Human beings by nature are social creatures, in need of companions and friends. Most of our lives depend on interactions with others, and man is therefore compelled to live in society and with other individuals. Friendship in Islam is considered one of the Divine blessings through which one overcomes loneliness and solitude.

Islam has placed tremendous importance on sociability and friendship. In the Quran [i], great emphasis has been placed on the concept of friendship because maintaining good company plays a pivotal role in shaping the life of the individual and it influences the path that will be chosen in life. Likewise, the Holy Prophet (PBUH&HP) and his Ahl al-Bayt (AS) on different occasions had clearly stated its importance, criteria for choosing a friend, characteristics of a good friend and the rights of a friend [1].

Friendship in Islam

Friends are an integral and important part of our social life as they contribute greatly to the development of one’s personality and they affect many aspects of our lives. Islam, in complete harmony with man’s nature, deals extensively both in the Quran and the narrations (Hadiths) of Prophet Muhammad (PBUH&HP) with the issue of friendship in Islam.

In the Quran, Allah says:

“On that day, friends will be one another’s enemies, except for the Godwary.” (43:67)

The Holy Prophet (PBUH&HP) while explaining the impact of friends says:

“Man is influenced by the faith of his friends. Therefore, be careful of whom you befriend.”[2]

Similarly, the commander of the faithful; Imam Ali (AS) says:

“Try to have as many as possible true friends, for they are the supplies in joy and the shelters in misfortunes” [3]

Choosing a Friend

Islam attaches great emphasis on the choice of a friend to be selected in life. For this purpose, it is expected that one should employ his/her judgment in a manner free from emotion and try to set aside the criterion for assessing his/her real worth. “One must know his/her inadequacies and weak points, his/her ideas, feelings, dislikes and infirmities. Ultimately, one must discover the human merits and desirable qualities that he/she carries in the depth of his/her spirit so that one may benefit from his/her outstanding virtues.”[4]

Therefore, for the great good or bad influences friends can have on the characters and personality of each other, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior.

Meanwhile, in accordance with the sayings of the Prophet (PBUH&HP) and his Ahl al-Bayt (AS), a Muslim must avoid certain sets of people as friends: transgressor, hypocrites, foolish, liar, sinful, stingy, and disregardful to his/her relatives. Similarly, non-Muslims should not be taken as intimate friends or allies [5].

However, there is no hindrance for a boy having a girl as a friend or vice versa, so far as the Islamic regulations (such as the Islamic Hijab, avoidance of indiscriminate touching, etc.) are observed and they avoid any sinful act.

Characteristics of a Good Friend

In Islam, the followings are some of the characteristics to be looked forward to in a friend:

Intelligence
Faith
Honesty
Uprightness and well mannerism

Rights of a Friend

Following some narrations (Hadiths) [6], friendship entails certain trusts and duties. The one who observes them is a true friend while one who breach them is unworthy of friendship in Islam. Here are some of the rights of friends:

Respecting them and their personality [7]
Rendering material supports in the time of need [8]
Advising them when they need your advice [9]
Forgiving their shortcomings [10]
Concealing their lapses and faults from others [11]
Visiting them when they are sick [12]
Participating in their funeral when they die[13]

Conclusion

Concisely, friends are integral parts of our social life, and it is important to be selective in the choice of companions and friends. The righteous ones who lead one to righteousness in this world and prosperity in the Hereafter should be considered as friends. 

In contrast, hypocrites and ill-mannered individuals who are sources of plights in this world and in the Hereafter should not be taken as friends. Similarly, Islam teaches the Muslims to observe certain matters in friendly relations. This is because immoderation in this regard may lead to deplorable consequences and bring regret and pain.

Notes:

[i] (9: 71), (25: 27-29), etc.

References:

1. Al-Amidi, Ghurar al-Hikam, P. 177; Mustadrak Wasa’il, Vol. 5, chapter 42
2. Allamah Majlisi, Bihar al-Anwar, Vol. 74, P. 192.
3. Mahdi as-Sadr, The Ahlul-Bayt; Ethical role models, P. 290.
4. Mujtaba Musavi Lari, Ethics and Spiritual growth, P. 211.
5. (3: 28); (4: 144); (5: 51); (9: 23) etc.
6. Imam Ali Zayn al-Abideen, Treatise on Rights, Right 33 (The right of the companion)
7. Ibid
8. Kulayni, Al-Kafi, Vol. 2, P. 198, Hadith No: 8.
9. Al-Amidi, Ghurar al-Hikam, P. 775
10. Ibid
11. Ibid, P. 707
12. Allamah Majlisi, Bihar al-Anwar, Vol. 16, P. 233, Hadith 35
13. Kulayni, Al-Kafi, Vol. 3, P. 173.

