One of the necessary aspects of this brotherhood is love.  That is, it is an obligation upon all Muslims to love their brother Muslims.  In fact, they should love them in a manner similar to the way they care for themselves.  As the Prophet, may the mercy and blessings of God be upon him, said:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

A second necessary aspect of this brotherhood is mutual support, aid and assistance.  When his brother is being oppressed or wronged, he comes to his aid and assistance with his wealth and soul, if possible.  This is described, for example, in the following verses:

“And what is wrong with you that you fight not in the Cause of God, and for those weak, ill-treated and oppressed among men, women and children, whose cry is, ‘Our Lord!  Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help.’” (Quran 4:75)

A third essential aspect of this Islamic brotherhood is mercy and tenderness between the believers.  This goes beyond a simple love for one another but it means that each brother feels in his heart for what his brother is going through.  The Prophet described the Muslims in the following fashion:

“The similitude of believers in regard to mutual love, affection, fellow-feeling is that of a body; when any limb of it aches, the whole body aches due to fever and sleeplessness.” (Saheeh Muslim)

A final necessary component of our brotherhood is common acts of courtesy.  True brotherhood has to be put into practice; it cannot simply be a statement of the tongue.  One amazing and beautiful aspect of Islam is that it does not leave matters at a hypothetical level with each individual attempting to figure out how goals can possibly be achieved.  Thus, for example, the Prophet has detailed specific acts that one has the right to expect from one’s brother and which one should also perform towards one’s brother.  Thus, among those common obligatory acts of courtesy are the six mentioned by the Prophet:

“Six are the rights of a Muslim over another Muslim.... When you meet him, offer him greetings; when he invites you to a feast, accept it; when he seeks your sincere counsel, give it to him; when he sneezes and says, ‘al-hamdulillah,’ say, ‘May God show mercy to you’; when he falls ill, visit him; and when he dies, follow his funeral bier.” (Saheeh Muslim)

Beyond these six well-known practices, Islamic Law guides Muslims to many other practices that help gender love and closeness between the believers, which is an obvious goal of the Law itself.  Thus, for example, if a Muslim loves another Muslim for the sake of God, he should inform the other individual of that feeling.  The Prophet explained the reason for doing so when he said:

“If one of you loves his brother for the sake of God, he should inform of that as this will make the bond longer lasting and the love more confirmed.”[1]

The Prophet also said:

“By the One in whose hand is my soul, you will not enter Paradise until you believe.  And you do not believe until you love one another.  Certainly, let me inform you of that which will establish such for you: spreading peace among yourselves.” (Saheeh Muslim)

This hadith could mean the spreading of the greetings of peace or doing actual deeds that bring about peace and togetherness.

The Prophet also noted the importance of giving gifts to one another.  He said:

“Exchange gifts and you will love one another.” (As-Suyooti)

The Prophet also encouraged Muslims to visit one another.  He stated:

“Visit one another occasionally and love [between you] will increase.” (al-Tabaraani)

In addition to all of these positive acts, when one avoids the forbidden acts, the results will also be positive for interpersonal relationships.  In other words, when one avoids backbiting, slandering, lying, cheating, spying and so forth, nothing but good will result from the avoidance of these evil practices that Islam has clearly forbidden.

Thus, one can conclude that social cohesion among Muslims is definitely one of the most sought after goals in Islam.  In addition, practical steps are laid down to ensure that this goal will be met.

Obviously, society will not consist of Muslims alone.  Furthermore, Muslims and non-Muslims are following very different paths.  A Muslim’s life revolves entirely around the proper belief in God.  A Muslim’s attitude toward others is likewise determined by the other’s attitude toward God.  A Muslim could not possibly feel complete affinity and love toward someone who has turned his back on God, refuses to submit to God or ridicule belief in God.  It is simply not natural for there to be complete love between two such people.[1] However, even given this possible negative feeling in the heart, a Muslim must deal with non-Muslims on the basis of just principles.  This applies to all non-Muslims—many non-Muslims are not antagonistic at all toward Muslims while others exhibit clear and unequivocal scorn and hatred toward Muslims.[2]

One of the basic principles of behavior toward non-belligerent, non-Muslims is found in the following verse of the Quran:

“God forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes.  Verily, God loves those who deal with equity” (Quran 60:8)

An important obligation toward disbelievers is proper and just treatment.  This is described by a well-known Muslim scholar, Shaikh ibn Baaz, who said:

