Social Cohesion in the Quran

By V.A. Mohamad Ashrof, New Age Islam 6 August 2025 Abstract This paper presents a progressive, liberatory hermeneutic of the Quran and Sunnah to argue that these foundational Islamic texts contain a profound and actionable mandate for interfaith festival celebration as a means of building ecumenical, pluralistic, and inclusive societies. Challenging restrictive interpretations that prioritize communal insularity, this study employs a hermeneutic of retrieval, seeking to recover and foreground the ethical trajectory of the scripture toward radical empathy, social justice, and human fraternity. The paper argues that key Quranic concepts such as Ta’aruf (mutual knowing), birr (profound kindness), and qist (equitable justice) are not passive ideals but active commands for bridge-building. It interprets the Prophetic praxis, particularly the Constitution of Medina and the reception of the Najran delegation, as the ultimate living exegesis of this inclusive vision. Furthermore, it offers a contextual re-reading of the principle of Tashabbuh (imitation), distinguishing between prohibitive creedal syncretism and permissible, even praiseworthy, social solidarity. The conclusion posits that a faithful reading of the Quran in the 21st century compels believers to move beyond mere coexistence toward a "pro-existence"—an active and joyful participation in the flourishing of the "other," for which shared celebration serves as a powerful and sacred expression. The Interpretive Imperative in a Fractured World The contemporary landscape is scarred by the paradox of hyper-connectivity and deepening social fragmentation. Religious identity, a source of immense spiritual solace and ethical guidance for billions, is too often conscripted into the service of political polarization, fuelling a global narrative of intractable civilizational conflict. In this context, the act of interpreting sacred texts ceases to be a dispassionate academic exercise; it becomes a moral imperative with profound social consequences. The choice of hermeneutic—the lens through which we read and derive meaning—can either reinforce walls of division or build bridges of understanding. This paper self-consciously adopts a hermeneutic that is ecumenical, inclusive, progressive, liberatory, and humanistic. It proceeds from the conviction that the divine message, at its core, is liberatory for all humanity and that a faithful interpretation must seek to unlock the text’s potential to foster justice, compassion, and a more integrated human family. The central thesis of this paper is that a progressive hermeneutical reading of the Quran and the Sunnah of the Prophet Muhammad reveals a compelling theological and ethical framework that not only permits but actively encourages participation in the social and cultural dimensions of other communities’ religious festivals. This practice, often viewed with suspicion through a restrictive interpretive lens, is re-framed here as a vital application of Islam’s highest ideals: a tangible mechanism for fulfilling the Quranic mandate to "know one another," to enact profound kindness (birr), and to cooperate in the universal project of human flourishing. This interpretive journey moves from the foundational theology of divinely-willed pluralism, through the active ethics of engagement and the Prophetic paradigm, to a contextual rereading of traditional prohibitions, ultimately arguing for a vision of faith that is confidently expressed through joyful and open-hearted social solidarity. Interpreting Divine Diversity as Ethical Mandate A progressive hermeneutic begins by challenging static readings of scripture, seeking instead to understand the ethical trajectory of the text. The Quran’s statements on diversity, when read from this perspective, are transformed from mere descriptive observations into prescriptive ethical mandates for active engagement. The locus classicus for this interpretation is Q.49:13: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another (Li-Ta'arafu). Indeed, the most noble of you in the sight of God is the most righteous of you." A flat reading sees this as a simple explanation for human difference. A liberatory hermeneutic, however, focuses on the purpose clause: Li-Ta'arafu. The verbal form suggests a reciprocal, dynamic, and ongoing process. It is not a call for passive recognition but a divine command to actively engage in the project of mutual understanding. As scholar Seyyed Hossein Nasr notes, this implies an "appreciation of differences" (Nasr, p.1423). Festivals, as concentrated expressions of a community's worldview, history, and values, are arguably the richest and most accessible arenas for this ta'aruf to occur. To share in the feast of the "other" is to directly obey this Quranic imperative in a deeply human way. The verse’s pivot to taqwa (righteousness) as the sole criterion for nobility radically decentres ethnic or religious identity as a basis for hierarchy, creating a level playing field for human interaction. This principle is reinforced by Q.5:48, which states, "To each of you We have prescribed a law and a way... Had God willed, He would have made you one single community, but [He willed otherwise] in order to test you in what He has given you. So compete in all virtues (Fastabiqul-Khayrat)." A restrictive hermeneutic might focus on the distinctness of the "law and a way" to justify separation. A progressive reading, however, focuses on the stated divine purpose: the verse reveals why God chose diversity over uniformity. It is an arena for a "test," and the proper response to this test is not to enforce one’s own way but to "compete in all