Interfaith Solidarity Against Oppression: An Abrahamic Perspective

Abstract

This essay explores the theological and ethical foundations for interfaith solidarity against oppression from the shared perspective of the Abrahamic traditions: Judaism, Christianity, and Islam. Building upon insights from historical and contemporary thinkers across these faiths, including the modernist Islamic hermeneutics of Muhammad Abduh, Rashid Rida, Fazlur Rahman, Amina Wadud, and Farid Esack, alongside analogous streams in Jewish and Christian thought focused on social justice and liberation, it argues that the core tenets of these religions mandate a unified stance against injustice. The foundational belief in One God, the Creator of all humanity (monotheism/Tawhid), implies an intrinsic ethical unity and shared human dignity, demanding collective resistance to oppression (Oshek, Adikia, Zulm) irrespective of religious affiliation. Through scriptural affirmation of universal ethical principles, divine concern for the marginalized, prophetic models of resistance, and calls for compassionate engagement, the Abrahamic scriptures collectively support cooperative praxis against systemic injustice. This study positions interfaith solidarity not merely as a pragmatic strategy, but as a profound theological and ethical imperative rooted in the divine call to establish justice, mercy, and peace on Earth, transcending sectarian divides to fulfil a shared vision of human dignity and liberation inherent in the Abrahamic heritage.

Shared Ethics and the Quest for Human Dignity

In a contemporary global landscape scarred by pervasive and multifaceted forms of oppression—manifesting as systemic poverty, entrenched racial discrimination, gender inequality, political tyranny, religious persecution, and environmental degradation—the imperative for collective action has never been more urgent. Within this context, the Abrahamic faiths, Judaism, Christianity, and Islam, representing a significant portion of the world’s population and sharing deep historical and theological roots traced back to Abraham, possess a unique potential and responsibility to foster solidarity against such injustices. While historical conflicts and doctrinal differences cannot be ignored, a closer examination of their foundational scriptures and ethical traditions reveals a powerful convergence on the principles of justice, compassion, human dignity, and resistance to oppression.

This essay investigates how the sacred texts and ethical frameworks of Judaism, Christianity, and Islam, interpreted through lenses sensitive to social justice and the plight of the oppressed, provide a robust foundation for interfaith solidarity. Drawing inspiration from liberation theologies and socially conscious interpretations within each tradition—including the Islamic modernist and liberationist perspectives exemplified by figures like Muhammad Abduh (1849-1905), Rashid Rida (1865-1935), Fazlur Rahman (1919-1988), Amina Wadud (1952-), and Farid Esack (1955-), as well as parallel movements in Jewish and Christian thought championed by figures such as Abraham Joshua Heschel (1907-1972), Martin Luther King Jr. (1929-1968), Gustavo Gutierrez (1928-), and others—this essay argues that the divine call to justice transcends religious boundaries. It asserts that the core messages of the Torah, the Gospels, and the Quran compel believers to unite in the struggle for human dignity and liberation, forming coalitions of conscience against the forces that seek to dehumanize and dominate. By synthesizing scriptural mandates and ethical insights from across the Abrahamic spectrum, this study aims to articulate a compelling theological and practical agenda for interfaith cooperation grounded in shared monotheistic ethics, a preferential option for the vulnerable, prophetic witness, and a commitment to transformative praxis.

Voices for Justice Across Abrahamic Traditions

The call for justice and solidarity with the oppressed resonates deeply within each Abrahamic tradition, finding expression in diverse theological movements and the work of influential thinkers.

Within Judaism, the prophetic tradition stands as a cornerstone of social critique. Figures like Amos, Isaiah, Jeremiah, and Micah relentlessly denounced societal injustice, exploitation of the poor, and corrupt leadership, calling for a return to covenantal faithfulness expressed through justice (Tzedek) and righteousness (Mishpat). Abraham Joshua Heschel, a towering figure in 20th-century Jewish thought, powerfully articulated the prophetic imperative for contemporary times, emphasizing God’s pathos and concern for the suffering world, famously stating that “in a free society, some are guilty, but all are responsible.” He actively engaged in interfaith work, notably marching alongside Martin Luther King Jr. during the Civil Rights Movement, embodying the translation of theological conviction into social action. Thinkers like Martin Buber emphasized the “I-Thou” relationship, fostering a deep sense of mutual respect and ethical obligation applicable to inter-human and interfaith encounters. Contemporary Jewish movements focused on Tikkun Olam (repairing the world) continue this legacy, often engaging in interfaith partnerships for social and environmental justice.

