Chapter 13

Section One: The Reasons for Realizing Allegiance (Muwala) for the Sake of Allah ¶

Islam is not merely a theoretical invitation to indulge the intellect and purify the imagination; rather, it is a realistic endeavor and an applied methodology for the reform of human affairs and the affairs of all people. Whenever a verse or verses were revealed regarding a specific situation or incident, they would address the state of people’s souls, illustrate for them the methodology of action in that position or other situations, correct the errors in their sentiments and behavior, and link them, in all of this, to Allah (Mighty and Majestic). Consequently, they would adapt their practical and psychological life in accordance with that upright Divine methodology. ¶

Allah (Mighty and Majestic) has emphasized action in many verses of the Noble Quran. The mention of 'action' (amal) coupled with faith (iman) occurs in most places, and at other times it is mentioned independently, reaching more than three hundred and seventy instances in the Noble Quran. ¶

This serves as evidence that action is the true proof of the veracity of one's words. For action is more difficult than mere speech, which costs a person nothing but a few fleeting words; it is through actions that truth is distinguished from falsehood. ¶

Among the prominent features and unique characteristics of this religion is that it links speech with action. It is not merely a collection of theoretical, idealistic texts; rather, it is a practical and realistic methodology implemented by the Messenger (ﷺ) and his companions. Muslims who hold fast to this religion continue to this day to apply the texts of the Quran and Sunnah practically in both minor and major affairs. This is the meaning of Islam and true submission to Allah (Almighty and Majestic). Allah has condemned those who say what they do not do, saying: "O you who have believed, why do you say what you do not do?" (1). ¶

The reasons for achieving loyalty for the sake of Allah (Al-Wala' lillah) are many and varied, but it suffices to mention the most important practical causes for the sake of reminder and admonition, which are as follows: ¶

The First Reason: One of the most important reasons for achieving loyalty for the sake of Allah is for the Muslim to frequently study the Book of Allah (Almighty and Majestic) and reflect upon its verses. Through these noble verses, the Muslim sees what is required of him toward his Lord, then toward His Messenger (ﷺ), and then toward his believing brothers in terms of love, obedience, and support. Reciting the Holy Book polishes dim insights and heals sick hearts. Whoever persists in reciting it with deliberation, reflection, and contemplation, the locks of his heart will be opened, the lights of the Quran will shine upon the horizons of his soul, and the darkness of misguidance and sin will be erased from it. For this reason, Allah (Almighty and Majestic) calls us to this by saying: "Then do they not reflect upon the Quran, or are there locks upon their hearts?" (2). ¶

And the Messenger of Allah (ﷺ) said: "Learn the Quran and ask Allah through it for Paradise, before..." ¶

A people learn it to seek the world through it, for indeed three types of people learn the Qur'an: a man who boasts with it, a man who seeks sustenance through it, and a man who recites it for the sake of Allah. (1) ¶

It is mentioned in the interpretation of the Almighty's saying: {And We will present Hell on that Day to the disbelievers in display, those whose eyes were under a veil from My remembrance, and they were not able to hear.} (2) ¶

They are those who used to turn away from the Holy Qur'an, from listening to it, from contemplating its meanings, and from reflecting upon its verses. (3) ¶

Ibn Hibban narrated from a long hadith on the authority of Abu Dharr (may Allah be pleased with him) who said: 'I said: O Messenger of Allah! Advise me! He said: Fear Allah, for it is the root of all matters. I said: O Messenger of Allah! Increase me! He said: Upon you is the recitation of the Qur'an, for it is a light for you on the earth and a remembrance for you in the heavens.' (4) ¶

It is narrated on the authority of Uthman bin Affan (may Allah be pleased with him) that he said: 'If our hearts were pure, we would never be sated with the speech of Allah the Almighty.' And it is narrated on the authority of Ibn Mas'ud (may Allah be pleased with him) that he said: 'Let none of you ask about himself except through the Qur'an; if he loves the Qur'an, then he loves Allah, and if he hates the Qur'an, then he hates Allah and His Messenger.' ¶

The Qur'an has a direct effect on the strength and weakness of faith. The stronger the connection with the Book of Allah and the more one contemplates its meanings, the more faith increases in the soul, and its effects appear in words and deeds. Conversely, as faith weakens due to a weak connection with the Book of Allah and a lack of contemplation of its meanings, the human being becomes increasingly distant from the love of Allah, the love of His Messenger, and the love of the believers, and becomes predisposed toward the love of disbelievers, the acts of disbelief, and the characteristics of the disbelievers. ¶

[blank page] ¶

Jihad and martyrdom in His path, and He made its means easy for them, so they performed that duty in the best possible manner. ¶

The believers loved their Lord and everything that emanated from their Lord in terms of commands and prohibitions, and everything that He, the Almighty, loves. They loved the Book which He revealed to bring people out of darkness into light, and they loved the Messenger (ﷺ) whom Allah sent as a mercy to the worlds. They also loved their brothers in faith among the people of virtue and righteousness in every time and place, for loving the believers is an obligation upon every Muslim, and supporting them is a Sharia-mandated duty that is only abandoned by one who has no faith. Allah the Almighty says: 'And those who believed and emigrated and fought in the cause of Allah, and those who gave shelter and aided - it is they who are the believers, truly. For them is forgiveness and noble provision.' Thus, love for the sake of Allah is more specific than mere contentment and deeper in effect, as it is the sole guarantee for the cohesion of society and the respect of its rights. This is why it is mentioned in the noble Hadith: 'You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something that, if you do it, you will love one another? Spread peace among yourselves.' ¶

Love for the sake of Allah turns bitterness into sweetness, murkiness into clarity, pain into healing, support into jihad, and trials into mercy. Refraining from supporting the people of truth is betrayal and a retreat from Islam. ¶

True faith in Allah is that from which love for the sake of Allah originates, which moves the will of the heart, directs it towards what is beloved, and leads to the abandonment of what is forbidden. Whenever faith in Allah increases in the soul of the believer, love for the sake of Allah within them increases in strength and firmness. ¶

[blank page] ¶

You were enemies, and He brought your hearts together, so you became, by His grace, brothers; and you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you might be guided (1). ¶

The bond of Islam makes us independent of all Jahili (pre-Islamic/ignorant) bonds, such as ties of blood, color, language, homeland, region, profession, class, or other such ties that fundamentally conflict with the principles of Islam and its foundations regarding loyalty and disavowal (al-muwalat wal-mu'adat), and love and hate. Therefore, the call to nationalism and gathering solely on the basis of Arabism—by language and lineage—is a Jahili call that is outside the methodology of Islam. Allah Almighty says: 'O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted' (2). ¶

For this reason, the Messenger (ﷺ) made brotherhood in Allah the foundation and the bond upon which he united the hearts of his companions. The Islamic creed he brought from Allah places all people in a state of servitude to Allah Almighty, without any consideration for differences in color, blood, homeland, class, or other such distinctions existing in Jahili societies. ¶

The measure for the superiority of individuals in Islam is piety (taqwa) and righteous deeds. This principle establishes justice for all who belong to it and encompasses the entire world without any discrimination among them, save for piety and righteous deeds. ¶

Humanity has experienced, in the known past and the witnessed present, numerous bonds—such as nationalism, patriotism, and infidel partisan organizations—yet all have met with utter failure. They have not been able to unite the divided, harmonize the differing, aid the defeated, nor grant justice to the oppressed against the oppressors. ¶

(1) Surah Al-Imran, Verse (103). (2) Surah Al-Hujurat, Verse (13). ¶

The key to the hearts for instilling love, affection, cooperation, and mutual support among people lies in belonging to this religion, understanding it correctly, and acting upon it in both word and deed. Allah Almighty says: 'And if they intend to deceive you – then sufficient for you is Allah. It is He who supported you with His help and with the believers. And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise.' ¶

Thus, there is no affection, cooperation, or mutual support except by deepening the concept of Iman (faith) within the souls. We have a unique and luminous experience in this regard that will remain an ideal as long as life exists. The life of the Arabs before Islam was similar to our condition today, characterized by fragmentation, fighting, mutual strife, selfishness, self-centeredness, a lack of distinction between the oppressor and the oppressed in terms of support, and a lack of altruism and sacrifice for the persecuted, the needy, the displaced, the weak, and the destitute. When the light of Islam shone into the hearts of those people, it transformed their actions and words completely. They awakened after their delusion and blindness, realizing that brotherhood for the sake of Allah is not merely a slogan or words they utter with their tongues; rather, it is a practical reality connected to the actualities of life and all aspects of existing relationships, including cooperation, support, sincerity, altruism, and love. The Migrants (Muhajirun) and the Helpers (Ansar) (may Allah be pleased with them) implemented this practically, and they were followed by the general body of Muslims to varying degrees. ¶

