believer until he likes for his brother what he likesfor himself".
[Al-Bukhaari&Muslim].
Islam through its instructions and legislations was keen to organize
people's relation with their Lord the Almighty, in order for them to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislateswhat governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community. This can be achieved only when each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective to be fulfilled, the Prophet guided his
nation to accomplish the principle of solidarity saying: "No one of
you becomes a true believer until he likes for his brother what he
likes for himself", clarifying that for faith to become deeply rooted
in the heart one must love good for others just as he likes to attain
it himself, whether it is to be blessed with bounty or relieved from
an agony; this is the path towards a perfect level of belief in ones
heart.
If we ponder the above narration,we find that accomplishing such a
state of belief requires the soul to possess a high degree of
excellence and good manners when dealing with others. In thisstate a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of his fellow Muslims; he visits the sick,
comforts the needy, sponsors theorphan, provides for the widow and
offers help to others and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah(which means): "And
who is better in speech than one who invites to Allah and does
righteousness and says, `Indeed, I am of the Muslims`" [Quran: 41:
33].
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi].
Indeed, in the Prophet we have the best example; he once said,
advising Abu Thurr : "O Abu Thurr! I see that you are a weak person,
and I love for you what I love for myself, so never be in charge of
(even as little as) two people, or be responsible foran orphan's
wealth". ] Muslim].
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
verse in the Book of Allaah, and wish that all people would have the
knowledge I haveabout it".
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying itfrom him said to him: "Do
you think it is good for me". He replied saying: Had I not thought so,
I would not have attempted to sell to you in the first place.
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications of the narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he would
hate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be establishedfor the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strong body that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.
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