 my respected scholars, elders, brothers and sisters, As-salamu alaykum wa rahmatullahi wa barakatuh. Insha'Allah in honor for the people that we commemorate tonight, in which are the companions and the Ansar of Aba Abdullah. I'd like to take tonight's topic to look at the importance of having companions, the importance of having friends, and in which which friends can we have close, and which do the Ahl al-Bayt tell us to keep at a distance. So insha'Allah tonight's topic we'll be looking at the effects of a good friend and the effects of a bad friend. And in that insha'Allah we'll analyze how is it that Imam Hussein handpicked the 72 that are with him on the 10th of Muharram and who were they? What characteristics did they have? And what characteristics did the opposition have in that sense? So insha'Allah during the topic for tonight we'll look at what our Imams tell us to look for within our friends and what our Imams have alluded to us and have told us time and time again to make sure we stay away from these qualities in people that we call our friends. And it's indeed for our salvation, for our serenity and for the benefit that we are and where we want to go towards. As indeed we know a friend can either take you to a path which is righteous and in the same manner a friend can take you to that which is arguably and definitely against the will of Allah Subh'anaHu Wa Ta-A'la. Now in that sense, Ali ibn Abi Talib had a beautiful statement and it's very, very eloquent when he says a true friend is like one soul in two different bodies. Meaning that those true friends whether it be good or bad they share the same concepts. They share the same love for one another. They share the same outlook towards their goals, their future, their religion and their final destination. So when Ali ibn Abi Talib comes with such a beautiful statement we have to analyze that it's just not in an aspect where it's a good thing. It can also be used in a negative manner. When he says it's one soul in two different bodies those two souls may not be of the best and the most beneficial of souls rather they could be souls that are very harmful within society. So insha'Allah to start off the important topic for tonight please help me in reciting a lot salawat ala Muhammad Wa Ali Muhammad. Imam Zayn al-Arabidin and as we've discussed when we talked about music on the second night. In his treatise of rites, Rasalaat al-Huqoq as we discussed he looks into different rites starting from the rites of Allah to the rites of yourself to the rites of your limbs, tongue, stomach, feet, father, mother and he goes up to the 33rd rites in which a person has which he mentions the rites of the companion and indeed that's what we'll be talking about tonight. When he tells us in a summary insha'Allah for the paragraph that the Imam has told to us we've summarized it into four main points that we need to look at. When analyzing a friend and how we should be towards our friends because the Imam is looking at it as our rite towards them rather than their rite towards us. So he says you're right as a friend. I remember this is both male and female. He says the first, you're right as a friend is to be noble or to show nobility to your friends. And if you can't cater for that for at least be fair towards them. So if you can't be noble towards your friend at least be fair towards your friends. The second point he mentioned, he says be honorable when he is honorable to you and try to be the first to show kindness towards your friends. And if they're the people to show kindness towards you first, make sure you repay that kindness. Point number two, point number three he says make sure that you help them and assist them in their journey of obedience and number four he says make sure that you stay away and you keep them away from any sinful behavior. So those are the main three, four points that the Imam talks about in the 33rd rite that he mentions in Resaleh al-Haqoq. Now we're going to look at particular examples with reference to the hadith of Ahl al-Bayt in how you should choose your friends and what to look out for in bad friends. Insha'Allah let's first and foremost look at a good friend to see and a reference point, is that what we have or is that what we need to look for? So the first Ali ibn Abi Talib teaches us, he says there's three aspects that you have to look for in your friends. I apologize, Imam al-Sadiq says that there's three aspects that you need to cater for before labeling your friend as a true friend. He says you have to test them on three occasions. You can't just come forth, well, I've met this person. He likes Real Madrid as well. He's top bloke of mine. He says make sure you test them in three different occasions and