virtues." This reframes interfaith relations from a zero-sum game of theological conquest to a positive-sum game of ethical rivalry. From this vantage point, demonstrating goodwill, fostering social harmony, and building trust through shared celebration can be interpreted as a preeminent act of "competing in virtues." It is a demonstration of one’s faith through beautiful conduct rather than dogmatic pronouncements. The verse’s conclusion, that God will be the ultimate arbiter of differences, injects a necessary epistemic humility into interfaith encounters, freeing humans to focus on the shared project of goodness in this world. The Ethical Imperative: Reading of Birr and Qist The Quran’s ethical framework for engagement with non-hostile peoples of other faiths provides some of the most powerful evidence for a liberatory reading. Q.60:8 commands Muslims to treat those "who do not fight you because of religion and do not expel you from your homes" with birr and qist. The interpretation of these two terms is central to our hermeneutical project. Qist is often translated as "justice," but its root implies equity, fairness, and giving each their due portion. In a pluralistic society, this must include the social and psychological "due" of being recognized, respected, and included in the life of the community. The term birr, however, is where a liberatory reading yields its richest fruit. A simple translation is "righteousness" or "kindness." But a deeper hermeneutical dive reveals its profound significance. As scholar Asma Afsaruddin has pointed out, birr is the very same high-level term the Quran uses to command reverential, loving righteousness towards one’s own parents (Afsaruddin, p.112). This is not an ethic of cool, distant tolerance. It is a command for radical empathy, for a proactive and warm-hearted solicitude, for a generosity of spirit that mirrors the love and care one owes to a parent. To interpret birr in this way is a liberatory act. It liberates the Muslim from an ethical framework of suspicion and distance, and it liberates the non-Muslim "other" from being the object of mere tolerance, elevating them to the status of a recipient of the highest form of social goodness. What could be a more poignant expression of this profound birr than to honour a neighbour by sharing in their moment of highest communal joy—their festival? To refuse such an invitation, or to fail to extend good wishes, would seem to fall far short of this high Quranic standard. This reading transforms the verse from a passive permission to be "not-unjust" into a positive command to be actively and profoundly good. This is further supported by the call to "cooperate in al-birr and at-taqwa" (Quran 5:2). The object of cooperation is the very same birr. This verse universalizes the project of goodness, inviting Muslims to find partners in righteousness wherever they may be found. Building a cohesive, peaceful, and understanding society is undeniably an act of al-birr, and interfaith festive events are practical workshops for this very cooperation. The Prophetic Praxis as Living Hermeneutic Sacred texts are not self-interpreting. For Muslims, the life of the Prophet Muhammad is the ultimate hermeneutical key, a Tafsir Bi'l-Fi'l (exegesis through action). His praxis demonstrates the inclusive and humanistic potential of the Quranic message. A progressive reading does not view the Prophet's actions as mere historical anecdotes, but as deliberate interpretive choices that reveal the text's deepest meanings. The Constitution of Medina stands as the primary exhibit. In this document, the Prophet did not create a monolithic religious state but a pluralistic political entity, an Ummah that explicitly included the Jewish tribes, guaranteeing them religious freedom and legal autonomy: "To the Jews their religion (din) and to the Muslims their religion" (Ibn Hisham, Sirat Rasul God). This act interprets Quranic pluralism not as an abstract theology but as a concrete, workable political and social program. It is a hermeneutic of civic partnership that provides the foundational model for an inclusive society. Even more radical is the Prophet’s reception of the Christian delegation from Najran. His act of inviting them to perform their own worship, according to their own rites and in their own direction of prayer, inside his mosque in Medina is an unparalleled act of interfaith accommodation (Ibn Hisham, Al-Sirah al-Nabawiyyah). This is not tolerance; it is radical hospitality. A hermeneutical reading of this event is staggering. If the Prophet, the living embodiment of the Quran, interpreted Islamic sacred space as being capacious enough to host the formal worship of another faith, it shatters any rigid interpretation of religious boundaries that would forbid the far lesser act of sharing a social meal or cultural celebration. The Prophetic praxis here provides a "hermeneutic of generosity" that should guide all subsequent interpretations of interfaith social life. His small acts—visiting a sick Jewish boy (Bukhari 1356) and standing for a Jewish funeral procession out of respect for a "human soul" (Bukhari 1312)—further reinforce this trajectory, consistently prioritizing shared humanity over dogmatic difference. Jurisprudence of Inclusion The most significant barrier to this inclusive vision has been a particular interpretation of the principle of Tashabbuh, based on the Hadith, "Whoever imitates a people is one of them" (Abu Dawud, 4031). A decontextualized, literalist reading of this tradition has been used to create a jurisprudence of separation, forbidding any participation in the cultural life of non-Muslims. A progressive