This is in addition to the collective adherence and the sense of collective responsibility (Deuter. VI, 7; XIII: 5; Levit. XX, 22).
Christian moral law has the grand merit of making this barrier fall down: “For if ye love them which love you, what reward have ye? And if ye salute your brethren only, what do ye more than others?” (Matt, 5: 46-47). However, we do not notice here this feeling of the collective responsibility which the Hebrew texts reveal. The Christian social virtue, as the Gospel presents it to us, is rather more related to inter-individual order than to a proper collective one. By stretching outside its frontiers and by seeking to embrace humanity, Christian love had done well when it suppressed that exclusivist aspect and replaced it with a universal fraternity. However, it did not insist enough to consolidate the sacred bond of the community to a particular extent.
It is the Qur’an which had solemnly concluded that happy marriage between the universal virtue and the collective virtue. It teaches us, in fact, that beyond the fraternity in faith, there is the fraternity in Adam,
“The believers are nothing else than brothers. So make reconciliation between your brothers...” (XLIX, 10),
“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwâ” (XLIX, 13), That diversity of religious sentiments should by no means prevent us from being charitable and benefactors towards the others, “Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allâh loves those who deal with equity.” (LX, 8).
That the cruelty of the infidels should neither lead us to take an aggressive attitude nor prevent us from being just with them,
“Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression.” (V; 2),
“O you who believe! Stand out firmly for Allâh as just witness; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety.” (V, 8).
It is forbidden for Muslims to lend with interest to anyone whosoever [usury],
“Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: “Trading is only like Ribâ (usury)”, whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receive an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but whoever returns [to Ribâ (usury)], such are the dwellers of the Fire - they will abide therein.” (II, 275).
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