him].

151 ـ خَيرُ إخوانِكَ مَنْ واساكَ، وخيرٌ مِنْهُ مَنْ كَفاكَ، وإنِاحْتاجَ إلَيكَ أعفاكَ

152 . The best of brothers is one who does not scrutinize his brothers.

152 ـ خَيرُ الإخوانِ مَنْ لَمْ يَكُنْ على إخوانِهِ مُسْتَقْصياً

153 . The best of your brothers is the one whose anger at you increases in matters pertaining to the truth.

153 ـ خَيرُ إخوانِكَ مَنْ كَثُرَ إغضابُهُ لَكَ في الحقِّ

154 . A friend is the better of the two resources.

154 ـ اَلصَّديقُ أفْضَلُ الذُخرَينِ

155 . A friend is the better of the two assets.

155 ـ اَلصَّدِيقُ أفضلُ العُدَّتَينِ

156 . A friend is a better asset and is more lasting in fondness.

156 ـ اَلصَّديقُ أفضلُ عُدَّة وأبقى مَوَدَّةً

157 . A friend is a person who is ‘you’ except that he is other than you.

157 ـ الصَّديقُ إنسانٌ هُوَ أنتَ إلاّ أنّهُ غيْرُكَ

158 . The truthful friend is one who advises you of your faults protects your dignity in your absence and gives you preference over himself.

158 ـ اَلصَّديقُ الصَّدوُقُ مَنْ نَصَحَكَ في عَيبكَ وحَفِظَكَ في غَيبِكَ وَآثرَكَ على نَفْسِهِ

159 . The wise person is one who selects his friend carefully, for a man is gauged by his friend.

159 ـ الحازمُ مَنْ تَخيَّرَ لِخُلَّتِهِ فإنَّ المَرْءَ يُوزَنُ بخَلِيلِهِ

160 . Friends are one soul in different bodies.

160 ـ اَلأصدِقاءُ نَفسٌ واحِدَةٌ في جُسُومِ مُتفَرِّقَة

161 . The [true] friend is he who forbids [one from] injustice and wrongdoing while helping [one] to perform good deeds and be righteous.

161 ـ الصَّديقُ مَنْ كانَ ناهِياً عَنِ الظُّلمِ والعُدْوانِ مُعيناً علَى البِرِّ وَالإحسان ِ

162 . Keep the company of one whom you find cannot do without you, and if you do something bad to him he responds with good, as if he was the one at fault.

162 ـ إصحَبْ مَنْ لا تَراهُ إلاّ وكَأنّهُ لاغَناءَ بِهِ عَنْكَ، وإنْ أسَأتَ إلَيهِ أحسَنَ إلَيكَ وكَأنّهُ المُسيءُ

163 . One who has no brother (or brotherhood) has no goodness in him.

163 ـ مَنْ لا (أخا) إخاءَ لَهُ لا خَيرَ فيهِ

164 . One who turns away from his brothers because of every [small] misdeed will have few friends.

164 ـ مَنْ جانَبَ الإخْوانَ على كُلِّ ذَنْب قَلَّ أصدِقاؤُهُ

165 . One who spoils [his relationship with] his friend has reduced his own number.

165 ـ مَنِاسْتَفْسَدَ صَديقَهُ نَقَصَ مِنْ عَدَدِهِ

166 . One who accompanies evildoers will not be safe [from them].

166 ـ مَنْ صَحِبَ الأشرارَ لَمْ يَسْلَمْ

167 . Whoever is concerned about you, then he is your [true] friend.

167 ـ مَنِاهْتَمَّ بِكَ فَهُوَ صَديقُكَ

168 . One whose company is good will have many companions.

168 ـ مَنْ أحْسَنَ المُصاحَبَةَ كثُرَ أصحابُهُ

169 . One who sits in the company of the ignorant should be prepared for fruitless talk and gossip.

169 ـ مَنْ جالَسَ الجُهّالَ فَلْيَستَعِدَّ لِلْقيلِ والقالِ

170 . One who does not attend to the needs of the one who shows friendship towards him has lost a friend.

170 ـ مَنْ لَمْ يَتَعاهَدْ مُوادِدَهُ فَقَدْضَيَّعَ الصَّديقَ

171 . One who demands too much from his friend will sever his friendship.

171 ـ مَنِاسْتَقْصى على صَديقِهِ انْقطَعَتْ مَوَدَّتُهُ

172 . One who takes his [relationship with his] allies lightly will find the overrunning of his enemies to be heavy.

172 ـ مَنِ اسْتَخَفَّ بِمُوالِيهِ اسْتَثقَلَ وَطْأةَ مُعاديهِ

173 . It is through brotherhood for the sake of Allah that love becomes sincere.

173 ـ علَى التَّواخي في اللّهِ تَخْلُصُ المَحَبَّةُ

174 . It is in times of tribulation that the protection of brethren is put to test.

174 ـ عِندَ نُزُولِ الشَّدائدِ يُجَرَّبُ حِفاظُ الإخوانِ

175 . It is when power is lost that friend is distinguished from foe.

175 ـ عِندَ زَوالِ القُدْرَةِ يَتَبَيَّنُ الصَّديقُ مِنَ العَدُوِّ

176 . I am amazed at the one who seeks more companions why does he not accompany the wise, pious scholars from whose character he can benefit and from whose knowledge he can get guidance and whose company is an embellishment for him!

176 ـ عَجِبْتُ لِمَنْ يَرْغَبُ في التَّكثُّرِ مِنَ الأصحابِ كَيفَ لايَصحَبُ العُلَماءَ الألِبَّاءَ الأتقياءَ الَّذينَ يَغنَمُ فَضائِلَهُمْ وتَهْديهِ عُلُومُهُمْ وتُزَّينُهُ صُحبَتُهُمْ

177 . In every companionship there is choice.

177 ـ في كُلِّ صُحْبَة اخْتيارٌ

178 . In times of difficulty one comes to know who his [true] friend is.

178 ـ في الشِّدَّةِ يُخْتَبَرُ الصَّديقُ

179 . It is in times of [financial] difficulty that the value of a friend’s generosity becomes apparent.

179 ـ في الضّيقِ يَتَبيَّنُ حُسْنُ مُواساةِ الرَّفيقِ

180 . Good companionship is something friends wish for.

180 ـ في حُسنِ المُصاحَبَةِ يَرْغَبُ الرِّفاقُ

181 . Be careful not to become negligent of your brother’s right [over you] while counting on your right over him, for indeed your brother has the same right over you that you have over him.

181 ـ إيّاكَ أنْ تَغفُلَ عَنْ حقِّ أخيكَ، اتِّكالاً على واجبِ حَقِّكَ عَليهِ، فإنَّ لأخيكَ علَيكَ مِنَ الحقِّ مِثلَ الَّذي لَكَ عَلَيهِ

182 . Be careful not to ignore the right of your brother while relying on the bond between you and him, for he whose right you overlook is not your brother.

182 ـ إيّاكَ أنْ تُهْمِلَ حقَّ أخيكَ اتِّكالاً عَلى ما بَينَكَ وبَيْنَهُ فَلَيسَ لَكَ بأخ مَنْ أضَعْتَ حَقَّهُ

183 . The best assets are reliable brothers.

183 ـ أفْضَلُ العُدَدِ ثِقاتُ الإخوانِ

184 . The best of assets are a loyal brother and a righteous sibling.

184 ـ أفضَلُ الْعُدَدِ أخٌ وَفيٌّ وشَقيقٌّ زَكيُّ

186 . The brother whose friendship is strongest is one who is most supportive of his brother [both] in times of ease and difficulty.

185 ـأصْدَقُ الإخْوانِ مَوَدَّةً أفْضَلُهُمْ لإخوانِهِ في السَّرّاءِ والضَّرّاءِ مُواساةً

186 . The one who journeys in search of a righteous brother journeys the farthest.

186 ـ أبْعدُ النَّاسِ سَفَراً مَنْ كانَ سَفَرُهُ في ابْتِغاءِ أخ صالِح

187 . Your true brother is one who forgives your mistake, fulfils your need, accepts your excuse, hides your [hidden] flaw, removes your apprehension and actualizes your hope.

187 ـإنَّ أخاكَ حقَّاً مَنْ غَفَرَ زلَّتَكَ، وَسَدَّ خَلَّتَكَ وقَبِلَ عُذْرَكَ، وسَتَرَ عَوْرتَكَ، ونَفى وَجَلَكَ، وحَقَّقَ أمَلَكَ

188 . Do not accompany the one who has lost his mind and do not seek good from one who is betrayed by his roots, for the one who is insane will harm you while he thinks he is helping you and the one who does not have [virtuous] roots will do evil to the one who does good to him.

188 ـ لا تَصْحَبْ مَنْ فاتَهُ العَقلُ، ولاتَصْطَنِعْ مَنْ خانَهُ الأصلُ، فإنَّ مَنْ لا عَقلَ لَهُ يَضُرُّكَ مِنْ حيثُ يَرى أنَّه يَنْفَعُكَ، وَمَنْ لا أصلَ لَهُ يُسيءُ إلى مَنْ يُحْسِنُ إلَيهِ

189 . Do not accompany anyone but the intelligent and pious; and do not associate with anyone but the knowledgeable and righteous; and do not mention your secret to anyone but the trustworthy and loyal.

189 ـ تَصْحَبْ إلاَّ عاقِلاً تَقِيّاً، ولا تُعاشِرْ إلاّ عالِماً زَكيّاً، ولاتُودِعْ سِرَّكَ إلاّ مُؤمِناً وَفيّاً

190 . Do not accompany one who recalls your misdeeds and forgets your virtues and merits.

190 ـ لا تَصْحَبْ مَنْ يَحفَظُ مَساوِيَكَ، ويَنْسى فَضائلَكَ وَمعالِيَكَ

191 . The companionship of the unintelligent is not enjoyable.

191 ـ لا تَحْلُومُصاحَبَةُ غَيْرِ أريب

192 . None accompany the virtuous except those who are like them.

192 ـ لايَصْحَبُ الأبرارَ إلاّ نُظَراؤُهُمْ

193 . Those who sit in the company of the wicked are not safe from the calamities of tribulation.

193 ـ لايَأمَنُ مُجالِسُوا الأشرارِ غوائِلَ البَلاءِ

194 . Brothers are eliminators of grief and sorrow.

194 ـ لإخوانُ جَلاءُ الهُمُومِ والأحزانِ

195 . Obey your brother even if he disobeys you, and establish ties with him even if he shuns you.

195 ـ أطِعْ أخاكَ وإنْ عَصاكَ، وَصِلْهُ وإنْ جَفاكَ

196 . Keep yourself in the company of a virtuous and pious brother and you will remain safe, seek advice from him and you will benefit.

196 ـ إصْحَبْ أخاَ التُّقى والدّينِ تَسْلَمْ، وأسْتَرشدْهُ تَغْنَمْ

197 . Love for the sake of Allah the one who struggles against you for the betterment of [your] religion and covers you with the mantle of certitude.

197 ـ أحْبِبْ في اللّهِ مَنْ يُجاهِدُكَ على صَلاحِ دين، ويُكْسِيكَ(يُكْسِبُكَ) حُسنَ يَقين

198 . Be courteous to your brothers and don’t expose them to the harshness of your tongue; and let your goodness flow forth for them.

198 ـ إرْفَقْ بِإخْوانِكَ، وَاكْفِهِمْ غَربَ لِسانِكَ، وأجْرِ عَلَيْهِمْ سَيْبَ إحسانِكَ

199 . Offer your advice to your friend, your assistance to your acquaintance, and to all the people, your cheerfulness.

