فِي اخْتِيَارِ الْعِلْمِ وَالْأُسْتَاذِ وَالشَّرِيكِ وَالثَّبَاتِ

On Choosing the Field of Knowledge, the Teacher, the Study Partner, and Steadfastness

Ruling29

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The student of knowledge should choose from every branch of knowledge what is best in it, and what he needs for his religion in the present, then what he will need in the end.

From the editors

Session: 28:29–43:05; summary 139:45–153:31

The best knowledge is first what leads to immediate practice: the knowledge a person needs for their present religious duties. This connects back to the earlier principle that every Muslim is obliged to seek the knowledge relevant to their own circumstances, not every science in full.

For someone intending the path of scholarship, “the best of every science” also means beginning with the foundational summaries and instrumental sciences that allow access to the higher objectives of knowledge. The major objectives are the Qurʾān through tafsīr, the Sunnah through riwāyah and ḥadīth, and the Sunnah in practical application (dirāyah) through fiqh. The tools include Arabic, uṣūl, manṭiq where appropriate, muṣṭalaḥ al-ḥadīth, and others.

A matn functions like a map of a science. It gives the student a bird’s-eye view before entering the large works. Without that map, a student may read many pages of advanced commentary but still be lost. This is why primers are not “basic” in a dismissive sense; they are distilled summaries of generations of scholarship.

The Rabbānī teacher nurtures people with the smaller and foundational matters before the larger and subsidiary ones. This is the meaning of: “the Rabbānī is the one who nurtures people with the small matters of knowledge before its great matters.”

Practical curriculum principle: begin with level-zero understanding in English if needed, then learn the same sciences properly in Arabic. Start with the tools, especially Arabic, then begin the maqāṣid. At beginner level, be a beginner in all the major sciences; at intermediate level, build breadth; at advanced level, begin narrowing to two or three; mastery normally comes in one field.

Not every Muslim is on the same track. Two broad tracks:

1) The general Muslim track — for one who is not aiming for scholarship but wants to live Islam properly: basic ʿaqīda with enough proof to remove blind imitation; the fiqh needed for present circumstances; regular Qurʾān, tafsīr and ḥadīth reading; books like Riyāḍ al-Ṣāliḥīn for sulūk, adab and motivation. This person need not become a specialist, but should never abandon regular contact with revelation and beneficial knowledge.

2) The seeker of knowledge track — staged path: Level 0: orientation in English (mental map of ʿaqīda, fiqh, ḥadīth, tafsīr, uṣūl, naḥw). Level 1: tools and mutūn (Arabic first; logic, uṣūl al-fiqh, muṣṭalaḥ; foundational mutūn in fiqh, ḥadīth, Qurʾān/tafsīr, creed — breadth, not mastery). Level 2: intermediate consolidation (shurūḥ and intermediate works). Level 3: advanced study — depth in two or three sciences, solid grounding in others. Mastery track: after ~three serious texts in a science, seek a master of that field.

Summary: When you are a beginner, be a beginner in everything. When intermediate, be intermediate in everything. When advanced, specialise in two or three sciences. When you seek mastery, master one field properly.

قال ابن عباس: كونوا ربانيين حلماء فقهاء. ويقال: الرباني الذي يربي الناس بصغار العلم قبل كباره. ينظر: فتح الباري ١:١٩٢

Ruling30

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He should give priority to the sciences of divine unity and true recognition (of Allah), and come to know Allah through proof; for although the faith of the blind follower is valid according to us, he is still sinful for abandoning reasoned proof.

From the editors

Session: 43:05–49:54; summary 139:45–141:06

Every student should be able to explain why they believe in Allah, at a level appropriate to their own intellect and circumstances. The point is not that every person must master technical kalām, but that one should not remain merely Muslim by inherited culture without any reasoned conviction.

The Bedouin’s proof — that the order and existence of things around him point to a Maker and Sustainer — is sufficient at his level. In our context, especially where Muslims are surrounded by scientific and philosophical doubts, it becomes urgent to study basic rational proofs for Allah’s existence and the truth of Islam.

After this, the student should complete at least one short text in creed. The aim is grounding and certainty, not endless polemics. Studying the recognised approaches of Ahl al-Sunnah from their own qualified teachers can soften dogmatism and show that the core beliefs are shared, while some subsidiary theological discussions are matters of scholarly ijtihād.

