عَنْ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ
خَادِمِ رَسُولِ اللَّهِ صلى الله عليه
عَنْ النَّبِيِّ صلى الله عليه و سلم قَالَ:
"لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ
On the authority of Abu Hamzah Anas bin Malik RA - the servant of the Messenger of Allah SAW, that the Prophet SAW said "None of you will believe until you love for your brother what you love for yourself."
[Al-Bukhari] [Muslim]
This profound narration narrated by Anas bin Malik RA encapsulates a fundamental principle in Islam: the intrinsic link between faith (eeman) and altruism. Altruism is the selfless concern for the well-being of others, involving actions driven by a genuine desire to help and benefit others, often at personal cost or without expecting anything in return. Altruistic behaviour can manifest in various ways, such as sharing resources, offering emotional support, volunteering time and effort, and making sacrifices to assist those in need. In essence, altruism is about prioritising others' needs and interests above one's own, driven by compassion, empathy, and a sense of moral duty.
This hadith emphasises that true faith is not merely a matter of personal belief but is deeply intertwined with our conduct towards others. It encourages Muslims to foster love, empathy, and selflessness, urging believers to desire for others the same goodness and well-being they seek for themselves.
By internalising and practising this principle, Muslims strengthen their own faith and contribute to building a compassionate and cohesive community. The teachings of this hadith extend beyond interpersonal relationships, influencing broader social ethics and guiding Muslims towards a life of sincere concern and care for others.
Narrator of the Hadith #13: Anas bin Malik RA
عَنْ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ خَادِمِ رَسُولِ اللَّهِ صلى الله عليه وسلم
On the authority of Abu Hamzah Anas bin Malik RA - the servant of the Messenger of Allah SAW,
The narrator of this hadith, Anas ibn Malik RA, known by his kunya Abu Hamzah, held a special place in the annals of Islamic history as the devoted servant of the Prophet Muhammad SAW. The term "خَادِمِ" (servant) bestowed upon him emphasises his unparalleled dedication to serving the Messenger of Allah SAW. Despite his commitment, it's essential to note that Anas ibn Malik RA was not a hired attendant; rather, he served out of his love and reverence for the Prophet SAW.
Anas ibn Malik's association with the Prophet Muhammad SAW was marked by divine blessings. His mother sought the Prophet's supplication for him, a gesture that underscored the Prophet's compassionate nature. In one such instance, the Prophet Muhammad SAW visited their humble abode, where only Anas, his mother, and his aunt Umm Haram were present. Witnessing the Prophet's exemplary conduct, Anas's mother implored him to pray for her son's prosperity. The Prophet Muhammad SAW, in his boundless benevolence, invoked blessings upon Anas, praying for his well-being in this life and the Hereafter. This incident highlights the Prophet's SAW affectionate relationship with Anas and his family, illustrating his role as a compassionate leader and mentor.
Anas ibn Malik RA was a man blessed with barakah (divine blessings), living to witness over a century of profound Islamic history, spanning the eras of Abu Bakr, Umar, Uthman, and Ali RAh. His tenure of service to the Prophet Muhammad SAW spanned a remarkable decade, showcasing his unwavering commitment from a tender age. Anas's journey alongside the Prophet SAW allowed him to witness pivotal moments in Islamic history and imbibe the Prophet's noble character firsthand.
Anas ibn Malik's intimate bond with the Prophet Muhammad SAW transcended mere servitude; he was a close companion who absorbed the Prophet's teachings and exemplified his noble traits. His profound respect and love for the Prophet SAW are evident in his narrations, which vividly depict the Prophet's impeccable conduct, particularly in his interactions with children. Anas's testimony serves as a testament to the Prophet's SAW gentle demeanour and compassionate nature, embodying the epitome of kindness and empathy towards all, regardless of age or status
Instruction for Believers
لَا يُؤْمِنُ أَحَدُكُمْ
"None of you will believe until .."
The narration, "لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ" ("None of you will believe until you love for your brother what you love for yourself"), presents a profound directive from the Prophet Muhammad SAW.
The phrase "لَا يُؤْمِنُ" signifies an instruction pertaining to action, which could range from being obligatory (wajib) to recommended (mustahab). It essentially indicates that belief is incomplete without fulfilling the condition stated thereafter.
