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Major Principles of Islam – The importance of community

Major Principles of Islam - The importance of community
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December 26, 2024
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The principle of the community, or being together, or togetherness, is called al-Jam’aa in Arabic.  It is related to many other topics.

First, Allah Almighty created us as an Ummah.  We are all go back to Adam and Eve, who are our ‘parents’, and from there we split into different communities and different tribes and languages. As Allah Almighty stated in the Quran, in Surat Hujarat:

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقۡنَٰكُم مِّن ذَكَرٖ وَأُنثَىٰ وَجَعَلۡنَٰكُمۡ شُعُوبٗا وَقَبَآئِلَ لِتَعَارَفُوٓاْۚ إِنَّ أَكۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَىٰكُمۡۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٞ

O mankind, indeed We have created you from male and female and made you nations and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. (49:13)

This shows that we came from a point of unity to communities later.

Social groups and interpersonal relationships are fundamental to human nature. Our brains are wired to seek connection with others, from our very first bond is with our mothers. As people are social animals that rely on one another, create complex social structures, and interact with others. We create communities, and form social bonds. Indeed, we have mirror neurons in common which means we can instantly and subconsciously match one other’s emotions. We experience sympathy and empathy and even mimic each other’s actions – from smiling to yawning and so on. We love to tell stories, share ideas and above all to communicate verbally and physically. In fact, human wellbeing depends on interpersonal interactions and relationships. Since the beginning of our species, we have lived together, worked together and raised families together.

With that in place, Allah Almighty wants us to live in harmony and cooperate with one another.  We will take a quick journey through the Quran and the Sunnah and touch upon the evidences and revelations from the Quran that talk about the importance of being together and helping one another.  

Let’s being with the five prayers, in which we recite Surat al-Fatiha, repeating it at least 17 times a day. In this surah, we do not say ‘You alone I worship’, even though salah is our personal conversation with Allah Almighty, rather we say ‘You alone we worship and from You alone we seek help’, (1:5) regardless if we are praying collectively in a congregational prayer or by ourselves. Thus even if there’s no congregation around us, we still use the plural form.  It instils and repeatedly reinforces in our hearts, and in our minds, the sense of community. Indeed, Allah Almighty made us as social creatures, not isolated beings. We like to socialise. When we are alone, loneliness creeps in and causes boredom and even sadness.

The we in Surat al Fatiha is referring to the community of the believers. What collects us into a community is our shared belief – imaan is what joins people together. When we are sitting in our salah, we say ‘at-tahiyyatu lillaah wassalawatu wattayyibaat assalaamu alayka ayyuhannabbiyyu wa rahmat allahi wa barakatuh, assalaamu alayna’:

Blessed salutations, prayers, good deeds to God. Peace be upon you, O Prophet, as well as God’s mercy and His blessings. Peace be upon us and upon the righteous servants of God.

We send salutations and greetings ourselves in the plural form, not just to us as an individual but to the entire community of believers. In each salah, Allah Almighty is training us to continuously make supplication, not for ourselves alone, but our community. The community of the believers is the community of goodness. It is reminding us that we are connected, even to those whom we have never met, who live in distant countries, and we supplicate for each other. We are connected spiritually through the revelation of Allah Almighty.  This is just an opening of this topic.

In Surat Ale Imran, Allah Almighty states:

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًۭا وَلَا تَفَرَّقُوا۟ ۚ

And hold firmly together to the rope of Allah and do not be divided (3:103)

This is indicating that we are highly likely to disagree with each other, but we have to be careful not to let the disagreements divide us and break the unity. Allah Almighty is telling us to be one community. In the same ayah, He says:

وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءًۭ فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًۭا

 And remember Allah’s favour upon you when you were enemies [before Islam they were enemies killing each other] and He united your hearts by His grace and you became brothers’ (3:103)

The brotherhood of faith can be stronger than blood. If we think back to the relationship between the migrants who left Makkah and settled in Madinah (Yathrib at that time), al muhaajiroon, the Prophet (peace be upon him) introduced the concept of brotherhood to them and the migrants and their hosts implemented it beautifully. In Surat Al-Hashr, Allah Almighty states:

لِلۡفُقَرَآءِ ٱلۡمُهَٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَٰرِهِمۡ وَأَمۡوَٰلِهِمۡ يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ

For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful.