Important framing: address yourself before trying to debate others. The first aim is to remove blind imitation from one’s own īmān and enter Islam with open eyes.

Resources (UK / shubuhāt):

This is something we must prioritise, especially in the UK, where people are surrounded by shubuhāt.

1) Why Islam is True — Sheikh Hamza Karamali: https://www.youtube.com/watch?v=_2AedvtLDQc
The complete course is paid, but this provides the foundations of proving Islam.

Useful courses according to all three madhabs of ʿaqīda:

1) Ḥanbalī/Atharī text — Sh John Starling: https://youtube.com/playlist?list=PL5XYYASAThg_YzJYwl4vNAAkIgHIQWrL
2) Ḥanafī/Māturīdī text — Sh Faraz Rabbani: https://youtube.com/playlist?list=PL4mTEQpP9b5He7OdfILDac7ATBXa9Nxac
3) Ashʿarī text — Sh Hamza Karamali: https://youtube.com/playlist?list=PLeQnXTLriOv4MAL20EuiMr-Kup0qcEaid

Ruling31

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He should choose the classical over newly invented matters. They said: Adhere to the classical and beware of newly invented matters; and beware of engaging in this dialectical disputation that appeared after the passing of the early generations, for it wastes knowledge and lifespan, produces alienation and enmity, and causes retreat from seeking knowledge — this is reported in the hadith.

From the editors

Session: 49:54–75:05; summary 141:06–141:46

Here “المحدثات” should not be translated too quickly as “innovations” in the polemical sense. The immediate contrast is between the old, established, inherited path of knowledge and newly appearing methods or debates that distract from learning and practice. “Stick to the old” means prioritise tested classical texts and inherited scholarly pathways.

The warning against jadal is central. Argumentation can make a person feel sharper, but it may weaken faith, waste life, create alienation, and breed enmity between Muslims. A useful sign: if knowledge opens the door of action and closes the door of disputation, it is a sign of good; if it opens disputation and closes action, it is spiritually dangerous.

In our time, creedal disagreement is often weaponised. Ahl al-Sunnah is not monolithic in every subsidiary theological discussion. The recognised approaches include the early Salaf approach of not delving, the Atharī/Hanbalī affirmation approach, the approach of taʾwīl, and the approach of tafwīḍ. These should not become reasons to exclude one another from Ahl al-Sunnah when the core foundations of īmān are shared.

Practical warning for students: avoid making polemics your personality. If you must debate, do so with adab, necessity, knowledge, and proportion. Do not spend your early years fighting Muslims instead of building your own foundations.

A red flag in a teacher is dogma that trains students to hate other Muslims. Benefit can be taken from different qualified scholars, but first build your basics so that you can benefit without becoming confused.

References and further listening:

وقال محمَّدُ بنُ الحُسَينِ الآجُرِّيُّ: (من صفةِ الجاهِلِ: الجَدَلُ، والمِراءُ، والمُغالَبةُ) ((أخلاق العلماء)) (ص: 63).

وقال الأوزاعيُّ: (إذا أراد اللهُ بقومٍ شَرًّا ألزَمَهم الجَدَلَ، ومنَعَهم العَمَلَ) ((الآداب الشرعية)) لابن مفلح (1/202).

وقال معروفٌ الكَرْخيُّ: (إذا أراد اللهُ بعبدٍ خيرًا فتح عليه بابَ العَمَلِ وأغلق عنه بابَ الجَدَلِ، وإذا أراد بعبدٍ شَرًّا أغلق عليه بابَ العَمَلِ وفَتَح عليه بابَ الجَدَلِ) ((حلية الأولياء)) لأبي نعيم (8/361)، ((شعب الإيمان)) للبيهقي (3/296).

Sheikh ad-Dedew — who are Ahl al-Sunnah wal-Jamāʿah: https://www.youtube.com/watch?v=zYRAR0L8Prw

In this lecture delivered in Konya, Turkey, Sheikh Mohamed El-Hassan Dedew explores the conceptual and historical meaning of “Ahl al-Sunnah wal-Jamāʿah” (the People of the Sunnah and the Community).

Key topics covered:

Defining Sunnah: Sunnah linguistically refers to a path or method; in religious terminology it encompasses the Prophetic tradition — the sayings, actions, and approvals of the Prophet ﷺ which serve as a source of legislation alongside the Qurʾān (0:03:33–0:06:21). The definition shifts depending on the subject matter being explored.

