Wednesday, July 9, 2025

The Divine Commonwealth: An Analysis of Universal Brotherhood in Islamic Scripture

By V.A. Mohamad Ashrof, New Age Islam 9 July 2025 In an age of profound paradox, where globalizing forces create unprecedented physical and digital proximity, humanity remains beleaguered by deep-seated divisions. The spectres of ethno-nationalism, racial bigotry, and sectarian strife continue to haunt the modern world, challenging the very notion of a cohesive human family. This contemporary crisis of fragmentation underscores the timeless human yearning for connection and solidarity. It is within this context that the foundational texts of the world’s religious traditions offer enduring wisdom. Islam, in particular, presents a robust and meticulously articulated framework for what can be termed universal human brotherhood, a concept rooted not in sentimentality, but in a sophisticated theological, ethical, and practical system. This paper will argue that the concept of universal brotherhood in the Quran and the Prophetic traditions (Sunnah) is a multi-layered and actionable program for human relations. This program is constructed upon four interlocking pillars: first, a shared theological ontology that establishes humanity’s single origin and divinely-ordained purpose; second, a series of powerful prophetic metaphors that serve as pedagogical tools for understanding social interdependence; third, a universal ethical core demanding radical empathy, unconditional mercy, and absolute equality; and fourth, a framework for practical application (praxis) that translates these ideals into concrete social duties and profound spiritual incentives. By analysing the primary textual evidence from the Quran and Hadith, and referencing key classical and modern scholarly interpretations, this paper will deconstruct this framework. It will demonstrate how Islam moves from the foundational Quranic assertion of a common human ancestry to the Prophet Muhammad’s revolutionary declarations against racism, culminating in a practical ethics of neighbourliness and mutual support. The objective is to present a coherent overview of how Islamic scripture builds a compelling case for a universal brotherhood that transcends all artificial barriers, offering a potent and relevant model for fostering justice, compassion, and global solidarity in a fractured world. The Theological Foundation: A Unified Humanity in the Quranic Narrative The Islamic concept of brotherhood is not a social ideal superimposed upon its theology; it emanates directly from its core doctrines. The Quran, Islam’s primary scripture, establishes the ontological basis for a single human family through three foundational principles: a shared genesis from a "single soul" (Nafs Wahidah), a divinely ordained purpose for human diversity (Li-Ta’arafu), and an inherent, God-given dignity (Karamah) bestowed upon all of humanity. Together, these principles create a theological reality in which human unity is the norm and division is the aberration. The cornerstone of this unity is the Quranic account of human origins. In a pivotal verse that addresses all of humanity, the Quran states: “O mankind! Be conscious of your Lord, who created you from a single soul (Min Nafsin Wahidatin), and created from it its mate, and dispersed from both of them countless men and women” (Quran 4:1). The universal address, “O mankind,” immediately establishes a scope that transcends any particular religious or ethnic group. The central concept, Nafs Wahidah, asserts that every human being, regardless of their background, traces their lineage to a single point of origin. This creates an unbreakable kinship that underpins the entire human race. As scholar Muhammad Asad notes, this concept is designed to "obliterate all imaginary distinctions" based on tribal or national identity (Asad, p.125). By emphasizing this common genesis, the Quran frames humanity as one extended family, making all subsequent claims of inherent superiority based on lineage or race theologically illegitimate. This shared origin implies a shared set of fundamental rights and mutual responsibilities. Having established unity in origin, the Quran masterfully reframes the visible diversity of humanity not as a cause for conflict, but as a central part of the divine plan. The most articulate expression of this principle is found in the Quran: “O mankind! Indeed, We created you from a male and a female, and made you into nations and tribes so that you may know one another (Li-Ta’arafu). Indeed, the most noble among you in the sight of Allah is the most righteous of you (Atqakum)” (Q.49:13). This verse provides a divine teleology for diversity. The purpose of being made into “nations and tribes” is explicitly stated as Li-Ta’arafu—"that you may know one another." The Arabic root signifies a deep, appreciative knowledge that fosters mutual respect and cooperation, transforming difference from a source of friction into a catalyst for mutual enrichment (Esack, p.112). Furthermore, the verse demolishes all worldly metrics of hierarchy. It declares that the sole criterion for nobility and honour in God’s sight is Taqwa—a complex term signifying piety, God-consciousness, and moral rectitude. This is an internal quality of the heart, known only to God. By making Taqwa the ultimate standard of worth, the Quran nullifies all external claims to superiority based on race, wealth, or nationality. This radically egalitarian principle levels the human playing field, demanding that people treat each other with a baseline of equality, as the true measure of their worth is beyond human judgment. Complementing these two principles is the Quranic doctrine of inherent human dignity (Karamah). The scripture declares: “And We have certainly honoured (Karramna) the children of Adam…” (Quran 17:70). This honour is not earned or conditional; it is a universal endowment from God to all of humanity, signified by the term "children of Adam" (Bani Adam). This divinely bestowed dignity is intrinsic to the human condition and serves as the theological bedrock for human rights in Islam. It implies that every person, by virtue of their humanity, possesses a sacredness that must be respected and protected (Sachedina, p.45). To violate another person is therefore not just a crime against them, but an affront to the honour that God Himself has conferred. These three Quranic pillars—a single origin, purposeful diversity, and inherent dignity—construct a powerful and unshakeable foundation for a universal human brotherhood. Prophetic Pedagogy: The Metaphors of Social Interdependence If the Quran provides the divine blueprint for brotherhood, the life and teachings of the Prophet Muhammad provide the masterclass in its application. To communicate the profound and often abstract nature of social cohesion, the Prophet employed a rich tapestry of metaphors that function as hermeneutical keys, unlocking deeper meanings and providing intuitive models for communal life. Two of the most powerful of these are the analogies of the community as a "single body" (Al-Jasad al-Wahid) and as a "solid building" (Al-Bunyan al-Marsus). The metaphor of the organic body is perhaps the most evocative illustration of empathetic unity. The Prophet stated, "You see the believers in their mutual mercy, love, and compassion as resembling a single body (Kamathal Al-Jasad). When any part of it aches, the whole body responds with sleeplessness (As-Sahar) and fever (Al-Humma)" (Bukhari 6011, Muslim 2586). This hadith posits an organic, not merely organizational, interconnectedness. The pain of one member is not an isolated event but a systemic ailment affecting the entire organism. The chosen responses—sleeplessness and fever—are significant because they are involuntary. A body does not choose to have a fever; it is a natural, systemic response to distress. The powerful implication is that a community's response to the suffering of its members should be equally instinctual and immediate. Indifference to the pain of others is thus a sign of spiritual sickness, a breakdown in the communal nervous system. It calls for a state of radical empathy where the well-being of the collective is felt as a personal reality. Complementing this organic metaphor of shared feeling is the structural metaphor of shared function. The Prophet Muhammad, interlocking his fingers for emphasis, said, "A believer to another believer is like a building (Kal-Bunyan); each part strengthening the other" (Bukhari 481, Muslim 2585). Where the body represents affective unity, the building represents functional interdependence. The image is of a perfectly constructed wall where every single brick is load-bearing and essential to the integrity of the whole structure. Each individual, regardless of their role or status, is a vital component who both supports and is supported by others. This metaphor underscores the principle of active, reciprocal support and collective responsibility. The weakness of one individual threatens the stability of the entire community, making it everyone's duty to reinforce and strengthen one another. It highlights the value of every person and mandates a proactive approach to maintaining social cohesion and resilience. Together, these two prophetic metaphors provide a holistic pedagogy for brotherhood. The "single body" speaks to the internal, affective dimension—the need for a shared heart and consciousness. The "solid building" speaks to the external, functional dimension—the need for helping hands and mutual reinforcement. A healthy community, according to this prophetic vision, must be both compassionate in soul and solid in structure, able to feel the pain of its members and possess the collective