Social
solidarity is defined as "the state in which members of society are keen
to care for one another." This solidarity manifests itself in the wealthy
providing assistance to the poor, the strong protecting the weak, and
supporting one another in times of weakness and sorrow, as well as in times of
success and joy.
Social
solidarity is not limited to providing money to the needy and donating to the
poor. It extends to intellectual solidarity through teaching literacy to the
illiterate and assisting outstanding students in completing their studies;
economic solidarity through protecting the wealth within the community and
applying sound economic principles to ensure prosperity without extravagance;
moral solidarity through disseminating and instilling high morals and values
that regulate relationships between people and protect society from moral
decay; and civilizational solidarity through striving to protect and strengthen
the interests of the community, the primary foundation of civilization.
Civilization is linked to the existence of the community, not individuals.
Indeed, the existence of humanity is the starting point. The first step in
establishing civilization is civilizational solidarity, which encompasses all
efforts made to protect and strengthen the interests of the community.
In Islam,
solidarity begins with the individual's personal sphere, then extends to the
family, the wider social environment, and finally to the solidarity of
different societies.
Within the
individual's personal sphere, a person is responsible for their own
purification, refinement, and reform, striving for good and avoiding evil, in
accordance with the words of God Almighty: "And by Nafs (Adam or a person or a soul, etc.), and
Him Who perfected him in proportion; 7. Then He showed him what is wrong for him
and what is right for him; 8. Indeed he succeeds who purifies his ownself (i.e.
obeys and performs all that Allah ordered, by following the true Faith of
Islamic Monotheism and by doing righteous good deeds). 9. And indeed he fails
who corrupts his own self (i.e., disobeys what Allah has ordered by rejecting
the true faith of Islamic monotheism or by following polytheism, etc., or by
doing every kind of evil wicked deed)." (Surat Quran 91:7-10). They are also responsible for preserving and
maintaining their health and enjoying permissible pleasures, as God Almighty
says: "But
seek, with that (wealth) which Allah has bestowed on you, the home of the
Hereafter, and forget not your portion of legal enjoyment in this world, and do
good as Allah has been good to you, and seek not mischief in the land. Verily,
Allah likes not the Mufsidun (those who commit great crimes and sins,
oppressors, tyrants, mischief-makers, and corrupts)” (Surat Al-Qasas: 77); and he is responsible for not
harming, weakening, or torturing himself, believing in the words of God.
Almighty: “O
you who believe! Eat not up your property among yourselves unjustly except it
be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill
one another). Surely, Allah is Most Merciful to you.” (Surat An-Nisa: 29), or consuming anything forbidden
that affects his health or mind, whether it be alcohol or any other substance,
in response to the words of God. Almighty: “O you who have believed…” O you who have believed,
indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than
Allah], and divining arrows are but defilement from the work of Satan, so avoid
it that you may be successful. 90 Satan only wants to cause animosity and
hatred between you through intoxicants and gambling and to avert you from the
remembrance of Allah and from prayer. So will you not desist?“ (Surat Quran 5:90-91)
Another
form of mutual support emphasized by Islam is the upbringing based on faith and
mutual advice among family members, given its great importance in preserving
the family unit. From disintegration and collapse, and in attaining Paradise
and protection from Hell, as the Almighty says: “O you who believe! Ward off from yourselves and your
families a Fire (Hell) whose fuel is men and stones, over which are (appointed)
angels stern (and) severe, who disobey not (from executing) the Commands they
receive from Allah, but do that which they are commanded.” (Surat At-Tahrim: 6). Protection from hell is only
achieved through understanding the truth, learning beneficial knowledge, and
guiding others to the paths of goodness. This is a shared responsibility
between spouses. Whenever one finds negligence or shortcomings in the other,
they should remind and guide them towards righteousness and reform, as the
Almighty says: “The
believing men and believing women are allies of one another. They enjoin what
is right and forbid what is wrong and establish prayer and give zakah and obey
Allah and His Messenger. Those—Allah will have mercy upon them. Indeed, Allah
is Exalted in Might and Wise” (Surat
At-Tawbah: 71); and the development of affection and innate love between men
and women in their married life, as Allah Almighty says: “And among His signs is that
He created for you spouses from among yourselves, so that you may find
tranquility in them; and He planted between you love and compassion. In this
are signs for people who think.” (Surat
Ar-Rum: 21); and the preservation of rights between spouses, in accordance with
the words of Allah Almighty: “And they (women) have rights similar to those (of men) over them,
according to what is just, and men have a degree above them, and Allah is
Almighty, Wise” (Surat Al-Baqarah: 228);
and the good choice of a spouse by both men and women, a choice based on faith,
as in the words of Allah Almighty: “And do not marry Al-Mushrikat (idolatresses, etc.)
