Definition of Brotherhood Universal Brotherhood

Posted by islamic web  |  at  9:24 PM

As understood in the Esoteric Philosophy, and which is a sublime natural fact of universal Nature, does not signify merely sentimental unity, or a simple political or social co-operation. Its meaning is incomparably wider and profounder than this. The sense inherent in the words in their widest tenor or purport is the Spiritual Brotherhood of all Beings; particularly, the doctrine implies that all human beings are inseparably linked together, not merely by the bonds of emotional thought or feeling, but by the very fabric of the universe itself, all men, as well as all beings, both high and low and intermediate, spring forth from the inner and spiritual Sun of the universe, as its hosts of spiritual rays. We all come from this one source, that spiritual Sun, and are all builded of the same life-atoms on all the various planes.

Brotherhood in Islam

Praise be to Allah, the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Brotherhood in Islam has a glorious meaning, Islam established deep roots for it. Allah (S.W.T) says (Interpretation of the meaning): "The believers are nothing else than brothers (in Islamic religion)."

A Muslim always keeps a favorable judgment towards his Muslim brothers and works hard to defend their honor. Abu Huraira (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales. Do not look for other's faults. Do not spy one another, and do not practice Najsh (means to offer a high price for something in order to allure another customer who is interested in the thing). Do not be jealous of one another and do not nurse enmity against one another. Do not sever ties with one another. Become the slaves of Allah, and be brothers to one another as He commanded. A Muslim is the brother of a Muslim. He should neither oppress him nor humiliate him. The piety is here! The piety is here!". While saying so he pointed towards his chest. "It is enough evil for a Muslim to look down upon his Muslim brother. All things of a Muslim are inviolable for his brother in Faith: his blood, his wealth and his honour. Verily, Allah does not look to your bodies nor to your faces but He looks to your hearts and your deeds."

A Muslim does not have any priority on his Muslim brother, they are as equal as the teeth of a comb. There is no superiority at all except on the basis of fear of Allah (S.W.T) and good deeds. Prophet (Blessings and peace of Allah be upon him) said: “The lives of all Muslims are equal, they are all one hand against others, the lowliest of them can guarantee their protection. A Muslim must not be killed for an infidel, nor must one who has been given covenant be killed while his covenant holds. A Muslim always soft nature for a Muslim and will be kind and humble to the believers. Allah says (Interpretation of the meaning): "Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. Allah will bring a people whom He will love and they will love Him, humble towards the believers, stern towards the disbelievers."

Equality of Mankind

God created a human pair to herald the beginning of the life of Mankind on the earth and all persons inhabiting this world today have sprung from this pair. For some time in the initial stage the progeny of this pair reminded a single group. It had one religion and spoke the same language. There were little or no differences among them.

But as their numbers gradually increased, they spread all over the earth and as a natural result of their diversification and growth were divided into various tribes, and nationalities. Their languages became different; their modes of dress varied; and their manners of living also became distinct from one another. The climate and environment of various places altered their color and physical features. All these differences are natural variations.

They do exist in the world of reality. Hence, Islam recognize them as matters of fact. It does not seek to wipe out or to ignore them but affirms that their advantages consists in affording the only possible means of distinguishing one from the other. But the prejudices which have arisen among mankind out of these differences in the shape of groupings and organizations based on race, color, language, nationality, etc. are disapproved by Islam. Islam regards all distinctions of birth, of high and low among men, of upper and lower classes, of natives of the soil and aliens as the manifestation of sheer ignorance. It declares that all men in the world have sprung from the same parents and therefore are brothers and equal in their status as human beings.

After propounding this concept of equality and brotherhood of mankind, Islam adds that if there can be any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles. Two children of the same mother, though they may be equal from the point of view of common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ from one another. On the contrary two persons, one being in the East and the other in the West, even thought geographically and outwardly separated from one another by vast distances, will tread the same path in life if they have identified fundamental tenet. Islam seeks to build a principled and ideological society as against the racial, national and parochial societies existing in the world. The basis of co-operative effort among men in such a society is not one's birth but a creed and a moral principle. Anyone, if he beliefs in God as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of American or Africa; whether he is black in color or white-skinned; whether he speaks a European language or Arabic. All those who join this community will have the same rights and social status. They will not be subjected to any racial, national, or class distinctions of any kind. No one will be regarded as high or low. There will be no unsociability among them; none could be polluted by the touch of anyone's hand. There will be no handicaps for them in the matter of material relations, eating and drinking, and social contacts. None will be looked down as lowly or mean by reason of his birth or profession. Nobody will claim any distinctive rights by virtue of his caste, community or ancestry. Man's merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

Such a social order, out stepping the geographical boundaries and limits of race, color and language as it does, can spread itself in all parts of the world and on its foundations can be raised the edifice of the universal brotherhood of men.

In societies based on race or nationality, only those people can join who belong to a particular race or country and the door is closed in the face of all those who do not belong to them. But in this ideological society anyone who accepts the creed and its moral standard can become its member, possessing equal right with everyone else. As for those who do not accept this creed, the community, while it cannot receive them within its fold, is prepared to have relations of tolerance and brotherhood with them and give them all the basic human rights. It is evident that if two children of the same mother differ in their thoughts, their ways of life will necessarily be different in any case; but this does not, however, imply that they cease to be brothers. Exactly in the same manner, if two groups of human beings or two groups of the people living in the same country, differ in their fundamental beliefs and principles and ideology, their social order will also certainly differ from one another, although they will continue to share the common ties of humanity. Hence, the Islamic society offers to non-Muslim societies and groups the maximum social and cultural rights that can possibly be accorded on the basis of common bonds of humanity.