The three elements of religion: religion is composed of three interconnected elements — Īmān (faith, addressing the mind), Islām (submission/practice, addressing the body), and Iḥsān (spiritual excellence, addressing the soul) (0:32:05–0:33:48).

The role of ijtihād: ijtihād is “an invention born of need.” Because human needs and circumstances change over time, qualified scholars must derive rulings from the Qurʾān and Sunnah to address contemporary issues (0:34:57–0:36:09).

Schools of thought and diversity: Ahl al-Sunnah are not monolithic. There is legitimacy in different fiqhī (legal) and ʿaqīdī (theological) schools; disagreements in these areas are often matters of ijtihād that do not invalidate one’s membership in the community (0:47:27–0:49:13).

The concept of jamāʿah: historically the collective majority of Muslims united under a central authority. In the modern context it denotes the main body of the Muslim community following the Prophetic path, distinct from sectarian divisions (1:09:56–1:16:46).

Core message:

The lecture concludes with a call for tolerance and unity among Muslims. Diversity in scholarly interpretation should not lead to animosity. A Muslim’s status is defined by adherence to the core tenets of faith, taqwā, and commitment to peace and brotherhood with fellow believers.

Four approaches within Ahl al-Sunnah on ʿaqīdah:

Just as there are diverse madhāhib within fiqh, there are four distinct approaches within Ahl al-Sunnah on theology and creed (50:26–50:31):

1) The school of the Salaf — the first approach: maintains the original method of the companions and early generations, who accepted creedal texts as they came without delving into explanation or interpretation. When asked about specific attributes of Allah, they would state that the meaning is known but the “how” is unknown, and inquiring into it is considered an innovation (50:31–51:33).

2) The school of the Ḥanābilah and ḥadīth scholars — the second approach: interprets the divine attributes as described in the Qurʾān and Sunnah by affirming them as attributes of Allah without equating them to created beings. Affirming these attributes does not lead to anthropomorphism, as Allah’s essence and attributes differ from those of His creation (52:00–54:50).

3) The school of taʾwīl — the third approach: approaches texts that appear to suggest human attributes by interpreting them figuratively — for example, interpreting “the Hand” as “Power” or “the Eye” as “Sight” — based on the methodology used by early companions to interpret metaphorical language (54:54–57:07).

4) The school of tafwīḍ — the fourth approach: acknowledges that these texts are true and based on the language of the Arabs, but chooses to delegate the true nature and meaning of these attributes back to Allah, stating that “Allah knows best” regarding His intended meaning. This encompasses both the Ashʿarī and Māturīdī schools of thought (57:07–58:22).

All four schools fall under the umbrella of Ahl al-Sunnah, and differences between them are matters of scholarly ijtihād rather than points of division that should exclude one another (58:22–58:52).

Ruling32

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أَمَّا اخْتِيَارُ الْأُسْتَاذِ فَيَنْبَغِي أَنْ يَخْتَارَ الْأَعْلَمَ وَالْأَوْرَعَ وَالْأَسَنَّ.

As for choosing a teacher, one should choose the most knowledgeable, the most scrupulous, and the oldest.

Anecdote4

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كَمَا اخْتَارَ أَبُو حَنِيفَةَ رَحِمَهُ اللهُ عَلَيْهِ حَمَّادَ ابْنَ أَبِي سُلَيْمَانَ بَعْدَ التَّأَمُّلِ وَالتَّفَكُّرِ، وَقَالَ: وَجَدْتُكَ شَيْخًا وَقُورًا حَلِيمًا صَبُورًا فِي الْأُمُورِ. وَقَالَ: ثَبَتُّ عِنْدَ حَمَّادِ ابْنِ أَبِي سُلَيْمَانَ فَنَبَتُّ.

Just as Abū Ḥanīfa, may Allah have mercy on him, chose Ḥammād ibn Abī Sulaymān after reflection and thought, saying: I found you to be a dignified, forbearing, and patient teacher. He also said: I stayed firm with Ḥammād ibn Abī Sulaymān, and I grew.