till they believe (worship Allah Alone). And indeed a slave woman who believes
is better than a (free) Mushrikah (idolatress, etc.), even though she pleases
you. And give not (your daughters) in marriage to Al-Mushrikun till they
believe (in Allah Alone), and verily, a believing slave is better than a (free)
Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun)
invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by
His Leave and makes His Ayat (proofs, evidences, verses, lessons, signs,
revelations, etc.) clear to mankind that they may remember.” (Surat Quran 2:221) And good treatment of the
husband To his wife, as in the Almighty’s words: “O you who have believed, it
is not lawful for you to inherit women by compulsion. And do not make
difficulties for them in order to take [back] part of what you gave them unless
they commit a clear immorality. And live with them in kindness. For if you
dislike them—perhaps you dislike a thing and Allah makes therein much good.” (Surat An-Nisa: 19), and the Almighty’s words: “them according to acceptable
terms or release them according to acceptable terms, and do not keep them,
intending harm, to transgress [against them]. And whoever does that has
certainly wronged himself. And do not take the verses of Allah in jest. And
remember the favor of Allah upon you and what has been revealed to you of the
Book and wisdom by which He instructs you. And fear Allah and know that Allah
is Knowing of all things” (Surat
Al-Baqarah: 231). And to take care of his wife and family according to his
means, as in the Almighty’s words: “Let the rich man spend according to his means, and the
man whose resources are restricted, let him spend according to what Allah has
given him. Allah puts no burden on any person beyond what He has given him.
Allah will grant ease after hardship.”
(Surat At-Talaq: 7) And to undertake the care and upbringing of young children
to ensure that they grow up in an ideal way that guarantees their full rights,
God Almighty stipulated the completion of breastfeeding. God Almighty said,
“The mothers
shall give suck to their children for two whole years; that is for those
(parents) who desire to complete the term of suckling, but the father of the
child shall bear the cost of the mother's food and clothing on a reasonable
basis. No person shall have a burden laid on him greater than he can bear. No
mother shall be treated unfairly on account of her child, nor father on account
of his child. And on the (father's) heir is incumbent the like of that (which
was incumbent on the father). If they both decide on weaning, by mutual
consent, and after due consultation, there is no sin on them. And if you decide
on a foster suckling-mother for your children, there is no sin on you, provided
you pay (the mother) what you agreed (to give her) on a reasonable basis. And
fear Allah and know that Allah is the All-Seer of what you do.” (Surat Al-Baqarah: 233). And to do even the matter
of his divorced wife providing maintenance and housing for the entire waiting
period, in obedience to the command of God Almighty: “Lodge them (the divorced
women) where you dwell, according to your means, and do not treat them in such
a harmful way that they are obliged to leave. And if they are pregnant, then
spend on them till they deliver. Then if they give suck to the children for
you, give them their due payment, and let each of you accept the advice of the
other in a just way. But if you make difficulties for one another, then some
other woman may give suck for him (the father of the child).” (Surat At-Talaq: 6). In the social sphere, Islam
blended individual interest with public interest, such that achieving private
interest complements public interest, and achieving public interest includes
the individual's interest, as God Almighty says: "The believing men and
believing women are allies of one another. They enjoin what is right and forbid
what is wrong and establish prayer and give zakah and obey Allah and His
Messenger. Those—Allah will have mercy upon them. Indeed, Allah is Exalted in
Might and Wise." (Surat At-Tawbah:
71) The individual is also commanded to perform his social duties effectively
and influentially in the society in which he lives, as God Almighty says, “O you who believe! Violate
not the sanctity of the symbols of Allah, nor of the sacred month, nor of the
animals brought for sacrifice, nor of the garlanded people or animals, etc.
[Marked by the garlands on their necks made from the outer part of the tree
stems (of Makkah) for their security], nor the people coming to the Sacred
House (Makkah), seeking the bounty and good pleasure of their Lord. But when
you finish the Ihram (of Hajj or 'Umrah), you may hunt, and let not the hatred
of some people in (once) stopping you from Al-Masjid-al-Haram (at Makkah) lead
you to transgression (and hostility on your part). Help one another in Al-Birr
and At-Taqwa (virtue, righteousness, and piety), but do not help one another in
sin and transgression. And fear Allah. Verily, Allah is severe in punishment.” (Surat Al-Ma’idah: 2). On the other hand, Islam made
the community responsible for preserving the sanctity of the individual and
guaranteeing their rights and freedoms, as God Almighty said: “O you who believe! Let not a
group scoff at another group; it may be that the latter are better than the
former, nor let (some) women scoff at other women; it may be that the latter
are better than the former, nor defame one another, nor insult one another by
nicknames. How bad is it to insult one's brother after having Faith? And
whosoever does not repent, then such are indeed Zalimun (wrongdoers, etc.). 11
O you who believe! Avoid many suspicions; indeed, some suspicions are sins. And
spy not, neither backbite one another. Would one of you like to eat the flesh
of his dead brother? You would hate it (so hate backbiting). And fear Allah.