then you will know whether he is worthy of the label of friend or not worthy. He says the first test him in anger. Let's see when he gets angry, what does he do? Does he remember Allah? Does he remember to be righteous, to be fair, not to use foul language? Or does he do the opposite? He says make sure you look out for when he's angry. When you see that that person makes the good into bad and the bad into goods, know that that person cannot be labeled as a true friend. He says make sure first and foremost you test him in anger. The best example we have of companions is that of Ali ibn Abi Talib. When he has a statement about Malik el-Eshter, as we know Malik el-Eshter was Imam Ali, Imam Ali is let's say right hand man and he was the general for Ali ibn Abi Talib's armies in the Khilafat of Ali ibn Abi Talib. Now a man in such a rank, I want you to imagine, any of us, we attain a raise in our bank balance. No one can talk to us. We're on cloud nine. We look down at everyone. Imagine Malik el-Eshter being the general of Ali ibn Abi Talib's army in his Khilafat. The traditions tell us that Ali ibn Abi Talib ruled as much as 50 states at the time. Or what we have as now states, he ruled them at the time. So imagine being the governor or the general for his armies. Let's look at when he's angry what he does and reflect upon ourselves what we would do. Malik el-Eshter is in the markets. There was a person that's selling dates and he's mucking around with his friends. Here he sees this old man walking. As this old man is walking past, he's making a mockery out of the elders. So he finishes the date, takes the seed and throws it at the old man that's walking past. I want you to imagine something. The people around him know who Malik el-Eshter is. He has no idea. So the whole street is just going, what on earth have you just done? You're in trouble. So everyone's coming to him and saying, you know who that is? There's some old man that just walked past and he's laughing with his friend. He says, that's Malik el-Eshter. He says, the Malik el-Eshter, as in Imam's general for his armies. He says, that's Malik el-Eshter. So he goes and runs. He says, where can I find him? He's thinking he's gonna go get some, as we like to call the boys together and let's go fight this person. Where can I find Malik el-Eshter? I want to apologize before he retaliates. I want to go and tell him that I didn't mean what I was about to do. I didn't know who you were. It's as if they say it's fine to do it if he wasn't an important person. But let's not look at that person's reaction. I want to look at Malik el-Eshter's reaction. So they tell him the companions, look at this. The beauty of this tradition. He says, the companions of Ali ibn Abi Talib are always associated with the mosques, with ibadah, with remembrance of Allah subhanahu wa ta'ala. You might find him in the mosque. So that person that's selling the dates he's running towards the mosque, he finds Malik el-Eshter in Salat. So he's waiting for him, he's waiting for him. He finishes his Salat. He throws himself at the feet of Malik el-Eshter. He says, oh Malik, I didn't know it was you. Please forgive me this action. If I knew it was you, the general of Ali ibn Abi Talib's armies, I would not have acted in such a manner in which I seek to ridicule you in front of my friends. Friends. So look at the reply of Malik el-Eshter to show you that when Imam al-Sadik says number one, you test them in anger and see their reaction. Malik el-Eshter says, not a problem. He says, the reason I'm here in the mosque is because of you. He says, what have you done? Are you praying towards Allah? To curse me, he says no. He says, I wanted to pray to Allah subhanahu wa ta'ala to forgive you for this action that you've done. I came to the mosque to ask Allah to forgive you for throwing a seed at me. It's funny when you hear yourself say it, especially in our communities. Someone looks at us wrong. Yeah, Allah. That's the last to be seen of that person. Looks at us wrong. This person's tried to humiliate Malik el-Eshter. It's showing you how to react when someone tries to anger you. And that's the companions of the imams and that's what we have to hold on to the people that hold on to the rope of Ahlul-Bayt and use them as guidance. So number one, he says, make sure that you test him in anger. Number two, test him in money. He says, how can you test him in money? Look what he does with money. There's a beautiful analogy that I've mentioned. Maybe not on this pulpit before, but it's another pulpit. And it gives us an example of using money wisely, how to deal with money in the eyes of Allah. Because there's many things that go under the table thinking, yeah, well, people won't see