“[the Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection.  He must fulfill the other’s rights.  He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him.  He cannot harm him in his body by beating or killing him.  His protection from the state guarantees his safety from such things.”[3]

A Muslim can interact with non-Muslims, buying, selling or renting from them, for example.[4] Even on a social level, there can be interaction, such as coming together for meals and the like.  However, such interactions are, by nature, going to be limited, due to differences in societal practices and customs.  Perhaps one could say that the Muslim’s ultimate goal in his relations with non-Muslims is to bring them to Islam, thereby opening the door for there to be a complete relationship of love and brotherhood between them.  Even if the non-Muslim is antagonistic and impolite, the Muslim knows that he should repel his evil with goodness.  God says:

“The good deed and the evil deed cannot be equal.  Repel [the evil] with [a deed] that is better.  [If you do that] then verily he, between whom and you there was enmity, (will become) as though he was a close friend” (Quran 41:34)

In sum, as ibn Baaz wrote:

“It is obligatory upon Muslims to deal with disbelievers in an Islamic fashion with proper behavior, as long as they are not fighting the Muslims.  One must fulfill one’s trusts to them, must not deceive them, must not betray them or lie to them.  If there is a discussion or debate between them, one must argue with them in the best manner and be just with them in the dispute.  This is in obedience to God’s command:

“And argue not with the People of the Scriptures (Jews and Christians) unless it be in a way that is better, except with such of them as do wrong” (Quran 29:46)

It is sanctioned for the Muslim to invite them to the good, to advise them and to be patient with them at the same time being neighborly and polite with them.  This is so because God has stated:

“Invite to the way of your Lord with wisdom (of the Quran) and fair preaching, and argue with them in a way that is better” (Quran 16:125)

God has also said:

“…Speak good to people…” (Quran 2:83)[5]

A Muslim vis-à-vis Society as a Whole

When a Muslim accepts to live in a certain society, he is, in essence, making a pact that with that country that he will abide by the laws of that state.  He does not have the right to violate the laws of that state simply because he is a Muslim and the state is not an Islamic state.  Thus, all of the principles of proper behavior that have been described in this chapter apply to a Muslim living wherever he may be living.  In most countries today, many things may be legal that are forbidden to a Muslim.  These legal things a Muslim simply avoids.  He should also demand his legal rights to ensure that he is not forced to do anything forbidden in Islam.  Overall though, he should be from among the law-abiding citizens.

In addition to that, a Muslim should be a plus for any society he is living in.  He should be a model citizen in many ways.  As described earlier, he should be a good neighbor.  He has the obligation to encourage what is good and prevent evil wherever he may be living.  In addition, he must avoid and oppose what most societies see as the greatest crimes, such as murder, robbery, extortion and so forth.  Furthermore, he must steer clear of alcohol or drug use, thus not burdening society as a whole with his personal weaknesses and addictions.  Finally, he must be just and fair in all of his dealings with the other members of society.

Islam recognizes the fact that it is natural for an individual to love his country and to have an affinity for that land in which he grew up.  When the Muslims were forced to migrate from Makkah, which was under the control of the polytheists, many of them expressed their love for Makkah.  Hence, it is natural for Muslims to develop a love for whatever land they happen to be in, even if the country is not an Islamic state.  It is also natural for Muslims to desire what is best for their homeland.  But, again, unfortunately, their idea as to what is best may not be shared or appreciated by others.  For example, the Muslims may wish to see an end to gambling, prostitution and pornography.  The Muslims believe that this is what is best for all the people concerned, Muslims as well as non-Muslims.  However, many non-Muslims will not share this feeling.  Therein lies the crux of the problem.  Theoretically speaking, though, in contemporary “free” societies, this should not be a problem.  Muslims should be able to hold on to their values and customs—without bringing harm to others—while the others follow the dominant culture in non-Muslim lands.  If the “free” countries are not willing to give the Muslims that much, it means that they are not willing to live up to their own ideals.  It is not that Muslims are trying to cause them harm, they are simply trying to be good citizens while living a different lifestyle than the dominant culture.

Conclusions

Even in pluralistic societies, Islamic teachings contribute to societal cohesion.  First, the major stumbling block to such cohesion, racism and prejudice, is removed.  Second, a strong love and bond is created between those of the Islamic faith.  Third, clear and decisive instructions of just and proper behavior are given for treatment with those outside of the bond of faith.  Fourth, the Muslim understands his responsibility towards those around him and therefore contributes to the good of all, further enhancing good feelings and cohesion within society.