Verily, Allah is the One Who accepts repentance. Most Merciful. 12” (Surat Al-Hujuraat 49:11-12)
The Prophetic
Sunnah emphasizes the prohibition of harming, weakening, or torturing oneself.
The Messenger of Allah (peace and blessings be upon him) said, “Whoever kills
himself with a piece of iron will come on the Day of Resurrection with that
iron in his hand, stabbing himself in the stomach with it in the Fire of Hell,
abiding therein forever. And whoever kills himself with poison will have that
poison in his hand, drinking it in the Fire of Hell, abiding therein forever.”
(Narrated by Abu Hurairah; Source: Sahih al-Tirmidhi) The Prophetic Sunnah also
emphasized mutual support among family members to prevent its collapse, through
each spouse bearing their responsibility according to their innate role that
God created them for, in response to the saying of the Messenger of God, may
God bless him and grant him peace: “Each of you is a shepherd, and each of you
is responsible for his flock. The ruler who is over the people is a shepherd
over them, and he is responsible for them. The man is a shepherd over his household,
and he is responsible for them. The woman is a shepherd over her husband’s
house and children, and she is responsible for them. The man’s slave is a
shepherd over his master’s wealth, and he is responsible for it. So each of you
is a shepherd; each of you is responsible for his flock.” (Narrated by Abdullah
bin Omar; Source: Sahih Ibn Hibban) And on the good choice of the husband for
his wife and the wife for her husband, a choice based on faith, hearing, and
obeying the words of the Messenger of God, may God bless him and grant him
peace: “A woman is married for four reasons: for her wealth, for her lineage,
for her beauty, and for her religion. So choose the one with religion; may your
hands be blessed.” (Narrated by Abu Hurairah; Source: Sahih Muslim); and his
words, may God bless him and grant him peace: “If someone whose religion and
character you approve of proposes to you, then marry him. If you do not do so,
there will be tribulation on earth and widespread corruption.” (Narrated by Abu
Hurairah; Source: Sahih al-Tirmidhi). Islam also encourages good treatment
between spouses, as the Prophet Muhammad (peace and blessings be upon him)
said: “The most complete of believers in faith are those who are best in
character, and the best of you are those who are best to their wives.”
(Narrated by Abu Hurairah; Source: Sahih al-Tirmidhi). The Prophet Muhammad
(peace and blessings be upon him) was the best of people in his treatment of
his wives and the kindest in his dealings with them. He would joke with them,
help them with their chores, and forgive them for any mistakes they made. We
are encouraged to treat our spouses well, as the Prophet (peace and blessings
be upon him) said: “The best of you are those who are best to their families,
and I am the best of you to my family.” (Narrated by Abdullah ibn Abbas;
Source: Sahih Ibn Majah). Islam emphasizes the right of young children to care
and upbringing to ensure they grow up in a positive light. The Prophet Muhammad
(peace and blessings be upon him) said, “Command your children to pray when
they are seven years old, and beat them (lightly) for it when they are ten, and
separate them in their beds.” (Narrated by the grandfather of Amr ibn Shu’ayb;
Source: Ibn Baz’s Collected Fatwas).
The
Prophetic Sunnah also emphasizes building a cohesive society, as in the hadith
of the Prophet Muhammad (peace and blessings be upon him): “The believers, in
their mutual love, mercy, and compassion, are like a single body; if one part
of it is afflicted, the whole body responds with fever and sleeplessness.”
(Narrated by Nu’man ibn Bashir; Source: Sahih al-Jami’). Thus, social
solidarity in Islam is not limited to material benefit but extends to all the
needs of society, both individuals and groups, whether material, moral, or intellectual.
He also commanded the individual to be active and influential in the society in
which he lives. The Prophet, peace and blessings be upon him, said, “The
believer to the believer is like a building, each part of which strengthens the
other.” And he interlaced his fingers. (Narrated by Abu Musa al-Ash’ari;
Source: Sahih al-Bukhari). As for the mutual support among members of the
community, the Messenger of God, may God bless him and grant him peace,
beautifully illustrated it in his saying: “The example of the one who stands
firm on the limits set by God and the one who compromises on them is like that
of people who drew lots for places on a ship at sea. Some of them got the upper
part of it, and some of them got the lower part. Those on the lower part would
go up and draw water and pour it on those on the upper part. Those on the upper
part said: We will not let you go up and harm us. Those on the lower part said:
We will make a hole in it at the bottom so that we can draw water. If they stop
them and prevent them, they will all be saved, and if they leave them, they
will all drown.” (Narrated by Al-Nu’man bin Bashir; Source: Sahih Al-Tirmidhi).
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