Fath al-Rabbani

Benefits: … There are two types of love: (1) Natural (tabi‘i) and (2) Acquired (kasbi).

Natural love (tabi‘i) is that which a person naturally feels for his relatives and benefactors. This type of love is not a mark of perfection or distinction for a human being, because almost all animals are also characterized by this trait.

Acquired love (kasbi) refers to the bond and friendship among believers, as was the case among the noble Companions (Sahabah), especially between the Muhajirun and the Ansar. This religious love is solely for the sake of Allah Ta‘ala; it is not associated with any worldly benefit or motive. Not only has such love been praised in Islamic Shari‘ah, but it has also been declared a sign of faith (iman) and conviction (yaqin). It should be remembered that such love and affection is only for righteous and pious people.

The ahadith in this chapter mention the virtue of acquired love, that Allah Ta‘ala makes such a person His beloved and grants him honor.

It is the distinguishing feature of a Muslim that the standard for his friendship and enmity is the Being of Allah Ta‘ala. In this matter, he does not give preference to color and race, politics and leadership, caste and tribe, or clan and community. If he has strengthened his bond with someone, it is on the basis that the person is obedient to Allah Ta‘ala, and if he harbors enmity towards someone, it is also on the basis that the person is disobedient to Allah Ta‘ala.

In the present era, such a relationship is extremely rare. Undoubtedly, everyone is increasing the bonds of friendship, but for some, the basis is beauty and charm; some give preference to tribalism; some consider school class and locality; some take into account the relationships of their elders; some consider people of their own profession worthy of their love. In short, there are very few people who love others solely for the sake of Allah Ta‘ala and His Messenger (sallallahu alayhi wa sallam).

Respected readers! It should be kept in mind that harboring enmity or not befriending a bad person does not mean to completely sever ties with him or to avoid him wherever he is met. Islamic Shari‘ah has commanded good conduct with disbelievers and polytheists according to circumstances. In fact, the Prophet (sallallahu alayhi wa sallam) used to accept invitations from non-Muslims as well. The friendship and enmity taught by the Shari‘ah pertains to the heart, and in specific times and places such as war, it also relates to outward circumstances. You can understand this with the following example: Suppose two children, each five years old, are standing before you—one is your own child and the other is the child of a person with whom you do not have good relations. But, keeping the Shari‘ah in mind, you show equal affection to both children outwardly, place a hand of kindness on both their heads, and give both an equal amount of food. However, it cannot be denied that the love and affection you have in your heart for your own child cannot be the same for another’s child. The pleasure you feel in loving your own child is not felt when loving the children of others. In fact, some people even prefer their own non-practicing child over the practicing children of others. The same applies to love for the sake of Allah Ta‘ala: the place in your heart for a complete Muslim should not be the same as that for incomplete Muslims or other people.

Now, study the following blessed ahadith carefully.