strength to alleviate it. The Universal Ethical Imperative: Empathy, Mercy, and Equality Building upon the theological foundations and prophetic metaphors, the Islamic tradition articulates a clear and prescriptive ethical core for universal brotherhood. These moral imperatives are not mere suggestions for ideal behaviour but are presented as essential components of authentic faith. This ethical framework rests on three pillars: the "Golden Rule" of transformative empathy, an unconditional command for universal mercy, and a revolutionary commitment to absolute human equality. At the heart of Islamic relational ethics is the profound teaching that directly links altruism to faith: "None of you truly believes until he loves for his brother what he loves for himself" (Muslim 45, Bukhari 13). By making this principle a condition of belief (iman), the Prophet elevates it from a social nicety to a spiritual necessity. It demands more than tolerance; it requires an active and selfless love, a genuine desire for the well-being of others that is on par with one's desire for oneself. This requires a profound imaginative leap, stepping outside the confines of the ego to embrace the perspective of another. While the term "brother" has been interpreted by some as being limited to a brother in faith, the broader ethos of the Prophet's universalist teachings supports an inclusive understanding that extends to all of humanity. In this wider sense, the hadith becomes a powerful engine for universal brotherhood, compelling the believer to desire for all people—regardless of their creed—the same good, justice, and well-being that one desires for oneself. This internal disposition of love is mandated to be expressed externally through universal mercy (Rahmah). The Prophet issued a sweeping command: "Show mercy to those who are on the earth (Irhamu Man Fil-Ard), and the One Who is in the heaven will show mercy to you" (Tirmidhi 1924, Abu Dawood 4941). The object of this mercy, "whosoever is on the earth," is deliberately all-encompassing, including all people and, according to many scholars, all living creatures. This makes compassion a non-negotiable duty, not to be dispensed selectively to one's own group but to be extended to all. This teaching also establishes a powerful spiritual reciprocity: human mercy is the key to unlocking divine mercy. This provides a compelling motivation to overcome prejudice, for in denying mercy to another created being, one risks being denied mercy from the Creator. The climax of these ethical teachings is found in the Prophet Muhammad’s Farewell Sermon, a capstone address that summarized his core message for all time. Before a vast, multicultural audience, he delivered a definitive charter for human equality: "O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a red person over a black person, nor for a black person over a red person, except in piety (taqwa)" (Musnad Ahmad 23489). This declaration systematically dismantles the pillars of racial and ethnic hierarchy. By reminding the people of their single Lord and single ancestor, and then explicitly negating any claim to superiority based on ethnicity or skin colour, the Prophet established a radical egalitarianism. Echoing the Quran, he located true human worth not in external markers, but in the internal quality of Taqwa. This sermon stands as one of history's most powerful and explicit renunciations of racism, solidifying the principle of absolute human equality as a non-negotiable tenet of the Islamic worldview. The Lived Reality of Brotherhood: Neighbourliness and Divine Reciprocity The Islamic vision of brotherhood is designed not to remain an abstract ideal but to be a lived reality. The tradition provides concrete guidance on how to implement these principles in daily life, transforming them into a social praxis. This is most clearly demonstrated through the sacrosanct rights of the neighbour (Al-Jar), which grounds universal care at the local level, and the spiritually empowering principle of divine reciprocity, which frames service to others as a direct engagement with God. The concept of the neighbour is given extraordinary weight in Islamic ethics. The Prophet’s deep concern for this relationship is captured in his statement: "Angel Gabriel kept recommending me to treat my neighbour well until I thought that he would tell me to make him one of my heirs" (Bukhari 6014, Muslim 2624). The use of hyperbole—suggesting a neighbour could receive inheritance rights, which are reserved for close kin—serves to stress the immense importance of this duty. Critically, Islamic jurisprudence defines the neighbour by proximity, not by faith. This extends the circle of care to include people of all backgrounds. Classical scholars like al-Ghazali detailed comprehensive rights of the neighbour that include sharing food, visiting them when