In the Name of Allah, the Gracious, the Merciful
Islam teaches us to love good for others as we love it for ourselves: guidance in religion, permissible blessings in the world, and protection from sin. At the heart of our relationships is goodwill (nasihah) for everyone and mercy for the creation.
This is a fundamental principle of Islam that underpins everything in the Law, inwardly and outwardly, for Muslims and non-Muslims.
Anas ibn Malik reported: The Prophet, peace and blessings be upon him, said:
لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ
None of you will have faith until he loves for his brother what he loves for himself.
Source: Ṣaḥīḥ al-Bukhārī 13, Grade: Muttafaqun Alayhi
In another narration, the Prophet ﷺ said:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ أَوْ قَالَ لِجَارِهِ مَا يُحِبُّ لِنَفْسِهِ
None of you will have faith until he loves for his brother or his neighbor what he loves for himself.
Source: Ṣaḥīḥ Muslim 45, Grade: Sahih
And in another narration, the Prophet ﷺ said:
لَا يَبْلُغُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ مِنَ الْخَيْرِ
The servant does not attain the reality of faith until he loves for people what he loves for himself of goodness.
Source: Ṣaḥīḥ Ibn Ḥibbān 235, Grade: Sahih
Imam al-Nawawi commented:
الأولى أن يحمل ذلك على عموم الأخوة حتى يشمل الكافر والمسلم فيحب لأخيه الكافر ما يحب لنفسه من دخوله في الإسلام كما يحب لأخيه المسلم دوامه على الإسلام ولهذا كان الدعاء بالهداية للكافر مستحبا والمراد بالمحبة إرادة الخير والمنفعة ثم المراد المحبة الدينية لا المحبة البشرية
It is preferred to interpret this in the general sense of brotherhood, so that it includes both unbelievers and Muslims. Thus, one should love for his unbelieving brother what he loves for himself, namely that he enter into Islam, just as he loves for his Muslim brother to remain steadfast in Islam. For this reason, supplicating for the guidance of an unbeliever is recommended. The word ‘love’ here means the intention to do good and benefit them, which is religious love and not natural human love.
Source: Sharḥ Matn al-Arba’īn al-Nawawīyah 1/49-50
Imam al-Tufi commented:
وأما معناه فمقصوده ائتلاف قلوب الناس وانتظام أحوالهم وهو قاعدة الإسلام الكبرى التي أوصى الله عزَّ وجلَّ بها … وبيان ذلك أنه إذا أحبَّ كل واحد من الناس لباقيهم ما يحب لنفسه أحسن إليهم ولم يؤذهم لأنه هو يحب لنفسه أن يُحسَنَ إليه ولا يُؤذَى وإذا أحسن إليهم ولم يؤذهم أحبوه فتسري بذلك المحبة بين الناس وبسريان المحبة بينهم يسرى الخير ويرتفع الشر وبذلك ينتظم أمر المعاش والمعاد وتصلح أحوال العباد
As for the Hadith’s meaning, its purpose is to bring people’s hearts together and order their affairs. It is the great foundational principle of Islam which Allah Almighty has enjoined… The explanation is that if each person loves for others what he loves for himself, he will treat them well and not harm them, for he loves for himself to be treated well and not to be harmed. When he treats them well and refrains from harming them, they will love him. In this way, love spreads among people, and with the spread of love, goodness circulates and evil is removed. Thus, the affairs of both this world and the Hereafter are put in order and the conditions of Allah’s servants are set right.
Source: al-Ta’yīn fī Sharḥ al-Arbaʻīn 1/124
Shaykh Hamza Qasim, the famous teacher of the Prophet’s City, commented:
ويستفاد من الحديث ما يأتي أولاً أن عاطفة المحبة للناس وحب الخير لهم جميعاً من كمال الإيمان ولا يتحقق ذلك إلاّ إذا تجرد الإنسان من الأنانية والحقد والكراهية والحسد وأحب لغيره من المباحات ما يحبه لنفسه من السلامة والأمن ورغد العيش والهداية والتوفيق أما المعاصي فليس من الإِيمان أن يحبها لغيره لأنها شرٌّ لا خير فيها أما محبة المسلم لأخيه المسلم فإنها آكد وأقوى
The following benefits are derived from this Hadith: First, that the sentiment of love for people and wishing good for all of them is part of the perfection of faith. This cannot be realized unless a person frees himself from selfishness, malice, hatred, and envy, and he loves for others in permissible matters what he loves for himself, such as safety, security, a good standard of living, guidance, and success. As for sins, it is not part of faith to love them for others, for they contain only evil and no good. As for the love of a Muslim for his Muslim brother, it is even more confirmed and stronger.
