Brotherhood

"Regarding brothers and friends, you have two responsibilities, the requirements of companionship and friendship. Firstly, seek out the requirements of companionship and friendship. Only choose suitable individuals for brotherhood and friendship. The Messenger of Allah, peace be upon him, said, A person follows the religion of his close friend, so let one of you look to whom he takes as a friend."

"not shy among each other until you and your companions came." This indicates that informality in the homes of brothers results from the purity of brotherhood. How could it not, when Allah the Almighty said, "Or [enter] the home of your friend" and, "What your right hands possess"? Brothers used to entrust their home keys to their brothers, allowing them to manage as they wished, while their brothers avoided eating out of piety until Allah revealed this verse and granted them ease regarding food among true brothers and friends."

"of their speech, avoiding frequent meetings and reliance on them, and gently advising them against their wrongs when dealing with those who are receptive. Etiquette with Brothers and Friends Regarding brothers and friends, you have two responsibilities, the requirements of companionship and friendship. Firstly, seek out the requirements of companionship and friendship."

"Within the meaning of brotherhood lies friendship and companionship. It could also be neighborhood, companionship of travel or study, or friendship or brotherhood. Each of these bonds has levels. Kinship has its rights, but the rights of the forbidden (marriageable) kin are more emphatic, and the rights of the unmarriageable (non-marriageable) kin even more so."

"Acquaintances have levels of rights: the one known by sight does not hold the same rights as one known by hearing, which is more emphatic. This acquaintance becomes more established through mingling. Companionship also varies in its degrees: the rights of companionship in study and the office are more emphatic than those of travel companionship. Friendship also varies; if it grows strong, it becomes brotherhood. If it increases further, it becomes love."

"Al-Fudayl remarked: "Looking at one's brother with affection and mercy is an act of worship." Explanation of the meaning of brotherhood in Allah and distinguishing it from worldly brotherhood: Know that love for Allah and hatred for Allah are obscure matters, and they become clear only when we mention them. Companionship is divided into what occurs by chance, such as companionship due to neighborhood or meeting in a school or marketplace or at a ruler’s gate or in travels, and into what arises by choice and intention."

"If someone enters between adversaries and flatters each one sincerely, he is neither a hypocrite nor two-faced. One may maintain ties with adversaries with weak bonds, not reaching the level of true friendship. True friendship would require enmity towards their enemies, as mentioned in the Book of Etiquette of Companionship and Brotherhood."

"They should not use their left hand, dip greasy morsels into vinegar, or mix vinegar with oiliness, as others might dislike it. Pieces of food bitten by teeth should not be dipped back into the broth or vinegar, nor should one speak of things that might disgust diners. Chapter: Etiquette of Serving Food to Visiting Brothers Serving food to brothers holds great virtue. Ja'far ibn Muhammad said that when you sit with your brothers at the table, prolong your sitting, for this is a moment not counted against your lifespan."

"peace be upon him, that he said if brothers remove their hands from the food, the one who ate the leftovers is not accountable." A servant is not accountable for what they eat with their brothers. Some people would eat abundantly with others for this reason and eat less when alone. It is reported that there are three instances for which a servant will not be held accountable: the pre-dawn meal, the meal to break the fast, and what he eats with brothers."

"Those who love others not in relation to Allah do so out of ignorance and a deficiency in recognizing Allah the Exalted and the love of the Messenger. The hadith "What is familiar will find affinity" is recorded by Muslim from Abu Hurairah. It is mentioned in the context of the etiquette of companionship. We have elaborated on this in the book "Etiquette of Companionship," discussing love for the sake of Allah. It explains the wondrous reasons for love."

"their manners would perfect, and they would need no formal teacher. The second responsibility, observing the rights of companionship. Once companionship is formed and established with your partner, certain rights must be fulfilled with manners to uphold them. The prophet, peace be upon him, stated, the example of two brothers is like that of two hands."

"while keeping the crooked for himself, saying, whoever companions another even for an hour during the day will be questioned about whether he fulfilled Allah's rights in that companionship or not. The manners of companionship include preferring your companion with your wealth, or at least sharing surplus wealth in need, aiding him by your presence, initiating help without being prompted, keeping his secrets, veiling his flaws, not conveying unpleasant criticism from others about him, but reporting any praise, listening well when he speaks, avoiding quarreling with him, addressing him by his beloved names, complimenting his known strengths, thanking him face to face."

"in al-Kabir and al-Karaiti in Maqaram al-Akhlaq from the Hadith of Ibn Masud with a weak chain of narration. The Hadith of Ibn Abbas states, whoever raises two daughters and treats them kindly during their companionship, they will enter him into paradise, reported by Ibn Majah and al-Hakim, who said it has a sound chain. The Hadith narrated by Anas states, whoever has two daughters or two sisters and treats them kindly during their companionship, I and he will be in paradise like this. This was recorded by al-Karaiti in Maqaram al-Akhlaq with a weak chain. al-Tirmidhi also narrated it with the wording, whoever"

"ibn Auf and Sa'd ibn al-Rabi are brothers, and al-Zubayr ibn al-Awam and Salama ibn Salama ibn Waqsh are also brothers. Chapter. The Brotherhood of the Companions. It is said that al-Zubayr and Abdullah ibn Masud were brothers, as were Uthman ibn Affan and Aus ibn Thabit al-Najari, Talha ibn Ubaidullah and Kab ibn Malik, Sa'id ibn Zayd and Ubayy ibn Kab, Musab ibn Umair and Abu Ayyub, Abu Hudhayfa ibn Utbah and Abad ibn Bishr, and Ammar and Hudhayfa ibn al-Yaman al-Absi, who was a client of Abd al-Ash'al. It is also said that Ammar and Thabit ibn Qais ibn Shammas were brothers."

