International Symposium on Cultural
Diversity, the Quest for
Common Moral Ground and the Public Role of
the Media
Is there a Common Moral Basis for Inter-cultural Understanding?
By
IMAM Dr Abduljalil Sajid
Chairman
Muslim Council for Religious and Racial Harmony UK
8 Caburn Road Hove BN3 6EF (UK)
Tel: 01273
722438 /299345 FAX: 01273 326051
Email: sajid@imamsajid.com
Bismillah Hir Rahma Nir Rahim (I begin with name of God the Most Kind
the Most Merciful). I greet you with the greetings of Islam (Assalamu Alaykum wa Rahmatullah wa
Barakathu (May God’s blessing and peace be with us all.)
I am honoured -- and deeply humbled -- to be invited
to speak to you this afternoon. I brought the greetings of British Muslims and our national umbrella
organisation Muslim Council of Britain
(MCB) Secretary General Bother Iqbal Sacranie MBE
Let me begin from the very outset to clarify Islam from Muslim. Most
people treat Islam and Muslims as synonymous and mutually interchangeable
terms, often saying Islam where they ought to say Muslims and vice versa. In my
opinion the word “Islam” should be used exclusively for the “Way of Life” based
upon divine sources: The Book known as Qur’an, “the word of God” and Sunnah, “the proven practices of the Prophet” (peace and blessing of God be
upon him). “Muslims” as human beings are free to abide or deviate from Divine Guidance as
they feel fit according to their own conscience. Islam has never claimed to be
a new faith. It is the same faith that God ordained with the creation of the first
man sent to earth. Islam confirms almost all Biblical and Hebrew Prophets as
the Prophets of Islam and their messages as the messages of Islam as long as
they are confirmed in the Qur’an, the Book of Islam. The moral and ethical code
of Islam is similar to Judaism, Christianity and many other major world faiths.
The only difference is in theology, concepts and practices, in the methods of
worship of the One and the Only One God and methodology of how morality and ethics should govern all spheres and aspects of our human
life.
Some Muslim might
agree with the assertion, made by Daniel Johnson in The Daily Telegraph, on 12 September 2001, that Muslims are
required by the Qur’an to believe that Jews and Christians will be “mustered
into Gehennam.”[1] They forget
that in the Sahîfat al-Madinah, also
knwn as the Constitution of Medina,
the Prophet Muhammad legislated for a multi-religious society, based on
tolerance, equality, and justice, many centuries before such an idea existed any
where in the world. Indeed early Muslim society is more pluralistic in a
religious. Under the terms of this document each religious group enjoyed
cultural and legal autonomy. The Jews and Christians were equal before laws
with Muslims. There was no clause demanding their subjection. They were bound
by the same duties as the other parties to the contract; together they formed a
single community, or ummah, a word
that is now used almost exclusively with reference to the Muslim community.
I must admit that Muslims
have failed to publicise the pluralistic vision of Islam. As Murad Hofmann has said, “it is
essential that the Western media and those who exert an influence on public
opinion should be made aware of the true Islamic model of religious pluralism.”[2]
The Qur’an not only
conveys a message of peace, tolerance, and compassion; it provides mankind with
a global framework for co-operation and a charter for inter-faith dialogue. It
repeatedly stresses that all peoples on earth have had their prophets and
messengers, and that multiplicity of every kind — religious, cultural, or
ethnic — is part of God’s magnificent design: “And among His wonders is…the diversity of your tongues and colours”
(30: 22); “To each [community] among you
have We appointed a law and a way of life. And if God had so willed, He could
have made you one community: but [He willed it otherwise] in order to test
you…So compete with one another in doing good works, for to God you will all
return, and He will inform you about that wherein you differ” (5: 48).
