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Islam is the last religion for mankind established by Allahu Taala through his Messenger Sayyiduna Muhammad, and one of the most important characteristics of our religion is that it is easily understood and easily practised by people. The main reason for this is that Islam is in tune with the human nature and addresses the human intellect. It is not imaginable that the Real who created the world and humans addresses them in any other way. This is the reason for the deep impact which Islam leaves on people who come in touch with it and the reason why it always renews itself without there being an institution of the like of a missionary.

The focus of Islam and the leitmotif of its creed is Tawhid. Tawhid is the trust in the existence and the absolute singularity of Allah, the Creator. This is the first and most important principle of the Islamic creed.

The priciple which is regarded most important in the daily life of humans and the relations between individuals and government is justice. An Islamic community without justice is unthinkable. Its opposite, injustice, is condemned and forbidden.

In the continuing relations between the members of a community, the fundamental principle is brotherhood (uhuwwa). This means that all Muslims regard themselves as if they were brothers and sisters born by the same mother and apply this principle as a fundamental one in their living. In all his exchange with others, it is necessary for the Muslim to act justly and to be moved by brotherly feelings.

That the Muminun must take brotherhood as the fundamental principle in their mutual relation has been expressed in a very clear way in the Qur'an al-Karim:

"The Muminun are but brothers. Therefore settle differences your brothers and have taqwa of Allah so that you may be protected." (Suratu'l-Hujurat, Ayat 10).

At the beginning of Ayat 103 in Surat Ali Imran we find:

"Hold fast to the rope of Allah altoghether and do not scatter. Remember the bounty of Allah on you: you were once enemies to one another and He has brought your hearts together and you became brothers by His bounty..."

In numerous ayaat of the Qur'an al-Karim, the Muminun are reminded to act based on brotherhood in their mutual relations and their everyday life and not to harm each other but to be of benefit to each other.

The words and deeds of the carrier and proclaimer of the message of Islam, Sayyiduna Muhammad are a clear interpretation of the Qur'an al-Karim. He has therefore during his own life been an example of the indispensable principle of brotherhood and has cautioned the Muminun regarding it. There are many ahadith on this subject and it is of benefit to mention some of them. Sayyiduna Muhammad said:

"The relation of the Muminun to each other is like a building in which the parts support and strengthen each other (and he linked his fingers into each other in order to indicate to this togetherness)." (Buhari and Muslim).

About the feelings they have for each other in times of trouble and worry, the following has been transmitted:

"Regarding love for each other, having mercy for each other and protecting each other, the Muminun are like a/one body. If any of the limbs of the body feels ill, all other limbs of the body feel disturbed and sorry." (Buhari and Muslim).

We can see that the Messenger is demanding from us, the Muslim people that we take each other as one body and have concern for the troubles of each other and help each other. It is also quite clear from numerous ahadith that the help mentioned here is mutual help. In other words, what is meant here is social solidarity. Since every member of a Muslim society will be concerned about the difficulties of the other members, the result will be a society founded on effective solidarity. Such a society surely will be strong, positive and healthy, people will not feel lonely, abandoned and helpless.

In Islam, solidarity is not a mere personal moral/religious recommendation. That the Muslims love each other and protect each other is a spiritual state directly related to their iman. Sayyiduna Muhammad said:

"The iman of any of you is not complete as long as he does not love for his brother what he loves for himself." (Buhari and Muslim).

Let us also indicate right here that the recommendation to act well towards others has not been restricted by the Messenger only as towards the Muminun and to be exclusively for them. In a hadith which is used to decorate our mosques and homes we find:

"The best of humans is, who is most helpful to mankind."

What has been transmitted from the Noble Messenger regarding solidarity among humans is far beyond the scope of this summary in which we cite some examples. However, it is quite clear from the examples cited that solidarity is a fundamental principle in the mutual relations between the members of an Islamic society. At the same time, this issue is related to having iman.