Anecdote5

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وَقَالَ أَبُو حَنِيفَةَ رَحِمَةُ اللهِ عَلَيْهِ: إِنِّي سَمِعْتُ حِكْمَةً مِنْ حُكَمَاءَ، قَالَ وَاحِدٌ: إِنَّ طَالِبَ عِلْمٍ شَارَكَنِي فِي طَلَبِ الْعِلْمِ، وَكَانَ قَدْ عَزَمَ عَلَى الذَّهَابِ إِلَى بُخَارَى لِطَلَبِ الْعِلْمِ، فَشَاوَرَنِي أَنْ يَذْهَبَ.

Abū Ḥanīfa, may Allah have mercy on him, said: I heard a wise saying from learned men. One man said: A seeker of knowledge partnered with me in seeking knowledge; he had resolved to go to Bukhārā to seek knowledge, and consulted me about going.

Ruling33

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وَهَكَذَا يَنْبَغِي أَنْ يُشَاوِرَ فِي كُلِّ أَمْرٍ، فَإِنَّ اللهَ تَعَالَى وَرَسُولَهُ أَمَرَا بِالْمُشَاوَرَةِ فِي الْأُمُورِ، وَمَعَ ذَلِكَ كَانَ لَا يَكُونُ أَحَدٌ أَفْطَنَ مِنْهُ، وَكَانَ يُشَاوِرُ أُمَرَاءَ الْمُؤْمِنِينَ فِي جَمِيعِ حَوَائِجِ الْبَيْتِ.

Likewise one should consult in every matter, for Allah Most High and His Messenger commanded consultation in affairs; and despite being the most perceptive person, he would consult the commanders of the faithful in all the household's needs.

Saying7

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قَالَ عَلِيٌّ كَرَّمَ اللهُ وَجْهَهُ: مَا هَلَكَ امْرُؤٌ عَنْ مَشُورَةٍ.

ʿAlī, may Allah ennoble his face, said: No man is ruined through consultation.

Saying8

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قِيلَ: رَجُلٌ تَامٌّ، وَنِصْفُ رَجُلٍ، وَلَا شَيْءَ؛ فَالرَّجُلُ التَّامُّ: مَنْ لَهُ رَأْيٌ صَائِبٌ وَيُشَاوِرُ، وَنِصْفُ رَجُلٍ: مَنْ لَهُ رَأْيٌ وَلَا يُشَاوِرُ أَوْ مَنْ لَا رَأْيَ لَهُ وَيُشَاوِرُ، وَلَا شَيْءَ: مَنْ لَا رَأْيَ لَهُ وَلَا يُشَاوِرُ.

It is said: There is a complete man, half a man, and nothing. The complete man is one who has sound judgement and consults. Half a man is one who has judgement but does not consult, or who has no judgement but consults. And nothing is one who has no judgement and does not consult.

Saying9

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وَقَالَ جَعْفَرٌ الصَّادِقُ الثَّوْرِيُّ: شَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللهَ تَعَالَى.

Jaʿfar al-Ṣādiq al-Thawrī said: Consult in your affairs those who fear Allah Most High.

Ruling34

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فَطَلَبُ الْعِلْمِ مِنْ أَعْلَى الْأُمُورِ وَأَصْعَبِهَا، فَكَانَتِ الْمُشَاوَرَةُ فِيهِ أَهَمَّ وَأَوْجَبَ.

Seeking knowledge belongs among the highest of concerns and the hardest of them, so consultation in it is all the more important and obligatory.

Anecdote11

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قَالَ الْحَكِيمُ رَحِمَةُ اللهِ عَلَيْهِ: إِذَا ذَهَبْتَ إِلَى بُخَارَى فَلَا تَعْجَلْ فِي الِاخْتِيَارِ وَالِاسْتِمْرَارِ حَتَّى لَا تَتْرُكَهُ، وَاشْتَغِلْ بِالسَّبْقِ بِبَعْضِ شُيُوخِهَا وَاسْتَحْبِبْ الْأَئِمَّةَ، فَإِذَا بَدَأْتَ بِعَالِمٍ ثُمَّ ذَهَبْتَ إِلَى آخَرَ فَرُبَّمَا لَا يُعْجِبُكَ فَتَتْرُكَهُ فَتَعُودَ إِلَى الْأَوَّلِ وَرُبَّمَا لَا يُعْجِبُكَ الْأَوَّلُ فَتَضِيعَ فِي التَّعَلُّمِ.