This means that
prophetic guidance is not limited to any one community, period, or
civilisation. So Muslims — if they are true to their faith — do not claim a
monopoly of the truth, or a monopoly of revelation: “And indeed, within every community have We raised up an apostle [with
this message]: ‘Worship God and shun the powers of evil’” (16: 36). Like
Jesus, the Prophet Muhammad did not come to establish a new religion, but to
recapitulate the teachings of those prophets, or messengers, who had preceded
him. He came to remind us of our status in the divine scheme of things as God’s
servants and deputies. As the Prince of
Wales said, in “A Reflection on the Reith Lectures for the Year 2000,” we
have failed to live up to this “sacred trust between mankind and our Creator,
under which we accept our duty of stewardship for the earth.” [3]
The actions of a few
Muslim fanatics have been interpreted as vindicating the old idea that Islam
promotes violence. All too often in the media the word “terrorism” is coupled
with the adjective “Islamic.” If Islam were really, as some suppose, a religion
of fire and sword, why would “the true
servants of the Most Merciful” be defined in the Qur’an as “those who walk gently on earth and who,
when the ignorant address them, say ‘Peace’” (25: 63)? Why would Muslims be
admonished to greet one another, on all occasions, with the words, “Peace be with you and God’s mercy and
blessings”? It is clearly stated in the Qur’ân: “There shall be no compulsion in religion” (2: 256). This disproves
the fallacy that Islam imposes on the non-Muslim the choice between conversion
and the sword. According to the Qur’an, “God
does not love aggressors” (2: 190), and war is only permitted in
self-defence, or in defence of religion. If people did not have such a right,
then, “monasteries and churches and
synagogues and mosques, in which God’s name is much remembered, would surely
have been destroyed by now” (22: 40). This means that military action is
justified against an enemy who destroys a place where God is worshipped. It is
also said in the Qur’an that those who are oppressed, or who have been unjustly
driven from their homelands, have a duty to fight.[4]
However, when the
opportunity for peace arises, Muslims are encouraged to be forgiving and to
seek reconciliation, for mercy and compassion are God's chief attributes: “Whoever pardons [his foe] and makes peace,
his reward rests with God.” (42: 40). This is why Muslims are taught to
dedicate themselves constantly to God’s service with the words, “In the name of God, the Merciful, the
Compassionate.” Since the word Islam
means “submission,” from the same root as salâm,
“peace,” a Muslim is simply a person who attempts to find inner peace by
submitting to God’s will: “He guides to
Himself all those who turn to Him — those who believe, and whose hearts find
their rest in the remembrance of God — for, truly, in the remembrance of God
hearts do find their rest” (13: 27-28). War in itself is never holy, and if
the lesser jihad of war is not accompanied by what the Prophet
Muhammad called “the greater jihad,”
the struggle to control the lower instincts and the whims of the ego, then war
may be diabolical.
The following
principles may be derived from the Qur’an.
First of all, Muslims
should not ridicule the beliefs of others: “But
do not revile those whom they invoke instead of God, lest they revile God out
of spite, and in ignorance: for We have made the deeds of every people seem
fair to them. In time, they must return to their Lord, and then He will make
them understand what they have done” (6: 108).
Secondly, Muslims should not associate with those who ridicule our faith: “Do not take for your friends such as mock
at your faith and make a jest of it…they are people who do not use their
reason” (5: 57-58).
Thirdly, when Muslims address those who do not share our beliefs, we should
speak with courtesy: “And do not argue
with the followers of earlier revelation otherwise than in a most kindly
manner” (29: 46).
Fourthly, Muslims should invite people to use their reason, appealing to the
intellect to interpret God’s words, because there is no contradiction between
faith and reason: “O People of Scripture,
why do you argue about Abraham, seeing that the Torah and the Gospels were not
revealed till long after him? Will you not, then, use your reason?” (3:
65).
Above all, within
the bounds of propriety — no backbiting or blasphemy — there must be freedom of
opinion and discussion both with those who hold other religious views and with
those who share our faith — for if we
cannot appreciate diversity within our own religious community, we will
certainly not be able to value religious diversity.[5]
The Prophet Muhammad is reported to have said: “The differences of opinion
among the learned within my community are [a sign of God’s] grace.” If Muslims
were to follow these principles, they would become once again a“community of the middle way” (Qur’an,
2: 143), exercising moderation and avoiding all extremes.[6]
It needs to be said,
however, that before one can begin to apply these principles there has to be
the willingness to listen and to engage in dialogue, and there has to be some
degree of mutual respect and equality between the two parties. When there is a
gross disparity of wealth, power and privilege, such as exists between Israel
and Palestine, dialogue is very difficult. In fact the arrogance and
selfishness of the rich nations, and the ever-widening gap between them and the
rest of the world, generate feelings of resentment and discontent. In Islam a
rich man does not merely have a duty to distribute some of his wealth to the
poor, but the poor have a right to a
share in his wealth. The discrepancy between the rich nations and the poor is
now so great that the wealth of the world’s three richest families is said to
be equal to that of 600 million people living in the world’s poorest countries.[7]
We now have to make
a choice — individually and collectively — between confrontation and dialogue,
between destruction and construction, between war and diplomacy. True global
cooperation will not be possible until we recover an awareness of the
ecumenical, ecological and ethical principles that are at the heart of every
spiritual tradition. In most of the world’s trouble spots — in Palestine,
Kashmir, Gujarat, and Chechnya — Muslims have been massacred and tortured and
denied their most basic rights – freedom, independence and dignity of life. In
Iraq thousands of children have died of cancer as a result of international
community’s sanctions, or as a result of polluted drinking water and
malnutrition, and thousands more may now be in danger of losing their lives due
to occupation of foreign armies. In Afghanistan thousands of innocent people
died as a result of US bombing. Not unnaturally Muslims feel that they have
been treated unjustly by what is euphemistically called “the world community.”
