The Brotherhood of Iman and Altruism

In a revered hadith narrated by Anas bin Malik (radiyallahu anh), Prophet Muhammad (sallallahu alayhi wa sallam) proclaimed, “No one of you becomes a true believer until he likes for his (muslim) brother what he likes for himself.”

This hadith draws attention to the divine blessing of iman that unites Muslims while also acting as a remedy against the grievous disease of selfishness, which complicates individuals’ interpersonal interactions and has dire ramifications for the wider social structure. Islam envisions a social life governed by brotherhood, love, and altruism, leading communities towards collective worship.

The Most Beautiful of Bonds

The transformation of social interactions into acts of worship is intrinsically linked with our relationships being grounded in faith. Just as deeds are of value when connected with faith and religion, relationships, too, when intertwined with piety, lead to righteousness. Acts of worship, such as salah, zakat, and fasting, are widely recognized not only as personal obligations but also as means of reforming society. Constructing and sustaining social life on firm foundations is one of the fundamental goals of Islam. Behaviors fitting this purpose are endorsed and encouraged, whereas relationships straying from this purpose, regardless of context, are disapproved and prohibited.

The factors bonding individuals vary widely, spanning kinship, nationality, tribal affiliation, citizenship, profession, educational background, ideology, and mutual interests, among others. While some connections, like blood ties, are inevitable, others arise from personal choices. To some, innate relationships like family ties are paramount, while others value bonds forged by choice and will.

Yet, transcending these natural and elective connections, there exists a bond that imparts identity and character to Muslims: the bond of faith and Islamic brotherhood. Allah’s decree, “All believers are but brothers,” stands supreme above all relational allegiances.

Even in today's world, where this bond of faith might be overlooked, those who've experienced its strength know its resilience. Bonds based on obligation or material gain often lack sincerity. However, the bond of faith stems directly from the heart, making it genuine. This connection arises not from material possessions or obligatory interactions but from the heart.

A virtue of this religious bond is its timelessness; it's not confined to our earthly existence. Such a connection doesn't end with worldly life but continues into the afterlife. Allah (subhanahu wa ta’ala) proclaims, “And We will remove whatever is in their hearts of resentment, [so they will be] brothers, on thrones facing each other.” (Al-Hijr, 47)

Another distinction of this spiritual kinship is that it leads to rewards in the hereafter. Beyond what is mandated by religion, no other worldly relations come with such divine rewards. In a hadith qudsi, Allah the Most High declares, “For those who love one another for My sake, they shall have pulpits of light, which even prophets and martyrs would envy.”

It is evident that bonds and friendships established solely for the sake of Allah (jalla jalaluhu) are exalted above all else. The wise would not forgo such a lofty prize.

Brotherhood and Selfishness

In the aforementioned hadith, the term "brother" has been interpreted by some as universally applicable to all of humanity. This means that a Muslim is obligated to wish and work for the welfare of every individual, regardless of their faith or religious inclination. Just as it is virtuous to pray for both the worldly and spiritual welfare of a fellow believer, it's equally commendable to pray for guidance from the Almighty for those who might have strayed into disbelief or sin.

Even though the hadith doesn’t specify, the essence of what a Muslim loves and desires is clear. The ultimate goal is to attain blessings in both this world and the hereafter. Worldly blessings refer to leading a modest life, free from dependence on others, where desires align with religious mandates. The measure of goodness one wishes for another is based on this principle.

A believer's true purpose lies in devotion to Allah the Almighty and achieving His divine rida by pleasing Him. This very ethos extends to relations with fellow believers. One must love with pure intent, support one's brethren in their pursuits of gaining Allah’s rida and blessings, and include them in one's prayers. By genuinely wishing well for fellow believers, one experiences the true depth and delight of faith, purifying the soul from maladies like selfishness, greed, envy, and miserliness.

Selfishness is a disease of the heart, indicative of clouded insight and weak faith. It signifies a blindness to the Giver of Blessings and the true Owner of all realms. A selfish person fixates solely on personal gains. As the great Sufi Mawlana Jalaluddin Rumi (quddisa sirruhu) eloquently put it, selfishness is like a mirror stuck in one's eye - wherever one looks, one only sees oneself.

At its core, selfishness is an anxiety disorder rooted in the fear of losing what one possesses or might attain. It breeds many ailments like greed, envy, arrogance, jealousy, miserliness, resentment, and animosity. The antidote, as our beloved Prophet highlighted, lies within the realm of faith: by countering it with its opposite – altruism. 

