believer until he likes for his brother what he likes for himself".
[Al-Bukhaari &Muslim].
Islam, through its instructions and legislations, was keen to organize
people's relation with their Lord the Almighty, in order forthem to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislates what governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community.This can be achieved onlywhen 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 tobe 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 whathe likes
for himself", clarifying that for faith tobecome deeply rooted in the
heart one must love good for others just as helikes to attain it
himself, whether it is to be blessed with bounty or relieved from an
agony; this is the path towards aperfect 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 highdegree of
excellence and good manners when dealing with others. In this state 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 hisfellow Muslims; he visits the sick, comforts
the needy, sponsors the orphan, provides for the widow and offers help
toothers 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 (what means): "And
who is better in speech than one who invites to Allah and does
righteousness andsays, `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 Tharr : "O Abu Tharr! 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
versein the Book of Allaah, andwish that all people would have the
knowledge I have about it."
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying it from him said to him:
"Do you think it isgood for me". He replied saying: "Had I notthought
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 ofthe 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
wouldhate 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 established for the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strongbody that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.
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