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡهِمۡ وَلَا يَجِدُونَ فِي صُدُورِهِمۡ حَاجَةٗ مِّمَّآ أُوتُواْ وَيُؤۡثِرُونَ عَلَىٰٓ أَنفُسِهِمۡ وَلَوۡ كَانَ بِهِمۡ خَصَاصَةٞۚ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.

وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَٰنِ وَلَا تَجۡعَلۡ فِي قُلُوبِنَا غِلّٗا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٞ رَّحِيمٌ

And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.” (59:8-10)

Allah Almighty praises the migrants, assuring them that though they lost everything, they gained true belief and connection to Allah Almighty. Allah Almighty then praises those who hosted them as they loved those who migrated to them and did not hesitate to come to their support, to the extent that they gave preference to them over their own selves even if they themselves were needy. How beautiful was this brotherhood and sisterhood! It was called al muaakhaat. Each migrant from Makkah was connected by Prophet Muhammad (peace be upon him) to a host, and made ‘brothers’. In the early days, if one of them died the other one even inherited from the other, but this was later abrogated. Prophet Muhammad (peace be upon him) established true bond ship, true brotherhood between the Muhajireen (the migrants) and Ansar (the host community), overcoming their differences to be one community, one jama’aa.

Prophet Muhammad (peace be upon him) also mentioned the importance of the community and the importance of the congregation and unity on many occasions. ‘Arfajah ibn Shurayh (may Allah be pleased with him) reported:

عَنْ ‌عَرْفَجَةَ بْنِ شُرَيْحٍ الْأَشْجَعِيِّ قَالَ رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى الْمِنْبَرِ يَخْطُبُ النَّاسَ فَقَالَ إِنَّ يَدَ اللهِ عَلَى الْجَمَاعَةِ فَإِنَّ الشَّيْطَانَ مَعَ مَنْ فَارَقَ الْجَمَاعَةَ يَرْكُضُ

I saw the Prophet, peace and blessings be upon him, delivering a sermon to the people, saying, ‘Verily, the Hand of Allah is over the united community, for Satan is with one who secedes from the community, running after him.’ (Nasa’i)

‘Allah’s hand is with the community’ means Allah Almighty’s support. Allah Almighty empowers that community. This is an encouragement for us to come together, because we are strong when we are together and weak when we are alone. 

In the story of the farmer and his children, the farmer wanted to teach his children an important lesson. He brought them a single stick and asked one of them to break it. The child easily broke the stick. Then, the farmer handed them two sticks together and asked them to break those. Again, it was relatively easy. Finally, he gave them a bundle of sticks tied together and asked them to break it, but they couldn’t. The farmer explained, ‘When you stand together, no one can break you. But when you are alone, it’s easy to break you.’ It shows the power of unity, which is fundamental in Islam. Allah Almighty repeatedly emphasises in the Quran the importance of being a united community. This is why there is so much emphasis on praying in a congregation, and caring for and supporting one another as a single, cohesive Ummah.

The Prophet Muhammad (peace be upon him) beautifully demonstrated this in Madinah when he established unity between the Muhajireen from Makkah and the Ansar of Madinah. The Muhajireen, who had left behind their wealth and homes, were supported by the Ansar both financially and socially. In return, the Muhajireen, who had spent thirteen years learning directly from the Prophet (peace be upon him) in Makkah, shared their knowledge of Islam with the Ansar, who were newer to the faith.

This mutual support system was remarkable. The Ansar offered financial and social assistance, while the Muhajireen contributed spiritually and educationally. They exemplified a community where members uplifted and strengthened one another, creating a society built on mutual respect, generosity, and cooperation.