This confirms to us that the basis for brotherhood, love, and mutual support among Muslims is understanding Islam correctly and implementing it completely, just as those righteous and elite predecessors understood and applied it, without hesitation, hypocrisy, or deceit. ¶

True understanding of Islam is the source from which springs a sincere feeling that... ¶

In a person's being and perception, it permeates their consciousness and conscience, enabling them to grasp the truths of the Message in a way that those living on the margins of life cannot. Among the signs of this enlightened understanding of the objectives of Islam is that one is seen as detached from the abode of deception (this world), turning toward the abode of eternity, prepared for death before it arrives, and motivated to call others to Islam with zeal, earnestness, and vigor, applying its rulings upon himself and his family without compromise or appeasement. ¶

Another sign is a person’s feeling of jealousy and anger when the sanctities of the creed are violated or when there is aggression against Islam and the Muslims. ¶

Indeed, among the requirements of faith in Allah is love for the sake of Allah. Love for the sake of Allah breeds loyalty, support, and cooperation between brothers in faith. Therefore, we must strive to plant faith in souls and uproot all factors of weakness or obstacles that prevent the pure Islamic vision from reaching the soul, if we wish to achieve loyalty for the sake of Allah and disavowal for His sake (al-muwalat wal-mu'adat). (1) ¶

The Third Reason: One of the most important reasons for achieving loyalty for the sake of Allah is avoiding conflict among Muslims, as conflict leads to division and the weakening of loyalty, and potentially even to hostility between the disputing parties. Allah has forbidden disputes, discord, and argumentation except in the best manner. The Almighty says: 'And do not be like those who became divided and differed after the clear proofs had come to them, and they will have a great punishment' (2). The Almighty also says: 'Indeed, those who have divided their religion and become sects, you are not with them in anything' (3). The Almighty also says: 'And do not be of the polytheists, those who divided their religion and became sects' (4). And the Almighty says: 'And hold firmly to the rope of Allah...' ¶

Hold fast, all together, by the rope of Allah, and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: that ye may be guided (1). ¶

Thus, the brotherhood that adheres to the rope of Allah is the one that fosters unity among Muslims regardless of their status, color, or country. One would read a verse or a hadith and understand it in a certain way, while another would understand it differently. Each would then discuss it with the other in the best manner. If the result was agreement, they would praise Allah Almighty; and if it was otherwise, each would excuse the other, and they would depart as friends who loved one another. ¶

The effect of this on their relationship with one another was the growth of a spirit of tolerance, the strengthening of love and brotherhood for the sake of Allah, and cooperation in everything that leads to the pleasure of Allah Almighty and the happiness of the Ummah. Consequently, Allah blessed their lives and deeds, and preserved them from being wasted in futile debate and sickly argumentation, which had no motive other than stubbornness for an opinion and victory for a school of thought, no matter how far it was from the truth or how manifest its error (2). ¶

Allah Almighty benefited them through the unity of the word and opinion; thus, they were saved from antagonism, envy, and everything that corrupts hearts and voids deeds. So, Allah benefited them through their deeds and benefited the Ummah through them. ¶

These are their traces, still a beacon for those who wish to follow their path, and a model for those to whom Allah has granted Fiqh (deep understanding) in religion, who are keen to seek the truth, and who desire to be as beneficial as they were and to be as fruitful as they were. Perhaps one of the reasons for their success was that they all drew from a river that was wide in its banks and deep in its source. ¶

(1) Surah Al-Imran, verse (103). (2) See: 'Ma la Yajuz fihi al-Khilaf bayna al-Muslimin' (That in which disagreement between Muslims is not permissible) by Abdul Jalil Isa, p. 6. ¶

That is the Book of Allah and the Sunnah of His Messenger (ﷺ), from which each of them derives nourishment according to their capacity, and one does not meet another with rebuke or blame. ¶

As for today—and we say this with great bitterness and sorrow—the discord among those counted as Muslims has reached a degree that causes the heart of a zealous Muslim to break with regret and pain. It is as if—may Allah forgive them—the fragmentation inflicted upon them by their external enemies was not enough, so they have gone on to widen the rift of disagreement, aiding their enemies against themselves by splitting into sects and parties, with each party opposing and showing hostility to the other. ¶

Instead of uniting under one party, one banner, and one leadership. The party is the Party of Allah (Hizbullah), the banner is the banner of Islam, the banner of 'La ilaha illa Allah Muhammad Rasul Allah', and the leadership is the leadership of Muhammad ibn Abdullah, upon him be the best of blessings and peace. ¶

This is the path to honor and victory; the path of alliance for the sake of Allah and unity in seeking His pleasure: 'Spears, when gathered together, do not break; but when separated, they break one by one.' ¶

Thus, the blameworthy disagreement is that which leads to the rise of fanaticism between the disagreeing parties, and their exchanging volleys of stubbornness and argumentation, until it ends in fragmentation and infighting. On this basis, it is not permissible for a Muslim to be fanatical about a view in their school of thought that contradicts the Book of Allah and the Sunnah of His Messenger. Rather, one must reject it and return to them, as Allah the Almighty said: 'And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.' ¶

Therefore, disagreement stemming from caprice and fanaticism is, without a doubt, an evil. ¶

the Ummah, and it has resulted in negative effects and great evils. Therefore, ridding ourselves of this type of disagreement is an obligation and a mercy for the Ummah, as Allah the Almighty said: {And do not dispute and [thus] lose courage and then your strength would depart} (1). ¶

Thus, it is incumbent upon scholars and mujtahideen (jurists) to draw closer together and avoid disagreement, following the strength of the evidence and the strong presumption of what is correct. For the gathering of Muslims, the unification of their word, their closeness, their cooperation, and their mutual respect is a matter that Islam has encouraged, and it is the true guarantee for the continuity of brotherhood, loyalty (muwalat), and support among them (2). A Muslim brother must realize, in his dealings with his brothers, that he is not dealing with angels who do not disobey Allah in what He commands them and do exactly as they are commanded; rather, he is dealing with human beings who may err or be correct in their ijtihad (legal reasoning), their statements, and their actions. Therefore, a brother should not be narrow-minded about any instance of error or ill-placed ijtihad; instead, he should provide guidance in the best manner, excusing the ignorant, alerting the heedless, and reminding the negligent. And Allah is the Guide to the Straight Path. ¶

The Fourth Reason: Among the reasons for achieving loyalty for the sake of Allah is the companionship of the people of goodness and those who possess knowledge of Allah. Such companionship is something that Islam has commanded and encouraged. The people of goodness whose companionship is recommended are those who occupy themselves with their own faults rather than the faults of others, who adhere to the commands and prohibitions of the Shariah with sincerity and obedience, and who perform the duty of enjoining good and forbidding evil with strength and faith. The companionship of these people softens the hearts and purifies them from sins; it is a wholesome environment in which the heart lives a noble life (3). ¶

It has been narrated in a sahih (authentic) hadith that a Bedouin asked the Messenger of Allah (ﷺ): "When is the Hour?" The Messenger of Allah (ﷺ) said to him: "What have you prepared for it?" He replied: "The love of Allah and His Messenger." He (ﷺ) said: "You will be with whom you love" (4). ¶

In another Hadith: 'The likeness of a righteous companion and an evil companion is that of a perfume seller and a blacksmith. As for the perfume seller, he will either give you a gift, or you will buy from him, or you will find from him a pleasant scent. As for the blacksmith, he will either burn your clothes or you will find a foul odor.' And in the Hadith, it is also stated: 'Allah will say on the Day of Resurrection: Where are those who loved each other for the sake of My Majesty? Today, I will shade them in My shade, on a day when there is no shade but Mine.' ¶

