The unity of belief necessitates also the unity of hearts, and the oneness of our creed demands the oneness of our society. You cannot deny that if you find yourself in the same regiment  as someone,  you will form  a friendly attachment  to  him; a brotherly relation will come into being as a result of your both being submitted to the orders  of  a  single  commander.  You  will  similarly  experience  a  fraternal  relation through living in the same town with someone. Now there are ties of unity, bonds of union, and relations of fraternity as numeous as the divine names that are shown and demonstrated to you by the light and consciousness of belief.

Your Creator, Owner, Object of Worship, and Provider is one and the same for both of you; thousands of things are and the same for you. Your Prophet (UWBP), your religion, your qibla are one and the same; hundreds of things are one and the same for you. Then too your village is one, your state is one, your country is one; tens of things are one and the same for you. All of these things held in common dictate oneness and unity, union and concord, love and brotherhood, and indeed the cosmos and the planets are similarly interlinked  by unseen chains. If, despite all this, you prefer things worthless and transient as a spider’s web that give rise to dispute and discord, to rancour and enmity, and engage in true enmity towards a believer, then you will understand – unless your heart is dead and your intelligence extinguished – how great is your disrespect for that bond of unity, your slight to that relation of love, your transgression against that tie of brotherhood!

Third Aspect

In accordance with the meaning of the verse:

No bearer of burdens can bear the burden of another,(6:164)

which expresses pure justice, to nurture rancour and enmit y towards a believer is like condemning  all the  innocent  attributes  found  in  him  on account  of  one  criminal attribute, and is hence an act of great injustice. If you go further and include in your enmity all the relatives of a believer on account of a single evil attribute of his, then, in  accordance  with  the  following  verse  in  which  the  active  participle  is  in  the intensive form,

Verily man is much given to wrongdoing,(14:34)

you will have committed a still greater sin and transgression, against which truth, the Shari‘a and the wisdom of Islam combine to warn you. How then can you imagine yourself to be right, and say: “I am in the right”?

In the view of truth, the cause for enmity and all forms of evil is in itself evil and is dense like clay: it cannot infect or pass on to others. If someone learns from it and commits evil, that is another question.