Solidarity and Islam

Solidarity means “unity of feeling and action among different individuals.” Thus defined, it is a spirit truly worth fostering and, in this, religion has a major role to play. In fact, there can be no solidarity without religion. Being of the view that whenever religion is a true, living force, solidarity will naturally ensue, I should now like to present the Islamic viewpoint on this subject.

Religion, as summed up in Islamic teachings, is basically a matter of loving God and wishing other human beings well. Of the former, the Quran says, “The love of God is stronger in the faithful” (2:165). Of the latter, the Quran has to say: “Those who believe, enjoin patience and enjoin mercy.” (90:17)

This is basic to the teachings of all religions and sums up the principal tenets of Islam. It is quite apparent that when human relationships come under the influence of such teachings, solidarity will, of itself, emerge as a psychological necessity, even amongst those who at the outset have little sense of fellow-feelings. Despite partial differences, they will come closer to one another. They will become friends.

Another important feature of Islam is that it reminds us of the biological truth that all human beings are God’s family. All human beings are Adam’s progeny. This means that, in the Islamic view, despite superficial differences, all human beings are blood brothers. When it is the aim of Islam to inculcate fellow feeling among its followers, the believer will then have nothing but brotherly love for others. And where there is brotherly love, mutual solidarity will, of necessity, prevail.

My studies of Islam and other religions have made it plain to me that the difference between one religion and another lies in the diversity of beliefs about the great, unseen reality. This is an important point, but what is even more important is that, in so far as the human codes of ethics pertaining to our daily lives are concerned, there is no special difference between the world’s great religions.

While the concept of God may vary from religion to religion, there is no fundamental difference over issues such as justice and fair dealing, mutual esteem and good, social relationships. This being so, when people are sincere adherents of true religion, the question of their coming with conflict with others simply does not arise. Real differences became apparent only when concepts of correct human behaviour differ radically from person to person. For instance, some believe in exploiting others, while others believe in coming to the assistance of suffering humanity.

In the face of such contradictory moral values, it is more than likely that there will be clashes. But as I have said earlier, no such differences in ethical values exist between the various religions. Differences arise in human transactions only when no true religious spirit is present. Conversely, the existence of true religious spirit guarantees the absence of dissension.

To conclude, the criterion by which all men and all things are judged in Islam is the Quran. This means that Muslims are judged, and will continue to be judged by Islam, and not vice versa. If, in a Muslim society, there is no feeling of brotherhood for, or solidarity with the adherents of other faiths, this will be a sure indication that in that society there is a complete absence of the true spirit of Islam.