Christianity, particularly through the lens of liberation theology originating in Latin America (Gustavo Gutiérrez, Leonardo Boff) and its expressions in Black theology (James Cone), feminist theology (Rosemary Radford Ruether, Elisabeth Schüssler Fiorenza), and other contextual theologies, has profoundly re-centered the Gospel message on God’s preferential option for the poor and oppressed. Gutiérrez defined theology as “critical reflection on praxis” in light of the Word of God, demanding engagement in the struggle for liberation. Martin Luther King Jr., grounded in the Black Church tradition and influenced by Gandhian nonviolence, masterfully wove together biblical imperatives for justice (drawing heavily on the Hebrew prophets and Jesus’ teachings) with the fight against racial segregation in America, becoming a global icon of nonviolent resistance and interfaith cooperation. Figures like Dietrich Bonhoeffer, resisting Nazism, highlighted the cost of discipleship and the church’s responsibility to speak for the voiceless, even across religious lines. The ethical teachings of Jesus, particularly the Sermon on the Mount (Matthew 5-7) and parables like the Good Samaritan (Luke 10:25-37), provide enduring foundations for compassion, justice, and transcending social and religious barriers.

Within Islam, the modernist and reformist movements initiated by scholars like Muhammad Abduh and Rashid Rida sought to reinterpret Islamic teachings in response to modern challenges, emphasizing reason, ethics, and social justice. Fazlur Rahman’s “double movement” hermeneutic urged Muslims to grasp the socio-historical context of Quranic revelations and then derive the underlying universal ethical principles (maqasid al-Shari’ah, or higher objectives, including justice) for contemporary application. This approach laid groundwork for later developments. Farid Esack, profoundly shaped by the anti-apartheid struggle in South Africa where Muslims collaborated extensively with Christians and others, developed an Islamic liberation theology articulated in his seminal work, Quran, Liberation and Pluralism. He argues forcefully that the Quran mandates solidarity with all oppressed peoples, interpreting verses on justice, the mustad‘afun (oppressed), and religious pluralism as direct calls for interfaith cooperation against systemic injustice. Amina Wadud’s gender-inclusive hermeneutics further expands this liberative trajectory, applying Quranic principles of justice and dignity to challenge patriarchal interpretations and address intersectional oppressions, emphasizing the Quran’s universal ethical core. Asghar Ali Engineer similarly focused on the Quranic impetus for social and economic justice, advocating interfaith alliances to combat poverty and exploitation.

While these streams of thought originate within specific traditions, they exhibit significant convergence: a deep grounding in sacred texts, a critique of injustice and oppression, an emphasis on God’s identification with the marginalized, and a call for transformative action, often necessitating collaboration across religious divides. However, dedicated scholarly work systematically exploring the shared Abrahamic theological basis for interfaith solidarity against oppression remains relatively underdeveloped, a gap this essay seeks to address by weaving these threads together.

Methodology: A Comparative Ethical Hermeneutic

This essay employs a comparative, contextual, and ethically focused hermeneutical approach to the sacred texts of Judaism (Hebrew Bible/Tanakh), Christianity (New Testament), and Islam (Quran). The methodology incorporates the following principles:

1. Shared Monotheistic Foundation: Examining the concept of the One God as the Creator and Sustainer of all, exploring its ethical implications for universal human dignity, equality, and moral responsibility across the three traditions.
2. Comparative Textual Analysis: Identifying and analysing key passages, narratives, and commandments related to justice, oppression, compassion, the treatment of the vulnerable (poor, orphan, widow, stranger), prophetic witness, and inter-communal relations within the Torah, Prophets, Writings, Gospels, Epistles, and the Quran. Biblical references will primarily use standard book, chapter, and verse notation.
3. Socio-Historical Contextualization: Interpreting scriptural texts by considering their original historical, social, and cultural contexts, while also exploring their relevance and application to contemporary struggles against oppression, informed by the insights of liberationist and socially conscious hermeneutics from each tradition.
4. Ethical Prioritization (Maqasid/Teleological Focus): Emphasizing the overarching moral objectives and ethical principles embedded within the scriptures—such as justice (Tzedek, Dikaiosune, Adl/Qist), mercy/compassion (Hesed, Rachamim, Eleos, Rahmah), equality, and human dignity—often seeing these as the core divine intent, particularly when navigating potentially conflicting or context-specific passages. This aligns with Rahman’s concept of maqasid and similar teleological approaches in Jewish and Christian ethics.
5. Integration of Scholarly Perspectives: Drawing upon the interpretations and frameworks of the aforementioned scholars (Heschel, King, Gutierrez, Abduh, Rida, Rahman, Wadud, Esack, etc.) who have grappled with the intersection of faith, justice, and solidarity, using their insights to illuminate the scriptural basis for interfaith cooperation against oppression.