this. But you got to remember, Allah subhanahu wa ta'ala sees everything. And the example is as follows. There's a person in a caravan. That caravan is driving past a particular shepherd. And the shepherd had these sheep. And one of the people from the caravan go towards this shepherd. And they tell him, will you not sell us one of these sheep? He says, well, I apologize, I'm only working. These are not my property. And because they're not my property, it's not for me to say whether I can sell them towards you or not. Look at that person from the caravan, look what he says. The person from the caravan says, well, beautiful. If you're not the master of them, then we can have a deal. Tell your master that, you know what? Out of the many things that you can tell him that you've lost one of the sheep. Or a wolf has come and eaten one of the sheep. Or one of the sheep died. And in that manner, you're not in trouble. And we'll also give you something for you to pocket. And it's a win-win situation for you. And the person kept saying to himself, well, I'm not the master. I apologize, I can't take this. I can't agree to this. So the person kept trying with different mannerisms in which to come to approach this person, try this, what's about this, try this. So the person finally, what does he say to him? To the shepherd. He says, why ain't al-Adhar? You make up an excuse. Any excuse you want, I'll follow. It doesn't matter, as long as we get the sheep. The person replies by saying, why ain't Allah? He says, you want a transaction? You want me to make an excuse about the transaction? He says, where is Allah in this transaction? If you want me to lie and steal. So the person saying, well, you just kind of slap me in my face. He says, there's no room for me to say anything more after he's just said that comment. So on his way back, I want you to look at this example that we have. On his way back, he sees a wolf within that particular group of sheep. So he runs back to the shepherd. He says to him, I need to speak to you quickly. And he says, I've already told you, don't worry. I am not going to sell you a sheep under any circumstance or under any price. He says, no, no, don't worry about the transaction that I offered you. He says, don't worry about that. You are in danger. He says, why? He says, there's a sheep. There is a wolf within your sheep. I fear for the life of yourself, first and foremost, and for your sheep. He says, don't worry, that wolf comes within the sheep and he leaves. He's never harmed them. He says, strange. He says, why do you find it strange? He says, since when? Is a wolf in unison with sheep? He says, the unison comes between wolf and sheep when the slave and his master are in unison. When you are clear with Allah subhanahu wa ta'ala, Allah will make your life clear in the same perspective. He says, that wolf comes within the sheep and he leaves. He's never harmed them once because I have a pure heart with my creator. I've never lied or cheated. I've taken this in the utmost responsibility. And that's why Imam As-Sidak says on the second perspective, test them with wealth, what they do with money. Will they lie? Will they cheat? I don't want to get too much detail in that perspective because it's, inshallah, it's a lecture for a different night. And he says on the third level, make sure you do not befriend them or give them the label of friend before you travel with them. See how they are in travel. Are they who they say they are? Do they get up for prayers? Are they as noble or are they ignoble? Before you befriend them. That's why Imam Ali, alaihi salam, says in a beautiful statement. When he says that you know yourself when you see who you like because in yourself, deep within yourself lies that which you want to be. So if you like that which goes against Allah, know that within you there's something saying or staying away from the message. What's in your soul if you say that I love Imam Hussein and inshallah we're all the lovers of Imam Hussein. That's the reason why we're here tonight. Imam As-Sidak says there is a fire or a flame in the hearts of our Shi'a when Imam Hussein is mentioned. So in that aspect we have to analyze and especially in friendship. When we befriend that's someone that is ignoble, know that deep down there is something within your soul that is leaning towards that. But when we befriend someone that is a high calabah and honorable, know that within yourself lies deep down that particular character. So those are the three things that the Imam, Imam As-Sidak states to see and to test your friend before you label them. Imam Zayn al-Abideen teaches us also who not to befriend when he's teaching Imam al-Baqar about the types of people and who not to