In the Hadith Qudsi: 'My love is obligated for those who love each other for My sake, who visit each other for My sake, and who spend on each other for My sake.' In another Hadith, Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: 'A person is upon the religion of his friend, so let each of you look at whom he takes as a friend.' This is because the binding of hearts with the tie of Islamic creed brings forth comfort, happiness, and steadfastness in life. The lowest degree of love for the sake of Allah is the purity of the heart from rancor, envy, and malice towards one’s brothers for the sake of Allah. The highest degree of love and loyalty for the sake of Allah is the station of 'Ithar' (altruism). Allah Almighty mentioned this in His description of the Ansar when they honored their Muhajir brothers, saying: '...and give them preference over themselves, even though they were in poverty. And whoever is saved from the stinginess of his soul - it is those who will be the successful.' ¶

And in the Hadith: 'The believer to another believer is like a structure, each part strengthening the other.' ¶

And Allah Almighty says: 'The believing men and believing women are allies of one another' (1). ¶

Thus, the sincere Muslim brother perceives that his brothers are dearer to him than his own self, because if he is not with them, he will not be with anyone else, and if they are not with him, they will be with others. Therefore, his need for them is more intense than their need for him (2). ¶

Allah Almighty says: 'O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing' (3). ¶

Thus, a brother is strengthened by his brothers and guided by them. Instead of thinking with one mind, he thinks with multiple minds when he brings up any of the life problems that he faces. He finds among his brothers enlightenment and insight into what might have been absent or hidden from him, and he finds from them both moral and material support for him in life. ¶

The Fifth Reason: Among the reasons for achieving 'Muwala' (loyalty/alliance) for the sake of Allah is the purity of the heart from deceit, envy, and malice towards one's brothers in Allah. ¶

Imam Ahmad recorded with a Hasan (good) chain, as did An-Nasa'i, from Anas bin Malik (may Allah be pleased with him) who said: We were sitting with the Messenger of Allah (ﷺ) when he said: 'A man from the people of Paradise will now appear before you!' Then a man from the Ansar appeared, his beard dripping with the water of his ablution, and he was carrying his sandals in his left hand. The next day, the Prophet (ﷺ) said the same thing, and the same man appeared as he did the first time. When the third day came, the Prophet (ﷺ) said the same words again, and the man appeared in the same condition as he was the first time. So when the Prophet (ﷺ) stood up, he followed him... ¶

Abdullah ibn Amr ibn al-Aas (may Allah be pleased with them both) said: I had a dispute with my father and swore that I would not enter upon him for three days. I asked [Abdullah ibn Umar] if he would host me until the time passed, and he agreed. Anas said: Abdullah used to narrate that he stayed with him for those three nights and did not see him perform any special nightly worship, except that whenever he would wake up and turn in his bed, he would remember Allah the Almighty and say the Takbir until he rose for the dawn prayer. Abdullah said: I did not hear him say anything but good. When the three nights had passed and I was almost belittling his deeds, I said: O Abdullah! There was no anger or estrangement between me and my father, but I heard the Messenger of Allah (ﷺ) say three times: 'A man from the people of Paradise will now appear to you.' You appeared all three times, so I wanted to stay with you to see your deeds and emulate them, but I did not see you perform any major deed. What is it that has brought you to the status mentioned by the Messenger of Allah (ﷺ)? He said: It is only what you saw. As I turned to leave, he called me and said: It is only what you saw, except that I do not find in myself any deceit towards any Muslim, nor do I envy anyone for the good that Allah has given them. Abdullah said: This is what brought you to that status, and it is something we cannot bear. ¶

This was the state of those elite, possessing sincerity, purity, and clarity in both the outward and the inward. But unfortunately, this quality is missing among Muslims in our present era, except for those whom Allah wills. Even among those who dedicate themselves to calling people to Islam, we see many of them harboring types of deceit and envy toward their brothers in Islam, as the concern of each of them is merely to disparage everyone else belonging to the Dawah. ¶

They [some groups] do not allow anyone to represent or embody Islam except for themselves and a few of their followers. They view others with the eyes of a rival, and this is a matter of extreme danger to the reality and lives of Muslims. It prevents the realization of mutual loyalty and support among the general body of Muslims and keeps those working for Islam as scattered, infighting factions that, in this state, pose no threat to the enemies and fail to achieve honor and dignity for themselves or their religion. ¶