By integrating textual analysis with socio-ethical application and comparative theological reflection, this methodology aims to construct a coherent and compelling argument for interfaith solidarity as a deeply rooted Abrahamic imperative.

Theological Foundations: One God, One Humanity

The bedrock of Abrahamic solidarity lies in the shared, uncompromising affirmation of the Oneness of God. Judaism’s foundational declaration is the Shema: “Hear, O Israel: The LORD our God, the LORD is One” (Deuteronomy 6:4). This is not merely a metaphysical statement but an ethical one, establishing God as the sole legitimate source of ultimate authority and value, relativizing all human claims to absolute power. Christianity inherits this monotheistic core, with Jesus affirming the Shema as the greatest commandment (Mark 12:29-30), albeit interpreting God’s nature through the lens of the Trinity, which Christians understand as affirming, not negating, the divine unity. Islam’s central doctrine is Tawhid, the absolute oneness and uniqueness of God, articulated powerfully in verses like 2:163, 6:102, and the entirety of Surah 112.

This shared monotheism carries profound implications for human relations. If there is One God who is Creator of all, then all humanity shares a common origin and a fundamental equality. The Hebrew Bible declares that humanity, male and female, is created “in the image of God” (Genesis 1:27), bestowing inherent dignity and worth upon every individual. While Christian theology interprets the imago Dei through Christ, the principle of inherent worth remains central. The Quran similarly emphasizes the common origin of humanity from a single soul (4:1) and affirms that God has honoured the children of Adam (17:70).

Fazlur Rahman argued that Tawhid necessitates an ethical worldview where loyalty to the One God translates into a commitment to universal justice and the well-being of all creation. Muhammad Abduh likewise saw Tawhid as demanding ethical monotheism, rejecting any loyalty—tribal, national, or even narrowly religious—that contradicts the universal demands of divine justice. From this perspective, the unity of God implies the ethical unity of humankind. Divisions based on race, ethnicity, nationality, or even creed are secondary to the fundamental bond of shared humanity under God. Therefore, solidarity, particularly in the face of suffering and oppression that violates God-given dignity, becomes a theological necessity flowing directly from the belief in One Creator. Working together across religious lines to uphold justice and dignity is not a dilution of faith, but an affirmation of its most fundamental tenet: the sovereignty of the One God over all people.

A Shared Divine Mandate for Justice and Resistance to Oppression

Flowing directly from the belief in a righteous and just Creator is the unequivocal command to establish justice (Mishpat, Tzedek; Dikaiosune; Adl, Qist) and actively resist oppression (Oshek; Adikia, Katadynasteia; Zulm, Baghy). This imperative echoes powerfully throughout the scriptures of all three traditions.

The Hebrew Bible relentlessly calls for justice. “Justice, justice shall you pursue,” commands Deuteronomy (16:20). The prophets thunder against injustice: Amos decries those who “sell the righteous for silver, and the needy for a pair of sandals” (Amos 2:6) and famously demands, “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). Isaiah calls on the people to “learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause” (Isaiah 1:17). Micah encapsulates the ethical core of faithfulness: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8). This justice is not abstract but concrete, concerned with fair courts, equitable economic practices, and the protection of the vulnerable.

The New Testament builds upon this foundation. Jesus critiques religious leaders who meticulously follow ritual law but neglect “the weightier matters of the law: justice and mercy and faithfulness” (Matthew 23:23). His inaugural sermon in Nazareth, quoting Isaiah, proclaims his mission as bringing “good news to the poor… liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed” (Luke 4:18). The Epistle of James starkly warns against partiality toward the rich and neglect of the poor, linking true faith to tangible acts of compassion and justice (James 2:1-17), and condemns exploitative employers: “Behold, the wages of the labourers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts” (James 5:4).

The Quran, similarly, places immense emphasis on justice and the condemnation of oppression. It commands believers to be “steadfast witnesses for justice, witnesses for God, even though it be against yourselves or parents or kinsfolk” (4:135), highlighting the impartiality required. Muhammad Abduh interpreted this as demanding justice even when it conflicts with communal loyalties. Another verse urges believers: “Be steadfast for God, witnesses for justice, and let not the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (5:8). Rashid Rida saw this as a universal ethical principle applicable in all interactions, including interfaith relations. The Quran condemns zulm (oppression, wrongdoing) in numerous contexts (e.g., 2:279 regarding usury, 42:42 regarding aggression) and issues a powerful call to action in defence of the weak: “Why should you not fight in the cause of God and of those who, being weak, are ill-treated and oppressed—men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help!'” (4:75). Farid Esack powerfully connected this verse to the interfaith anti-apartheid struggle, seeing it as a divine mandate for solidarity in liberation struggles.