Al-Ḥakīm, may Allah have mercy on him, said: When you go to Bukhārā, do not rush in choosing and remaining with a teacher such that you later abandon him. Engage in study circles with some of its scholars and get to know the imāms. If you begin with one scholar then move to another, you may dislike him and leave, then return to the first — or dislike the first — and thus lose your way in learning.

Ruling35

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فَتَأَمَّلْ فِي شَهْرَيْنِ فِي اخْتِيَارِ الْأُسْتَاذِ، وَشَاوِرْ حَتَّى لَا تَحْتَاجَ إِلَى تَرْكِهِ وَالِاعْتِرَاضِ عَنْهُ؛ فَتَثْبُتَ عِنْدَهُ حَتَّى يَكُونَ تَعَلُّمُكَ مُبَارَكًا وَتَنْتَفِعَ بِعِلْمِهِ كَثِيرًا.

So reflect for two months in choosing the teacher, and consult, so that you will not need to leave him or turn away from him; then stay firm with him so that your learning will be blessed and you benefit greatly from his knowledge.

Ruling36

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وَاعْلَمْ بِأَنَّ الصَّبْرَ وَالثَّبَاتَ أَصْلٌ كَبِيرٌ فِي جَمِيعِ الْأُمُورِ؛ وَلَكِنَّهُ عَزِيزٌ، كَمَا قِيلَ:

Know that patience and steadfastness are a great foundation in all matters, yet they are rare, as it is said:

Poetry14

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لِكُلٍّ إِلَى شَأْوِ الْعُلَى حَرَكَاتٌوَلَكِنْ عَزِيزٌ فِي الرِّجَالِ ثَبَاتُ

All men may stir toward heights sublime, But rare are those who stand through time.

Ruling37

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فَيَنْبَغِي أَنْ يَثْبُتَ وَيَصْبِرَ عَلَى الْأُسْتَاذِ وَعَلَى كِتَابٍ حَتَّى لَا يَتْرُكَهُ قَبْلَ أَنْ يُتْقِنَهُ، وَعَلَى فَنٍ حَتَّى لَا يَشْتَغِلَ بِفَنٍ آخَرَ قَبْلَ أَنْ يُتْقِنَ الْأَوَّلَ، وَعَلَى بَلَدٍ حَتَّى لَا يَنْتَقِلَ إِلَى بَلَدٍ آخَرَ مِنْ غَيْرِ ضَرُورَةٍ، فَإِنَّ ذَلِكَ كُلَّهُ يُفَرِّقُ الْقَلْبَ وَيُشْغِلُ الْوَقْتَ وَيُضَيِّعُ مَا مَضَى وَيُؤْذِي الْمُعَلِّمَ.

One should be steadfast and patient with the teacher and with one book, not abandoning it before mastering it; with one branch of study, not busying oneself with another before mastering the first; and with one's homeland, not moving elsewhere without necessity — for all of that disperses the heart, fills time uselessly, wastes what is past, and hurts the teacher.

Ruling38

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وَيَنْبَغِي أَنْ يَصْبِرَ عَمَّا تُرِيدُهُ نَفْسُهُ وَهَوَاهُ.

He should also exercise patience over what his self and desires want.

Poetry17

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قَالَ الشَّاعِرُ:

إِنَّ الْهَوَى لَوْ نَهَاهُ النُّهَىلَنَهَاهُ الْهَوَى

The poet said: Had desire learned reason's rein, And reason ruled desire's strain, Then wit and want, in equal chain, Would hold each other back from bane.

Ruling39

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وَيَصْبِرُ عَلَى الْمِحَنِ وَالْبَلِيَّاتِ.

He should exercise patience over trials and afflictions.

Saying19

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نُقِلَ: خَزَائِنُ الْمِنَنِ، عَلَى قَنَاطِرِ الْمِحَنِ.

It has been transmitted: The treasuries of blessings are upon the bridges of hardships.

Poetry20

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وَلَقَدْ أُنْشِدْتُ وَقِيلَ: إِنَّهُ لِعَلِيٍّ بْنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ:

أَلَا لَنْ تَنَالَ الْعِلْمَ إِلَّا بِسِتَّةٍسَأُنْبِيكَ عَنْ مَجْمُوعِهَا بِبَيَانٍذَكَاءٌ وَحِرْصٌ وَاصْطِبَارٌ وَبُلْغَةٌوَإِرْشَادُ أُسْتَاذٍ وَطُولُ زَمَانٍ

I was recited verses attributed to ʿAlī ibn Abī Ṭālib, may Allah be pleased with him: Know this: knowledge is not gained Unless six gifts are first obtained: Keen wit, deep zeal, and patience long, Enough to live and travel strong; A teacher's guiding hand beside, And time — with years as your guide.