The true Muslim who is concerned for the interest of Islam and the Muslims is the one who confronts his brothers and candidly shares his opinions about them and their work with wisdom, good instruction, and argumentation in the best manner. It may be a mistake to assume they are in the wrong when he is actually the one mistaken, and the opposite could also be true. Likewise, the brother or the Islamic group being criticized must possess an open heart and respect the opinions of their other brothers, even if they contain some ijtihad (legal reasoning) that differs from what is correct in a subsidiary issue, for perfection belongs to Allah, the Almighty and Majestic; indeed, an outward reproach is better than hidden malice. ¶

Many of those affiliated with the Da'wah have lapsed from their commitment to it because they raised certain issues and opinions regarding the methods and paths of the Da'wah, but no attention was paid to them and they were not given any consideration. This became one of the reasons for their turning away from the Da'wah and ending their affiliation with it. While this is, naturally, not a valid reason, it is a reality that actually happens. Some of them store in their minds a collection of observations that they perceive as errors committed by those working for Islam; these thoughts grow in their minds day by day without them ever expressing them to their brothers, discussing them, or seeking their opinion on them. In the end, these observations form what they consider a Shariah-based justification for separating from the Islamic group and the Da'wah to which they belonged, without ever bothering to present these observations to their brothers to determine where the truth lies—whether for them or against them. ¶

Courage in criticizing the statements and actions of one’s brothers is almost non-existent among those working for Islam; similarly, openness of heart and the ability to accept criticism are also missing among some brothers. This leads to the continuation of errors and the harboring of feelings that undermine trust in one's brothers, consequently weakening the loyalty (muwalat) and mutual support between a brother and his brethren, sometimes even leading to a severance of ties. ¶

Regrettably, this principle, which we have lost or neglected, has been adopted by our enemies. They are bolder than us in criticizing one another, and they are more capable than us of enduring and accepting criticism from whoever offers it, even if that criticism appears weak or trivial. ¶

Therefore, every brother who wishes for loyalty and mutual support to persist between him and his brethren must be honest with them, not harbor anything different from what he shows them, and be a mirror for them through which they see their faults, just as they should be a mirror for him through which he sees his own. In this way, everyone can attain self-improvement, cohesion, and the avoidance of mistakes. ¶

On the authority of Abu Hurairah (may Allah be pleased with him), he said: The Messenger of Allah (peace be upon him) said: "The believer is the mirror of the believer, and the believer is the brother of the believer: he safeguards his affairs for him and protects him from behind." ¶

The Sixth Cause: Among the causes for achieving loyalty for the sake of Allah are rejoicing in the good condition of the Muslims, the Muslim seeking to please his fellow Muslim, and fulfilling his needs. Al-Tabarani recorded from Ibn Buraydah al-Aslami that a man insulted Ibn Abbas (may Allah be pleased with them), so Ibn Abbas said: "You are insulting me, yet I possess three qualities: When I come across a verse in the Book of Allah, I wish that all people knew what I know; when I hear of a ruler among the Muslim rulers acting justly in his judgment, I rejoice, even though I may not have any litigation before him." ¶

towards it always. And I hear that rain has fallen on a land from among the lands of the Muslims and I rejoice, even though I have no livestock there (1). ¶

And from Abu al-Darda (may Allah be pleased with him) who said: 'I was sitting with the Prophet (PBUH) when Abu Bakr approached, holding up the hem of his garment until his knee was exposed. The Prophet (PBUH) said: 'Your companion has ventured into a matter.' He gave the greeting and said: 'O Messenger of Allah, there was something between me and Ibn al-Khattab, so I hastened towards him, then I regretted it. I asked him to forgive me, but he refused, so I came to you.' He said: 'May Allah forgive you, O Abu Bakr!' (thrice). Later, Umar regretted it and went to Abu Bakr’s house and asked: 'Is Abu Bakr there?' They said: 'No.' So he came to the Prophet (PBUH), and the face of the Prophet (PBUH) began to change (with anger), until Abu Bakr felt pity for him. He knelt on his knees and said: 'O Messenger of Allah, by Allah, I was the one who was more unjust' (twice). The Prophet (PBUH) said: 'Allah sent me to you, and you said: You lied, while Abu Bakr said: You have spoken the truth, and he supported me with his self and his wealth. So will you not leave my companion for me?' (twice). He was never harmed after that (2). ¶