Across the Abrahamic faiths, therefore, justice is not merely a social ideal but a divine command, a core attribute of God reflected in the expected behaviour of believers. Oppression is fundamentally an affront to God, a violation of divine order and human dignity. This shared mandate creates a powerful ethical basis for interfaith cooperation, obligating Jews, Christians, and Muslims to stand together against injustice wherever it is found, recognizing the fight against oppression as a common religious duty.

Recognizing Shared Humanity: Pluralism and Embracing the Other

While each Abrahamic tradition possesses unique truth claims and historical narratives, their scriptures also contain resources for recognizing the humanity and ethical worth of the religious Other, laying groundwork for respectful coexistence and cooperation. This requires navigating complex textual landscapes that include both particularist and universalist strands.

The Hebrew Bible, while emphasizing Israel’s covenantal relationship with God, also includes strong ethical imperatives regarding the treatment of the “stranger” residing among them. Leviticus commands, “You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God” (Leviticus 19:34; see also Exodus 22:21, Deuteronomy 10:19). This ethic, rooted in Israel’s own experience of vulnerability, mandates empathy and justice extending beyond the immediate community. Prophetic visions sometimes extend God’s concern universally, envisioning a time when all nations will turn to God (e.g., Isaiah 2:2-4).

The New Testament presents instances where Jesus commends the faith of non-Jews (e.g., the Roman Centurion in Matthew 8:5-13, the Syrophoenician woman in Mark 7:24-30) and uses a Samaritan—a member of a group often despised by Jews—as the positive exemplar in a parable about neighbourly love (Luke 10:25-37). The Apostle Paul, while affirming salvation through Christ, famously declared that in the new community of faith, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28), pointing towards a radical transcendence of social and ethnic divisions. The Book of Acts describes God as the creator of all nations from one ancestor, appointing their times and boundaries, “that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us” (Acts 17:26-27), suggesting a universal divine providence and human seeking.

The Quran, as interpreted by modernist scholars like Esack and Rahman, explicitly affirms religious diversity as part of the divine plan. Verse 5:48 states that God has given each community its own law and path, and if God had willed, He could have made humanity one community, but intends instead for them to “vie with one another in good works.” Esack interprets this not as doctrinal competition but as a call for ethical emulation and cooperation in doing good. Verses like 2:62 and 5:69 affirm that Jews, Christians, Sabians, and any who believe in God and the Last Day and do good works will have their reward with their Lord, challenging narrow exclusivism. Amina Wadud sees these verses as crucial for recognizing the moral agency and potential righteousness of those outside one’s own faith community. Fazlur Rahman argued that the Quran’s underlying ethical universalism means salvation is ultimately tied to faith and righteous action, not mere communal affiliation. The Quran also calls for dialogue with the “People of the Book” (Jews and Christians) in the “best manner” (29:46; see also 3:64), advocating respectful engagement based on shared beliefs, such as the worship of the One God.

While navigating theological differences requires wisdom and sensitivity, these scriptural threads provide crucial support for interfaith solidarity. They encourage believers to move beyond suspicion and hostility, to recognize the divine image and ethical potential in the religious Other, and to find common ground in shared values and the pursuit of justice and compassion. This recognition is essential for building the trust necessary for effective cooperation against oppression.

God’s Preferential Concern for the Vulnerable

A striking convergence across the Abrahamic traditions is the pronounced divine concern, often described as a “preferential option,” for the poor, the marginalized, and the oppressed—those lacking power and voice within society.

In the Hebrew Bible, God is repeatedly portrayed as the defender of the widow, the orphan, the poor, and the stranger—collectively representing the most vulnerable members of society. The Law includes numerous provisions for their protection and support (e.g., gleaning laws in Leviticus 19:9-10, Deuteronomy 24:19-21; prohibitions against exploiting them in Exodus 22:21-27; calls for debt release and generosity in Deuteronomy 15). The Psalms depict God as one who “works righteousness and justice for all who are oppressed” (Psalm 103:6) and who “secures justice for the poor” and “upholds the cause of the needy” (Psalm 140:12). The prophets consistently link genuine faithfulness to God with care for the vulnerable (Isaiah 58:6-7; Jeremiah 22:16). Neglecting the poor is seen not just as a social failing but as a direct offense against God.