Ruling40

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وَأَمَّا اخْتِيَارُ الشَّرِيكِ فَيَنْبَغِي أَنْ يَخْتَارَ الْمُجِدَّ وَالْوَرِعَ وَصَاحِبَ الطَّبْعِ الْمُسْتَقِيمِ الْمُتَفَهِّمِ، وَيَفِرَّ مِنَ الْكَسْلَانِ وَالْمُعَطَّلِ وَالْمُفْسِدِ وَالْفَتَّانِ.

As for choosing a study partner, one should choose the diligent, the scrupulous, and the companion of upright temperament who understands (the teaching), and flee from the lazy, the idle, the corrupter, and the troublemaker.

Poetry22

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قَالَ الشَّاعِرُ:

عَنِ الْمَرْءِ لَا تَسَلْ وَأَبْصِرْ قَرِينَهُفَإِنَّ الْقَرِينَ بِالْمُقَارِنِ يَقْتَدِيفَإِنْ كَانَ ذَا شَرٍّ فَجَانِبْهُ سُرْعَةًوَإِنْ كَانَ ذَا خَيْرٍ فَقَارِنْهُ تَهْتَدِي

The poet said: Judge not a man by name or face, But watch the friends he keeps in place; For every companion takes his way From those beside him day by day. If he is evil, flee with speed, Before he plants in you his seed; But if he is good, then hold him near, And walk with him — your path grows clear.

Poetry23

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وَأَنْشَدْتُ شِعْرًا آخَرَ:

لَا تَصْحَبِ الْكَسْلَانَ فِي حَالَاتِهِكَمْ صَالِحٍ بِفَسَادِ آخَرَ يَفْسُدُعَدْوَى الْبَلِيدِ إِلَى الْجَلِيدِ سَرِيعَةٌكَالْجَمْرِ يُوضَعُ فِي الرَّمَادِ فَيُخْمَدُ

I also recited another verse: Do not befriend the idle soul, In any state or passing role; How many upright hearts are stained By one whose own heart is profaned. The dull infect the sharp and bright, And steal from living hearts their light; As embers cast in ash expire, So sloth can quench a seeker's fire.

Hadith41

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قَالَ النَّبِيُّ ﷺ: كُلُّ مَوْلُودٍ يُولَدُ عَلَى فِطْرَةِ الْإِسْلَامِ، إِلَّا أَنَّ أَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ. الْحَدِيثُ.

The Prophet ﷺ said: Every child is born upon the natural disposition (fiṭra) of Islam; it is only his parents who make him a Jew, a Christian, or a Magian. The hadith.

Poetry25

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وَيُقَالُ فِي الْحِكْمَةِ بِالْفَارِسِيَّةِ:

بَارِبَدْ بَسْدِتَرْ بُودَ آزْمَارِبَدْبَحَقِّ ذَاتٍ بَسَاكَ اللهِ الصَّمَدْبَارِبَدْ آزْدَتَرَا سُووَى جَحِيمٍبَسَارِ نِيكَكُوكِيرَ نَائِيٍ نَعِيمٍ

And it is said in Persian wisdom: The wicked friend is worse by far Than roads that wound and leave a scar; By Allah's truth, the Ever One, From such a friend destruction comes. He drags you down to fire and blame, To loss, regret, and lasting shame; So choose the righteous, kind, and wise — With them the road to bliss will rise.

Poetry26

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وَقِيلَ:

إِنْ كُنْتَ تَبْغِي الْعِلْمَ وَأَهْلَهُأَوْ شَاهِدًا يُخْبِرُ عَنْ غَائِبٍفَاعْتَبِرِ الْبِلَادَ بِالسَّمْعِوَاعْتَبِرِ الصَّاحِبَ بِالصَّاحِبِ الصَّالِحِ

And it is said: If knowledge and its folk you seek, Or proof of what the unseen speak, Then look at whom a person keeps — For friendship shows what silence sleeps. So weigh a man by those beside, The friends in whom his ways abide; And if you wish your soul made whole, Keep righteous friends to shape your soul.