199 ـ اُبْذُلْ لِصَديقِكَ نُصْحَكَ، ولِمَعارِفِكَ مَعُونَتـَكَ، ولِكافَّةِ النَّاسِ بِشْرَكَ

200 . Be cautious of the company of one whose opinion is accepted but whose actions are evil, for surely a person is judged by the company he keeps.

200 ـ إحْذَرْ مُصاحَبَةَ كُلِّ مَنْ يُقْبَلُ رَأيُهُ، ويُنكَرُ عَمَلُهُ، فإنَّ الصّاحِبَ مُعْتَبَرٌ بِصاحِبِهِ

201 . Be careful not to associate with an evil colleague, for his association will destroy you and his companionship will ruin you.

201 ـ إحْذَر مُجالِسَةَ قَرينِ السَّوءِ فَإنَّهُ يُهْلِكُ مُقارِنَهُ، ويُرْدي مُصاحِبَهُ

202 . Do not give preference to an ignoble person over a noble one.

202 ـ لا تُؤثِرْ دَنِيّاً عَلى شَريف

203 . Never associate with one who has no intelligence.

203 ـ لا تَصْحَبَنَّ مَنْ لا عَقْلَ لَهُ

204 . Do not associate with a fool, for he will embellish his actions for you and want you to become like him.

204 ـ لا تَصْحَبِ المائِقَ فَيُزَيِّنَ لَكَ فِعْلَهُ، ويَوَدَّ أنّكَ مِثْلُهُ

205 . Do not associate with those who love this world, for if you have less they will disregard you and if you have more they will envy you.

205 ـ لاتَصْحَبَنَّ أبْناءَ الدُّنيا فإنّكَ إنْ أقْلَلْتَ إسْتَثْقَلُوكَ وإنْ أكْثَرتَ حَسَدُوكَ

206 . Do not frequent the company of a wicked person, for if you are bestowed with a blessing, he will envy you and if a misfortune befalls you, he will abandon you.

206 ـ لا تُكْثِرَنَّ صُحْبَةَ اللَّئيمِ، فإنَّهُ إنْ صَحِبَتْكَ نِعْمَةٌ حَسَدَكَ، وإنْ طرَقَتْكَ نائِبَةٌ قَذَفَكَ .207 . Do not acquire more ‘worldly’ brothers, for if you become incapable of fulfilling their wishes they turn into enemies; and their example is like the example of fire - a lot of it burns and a little of it benefits.

207 ـ لا تَسْتَكْثِرَنَّ مِنْ إخوانِ الدُّنيا، فَإنَّكَ إنْ عَجَزْتَ عَنْهُمْ تَحَوَّلُوا أعداءً، وإنَّ مَثَلَهُمْ كَمَثَلِ النَّارِ كَثيرُها يُحرِقُ وقليلُها يَنْفَعُ

208 . Take comfort for yourself in solitude rather than bad company.

208 ـ كُنْ بِالوَحْدَةِ آنَسَ مِنكَ بِقُرَناءِ السُّوءِ

209 . Be more confident of your intelligent foe than your ignorant friend.

209 ـ كُنْ بِعَدُوِّكَ العاقِلِ أوثَقَ مِنْكَ بِصَديقِكَ الجاهِلِ

210 . Whenever the companionship prolongs, the [mutual] respect is affirmed.

210 ـ كُلَّما طالَتِ الصُّحْبَةُ تَأكَّدتِ الحُرْمَةُ

211 . For everything there is a bane and the bane of a good person is bad company.

211 ـ لِكُلِّ شَيْء آفَةٌ وآفَةُ الْخَيْرِ (الخَيِّرِ) قَرينُ السُّوءِ

212 . For everything there is a vexation and the vexation of your lifetime is [being in] the company of an enemy.

212 ـ لِكُلِّ شَيْء نَكَدٌ ونَكَدُ العُمرِ مُقارَنَةُ العَدُوِّ

213 . One who mingles with the wicked is not intelligent.

213 ـ لَيْسَ مَنْ خالَطَ الأشرارَ بِذي مَعْقُول

214 . There is nothing that brings one closer to good and keeps one safer from evil than keeping company with the righteous.

214 ـ لَيْسَ شَيْءٌ أدْعى لِخَير وأنْجى مِنْ شَرّ مِنْ صُحْبَةِ الأخيارِ

215 . One who accompanies the wise is respected.

215 ـ مَنْ صاحبَ العُقَلاءَ وُقِّرَ

216 . Be careful not to accompany the immoral, the wretched, and those who openly disobey the commandments of Allah.

216 ـ إحْذَرْ مُصاحَبَةَ الفُسَّاقِ والفُجَّارِ والمُجاهِرينَ بِمَعاصِى اللّهِ

217 . Be just as wary of sitting in the company of the ignorant, as you would be at ease in the company of the intelligent.

217 ـ إحْذَرْ مُجالِسَةَ الجاهِلِ، كما تَأمَنُ مِنْ مُصاحَبَةِ العاقلِ

218 . Be careful not to remain in the company of the immoral, for surely evil clings to evil.

218 ـ إيّاكَ ومُصاحَبَةَ الفُسَّاقِ، فإنَّ الشّرَّ بالشّـرِّ يَلْحَقُ

219 . Be careful not to be cheated by your friend or to be overcome by your foe.

219 ـ إيّاكَ أنْ تُخْدَعَ عَنْ صَديقِكَ، أو تُغْلَبَ عَنْ عَدُوِّكَ

220 . Be careful not to befriend a fool, for he will harm you while trying to benefit you.

220 ـ إيّاكَ ومُصادَقَةَ الأحْمَقِ، فَإنَّهُ يُريدُ أنْ يَنْفَعَكَ فَيَضُـَّركَ

221 . Be careful not to befriend a miser, for he will hold back [from assisting you] when you are most in need of him.

221 ـ إيّاكَ ومُصادَقَةَ البَخيلِ، فإنَّهُ يَقْعُدُ عَنْكَ (بِكَ) أحوَجَ ما تَـكوُنُ إلَيهِ

222 . Be careful not to accompany the wicked, for they consider it a favour upon you to keep you safe from themselves.

222 ـ إيّاكَ ومُصاحَبَةَ الأشْرارِ، فَإنَّهُمْ يَمُنُّونَ عَلَيْكَ بِالسَّلامَةِ مِنْهُمْ

223 . Your brother is your supporter in times of difficulty.

223 ـ أخُوكَ مُواسيكَ في الشِّدَةِ

224 . If you want to cut off ties with your brother [in faith] then leave some of your friendship for him, so that he may return to it someday if he so wishes.

224 ـ إنْ اَرَدْتَ قَطيعَةَ أخيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إلَيْها إنْ بَدا لَهُ ذلِكَ يَوْماًما

225 . Before choosing a friend, assess him and try hard to find out about him, otherwise you will be forced by necessity to associate with the wicked.

225 ـ َقدِّمِ الإخْتبارَ وأجِدِ الإسْتِظْهارَ فِي اخْتيارِ الإخوانِ وإلاّ ألْجَأكَ الإضطرارُ إلى مُقارَنَةِ الأشرارِ

226 . Accompanying a person [for some time] is sufficient to evaluate him.

226 ـ كَفى بِالصُّحْبَةِ إخْتِبارَاً

227 . [Even] if you have gained confidence and trust in your close friend, safeguard some of your affairs and conceal some of your secrets [from him], for it is possible that you may regret [revealing them] at some time [in the future].

227 ـ إنِ اسْتَنَمْتَ إلى وَدُودِكَ فَأحْرِزْ لَهُ مِنْ أمْرِكَ واستَبْقِ لهُ مِنْ سِـِّركَ مالَعَلَّكَ أنْ تَنْدِمَ عَلَيْهِ وَقتاً ما

228 . As the bond of brotherhood strengthens, compliments become distasteful.

228 ـ إذا تَأكَّدَ الإخاءُ سَمُجَ الثَّناءُ

229 . When you [decide to] establish the bond of brotherhood, then honour the right of brotherhood.

229 ـ إذا آخَيْتَ فَأكْرِمْ حقَّ الإخاءِ

230 . If you are certain of the affection of your brother then don’t be concerned [about what transpires] when you meet him or he meets you.

230 ـ إذا وَثِقْتَ بِمَودَّةِ أخيكَ فَلا تُبالِ مَتى لَقيتَهُ ولَقِيَكَ

231 . One who takes a brother after successfully evaluating him, his companionship will last longer and his bond will be more firmly established.

231 ـ مَنِ اتَّخَذَ أخَاً بَعدَ حُسنِ الإختبارِ دامَتْ صُحبَتُهُ وتَأكَّدَتْ مَوَدَّتُهُ

232 . One who does not investigate before he takes a brother will be misled to association with the depraved.

232 ـ مَنْ لَم يُقَدِّمْ فِي اتّخاذِ الإخوانِ الاعتِبارَ دَفَعَهُ الاغتِرارُ إلى صُحْبَةِ الفُجَّارِ

233 . One who takes a brother without evaluation will be forced by necessity to associate with the wicked.

233 ـ مَنِ اتَّخذَ أخَاً مِنْ غيرِ اختِبار ألجَأهُ الاضطرارُ إلى مُرافَقَةِ الأشرارِ

234 . The amity between those who are brothers for the sake of Allah endures because of its firm foundation.

234 ـ اَلإخْوانُ في اللّه تعالى تَدُومُ مَوَّدَتُهُمْ لِدَوامِ سَبَبِها

235 . True brotherhood is an embellishment in times of ease and a provision in times of difficulty.

235 ـ إخوانُ الصِّدقِ زينَةٌ في السَّرّاءِ وعُدَّةٌ في الضَّرّاءِ

236 . The brother acquired for the sake of Allah is the nearest of relations - even closer than mothers and fathers.

236 ـ اَلأخُ المُكْتَسَبُ في اللّهِ أقْرَبُ الأقْرِباءِ وأحَمُّ مِنَ الأُمَّهاتِ والآباءِ

237 . Your brother for the sake of Allah is one who guides you towards rectitude, forbids you from corruption and assists you to improve your Hereafter.

237 ـ أخُوكَ في اللّهِ مَنْ هَداكَ إلى رَشاد، ونَهاكَ عَنْ فَساد، وأعانَكَ إلى إصلاحِ معاد

238 . Your true friend and brother is the one who protects you with his life, and prefers you over his wealth, his children and his spouse.

238 ـ أخُوكَ الصَّديقُ مَنْ وَقاكَ بِنَفْسِهِ، وآثَرَكَ على مالِهِ ووَلدِهِ، وَعِرْسِهِ

239 . It is only a few of the brothers who are fair.

239 ـ قَليلٌمِنَ الإخْوانِ مَنْ يُنْصِفُ

240 . An evil companion is the worst of companions; and the disease of ignobility is a concealed disease.

240 ـ قَرينُ السُّوءِ شَـرُّ قَرين وداءُ اللُّؤْمِ داءٌ دفينٌ

241 . Accompany the virtuous and you will become one of them; separate yourself from the evil people and you will be dissociated from them.

241 ـ قارِنْ أهلَ الخَيرِ تَكُنْ مِنْهُمْ، وبايِنْ أهْلَ الشَّـرِّ تَبِنْ عَنْهُمْ

242 . Be sure to investigate before taking anyone as your brother, for assessment is the gauge that distinguishes the virtuous from the wicked.

242 ـ قَدِّمِ الاختبارَ فِي اتِّخاذِ الإخوانِ، فإنَّ الاختِبارَ مِعيارٌ يَفْرُقُ بَيْنَ الأخيارِ والأشرارِ

243 . One who is courteous to his companion will gain his acceptance, and one who is harsh to him will drive him away and get separated from him.

