The greatest emphasis in the Qur'an is on the unity of God which implies belief in the divine causality and the presence of moral order in the universe where people are judged according to the merit of their deeds and not arbitrarily. This moral order works without any favor not only in the case of individuals but also in the case of societies and peoples. God has entered into covenant with men within the limits of this moral order with men as such and not with particular nations or races.

Unity, as one of the ideals of man, implies unity in the internal life of man, a co‑ordination of reason, will, and action. It requires complete control of one's passions and lust. It also stands for the unity of profession and practice. Faith in God is the necessary prerequisite of moral life, but it should not be mere verbal acceptance; it must be accompanied by good deeds, implying an attitude of mind which is motivated by a complete submission to God's will. Poets generally say what they do not practice, and hypocrites say with their tongues what is not in their hearts, but all believing men and women are truthful in their words and deeds.

Externally, the ideal of unity demands that men should develop a healthy social organization which traverses the middle path of rectitude avoiding all forms of extreme. The righteous are advised to get together and strive, so that tumult, oppression, and mischief are removed from the face of the earth.

This ideal of unity also implies peace and harmony among members of a family. A woman is a mate for man so that both may dwell in tranquility with an attitude of mutual love and kindness; each is like a garment for the other for mutual support, mutual comfort, and mutual protection. It is the duty of man to live with woman on a footing of kindness and equity. Unity also implies that members of a national or ideological group should develop ties of intimate relationship among themselves so that the ideal of an organic whole may be realized in a broader context.

The Qur'an says that all Muslims are brothers and have great love and affection among themselves. No excuse should be allowed to stand in the way of doing good or making peace between different persons. Every effort should be made to bring about con­ciliation between men, yet we should co‑operate in righteousness and piety, not in sin and rancour. We should be kind to those in need, to neighbours, and to the wayfarers.

This attitude, of kindness and fairness is to be maintained and upheld even in the case of enemies and opponents. We should try to forgive those who plot against us and overlook their deeds, cover evil with pardon, and turn off evil with good.

This attitude of toleration is to be cultivated in our relation to people of other faiths. The Qur'an aims at establishing a peaceful social atmosphere where people belonging to other faiths can enjoy freedom of conscience and worship for which purpose the believers are urged to rise and fight against the oppressors so that monasteries, churches, synagogues, and mosques in which the name of God is commemorated in abundant measure may not be pulled down. It unreservedly praises some of the people of the Book for their faith.

It is as a consequence of this attitude of tolerance that according to the Qur'an all those who believe in God and the Last Day and practice right­eousness, whether they are Muslims, Jews, Christians, or Sabaeans, shall get their reward from their Lord. The Qur'an gives an open invitation to the people of the Book to come together and work conjointly for the establishment of peace and social harmony based on the idea of the unity of God.

Above all, this ideal of unity leads to the conception of unity of the whole of humanity. Mankind was created from a single pair of a male and a female and from a single breath of life. All people are equal members of the human community; the only distinction recognized by the Qur'an is based on the degree of righteousness possessed by people.