A community cannot be built on emotions alone. Emotions such as caring and loving one another, play an important role, but they are not enough to sustain it. This is why we have rules, directives or standards to follow to enable us to establish a healthy, cooperative, supportive community.  It is a direct command from Allah Almighty which we need to follow. How does one execute this on the ground? By following the application of Prophet Muhammad (peace be upon him). Though it is a huge topic, we will dissect it bit by bit. Prophet Muhammad (peace be upon him) was building the community, shaping their way of thinking, cultivating the awareness of the needs of other.

Abu Hamzah Anas bin Malik (may Allah be pleased with him), the servant of the Messenger of Allah (peace be upon him) narrated that he said:

عَنْ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ خَادِمِ رَسُولِ اللَّهِ صلى الله عليه و سلم عَنْ النَّبِيِّ صلى الله عليه و سلم قَالَ: “لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ.

None of you [truly] believes until he loves for his brother that which he loves for himself. (Bukhari and Muslim)

Through this hadith, the Prophet (peace be upon him) is training us to think beyond ourselves. Naturally, we love good things for ourselves—that is human nature. But not everyone inherently desires goodness for others. The Prophet (peace be upon him) is guiding us to cultivate this quality: to see the blessings and goodness we enjoy and strive to share them with others.

`Abdullah bin `Umar (may Allah be pleased with him) narrated that Allah’s Messenger (peace be upon him) said:

عَنِ عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنهما ـ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ الْمُسْلِمُ أَخُو الْمُسْلِمِ، لاَ يَظْلِمُهُ وَلاَ يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ‏”‏‏.‏

A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection. (Bukhari)

This statement applies to all Muslims—brothers and sisters alike. It establishes clear boundaries for how we should treat one another: we should not wrong, oppress, harm, backbite, or envy one another. These ethical boundaries to foster a strong, caring, and just community. 

It also highlights the immense rewards associated with helping others. It appeals to human nature, acknowledging that while some people help purely out of altruism, others may need additional motivation, such as the promise of rewards. Prophet Muhammad (peace be upon him) encourages mutual support by reminding us that acts of kindness and compassion do not go unnoticed by Allah Almighty. 

By fulfilling the needs of others, not only do we strengthen the bonds of brotherhood and sisterhood, but we also secure Allah’s aid and mercy in our own lives. This encouragement fosters a culture of care and reciprocity, where helping one another becomes both a moral duty and a path to personal and spiritual benefit.

I’ve mentioned this concept before: if you’re trying to do something but it’s being blocked, you’ve tried everything but you are not able to overcome the blockage, the remedy is to go and help somebody and Allah Almighty will ease your way, facilitate what is blocked for you.  The hadith is saying if you want Allah Almighty to get you out of your discomfort and agony and test, help somebody who is in need, then Allah Almighty will open the way for and ease the way for you.  Try it.  It never disappoints you. It always works.

When we help each other, it makes us better humans. It helps us fulfil our potential. Though you have many options, you choose to do the right thing. It’s an indication of selflessness, rather than selfishness. Thoe one who helps others has a good character. Prophet Muhammad (peace be upon him) was always like this. He helped others all the time; he was selfless, to the extent that sometimes he (peace be upon him) would forget to leave anything for himself.  He would distribute everything that he received and not leave anything for himself. It showed that he relied upon Allah Almighty and he spread goodness.

One of the pillars of Islam, zakah, is a support system in which we give 2.5% of our wealth (when we have more wealth than the basic threshold) to those in need. This obligation fosters care and mutual support within the community. Alongside this, sadaqah (voluntary charity) allows for additional generosity. Not only is the act of giving important, but also the etiquettes surrounding it. The Quran warns:

لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ

Do not ruin your charity by reminders of your generosity or by hurting the recipient. (2:264)

Charity should be given without reminding the recipient of your generosity or favour. It is not about seeking recognition, which is why the best form of charity in Islam is charity that is given secretly, as it free from ego or self-interest. While public charity is permissible, the intention must not be to broadcast it on social media, or for the sake of boosting your ego, or benefit you will get from someone for making the donation. It doesn’t mean that you can’t make donations in public, but be mindful of the intention behind it.