243 ـ مَنْ رَفِقَ بِمُصاحِبِهِ وافَقَهُ، ومَنْ أعنَفَ بِهِ أخْرَجَهُ وفارَقَهُ

244 . One who is not pleased with his friend except when he prefers him over himself, will always be resentful.

244 ـ مَنْ لَمْ يَرْضَ مِنْ صَديقِهِ إلاّ بِإيثارِهِ على نَفْسِهِ دامَ سَخَطُهُ

245 . One whose companionship is for the sake of Allah, his companionship is honourable and his friendship is upright.

245 ـ مَنْ كانَتْ صُحْبَتُهُ في اللّهِ كانَتْ صُحْبَتُهُ كَريمَةً ومَوَدَّتُهُ مُسْتَقيمَةً

246 . Be careful of the one whose friendship is not for the sake of Allah, for his friendship is wicked and his company is doomed.

246 ـ مَنْ لَمْ تَكُنْ مَوَدَّتُهُ فِي اللّهِ فَاحْذَرْهُ، فَإنَّ مَوَّدَتَهُ لَئيمَةٌ وصُحْبَتَهُ مَشُومَةٌ

247 . One who does not assist you by [his] accompanying you, then his company is [actually] a burden on you, if [only] you knew.

247 ـ مَنْ لَم يَصْحَبْكَ مُعيناً عَلى نَفْسِكَ فَصُحْبَتُهُ وَبالٌ عَليْكَ إنْ عَلِمتَ

248 . One who does not overlook the mistakes of his friend will die lonely.

248 ـ مَنْ لَمْ يَحْتَمِلْ زَلَلَ الصَّديقِ ماتَ وحيداً

249 . One who seeks a truly loyal friend, seeks that which cannot be found.

249 ـ مَنْ طَلَبَ صَديقَ صِدْق وَفيّاً طَلَبَ ما لا يُوجَدُ

250 . Do not accompany the one who lacks determination.

250 ـ مَنْ دَنَتْ هِمَّتُهُ فلا تَصْحَبْهُ

251 . One whose friendship does not benefit you, his enmity will harm you.

251 ـ مَنْ لَمْ تَنْفَعْكَ صَداقَتُهُ ضَرَّتْكَ عَداوَتُهُ

252 . Do not excuse one who is insincere in his friendship with you.

252 ـ مَنْ لَم يَنْصَحْكَ في صَداقَتِِهِ فَلا تُعَذِّرْهُ

253 . One of the conditions of faith is [having] good companionship with one’s brothers.

253 ـ مِنْ شَرائطِ الإيمانِ حُسْنُ مُصاحَبَةِ الإخوانِ

254 . Associating with the ignorant stems from lack of intelligence.

254 ـ مِنْ عَدَمِ العَقلِ مُصاحَبَةُ ذَوي الجَهلِ

255 . Never take your friend’s enemy as your friend, thereby making an enemy out of your friend.

255 ـ لا تَتَّخِذَنَّ عَدُوَّ صَديقِكَ صَديقاً فَتُعاديَ صَديقَكَ

256 . There is no life for one who is separated from those whom he loves.

256 ـ لا عَيْشَ لِمَنْ فارَقَ أحِبَّـتَهُ

257 . There is no good in a stingy (or suspicious) friend.

257 ـ لا خَيْرَ في صَديق ضَنين(ظَنين ).

258 . A friend is not truly a friend unless he protects his brother in his absence, his misfortune and his death.

258 ـ لا يَكُونُ الصَّديقُ صَديقاً حتّى يَحْفَظَ أخاهُ في غَيْبَتِهِ ونَكْبَتهِ وَوَفاتِهِ

259 . Do not break off ties with a friend, even if he is ungrateful.

259 ـ لاتَقْطَعْ صَديقاً وإنْ كَفَرَ

260 . Do not trust in a friend before testing him.

260 ـ لاتَثِقْ بالصَّديقِ قَبْلَ الخُبْرَةِ

261 . Do not count one who does not support [you] with his wealth as a friend.

261 ـ لاتَعُدَّنََّّ صَديقاً مَنْ لا يُواسي بِمالِهِ

262 . Do not rely on your friend until you have tested him, and be extremely cautious of your enemy.

262 ـ لاتَأمَنْ صَديقَكَ حتّى تَخْتَبِرَهُ وكُنْ مِنْ عَدُوِّكَ على أشَدِّ الحَذَرِ

263 . One who keeps good ties [and company] with his brothers makes their bond [with him] last longer.

263 ـ مَنْ أحسنَ مُصاحَبَةَ الإخْوانِ اسْتدامَ مِنْهُمُ الوُصْلَةَ

264 . One who points out your faults to you and defends you in your absence, then he is your true friend, so protect him.

264 ـ مَنْ بَصَّـَركَ عَيْبَكَ وحَفِظَكَ في غَيْبِكَ فَهُوَ الصَّديقُ فَاحفَظْهُ

265 . One who has no friend has no provision.

265 ـ مَنْ لا صَديقَ لَهُ لا ذُخْرَ لَهُ

266 . One who calls you towards the Eternal Abode and assists you to work for it, then he is indeed a caring friend.

266 ـ مَنْ دَعاكَ إلى الدَّارِ الباقِيَةِ وأعانَكَ علَى العَمَلِ لَها فَهُوَ الصَّديقُ الشَّفيقُ

267 . One of the bad choices [that a person can make] is accompanying the wicked.

267 ـ مِنْ سُوءِ الاختيارِ صُحْبَةُ الأشْرارِ

268 . Nothing establishes the boundaries of respect like companionship and neighbourhood.

268 ـ ما تَأكَّدَتِ الحُرْمَةُ بِمِثلِ المُصاحَبَةِ والمُجاوَرَةِ

The Brother, The Friend, The Associate And The Companion

The Brother, The Friend, The Associate and The Companion الاخوّة والصّديق والرّفيق والمصاحبة

1 . Brothers are the best of assets [in times of hardship].

1 ـ اَلإخْوانُ أفْضَلُ العُدَدِ

2 . The one who assists [you] in obeying [Allah] is the best companion.

2 ـ اَلمُعينُ عَلَى الطَّاعَةِ خَيرُ الأصحابِ

3 . A Friend is one whose friendship is true [even] in absence.

3 ـ اَلصَّديقُ مَنْ صَدَقَ غَيبُهُ(غَيْبَتُهُ ).

4 . The loss that causes illness (or burns [the heart]) is the loss of loved ones.

4 ـ اَلفَقْدُ المُمْرِضُ (المُرْمِضُ) فَقْدُ الأحبابِ

5 . A companion is like a patch [of cloth], so take one that matches [yours].

5 ـ اَلصَّاحِبُ كالرُّقعَةِ فَاتَّخِذْهُ مُشاكِلاً

6 . An associate is like a friend, so choose one who is suitable.

6 ـالرَّفيقُ كالصَّديقِ فَاخْتَرَهُ مُوافِقاً

7 . A stranger is one who does not have a [close] friend.

7 ـ اَلْغَريبُ مَنْ لَيْسَ لَهُ حَبيبٌ

8 . Brothers in faith have lasting affection [for each other].

8 ـ إخْوانُ الدّين أبْقى مَوَدَّةً

9 . The brother whom you benefit from is better than the brother [for] whom you increase [benefit].

9 ـ أخٌ تَسْتَفيدُهُ خَيْرٌ مِنْ أخ تَسْتَزيدُهُ

10 . Seeking the destruction of a friend stems from lack of conciliation.

10 ـ اِسْتِفْسادُ الصَّديقِ مِنْ عَدَمِ التَّوفيقِ

11 . Brothers are an embellishment in times of ease and a [means of] support in times of tribulation.

11 ـاَلإخوانُ زينَةٌ فِي الرَّخاءِ وَعُدَّةٌ فِي البلاءِ

12 . Worldly brothers are such that their affection is cut off as quickly as its causes are severed.

12 ـ إخوانُ الدُّنيا تَنْقَطِعُ مَوَدَّتُهُمْ لِسُرْعَةِ انْقِطاعِ أسبابِها

13 . The best of your brothers is he who supports you with his benevolence, and better than him is one who makes you needless of all other than him.

13 ـ خَيرُ إخْوانِكَ مَنْ واساكَ بِخيرِهِ وخَيرٌ منهُ مَنْ أغناكَ عَنْ غيرِهِ

14 . The best of brothers are the most sincere [of them] and the worst of them are the most

Deceitful.

14 ـ خَيرُ الإخْوانِ أنْصَحُهُمْ وشَرُّهُمْ أغَشُّهُمْ

15 . The best brother is one whose brotherhood is not based on worldly gain.

15 ـ خَيرُ الإخْوانِ مَنْ لَمْ تَكُنْ على الدُّنيا اُخُوَّتُهُ

16 . The best brother is one whose affection is for the sake of Allah.

16 ـ خَيرُ الإخوانِ مَنْ كانَتْ في اللّهِ مَوَّدَتُه

17 . The best brother is one after whose loss you would not like to remain [alive].

17 ـ خَيرُ الإخوانِ مَنْ إذا فَقَدْتَهُ لَـمْ تُحِبَّ البَقاءَ بَعدَهُ

18 . The best of your brothers is one who rushes towards good and pulls you towards it, and enjoins you to righteousness and assists you in it.

18 ـ خيرُ إخوانِكَ مَنْ سارَعَ إلَى الخَيرِ وجَذَبَكَ إليه، وأمَرَكَ بِالبِرِّ وَأعانَكَ علَيْهِ

19 . The best of your brothers is the one who exhorts you to speak the truth by his own veracity and compels you to perform the best deeds by his own good actions.

19 ـ خَيرُ إخوانِكَ مَنْ دَعاكَ إلى صِدْقِ المَقالِ بِصِدقِ مَقالِهِ ونَدَبَكَ إلى أفْضلِ الأعمالِ بِحُسنِ أعمالهِ

20 . The best of your brothers is the one who shows you the path of guidance, makes you acquire piety and prevents you from following your lowly desires.

20 ـ خَيرُ إخوانِكَ مَنْ دَلَّكَ على هُدىً، وألبَسَكَ(أكْسَبَكَ) تُقىً، وَصَدَّكَ عَنْ إتّباعِ هَوىً

21 . The best of your brothers is the one who assists you financially [in your time of need].

21 ـ خَيرُ إخوانِكَ مَنْ واساكَ

22 . Many a brother has not been born to your mother.

22 ـ رُبَّ أخ لَمْ يَلِدْهُ اُمُّكَ

23 . The friend of an ignorant person is troubled and afflicted.

23 ـ صَديقُ الجاهلِ مَتْعُوبٌ مَنكُوبٌ

24 . Accompany your brothers with kindness and cover their offences with forgiveness.

24 ـ صاحِبِ الإخوانَ بالإحسانِ، وتَغَمَّدْ ذُنُوبَهُم بالغُفْرانِ

25 . Accompany the intelligent and you will benefit, turn away from this world and you will be safe.

25 ـ صاحبِ العُقلاءَ تَغْنَمْ وأعرِضْ عنِ الدُّنيا تَسلَمْ

26 . Accompany the intelligent, associate with the learned and overcome your vain desires, [by this] you will join the company of the Exalted Assembly.

26 ـ صاحبِ العُقلاءَ وجالِسِ العُلَماءَ، وأغْلِبِ الهوى، تُرافِقِ المَلأ الأعلى

27 . Accompany the wise, associate with the forbearing and turn away from this world - you shall dwell in the Garden of the Abode.

27 ـ صاحبِ الحُكَماءَ، وجالِسِ الحُلَماءَ، وأعرِضْ عَنِ الدُّنيا تَسْكُنْ جَنَّةَ المأوى

28 . Association with the wicked leads one to become evil, just like the wind - when it passes by a foul smell, it carries the stench.

28 ـ صُحبَةُ الأشرارِ تُكْسِبُ الشَّرَّ كالرّيحِ إذا مَرَّتْ بالنَّتِنِ حَمَلَتْ نَتِناً

29 . Accompanying a fool is torment for the soul.

29 ـ صُحْبَةُ الأحْمَقِ عذابُ الرُّوحِ

30 . Accompanying a wise friend enlivens the soul.

30 ـ صُحْبَةُ الوَليِّ اللَّبيبِ حَياةُ الرُّوحِ

31 . The friend of a fool is in distress.

31 ـ صَديقُ الأحمقِ في تَعَب

32 . The friend of an ignorant person is exposed to harm.

32 ـ صَديقُ الجاهِلِ مَعْرَضٌ لِلْعَطَبِ

33 . Your friend is one who forbids you [from evil] and your enemy is one who entices you [to

Perform evil].

33 ـ صَديقُكَ مَنْ نهاكَ، وعدُوُّكَ مَنْ أغراكَ

34 . Association with the wicked leads one to have negative thoughts about the righteous.

34 ـ صُحبَةُ الأشرارِ تُوجبُ سُوءَ الظَّنِّ الأخيارِ

35 . You should accompany the one who is intelligent and devout, for surely he is the best of companions.

35 ـ عَلَيكَ بِمُقارَنَةِ ذِي العَقلِ والدِّينِ فإنَّهُ خَيرُ الأصحابِ

36 . You should keep ties with brethren of purity, for they are an embellishment in times of ease and a support in [times of] tribulation.

36 ـ عَليكَ بإخْوانِ الصَّفا فإنّهُمْ زينَةٌ فِي الرَّخاءِ وعَونٌ فِي البلاءِ

37 . You should build a bond of brotherhood with the one who cautions and forbids you [from doing evil] for verily he is aiding and guiding you.

37 ـ عَلَيكَ بِمُواخاةِ مَنْ حَذَّرَكَ وَنهاكَ فإنّهُ يُنجِدُكَ ويُرشِدُكَ

38 . One who is amiable towards people is loved by them.

38 ـ مَنّ تَألّفَ النَّاسَ أحَبُّوهُ

39 . The companionship [in this world] is short.

39 ـ الإصْطِحابُ قليلٌ

40 . A friend is the closest of relations.

40 ـ الصَّديقُ أقْرَبُ الأقارِبِ

41 . The friend has been named ṣadīq because he is truthful to you about your nature and faults, so have confidence in one who does this for he is your [true] friend.

41 ـ إنّما سُمِّيَ الصَّديقُ صديقاً لأنّه يَصْدُقُكَ في نَفْسِكَ ومَعائبِكَ، فَمَنْ فَعَلَ ذلك فاستَنِمْ إليْهِ فإنَّهُ الصَّديقُ

42 . The comrade has been named rafīq because he encourages you to improve your religion; so whoever assists you to improve your faith, then he is a concerned comrade.

42 ـ إنَّما سُمِّىَ الرَّفيقُ رَفيقاً لأنَّه يَرفَقُكَ على إصلاحِ دينكَ فَمنْ أعانَكَ على صَلاحِ دينكَ فَهُوَ الرَّفيقُ الشَّفيقُ

43 . As the companionship prolongs, the [mutual] respect is affirmed.

43 ـ إذا طالَّتِ الصُّحْبَةُ تأكَّدَتِ الحُرمَةُ

44 . If you like to remain safe, then keep away from the companionship of a foolish person.

44 ـ إذا أحْبَبْتَ السَّلامَةَ فَاجْتَنِبْ مُصاحَبَةَ الجَهُولِ

45 . When the sins of a friend increase, the joy of being with him decreases.

45 ـ إذا كَثُرَتْ ذُنوبُ الصَّديقِ قَلَّ السُّرُورُ بهِ

46 . When your friend takes you as a brother, then be like a servant to him and accord him with true loyalty and perfect sincerity.

46 ـ إذَا اتَّخذَكَ وَليُّكَ أخاً فَكُنْ لَهُ عَبْداً وامْنَحْهُ صِدقَ الوفاءِ وحُسْنَ الصَّفاءِ

47 . When the disloyalty of a friend becomes evident, forsaking him becomes easy.

47 ـ إذا ظَهرَ غَدْرُ الصَّديقِ سَهُلَ هَجْرُهُ

48 . Through mutual understanding, companionship lasts.

48 ـ بِحُسنِ المُوافَقَةِ تَدُومُ الصُّحبَةُ

49 . Through good companionship, camaraderie increases.

49 ـ بِحُسنِ الصُّحبَةِ تَـكْثُرُ الرِّفاقُ

50 . The worst friend is the one who is [easily] fed up.

50 ـ بِئسَ الصَّديقُ المَلولُ(المُلُوك).

51 . How bad a colleague the ignoramus is!

51 ـ بِئسَ القَرينُ الجَهُولُ

52 . How evil a colleague the enemy is!

52 ـ بِئسَ القَرينُ العدُوُّ

53 . How evil a comrade the envious one is!

53 ـ بِئسَ الرَّفيقُ الحَسُودُ

54 . Hold on to every friend who is brought close to you by hard times (and who benefits you

in times of distress).

54 ـ تَمَسَّكْ بِكُلِّ صَديق أفادَتْكَهُ الشِّدَّةُ، (أفادكَ نَكْبَةُ الشِّدَّةِ ).

55 . Be warm-hearted to your friend and he will be warm-hearted towards you, honour him and he will honour you, give him preference over yourself and he will give you preference over himself and his family.

55 ـ تَحَبَّبْ إلى خَليلِكَ يُحْبِبْكَ، وأكرِمْهُ يُكْرِمْكَ وآثِرْهُ على نَفْسِكَ يُؤثِرْكَ على نَفسِهِ وأهْلِهِ

56 . A good companion is a blessing.

56 ـ جَليسُ الخَيرِ نِعْمَةٌ

57 . An evil companion is a curse.

57 ـ جَليسُ الشّرِّ نِقْمَةٌ

58 . Sit in the company of the people of piety and wisdom and increase your discourse with them, for if you are ignorant they will enlighten you and if you are knowledgeable, you will increase your knowledge.

58 ـ جالِسْ أهْلَ الوَرَعِ والحِكْمَةِ، وأكثِرْ مُناقَشَتَهُمْ، فإنَّكَ إنْ كُنتَ جاهلاً عَلَّمُوكَ، وإنْ كُنْتَ عالِماً إزدَدْتَ عِلماً

59 . Good companionship increases the affection of the hearts.

59 ـ حُسنُ الصُّحْبَةِ يَزيدُ في مَحَبَّةِ القُلُوبِ

60 . The jealousy of a friend is an ailment of [his] friendship.

60 ـ حَسَدُ الصَّديقِ مِنْ سُقْمِ المَوَدَّةِ

61 . The best choice is accompanying the righteous.

61 ـ خَيْرُ الاِختيارِ صُحبَةُ الأخيارِ

62 . The best of those whom you can accompany are the people of knowledge and insight.

62 ـ خيرُ مَنْ صاحَبْتَ ذَوُوا العِلْمِ والحِلمِ

63 . The best person you can accompany is the one who does not compel you to seek adjudication between yourself and him.

63 ـ خَيْرُ مَنْ صَحِبْتَهُ مَنْ لايُحوِجُكَ إلى حاكِم بَينَكَ وبيْنَهُ

64 . The best companion is one who makes you infatuated with the Hereafter, urges you to renounce worldly pleasures and assists you in obeying your Lord.

64 ـ خَيرُ مَنْ صَحِبْتَ مَنْ وَلَّهَكَ بالاُخرى، وزَهَّدَكَ في الدُّنيا، وأعانَكَ على طاعةِ المَولى

65 . A man’s friend is a sign of his intelligence and his speech is evidence of his merit.

65 ـ خَليلُ المَرءِ دَليلٌ على عَقْلِهِ، وكَلامُهُ بُرهانُ فَضْلِهِ

66 . The best of all things is that which is newer, but the best of brothers is the oldest of them.

66 ـ خَيْرُ كُلِّ شَيْء جديدُهُ، وخَيْرُ الإخْوانِ أقدَمُهُمْ

67 . The best brother is the most helpful of them in [performing] good deeds, the most active in doing good deeds and the most affable in companionship.

67 ـ خَيرُ الإخْوانِ أعْوَنُهُمْ عَلى الخَيْرِ، وأعْمَلُهُمْ بِالبِرِّ، وأرْفَقُهُمْ بِالمُصاحِبِ

68 . Many a friend may be envious.

68 ـ رُبَّ صَديق حَسُود

69 . Many a friend is scorned because of his ignorance, not because of his intention.

69 ـ رُبَّ صَديق يُؤتى(يُؤبى) مِنْ جَهْلِهِ لامِنْ نيَّتِهِ

70 . The beauty of companionship is tolerance.

70 ـ زَيْنُ المُصاحَبَةِ الإحتِمالُ

71 . The worst of your brothers is the one who makes you accept falsehood.

71 ـ شَرُّ إخوانِكَ مَنْ أرْضاكَ بالباطِلِ

72 . The worst of your brothers is the one who forces you to compromise and compels you to ask for pardon.

72 ـ شرُّ إخوانِكَ مَنْ أحوَجَكَ إلى مُداراة وألْجَأكَ إلى اعْتِذار

73 . The worst of your friends is the one for whom you [always] have to undergo hardship.

73 ـ شرُّ أصْدِقائِكَ مَنْ تَتَكَلّفُ لهُ

74 . The worst of brothers is one who forsakes you [in times of need].

74 ـ شرُّ الإخوانِ الخاذِلُ

75 . The worst companion is an ignorant person.

75 ـ شرُّ الأصحابِ الجاهِلُ

76 . The worst brother is the one who keeps ties with you in good times but abandons you in times of difficulty.

76 ـ شرُّ الإخوانِ المُواصِلُ عِنْدَ الرَّخاءِ، والمَفاصِلُ عِنْدَ البلاءِ

77 . The worst of your brothers is the one who beguiles you with vain desire and distracts you with this world.

77 ـ شرُّ إخوانِكَ مَنْ أغراكَ بِهَوىً، ووَلّهَكَ بالدُّنيا

78 . The worst of your brothers is the one who flatters you and hides your faults from you.

78 ـ شرُّ إخوانِكَ مَنْ داهَنَكَ في نَفْسِكَ، وساتَرَكَ عَيْبَكَ

79 . The worst of your brothers is the deceiving flatterer.

79 ـ شرُّ إخوانِكَ اَلْغاشُّ المُداهِنُ

80 . The worst of your brothers is the one who is slow in performing good deeds and slows you down [from doing good] along with him.

80 ـ شرُّ إخوانِكَ مَنْ تَثبَّطَ (يَتبَطّئُ) عنِ الخَيرِ وثبَّطكَ (ويُبَطِّئُكَ) معَهُ

81 . The worst and most deceitful of your brothers is the one who entices you with [the pleasures of] this transitory world and makes you unmindful of the Hereafter.

81 ـ شرُّ إخوانِكَ وأغَشُّهُمْ لَكَ مَنْ أغراكَ بِالعاجِلَةِ واَلهاكَ عَنِ الآجِلَةِ

82 . The worst companion is the one who changes [his loyalty] quickly.