befriend. He says number one, do not befriend the person that is corrupt. He says why? He says because he will sell you for such a small price. Sell you, such a small price. He says what else, oh father? He says do not befriend a fool. He says why? He says because a fool will always try to help you but on a reverse angle he will always end up harming you. Number three, he says do not befriend a miser. Someone that's always playing tricks, a prankster as we say. Because whenever you need him you won't find him there. He says what else? He says don't befriend a liar. Why? He says because you'll always make you see that which is far as being very near. And anything that's very near to you seems so ever far. He says what else father? He says do not befriend a person that has broken relations with his kin. He says why? He says because I have found in the book of Allah that they are cursed on three different occasions. Five, what are they? Number one, we said the corrupt. Number two, the miser, the fool, the liar and the one that breaks relations to not befriend. Who should we befriend? Who are the people that we should go towards? Mam Ali says make sure you go towards and a good friend is that who will always be there to remind you of obedience and to act as a mirror when there's disobedience to tell you in your face, not behind your back that you are doing such and such in a wrong manner. To be a mirror to your faults, not to go in front of you, you're the best. And behind your back, well, did you know what this person did? That's the people we need to befriend. And when Imam tells us that the three people with the characteristics that should not be befriended, when he says number one, the people that always disobey Allah subhanahu wa ta'ala. Number two are immoral. And number three, the people that are corrupt. When we have the example of good, there's always the example of bad. And we look at the bad, there's no looking two ways about it when we bring the example of Muawiyah and his friendship with Amr ibn Nabi, better known as Amr ibn al-Aas. And we find this relationship very interesting because there's always been an advisor for Muawiyah. Ibn al-Aas has always been there to assist him in his duties. And we find something in Sufin that's happened when Ali ibn Abi Talib came. And remember Sufin was Ali ibn Abi Talib versus Muawiyah. And Ali ibn Ali Talib came. So much tragedies, so many deaths. Before the battle Ali ibn Talib comes to Muawiyah and he says to Muawiyah, oh Muawiyah, don't worry. Don't have to put all these people's lives in danger. Come out, we'll have a battle. The winner is victorious and the loser has lost everything. And we have saved all these people from dying. So he looks towards his right-hand man, Muawiyah looks towards his right-hand man, which was ibn al-Aas. And he says, what do you think of this? He says, it's a fair call, you go and fight him. If you win, you've won Khilafat. If you lose, he's won. At the end of the day, you've tried. Muawiyah looks at him and he says, you've always advised me of good, except this one instance. He says, you know no one's ever went and fought Ali ibn Abi Talib and lived to tell the tale. So we find in that instance, there was a relationship which grew between ibn al-Aas and Muawiyah. But what does the Imam say do not befriend the person that's corrupt, immoral, and disobeys Allah subhanahu wa ta'ala? When ibn al-Aas befriend Muawiyah, he's promised him, or promised ibn al-Aas, that after me, you can have the governorship. Ibn al-Aas is serving and serving. Look at what Muawiyah does to teach you. Even with the bad people, Imam teaches us, do not befriend the corrupt, the immoral, and the person that disobeys Allah. He orders no one to bury him except ibn al-Aas. As he's burying Muawiyah, he finds that when he's in the grave, there's a sword that's on his neck. He looks up and he's saying, what are you trying to do? I'm the next in charge. And he says, Muawiyah's ordered me to tell you that you have to give your bayat to Yazid. If you do not give the bayat to Yazid, I will bury you right here with Muawiyah. If you do, I'll let you live. Even after Muawiyah's death, look what he does. And that's why we have the aspect of a merit is that which the enemy testifies to. When Muawiyah comes and states about Muawiyah, the famous lines of poetry, and he says, أَغْوَيتَنَا مِنْ جَهْلِنَا يَبْنَهِندْ عَلَى النَّبَئِ الْأَعْضَمِ الْأَفْضَلِيْ حَيْثُ رَفَعْنَاكَ فَوْقَ الْرُّؤُوسِ نَزَلْنَا إِلَا أَسْفَلِ الْأَسْفَلِيْ فَأَيْنَا الْحَصَى مِنْ نِجُومِ السَّمَاءْ وَأَيْنَا مُعَوْيَةُ مِنْ عَلِيْ He says when he's talking about Muawiyah, this is who, the right hand man. And let's ask friendship, let's look at this. He says you have taken us away