hermeneutic, however, demands contextualization and a holistic reading that balances this principle with the overwhelming scriptural evidence for engagement. Firstly, the hermeneutic of context requires us to ask: what was the original function of this prohibition? In the early, formative years of the Muslim community, surrounded by hostile and dominant cultures, the prohibition against imitation was a vital tool for forging a distinct and confident socio-political and religious identity. It was a safeguard against forced assimilation and the loss of the community’s core creed. The "imitation" being warned against was one that signified a shift in allegiance and belief. In the 21st century, for many Muslims living in pluralistic societies, the context has inverted. The danger is not forced assimilation but social isolation, ghettoization, and the rampant prejudice fuelled by misunderstanding. In this context, a refusal to engage in normative acts of social courtesy (like extending festive greetings) can be misinterpreted as arrogance and hostility, leading to a great social harm (Mafsadah), which Islamic law seeks to prevent. Secondly, a sophisticated jurisprudential hermeneutic employs classical interpretive tools to navigate this issue. The distinction between 'Ibadat (immutable acts of worship) and Mu'amalat (flexible social transactions) is key. Prohibitions on Tashabbuh apply with full force to the realm of 'Ibadat. However, social interactions, including celebrating, fall under Mu'amalat, where the guiding principle is permissibility unless explicitly forbidden. This classical distinction provides an authentic Islamic framework for permitting social participation. Thirdly, the hermeneutic of intention (Niyah), grounded in the foundational Hadith "actions are but by intentions" (Bukhari, 1), is paramount. The act of attending a festive gathering is rendered permissible or impermissible by the intention of the actor. If the intent is to affirm the creed of another, it is forbidden. If the intent is to express birr, strengthen neighbourly ties, foster social cohesion, and present a beautiful image of Islam, the act is transformed into a praiseworthy deed. This empowers the individual believer as a moral agent, capable of navigating complex social realities with ethical clarity. This re-reading, supported by contemporary scholars like Tariq Ramadan and Yusuf al-Qaradawi who recognize the need for a "jurisprudence of minorities" and social engagement, does not abrogate the principle of Tashabbuh (Ramadan, p.234). Rather, it restores it to its proper scope: as a guardian of core creed, not a builder of social walls. The Hermeneutics of Pro-existence This hermeneutical inquiry has sought to demonstrate that the Quranic and Prophetic traditions contain a powerful, coherent, and authentic vision for an inclusive human society. By reading these sacred texts through a lens that prioritizes their ethical trajectory towards empathy, justice, and human dignity, we move beyond a jurisprudence of prohibition to a jurisprudence of possibility. The divine affirmation of diversity as a site for Ta’aruf, the ethical command to show profound kindness (birr), the Prophetic paradigm of radical hospitality, and a context-sensitive understanding of legal principles all converge on a single point: building bridges is a sacred act. The shared celebration of religious festivals emerges not as a modern compromise but as a sublime expression of this sacred bridge-building. It is the practical application of the entire Quranic framework. It is where Ta’aruf becomes fellowship, where birr becomes a shared meal, where qist becomes mutual respect in a public square. Ultimately, this liberatory hermeneutic calls us to transcend mere coexistence—a passive state of not being in conflict. It calls us to what can be termed "pro-existence": a proactive, positive, and prayerful state of actively willing and working for the well-being, flourishing, and happiness of the "other." It is the belief that my humanity is enriched, not threatened, by my neighbour’s joy. The shared feast is the most ancient and potent symbol of this pro-existent ideal. It is a declaration that despite our different paths to God, we can still gather at a common table, bound by the unbreakable ties of our shared humanity, and celebrate the divine gift of a diverse and beautiful world. This, our reading concludes, is not only a possibility within Islam; it is one of its most vital and urgent messages for our time. Bibliography Afsaruddin, Asma. Striving in the Path of God: Jihad and Martyrdom in Islamic Thought. Oxford: Oxford University Press, 2013. Asad, Muhammad. The Message of the Quran. Bristol: The Book Foundation, 2003. Ibn Hisham, Abd al-Malik. Al-Sirah al-Nabawiyyah (The Life of the Prophet). Edited by Mustafa al-Saqqa et al., Cairo: Maktabat Mustafa al-Babi al-Halabi, 1955. Nasr, Seyyed Hossein, editor. The Study Quran: A New Translation and Commentary. New York: HarperOne, 2015. Al-Qaradawi, Yusuf. Fiqh al-Aqalliyyat al-Muslimah (Jurisprudence for Muslim Minorities). Cairo: Dar al-Shorouk, 2001. Ramadan, Tariq. Western Muslims and the Future of Islam. Oxford: Oxford University Press, 2004. Sahih al-Bukhari. Compiled by Muhammad ibn Ismail al-Bukhari. Translated by Muhammad Muhsin Khan, Riyadh: Darussalam, 1997. Sahih Muslim. Compiled by Muslim ibn al-Hajjaj. Translated by Abdul Hamid Siddiqui, Riyadh: Darussalam, 2000. Sunan Abu Dawud. Compiled by Abu Dawud al-Sijistani. Translated by Ahmad Hasan, Lahore: Sh. Muhammad Ashraf, 1984. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/social-cohesion-quran/d/136418 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism