In the Name of Allah, the Most Gracious, the Most Merciful
Verily, all praise is for Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls [and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, [alone and without any partner] and I bear witness that Muhammad is His slave and Messenger.
“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam (as Muslims) with complete submission to Allah.” [Ali Imran 3:102]
“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women, and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) Surely, Allah is Ever an All-Watcher over you).” [al-Nisa’ 4:1]
“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth). He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement (i.e. he will be saved from the Hellfire and made to enter Paradise).” [al-Ahzaab 33:70-71]
As to what proceeds: Verily the best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (SAW). The worst of affairs are the newly-invented affairs in the religion and every newly invented affair in the religion is an innovation and every innovation is misguidance and all misguidance is in the hellfire. As to what proceeds:
Servants of Allah! The golden rule, or the ethics of reciprocity, is an Islamic moral principle that calls upon Muslims to treat others the way they would like to be treated. According to the Oxford Dictionary of Philosophy, the golden rule is defined as follows:
“Any form of the dictum: Do unto others as you would have them do unto you. In some form this is found in almost all religions and ethical systems.” (See Blackburn, Simon. “Golden Rule.”)
This principle was stated several times by our Prophet, so Muslims should use it as a point of agreement when sharing Islam with people of other religions. In fact, Imam An-Nawawi states that this principle is the root of all good character and manners.
The primary expression of this teaching is stated in the following authoritative Hadith:
Anas ibn Malik reported that: The Messenger of Allah, peace and blessings be upon him, said:
“None of you has faith until he loves for his brother what he loves for himself.” (Sahih Al-Bukhari)
Many scholars interpreted “brother” in this and other traditions to mean universal brotherhood that includes all of humanity.
Imam An-Nawawi comments on this hadith, saying:
“This is interpreted as brotherhood in general, such that it includes the disbeliever and the Muslim. So he should love for his brother, the disbeliever, what he loves for himself which is his entering Islam, just as he should love for his brother Muslim that he remains in Islam. For this reason, it is recommended to supplicate for the disbeliever to be guided. The meaning of love here is an intention for good and benefit, and this meaning is religious love, not human love.” (Sharh al-Arba’in)
And Ibn Hajar Al-Haytami said:
“What is apparent is that the use of the word brother is based upon its widest meaning, such that it is befitting for every Muslim to love for the unbeliever to have Islam and the virtues that derive from it… His saying to love for himself means of what is good, so that he will be together with them as if they were one person.” (al-Fath al-Mubin, 1/305)
And Hamza Muhammad Qasim said:
“The Prophet’s saying to love for his brother what he loves for himself is interpreted as universal brotherhood, such that it includes the disbeliever and the Muslim, and he should love for his brother the disbeliever what he loves for himself which is his entering Islam. For this reason it is recommended to supplicate for their guidance. The Prophet invited the unbelievers of the Quraish to goodness and he loved good for them. He would say: O Allah, guide my people for they do not know. This confirms that the meaning is to love good for all people. There is no difference between a Muslim and a disbeliever in his saying that the best faith is to love for people what you love for yourself and to hate for people what you hate for yourself.” (Manar al-Qari, 1/91)
In another narration, the Prophet said:
“None of you has faith until he loves for his brother or his neighbour what he loves for himself.” (Sahih Muslim)
And in another narration, the Prophet said:
“By Him in whose Hand is my soul, a servant does not believe until he loves for his brother what he loves for himself of goodness.” (Sunan al-Nasa’i)
And in another narration, the Prophet said:
“None of you will find the sweetness of faith until he loves a person only for the sake of Allah.” (Sahih Al Bukhari)
And in another narration, the Prophet said:
“None of you has faith until he loves for the people what he loves for himself, and until he loves a person only for the sake of Allah the Exalted.” (Musnad Ahmad)
And in another narration, the Prophet said:
“The servant does not reach the reality of faith until he loves for the people what he loves for himself of goodness.” (Sahih Ibn Hibban)
The reference to “people” in this and other versions of this Hadith indicate that this principle applies to all of humanity.
Imam Al-Munawi said:
“The use of the word people includes the unbeliever, so it is befitting for every Muslim to love for the unbeliever to have Islam and the virtues that derive from it.” (Fayd al-Qadir, 1/228)
There are many traditions (Ahaadith) on the authority of several Companions in which the Prophet taught us to treat people the way we would love to be treated, to hate for evil things to happen to others, and to spread peace on earth.