from the right path, O son of Hind, reminding him who his actual mother is in history. And he says, as such we've taken and put you above our heads and you've put us to the lowest of lows. And he says, where is the rocks and the gravel from the stars of the sky? And where is Muawiyah from Ali ibn Abi Talib? And when he says that, is there any traditions that we can see from him or that's related to him? That talks about Ali ibn Abi Talib because he's one of the arch enemies that's always fought against Ali ibn Abi Talib. But remember, what is it? It's that the enemies can testify to your greatness when he comes. And this is actually attributed to him in a tradition. And we say it time and time again, but I don't actually look into who's actually saying these verses because people might overlook it and say, well, how on earth is this person saying these particular lines of poetry? And he says, Bi'ali, Muhammad in Orif al-Sawabu And in their verses, Nazzal al-Kitabu Fahum Hujaj al-Ilah al-al-Bara'yah Bi'him wa bi'jaddihim la yustarabu La siyama abal Hassan aliyyin Lahu fil harb mar-tabatantuhabu It talabat sawarimuhu nufoosan Fa laisa lahaswa na'amun jawabu Ta'amu hussamihi muhajul a'adi Wa fayzidam ir-reqab Lahu sharabu wa darbatuhu kabayatihi bi'khummin Ma'aqiduha min al-naas ir-reqabu Fa ilan tabra' min a'da'i aliyyin Fa ma'laka fee ma'habatihi Thawabu al-Aliyuddurri wa al-Zahabu al-Musaffa Wa baq al-Nas kulluhumu Turaabu Wa al-Zahhaq Izz-shtadda al-Zirabu Wa al-Bakka'u fil-mahrabi laylan Wa al-Zahhaq Izz-shtadda al-Zirabu Wa al-Nab'u al-Azim wa ful-kunuhin Wa ba'bu Allah wa nqata al-khitabu An enemy can testify to your merits. So we find on one level, looking at it in slow and steady pace. On the first level we're given, the aspect do not befriend these particular people. Befriend these particular people, but before you befriend them, test them in this manner. So we have two sides of the argument. Now, let's look at it in a modern perspective. Let's relate it to the 21st century. Let's look at it within our circles, within our universities, within our cultural circles, within our schooling life, within our work environments. When we find at a young basis, when we find on the first level, we try to befriend, when we go to school environments. And we find, especially in the Western perspective, there's a certain aspect in which we want to always be with what we like to call them the popular kids, or the popular circles. And arguably these popular circles are not necessarily always the religious circles. And to gain their respect and to be part of these popular circles, we need to remove that which we hold high and try to attribute ourselves with them. Now, an example I want to give, and I've always given this example when talking about bad steps to follow, it's not necessarily trying to say about this aspect, but I want to give you an example of how you can follow footsteps and where it can lead you. So the first example that we are given, when following in bad footsteps and where we can reach, if you want to ask a smoker, and you ask him, how did you start? I've asked one of my friends, I've told them, when was the first time that you began smoking? And he says, you won't believe it, say. I said, what exactly and when did you start? He says, I've actually forgotten, but now that you made me remember, he says, I was actually in primary school when I first started. And I say, how did you start? He says, well, I've always known smoking is bad. The way I've been brought up, my parents have told me stay away from such a thing as smoking. He says, then how did you get into this? And he says, well, once I want to hang out with the people that I called my friends and would always go and look at the irony of it. He says, these are good people. And he says, well, always in recess and lunch, sometimes within our school periods, we'd go behind the school and we'd smoke. He says, at first I knew this was a bad idea and a bad action, but I'd always follow them because I don't want to be left out because they look down upon me. And so when I first, on the first level, when I go to them, I'd always stay away. I'd never actually smoke myself. I'd never actually go next to them. I'd always be a passive smoker. And he says, one day came when they said, why don't you just hold it? Have a feel of what it feels like in your hand. In the second level, one day they said, just take one puff. It won't affect you in any manner. He says, the next day I'm smoking a cigarette. He says, the next month I'm smoking a packet. He says, until today I've forgotten altogether how is it I started in the first place and now I'm a changed smoker. Giving us an idea that what on the first level, one thing that we may take for