Jesus’ ministry, as depicted in the Gospels, is overwhelmingly focused on the poor, the sick, the outcast, and the marginalized. He begins his public ministry by proclaiming “good news to the poor” (Luke 4:18). The Beatitudes pronounce blessings upon the “poor in spirit,” those who mourn, the meek, and those who hunger and thirst for righteousness (Matthew 5:3-6), and more starkly upon the poor, the hungry, those who weep, and those who are hated (Luke 6:20-22). The parable of the Last Judgment (Matthew 25:31-46) makes care for the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner the ultimate criterion for entering God’s kingdom, with Jesus identifying himself directly with “the least of these.” Christian liberation theology draws heavily on these themes, arguing that God takes sides in history with the oppressed against the oppressor.

Islam similarly emphasizes God’s concern for the downtrodden, particularly through the concept of the mustad‘afun—those deemed weak, oppressed, or marginalized. The Quran declares God’s intention “to bestow favour upon those who were oppressed in the land and make them leaders and make them heirs” (28:5), linking divine favour directly to the condition of being oppressed. As noted earlier, 4:75 explicitly calls for fighting on behalf of the oppressed mustad‘afun. Farid Esack highlights that the Quranic promise and call to solidarity here are linked to the state of oppression itself, transcending specific religious identity in the immediate context of liberation. Furthermore, Islamic ethics strongly emphasize charity (Zakat as an obligation, Sadaqah as voluntary giving), compassion, and social responsibility towards the needy, viewing wealth as a trust from God meant to be shared (e.g., 90:12-17 describing the difficult path of righteousness as freeing slaves and feeding the orphan and the needy).

This shared Abrahamic emphasis on God’s solidarity with the vulnerable provides a powerful motivation for interfaith action. It suggests that faithfulness to the God of Abraham requires believers to stand with the oppressed, listen to their cries, and work together to dismantle the systems that perpetuate their suffering. Solidarity is not merely an act of charity from the powerful to the weak, but a recognition that God is present with those who suffer, and that joining their struggle is a way of drawing near to God. Interfaith coalitions working for economic justice, refugee rights, racial equality, or against human trafficking find deep resonance within this shared theological conviction.

Prophetic Paradigms: Speaking Truth to Power, Embodying Resistance

The Abrahamic traditions share a rich heritage of prophetic figures who challenged unjust rulers, confronted societal corruption, and modelled courageous resistance against oppression, often at great personal cost. These figures serve as enduring inspirations for contemporary interfaith solidarity.

Moses (Musa in Arabic) stands as a pivotal figure in all three traditions, revered as a prophet who confronted the tyranny of Pharaoh and led the Israelites out of slavery in Egypt (Exodus 3-15; Quranic accounts e.g., 7:103-137, 20:9-98). The Exodus narrative is the archetypal story of liberation from oppression, demonstrating God’s power acting on behalf of the enslaved and challenging imperial might. Moses’ willingness to speak truth to power, despite his own fears and limitations, serves as a timeless model for advocates of justice. His struggle is not merely for one people’s freedom but represents a universal stand against oppressive systems. Esack and others use the Moses-Pharaoh narrative to argue that prophetic missions inherently prioritize justice and liberation over narrow sectarian concerns, inspiring interfaith coalitions against modern Pharaohs.

The Hebrew prophets—figures like Elijah challenging King Ahab and Queen Jezebel (1 Kings 18-19), Nathan confronting King David over his abuse of power (2 Samuel 12), Amos denouncing the wealthy elite of Israel, Jeremiah warning the kings of Judah against injustice and idolatry—consistently placed the demands of divine justice above political expediency and societal norms. They often faced persecution, rejection, and imprisonment for their courageous witness. Their legacy emphasizes the religious duty to critique power structures and advocate for the marginalized, a task often requiring alliances across societal divides.

Jesus, in the Christian tradition, is presented as embodying the prophetic calling. He challenged the religious and political authorities of his day, condemning hypocrisy (Matthew 23), overturning the tables of the money changers in the Temple who exploited the poor (Mark 11:15-18), and ultimately suffering execution by the Roman state collaborating with religious elites. His teachings and actions consistently sided with the marginalized and critiqued systems of domination. His followers are called to emulate his example of compassionate service, courageous witness, and willingness to suffer for the sake of righteousness and justice (e.g., Matthew 10:16-28).

Muhammad, in the Islamic tradition, is viewed as the final prophet, whose mission began in Mecca challenging the socio-economic injustices, polytheism, and tribal arrogance of the Quraysh elite. He faced intense persecution, boycott, and eventual expulsion for his message of divine unity, social equality, and care for the poor and orphaned. The establishment of the community in Medina was an attempt to create a society based on principles of justice, consultation, and compassion, including explicit protections for religious minorities outlined in the Constitution of Medina. His life (Sirah) provides Muslims with a model of perseverance in the face of oppression, strategic coalition-building, and striving (Jihad in its broadest sense) for a just social order.