Abdullah ibn Amr reported that: The Messenger of Allah, peace and blessings be upon him, said:
“Whoever would love to be delivered from the Hellfire and enter into Paradise, then let him die with faith in Allah and the Last Day, and let him treat the people the way he would love to be treated.” (Sahih Muslim)
Imam An-Nawawi comments on this Hadith, saying:
“This is among the comprehensive sayings of the Prophet, his marvelous wisdom, and an important rule. It deserves to be given close attention, that the human being must not deal with people except in a way he would love to be treated by them.” (Sharh Sahih Muslim)
Abu Hurairah reported that: The Messenger of Allah, peace and blessings be upon him, said:
“You will not enter Paradise until you believe and you will not believe until you love each other. Shall I show you something that, if you did, you would love each other? Spread peace between yourselves.” (Sahih Muslim)
In another narration, the Prophet said:
“By the one in whose hand is my soul, you will not enter Paradise until you submit, and you will not submit until you love one another. Greet each other with peace and you will love one another. Beware of hatred, for it is the razor. I do not say it shaves hair, but rather it shaves away the religion.” (al-Adab al-Mufrad)
And in another narration, the Prophet said:
“Love for the people what you love for yourself and you will be a believer. Behave well with your neighbours and you will be a Muslim.” (Sunan Ibn Majah)
And in another narration, the Prophet said:
“Be kind to your neighbour and you will be a believer. Love for the people what you love for yourself and you will be a Muslim.” (Sunan al-Tirmidhi)
Abu Hurairah reported that: The Messenger of Allah, peace and blessings be upon him, said:
“Prophet Musa said: Who is the best in judgment of your servants? Allah said: Those who judge people as they would love to be judged themselves. Musa said: Who are the most honoured of your servants? Allah said: Those who forgive when they have power over others.” (Sahih Ibn Hibban)
Az-Zubair ibn Awwam reported that: The Messenger of Allah, peace and blessings be upon him, said:
“There have come to you the diseases of the nations before you: envy and hatred, and hatred is the razor. It shaves the religion and it does not shave hair. By the one in whose hand is the soul of Muhammad, you will not believe until you love one another. Shall I tell you something which, if you did, you would love each other? Spread peace between yourselves.” (Musnad Ahmad)
Abdullah ibn Al-Muntafiq reported that: He said, “O Messenger of Allah, teach me what will save me from Allah’s punishment and enter me into Paradise.” The Messenger of Allah, peace and blessings be upon him, said:
“Worship Allah and do not associate anything with Him. Establish the prescribed prayers, give the obligatory charity, fast the month of Ramadan. However you love for the people to treat you, then treat them that way. However you hate for the people to treat you, then do not treat them that way.” (al-Mu’jam al-Kabir)
Yazid ibn Asad reported that: The Messenger of Allah, peace and blessings be upon him, said:
“O Yazid, love for people what you love for yourself.” (Musnad Ahmad)
In another narration, the Prophet said:
“Do you love Paradise? Yazid said yes. The Prophet said: “Then love for your brother what you love for yourself.” (Musnad Ahmad)
Abu Al-Mughirah reported that: I said, “O Messenger of Allah, tell me about a deed that will bring me near Paradise and distance me from the Hellfire.” The Messenger of Allah, peace and blessings be upon him, said:
“Establish the prayer, give the charity, perform pilgrimage to the House, fast the month of Ramadan, and love for people what you would love for yourself, and hate for people what you would hate for yourself.” (Musnad Ahmad)
Ibn Mas’ud reported that: The Messenger of Allah, peace and blessings be upon him, said:
“Whoever has faith in Allah and the Last Day, then let him meet his end (Death) while he treats people the way he would love to be treated.” (al-Mu’jam al-Kabir)
Mu’adh ibn Anas reported that: The Messenger of Allah, peace and blessings be upon him, said:
“The best 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. Mu’adh said, “How is it, O Messenger of Allah?” The Prophet said: “That you love for the people what you love for yourself, and you hate for the people what you hate for yourself, and that you speak goodness or remain silent.” (Musnad Ahmad)
Aisha reported that: The Messenger of Allah, peace and blessings be upon him, said:
“Do you know who are the foremost to the shade of Allah the Exalted on the Day of Resurrection? They said, “Allah and his Messenger knows best.” The Prophet said: “They are those who accept the truth when they receive it, who offer the truth when they are asked for it, and who judge people the way they judge themselves.” (Musnad Ahmad)