"Ibn Hisham noted that Jafar was absent at that time in the land of Abyssinia. Ibn Ishaq mentioned that Abu Bakr and Khala ibn Zayd al-Khazraji are brothers, Umar ibn al-Khattab and Ibn Malik are brothers, Abu Ubaidah and Sa'd ibn Muadh are brothers, Abdur Rahman ibn Auf and Sa'd ibn al-Rabi are brothers, and al-Zubayr ibn al-Awam and Salama ibn Salama ibn Waqsh are also brothers."

"and Bilal and Abu Ruwayha, Abdullah ibn Abd al-Rahman al-Khathami, were also brothers. These are among those who were named as having been made brothers by the Messenger of Allah, peace be upon him, from among his companions, may Allah be pleased with them. There is some scrutiny regarding certain mentions. As for the brotherhood of the Prophet, peace be upon him, and Ali, some scholars question its authenticity. They argue that this brotherhood was established for mutual support and unity, so there was no need for the Prophet, peace be upon him, to make anyone his brother, nor for a migrant to be made brother to another"

"that he was designated for brotherhood upon his arrival? The statement that Abu Ubaidah and Sa'd ibn Mu'adh were brothers contradicts what Imam Ahmad narrated, that the Messenger of Allah, peace be upon him, made a brotherhood between Abu Ubaidah ibn al-Jarrah and Abu Talha. This narration is considered more authentic than what Ibn Ishaq mentioned regarding the brotherhood of Abu Ubaidah and Sa'd ibn Mu'adh, and Allah knows best."

"of the noble one, Yusuf, son of Yaqub, son of Ishaq, son of Ibrahim. The commentators have said that Yusuf, while still young, saw in a dream 11 stars representing his brothers and the sun and the moon, representing his parents prostrating to him. Astonished by this, he related it to his father who realized that Yusuf would attain a high status in this world and the hereafter to the extent that even his parents and brothers would submit to him. Therefore, he instructed Yusuf to keep it a secret and not to share it with his brothers to prevent envy and plotting against him. This indicates their lack of prophethood."

"and spent several years in prison possibly seven as stated by Akrima and others this was followed by seven prosperous years and then years of drought during which his brothers came to buy provisions in the second year they were joined by their brother Benjamin in the third year Joseph revealed his identity and asked them to bring their entire family when they came to Joseph he embraced his parents privately excluding his brothers and said enter Egypt god-willing in security some interpretations suggest a rearrangement of wording implying enter Egypt and he brought his parents to him Ibn Jarir found this interpretation weak it is also said that Joseph met them and"

"who forced himself upon her and took her into his house. Then he sought her hand from her father and brothers, but her brothers said, Only if all of you undergo circumcision will we intermarry with you, for we do not marry uncircumcised people. They agreed and circumcised all of them. On the third day, when their pain from circumcision was most severe, the sons of Jacob attacked them and killed them all, including Shechem and his father Hamor, because of the disgraceful acts they had done along with their disbelief and idol worship. This is why the sons of Jacob killed them and took their wealth as booty. Then Rachel conceived and gave birth to a boy, Benjamin,"

"and what transpired between her and Shechem son of Hamor. He overpowered her and took her to his home, later requesting her hand in marriage from her father and brothers. Her brothers replied that unless all of them became circumcised, they would not consider intermarriage. They agreed, and all became circumcised. On the third day, as their pain from circumcision was severe, the sons of Jacob attacked them and killed them all, including Shechem and his father Hamor, for the evil they had done, compounded by their disbelief and idol worship. The sons of Jacob took their wealth as spoils. Rachel became pregnant and gave birth to a boy named Benjamin."

"Thugariyah, Al-Dhiyah, and Al-Nur. The Jew confirmed, By God, those are their names. The story of Joseph and his brothers contains signs for those who ask. When they said, Joseph and his brother are more beloved to our father than we while we are a clan, they believed their father was in error. They plotted to kill Joseph or cast him out so their father's attention would be solely on them. However, one of them suggested, Do not kill Joseph but throw him into the bottom of the well. Some travelers will pick him up if you must do something. Allah highlights the lessons in this story, including the jealousy of Joseph's brothers due to"

"wronged, for often there is a wrongdoer who is also crying. This is exemplified by the tears of Yusuf's brothers. Yusuf's brothers came to their father in the evening, weeping. They said, O our father, we went racing and left Yusuf with our belongings, and the wolf devoured him. They continued, And you will not believe us, even if we were truthful, meaning you will not accept our report about the wolf devouring him, even if we were not suspect in your eyes. They brought his shirt stained with false blood, having slaughtered a goat and smeared its blood on the shirt to deceive their father. They forgot to tear the shirt, revealing"