These shared prophetic paradigms underscore that faith is not meant to be a private affair but has profound public and political implications. They demonstrate that confronting injustice and speaking truth to power are integral aspects of faithfulness within the Abrahamic traditions. They inspire contemporary believers—Jews, Christians, and Muslims—to find common cause in challenging oppressive regimes, advocating for human rights, and working collaboratively for systemic change, drawing courage from the cloud of witnesses who went before them.

Building Bridges for Action

Effective interfaith solidarity requires not only shared theological grounding but also practical ethics for engagement and cooperation. The Abrahamic scriptures offer guidance on how to build bridges across religious divides through respectful dialogue and collaborative action (praxis).

The importance of wisdom, patience, and good communication in engaging others is stressed. The Hebrew Bible advises, “A soft answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1). The New Testament encourages believers to speak the truth in love (Ephesians 4:15) and to let their speech “always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (Colossians 4:6). The Quran famously advises calling others to God’s way “with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious” (16:125) and specifically instructs Muslims regarding dialogue with Jews and Christians: “And do not argue with the People of the Book except in a way that is best” (29:46). These injunctions promote an ethic of engagement based on respect, persuasion, and seeking common understanding, rather than coercion or denigration. Farid Esack emphasizes that genuine solidarity emerging from such dialogue involves mutual listening and transformation, not assimilation or domination.

Beyond dialogue, there is a strong emphasis on practical cooperation in doing good. The concept of “good works” as evidence of true faith is central. James asks rhetorically, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead” (James 2:14-17). The Quranic call to “vie with one another in good works” (5:48) suggests a sphere of ethical action where different communities can collaborate and compete in virtue. The Quran also praises righteous People of the Book who “recite the revelations of God” and “believe in God and the Last Day, and enjoin right conduct and forbid indecency, and hasten to good works; these are among the righteous” (3:113-115), explicitly recognizing shared ethical action as a mark of righteousness across religious lines.

The “Golden Rule”—treating others as one would like to be treated—provides a near-universal ethical foundation found in various forms across the traditions. “You shall love your neighbour as yourself,” commands Leviticus 19:18, a commandment Jesus identified as second only to loving God (Mark 12:31). Jesus stated it positively: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets” (Matthew 7:12). While not explicitly formulated this way in the Quran, the underlying principle of reciprocity and empathy is deeply embedded in its ethical teachings and prominently featured in Prophetic traditions.

These ethical guidelines—respectful dialogue, prioritizing good works, seeking common ground, and practicing reciprocity—provide the practical tools for building effective interfaith coalitions. They enable diverse communities to work together on concrete issues of injustice—poverty alleviation, refugee resettlement, anti-racism work, environmental protection—while respecting theological differences. This cooperative praxis becomes a lived expression of shared Abrahamic values. Amina Wadud would extend this praxis to intersectional struggles, urging interfaith collaboration to address the interconnectedness of gender, race, class, and other forms of oppression.

Moral Universality: Beyond Ritualism to Ethical Action

A crucial element enabling interfaith solidarity is the recognition within each Abrahamic tradition that true faithfulness transcends mere ritual observance or communal identity, demanding ethical conduct and moral integrity that resonates universally.

The Hebrew prophets repeatedly condemned religious ritual divorced from social justice. Isaiah, speaking for God, declares, “I hate, I despise your feasts, and I take no delight in your solemn assemblies… Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:21-24, similar sentiments in Isaiah 1:11-17). Micah 6:6-8 explicitly contrasts elaborate sacrifices with the true divine requirement: justice, kindness, and humility.

Jesus echoes this prophetic critique, warning against those who outwardly appear righteous but inwardly are full of hypocrisy and lawlessness (Matthew 23:27-28). He stresses that merely calling him “Lord, Lord” is insufficient; true discipleship involves doing the will of his Father, which is intrinsically linked to ethical action (Matthew 7:21-23). The parable of the Good Samaritan (Luke 10:25-37) pointedly contrasts the ritual piety of the priest and Levite with the practical compassion of the Samaritan, defining neighbourliness through action rather than religious or ethnic identity. James defines “religion that is pure and undefiled before God” as visiting orphans and widows in their affliction and keeping oneself unstained from the world (James 1:27), emphasizing ethical conduct and compassion over mere ceremony.