An-Nu’man ibn Bashir reported that: The Messenger of Allah, peace and blessings be upon him, said:
“The Muslims are like a single man. If the eye is afflicted, then the whole body is afflicted. If the head is afflicted, then the whole body is afflicted.” (Sahih Muslim)
Al-Halimi commented on this Hadith, saying:
“It is befitting for them to be like that. As one hand would not love but what the other loves, and one eye or one leg or one ear would not love but what the other loves. Likewise, he should not love for his Muslim brother except what he loves for himself.” (Shu’ub al-Iman)
Ali ibn Abi Talib reported that: The Messenger of Allah, peace and blessings be upon him, said:
“A Muslim has six rights over another Muslim regarding good conduct: to greet him with peace when he meets him, to respond to his invitation, to respond to his sneeze, to visit him when he is sick, to follow his funeral prayer when he dies, and to love for him what he loves for himself.” (Sunan al-Tirmidhi)
Abu Umamah reported that: A young man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, give me permission to commit adultery.” The Prophet said:
“Would you like that for your mother? The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their mothers.” The Prophet said: Would you like that for your daughter? The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their daughters.” The Prophet said: Would you like that for your sister?
The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their sisters.” The Prophet said: Would you like that for your aunts? The man said, “No, by Allah, may I be sacrificed for you. People would not like it for their aunts.” The Prophet placed his hand on him and he said: O Allah, forgive his sins, purify his heart, and guard his chastity.” (Musnad Ahmad)
In another narration, the Prophet said to him:
“Then hate what Allah has hated, and love for your brother what you love for yourself.” (Sunan al-Kubra)
Abu Dharr reported that: I said, “O Messenger of Allah, will you not appoint me as a leader?” The Messenger of Allah, peace and blessings be upon him, said:
“O Abu Dharr, I see you are weak and I love for you what I love for myself. Do not command even two people and do not manage the property of an orphan.” (Sahih Muslim)
Servants of Allah! All of these traditions (Ahaadith) and others led to the development among the righteous predecessors (as-salaf as-salih ) of the principle that Muslims should hate sin but love the sinner.
Anas ibn Malik reported that: I went out with a man to the market and some merchandise was being sold, so I bartered with him. The seller said, “Thirty coins.” The man thought to himself and said, “I will take it for forty coins.” The seller said, “What makes you say this when I would give it to you for less?” The man thought to himself again and he said, “I will take it for fifty coins.” The seller said, “What makes you say this when I would give it to you for less?” The man said: “I heard the Messenger of Allah, peace and blessings be upon him, say that a servant does not have faith until he loves for his brother what he loves for himself, and I thought you would do better with fifty coins.” (Musnad al-Bazzar)
Ammar ibn Nusair reported that: Isa Ibn Maryam (Jesus the son of Mary), peace and blessings be upon him, said:
“O son of Adam, be disinterested in what people own and they will love you, be content with what Allah has allotted for you and you will be the wealthiest of people, love for people what you love for yourself and you will be a believer, do not harm your neighbour and you will be a Muslim, and do not laugh too much as it will deaden the heart.” (Tarikh Dimashq of Ibn Asakir)
Again Ibn Asakir reported that: Sa’id ibn Amir said to Umar ibn Al-Khattab, may Allah be pleased with him:
“O commander of the faithful! Fear Allah regarding people, yet do not fear people regarding Allah. Love for the Muslims what you love for yourself and your household, and hate for them what you hate for yourself and your household.” (Tarikh Dimashq)
Umar ibn Al-Khattab, may Allah be pleased with him, said:
“Why would you prevent your brother from what benefits him, while you yourself benefit from it?” (Sunan al-Kubra)
Ali ibn Abi Talib, may Allah be pleased with him, said:
“Whoever intends from himself to be fair to people, then let him love for them as he loves for himself.” (Tarikh Dimashq)
Ibn Mas’ud, may Allah be pleased with him, said:
“Whoever would love for himself to be just with people, then let him treat people the way he would love to be treated.” (Shu’ub al-Iman)