82 ـ شرُّ الأصحابِ السَّريعُ الإنقِلابِ

83 . The worst comrade is the one who is very suspicious.

83 ـ شرُّ الأتْرابِ الكثيرُ الإرتيابِ

84 . The worst affinity is [one that leads to] putting someone into trouble.

84 ـ شرُّ الاُلفَةِ إطِّراحُ الكُلفَةِ

85 . The condition of companionship is lack of disagreement.

85 ـ شَرْطُ المُصاحَبَةِ قِلّةُ المُخالَفَةِ

86 . A bad companion is [like] a splinter of hellfire.

86 ـ صاحِبُ السُّوءِ قَطْعَةٌ منَ النّار

87 . Companionship with the righteous leads one to acquire righteousness just like the wind - when it passes by perfume, it carries the fragrance.

87 ـ صُحْبَةُ الأخْيارِ تُكْسِبُ (تَكتسِبُ) الخَيرَ كالريحِ إذا مَرَّتْ بالطّيبِ حَمَلَتْ طيباً

88 . Enmity with the honourable is safer than friendship with the wicked.

88 ـ مُعاداةُ الكَريمِ أسْلَمُ مِنْ مُصادَقَةِ اللَّئيمِ

89 . The companionship of a wise person is dependable.

89 ـ مُصاحَبَةُ العاقِلِ مأمُونَةٌ

90 . Sitting in the company of the virtuous brings honour.

90 ـ مُجالَسَةُ الأبرارِ تُوجِبُ الشَّرَفَ

91 . Accompanying the wicked brings ruin.

91 ـ مُصاحَبَةُ الأشرارِ تُوجِبُ التَّلَفَ

92 . Sitting with people of low morals wears out the hearts.

92 ـ مُجالَسَةُ السِّفَلِ تُضْيئُ القُلُوبَ

93 . Holding back your kindness invites [your companions] to accompany someone other than you.

93 ـ مَنْعُ خَيْرِكَ يَدْعُوا إلى صُحبَةِ غيرِكَ

94 . Being in the company of an ignorant person is one of the greatest tribulations.

94 ـ مُصاحَبَةُ الجاهِلِ مِنْ أعْظَمِ البلاءِ

95 . Sitting with the common people corrupts one’s habits.

95 ـ مُجالَسَةُ العَوامِّ تُفسِدُ العادَةَ

96 . One who accompanies the wicked is like one who travels by sea, if he is saved from drowning he will still not be saved from the fear [of drowning].

96 ـ مُصاحِبُ الأشرارِ كراكِبِ البَحرِ إنْ سَلِمَ مِنَ الغَرَقِ لَمْ يَسْلَمْ مِنَ الفَرَقِ

97 . Sitting with worldly people causes one to forget his faith and drives [one] towards the obedience of Satan.

97 ـ مُجالَسَةُ أبناءِ الدُّنيا مِنْساةٌ للإيمانِ قائدَةٌ إلى طاعةِ الشيطانِ

98 . Agreement with companions prolongs the companionship; and showing courtesy in matters makes the means [of accomplishment] easy.

98 ـ مُوافَقَةُ الأصحابِ تُديمُ الإصطِحابَ، والرِّفقُ في المَطالِبِ يُسَهِّلُ الأسبابَ

99 . Sitting in the company of wise men enlivens the minds and cures the souls.

99 ـ مُجالَسَةُ الحُكماءِ حَياةُ العُقولِ، وشِفاءُ النُّفُوسِ

100 . The loneliness of a man is better for him than [having] an evil comrade.

100 ـ وَحدَةُ المَرْءِ خَيْرٌ لَهُ مِنْ قَرينِ السُّوءِ

101 . By establishing ties for the sake of Allah, brotherhood becomes fruitful.

101 ـ بالتِّواخي في اللّهِ تُثْمِرُ الاُخُوَّةَ

102 . Brotherhood for the sake of Allah is based on advising each other for the sake of Allah, contributing for His sake, helping each other to obey His commands, forbidding each other from disobeying Him, assisting each other for His sake and sincere affection.

102 ـ تُبْتَنى الاُخوَّةُ في اللّهِ علَى التَّناصُحِ في اللّهِ، والتَّباذُلِ في اللّهِ، والتَّعاونِ على طاعةِ اللّهِ، والتَّناهي عن معاصِى اللّهِ، والتَّناصرِ في اللّهِ، وإخْلاصِ المَحَبِّةِ

103 . Pretend to have forgotten the bad actions of your brothers and their affection [towards you] will last longer.

103 ـ تناسَ مَساوِىَ الإخوانِ، تستَدِمْ وُدَّهُمْ

104 . The fruit of brotherhood is [in] protecting [the reputation of one’s brother in] his absence and presenting his faults to him [so that he may correct himself].

104 ـ ثَمَرَةُ الاُخُوَّةِ حِفْظُ الغَيبِ وإهْداءُ العَيْبِ

105 . One who fraternizes for the sake of Allah, Gains.

105 ـ مَنْ آخى في اللّهِ غَنِمَ

106 . One who fraternizes for the sake of this world is deprived [of it].

106 ـ مَنْ آخى في الدُّنيا حُرِمَ

107 . One who has no brothers has no kin.

107 ـ مَنْ لا إخوانَ لَهُ لا أهلَ لَهُ

108 . One who [always] argues with his brothers has few friends.

108 ـ مَنْ ناقَشَ الإخوانَ قَلَّ صَديقُهُ

109 . He who loses the one who was his brother for the sake of Allah, it is as if he has lost the most important organ of his body.

109 ـ مَنْ فَقَدَ أخاً في اللّهِ فَكَأنَّما فَقدَ أشْرَف أعضائهِ

110 . One who preserves [that which is entrusted to him] and is loyal will not be deprived of the benefit of brotherhood.

110 ـ مَنْ كانَ ذا حِفاظ ووَفاء لَمْ يَعدَم ْحُسْنُ الإخاءِ

111 . It is from weak personal judgment to break ties with one’s brothers.

111 ـ مِنْ عَجْزِ الرِّأيِ إسْتِفْسادُ الإخْوانِ

112 . How numerous are friends during times of prosperity and how few they are during the difficult times!

112 ـ ما أكثَرَ الإخوانَ عِندَ الجِفانِ وأقَلَّهُمْ عِندَ حادِثاتِ الزَّمانِ

113 . No community has established brotherhood for other than seeking the pleasure of Allah, the Glorified, but that their brotherhood will be counted as a sin against them on the day when the deeds are presented to Allah, the Glorified.

113 ـ ما تَواخى قَوْمٌ على غَيرِ ذاتِ اللّه سُبْحانَهُ إلاّ كانَتْ اُخُوَّتُهُمْ علَيْهِم تِرَةً يَوْمَ العَرْضِ علَى اللّهِ سُبْحانَهُ

114 . Death of a brother is like having wings clipped and hands cut.

114 ـ مَوتُ الأخِ قَصُّ الجَناحِ واليَدِ

115 . The order of humanity is based on righteous brotherhood and the order of religion is based on unshakable certainty.

115 ـ نِظامُ المُرُوَّةِ حُسْنُ الاُخُوَّةِ، ونِظامُ الدّينِ حُسنُ اليَقينِ

116 . Do not sever ties with your brother because of some doubt that you have, and do not abandon him after he has sought [your] pardon.

116 ـ لاتَصْرِمْأخاكَ علَى ارْتياب، ولاتَهْجُرهُ بَعدَ اسْتِعتاب

117 . Do not neglect the rights of your brother out of confidence in your close relationship with him, for he whose rights you neglect is not your brother.

117 ـ لاتُضَيِّعَنَّ حَقَّ أخيكَ اتِّكالاً على ما بَينَكَ وبَينَهُ فَليسَ لَكَ بأخ مَنْ أضَعْتَ حَقَّهُ

118 . Do not take as a brother one who hides your positive traits and exposes your shortcomings.

118 ـ لاتُواخِ مَنْ يَستُرُ مَناقِبَكَ ويَنْشُرُ مثالِبَكَ

119 . Do not seek brotherhood [and friendship] among the uncouth people, rather seek it among the trustworthy and loyal people.

119 ـ لاتَطْلُبَنَّ الإخاءَ عِندَ أهْلِ الجَفاءِ واطلُبْهُ عِندَ أهلِ الحِفاظِ والوَفاءِ

120 . There is no good in the one who abandons his brother without [him committing] any offence.

120 ـ لا خَيرَ فيمَنْ يَهْجُرُ أخاهُ مِنْ غيرِ جُرم

121 . There is no good in the brother who does not enjoin on you what he enjoins on himself.

121 ـ لاخيرَ في أخ لايُوجِبُ لَكَ مِثلَ الَّذي يُوجبُ لِنَفْسِهِ

122 . The brotherhood of the righteous is to be considered beneficial whereas association with the wicked and sinful is to be avoided.

122 ـ يُغْتَنَمُ مُؤاخاةُ الأخيارِ، ويُجّتَنَبُ مُصاحَبَةُ الأشرارِ والفُجَّارِ

123 . Be careful not to accept the words of a liar, for he will bring close to you that which is far and take far away from you that which is close.

123 ـ إيّاكَ ومُصادَقَةَ الكَذَّابِ، فإنّهُ يُقَرِّبُ عَلَيكَ الْبَعيدَ، ويُبَعِّدُ علَيكَ القَريبَ

124 . Be careful not to drive away your friend in a way that removes all the affection he has for you, and leave some room from your friendship for him so that he may rely on returning back to it.

124 ـ إيّاك أنْ تُخرِجَ صَديقَكَ إخراجاً يُخرِجُهُ عَنْ مَودَّتِكَ وَاستَبْقِ لَهُ مِنْ اُنْسِكَ مَوْضِعاً يَثِقُ بالرُّجوعِ إليهِ

125 . Be careful not to alienate the one who has affection for you in such a manner that he opts to distance himself and prefers to separate himself from you.

125 ـإيّاكَ أنْ تُوحِشَ مُوادَّكَ وَحْشةً تُفضي بهِ إلى اختيارِهِ البُعدَ عَنْكَ، وَإيثارِ الفُرْقَةِ

126 . Be careful not to associate with the one who makes you negligent and deceives you, for he will surely forsake you and destroy you.

126 ـ إيّاكَ وصُحبَةَ مَنْ ألهاكَ، وأغراكَ، فإنّهُ يَخْذُلُكَ ويُوبِقُكَ

127 . Be careful not to associate with the sinners, for verily one who is pleased with the actions of a group is like one of them.

127 ـ إيّاكَ ومُصاحَبَةَ أهلِ الفُسُوقِ، فإنّ الرَّاضيَ بِفِعْلِ قَوْم كالدَّاخِلِ مَعَهُمْ

128 . Be careful not to befriend a wicked person, for he would surely sell his friendship for the most worthless of things.

128 ـ إيّاكُمْ ومُصادَقَةَ الفاجِرِ، فإنّهُ يَبيعُ مُصادِقَهُ بِالتَّافِهِ المُحتَقَرِ

129 . It is better and more appropriate to associate with people of wisdom and intelligence.

129 ـ أكثَرُ الصَّلاحِ والصَّوابِ في صُحبَةِ اُولِي النُّهى والألبابِ

130 . The best habits are honouring one’s companion and assisting one who seeks help.

130 ـ أحسَنُ الشِّيَمِ إكْرامُ المُصاحِبِ، وَإسْعافُ الطَّالِبِ

131 . The noblest of traits is guarding one’s friendship and the best of endeavours is fulfilling one’s promise.

131 ـ أشرَفُ الشِّيَمِ رِعايَةُ الوُدِّ، وأحسَنُ الهِمَمِ إنجازُ الوَعدِ

132 . Whoever invites you to the Eternal Abode and assists you to work for it, then he is the true, caring friend.

