Citations & References:"The Basis of Brotherhood, organized the Muslim Society," Swara carried on, "Brotherhood means love, respect, sincerity, is organized on the basis of sympathy and mercy for those who share the belief. Thus, it is imperative that Muslim Society should have and maintain sound social relations. The Qur’an categorises the relationship among Muslims as that of fraternity [the state or feeling of friendship and mutual support within a group],اِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ[innamal mu'minuuna ikhwatun]'The believers are but a single brotherhood ....' [QS. Al-Hujurat (49):10]Although this statement is brief, it suffices to underscore the basis, depth and importance of mutual relations.History bears testimony to the fact that Allah’s Messengers have reorganised human society afresh on the basis of eternal values of goodness, virtue and justice. They invited mankind to the perennial teachings emanating from the Divine Call and organised those who responded positively to that call under a new, unifying banner. Those who had once been divided into groups, tribes and other partisan camps and who were after each other’s blood, life and honour, turned into the best and most trusted of friends, thanks to that unifying message.Their union culminated in the emergence of a new, powerful community, whose members, men and women, were kind and affectionate towards each other. They created history afresh and laid the foundation for a new civilisation. The Qur’an underscores this truth in its characteristically beautiful style,وَاعْتَصِمُوْا بِحَبْلِ اللّٰهِ جَمِيْعًا وَّلَا تَفَرَّقُوْا ۖوَاذْكُرُوْا نِعْمَتَ اللّٰهِ عَلَيْكُمْ اِذْ كُنْتُمْ اَعْدَاۤءً فَاَلَّفَ بَيْنَ قُلُوْبِكُمْ فَاَصْبَحْتُمْ بِنِعْمَتِهٖٓ اِخْوَانًاۚ وَكُنْتُمْ عَلٰى شَفَا حُفْرَةٍ مِّنَ النَّارِ فَاَنْقَذَكُمْ مِّنْهَا ۗ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَكُمْ اٰيٰتِهٖ لَعَلَّكُمْ تَهْتَدُوْنَ'And hold firmly to the rope[Referring either to His covenant or the Qur’an] of Allah all together and do not become divided. And remember the favor of Allāh upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allāh make clear to you His verses that you may be guided.' [QS. Ali-‘Imran (3):103]The real and lasting unifying force is holding to the rope of Allah, the Creator, and keeping up the covenant with Him.This ideal of collective life in Islam is not merely some outward manifestation of unity. It seeks to weld the hearts of believers into unison. Islam transcends any legalistic notion of unity. The fact is that it infuses unity and fraternity into the very fabric of all believers. For it places a premium on the unity of faith and ideology, of sharing values and vision of man, society and destiny. It unites believers on the plank of their aspirations, their objectives and their innermost feelings and emotions. Of course, it unites them outwardly as well.However, more importantly, it unites them intrinsically as part of a single, unified community and fraternity. It goes without saying that real unity can be achieved only if people are united both outwardly and inwardly. Any artificial device cannot hold people together for long. For hearts reeking with hostility and rancour cannot come close. Symbolic gestures of unity cannot produce any genuine cohesion or singleness of purpose. Rather, a coalition prompted by selfish ends ultimately leads to chaos and disintegration. Legal ties alone cannot ensure genuine, abiding companionship. This explains why Islam bases the collective life of believers on the principles of faith, love and self-sacrifice. Relations based on these values have a rock-solid foundation, capable of weathering all storms.Thus, society established on these ideals promotes mutual cooperation as against a life of social conflict and survival of the fittest. Every member of society helps and assists others. No one is allowed to fend for himself as is the case in a society based on the premise of 'every man for himself and the devil takes the hindmost.'On the contrary, a vision of a society based on Islamic values is characterised by a commonality of interest and mutual help, support and succour for one another. Those lagging behind are encouraged to move forward. It trains the members of such a community to face problems together.It is imperative for believers to assimilate thoroughly these fundamental values and principles, which lie at the core of social relations in Islam. Indeed, they should utilise their energies for strengthening such cordial relations.On the one hand, mutual relations between believers are based on sharing a faith or a life ideology. For all Muslims are devoted to the same goal. Faith permeates their thoughts and actions. On the other hand, it is not merely a formal, legalistic tie. This bond is characterised by its depth, and overflowing love. This is why it is exemplified by the tie of brotherhood. Fraternity expresses best the essence of this ideological relationship. In Islam one’s whole life has a social dimension, except for a very tiny part of private existence, the entire length and breadth of one’s life represents a network of human relationships: family, community, society and humanity. Islam, therefore, instructs believers in developing and maintaining social relations, fulfilling what has been described as Huquq al-‘Ibad (mutual rights and duties in respect of humans). Furthermore, it directs that these be studded with justice and equity which help construct a particular society, culture and civilisation. Islam prescribes a comprehensive code of conduct, enabling everyone to perform their obligations. This binds believers together into perfect unity and solidarity. Their mutual relations should be like the one found among brothers. This is both the prerequisite of faith and part of human nature and is endorsed by commonsense and reason.No change can be brought about without the emergence of an organised and powerful group. And such a group is formed only when its members are fully united. They are expected to be unified like a solid rock in striving in an organised manner for their objective, described in the Quran as,كَاَنَّهُمْ بُنْيَانٌ مَّرْصُوْصٌ'... as though they are bun'yaanun marsuus (a [single] structure joined firmly).' [QS. As-Saf (61):4]The group should not let any divisive tendency raise its head. For proper organisation alone is the key to success.Cordial relations among Muslims are set out as an essential condition for Muslims, in accomplishing an Islamic social change. It is specifically mentioned that those professing Islam should give up everything in preference for their faith, devote themselves heart and soul to their faith and display mutual love and friendship,اِنَّ الَّذِيْنَ اٰمَنُوْا وَهَاجَرُوْا وَجَاهَدُوْا بِاَمْوَالِهِمْ وَاَنْفُسِهِمْ فِيْ سَبِيْلِ اللّٰهِ وَالَّذِيْنَ اٰوَوْا وَّنَصَرُوْٓا اُولٰۤىِٕكَ بَعْضُهُمْ اَوْلِيَاۤءُ بَعْضٍۗ وَالَّذِيْنَ اٰمَنُوْا وَلَمْ يُهَاجِرُوْا مَا لَكُمْ مِّنْ وَّلَايَتِهِمْ مِّنْ شَيْءٍ حَتّٰى يُهَاجِرُوْاۚ وَاِنِ اسْتَنْصَرُوْكُمْ فِى الدِّيْنِ فَعَلَيْكُمُ النَّصْرُ اِلَّا عَلٰى قَوْمٍۢ بَيْنَكُمْ وَبَيْنَهُمْ مِّيْثَاقٌۗ وَاللّٰهُ بِمَا تَعْمَلُوْنَ بَصِيْرٌ'Sesungguhnya orang-orang yang beriman, berhijrah, dan berjihad dengan harta dan jiwanya pada jalan Allah, serta orang-orang yang memberikan tempat kediaman dan memberi pertolongan (kepada Muhajirin), mereka itu sebagiannya merupakan pelindung318) bagi sebagian yang lain. Orang-orang yang beriman tetapi belum berhijrah, maka tidak ada kewajiban sedikit pun atas kamu untuk melindungi mereka sehingga mereka berhijrah. (Akan tetapi,) jika mereka meminta pertolongan kepadamu dalam (urusan pembelaan) agama (Islam), wajib atas kamu memberikan pertolongan, kecuali dalam menghadapi kaum yang telah terikat perjanjian antara kamu dengan mereka. Allah Maha Melihat apa yang kamu kerjakan.' [QS. Al-Anfal (8):72]While pointing to the organisation and resources of unbelievers, the Qur’an observes that if Muslims do not develop such fraternity, their aspiration to cause a universal Islamic transformation, premised on justice and God-consciousness, will never come true.Islam has prescribed a particular standard of mutual for maintaining and sustaining them. By following this code one can come up to the standard prescribed by Islam. So, in Islam, there are some traits regarded as adorable qualities, and there are detestable traits.The first and foremost trait is sincerity. Nasihah is the term employed in Hadith corpus which delineates, in a very comprehensive fashion, the concept of sincerity. The Prophet (ﷺ) defined,الدِّينُ النَّصِيحَةُ'The din [religion;faith] is nasihah [advice, sincerity].' [Sahih Muslim]It is specifically mentioned that one should be sincere towards the whole Muslim community. Mutual relations between Muslims should be free from insincerity. One should always work for the welfare of others and try to do good for them. One should not let any harm touch others. All of one’s efforts should be directed towards helping others. One criteria of this is that one should prefer for others what one likes for oneself. For one does not harm oneself. On the contrary, one always strives to seek maximum benefit for oneself. Nor is one ever reconciled to foregoing what is due to one. One freely spends one’s time and money on something which benefits one. So, a righteous Muslim does not put up with any harm for others. Nor does he tolerate any disrespect towards him. Rather, he gives him maximum allowance. These connotations of nasihah should adorn one’s conduct. Accordingly, one prefers for others what one chooses for oneself. The Prophet (ﷺ) speaks of this as a prerequisite of faith. He (ﷺ) said,لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ'None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.” [Muttafaqun Alayhi]Sincerity also features in the mutual obligations of Muslims. This attribute of sincerity is very broad in its range and has many implications for character building.Another trait, is Sacrifice, represented by one’s giving preference to others in what one likes most for oneself. Sacrificing one’s interests for others’ welfare is a valuable virtue. A