sick, offering condolences, and protecting their honour and property (al-Ghazali, p.214). This teaching grounds the grand principle of universal brotherhood in the simple, everyday duty of being kind to the person next door, mandating the creation of inclusive, supportive micro-communities as the foundation of a harmonious society. To motivate this active service, the Islamic tradition provides a profound spiritual incentive. The Prophet Muhammad taught: "Allah is in the aid (fi ‘awn) of a servant so long as the servant is in the aid of his brother" (Muslim 2699). This hadith establishes a direct and immediate link between human altruism and divine assistance. It suggests that when a person helps another, they are not acting alone; God's help and support are present in the very act of service. This creates a virtuous cycle, aligning personal well-being with the common good. It reframes the act of helping others from a burdensome chore into a precious opportunity to draw closer to God and invite His blessings into one's own life. This entire framework is ultimately summarized in the Prophet's comprehensive testimony: "I bear witness that the servants [of God] (al- ‘Ibad) are all brothers" (Abu Dawud 973). The term ‘Ibad is the most inclusive possible, referring to all beings in their shared state of creatureliness and dependence on the Creator. This grounds human kinship in its most fundamental reality: our shared relationship with the one God. To recognize the other as a "brother" is to recognize the mark of the Divine upon them (Ibn Arabi 156). Brotherhood thus becomes a direct consequence and a necessary expression of faith in the Oneness of God. Toward a Compassionate Global Community The Islamic concept of universal human brotherhood, as documented in the Quran and the Sunnah, is far more than a sentimental appeal for harmony. It is a comprehensive and coherent system for human relations, meticulously constructed on theological, ethical, and practical foundations. It begins with the Quran’s ontological assertion of a single human family, whose diversity is a sign of divine wisdom and whose members are all endowed with an intrinsic, God-given honour. This truth is rendered tangible through the Prophet Muhammad’s pedagogical metaphors of humanity as a single, empathetic body and a mutually reinforcing structure. This framework is animated by a universal ethical core that demands a radical empathy—loving for others what one loves for oneself—and an unconditional mercy that extends to all of God's creation. Its revolutionary spirit is crystallized in the Prophet's Farewell Sermon, a timeless declaration that demolishes all racial and ethnic hierarchies, leaving only piety as a measure of worth. Finally, this vision is translated into a lived reality through the practical duties of neighbourliness, which fosters local, cross-cultural solidarity, and the profound spiritual promise that in serving one another, we find the direct assistance of God. In a world struggling with division, this divine commonwealth offers a powerful and relevant paradigm. It challenges humanity to look beyond the superficial markers of identity to recognize the profound unity that binds us. It is a call to action—to build communities founded on empathy, to establish societies grounded in justice and equality, and to live lives dedicated to mercy. The message from Islamic scripture is both timeless and urgent: humanity is one family, and its well-being is indivisible. Embracing this truth is not merely a moral ideal; it is the essential path toward a more just, compassionate, and peaceful world. Bibliography al-Ghazali, Abu Hamid. The Book of the Etiquette of the Neighbor. Translated by Muhtar Holland, Kuala Lumpur: Islamic Book Trust, 2015. Asad, Muhammad. The Message of the Qur'an. Gibraltar: The Book Foundation, 2003. Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan, Riyadh: Darussalam Publishers, 1997. Esack, Farid. The Qur’an: A User’s Guide. London: Oneworld, 2005. Ibn Arabi, Muhyiddin. The Bezels of Wisdom. Translated by R.W.J. Austin, Mahwah, NJ: Paulist Press, 1980. Muslim ibn al-Hajjaj. Sahih Muslim. Translated by Abdul Hamid Siddiqui, Lahore: Sh. Muhammad Ashraf Publishers, 1976. Musnad Ahmad ibn Hanbal. Translated by Nasiruddin al-Khattab, Riyadh: Darussalam Publishers, 2012. Sachedina, Abdulaziz. The Islamic Roots of Democratic Pluralism. Oxford: Oxford University Press, 2001. Sunan Abu Dawood. Translated by Yaser Qadhi, Riyadh: Darussalam Publishers, 2008. Tirmidhi, Muhammad ibn Isa. Jami' al-Tirmidhi. Translated by Abu Khaliyl, Riyadh: Darussalam Publishers, 2007. ----- 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/interfaith-dialogue/divine-commonwealth-universal-brotherhood-islamic-scripture/d/136125 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

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