Those who see
religious, cultural and ethnic diversity as a blessing, and who share the view
of the Chief Rabbi Jonathan Sacks
that “no one creed has a monopoly of spiritual truth; no one civilisation
encompasses all the spiritual, ethical, and artistic expressions of mankind,”[8]
must find the middle way between religious fanaticism and fanatical secularism.
It is essential, as His Royal Highness
Prince Hassan of Jordan has said, that we promote a dialogue of
civilisations,[9] and that we
should not allow extremists to highjack Islam or any other religion.[10]
It is vitally important, especially in the light of current events, to refute
those shallow secularists who regard religion itself as inevitably divisive,
and to rediscover the ethical principles upon which all the great spiritual
traditions are based. It is not simply a matter of respecting religious
differences; we have to recover the practical spiritual wisdom that unites us
and makes us human. As Martin Luther
King said, “our loyalties must become ecumenical rather than sectional.
Every nation must now develop an overriding loyalty to mankind as a whole in
order to preserve the best in their individual societies.”[11]
This vision of a just and peaceful multi-religious society can never be
achieved without the active cooperation of the mass media.
The necessity of mutual cooperation:
In
my faith tradition the Holy Qur’an commands believers for interfaith
co-operation “to come to common grounds” (3:64). As a Muslim I have been
ordered to build good relations with all people of the world (49:13 &
(16:40); work for peace everywhere and whenever possible with others (2:208)
& 8:61); cooperate with others in furthering virtue and God–consciousness
(5:2); seek and secure human welfare, promote justice and peace (4:114);
do good to others (28:77) and not to break promises made to others (16:91).
The Holy Qur’an tells believers that those who do good deeds and help others
are the best creation (98:6). The Holy Prophet of Islam made it clear
that “Religion is man’s treatment of other fellow-beings” (Bukhari &
Muslim); and “the best among you is he who does good deeds in serving other
people” (Ahmad & Tabrani).
The Prophet of
Islam (May the peace of God be upon him) practiced this ideal for interfaith
dialogue himself while talking to Jews, Christians and other faith traditions,
as well as people with no faith on issues concerning life, death and relevant
matters. The Prophet of Islam confirmed
this in writing explicitly in the Charter of Medina in 622 CE. The Holy Qur’an not only recognized
religious pluralism as accepting other groups as legitimate socio-religious
communities but also accepting their spirituality. The preservation of the
sanctity of the places of worship of other faiths is paramount in Islamic
tradition (22:40). The Holy
Qur’an is full of many examples but time does not permit me to dwell on
this.
In Search of a Common Ground
Much controversy arises or is made out of
the question of values; what is meant by 'values'? Which values are good and
which bad, if any? Which values are to be tolerated even if their rightness is
controversial? Has one a right to express and teach values? Can any science or
doctrine be neutral with regard to values? These are key issues of psychic and
social development, not facts merely to observe and describe. The essential
goodness of human nature is ultimately something for us to reach out to
together, through discovering, experiencing and further developing it
personally. Progress in this direction invokes many kinds of feedback from
others in one's personal sphere of experience, which strengthen the conviction
that, despite all, values are a human heritage, while anti-values are but the
result of ignorance as to our this heritage and shortcomings in so far
discovering and pursuing our true destiny, whether individually or
collectively.