2. Solidarity in every aspect

The Muslims are commanded to help each other in every aspect of life and to have solidarity for each other. Thus, an Islamic society will be constructive and creative, positive and a society based on affection and beyond tensions and anxiety. This mutual help will certainly be practised only in what is correct. We are commanded in the Qur'an al-Karim: "...help each other in doing good and in avoiding what Allah has prohibited; do not help each other in committing wrong action and enmity; have fear of Allah; Allahs punishment is severe." (Suratu'l-Maida, end of Ayat 2).

The command in the Qur'an regarding solidarity is very clear. The Muminun can help each other only to what is approved of. In matters prohibited in Islam, they will not only not help each other, on the contrary, they will caution each other and prevent each other from those matters. Solidarity in Islam must be in tune with the pleasure of Allah.

Solidarity is a vast issue covering almost every aspect of social life. It is a condition in spiritual matters as well as in economical, social and political matters.

In our age, economical activity and economical impulses constitute a significant part of human life. Therefore, Muslims today are also in need and see themselves forced to practice solidarity among each other effectively in economical matters. Individual solidarity must develop into social solidarity and may also not remain within national borders but must be lifted to an international level.

If the Muslims develop an effective solidarity on both the national and international level, it will have positive results on their economic strength and their standard of living. Islamic societies will be economically stronger and their social situation will be prosperous.

If the community of Muminun prefer each other in their economical, trade, social and financial activities and give preference to their Mumin brothers, it will not only lead to economical strength among Muslim communities but will at the same time strengthen the bond of brotherhood and love between Muslims.

This attitude and behaviour does not mean that a particular Muslim community will alienate itself from social life and other communities and turn into a ghetto. This is merely the application of one of many preferences. People in their everyday lives also do not decide in their choice for a product not solely based upon price and quality but also based upon personal taste and other elements.

However, when people give preference in issues like investment, production, and services to those with whom they share the same values, it may bring about important benefits.

3. The Special Importance of Muslim Communities

The giving preference of the Muslims to each other in economical activities, their trade and purchases will result in a development to their advantage. Investors, industrials, traders and freelance professionals who want to respond to the preferences of the Muslims will produce the goods and services according to these preferences and offer them on the market.

Since these investors, industrials, traders and freelance professionals share and live according to the same set of values like the consumers they will be producing goods and services which will satisfy and please their customers. As a result, new markets will develop which are in tune with Islamic values. The need for halal meat is a typical example of such a new market segment emerging. Naturally, the examples and developments are increasing.

Solidarity among Muslims in the fields like medication, law, project development and counselling is of special importance. People in these professions will identify the needs of their brothers far better and provide the necessary services. This is of great importance for Muslims living in a non-Muslim environment.

Economical solidarity among Muslims has also an "international" aspect which may not be neglected. Especially within the borders of the EU there are great numbers of Muslim freelance professionals and businessmen. At the same time, beginning right at the South and Southeast of Europe lies the Muslim world stretching over vast territories.

The European Muslims, especially freelance professionals, businessmen, jurists and lawyers can be the strongest bridge between these two worlds.

The businessmen, great companies and state institutions in Muslim countries have an important task which they must not neglect: not to wait for anybody else but to begin this co-operation and solidarity from their own initiative and give their support.

Furthermore, finance and project institutions like the Islamic Development Bank should make the necessary changes in their regulations and include the non-Muslim democratic countries in which Muslims live as communities into their banking and investment activities. Islamic communities living in non-Muslim free countries should be the first to benefit from donation funds.

Conclusion

The Muminun always keep up the feeling and understanding that they are brothers. That Muslims help each other and practice solidarity among each other is a matter of their iman. Therefore, no matter where they live, they must be, as in every other field, also practice solidarity in the economical field. They must give preference in investment, production, consumption and all other services to those with whom they share the same values. However, this must never mean that communities which act like this alienate themselves from other people and form a closed society.

The Muslim businessmen, jurists and lawyers in Europe can be a bridge between Europe and the Muslim world. The businessmen, financial and trade institutions in Muslim countries must develop their relations to Europe.

All those interested in attending the Conference are kindly requested to apply to: 103064, Moscow, Furmanny Per. 14, Build. 4, Human Rights Institute,  tel./fax (095) 208-3301, e-mail: kalandarov@ropnet.ru