devout Muslim acts sincerely towards fellow Muslims. He defers his own needs in order to help others. If one learns to appreciate the taste and interests of others, one succeeds in fostering healthy and pleasant social relations.Another manifestation of the spirit of sacrifice is in financial matters. One may be leading a difficult life yet may accord priority to the needs of others. Sacrifice consists in being content with something inferior while giving what is better to a fellow Muslim.Justice is one of the adorable traits. If a Muslim assimilates the following two essential features of good conduct, he will not face unhappy social relations. Rather, he will enjoy cordial relations. These qualities are being just and doing good. Allah laid down the command,'اِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِيْتَاۤئِ ذِى الْقُرْبٰى وَيَنْهٰى عَنِ الْفَحْشَاۤءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ'Indeed, Allāh orders justice and good conduct and giving [help] to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.' [QS. An-Nahl (16):90]The imperative nature of this directive is worth-considering. The concept of justice has the following two components: striking balance and moderation in mutual relations and granting everyone his/her due. Justice also demands that one’s moral, social, economic, legal, political, cultural and religious rights be granted to one in all honesty. If one seeks to avenge the wrong done to one, one should restrict oneself to the measure of injustice done. Whoever exceeds this limit commits an injustice.The next feature is ihsan which is a degree higher than that of justice. Ihsan is of greater importance than justice in social relations. While justice serves as the basis of cordial relations, ihsan adds to their beauty and excellence. If justice keeps out hostility in relations, doing good enriches their quality and sweetness. No relationship can be established on measuring constantly whether one has fulfilled one’s obligations. One should not be very particular about one’s own rights, with a view to ensuring that one gets all that is one’s due. Rather, one should be ever-ready to do favours for others. A strictly business-like relationship may work. However, this would be lacking in mutual love, gratitude, sacrifice, sincerity and warmth, which are so important in life. Doing good stands for excellent conduct, generous dealings, a sympathetic attitude, good manners, forgiveness and making allowances. One should be prepared to accept less than one’s due and give others more than what they deserve.Another equally important characteristic is mercy [in wide ranging term], which is known by many other names as well. Allah employs the term rahmah (mercy) in the context of setting forth mutual relations among Muslims. Mercy may be explained with reference to tender feelings and emotions, as a result of which one displays the utmost love, warmth, affection and kindness towards one’s brethren. One cannot even think of hurting others. Mercy endears one to everyone and draws people irresistibly towards the merciful.Another characteristic is forgiveness, includes many features, apart from the fundamental sense of overlooking others’ lapses. It also covers self-restraint, patience and forbearance. As two persons foster a relationship, it is natural that they may do something which may cause unpleasantness, bitterness, pain and torment to the other party. It naturally angers them and they may legitimately seek revenge for it. However, the love permeating their relationship will help them overcome their anger. They will be so broad in their outlook as to restrain their anger, which will, in turn, prevent any retaliation. In this way, they would rather exercise self-restraint and forgive one another.Recognising someone’s value and worth is the last characteristic which one is required to understand in order to appreciate the significance of relationships. If one knows their true worth, one will attaches more value to relationships. In this respect, one is then never reconciled to severing his ties in any event.There are some instructions are obligatory, while others are recommended as desirable acts, to promote better relations and for helping to develop mutual love among Muslims so that they become like the fingers of one’s hand.A person’s most important asset is his honour and he cannot tolerate any attack on his honour and dignity. Muslims are accordingly asked not to dishonour their fellow Muslims. By the same token, they are urged to defend one another’s honour. If a Muslim is being criticised or slandered, it is the duty of those present to defend the honour of the victim. One should feel as much offended by this attack as one would feel if attacked oneself. If one feels assured that one’s honour will be defended by fellow Muslims even in one’s absence, then one has overflowing love for such others and will take them as his genuine friends and protectors.A Muslim owes many obligations to fellow Muslims such as help in solving their financial problems, resolving their worries and