The Quran likewise critiques empty ritualism. Verse 2:177 provides a comprehensive definition of righteousness (Birr) that includes belief in God, the Last Day, angels, scriptures, and prophets, but immediately emphasizes giving wealth out of love for God to relatives, orphans, the needy, travellers, beggars, and for freeing slaves; performing prayers and paying Zakat; fulfilling promises; and being patient in suffering and adversity. Righteousness is thus defined primarily through faith expressed in ethical action and social responsibility, not just formal worship. Fazlur Rahman argued that the Quran’s central objective is moral reform, making ethical behaviour the ultimate criterion of piety. The profound statement in 5:32, relating the saving of one life to the saving of all humanity and the killing of one innocent life (outside of just cause) to the killing of all humanity, underscores a universal sanctity of life and moral responsibility that transcends religious boundaries. Asghar Ali Engineer applied such universalist verses to advocate for interfaith cooperation against systemic injustices like poverty and discrimination, seeing shared ethical action as a sacred duty.

This emphasis on ethical action and moral universalism within all three traditions opens the door for deep solidarity. It allows believers to recognize genuine faith and goodness in people of other traditions based on their character and actions, rather than solely on doctrinal labels. It provides a common language of justice, compassion, honesty, and peace that can unite diverse peoples in a shared struggle against the forces of oppression, which inherently violate these universal moral norms. Interfaith solidarity, from this perspective, is not about compromising core beliefs, but about living out their deepest ethical implications in partnership with all people of goodwill.

An Abrahamic Agenda for Interfaith Solidarity Against Oppression

Synthesizing the theological foundations, scriptural mandates, prophetic examples, and ethical guidelines explored above, a robust Abrahamic agenda for interfaith solidarity against oppression emerges. This agenda is not a rigid blueprint but a set of guiding principles and commitments rooted in shared heritage:

1. Affirming Shared Humanity and Dignity: Consciously grounding all interactions and actions in the belief that every human being is created by the One God and possesses inherent dignity (Genesis 1:27; Quran 17:70), actively combating all forms of prejudice and dehumanization based on religion, race, gender, or any other distinction.
2. Prioritizing Justice (Tzedek, Dikaiosune, Adl/Qist): Committing to the relentless pursuit of justice in all spheres—social, economic, political, and environmental—as a core religious obligation (Deuteronomy 16:20; Amos 5:24; Matthew 23:23; Quran 4:135, 5:8), demanding impartiality even when it challenges one’s own community.
3. Standing with the Vulnerable: Embracing God’s preferential concern for the poor, marginalized, and oppressed (Anawim, Mustad‘afun) (Exodus 22:21-27; Psalm 103:6; Luke 4:18; Matthew 25:31-46; Quran 4:75, 28:5), actively listening to their voices and centring their experiences in the struggle for liberation.
4. Actively Resisting Oppression: Courageously confronting and working to dismantle systems of oppression, inspired by prophetic models (Moses, Hebrew Prophets, Jesus, Muhammad), speaking truth to power, and advocating for the rights and liberation of all who suffer injustice (Isaiah 1:17; James 5:1-6; Quran 4:75, 42:42).
5. Cultivating Respectful Dialogue and Understanding: Engaging with members of other Abrahamic faiths (and beyond) with wisdom, humility, and a genuine desire to understand, seeking common ground while honestly acknowledging differences (Proverbs 15:1; Colossians 4:6; Quran 16:125, 29:46).
6. Engaging in Cooperative Praxis: Moving beyond dialogue to concrete, collaborative action (“good works”) that addresses specific injustices, builds community, and fosters mutual transformation (Micah 6:8; James 2:14-17; Quran 5:48, 3:114-115).
7. Promoting Cultures of Peace and Reconciliation: Working together to overcome legacies of conflict and mistrust, fostering forgiveness where possible, and actively promoting nonviolent solutions to conflict, striving to embody the peace (Shalom, Eirene, Salam) envisioned by their traditions.
8. Focusing on Universal Ethical Values: Emphasizing the shared moral principles of compassion, honesty, integrity, and the sanctity of life as the foundation for collaboration, recognizing that true faithfulness is measured by ethical conduct, not merely ritual observance (Micah 6:8; James 1:27; Quran 2:177, 5:32).

This agenda positions interfaith solidarity not as an optional extra but as an integral dimension of authentic Abrahamic faith, demanding active engagement in liberative praxis for the sake of God and humanity.

Challenges, Critiques, and Complexities

Advocating for robust Abrahamic solidarity against oppression must honestly confront significant challenges, both historical and theological. Centuries of conflict, mutual suspicion, and violence—from the Crusades and Inquisitions to contemporary conflicts often framed in religious terms—have created deep wounds and entrenched stereotypes that hinder trust and cooperation.

