hey could not give the appropriate answer the Prophet said:
The firmest handhold of faith is to love for the sake of God and to hate for the sake of God, to befriend God's friends and to renounce His enemies.1
The same idea is emphasised by Imams of the Household of the Prophet. For example, Fudayl ibn Yasar, a disciple, asked Imam Sadiq whether love and hatred derive from faith. Imam replied: "Is faith anything but love and hate?"2 The same hadith is narrated from Imam Baqir. It is also narrated that Imam Baqir said: "The faith is love and love is the faith."3
An overall study of the Qur'an and narrations (hadiths) shows that in the Islamic view love either in its Divine form or in Human form, belongs only to the precious and valuable things as far as they are so. The result is firstly that the degrees of the love that different things deserve or receive differ according to their merits, and secondly that anything which is in conflict with those precious and valuable things or prevents their realisation should be hated. For example, if justice is to be loved injustice should be hated. Or if a person who tells the truth is to be loved a person who lies should be hated. Of course, in respect to their other characters and deeds, the situation might be different. A single person might be loved or praised for something and at the same time he might be hated or blamed for the other.
In comparison with some other faiths, one aspect of love in Islam is that it is usually considered along with `hate (of the evil) for the sake of God'. One has to love for the sake of God and hate for the sake of God. There is a tendency among some people to think that there should be no hate at all. These people assume that excellence and nobility of character and "being sociable" consist of having all men one's friends. Certainly Islam recommends Muslims to love people and optimise compassionate and sincere relationship with them, even if they do not believe in Islam or in God. However, it is not feasible for a person who has principles in his life and has devoted his life to realise sacred values to be indifferent to evil and oppressive deeds of wrongdoers and make friendship with everybody. Such a person certainly will have some enemies, whether we wish or not. There are always good people in the society and bad people. There are fair people and despotic people. Good and bad are two opposite poles. Attraction towards the good is not possible without repulsion from the bad.
When two human beings attract each other and their hearts wish for them to be friends and companions one with the other we should look for a reason for that. The reason is nothing other than similarity and resemblance. Unless there is a similarity between these two persons, they cannot attract one another and move towards friendship with each other. Rumi in his Mathnavi mentions two fine stories that illustrate this fact. One story is that once a very wise and well‑known Greek physician asked his disciples for some medicine for himself.
His disciples were shocked. They said: "O, Master! This medicine is for the treatment of madness, but you are the wisest person that we know." The master replied: " On my way to here, I met a mad person. When he saw me he stopped and smiled. Now, I am afraid that he must have found some similarity between me and himself; otherwise he would not have enjoyed looking at me." The other story relates to another wise man that saw a raven who had formed an affection for a stork. They perched together and flew together! The wise man could not understand how two birds of two different species that had no similarity either in shape or in colour with each other could be friends. He went close and discovered that both of them had only one leg.
In Islam, there has been much emphasis on the necessity of promoting brotherhood and friendship with the people of faith and the people of good will and at the same time combating against the evil, corruption and the oppressors. Of course, in Islam love is universal and the Prophet of Islam was not sent, "save as a