Do not tell everyone that you are supporting someone, so you shield them from embarrassment. It will ruin the reward of your charity. Instead, when you give, ask Allah Almighty to accept from you.  Don’t think you’re doing the needy a favour, as you are doing yourself a favour.  Don’t be arrogant in your assumption that if you’re paying someone, your charity has been accepted by Allah Almighty. What if He did not accept your charity, even if it was millions? If Allah Almighty did not accept it, it will be zero in your account, possibly below zero, depending on your intention.  Contrastingly even if you only gave £1 with the right intention, the right etiquette it might be multiplied by one thousand, one hundred thousand, seven hundred thousand, one million, depending on the intention and the etiquette.

Supporting those in need from the community, brings the community together. The community is one body as Prophet Muhammad (peace be upon him) explained in the hadith

Al-Nu’man ibn Bashir (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said,

عَنْ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى

The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever. (Bukhari and Muslim)

The whole body is supporting each part to get well.  This is the example of the believers. The community of believers look after each other, as white blood cells defend the body.  

Furthermore one of the etiquettes is to praise and thank the person who did you a favour. As in the hadith Prophet Muhammad (peace be upon him)

Usama Ibnu Zaid reports: The Messenger of Allah (peace be upon him) said:

Whoever says “Jazakallahu khayran (May Allah give you a good reward)” to anyone who has done him a favour, he has thanked in the best way. (Tirmidhi)

In another hadith Prophet Muhammad (peace be upon him) said if someone has done you a favour but you cannot repay this favour, make du’a for him.  This is how you repay his goodness.

Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

وَعَنْ اِبْنِ عُمَرَ ‏-رَضِيَ اَللَّهُ عَنْهُمَا‏- قَالَ: عَنِ النَّبِيِّ ‏- صلى الله عليه وسلم ‏-قَالَ: { مِنْ اسْتَعَاذَكُمْ بِاَللَّهِ فَأَعِيذُوهُ, وَمَنْ سَأَلَكُمْ بِاَللَّهِ فَأَعْطُوهُ, وَمَنْ أَتَى إِلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ, فَإِنْ لَمْ تَجِدُوا, فَادْعُوا لَهُ } أَخْرَجَهُ اَلْبَيْهَقِيُّ.

If anyone seeks refuge in Allah’s name, grant him protection; if anyone asks you for something in Allah’s name give him something; and if anyone does you a favor recompense him, but if you do not have the means to do so, make Dua (supplication) for him. (Bayhaqi)

At a minimum, giving and receiving is a two-way street. While many people give out of pure goodness without expecting thanks, the recipient has a responsibility as well. They should not feel entitled or arrogant, assuming they deserve the charity. Instead, they should express gratitude for the help, whether it is financial or otherwise.

Ibn Umar (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:

عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَحَبُّ النَّاسِ إِلَى اللَّهِ أَنْفَعُهُمْ لِلنَّاسِ وَأَحَبُّ الأَعْمَالِ إِلَى اللَّهِ سُرُورٌ تُدْخِلُهُ عَلَى مُسْلِمٍ أَوْ تَكْشِفُ عَنْهُ كُرْبَةً أَوْ تَقْضِي عَنْهُ دِينًا أَوْ تَطْرُدُ عَنْهُ جُوعًا وَلَأَنْ أَمْشِيَ مَعَ أَخٍ لِي فِي حَاجَةٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَعْتَكِفَ فِي هَذَا الْمَسْجِدِ يَعْنِي مَسْجِدَ الْمَدِينَةِ شَهْرًا وَمَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ وَمَنْ كَظَمَ غَيْظَهُ وَلَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ مَلأَ اللَّهُ عَزَّ وَجَلَّ قَلْبَهُ أَمْنًا يَوْمَ الْقِيَامَةِ وَمَنْ مَشَى مَعَ أَخِيهِ فِي حَاجَةٍ حَتَّى أَثْبَتَهَا لَهُ أَثْبَتَ اللَّهُ عَزَّ وَجَلَّ قَدَمَهُ عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الأَقْدَامُ