Ibn Abbas, may Allah be pleased with him, said:
“Verily, I will pass over a verse from the Book of Allah and I would love for all of the people to know it as I know it.” (Jami’ al-Ulum wal Hikam)
Mu’adh ibn Jabal, may Allah be pleased with him, said:
“A servant will not reach the heights of faith until humility is more beloved to him than nobility, until less in the world is more beloved to him than more, until it is the same whether he is loved or hated for the truth, and until he judges people the way he would love to be judged for himself and his household.” (al-Zuhd of Ibn Hammad)
Abdullah Al-Hashimi reported that:
“I came to Tawus, may Allah have mercy on him, and he said to me, “Would you like me to summarize in this sitting all of the Torah (Attaura), the Gospel (Injil), the Psalms (Zaburah), and the Quran?” I said yes. Tawus said: “Fear Allah the Exalted more than anything else, hope in Allah more intensely than you fear him, and love for people what you love for yourself.” (Hilyat al-Awliyah)
Imam Hasan Al-Basri, may Allah have mercy on him, said:
“Prophet Musa, peace and blessings be upon him, asked his Lord about what encompasses all goodness. Allah said: Be a companion to people in the way you would love to be accompanied yourself.” (Shu’ub al-Iman)
Fadalah ibn Ubaid reported that:
“Prophet Dawud (David), peace be upon him, asked his Lord the Exalted about the most beloved people to him. Allah said: “Among them is a ruler who is merciful with people and he judges for people as he would judge himself.” (al-Zuhd wal-Raqa’iq)
Ibn Al-Mubarak reported that:
“Maymun ibn Mihran wrote to Yunus ibn Ubaid, saying, “I would love for you to write to me about what you do that I might do it.” Yunus wrote back to him, saying: “Verily, I strive for my soul to love for people what it loves for itself, and to hate for people what it hates for itself.”
Al-Halimi, may Allah have mercy on him, said:
“It is not befitting for a Muslim to wish evil in his heart for his brother that he would hate for himself, or to hate good that he wishes and loves for himself.” (Shu’ub al-Iman)
Qatadah, may Allah have mercy on him, said:
“O son of Adam, be just as you would love justice for yourself and fulfill the measure as you would love for it to be fulfilled for yourself. Verily, with justice is the well-being of people.” (Tafsir al-Ṭabari)
Hudhaifa ibn Qatadah, may Allah have mercy on him, said:
“If you have three qualities, then no good will descend from the heavens but that you will have a share of it: that your deeds be for the sake of Allah, that you love for people what you love for yourself, and that you are careful with food as much as you can.” (Hilyat al-Awliyah)
Ash-Shafi’i, may Allah have mercy on him, said:
“I never debated anyone while desiring them to be wrong. There is no knowledge in my heart except that I would love for everyone to have it and attribute none of it to me.” (Adab al-Shafi’i)
Ibn Asakir reported that: Abu Al-Hasan Al-Bushanji, may Allah have mercy on him, was asked about chivalry and he said:
“Chivalry is with you in a verse from the Book of Allah and a report from the Prophet, peace and blessings be upon him. As for the saying of Allah, it is: They love those who emigrated to them and do not find any want in their hearts for what they were given, for they prefer them over their own selves even though they were in deprivation. (59:9) As for the report of the Prophet, it is: No servant has faith until he loves for his brother what he loves for himself. It means to love what is good, and to hate for his brother what he hates for himself. Whoever combines these two traits will be chivalrous.” (Tarikh Dimashq)
Imam Al-Ghazali reported that: Ibn Al-Muqaffa heard that some people complained of the many rats in his house. It was said to him, “If only you had a cat!” Ibn Al-Muqaffa said:
“I am afraid that the rats would hear the sound of the cat and flee to the houses of my neighbours, for then I would have loved for them what I do not love for myself.” (Ihyaʼ Ulum al-Din)
Ibrahim ibn Adham reported that:
“We Were passing through some cities and I saw two people among the ascetics on a journey. One of them said to the other, “O brother, what do the people who love Allah inherit from their beloved?” The other said, “They inherit insight from the light of Allah the Exalted and compassion for those who disobey Allah.” I said, “How can he have compassion for people who contradict their beloved?” He looked to me and said: “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.” (Hilyat al-Awliyah)
Ibn Rajab reported that:
“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. They are afraid that the Hellfire will consume their bodies. The believer will not truly be a believer until he is pleased for people to have what he is pleased for himself. If he sees in someone else some merit by which they excel him, then he wishes the like of it for himself. If that merit is related to the religion then it is good.” (Jami’ al-Ulum wal-Hikam)
And again Ibn Rajab said:
“The best of deeds is to secure the heart from every type of enmity, and the best of it is to be secure from the enmity of the people of desires and heretical innovations that demands challenge against the righteous predecessors of the nation, their hatred and malice towards them, and belief in their charges of unbelief, heresy, and misguidance against them. Thereafter, following that is to secure the heart from enmity against the Muslim in general, to intend good for them, to give them sincere counsel, and to love for them what he loves for himself. Allah the Exalted has described the believers in general, that they say: Our Lord, forgive us and our brothers who preceded us in faith, and do not make any animosity in our hearts towards those who believe. Our Lord, you are kind and merciful.” (59:10) (Lata’if al-Ma’arif)
Imam Ibn Taymiyyah said:
“As for what reassures the heart, it is in love for Allah alone and that he is beloved more than anything else, and it is in reliance upon Allah alone, and it is in loving for his faithful brother what he loves for himself. Hence, these are among the realities of faith with which it has been specified.” (Majmu’ al-Fatawa)
Imam Ibn Al-Qayyim said:
“Indeed, a sense of justice is required to fulfill the rights of Allah with complete respect, as well as fulfill the rights of people. It is that he does not demand from them what they cannot do, he does not burden them beyond their capacity, he deals with them as he would love to be dealt with by them, he pardons them as he would love to be pardoned by them, and he judges for them and over them as he would judge for himself and over himself.” (Zad al-Ma’ad)
And again Ibn Al-Qayyim said:
“A mark of tranquility and dignity is kindness with the creation. It is dealing with them in a way he would love to be treated kindly by them, and not treating them harshly, strictly, or roughly, for that would alienate them from him, estrange them, and corrupt his heart and his relationship with Allah.” (Madarij al-Salikin)
And Ibn Al-Qayyim said:
“Indeed, sincere good will does not include animosity, but is against it. Thus, whoever is sincere to the leaders and the nation is free from animosity… The one who is sincere to the Muslim community must love for them what he loves for himself, hate for them what he hates for himself, be displeased by what displeases them, and be happy by what makes them happy.” (Miftah Dar al-Sa’adah)
Imam Al-Muhasibi said:
“There is nothing better to guard truth and justice, and nothing more pleasing specifically and generally than that you love for people what you love in your soul and hate for people what you hate in your soul.” (Adab al-Nufus)
Imam Al-Ghazali said:
“Among the duties of a Muslim are to have a sense of justice within himself for people, and to not treat them except in a way that he would love to be treated by them.” (Ihya’ Ulum al-Din)
And again Al-Ghazali said:
“Every time you deal with people, treat them as you would be pleased to be treated by them, for the faith of a servant is not complete until he loves for all people what he loves for himself.” (Ayyuha al-Walad)
And also Al-Ghazali said:
“Loving kindness among the servants of Allah is one who desires for the creation of Allah what he desires for himself, and the highest part of that is to prefer them over himself. As if one of them said: I wish I could be a bridge over Hellfire so that the creation would cross over me and not be harmed by it. The perfection of this is that anger, malice, and what he endures of harm will not prevent him from altruism and excellent behaviour.” (al-Maqsad al-Asna)
Imam Al-Tufi said:
“The objective of this tradition is to unite the hearts of people and rectify their circumstances, and it is a major principle in Islam that Allah the Exalted has enjoined… In clarification of that, if every person loved for others what he loves for himself he would treat them in the best manner, he would not harm them because he loves for himself to be treated well, and he himself would not be harmed. If he treats them well and does not harm those he loves, then love will emanate from that between people, and with the emanation of love between them will be the emanation of good and removal of evil, and with that the rectification of daily life and habits and the improvement of the servants’ circumstances.” (al-Ta’yin fi Sharḥ al-Arba’in)
Imam Al-Saffarini said:
“Among the rights of a Muslim over another Muslim are that he cover his faults, forgive his mistakes, have mercy for his errors, overlook his missteps, reject his backbiting, always give him sincere advice, preserve his good traits, guard his covenants, answer his invitations, accept his guidance, repay his gifts, show gratitude for his favours, assist him in the best manner, fulfill his needs, intercede for his problems, respond to his sneeze, refuse his misguided advice, protect him and not take him as an enemy, support him against his oppressors, restrain him from oppressing others, not surrender him, not abandon him, and to love for him what he loves for himself.” (Ghidha al-Albab)
Imam Al-Qurtubi said:
“The Muslim must warn his brother of what he fears for himself, and guide him to ways of safety and salvation. Indeed, the religion is sincere good will and the Muslim is the brother of another Muslim.” (Tafsir al-Qurtubi)
Abu Abbas Al-Qurtubi said:
“The faith of no one will be complete and perfected until his Islam includes safety for people, desire to do good to them, and good will for all of them in his dealings with them.” (Kitab al-Mufhim)
Ibn Al-Arabi said:
“He cannot have a pure heart if it holds malice, envy, pride, and arrogance. The Prophet made it a requirement of faith that he love for his brother what he loves for himself.” (Ahkam al-Qurʼan)
Ibn Abdul Barr said:
“Among the signs of a true believer is that he is happy for his brother to have what makes himself happy.” (al-Tamhid)
Ibn Hazm said:
“Do not hold your friend responsible except with what you would have him offer yourself. If you demand more, then you have done wrong.” (Rasa’il Ibn Hazm)
Imam Al-Tibi said:
“It is a duty upon the believer to love for his companion what he loves for himself and to hate for him what he hates for himself.” (Sharh al-Mishkah)
And Again Al-Tibi said:
“Whoever would earn good, then he should love for others what he loves for himself, for he will keep coming closer and closer.” (al-Tanwir Sharḥ al-Jami’ al-Saghir)
Ibn al-Imad said:
“The Prophet’s saying to love for his brother what he loves for himself is interpreted as universal brotherhood, such that it includes the unbeliever, so he should love for his brother the unbeliever what he loves for himself, part of which is his entering Islam and just as he loves for the Muslim to stay in Islam. Hence, it is preferred to supplicate for their guidance.” (Dalil al-Falihin)
Al-Qasimi said:
“Some of the commentators (Mufassirin) said that it is an obligation upon humanity to love for his brother what he loves for himself, and to love for the offspring of others among the believers what he would love for his own offspring.” (Tafsir al-Qasimi)
Al-Sa’adi said:
“Included in faith is work for the Hereafter and preparation for it, as sound faith requires and obligates it, and to treat people well, to maintain good relations with them in words, deeds, charity, and dealing with them in a way he would love to be dealt with by them. Hence, this is the true measure of excellence and good will. For every matter about which you are unsure how to deal with people, then ask yourself: Would you love for them to deal with you this way or not? If you love it, then you love for them what you love for yourself. If you do not love for them to deal with you this way, then you have failed this important obligation.” (Bahjat Qulub al-Abrar)
Ahmad Hutaybah said:
“It is the duty of the believing human being to love people, to love good for them, and to love to benefit them. This is a sign of faith in the human being.” (Sharh al-Targhib wal-Tarhib)
May Allah bless us with the will and ability to fulfill this most important Islamic teaching. Ameen.
O Allah! Guide us and protect us from the causes of ignorance and destruction! Save us from the defects of ourselves! Cause the last of our deeds to be the best and most righteous! And forgive all of us, ameen.
My respected people! Anything good I have said in my today’s Khutbah (Sermon) is from Allah the Al-Mighty, and any mistakes are my own and we seek refuge in Allah from giving wrong advice and from all forms of calamities and fitnah. And I ask Allah’s forgiveness if I stepped beyond bounds in anything I said or I do.
With this I conclude my Khutbah (Sermon) and ask Allah, the Almighty and the sublime, to forgive all of our sins. So seek his forgiveness, He is all forgiving Most Merciful.
This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today, Friday, Rabi’ul Awwal, 23 1438 A.H. (December 23, 2016), By Imam Murtadha Muhammad Gusau, the Chief Imam of Nagazi-Uvete Jumu’ah and Alhaji Abdurrahman Okene’s Mosques, Okene Kogi State Nigeria. He can be reached via: +2348038289761.
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