132 ـ مَنْ دَعاكَ إلى الدَّارِ الباقيةِ، وأعانَكَ علَى العَمَلِ لَها، فَهُوَ الصَّديقُ الشَّفيقُ

133 . The friend in one’s worldly life is like the friend in his faith.

133 ـ الرَّفيقُ في دُنياهُ كالرَّفيقِ في دينهِِ

134 . Inquire about the companion [on the journey] before the route.

134 ـ سَلِ (عنِ) الرَّفيقَِ قَبْلَ الطَّريقِ

135 . The true friend will not turn away from his friendship even if he is treated harshly.

135 ـ لايَحُولُ الصَّديقُ الصَّدُوقُ عَنِ المَودَّةِ وإنْ جُفِىَ

136 . Bring yourself to build ties with your brother when he cuts you off, and to be kind and seek closeness [to him] when he turns away from you, and to be near to him when he distances himself from you, and to assume that he has an excuse when he does something wrong to you - to the extent that you are like his servant, and as if he has done some great favor upon you. Beware however, not to do this where it is not befitting or with someone who is not worthy of it.

136 ـ إحمِلْ نَفْسَكَ معَ أخِيكَ عِندَ صَرْمِهِ علَى الصِّلَةِ وعندَ صُدُودهِ علَى اللُّطْفِ والمُقارَبَةِ، وعندَ تَباعُدِهِ علَى الدُنُوِّ، وعندَ جُرمِهِ علَى العُذرِ حتّى كأنّكَ لَهُ عبدٌ، وكأنّهُ ذُو نِعمَة عَلَيكَ، وإيّاكَ أنْ تَضَعَ ذلكَ في غيرِ مَوْضِعهِِ، أو تَفْعَلَهُ معَ غيرِ أهْلِهِ

137 . Be sincere in giving your brother advice whether [he finds it] courteous or offensive.

137 ـ إمحَضْ أخاكَ النَّصِيحَةَ حسَنَةً كانَتْ أو(أم) قَبيحَةً

138 . Bring yourself to be polite to your brother when he is harsh to you, and to build ties [with him] when he cuts you off, and to be generous [with him] when he is niggardly, and tolerate what he does and keep relations with him.

138 ـ إحمِلْ نَفْسكَ عِندَ شِدَّةِ أخيكَ علَى اللّينِ، وعِندَ قَطيعتهِ علَى الوَصلِ، وعِندَ جُمودِهِ علَى البَذلِ، وكُنْ للَّذي يَبدُو مِنْهُ حَمُولاً وَلَهُ وَصوُلاً

139 . Choose the new of everything but the oldest one from among your brothers.

139 ـ إخْتَرْمِنْ كُلِّ شَيْء جَديدَهُ، ومِنَ الإخوانِ أقدَمَهَمْ

140 . Avoid the company of a liar, but if you are forced to be in his company then do not accept his words as true, and do not let him know that you belie him, for he will readily turn away from your friendship rather than abandoning his habit [of lying].

140 ـ إجْتَنِبْ مُصاحِبَةَ الكَذَّابِ، فإنِ اضْطُرِرْتَ إلَيهِ فلا تُصَدِّقْهُ، ولا تُعلِمْهُ أنّكَ تُـكَذِّبُهُ، فإنّه يَنْتَقِلُ عَنْ وُدِّكَ ولا يَنْتَقِلُ عَنْ طَبْعِهِ

141 . Spare no effort in showing affection to your friend, but do not put your entire trust in him; give him all your support, but do not disclose all your secrets to him.

141 ـ اُبْذُل لِصَديقِكَ كُلَّ المَودَّةِ، ولا تَبْذُلْ لَهُ كُلَّ الطُّمَأنينةِ وأعْطِهِ مِنْ نَفْسِكَ كُلَّ المُواساةِ، ولا تَقُصَّ إلَيهِ بِكُلِّ أسرارِكَ

142 . The loss of one’s brothers weakens one’s fortitude.

142 ـ فَقْدُ الإخوانِ مُوهى الجَلَدِ

143 . He whom you need to indulge is not your [true] brother.

143 ـ لَيْسَ لَكَ بأخ، مَنِاحْتَجْتَ إلى مُداراتِهِ

144 . He who forces his companion to argue with him is not a comrade with praiseworthy traits.

144 ـ لَيسَ بِرَفيق مَحمُودِ الطَّريقَةِ مَنْ أحوَجَ صاحِبَهُ إلى مُماراتِهِ

145 . He who makes it necessary for you to get a judge to adjudicate between yourself and him is not your brother.

145 ـ لَيسَ لَكَ بأخ مَنْ أحوَجَكَ إلى حاكِم بينَكَ وبينَهُ

146 . The embellishment of brotherhood is good companionship and [giving] support despite [financial] difficulty.

146 ـ جَمالُ الاُخُوَّةِ إحسانُ العِشْرَةِ، والمُواساةُ معَ العُسْرَةِ

147 . Good brotherhood increases reward and beautifies praise.

147 ـ حُسْنُ الإخاءِ يُجْزِلُ الأجرَ ويُجمِلُ الثَّناءَ

148 . The best of brothers are the least hypocritical in giving good advice.

148 ـ خَيرُ الإخوانِ أقَلُّهُمْ مُصانَعَةً في النَّصيحَةِ

149 . The best of brothers is the one who makes it unnecessary for his brother to seek from anyone other than him.

149 ـ خَيرُ الإخوانِ مَنْ لا يُحْوِجُ إخوانَهُ إلى سِواهُ

150 . The best of your brothers is the one who is stern with you regarding obedience to Allah.

150 ـ خَيرُ إخْوانِكَ مَنْ عَنَّفَكَ في طاعَةِ اللّهِ

151 . The best of your brothers is the one who supports you, and better than him is the one who suffices for you, and when he needs you, he excuses you [if you are unable to assist him].

151 ـ خَيرُ إخوانِكَ مَنْ واساكَ، وخيرٌ مِنْهُ مَنْ كَفاكَ، وإنِاحْتاجَ إلَيكَ أعفاكَ

152 . The best of brothers is one who does not scrutinize his brothers.

152 ـ خَيرُ الإخوانِ مَنْ لَمْ يَكُنْ على إخوانِهِ مُسْتَقْصياً

153 . The best of your brothers is the one whose anger at you increases in matters pertaining to the truth.

153 ـ خَيرُ إخوانِكَ مَنْ كَثُرَ إغضابُهُ لَكَ في الحقِّ

154 . A friend is the better of the two resources.

154 ـ اَلصَّديقُ أفْضَلُ الذُخرَينِ

155 . A friend is the better of the two assets.

155 ـ اَلصَّدِيقُ أفضلُ العُدَّتَينِ

156 . A friend is a better asset and is more lasting in fondness.

156 ـ اَلصَّديقُ أفضلُ عُدَّة وأبقى مَوَدَّةً

157 . A friend is a person who is ‘you’ except that he is other than you.

157 ـ الصَّديقُ إنسانٌ هُوَ أنتَ إلاّ أنّهُ غيْرُكَ

158 . The truthful friend is one who advises you of your faults protects your dignity in your absence and gives you preference over himself.

158 ـ اَلصَّديقُ الصَّدوُقُ مَنْ نَصَحَكَ في عَيبكَ وحَفِظَكَ في غَيبِكَ وَآثرَكَ على نَفْسِهِ

159 . The wise person is one who selects his friend carefully, for a man is gauged by his friend.

159 ـ الحازمُ مَنْ تَخيَّرَ لِخُلَّتِهِ فإنَّ المَرْءَ يُوزَنُ بخَلِيلِهِ

160 . Friends are one soul in different bodies.

160 ـ اَلأصدِقاءُ نَفسٌ واحِدَةٌ في جُسُومِ مُتفَرِّقَة

161 . The [true] friend is he who forbids [one from] injustice and wrongdoing while helping [one] to perform good deeds and be righteous.

161 ـ الصَّديقُ مَنْ كانَ ناهِياً عَنِ الظُّلمِ والعُدْوانِ مُعيناً علَى البِرِّ وَالإحسان ِ

162 . Keep the company of one whom you find cannot do without you, and if you do something bad to him he responds with good, as if he was the one at fault.

162 ـ إصحَبْ مَنْ لا تَراهُ إلاّ وكَأنّهُ لاغَناءَ بِهِ عَنْكَ، وإنْ أسَأتَ إلَيهِ أحسَنَ إلَيكَ وكَأنّهُ المُسيءُ

163 . One who has no brother (or brotherhood) has no goodness in him.

163 ـ مَنْ لا (أخا) إخاءَ لَهُ لا خَيرَ فيهِ

164 . One who turns away from his brothers because of every [small] misdeed will have few friends.

164 ـ مَنْ جانَبَ الإخْوانَ على كُلِّ ذَنْب قَلَّ أصدِقاؤُهُ

165 . One who spoils [his relationship with] his friend has reduced his own number.

165 ـ مَنِاسْتَفْسَدَ صَديقَهُ نَقَصَ مِنْ عَدَدِهِ

166 . One who accompanies evildoers will not be safe [from them].

166 ـ مَنْ صَحِبَ الأشرارَ لَمْ يَسْلَمْ

167 . Whoever is concerned about you, then he is your [true] friend.

167 ـ مَنِاهْتَمَّ بِكَ فَهُوَ صَديقُكَ

168 . One whose company is good will have many companions.

168 ـ مَنْ أحْسَنَ المُصاحَبَةَ كثُرَ أصحابُهُ

169 . One who sits in the company of the ignorant should be prepared for fruitless talk and gossip.

169 ـ مَنْ جالَسَ الجُهّالَ فَلْيَستَعِدَّ لِلْقيلِ والقالِ

170 . One who does not attend to the needs of the one who shows friendship towards him has lost a friend.

170 ـ مَنْ لَمْ يَتَعاهَدْ مُوادِدَهُ فَقَدْضَيَّعَ الصَّديقَ

171 . One who demands too much from his friend will sever his friendship.

171 ـ مَنِاسْتَقْصى على صَديقِهِ انْقطَعَتْ مَوَدَّتُهُ

172 . One who takes his [relationship with his] allies lightly will find the overrunning of his enemies to be heavy.

172 ـ مَنِ اسْتَخَفَّ بِمُوالِيهِ اسْتَثقَلَ وَطْأةَ مُعاديهِ

173 . It is through brotherhood for the sake of Allah that love becomes sincere.

173 ـ علَى التَّواخي في اللّهِ تَخْلُصُ المَحَبَّةُ

174 . It is in times of tribulation that the protection of brethren is put to test.

174 ـ عِندَ نُزُولِ الشَّدائدِ يُجَرَّبُ حِفاظُ الإخوانِ

175 . It is when power is lost that friend is distinguished from foe.

175 ـ عِندَ زَوالِ القُدْرَةِ يَتَبَيَّنُ الصَّديقُ مِنَ العَدُوِّ

176 . I am amazed at the one who seeks more companions why does he not accompany the wise, pious scholars from whose character he can benefit and from whose knowledge he can get guidance and whose company is an embellishment for him!

176 ـ عَجِبْتُ لِمَنْ يَرْغَبُ في التَّكثُّرِ مِنَ الأصحابِ كَيفَ لايَصحَبُ العُلَماءَ الألِبَّاءَ الأتقياءَ الَّذينَ يَغنَمُ فَضائِلَهُمْ وتَهْديهِ عُلُومُهُمْ وتُزَّينُهُ صُحبَتُهُمْ

177 . In every companionship there is choice.