The question that preoccupies us as implied
by the theme is this: Can we find a common ground on which Muslims and non-Muslims
stand comfortably in a democratic and pluralist society? My answer is a
resounding yes. The Qur’an directs the Muslims to find a common ground
with other religious communities. This common ground is expressed as a mutual
respect of the freedom and autonomy of different religious communities. That
none should appropriate to them the right to impose their way of life on other
religious communities. The Qur’an is also clear that there can be no force in
matter religious. The Qur’an urges Muslims to seek a political order based
on peaceful cooperation and mutual respect, and warns them against placing
religious solidarity over covenanted rights and the principles of justice
Religious conflict, particularly between
Islam and Christianity in the past, or more recent conflict between Israel and
Palestine, more often than not rose out of human excesses and the desire to
stir religious passion to support political goals. It is true that these
Abrahamic religions (Islam / Judaism / Christianity) advance a slightly
different conceptualisation of God and of humanity’s relation to the divine,
but doctrinal differences are not
limited to inter-religious relationships. One can find more doctrinal diversity
within each of these world religions that between them.
Muslims, Jews and Christian share similar core
values of respect of human life and dignity, and profound commitment to charity
and the common good. There are five common values in all major religions
and faiths of World. That honesty and sincerity, compassion and love, sacrifice
and selflessness, a sense of justice and a sense of fairness, patience and
perseverance are values which all religions cherish is to state the obvious.
Likewise, there is no religion that does not regard human dignity and mutual respect,
modesty and humility, moderation and restraint, a sense of balance, and a sense
of propriety as vital aspects of a flourishing civilisation. Industry and
diligence are important attributes. So are kindness and courtesy. The world has
become a fairly stable multi-religious society as a result of political,
economic and cultural policies and arrangements which have sought to
accommodate the interests and aspirations of the different communities. But
there are new challenges which demand new strategies for bridging the chasm
that separates the communities. Harnessing the common values embodied in the
religions of the nation is one such strategy that deserves our consideration.
Golden Rule:
"Do not do to others what you do not want done to
yourself". It is
noteworthy that most religions base their moral code on the highly effective
Golden Rule:
Buddhism: Hurt not others in ways that you
yourself would find hurtful (Udana-Varga 5:18)
Judaism: What is hateful to you, do not do to
your fellow man. That is the entire Law; all the rest is commentary (Talmud,
Shabbat 31a)
Hinduism: This is the sum of duty: Do naught unto
others which would cause you pain if done to you. (Mahabharata 5:1517)
Confucianism: Surely it is the maxim of loving kindness: Do not
unto others what you would not have them do to you (Analects 15:23)
Zoroastrianism: That nature alone is good which refrains from doing
unto another whatsoever is not god for itself. Good thoughts,
good words and good deed are the bases of good life.
The Christian faith actually uses two complimentary
rules: The (ineffective) Biblical "Golden Rule" which proclaims:
"All things whatsoever ye would that man should do to you, do ye even so
to them; for this is the law and the prophets" (Matt 7:12). However, the
(effective) Ten Commandments are framed in the negative, as all moral codes
must be in order to be effective.
Islam: “No one is a believer until he desires for his brother
that which he desires for himself.” (Sunnah) This moral code is also a version
of the Golden Rule. It is very ineffective. It is obeyed very selectively and
ambiguously. Clearly, it is based on the unrealistic assumption that your
brother has precisely the same needs and wants as you do.
If we wish to live in harmony with others
and never give rise to a conflict with others, we must convert the "Golden
Rule" into practice:"Don’t do
to others what you don’t want done to yourself"..
Good deeds and Moral values:
As a Muslim I believe
that faith in the broadest sense includes all that is good in life, and Islam
emerged as a moral challenge for humanity to respond to the call of the faith
with active submission to Divine Will, with a commitment to obey the Creator in
providing welfare to all beings in the society without any consideration to race,
gender, language, colour, culture, physical build or ethnic origin. The goal of
Islam - of its concepts, worship and teachings relating to values, attitudes,
morals and behaviour - is to create an Islamic personality of an individual
Muslim preparing himself for a wider role in this life. Belief in Islam is not
a simple assent to a dogma. All Islamic beliefs have a reference to an action.