"met its judge, Chiwam al-Din, who was heading to visit Sultan Tarma Shirin, seeking permission to travel to India. I will mention my meeting with him later, along with his brothers Zia al-Din and Burhan al-Din in Multan. We all traveled to India together. His other brothers, Imad al-Din and Saif al-Din, were mentioned, along with my encounter with them at the court of the king of India, and the arrival of his sons at the court after their father's murder and their marriages to the minister Khwaja Jahan's daughters. The details of these events will come, God willing. Then we crossed the Jehun River into the lands of Khorasan. After"

"Kikji, noted for his courage and generosity. He died in this city after a fall from his horse. A strong friendship and companionship developed between me and this noble prince, Jalal ad-Din, reinforced during our meetings in the presence of Delhi. When the Sultan traveled to Dalatabad, as we shall recount, he instructed me to remain at the court. Jalal ad-Din said to me, You will need substantial funds as the Sultan's absence will be lengthy, so take my village and benefit from it until he returns. I did so and profited around five thousand dinars from it. May God reward him generously. In Ujjani, I met the ascetic and"

""Indeed, اللّٰه is with the patient" from سُورَة البَقَرَة, and "Indeed, اللّٰه is with the doers of good" from سُورَة العَنْكَبُوت. This is a companionship of nearness that includes loyalty, support, and protection. Both meanings involve His companionship with the servant. However, the general companionship is one of awareness and encompassing, while the special companionship is one of loyalty, support, and assistance."

"and makes one averse to mingling with creation. Contemplating the knowledge of nearness involves the heart's realization of a special companionship with اللّٰه. There are two types of companionship: a general one, which is the companionship of knowledge and awareness, as in His saying: "And He is with you wherever you are" from سُورَة الحَدِيد, and "No private conversation takes place among three, but He is their fourth, nor among five but He is their sixth, nor fewer nor more, but He is with them wherever they are" from سُورَة المُجَادِلَة."

"Thus the special companionship that belongs to the believer with his Lord and God has become, for this disbeliever and transgressor, a companionship with Satan, with his own soul, his caprice, and those he draws near. This is why the verse opens with His words: "And they worship besides God that which neither benefits them nor harms them." This worship is precisely allegiance, love, and contentment with those they worship, which entails that special companionship with them."

"The second degree is achieved through the companionship of the state, the comfort of intimacy, and the journey between contraction and expansion. This involves dedicating oneself to the companionship of the state, which is the influx that comes upon the heart through interaction. It removes laziness and lethargy, bringing one to the companionship of the highest companions, those whom اللّٰه has blessed."

"However, the general companionship is one of awareness and encompassing, while the special companionship is one of loyalty, support, and assistance. In the Arabic language, "with" indicates an appropriate companionship, not implying mixing, blending, adjacency, or separation. Anyone who assumes otherwise is mistaken due to a misunderstanding."

"estrangement. The most bitter life is that of the isolated and fearful, while the most pleasant life is that of those who find companionship. If a wise person were to consider and weigh the pleasure of sin against the fear and desolation it causes, he would realize his poor state and the magnitude of his loss. He has traded the solace, security, and sweetness of obedience for the isolation and fear that sin necessitates. If sins have alienated you, then leave them whenever you wish and take solace. The essence of the matter is that obedience brings one closer to the Lord, and the closer one is, the stronger the sense of companionship. Conversely, sin distances"

"or death of the heart. Remembrance draws one close to the one remembered, establishing a special companionship. This connection is distinct from general awareness and encompasses proximity, support, love, victory, and success. As stated, Indeed, Allah is with those who fear Him, and Allah is with the patient, and indeed, Allah is with the doers of good. And do not be distressed, indeed, Allah is with us. Those who remember God share in this companionship. The Prophet, peace be upon him, conveyed in a divine saying, I am with my servant as long as the forty-third they remember me, and their lips move with my remembrance. In another narration,"

"He kissed him between the eyes, embraced him, and hugged him. Ibn Ishaq said: The Messenger of Allah, peace be upon him, established brotherhood between Ja'far ibn Abi Talib and Mu'adh ibn Jabal. Al-Waqidi had a different view, stating that the brotherhood was established before the Battle of Badr. He mentioned that the verse of inheritance was revealed, ending the brotherhood, while Ja'far was in Abyssinia at that time."

"It is noted that Sa'd ibn Mu'adh and As'ad ibn Zurarah were maternal cousins. Ibn Ishaq mentioned that the Messenger of Allah, peace and blessings be upon him, established brotherhood between Sa'd ibn Mu'adh and Abu 'Ubaydah ibn al-Jarrah. Some say he established brotherhood between him and Sa'd ibn Abi Waqqas. It is widely reported that the Prophet, peace and blessings be upon him, said: "The Throne shook at the death of Sa'd out of joy for him." It is confirmed that he also said about a robe they admired: "The handkerchiefs of Sa'd ibn Mu'adh in Paradise are better than this.""