granted may lead us or take us towards something which Allah, Subhanahu Wa Ta'ala, may look down upon, may affect us on a physical level, on a spiritual level because the people that we befriend will have a major impact on our lives. Even though we say to ourselves that I'm good, I'm pure, I have a large amount of respect for Ahlul Bayt and I have discipline that I will never be faulted. And the Prophet tells us, he says there's two examples. Even though you never engage in that which they engage in, the fact that you're only next to them will have an effect on you, how? He says there's two examples. One being the example of the person that works with fragrances. The other example is the one that works with metal, which is not as a blacksmith. He says, if you go with the blacksmith and you befriend him, don't say anything, don't have a conversation, don't interact, don't help him with his work, just remain next to him, taking to the extreme level. Just be next to him. He says that aspect, just being next to him because he's working with the metal and you find there's always black dust that is repelled from his work. He says some of that black dust will be found on your clothes. Even though you didn't work with him or work alongside him or talk to him, just being around him will have a negative effect. And likewise he says the effect of a good person is that of someone that works with fragrances. If you don't interact, just be next to him. The fact that he's working with fragrances, you go home and you will have a beautiful scent on you and the people around you will smell it even though you won't. And that's the example that we have of good and bad friends. Even though we find ourselves among circles that are impure, we think to ourselves that, you know what, I won't be affected. Because you live amongst those societies and day in, day out, your characteristics, your morality might change, your ethics might change. You find one day that you're very respectful towards your parents and another day, you're very immoral and you raise your voice. But you won't see that as being anything bad because you're so used to that culture that you live in amongst your so-called friends. But the people around you can see that change that has occurred. And that's why we argue on the 10th of Muharram that Imam Hussein when he says there is no companions like my companions. We know that there's specific characteristics that these people had. When the Imams tell us of a hadith to stay away from people and to go towards people, it's only natural to know and comprehend that they themselves apply it to their own lives. And when we have examples such as the companions that we will be commemorating tonight, inshallah. We can't help but to ponder about the companions of Rasulullah. When on the first level we find ourselves that they are looked at to be the greatest companions and I'm just going to have a side note to let you ponder about it and inshallah we'll continue tomorrow and the following night. But when a person comes forth and says I am of the greatest companions, I am of the top companions, I am or I love the prophet more than any other. And then that companion goes or so-called companion, goes and kills his daughter. Or even before that, he goes and chooses the next successor while the prophet's being buried or washed. As we see one of the people that came to the religion of Ahl al-Bait. Do you know how this person came to the religion of Ahl al-Bait? He wasn't from the school of Ahl al-Bait. He had nothing to do with Ahl al-Bait. He says one incident that occurred in the death of my friend made me go towards the school of Ahl al-Bait. And when asked how was it that you went to the school of Ahl al-Bait? He said once I had a death, one of my friends, very close friends died. And he says I stopped my work. I was running from city to city, taxi to taxi just to make it to the funeral of my friend. He says when I was on that funeral, something came to my mind that I've heard that day in which I was listening to a lecture which stated. This lecture was obviously by a person from the school of Ahl al-Bait that question the ideology of Saqifa. He says if the prophet was so beloved by these people, how is it that they did not attend his washing ceremony? And instead of going to bury him and watch his washing ceremony, they went and tried to choose someone to sit on his throne. He says that made me think twice about who is exactly the successor for me and who I shall hold on to after the prophet of Islam. And that in itself should tell us a large portion of what we know to know about history and the people that remain loyal to the prophet and those people that didn't remain loyal to the prophet after his death.