Good actions become a part of Islamic faith, which leads to a more virtuous
life. Man is thus accountable for his own actions and behaviour. Humans have
the responsibility to choose and implement a moral and righteous life in
obedience to God's commandments for common good
The Quran and
teachings of the Prophet of Islam strongly suggest that Faith without the
backing of good deeds is meaningless. Faith based on Aqida
(belief system) leads towards good deeds and good deeds prepare a man for a
full Islamic personality. Islamic concepts of Taqwa (God
Consciousness), Falah (well being) and Hayat Tayyibiah
(good life) facilitate the realisation of an Islamic personality - when a
Muslim seriously pursues the broader goals of the creation believing that mankind
is but one community and striving hard with others for freedom, justice, and
peace. It is upon an individual Muslim to build Islamic qualities, values
and morals such as brotherliness, sincerity, honesty, truthfulness, pursuit
of knowledge, responsibility, integrity, fair dealing, keeping promises,
discipline and self-control, humility, patience, courage, thankfulness, modesty,
honour and self-respect, warmth and lovingness, generosity, hospitality,
charitableness, kindness, helpfulness, respect, tolerance and mutual
understanding, obeying the commandments and abstaining from the prohibitions.
These attributes transcend religious belief.
Collectively on a
community level, a Muslim's obligation is to establish what is right and
eradicating what is wrong; Strive for an Islamic identity supporting, promoting
and protecting a Muslim way of family life; Dealing with health and educational
issues and for the creation of a condition wherein perseverance of mutual
compassion and well-being prevail for the benefit of the individual. On
national and international levels a Muslim must work towards a better and
peaceful world. With their own actions and deeds they can dispel myths and
misunderstandings about Islam and Muslims. The Muslim community has a great
responsibility in promoting the teaching of Islam and its values as a part of a
global Muslim Ummah (World Community). Muslims must squarely
confront the reality of British secular trends and adopt a different approach
in their strategy in a minority setting of Darul Ahad (Domain of
alliance and treaty agreement) from the majority setting of Darul Islam
(Domain of Peace) where Muslims have power and authority over their own
affairs.
Religious
Foundations for Diversity and Pluralism:
Through my reading
of the sacred text of the Qur’an and Sunnah, I have come to conclusions
that are relevant to the application of the Qur'an to contemporary society,
particularly with regard to democracy and pluralism. First, one of the core principles of Muslim belief is shura,
which means consultation. This was how the Prophet consulted with his
companions on making decisions for his society. In the Qur'an, shura is
mentioned twice, as a fundamental belief, just like prayer, and as a practice,
according to the time in which one lives. In our times, genuine shura means genuine pluralism of points
of view, and democracy. Second,
this view of shura changes the concept of Jihad, which we hear so much about
from the fundamentalists.
The foundations out
of which an Islamic perspective on any topic should arise are nothing less than
the authentic sources of Islam, the Qur’an and the traditions of the Prophet Muhammad
(Peace Be upon Him). Both the Qur’an and the Hadith embrace and affirm Ikhtilaf,
i.e. differences in belief, perspectives and viewpoints, as being natural and
an essential part of the human condition. A denial of the right of others to
hold beliefs and views, which are different and incompatible to one’s own, is
tantamount to a denial of Allah himself. In the Holy Qur’an, chapter 10, verse
99, Allah, the Sublime, declares:
“If
your Lord had so desired, all the people on the earth would surely have come to
believe, all of them; do you then think, that you could compel people to
believe?”
And
again in Qur’an, chapter 11, verse 118, Allah, the Sublime, declares:
“And had your
Lord so willed, He could surely have made all human beings into one single
community: but (He willed it otherwise, and so) they continue to hold divergent
views.”
Both of these verses
establish the principle of freedom of belief, thought and expression in Islam.
At the conclusion of the first verse, the Prophet Muhammad (PBUH) is himself
reproved for transgressing this principle by being over-enthusiastic in
convincing others with regard to the truth of Islam. Thus the Qur’an stresses
that the differences in beliefs, views and ideas of humankind is not incidental
and negative but represents an Allah-willed, basic factor of human existence.
The challenge which the principle of freedom of belief and thought in Islam
holds for us is to develop clear ethics and find mechanisms to manage and deal
with the differences of beliefs and theologies that exist. This is the
challenge that religious pluralism holds for us. All basic freedoms (freedom of
Religions, Freedom of Speech, Freedom from fear (prejudice and hatred) and
freedom from want (hunger/starvation) have been guaranteed by God Al-Mighty to
all creations irrespective of their place of birth. Islam plays great
importance to human dignity and civil society based on rule of law.