Furthermore, each tradition contains exclusivist interpretations and theological doctrines that can pose obstacles. Within Judaism, concepts of chosenness, while often interpreted ethically, can sometimes lead to particularism that resists universal solidarity. Within Christianity, claims about the unique salvific role of Christ (e.g., John 14:6) have historically fuelled missionary approaches that sought conversion rather than cooperation, and sometimes led to the persecution of non-Christians. Within Islam, interpretations of verses concerning relations with non-Muslims (like the context-specific verse 3:85, or verses related to historical conflict) are sometimes deployed by traditionalists or extremists to argue against genuine pluralism and solidarity, viewing Islam as superseding previous revelations entirely. Farid Esack directly confronts these interpretations, arguing for contextual readings that prioritize the Quran’s overarching ethical principles like justice (5:8) and its affirmation of righteous others (2:62). Rahman’s double movement hermeneutic similarly allows for distinguishing universal principles from historically specific rulings.

Critics across traditions sometimes argue that deep interfaith solidarity risks theological syncretism or dilutes the distinctiveness of each faith, reducing them to a lowest common denominator of generic ethics (a concern raised by figures like Abdul Hakim Murad regarding some modernist Islamic approaches, with parallels in other faiths). They might argue that collaboration should be limited to purely humanitarian or civic spheres, keeping theological motivations separate.

Moreover, the internal diversity within each tradition means there is no single “Jewish,” “Christian,” or “Muslim” position on interfaith solidarity. Liberal and liberationist streams actively promote it, while conservative and fundamentalist groups often resist it or view it with suspicion. Political manipulation of religious identities further complicates efforts, often exacerbating tensions for geopolitical gain.

Addressing these challenges requires theological nuance, historical honesty, and a commitment to hermeneutics that prioritize the ethical core of each tradition—justice, mercy, and peace. It demands focusing on shared values and common threats, building trust through concrete cooperation, and respectfully navigating theological differences without requiring doctrinal compromise. The argument is not for erasing distinctiveness, but for recognizing that the shared divine call to combat oppression provides fertile ground for powerful, faith-rooted alliances. The potential benefits of presenting a united moral front against injustice, adherents argue, outweigh the risks of theological dilution, especially when grounded firmly in the ethical imperatives of each tradition’s sacred texts.

A Shared Call to Repair the World

The Abrahamic traditions, born from a shared encounter with the One God of justice and compassion, possess profound resources for inspiring and sustaining interfaith solidarity against the myriad forms of oppression that plague our world. Despite historical conflicts and theological divergences, the core scriptures and ethical teachings of Judaism, Christianity, and Islam converge powerfully on the non-negotiable demands for justice, the inherent dignity of all human beings created by God, the divine imperative to resist oppression, and God’s unwavering concern for the poor and the marginalized.

From the pursuit of Tzedek in the Torah and Prophets, to the embodiment of Dikaiosune and love in the life and teachings of Jesus, to the command for Adl and Qist in the Quran, believers are called to be agents of justice and mercy in the world. The foundational belief in One God (Tawhid) provides the ultimate basis for recognizing the unity and equality of the human family. The consistent scriptural emphasis on the vulnerable—the widow, the orphan, the stranger, the poor, the Mustad‘afun—mandates a solidarity that transcends communal boundaries. The courageous witness of prophets like Moses, Isaiah, Jesus, and Muhammad serves as an enduring inspiration to speak truth to power and challenge unjust systems. Scriptural injunctions promoting respectful dialogue and cooperation in good works provide the ethical framework for building practical alliances. The universal moral vision, emphasizing ethical action over mere ritual, allows believers to recognize and honour faithfulness across religious lines through shared commitments to compassion and justice.

Modernist and liberationist interpretations within each tradition, exemplified by thinkers like Heschel, King, Gutiérrez, Abduh, Rahman, Wadud, and Esack, have powerfully reclaimed these liberative threads, demonstrating that a commitment to interfaith solidarity against oppression is not a departure from tradition, but a return to its ethical core. While challenges stemming from historical baggage, exclusivist interpretations, and political manipulation remain significant, they do not negate the compelling theological and ethical case for collaboration.

In a world fractured by injustice, inequality, and violence, the shared Abrahamic heritage offers not a source of division, but a potent wellspring of hope and collective strength. It calls Jews, Christians, and Muslims—and indeed all people of conscience—to rise above sectarianism and build coalitions grounded in shared values, working together to challenge oppression, uphold human dignity, and strive towards the vision of a world transformed by justice, mercy, and peace. This shared task, this collective Tikkun Olam, is perhaps one of the most profound ways to honour the God of Abraham in our time.

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King Jr., Martin Luther. Strength to Love. Minneapolis: Fortress Press, 1963.

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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. He can be reached at [email protected]