The feeling of affection expressed like the words muhabbet-affection- and meveddet-friendship- in the literature of Islamic ethics, is the most important component of social relations and getting well of people and it is the basic condition for the establishment and strength of social life. So the Noble Quran and hadiths state that Muslims are brothers and sisters and recommend establishing a strong tie of affection among them.
“And hold fast all together by the rope which Allah (stretches out for you) and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love so that by His grace ye became brethren; and ye were on the brink of the pit of fire and He saved you from it. Thus doth Allah make his signs clear to you: that ye may be guided.” (1)
“The believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers: And fear Allah that ye may receive Mercy.” (2)
In Medina in which the first Muslim society was formed, Muslims of Medina who received the Muslim emigrants of Mecca with open arms, were appreciated in the Noble Quran:
“But those who before them had homes (in Medina) and had adopted the Faith show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the (latter) but give them preference over themselves even though poverty was their (own lot). And those saved from the covetousness of their own souls they are the ones that achieve prosperity.” (3)
Because of the help they made to emigrants, their call as “Ansar” -helpers- in the Noble Quran and being known with this name throughout the Islamic history; indicate the importance of affection and solidarity in Islamic ethics.
The famous philosopher Farabi, motioned that the most prominent power that brings the individuals and generations of a country together is affection. According to him a society is coalesced with love and lives with justice. Love and affection either comes out themselves or by asking them. Having affection is possible with being united of people on common beliefs and virtues, faith in Allah as being the first. By this way people of a country who love each other consider the use and happiness of others together with their own uses and happiness. Thus the accord and coalescence among them are strengthened more. On the contrary people who have no love among them do not want well being and happiness of each other either. (4)
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(1) Chapter Al-i Imrân, 3/103.
(2) Chapter Hujurât, 49/10.
(3) Chapter Hashr, 59/9.
(4) Ilmihal, . Turkish Commitee of Waqf of Religious Affairs
Concerning this topic Gazali says; Man first loves himself and the things that provide the continuation of his existence, secondly he loves the people who do kindness and show honor to him. So both in the Noble Quran and in hadiths people's kindness and showing honor to each other is commanded for the development and spread of love among people. The highest degree of love is by going a way an egocentric understanding and loving another person because of the goodness, virtue, kindness and perfection of him. Thus in the heart of man, love starts with loving the material things and develops by loving spiritual ones. The highest degree of love is the love of Allah-May His Glory be exalted- and loving others for the sake of Allah the Most High. The phrase of “Love for the sake of Allah” at the same time expresses the love without expecting a return. Hadrat Prophet-May Allah commend and salute him declared: “ In respect of loving and showing compassion to each other believers are like a body, when one of its organs is unwell other organs also suffer from sleeplessness and fever because of that ” . (1)
Thus affection and as its natural results, feelings like fraternity, friendship, express not only a feeling but also a pattern of ethic which direct people to virtuous actions and they are components of social solidarity. To explain this active character of Islamic ethics Hadrat Prophet declared: “A Muslim is the brother of another Muslim. He doesn't betray him, lie to him and leave him in trouble. The honor, property, blood of each Muslim is prohibited to another. Piety is here (in the heart). For a Muslim it is a sufficient badness to himself to look down upon his Muslim brother”. (2)
Because affection and fraternity among people is essential, it is obvious that to nourish enmity against anybody and display hostile behaviors is not approved in Islam. Again The Prophet-May Allah commends and salute him- said: A Muslim is brother of another Muslim. He doesn't do injustice against him and leave him in the hands of an enemy. Who meets a need of his Muslim brother; who frees his Muslim brother from a trouble, Allah -May His Glory be exalted- also frees him from a trouble; who covers a fault of his Muslim brother Allah also covers his fault-forgives him-. (3)
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(1) Buhârî.
(2) Buhârî, Muslim, Tirmîzî.
(3) Buhârî, Muslim.