Source: Manār al-Qārī 1/91
Shaykh ‘Abdul Qadir Shaybah, the late Imam of the Prophet’s Mosque, commented:
أى حتى يفرح لما يناله المجاور له فى الدار أو أخوه المسلم من الخير والعافية مثل ما يفرح لنفسه … وجوب رعاية الجار وحب الخير له حتى ولو كان كافرا وجوب رعاية الأخ المسلم وحب الخير له لا يبلغ عبد كمال الإِيمان حتى يترك الحسد والغل والحقد والغش
That is, one should rejoice when his neighbor beside him or his Muslim brother attains of goodness and well-being, just as he rejoices for himself… It is obligatory to show care for the neighbor and to love good for him, even if he is an unbeliever. It is obligatory to show care for the Muslim brother and to love good for him. A servant will not attain the perfection of faith until he abandons envy, rancor, malice, and malevolence.
Source: Fiqh al-Islām Sharḥ Bulūgh al-Marām 10/187
Islam teaches us not to hate people themselves, in the sense of malice, but rather to hate the evil that may reach them. This is part of the goodwill required by faith, to truly love our neighbors as ourselves, including non-Muslims.
Mu’adh ibn Anas reported: The Messenger of Allah, peace and blessings be upon him, was asked about the best faith. The Prophet said:
أَفْضَلُ الْإِيمَانِ أَنْ تُحِبَّ لِلَّهِ وَتُبْغِضَ فِي اللَّهِ وَتُعْمِلَ لِسَانَكَ فِي ذِكْرِ اللَّهِ
The most virtuous faith is to love for the sake of Allah, to hate for the sake of Allah, and to work your tongue in the remembrance of Allah.
It was said, “How so, O Messenger of Allah?” The Prophet said:
وَأَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَتَكْرَهَ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَأَنْ تَقُولَ خَيْرًا أَوْ تَصْمُتَ
That you love for people what you love for yourself, hate for them what you hate for yourself, and speak goodness or remain silent.
Source: Musnad Aḥmad 22132, Grade: Sahih li ghayrihi
Imam al-Kirmani commented:
وَمِنَ الْإِيمَانِ أَيْضًا أَنْ يُبْغِضَ لِأَخِيهِ مَا يُبْغِضُ لِنَفْسِهِ مِنَ الشَّرِّ
It is also a part of faith to hate for his brother what he hates for himself of evil.
Source: Fatḥ al-Bārī 1/58
In other words, we are taught to hate sinful deeds, but not to hold malice towards sinners by wishing evil upon them.
Allah said:
وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ
Allah has made hateful to you unbelief, wickedness, and disobedience. Those are the rightly guided.
Surat al-Hujurat 49:7
Ibrahim ibn Adham, may Allah have mercy on him, met some of the righteous predecessors on his travels. He asked them, “How can one have compassion for people who oppose Allah, their beloved?” The pious men answered:
مَقَتَ أَعْمَالَهُمْ وَعَطَفَ عَلَيْهِمْ لِيَرُدَّهُمْ بِالْمَوَاعِظِ عَنْ فِعَالِهِمْ وَأَشْفَقَ عَلَى أَبْدَانِهِمْ مِنَ النَّارِ لا يَكُونُ الْمُؤْمِنُ مُؤْمِنًا حَقًّا حَتَّى يَرْضَى لِلنَّاسِ مَا يَرْضَى لِنَفْسِهِ ثُمَّ غَابُوا فَلَمْ أَرَهُمْ
They abhor their sinful deeds and have compassion for them that by their admonition they might leave their deeds, and they feel sympathy that their bodies might be burned in Hellfire. The believer is not truly a believer until he is pleased for people to have what he is pleased for himself.
Source: Ḥilyat al-Awliyā’ 8/25
Imam Ibn Rajab commented:
قَالَ بَعْضُ الصَّالِحِينَ مِنَ السَّلَفِ أَهْلُ الْمَحَبَّةِ لِلَّهِ نَظَرُوا بِنُورِ اللَّهِ وَعَطَفُوا عَلَى أَهْلِ مَعَاصِي اللَّهِ مَقَتُوا أَعْمَالَهُمْ وَعَطَفُوا عَلَيْهِمْ لِيُزِيلُوهُمْ بِالْمَوَاعِظِ عَنْ فِعَالِهِمْ وَأَشْفَقُوا عَلَى أَبْدَانِهِمْ مِنَ النَّارِ وَلَا يَكُونُ الْمُؤْمِنُ مُؤْمِنًا حَقًّا حَتَّى يَرْضَى لِلنَّاسِ مَا يَرْضَاهُ لِنَفْسِهِ
Some of the righteous predecessors said, ‘The people who love Allah look by the light of Allah, and they are compassionate with those who disobey Allah. They hate their actions, but show mercy to them so that through their admonitions they might leave their actions. The believer will not truly be a believer until he is pleased for people to have what he is pleased for himself.’
Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/308
Shaykh ‘Abdul Hamid ibn Badis, the great scholar and educator of Algeria, writes:
الحقد الديني والتعصب على المخالف أنواعا من الشرور والبلايا والفتن تشيب من هولها الولدان حتى جاء الإسلام ينشر راية التسامح العام ويقلع جذور الحقد الديني من قلوب متبعيه ويكفهم عن التعصب على المخالف لهم في الدين
قرر الإسلام محبة الإسلام في قلوب المسلمين وكره ما سواه ولكنه بيَّن لهم أنه كره يحملهم على مجانبة عقائد غير الإسلام وأعماله التي أبطلها الإسلام دون أن يحملوا حقدا على مخالفيهم أو يمسوهم بأذى من سب أو تحقير لهم أو لمعتقداتهم، أو يكرهوهم على شيء من الدين لأجل أن يقتلع الإسلام جذور الحقد الديني والتعصب على المخالف من قلوب اتباعه ويزرع فيها التسامح
Religious ‘malice’ and fanaticism against those who disagree with them are forms of evil, calamity, and tribulation that can turn children white with terror. Islam came to spread the banner of universal tolerance, uprooting religious malice from the hearts of its followers, and preventing them from being fanatical about those who differ from them in religion.
Islam established the love of Islam in the hearts of Muslims and the dislike of everything else. However, it made clear to them that this dislike compels them to avoid non-Islamic beliefs and practices, which Islam has invalidated, but without harboring malice against those who disagree with them or harming them by insulting or belittling them or their beliefs, or forcing them to accept any part of the religion. This is because Islam can uproot the roots of religious malice and fanaticism against those who disagree from the hearts of its followers and plant tolerance within them instead.
Source: Kitāb Āthār Ibn Bādīs 3/488
Hatred and anger are natural human emotions and serve a good purpose when directed appropriately.
The key is to moderate both hatred and anger, as completely eliminating them is impossible, unnecessary, and even undesirable.
Umar ibn al-Khattab, may Allah be pleased with him, said:
لاَ يَكُنْ حُبُّكَ كَلَفًا وَلاَ بُغْضُكَ تَلَفًا
Let not your hatred be destruction.
It was said, “How is that?” Umar said:
وَإِذَا أَبْغَضْتَ أَحْبَبْتَ لِصَاحِبِكَ التَّلَف
When you hate someone, you love to see your companion destroyed.
Source: al-Adab al-Mufrad lil-Bukhārī 1322, Grade: Sahih
Hatred becomes blameworthy when it morphs into malice, malevolence, or envy, all of which mean to wish evil upon others.
This is no longer “hatred for the sake of Allah,” but rather hatred in the service of worldliness or one’s own selfish ego.
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said to me:
يَا بُنَيَّ إِنْ قَدَرْتَ أَنْ تُصْبِحَ وَتُمْسِيَ لَيْسَ فِي قَلْبِكَ غِشٌّ لِأَحَدٍ فَافْعَلْ
Young man, if you are able every morning and evening to remove any malevolence in your heart towards anyone, then do so.
Then, the Prophet said to me:
يَا بُنَيَّ وَذَلِكَ مِنْ سُنَّتِي وَمَنْ أَحْيَا سُنَّتِي فَقَدْ أَحَبَّنِي وَمَنْ أَحَبَّنِي كَانَ مَعِي فِي الْجَنَّة
Young man, that is my Sunnah. Whoever revives my Sunnah has loved me, and whoever loves me will be with me in Paradise.
Source: Sunan al-Tirmidhī 2678, Grade: Hasan
Imam al-Tibi commented:
الغش نقيض النصح الذي هو إرادة الخير لأحد والغش مأخوذ من الغشش وهو المشرب الكدر وأحد عام شامل للمؤمن والكافر
Malevolence is the opposite of goodwill, which is to desire good for others. The word ‘malevolence’ is derived from the word for a murky drink. Towards ‘anyone’ includes believers and unbelievers.
Source: Sharḥ Mishkāt lil-Ṭībī 2/644
The emotional center of a believer’s relationship with all of humanity is goodwill, to love for them what is loved for oneself, and to hate for them what is hated for oneself. This fundamental axiom in Islam is the basis for all of our actions towards people, Muslims and non-Muslims, saints and sinners.
Success comes from Allah, and Allah knows best.