The most beloved people to Allah are those who are most beneficial to people. The most beloved deed to Allah is to make a Muslim happy, or remove one of his troubles, or forgive his debt, or feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Madina for a month. Whoever swallows his anger, then Allah will conceal his faults. Whoever suppresses his rage, even though he could fulfill his anger if he wished, then Allah will secure his heart on the Day of Resurrection. Whoever walks with his brother regarding a need until he secures it for him, then Allah Almighty will make his footing firm across the bridge on the day when the footings are shaken. (Tabarani)

Doing a favour for a needy brother is better than spending one month in itikaf (seclusion) in the mosque of Prophet Muhammad (peace be upon him)! This shows us the importance of helping and supporting each other. In this hadith it also says that Allah Almighty will make his feet firm on the siraat – on the Day of Judgement, who helped another. 

All these hadith are encouraging us to break the barriers of the Shaytan who tells us that giving impoverishes us or that we don’t have the capacity, or that we already did some good, so we don’t need to do any more. He keeps putting thoughts in your mind to deter you.

In another hadith, which is one of my favourite hadiths, Prophet Muhammad (peace be upon him) mentioned beautifully that there are keys that open chests. Good people unlock chests filled with goodness, helping and supporting others, while bad people unlock chests of evil, spreading harm and negativity. Prophet Muhammad (peace be upon him) beautifully said:

Sahl bin Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

عَنْ سَهْلِ بْنِ سَعْدٍ، أَنَّ رَسُولَ اللَّهِ ـ ﷺ ـ قَالَ ‏ “‏ إِنَّ هَذَا الْخَيْرَ خَزَائِنُ وَلِتِلْكَ الْخَزَائِنِ مَفَاتِيحُ فَطُوبَى لِعَبْدٍ جَعَلَهُ اللَّهُ مِفْتَاحًا لِلْخَيْرِ مِغْلاَقًا لِلشَّرِّ وَوَيْلٌ لِعَبْدٍ جَعَلَهُ اللَّهُ مِفْتَاحًا لِلشَّرِّ مِغْلاَقًا لِلْخَيْرِ

This goodness contains many treasures, and for those there are keys. So glad tidings to the one whom Allah makes a key to good and a lock for evil, and woe to the one whom Allah makes a key to evil and a lock to good. (Ibn Majah)

In another hadith Prophet Muhammad (peace be upon him) said

The people of goodness in this world are the people of goodness in the hereafter, and the people of evil in this world are the people of evil in the hereafter. (Tabarani in Al-Awsat)

You will have come across people in the community who are keys for goodness. Whenever someone has a problem, he will be there to support with or help. Whether it is at school or work, or at the mosque, they are the ones people turn to, knowing they will be there. Their door is open, they will find solutions. Conversely, there are troublemakers – when there is trouble, everyone knows they are probably the ones behind it. Be careful not to be the sign of evil. Be the key of goodness in the community.  Such people have special character.  Serving comes naturally to them. They are easy to get along with. They are pleasant. Although there is some weakness in the hadith, there is a nice hadith that says:

Seek goodness from good faces. (Tabarani)

If you encounter someone with a cheerful face, you’re naturally more inclined to approach them for help. On the other hand, someone who is constantly frowning is less approachable. Especially when travelling, a person with a warm and welcoming smile is the one you would ask for help.

The face is the mirror of the heart. If your heart is disturbed, it shows on your face. If your heart is full of anger, it is apparent in your face. The face cannot hide whether the heart is dark or full of light. Goodness is reflected by your face. Be careful when you are in the presence of awliya-ullah, the special people of Allah Almighty, as they can read your face.  If you have done something wrong, don’t visit one of them, he/she will be able to tell.   

