Interfaith Solidarity for Peace- An Ecumenical Exploration through Vedic, Biblical, and Quranic Wisdom
By V.A. Mohamad Ashrof, New Age Islam
14 April 2025
This article explores how the sacred texts of Hinduism, Christianity, and Islam—the Vedas, Bible, and Quran—collectively offer a robust framework for fostering interfaith solidarity and attaining peace.
Rooted in principles of unity, compassion, justice, and the recognition of divine diversity, these scriptures transcend sectarian boundaries and present a shared moral and spiritual vision. Through textual analysis and interfaith dialogue, this study affirms that ancient spiritual wisdom, when interpreted inclusively, can inspire collaborative efforts to overcome oppression, promote justice, and cultivate global harmony.
The Universal Call for Unity and Cooperation
The Rigveda urges, “Be united; speak in harmony... perfect be your unity” (10.191.24), while the Bible echoes this spirit: “How good and pleasant it is when God’s people live together in unity!” (Psalm 133:1). Similarly, the Quran calls all humanity to common ground:
“Say: O People of the Book! Come to a common word between us and you: that we shall worship none but God.” (Quran 3:64).
Unity here is not uniformity but the alignment of diverse hearts toward justice and peace. This scriptural convergence invites believers from all traditions to speak and act together in solidarity against injustice and division.
Interconnectedness as a Foundation for Solidarity
The Upanishadic proclamation “Tat Tvam Asi” (That Thou Art – Chandogya 6.8.7) affirms the inherent unity of existence. The Bible supports this with the idea of mutual belonging:
“We are all one body in Christ, and each of us is a part of it.” (Romans 12:5)
The Quran echoes this cosmology: “We created you from a single soul” (Quran 4:1), underscoring our shared origin and destiny.
Recognizing this metaphysical oneness cultivates compassion and mutual care—essential to interfaith solidarity in the face of systemic oppression and dehumanization.
Peace as a Shared Aspiration
The Atharva Veda invokes peace across all creation (19.9.14), while the Bible affirms:
“Blessed are the peacemakers, for they shall be called children of God” (Matthew 5:9).
The Quran, too, presents peace as a divine imperative: “God invites to the abode of peace” (Quran 10:25) and describes believers as “servants of the Most Merciful who walk upon the earth humbly... and when the ignorant address them harshly, they say: Peace.” (Quran 25:63)
These converging visions of peace encompass the inner self, society, and the cosmos, offering a holistic spiritual ecology for interfaith collaboration.
Ethical Conduct Against Oppression
The Bhagavad Gita identifies lust, anger, and greed as gateways to destruction (16:21), advocating self-mastery. Likewise, the Bible warns:
“The love of money is the root of all evil” (1 Timothy 6:10), and calls for justice: “Learn to do right; seek justice. Defend the oppressed” (Isaiah 1:17).
The Quran similarly commands ethical action:
“Stand out firmly for justice... even against yourselves” (Quran 4:135) and condemns exploitation: “Woe to those who give less [than due], who, when they take a measure from people, take in full, but if they give by measure or weight to them, they cause loss” (Quran 83:1-3).
These ethical injunctions emphasize inner transformation as the bedrock of social justice—a call resonating across scriptures.
Recognizing the Divine in Diversity
The Rigveda’s affirmation— “To what is One, sages give many a title” (1.164.46)—champions religious pluralism. The Bible, too, acknowledges diversity in divine grace:
“There are different kinds of gifts, but the same Spirit... different kinds of service, but the same Lord” (1 Corinthians 12:4-6).
The Quran proclaims:
“To each of you We have prescribed a law and a method... If God had willed, He would have made you one nation, but [He willed it otherwise] that He may test you in what He has given you. So compete in good works.” (Quran 5:48)
Diversity here is not a problem but a divine plan—calling for mutual respect, not erasure. Recognizing the sacred in the "Other" is foundational to authentic interfaith solidarity.
Practical Applications for Interfaith Solidarity
1. Dialogue and Knowledge-Sharing
Inspired by the Rigveda (10.71.4), Quran (49:13), and Bible (Proverbs 27:17), interfaith circles can create spaces for deep, transformative conversation.
2. Joint Action Against Oppression
Scriptures unite in commanding care for the marginalized (Rigveda 10.117.2; Isaiah 58:6-7; Quran 90:11-17). Faith communities can collaborate on poverty alleviation, refugee support, and minority rights.
3. Peace Advocacy
Sacred peace invocations (Atharva Veda 19.9.1, Matthew 5:9, Quran 25:63) provide a common ethical and spiritual framework for nonviolence, climate advocacy, and peace-making.
4. Ethical Education
Develop interfaith programs that draw on scripture (Gita 16:21, Proverbs 16:32, Quran 91:7-10) to promote virtues like self-control, humility, and justice among youth and leaders.
Toward a Shared Sacred Future
The sacred scriptures of Hinduism, Christianity, and Islam offer more than individual spiritual insight—they call for a collective moral vision. In affirming unity, recognizing divine diversity, promoting peace, and demanding justice, these texts form a sacred chorus of resistance against oppression and violence.
As the Rigveda urges, “Human beings should walk the right path humbly” (10.31.2). The Bible exhorts, “Let justice roll on like a river” (Amos 5:24). The Quran commands, “Help one another in righteousness and piety” (5:2).
By heeding these voices together, interfaith communities can move from mere tolerance to transformative solidarity—toward a world where peace is not only desired but realized.
Bibliography
Atharva Veda. Translated by Ralph T.H. Griffith. Benares: E.J. Lazarus and Co., 1895.
Bhagavad Gita. Translated by A.C. Bhaktivedanta Swami Prabhupada. Los Angeles: Bhaktivedanta Book Trust, 1972.
Brihadaranyaka Upanishad. Translated by Swami Madhavananda. Calcutta: Advaita Ashrama, 1950.
Chandogya Upanishad. Translated by Swami Nikhilananda. New York: Ramakrishna-Vivekananda Centre, 1949.
Rigveda. Translated by Ralph T.H. Griffith. Benares: E.J. Lazarus and Co., 1896.
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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.
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