After Prophet Muhammad’s (PBUH & HP) death, Abu-Bakr and Umar ibn Khattab took over the caliphate (the kingdom of the Muslims). One of their most important yet harmful decisions was that they ordered all the Muslims to stop narrating or writing hadiths of the Prophet (PBUH & HP). They argued that if people narrate the hadiths of the Prophet (PBUH & HP), they may confuse verses of the Quran with them or they may forget about memorizing and learning the verses of the Quran. Once Abu-Bakr gathered all people and told them,

[Today] you narrate hadiths from the Prophet while you narrate different and paradoxical hadiths and indeed people after you will do worse. Therefore, do not narrate hadiths from the Prophet anymore and if someone wanted you to narrate, tell them that “we have the Holy Quran. So, follow its rules.” (1)

Qurzah ibn Ka’b (one of the companions of the Prophet) said, 

When we were going to Iraq, Umar accompanied us [until we left the city]. He said, “do you know why did I accompany you?” we said, “because you wanted to respect us”. He said, “in addition to that, I wanted to tell you that you are going to a place where its people recite the Quran like the bee buzz; hence do not occupy their minds with hadiths. Teach them the Quran and tell them a few hadiths of the Prophet (not too many) and I will do just like you. (2)

What they said is actually against the verses of the Holy Quran,

[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. (16:44)

As you see, Allah almighty says that the Holy Quran needs to be interpreted by the Prophet (PBUH & HP), and without his hadiths, the Holy Quran cannot be completely useful. Writing the hadiths of the Prophet was forbidden for 100 years because of Abu-Bakr and Umar’s orders. Due to their decision, many hypocrites seized this opportunity to make fake hadiths and many people forgot about the Prophet’s (PBUH & HP) lessons.

Imam Baqer (AS)

Imam Baqer (AS) is the fifth Shiite Imam and Imam Sajjad’s (AS) son. His given name was Muhammad, but he was called Baqir al-Olum (shortened to Baqir), because he was a knowledgeable person. The word “baqir” means “splitter” and it means that Imam Baqir (AS) had split the knowledge and started a knowledge revolution as he was a very knowledgeable person. It is said that the Prophet (PBUH & HP) named him Baqir so many years before his birth. (3)

Imam Baqir (AS) lived when the Umayyad dynasty had gotten so weak due to the wars they had, and because of this, Imam Baqir (AS) had the chance to tell people about the teachings of the Prophet (PBUH & HP) after they were forgotten or distorted. He said,

Watch these people who are like the scribes and the monks who hide the teachings of the Quran and distort it… watch them they saved the words of the Quran but distorted its meaning and they are always with the kings and royalties. When the greedy kings and leaders are overthrown, they are with the ones who have more wealth and power and this is the only thing they know. (4) 

Due to the political circumstances, Imam Baqir (AS) was able to have classes and teach people what he had learned from his ancestors in various fields including laws, doctrine, tawhid (monotheism), imamate, interpretation of the Quran, ethics and the like. Accordingly, most Shiite hadiths belong to Imam Baqir (AS) and his son, Imam Sadiq (AS). 

About his father, Imam Sadiq (AS) says,

Before Imam Baqir (AS) Shias didn’t completely know how to perform hajj, what is halal, and what is haram until the time Imam Baqir (AS) performed hajj for them, taught them how to do it, and what is halal and what is haram. Then the Shias didn’t need the Sunnis anymore and the Sunnis started to learn from them instead. (5)

As we said before, during the first three caliphates, the laws of Islam and the teachings of the Prophet (PBUH & HP) were mostly distorted or forgotten by people, and due to this fact, Imam Baqir (AS) had to repeat the lessons for people, especially the Shias. 

Imam Baqer (AS) in the view of the Sunni scholars 

The Sunni scholars all respect Imam Baqir (AS) and believe that he was among the most knowledgeable scholars in Islamic history. They have narrated the hadiths of the Prophet (PBUH & HP) from him and some of their scholars were his pupils.

Abdullah ibn Ata’, one of the Sunni scholars who lived during the same time as Imam Baqir (AS) says,
I haven’t seen anyone like Abu-Jafar (Imam Baqir) whose knowledge of the Sunni scholars seemed so little compared to him. Indeed, I saw Hakam ibn Utaibah (one of the greatest Sunni scholars of those times) with him and Hakam was like a pupil to him. (6)

Resources 

1.  Tadhkirah al-Huffaz, az-Zahabi, vol.1, pg.9
2.  Tadhkirah al-Huffaz, az-Zahabi, vol.1, pg.12
3.   Al-Kafi, Sheikh Koleini, vol.1, pg.469
4.   Al-Kafi, Sheikh Koleini, vol.8, pg.54
5.  Tafsir, al-Ayyashi, vol.1, pg.252 & 253
6. Tarikh Damashq, ibn Asakir, vol.54, pg.278