177 ـ في كُلِّ صُحْبَة اخْتيارٌ

178 . In times of difficulty one comes to know who his [true] friend is.

178 ـ في الشِّدَّةِ يُخْتَبَرُ الصَّديقُ

179 . It is in times of [financial] difficulty that the value of a friend’s generosity becomes apparent.

179 ـ في الضّيقِ يَتَبيَّنُ حُسْنُ مُواساةِ الرَّفيقِ

180 . Good companionship is something friends wish for.

180 ـ في حُسنِ المُصاحَبَةِ يَرْغَبُ الرِّفاقُ

181 . Be careful not to become negligent of your brother’s right [over you] while counting on your right over him, for indeed your brother has the same right over you that you have over him.

181 ـ إيّاكَ أنْ تَغفُلَ عَنْ حقِّ أخيكَ، اتِّكالاً على واجبِ حَقِّكَ عَليهِ، فإنَّ لأخيكَ علَيكَ مِنَ الحقِّ مِثلَ الَّذي لَكَ عَلَيهِ

182 . Be careful not to ignore the right of your brother while relying on the bond between you and him, for he whose right you overlook is not your brother.

182 ـ إيّاكَ أنْ تُهْمِلَ حقَّ أخيكَ اتِّكالاً عَلى ما بَينَكَ وبَيْنَهُ فَلَيسَ لَكَ بأخ مَنْ أضَعْتَ حَقَّهُ

183 . The best assets are reliable brothers.

183 ـ أفْضَلُ العُدَدِ ثِقاتُ الإخوانِ

184 . The best of assets are a loyal brother and a righteous sibling.

184 ـ أفضَلُ الْعُدَدِ أخٌ وَفيٌّ وشَقيقٌّ زَكيُّ

186 . The brother whose friendship is strongest is one who is most supportive of his brother [both] in times of ease and difficulty.

185 ـأصْدَقُ الإخْوانِ مَوَدَّةً أفْضَلُهُمْ لإخوانِهِ في السَّرّاءِ والضَّرّاءِ مُواساةً

186 . The one who journeys in search of a righteous brother journeys the farthest.

186 ـ أبْعدُ النَّاسِ سَفَراً مَنْ كانَ سَفَرُهُ في ابْتِغاءِ أخ صالِح

187 . Your true brother is one who forgives your mistake, fulfils your need, accepts your excuse, hides your [hidden] flaw, removes your apprehension and actualizes your hope.

187 ـإنَّ أخاكَ حقَّاً مَنْ غَفَرَ زلَّتَكَ، وَسَدَّ خَلَّتَكَ وقَبِلَ عُذْرَكَ، وسَتَرَ عَوْرتَكَ، ونَفى وَجَلَكَ، وحَقَّقَ أمَلَكَ

188 . Do not accompany the one who has lost his mind and do not seek good from one who is betrayed by his roots, for the one who is insane will harm you while he thinks he is helping you and the one who does not have [virtuous] roots will do evil to the one who does good to him.

188 ـ لا تَصْحَبْ مَنْ فاتَهُ العَقلُ، ولاتَصْطَنِعْ مَنْ خانَهُ الأصلُ، فإنَّ مَنْ لا عَقلَ لَهُ يَضُرُّكَ مِنْ حيثُ يَرى أنَّه يَنْفَعُكَ، وَمَنْ لا أصلَ لَهُ يُسيءُ إلى مَنْ يُحْسِنُ إلَيهِ

189 . Do not accompany anyone but the intelligent and pious; and do not associate with anyone but the knowledgeable and righteous; and do not mention your secret to anyone but the trustworthy and loyal.

189 ـ تَصْحَبْ إلاَّ عاقِلاً تَقِيّاً، ولا تُعاشِرْ إلاّ عالِماً زَكيّاً، ولاتُودِعْ سِرَّكَ إلاّ مُؤمِناً وَفيّاً

190 . Do not accompany one who recalls your misdeeds and forgets your virtues and merits.

190 ـ لا تَصْحَبْ مَنْ يَحفَظُ مَساوِيَكَ، ويَنْسى فَضائلَكَ وَمعالِيَكَ

191 . The companionship of the unintelligent is not enjoyable.

191 ـ لا تَحْلُومُصاحَبَةُ غَيْرِ أريب

192 . None accompany the virtuous except those who are like them.

192 ـ لايَصْحَبُ الأبرارَ إلاّ نُظَراؤُهُمْ

193 . Those who sit in the company of the wicked are not safe from the calamities of tribulation.

193 ـ لايَأمَنُ مُجالِسُوا الأشرارِ غوائِلَ البَلاءِ

194 . Brothers are eliminators of grief and sorrow.

194 ـ لإخوانُ جَلاءُ الهُمُومِ والأحزانِ

195 . Obey your brother even if he disobeys you, and establish ties with him even if he shuns you.

195 ـ أطِعْ أخاكَ وإنْ عَصاكَ، وَصِلْهُ وإنْ جَفاكَ

196 . Keep yourself in the company of a virtuous and pious brother and you will remain safe, seek advice from him and you will benefit.

196 ـ إصْحَبْ أخاَ التُّقى والدّينِ تَسْلَمْ، وأسْتَرشدْهُ تَغْنَمْ

197 . Love for the sake of Allah the one who struggles against you for the betterment of [your] religion and covers you with the mantle of certitude.

197 ـ أحْبِبْ في اللّهِ مَنْ يُجاهِدُكَ على صَلاحِ دين، ويُكْسِيكَ(يُكْسِبُكَ) حُسنَ يَقين

198 . Be courteous to your brothers and don’t expose them to the harshness of your tongue; and let your goodness flow forth for them.

198 ـ إرْفَقْ بِإخْوانِكَ، وَاكْفِهِمْ غَربَ لِسانِكَ، وأجْرِ عَلَيْهِمْ سَيْبَ إحسانِكَ

199 . Offer your advice to your friend, your assistance to your acquaintance, and to all the people, your cheerfulness.

199 ـ اُبْذُلْ لِصَديقِكَ نُصْحَكَ، ولِمَعارِفِكَ مَعُونَتـَكَ، ولِكافَّةِ النَّاسِ بِشْرَكَ

200 . Be cautious of the company of one whose opinion is accepted but whose actions are evil, for surely a person is judged by the company he keeps.

200 ـ إحْذَرْ مُصاحَبَةَ كُلِّ مَنْ يُقْبَلُ رَأيُهُ، ويُنكَرُ عَمَلُهُ، فإنَّ الصّاحِبَ مُعْتَبَرٌ بِصاحِبِهِ

201 . Be careful not to associate with an evil colleague, for his association will destroy you and his companionship will ruin you.

201 ـ إحْذَر مُجالِسَةَ قَرينِ السَّوءِ فَإنَّهُ يُهْلِكُ مُقارِنَهُ، ويُرْدي مُصاحِبَهُ

202 . Do not give preference to an ignoble person over a noble one.

202 ـ لا تُؤثِرْ دَنِيّاً عَلى شَريف

203 . Never associate with one who has no intelligence.

203 ـ لا تَصْحَبَنَّ مَنْ لا عَقْلَ لَهُ

204 . Do not associate with a fool, for he will embellish his actions for you and want you to become like him.

204 ـ لا تَصْحَبِ المائِقَ فَيُزَيِّنَ لَكَ فِعْلَهُ، ويَوَدَّ أنّكَ مِثْلُهُ

205 . Do not associate with those who love this world, for if you have less they will disregard you and if you have more they will envy you.

205 ـ لاتَصْحَبَنَّ أبْناءَ الدُّنيا فإنّكَ إنْ أقْلَلْتَ إسْتَثْقَلُوكَ وإنْ أكْثَرتَ حَسَدُوكَ

206 . Do not frequent the company of a wicked person, for if you are bestowed with a blessing, he will envy you and if a misfortune befalls you, he will abandon you.

206 ـ لا تُكْثِرَنَّ صُحْبَةَ اللَّئيمِ، فإنَّهُ إنْ صَحِبَتْكَ نِعْمَةٌ حَسَدَكَ، وإنْ طرَقَتْكَ نائِبَةٌ قَذَفَكَ .207 . Do not acquire more ‘worldly’ brothers, for if you become incapable of fulfilling their wishes they turn into enemies; and their example is like the example of fire - a lot of it burns and a little of it benefits.

207 ـ لا تَسْتَكْثِرَنَّ مِنْ إخوانِ الدُّنيا، فَإنَّكَ إنْ عَجَزْتَ عَنْهُمْ تَحَوَّلُوا أعداءً، وإنَّ مَثَلَهُمْ كَمَثَلِ النَّارِ كَثيرُها يُحرِقُ وقليلُها يَنْفَعُ

208 . Take comfort for yourself in solitude rather than bad company.

208 ـ كُنْ بِالوَحْدَةِ آنَسَ مِنكَ بِقُرَناءِ السُّوءِ

209 . Be more confident of your intelligent foe than your ignorant friend.

209 ـ كُنْ بِعَدُوِّكَ العاقِلِ أوثَقَ مِنْكَ بِصَديقِكَ الجاهِلِ

210 . Whenever the companionship prolongs, the [mutual] respect is affirmed.

210 ـ كُلَّما طالَتِ الصُّحْبَةُ تَأكَّدتِ الحُرْمَةُ

211 . For everything there is a bane and the bane of a good person is bad company.

211 ـ لِكُلِّ شَيْء آفَةٌ وآفَةُ الْخَيْرِ (الخَيِّرِ) قَرينُ السُّوءِ

212 . For everything there is a vexation and the vexation of your lifetime is [being in] the company of an enemy.

212 ـ لِكُلِّ شَيْء نَكَدٌ ونَكَدُ العُمرِ مُقارَنَةُ العَدُوِّ

213 . One who mingles with the wicked is not intelligent.

213 ـ لَيْسَ مَنْ خالَطَ الأشرارَ بِذي مَعْقُول

214 . There is nothing that brings one closer to good and keeps one safer from evil than keeping company with the righteous.

214 ـ لَيْسَ شَيْءٌ أدْعى لِخَير وأنْجى مِنْ شَرّ مِنْ صُحْبَةِ الأخيارِ

215 . One who accompanies the wise is respected.

215 ـ مَنْ صاحبَ العُقَلاءَ وُقِّرَ

216 . Be careful not to accompany the immoral, the wretched, and those who openly disobey the commandments of Allah.

216 ـ إحْذَرْ مُصاحَبَةَ الفُسَّاقِ والفُجَّارِ والمُجاهِرينَ بِمَعاصِى اللّهِ

217 . Be just as wary of sitting in the company of the ignorant, as you would be at ease in the company of the intelligent.

217 ـ إحْذَرْ مُجالِسَةَ الجاهِلِ، كما تَأمَنُ مِنْ مُصاحَبَةِ العاقلِ

218 . Be careful not to remain in the company of the immoral, for surely evil clings to evil.

218 ـ إيّاكَ ومُصاحَبَةَ الفُسَّاقِ، فإنَّ الشّرَّ بالشّـرِّ يَلْحَقُ

219 . Be careful not to be cheated by your friend or to be overcome by your foe.

219 ـ إيّاكَ أنْ تُخْدَعَ عَنْ صَديقِكَ، أو تُغْلَبَ عَنْ عَدُوِّكَ

220 . Be careful not to befriend a fool, for he will harm you while trying to benefit you.

220 ـ إيّاكَ ومُصادَقَةَ الأحْمَقِ، فَإنَّهُ يُريدُ أنْ يَنْفَعَكَ فَيَضُـَّركَ

221 . Be careful not to befriend a miser, for he will hold back [from assisting you] when you are most in need of him.