meeting their needs. One is not legally bound to do so. However, one may do so by way of doing good to fellow Muslims. One of the important ways to help is to offer financial aid. Every indigent person owns a share in the bounty of wealth granted by Allah to affluent ones.Apart from helping fellow Muslims and treating them well, it is part of good social relations to share someone’s sorrow. One should also feel the pain that afflicts others. Muslims are likened to a body, of which each part shares the same experience of pain.It is the duty of a Muslim to keep an eye on the deeds and conduct of fellow Muslims and to try to help them to stay on the straight path. If a Muslim is seen deviating, he should be given good advice and counselling. The performance of this duty, however, often gives rise to unpleasant situations. Nonetheless, if one has firm conviction that the abiding success is only of the Hereafter and that every Muslim should assist his brother in gaining this success, there will not be any bitterness. For accountability in this life is much easier than interrogation in the Hereafter. We should be grateful to he who draws attention to our lapses. We should also, however, observe certain etiquette in criticising and counselling others. It is important that this should be done with the utmost sincerity and love, so that it promotes mutual love and understanding. In such situations we should see our critics as our benefactors.One of the manifestations of love for others is that one loves to have the company of those for whom one has regard and affection. Visits enhance one’s love for one’s fellow Muslims and, furthermore, it brings people closer together. Love demands that one should see one’s brother as often as possible. If the Shari‘ah norms are followed, then this greatly improves social relations. These social visits should not be an occasion to abuse, slander or hurt others.The emphasis on social visits and the promise of immense rewards are in view of the consideration that love increases with prolonged relations. One needs the help and advice of sincere friends during meetings with one’s friends. If one does so with a view to pleasing Allah and in remembrance of Him, even one’s social relations will play an important role in the development of one’s good conduct.So, one should try one’s best to maintain social relations with other Muslims. One form of social visit especially recommended in Islam is that of visiting the sick. A sick person stands in need of others’ help and sympathy due to his physical and psychological condition. One’s sympathy and service is of great value to him. Visiting the sick contributes much to strengthening social relations. Visiting the sick is just one form of helping those in distress. Other ways of helping include sharing his anxieties and serving him. To be sure, there is a great reward accruing from helping others.Since a Muslim has love for a fellow Muslim, it is natural that this should be expressed. It helps promote better mutual understanding. It also avoids any action on the part of either of them which could lead to bitterness in future. For avoiding any discord it is therefore essential that their mutual love not be concealed. Rather, it should be expressed, otherwise if someone expresses his love while the other ignores him, this causes misunderstanding and is bound to sow the seeds of mistrust and distance.Besides treating someone well, cordial visits are the most effective means for promoting social relations. Nonetheless, at such visits there should be no incidence of rude talk, reproaching, criticising, or ridiculing others. The visit should be characterised by a display of the utmost love. But one should take care that there is no harshness, indifference or carelessness that can mar a meeting.And it is an obligation to greet a Muslim in the prescribed manner. On the one hand it illustrates one’s feelings towards that person and on the other, it is indicative of one’s sincere wishes for him. Out of love for one’s brother one should supplicate for him and thus express one’s feelings for him. Greetings can only enhance mutual love, provided they are performed with conscious effort. For greetings signify one’s sincere wish for the other person’s welfare.After Salam another gesture of expressing one’s affection for someone is by shaking hands with him. This practice was also recommended by the Prophet (ﷺ). Shaking hands complements and manifests the spirit of Salam. Muslims should shake hands with one another, praise Allah and seek His forgiveness so that they may attain salvation.It is human psychology that people like to be addressed with respect. The more lovingly one is addressed, the more one is moved. Muslims should not display any stinginess in calling people with love and affection. Rather, they should make a point of addressing others in such terms as are expressive of their emotions.As part of sincere relations one should take a keen interest in the personal matters of one’s brothers. One should enquire after their welfare and express a keen interest in