Sometimes, you may not be able to help someone directly, but if you connect them with someone who can assist them, you will still be rewarded. By easing their way, you demonstrate compassion, a soft heart, and a good intention toward others.

It’s natural to feel disheartened if someone you’ve helped doesn’t show gratitude or even acts with animosity towards you. But don’t let such feelings—or whispers from Shaytan—ruin the goodness you’ve done. If your intention was to earn praise or recognition, then the reward from Allah Almighty will not be yours. However, if you did it sincerely for Allah’s sake, the reward is guaranteed. End of the story—move on and flip the page.

Prophet Muhammad (peace be upon him) built a community based on care. It is part and parcel of our faith. One of the main principles is to be a community, to stand with the community, to help the community. When we help each other, it creates a positive environment. It benefits you personally and spiritually. When you are with the good company, you inspired each other. It is like bringing single cells together creating more energy, more support and more power. That is why, as a community of believers, we should be one hand.

When Prophet Muhammad (peace be upon him) was 20 years old, before the advent of Islam, he participated in an event well known in the seerah as Hilf-ul-Fudool—the Treaty of Virtues. This treaty was formed in Makkah to uphold justice and fairness within the community.

A man from Yemen came to Makkah to sell goods to one of its leaders. After receiving the goods, the leader refused to pay, claiming he would not honour the transaction. In desperation, the Yemeni man climbed a mountain and publicly called out for justice. Moved by his plight, several leaders of Makkah came together to form an alliance to address such injustices.

Among the notable figures were three individuals named Fadl, which is one interpretation of the treaty’s name (fudool being the plural of fadl). Another interpretation suggests the name reflects the virtuous and extraordinary (fadila) nature of their actions, as they went beyond their obligations to ensure justice.

The treaty outlined commitments to support the oppressed until their rights were restored and to prevent such injustices from occurring in Makkah. Prophet Muhammad (peace be upon him), though young, was an active participant in this alliance. Years later, after receiving prophethood, the Prophet (peace be upon him) reflected on Hilf-ul-Fudool and said: 

If I were invited to such a treaty now, I would join it.

When the Prophet Muhammad (peace be upon him) said, ‘Support your brother, whether he is an oppressor or oppressed’, his companions asked, ‘O Messenger of Allah, we understand how to support our brother when he is oppressed, but how do we support him when he is an oppressor?’

The Prophet (peace be upon him) replied, ‘By stopping him from oppressing others.’ This is how you truly support your brother—not by enabling or encouraging his wrongdoing, but by guiding him back to the path of justice.

It shows that the concept of being united as a congregation for worship and for funerals, and as a community is important in Islam. It creates support and a safety net for everyone. If you fall, the community is there to support you.   

We ask Allah Almighty to enable us to be united and to understand the concept of unity of the Ummah and how to establish practices that foster unity, and do not cause disunity. Ameen.

Based on the talk delivered by Shaykh Haytham Tamim to the Convert Club on 2nd July 2024. Transcribed by S Javaid.

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Shaykh Haytham Tamim is the founder and main teacher of the Utrujj Foundation. He has provided a leading vision for Islamic learning in the UK, which has influenced the way Islamic knowledge is disseminated. He has orchestrated the design and delivery of over 200 unique courses since Utrujj started in 2001. His extensive expertise spans over 30 years across the main Islamic jurisprudence schools of thought. He has studied with some of the foremost scholars in their expertise; he holds some of the highest Ijazahs (certificates) in Quran, Hadith (the Prophetic traditions) and Fiqh (Islamic rulings). His own gift for teaching was evident when he gave his first sermon to a large audience at the age of 17 and went on to serve as a senior lecturer of Islamic transactions and comparative jurisprudence at the Islamic University of Beirut (Shariah College). He has continued to teach; travelling around the UK, Europe and wider afield, and won the 2015 BISCA award (British Imams & Scholars Contributions & Achievements Awards) for Outstanding Contribution to Education and Teaching.

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