221 ـ إيّاكَ ومُصادَقَةَ البَخيلِ، فإنَّهُ يَقْعُدُ عَنْكَ (بِكَ) أحوَجَ ما تَـكوُنُ إلَيهِ

222 . Be careful not to accompany the wicked, for they consider it a favour upon you to keep you safe from themselves.

222 ـ إيّاكَ ومُصاحَبَةَ الأشْرارِ، فَإنَّهُمْ يَمُنُّونَ عَلَيْكَ بِالسَّلامَةِ مِنْهُمْ

223 . Your brother is your supporter in times of difficulty.

223 ـ أخُوكَ مُواسيكَ في الشِّدَةِ

224 . If you want to cut off ties with your brother [in faith] then leave some of your friendship for him, so that he may return to it someday if he so wishes.

224 ـ إنْ اَرَدْتَ قَطيعَةَ أخيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إلَيْها إنْ بَدا لَهُ ذلِكَ يَوْماًما

225 . Before choosing a friend, assess him and try hard to find out about him, otherwise you will be forced by necessity to associate with the wicked.

225 ـ َقدِّمِ الإخْتبارَ وأجِدِ الإسْتِظْهارَ فِي اخْتيارِ الإخوانِ وإلاّ ألْجَأكَ الإضطرارُ إلى مُقارَنَةِ الأشرارِ

226 . Accompanying a person [for some time] is sufficient to evaluate him.

226 ـ كَفى بِالصُّحْبَةِ إخْتِبارَاً

227 . [Even] if you have gained confidence and trust in your close friend, safeguard some of your affairs and conceal some of your secrets [from him], for it is possible that you may regret [revealing them] at some time [in the future].

227 ـ إنِ اسْتَنَمْتَ إلى وَدُودِكَ فَأحْرِزْ لَهُ مِنْ أمْرِكَ واستَبْقِ لهُ مِنْ سِـِّركَ مالَعَلَّكَ أنْ تَنْدِمَ عَلَيْهِ وَقتاً ما

228 . As the bond of brotherhood strengthens, compliments become distasteful.

228 ـ إذا تَأكَّدَ الإخاءُ سَمُجَ الثَّناءُ

229 . When you [decide to] establish the bond of brotherhood, then honour the right of brotherhood.

229 ـ إذا آخَيْتَ فَأكْرِمْ حقَّ الإخاءِ

230 . If you are certain of the affection of your brother then don’t be concerned [about what transpires] when you meet him or he meets you.

230 ـ إذا وَثِقْتَ بِمَودَّةِ أخيكَ فَلا تُبالِ مَتى لَقيتَهُ ولَقِيَكَ

231 . One who takes a brother after successfully evaluating him, his companionship will last longer and his bond will be more firmly established.

231 ـ مَنِ اتَّخَذَ أخَاً بَعدَ حُسنِ الإختبارِ دامَتْ صُحبَتُهُ وتَأكَّدَتْ مَوَدَّتُهُ

232 . One who does not investigate before he takes a brother will be misled to association with the depraved.

232 ـ مَنْ لَم يُقَدِّمْ فِي اتّخاذِ الإخوانِ الاعتِبارَ دَفَعَهُ الاغتِرارُ إلى صُحْبَةِ الفُجَّارِ

233 . One who takes a brother without evaluation will be forced by necessity to associate with the wicked.

233 ـ مَنِ اتَّخذَ أخَاً مِنْ غيرِ اختِبار ألجَأهُ الاضطرارُ إلى مُرافَقَةِ الأشرارِ

234 . The amity between those who are brothers for the sake of Allah endures because of its firm foundation.

234 ـ اَلإخْوانُ في اللّه تعالى تَدُومُ مَوَّدَتُهُمْ لِدَوامِ سَبَبِها

235 . True brotherhood is an embellishment in times of ease and a provision in times of difficulty.

235 ـ إخوانُ الصِّدقِ زينَةٌ في السَّرّاءِ وعُدَّةٌ في الضَّرّاءِ

236 . The brother acquired for the sake of Allah is the nearest of relations - even closer than mothers and fathers.

236 ـ اَلأخُ المُكْتَسَبُ في اللّهِ أقْرَبُ الأقْرِباءِ وأحَمُّ مِنَ الأُمَّهاتِ والآباءِ

237 . Your brother for the sake of Allah is one who guides you towards rectitude, forbids you from corruption and assists you to improve your Hereafter.

237 ـ أخُوكَ في اللّهِ مَنْ هَداكَ إلى رَشاد، ونَهاكَ عَنْ فَساد، وأعانَكَ إلى إصلاحِ معاد

238 . Your true friend and brother is the one who protects you with his life, and prefers you over his wealth, his children and his spouse.

238 ـ أخُوكَ الصَّديقُ مَنْ وَقاكَ بِنَفْسِهِ، وآثَرَكَ على مالِهِ ووَلدِهِ، وَعِرْسِهِ

239 . It is only a few of the brothers who are fair.

239 ـ قَليلٌمِنَ الإخْوانِ مَنْ يُنْصِفُ

240 . An evil companion is the worst of companions; and the disease of ignobility is a concealed disease.

240 ـ قَرينُ السُّوءِ شَـرُّ قَرين وداءُ اللُّؤْمِ داءٌ دفينٌ

241 . Accompany the virtuous and you will become one of them; separate yourself from the evil people and you will be dissociated from them.

241 ـ قارِنْ أهلَ الخَيرِ تَكُنْ مِنْهُمْ، وبايِنْ أهْلَ الشَّـرِّ تَبِنْ عَنْهُمْ

242 . Be sure to investigate before taking anyone as your brother, for assessment is the gauge that distinguishes the virtuous from the wicked.

242 ـ قَدِّمِ الاختبارَ فِي اتِّخاذِ الإخوانِ، فإنَّ الاختِبارَ مِعيارٌ يَفْرُقُ بَيْنَ الأخيارِ والأشرارِ

243 . One who is courteous to his companion will gain his acceptance, and one who is harsh to him will drive him away and get separated from him.

243 ـ مَنْ رَفِقَ بِمُصاحِبِهِ وافَقَهُ، ومَنْ أعنَفَ بِهِ أخْرَجَهُ وفارَقَهُ

244 . One who is not pleased with his friend except when he prefers him over himself, will always be resentful.

244 ـ مَنْ لَمْ يَرْضَ مِنْ صَديقِهِ إلاّ بِإيثارِهِ على نَفْسِهِ دامَ سَخَطُهُ

245 . One whose companionship is for the sake of Allah, his companionship is honourable and his friendship is upright.

245 ـ مَنْ كانَتْ صُحْبَتُهُ في اللّهِ كانَتْ صُحْبَتُهُ كَريمَةً ومَوَدَّتُهُ مُسْتَقيمَةً

246 . Be careful of the one whose friendship is not for the sake of Allah, for his friendship is wicked and his company is doomed.

246 ـ مَنْ لَمْ تَكُنْ مَوَدَّتُهُ فِي اللّهِ فَاحْذَرْهُ، فَإنَّ مَوَّدَتَهُ لَئيمَةٌ وصُحْبَتَهُ مَشُومَةٌ

247 . One who does not assist you by [his] accompanying you, then his company is [actually] a burden on you, if [only] you knew.

247 ـ مَنْ لَم يَصْحَبْكَ مُعيناً عَلى نَفْسِكَ فَصُحْبَتُهُ وَبالٌ عَليْكَ إنْ عَلِمتَ

248 . One who does not overlook the mistakes of his friend will die lonely.

248 ـ مَنْ لَمْ يَحْتَمِلْ زَلَلَ الصَّديقِ ماتَ وحيداً

249 . One who seeks a truly loyal friend, seeks that which cannot be found.

249 ـ مَنْ طَلَبَ صَديقَ صِدْق وَفيّاً طَلَبَ ما لا يُوجَدُ

250 . Do not accompany the one who lacks determination.

250 ـ مَنْ دَنَتْ هِمَّتُهُ فلا تَصْحَبْهُ

251 . One whose friendship does not benefit you, his enmity will harm you.

251 ـ مَنْ لَمْ تَنْفَعْكَ صَداقَتُهُ ضَرَّتْكَ عَداوَتُهُ

252 . Do not excuse one who is insincere in his friendship with you.

252 ـ مَنْ لَم يَنْصَحْكَ في صَداقَتِِهِ فَلا تُعَذِّرْهُ

253 . One of the conditions of faith is [having] good companionship with one’s brothers.

253 ـ مِنْ شَرائطِ الإيمانِ حُسْنُ مُصاحَبَةِ الإخوانِ

254 . Associating with the ignorant stems from lack of intelligence.

254 ـ مِنْ عَدَمِ العَقلِ مُصاحَبَةُ ذَوي الجَهلِ

255 . Never take your friend’s enemy as your friend, thereby making an enemy out of your friend.

255 ـ لا تَتَّخِذَنَّ عَدُوَّ صَديقِكَ صَديقاً فَتُعاديَ صَديقَكَ

256 . There is no life for one who is separated from those whom he loves.

256 ـ لا عَيْشَ لِمَنْ فارَقَ أحِبَّـتَهُ

257 . There is no good in a stingy (or suspicious) friend.

257 ـ لا خَيْرَ في صَديق ضَنين(ظَنين ).

258 . A friend is not truly a friend unless he protects his brother in his absence, his misfortune and his death.

258 ـ لا يَكُونُ الصَّديقُ صَديقاً حتّى يَحْفَظَ أخاهُ في غَيْبَتِهِ ونَكْبَتهِ وَوَفاتِهِ

259 . Do not break off ties with a friend, even if he is ungrateful.

259 ـ لاتَقْطَعْ صَديقاً وإنْ كَفَرَ

260 . Do not trust in a friend before testing him.

260 ـ لاتَثِقْ بالصَّديقِ قَبْلَ الخُبْرَةِ

261 . Do not count one who does not support [you] with his wealth as a friend.

261 ـ لاتَعُدَّنََّّ صَديقاً مَنْ لا يُواسي بِمالِهِ

262 . Do not rely on your friend until you have tested him, and be extremely cautious of your enemy.

262 ـ لاتَأمَنْ صَديقَكَ حتّى تَخْتَبِرَهُ وكُنْ مِنْ عَدُوِّكَ على أشَدِّ الحَذَرِ

263 . One who keeps good ties [and company] with his brothers makes their bond [with him] last longer.

263 ـ مَنْ أحسنَ مُصاحَبَةَ الإخْوانِ اسْتدامَ مِنْهُمُ الوُصْلَةَ

264 . One who points out your faults to you and defends you in your absence, then he is your true friend, so protect him.

264 ـ مَنْ بَصَّـَركَ عَيْبَكَ وحَفِظَكَ في غَيْبِكَ فَهُوَ الصَّديقُ فَاحفَظْهُ

265 . One who has no friend has no provision.

265 ـ مَنْ لا صَديقَ لَهُ لا ذُخْرَ لَهُ

266 . One who calls you towards the Eternal Abode and assists you to work for it, then he is indeed a caring friend.

266 ـ مَنْ دَعاكَ إلى الدَّارِ الباقِيَةِ وأعانَكَ علَى العَمَلِ لَها فَهُوَ الصَّديقُ الشَّفيقُ

267 . One of the bad choices [that a person can make] is accompanying the wicked.

267 ـ مِنْ سُوءِ الاختيارِ صُحْبَةُ الأشْرارِ

268 . Nothing establishes the boundaries of respect like companionship and neighbourhood.

268 ـ ما تَأكَّدَتِ الحُرْمَةُ بِمِثلِ المُصاحَبَةِ والمُجاوَرَةِ


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