them. This persuades them of one’s sincerity and strengthens the bond of fraternity. Knowledge of another’s personal details promotes close relations.An effective means of expressing one’s love and sincerity for others and for strengthening social relations is to give gifts. While speaking highly of someone is an oral tribute which greatly pleases the recipient, material gifts also bring people closer to one another. Exchanging gifts facilitates mutual love and affection, it also removes bitterness, if any. Gifts should not be beyond one’s means. One should not hesitate to give a present for the simple reason that it is inexpensive. What binds people together is not the value of a gift, but the sincerity and love permeating it. Gifts should be accepted with gratitude. Gifts should be reciprocated and should not necessarily be of the same value. Rather, one should give according to one’s means. It was the Prophet’s practice both to give and receive gifts. Perfume was often the Prophet’s favourite gift. Perhaps now-adays one may give a good book as a present.However, there are conditions in which it is not permissible to exchange gifts, among others : if in return for committing an act of usury; a judge is forbidden to accept a present offered to him, in order to maintain his dignity as a judge; among the prohibited gifts are those given to witnesses in courts of law in return for their testimony; gifts are those offered to a man hired by the authorities to meet people’s needs; gifts offered in return for relinquishing one of Allah’s rights or for accepting what is potentially unlawful or abuse of authority. The principle is '... and cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.' [QS. Al-Ma'idah (5):2].Expressing one’s gratitude to someone is a proper way of indicating one’s love. Sharing food and inviting people to meals are examples of one’s love and sincerity towards one another. At meal times people are relaxed and talk freely. When one is invited to a meal one feels thankful and appreciates that one’s host holds one in high esteem. Such feelings obviously strengthen social relations.Pray for one another to seeks Allah’s forgiveness for his brother and prays for his welfare, in their absence or presence, this infuses great love and affection. When a person observes that his brother is praying to Allah for him, he is bound to be moved. If a supplication is made for someone in their presence, it convinces them of one’s sincerity and love. It is aimed at seeking Allah’s mercy, hence, this supplication is a practical step towards this end. If a supplication is made with pointed reference to someone having one in their thoughts, it is likely to have a greater effect. It is the obligation that a Muslim owes to a fellow Muslim, whereby he supplicates for the other’s forgiveness and for improving mutual relations. Such supplication also fosters relations.Finally as concluding remarks, mutual love, fraternity, affection and adoration are the fruits of faith. Rather, they are its prerequisites. The more one is devoted to the cause of Islam, the stronger the ties of brotherhood one will have with fellow Muslims. They share each other’s pain and suffering and cheer at each other’s happiness. Coupled with mercy and sincerity, which is prompted by faith, these social relations reach their highest point. Such a bond stimulates a community with dynamism, warmth and vibrancy which guarantees its all-round success. These blessings accrue when all the above conditions are met. We should, therefore, bear in mind the teachings imparted by Allah and His Messenger. Of course, nothing can be accomplished without Allah’s support. It is a special divine favour to enjoy cordial relations. So, besides taking the above steps, one should fervently supplicate to Allah to infuse love and remove discord, 'رَبَّنَا اغْفِرْ لَنَا وَلِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ وَلَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ اٰمَنُوْا رَبَّنَآ اِنَّكَ رَءُوْفٌ رَّحِيْمٌ'Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.' [QS. Al-Hashr (59):10]""It's time to go," said Swara, "but I want to leave with a joke, 'A tourist traveled through the thickest jungles in Central America and came across an ancient Mayan temple. He asked the tour guide for details of the structure. The guide informed him that archaeologists were excavating and still finding great treasures. The tourist then asked how old the temple was.'This temple is 1,504 years old,' replied the guide.Impressed at this accurate dating, the tourist questioned how there could be such a precise date.'Oh, that’s simple,' replied the guide. 'The archaeologists said the temple was 1,500 years old, and that was four years ago.'""And Allah knows best."
- Yasien Mohamed, Fitra: The Islamic Concept of Human Nature, Ta-Ha
- Mary E. Clark, In Search of Human Nature, Routledge
- Khurram Murad, Interpersonal Relations : An Islamic Perspective, The Islamic Foundation
- Ira M. Lapidus & Francis Robinson, Cambridge Illustrated History : Islamic World, Cambridge University Press
[Part 1]