Altruism involves selflessly aiding others despite the inherent disinclinations of the nafs. An altruistic person prioritizes others' welfare without any ulterior motives. It's an esteemed moral virtue, enriching both individual and social life.

Three Levels of Brotherhood

There are three degrees of religious bonds between Muslims as brothers and sisters. The basic level encompasses mutual observance of religious duties such as honesty, overlooking each other’s faults, seeing the best in each other, refraining from envy, hostility, belittlement, backbiting, and responding to greetings and invitations. These form the pillars of religious kinship, and any negligence in this regard is deemed sinful.

At an intermediate level of this kinship and religious solidarity lies altruism, where one desires for their brother what they wish for themselves, and similarly, dislikes for them what they disdain for themselves. This virtue is what the hadith above highlights and praises.

The pinnacle of brotherly relations is "Isar" – prioritizing one's fellow believer even when in need oneself. Isar is a praiseworthy trait, offering immense spiritual rewards. The Quran lauds the Ansar (early Muslims of Medina) for exhibiting this trait, saying:

“…And (fai’ is also) for those who established themselves in the homeland (of Madinah) and in faith before the former ones (arrived in Madīnah), who have love for those who emigrated to them, and do not feel in their hearts any ambition for what is given to the former ones (from fai’) and give preference (to them) over themselves, even though they are in poverty. -And those who are saved from the greed of their hearts are the successful." (Al-Hashr, 9)

However, isar is meant to enable one to gain rewards in the afterlife, and its performance is confined to worldly matters. In spiritual responsibilities and desires, competition is the norm. Competing in piety and putting oneself first in such matters is a religious obligation. A believer should set an example in acts of charity and righteousness, motivating others in the process. As Allah the Most High beautifully instructs after describing the pleasures of Jannah: "So, let those who vie, vie for this!" (Al-Mutaffifin, 26)

Individualism and Self-centeredness

The present state of Muslims is deeply concerning. Putting aside the virtues of isar or altruism, we now yearn for the most basic observances of brotherly rights. Good manners, decorum, and courtesy, once cornerstones of all social intercourses, seem to have been shelved.

Interestingly, the violations of the bonds of brotherhood are most prevalent in bustling cities. In contrast, smaller communities like villages or neighborhoods exhibit a different dynamic. People there know each other, resulting in purer interactions. Cities, in essence, should be bastions of civilization—concentrations of virtues reflecting humanity at its best.

Yet, today's reality presents an inverse picture. As prosperity has grown, people have distanced themselves from their core values. Worldly pursuits have overshadowed moral and religious goals, and regrettably, moral indifference has rendered societal life taxing and less fulfilling. If intentions are not rectified to reflect the brotherly relations expected of devoted believers and ethical virtues are not reinstated in people’s hearts, it won't matter if it's in a village or a city; followers of the same faith might become strangers or, worse, adversaries to each other.

Another discordant trend is that many who proclaim their faith seem to be in competition with one another, not in matters of the hereafter but, unfortunately, over worldly affairs. This approach is increasingly becoming the norm. While diverging and pointing to others when matters of piety, devotion, and closeness to Allah arise, they drop barriers in worldly affairs, forging close friendships and partnerships.

It is clear that such a trajectory does not bode well for the future. In relationships built on vested interests, selfishness and personal gain dominate. Inflated egos come into play, and pride and self-centeredness overshadow rationality and one’s conscience. There is little room for doubt that the root of conflicts, wars, and devastated homes lies in relationships built on worldly greed and base desires.

A true Muslim loves their brother for their faith and admires the pious for their steadfastness. They fervently pray and strive for the reformation of sinners and deplore resolute disbelievers and those who oppose the truth. From this perspective, factors like affiliation, status, lineage, and proximity become irrelevant. If a believer behaves contrary to these standards—loving a disbeliever and despising a devout Muslim—it signifies a departure from the essence of their faith.

A revered hadith of our beloved Prophet Muhammad (sallallahu alayhi wa sallam) encapsulates this: "If anyone loves for Allah's sake, hates for Allah's sake, gives for Allah's sake and withholds for Allah's sake, he will have perfect faith." (Abu Dawud, Sunan 16, nr. 4683)

Nejdet Aslan