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ОглавлениеMutual Relations Between Believers
THE MUSLIM SOCIETY is organized on the basis of brotherhood. Brotherhood means love, respect, sincerity, sympathy and mercy for those who share our belief. Thus, it is imperative that we should have and maintain sound social relations. The Qur’ān categorises the relationship among Muslims as that of fraternity: “The believers are but a single brotherhood.” (al-Ḥujurāt 49:10) Although this statement is brief, it suffices to underscore the basis, depth and importance of mutual relations.
FAITH AND BROTHERHOOD
It indicates on the one hand that 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 the concept of faith is not restricted to affirming certain metaphysical truths. It is an all-embracing belief which envelops one’s heart and is part and parcel of one’s being like the blood circulating in one’s body. It is ever alive to the demands of faith and transforms altogether one’s mind, thought pattern, and life style.
It controls one’s body as much as one’s soul. Together, this results in bringing about a revolution in both personal and public life. As the concept of faith is so wide-ranging, it does not and cannot neglect such an important issue as that of mutual relations among fellow human beings. This is all the more striking, for 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 Ḥuqūq al-‘Ibād (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.
Those pledging allegiance to Allah abandon their loyalty to all else and are devoted wholly to Allah. If believers did not have cordial mutual relations, it would be very odd, for ideological affinity serves as the most important unifying bond. This demands that believers should close ranks in all stages of their struggle for Allah’s cause. Once one devotes oneself to the cause of truth, one stands in need of help, support, sympathy, consolation and comfort from all members of the community of believers. If one fails to get this, it represents a serious loss, which cannot be compensated for in any other way.
The main objective of faith is to bring about the moral and social change on a universal scale. The establishment of Islamic society calls for strong fraternal relations among the Muslim community. It is not, of course, an easy goal to reach. For it involves numerous problems and challenges. Everyone’s contribution is of the utmost significance in achieving this ideal. No one is expected to lag behind in delivering what is expected of him. It goes without saying that men with excellent morals and manners have always been few.
SOCIAL DIMENSIONS
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. This point is eloquently made in verse 4 of Sūrah al-Ṣaff, where they are described as Bunyānun Marṣūṣ (a solid cemented structure). (61:4) The group should not let any divisive tendency raise its head. For proper organisation alone is the key to success.
Allah issued the following directive to those at the helm of the fledgling Islamic society of Madinah: “O believers! Persevere in patience and constancy; vie in such perseverance. Strengthen each other and fear Allah that you may prosper.” (Āl ‘Imrān 3:200)
At the conclusion of Sūrah al-Anfāl 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. The term wilāyah is used in this context: “Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah, as well as those who gave them refuge and aid – these are all friends and protectors of one another.” (al-Anfāl 8:72) While pointing to the organisation and resources of unbelievers, the Qur’ān 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. As a result, the world will continue to reek of mischief and corruption. For without the close tie of fraternity among them, Muslims may not be able to successfully face the forces inimical to Islamic ideals. The Qur’ān says: “The unbelievers are protectors, one of another: unless you do this (protect each other) there will be tumult and oppression on earth, and great mischief.” (al-Anfāl 8:73) Their constant striving in the cause of Islamic society and Islamic social change is the very criterion of their faith: “Those who believe and adopt exile and fight for the faith, in the cause of Allah, as well as those who give them asylum and aid – they are (all) in very truth the believers.” (al-Anfāl 8:74) Allah comforted the Prophet Muḥammad (peace and blessings be upon him) by saying that, apart from His promise of help, He would support him with the Muslim community in his struggle against his foes. For Allah infused unity into the believers and this would ensure the establishment of an Islamic social order: “He it is that has strengthened you (the Prophet) with His aid and with (the company of) the believers.” (al-Anfāl 8:62)
BROTHERHOOD AND FRATERNITY – THE HALLMARK OF MUSLIM SOCIETY
Those working for Islamic revival are bound to one another by the bond of fraternity, mutual help and support, and love and mercy. The choice of the term ‘fraternity’ in this context is very apt. For it is an all-embracing term. The workers of the Islamic movement should be as close to each other as two real brothers are, who are not prepared to let any difference affect their relationship. Rather, they are ever-ready to sacrifice all that they have for one another. They are constantly engaged in helping, supporting and reinforcing each other. They share one another’s sorrows and happiness and take them into their confidence in mutual affairs. They are drawn towards one another by a strong bond of love, which urges them to cooperate with one another. Those devoted to the cause of the Islamic movement exhibit similarly close relations. The more they are committed to this, the closer their relationship is. For they maintain this relationship only for the sake of Allah. They are concerned about their fellow workers. If they lack this concern, however, they should reconsider their claim to be committed to the faith.
The Prophet Muḥammad (peace and blessings be upon him) speaks of this fraternity as part of the believers’ love for Allah. This brings out the purity and captivating nature of this relationship. Since this love is related to Allah, it purges it of all impurities and imperfections. It is both a logical move and an impulse. For believers it serves as a norm for measuring their devotion to the cause.
Faith in and love for Allah go hand in hand. One cannot and does not exist without the other. Rather, one’s absence makes the other doubtful. The Prophet (peace and blessings be upon him) is on record as having observed: “You cannot be true believers unless you love one another.” (Narrated by Abū Hurairah and cited in Muslim)
One of the prerequisites of faith is that one’s love and enmity should only be for Allah’s sake: “One who loves for the sake of Allah and has enmity with someone again for the sake of Allah and gives and forbids anything for Allah is the one to have accomplished faith.” (Abū Dāwūd)
It is borne out by history that friendship and hostility among men have influenced the course of events in world history. If these are linked exclusively with Allah, it amounts to taking a perfectly logical step. Faith has many branches and each of these is equally important in its own right. Love for Allah’s sake is essential for a stable society and for its accomplishment. Likewise, an organised community is the prerequisite for bringing about Islamic social change and transformation. It is reported on Abū Dharr’s authority: “Once the Prophet asked us: ‘Do you know which deed is the best in Allah’s sight?’ Some replied: ‘Prayer, Zakāt and Jihād.’ However, he clarified: ‘It is love and hostility for the sake of Allah which He likes most’.” (Abū Dāwūd) On another occasion, while addressing Abū Dharr he asked: “Which is the strongest element of faith?” He pleaded ignorance, saying that Allah and His Messenger know best. The Prophet then said: “It is love and adversary for the sake of Allah.” (Bayhaqī)