The esteemed companion Ibn Mas'ud, renowned for his expertise in Qur'anic recitation and scholarship, offered insightful guidance regarding verses beginning with "O you who believe" يَا أَيُّهَا الَّذِينَ آمَنُوا. He emphasised the significance of these verses, highlighting that they contain either commands to follow or prohibitions to avoid, underscoring the pivotal role such verses play in guiding believers.
Therefore, when encountering the phrase "لَا يُؤْمِنُ" in the Sunnah, it denotes a crucial instruction that follows, either as a compulsory command or a recommended action. In the context of this narration, the statement "لَا يُؤْمِنُ" does not imply a negation of faith; rather, it indicates deficiencies in belief.
It does not render one a disbeliever but rather points to areas where one's faith may be lacking. Failure to adhere to the guidance provided in this hadith signifies a shortfall in one's eemaan, rather than outright disbelief. Therefore, it serves as a reminder for believers to strive towards fulfilling this noble commandment of loving for others what they love for themselves, thereby strengthening their faith and embodying the spirit of brotherhood and compassion in Islam.
Love to Others
حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِبةٌ
until you love for your brother what you love for yourself"
From this narration, we learn another important lesson, which is from mas’alat al-ithar (مسألة الإيثار), referring to the concept of altruism in Islamic teachings. The term "ithar" (إيثار) means "preferring others over oneself" or "altruism."
In the Qur’an, Allah SWT says:
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
As for those who were settled in the city [of Madinah] and embraced Islam before them, they love those who migrated to them and find no covetous desire in their hearts for what they were given. Rather, they give them preference over themselves even though they may be in dire need. Whoever is protected from the covetousness of their souls, it is they who are successful.[Al-Hashr 59:9]
Allah praises the Ansar (the helpers in Medina) for their selflessness and willingness to prefer others even when they themselves are in need. In practical terms, mas'alat al-ithar can manifest in various ways, such as sharing food, wealth, or time with others, even when one has limited resources. This behaviour is highly commendable and reflects deep faith and strong moral character.
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Selflessness in Islam encompasses not only material support but also emotional and spiritual support, always seeking to help and benefit others, thereby strengthening the bonds of brotherhood and community among Muslims.
We should desire for non-Muslims to have eeman, especially those with good character. However, this depends on the circumstances. For instance, during the Battle of Badr, Rasulullah SAW made du’a for the enemies to perish. Therefore, while we should love our brothers in humanity, it is crucial to recognize that this applies particularly when they are not in conflict with us.
However, remember that loving for your brothers what you love for yourself has two forms: obligatory and recommended.
The obligatory form pertains to matters of the deen, such as desiring for them to pray, fast, and read the Qur’an. The recommended form involves wishing them good health, wealth, and other worldly blessings.
In terms of practising selflessness or ithar, there are two types: recommended (beloved) and disliked.
The recommended form pertains to worldly matters like sharing money or opportunities. The disliked form pertains to religious matters, such as preferring to pray in the second row over the first one in congregational prayer.
In conclusion, this profound narration encapsulates the intrinsic link between faith (eeman) and altruism. This hadith emphasises that true faith is not merely a personal belief but is deeply intertwined with our conduct towards others. By internalising and practising this principle, Muslims strengthen their own faith and contribute to building a compassionate and cohesive community. The hadith encourages believers to extend this love not only to their fellow Muslims but also to humanity at large, particularly when they are not in conflict with us.
Moreover, the distinction between obligatory and recommended forms of loving for others highlights the comprehensive nature of this principle. Obligatory aspects pertain to matters of deen, such as encouraging prayer, fasting, and Qur'anic recitation, while recommended aspects involve wishing for others' good health and prosperity. This duality ensures that the principle is applied in both spiritual and worldly contexts, fostering holistic well-being among the community.
In essence, this hadith encapsulates the essence of Islamic social ethics, guiding Muslims towards a life of sincere concern and care for others. By striving to love for others what we love for ourselves, we not only fulfil a significant aspect of our faith but also contribute to creating a more empathetic and supportive society. This practice of altruism and selflessness strengthens individual eeman and enhances the collective harmony and moral fabric of the Muslim community.
Disclaimer:
Hadith #13 - Perfection of Faith
Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.