Regarding fulfilling the needs of the Muslims for their brethren, it is narrated from the Messenger of Allah (PBUH) that he said: 'The most beloved of people to Allah the Almighty is the most beneficial of them to the people, and the most beloved of deeds to Allah the Almighty is a happiness that you bring into a Muslim, or you relieve him of a hardship, or pay off a debt for him, or drive away hunger from him. And for me to walk with a brother to fulfill a need for him is more beloved to me than to seclude myself (i'tikaf) in this mosque of mine (meaning the Prophet's Mosque) for a month. Whoever controls his anger, Allah will cover his faults; and whoever suppresses his rage, while he could have let it out, Allah will fill his heart with hope on the Day of Resurrection. And whoever walks with his brother to fulfill a need for him until it is accomplished, Allah will make his feet firm on the day when feet will slip. And indeed, bad character spoils deeds just as vinegar spoils honey' (3). ¶

Rejoicing in the good state of the Muslims, being keen to ensure their satisfaction, bringing joy to their hearts, showing concern for a Muslim while fulfilling their needs, and listening attentively to them—all these meanings have been commanded by the Shariah and are manifestations of good character (husn al-khuluq). It has been narrated from the Messenger of Allah (ﷺ) that he said: 'The most beloved of Allah's servants to Allah are those with the best character' (1). For, failing to value the speaker, showing indifference to their speech, or being inattentive to what they request, breeds dangerous reactions in the speaker's heart and provides avenues for the devils among jinn and mankind to incite discord and foster enmity among Muslims. ¶

Allah the Almighty has commanded the performance of good deeds for all Muslims; the Almighty says: 'And do good so that you may succeed' (2). ¶

Among the things that solidify affection and increase love is a Muslim brother visiting his brothers. It is narrated from Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (ﷺ) visited a household of the Ansar and ate food with them. When he intended to leave, he asked for a place in the house to be prepared, so water was sprinkled (3) on a mat for him, and he prayed upon it and supplicated for them (4). Several hadiths have been reported regarding the virtue of visiting; among them is what Tirmidhi narrated, and Ibn Hibban classified as hasan and sahih, from the hadith of Abu Hurairah in a marfu' (elevated) form: 'Whoever visits a sick person or visits a brother in faith for the sake of Allah, a caller cries out: You have become good, your walking has become pure, and you have taken a dwelling in Paradise' (5). ¶

In a hadith from Mu'adh bin Jabal (may Allah be pleased with him) in a marfu' form: 'My love is assured for those who visit one another for My sake' (6). ¶

Visiting requires honoring the visitor within the limits of one's ability and capacity. Abu Huraira (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: 'Whoever believes in Allah and the Last Day, let him honor his guest' (Hadith). ¶

Visiting must be conducted according to specific guidelines and limits, without excess or negligence. These guidelines are governed by sound custom, correct understanding, and the wisdom that places things in their proper perspective and fulfills their rightful requirements, so that the visit achieves its intended goal and does not lead to an adverse effect that weakens or diminishes the bond of brotherhood for the sake of Allah. ¶

The seventh reason: Among the causes for strengthening the bond of brotherhood for the sake of Allah is keeping the secret of a Muslim brother. When a Muslim entrusts a secret to his brother, it is obligatory upon him to guard it. It is narrated that when Hafsa bint Umar (may Allah be pleased with her) became a widow after the death of Khunais bin Hudhafa al-Sahmi (may Allah be pleased with them both)—who was a companion of the Prophet (peace be upon him) and a veteran of Badr—Umar (may Allah be pleased with him) said: 'I met Uthman bin Affan and offered Hafsa to him, saying: "If you wish, I will marry Hafsa to you." He replied: "I will consider the matter." After a few nights, he met me and said: "It has occurred to me not to marry at this time." Umar said: "Then I met Abu Bakr and said: If you wish, I will marry Hafsa to you. But he did not give me any reply. A few nights later, the Messenger of Allah (peace be upon him) proposed to her, and I married her to him. Later, Abu Bakr met me and said: "Perhaps you felt hurt when you offered Hafsa to me and I gave you no reply?" I said: "Yes." He replied: "Nothing prevented me from answering you when you offered her to me except that I had heard the Messenger of Allah (peace be upon him) mention her, and I was not going to disclose the secret of the Messenger of Allah (peace be upon him). Had he (the Prophet) left her, I would have married her." ¶