Peace and
Justice:
Islam is a religion of peace. This fact is borne by both Islamic
teachings and the very name of “Islam.” The term Islam essentially means
to submit and surrender one’s will to a higher truth and a transcendental law,
so that one can lead a meaningful life informed by the divine purpose of
creation, and where the dignity and freedom of all human beings can be equally
protected. Islamic teachings assert the basic freedom and equality of all
peoples. Islam stresses the importance of mutual help and respect, and directs
Muslims to extend friendship and good will to all, regardless of their religious,
ethnic, gender, cultural, linguistic or racial background.
Islam, in fact,
makes of peace at every greeting, which Muslims exchange whenever they meet by
saying, "Peace be unto you" (Assalamu 'Alaykum). The Muslim
also utters this statement at the end of every ritual prayer. From its
inception, the Qur'an emphasized peace as an intrinsic Islamic value. In fact,
the terms "Islam" and "Peace" have the same
root, salaam. Furthermore, God has chosen the word peace (salaam)
as the Muslim's greeting to remind believers as one of God attributes.
Islam commands
Muslims to be just and fair in all circumstances even if it may go against
oneself or their next of kin. The universe is constructed on what the
Qur’an calls the mizan, or a balance. That balance is justice. The
Glorious Qur’an says: “And the Firmament has He raised high, and He has set up
the Balance (of Justice), In order that ye may not transgress (due) balance, so
establish weight with justice and fall not short in the balance” [Al-Qur’an
55:9] Justice is essential to maintain the balance of the human mind.
Whenever any human being is deprived of justice, the mind is inclined to
imbalance. The greater the injustice, the greater is the likelihood of
imbalance. That is the reason the Glorious Qur’an warns against allowing hatred
to cloud one’s judgment and sense of justice. The verses of Qur’an confirm the
uncompromising stand on Justice: "O you who believe! Stand out
firmly for justice, as witnesses to Allah, even as against yourselves, or your parents,
or your kin, and whether it be (against) rich or poor: for Allah can best
protect both. Follow not the lusts (of your hearts), lest you swerve, and if
you distort (justice) or decline to do justice, verily Allah is well-acquainted
with all that you do." (4:135). For
the Declaration of World Muslim Leaders Summit held in Jakarta in December 2001
see Appendix 3
Forgiveness: A
different outlook and a new start:
In Islamic history
one may find an outlook of a different nature. When the Romans conquered any
country, the first thing they would do is massacre. When the Muslims entered
any country, they would give guarantees of life, property and honour to all the
non-belligerents. Even in war Muslims are not allowed to kill an old person, a
woman, children, or those who are crippled or disabled. Not only that, even
trees are not to be cut and crops are not to be burnt. The entirety of Islamic
history does not know of the concept of mass killing or massacre of enemies.
One cannot find one single example of any Inquisition or ethnic cleansing on
the name of Islam
I draw your
attention to look to the actions of the Holy Prophet of Islam when he entered
Makkah as victor. Everyone was offered amnesty and complete forgiveness.
When Caliph Umar entered Jerusalem he was not even prepared to pray in a Church
for fear that those who came after him may treat the place as a mosque and take
it away from the Christians. But when the Crusaders took the city of Jerusalem
there was a total massacre of the population. What happened in Spain? Not a
single Muslim or Jew was left unexecuted or un-exiled. It was the same in
Sicily where all the mosques were demolished. Even in the last century the same
practice was adopted in Bosnia, Kosovo and Chechnya and many other parts of the
world.
Islam condemns and
rejects all forms of terror, killing without due process of law, injustice,
corruption, tyranny and oppression. There is no justification for the usage of
terms such as ‘Islamic terrorists’. As a Muslim we must take account of our
deeds by other Muslims on the name of Islam. I feel ashamed when I hear that
Muslims are breaking the Law of Islam. I sincerely apologise to those who have
suffered due to any senseless actions of so-called Muslims. I seek forgiveness
from Allah for any mistake done and ask forgiveness from my fellow beings. However, we must find the root causes of the
challenges of Terrorism, hatred and hurt.
Diversity
recognised, appreciated and celebrated:
Islam presents the concept that all human
beings are equal and we are equal because we are all creatures of God with no
distinctions of colour, race or country, or tribe or clan or anything else. One
would find that fanaticism is generated in the last analysis either from any of
these false prejudices, when you try to group humanity into certain watertight
compartments. One cannot change the colour of his skin; one cannot change his
place of birth. If one believes in any of these standards, then rational fusion
of the human race is not possible and you become intolerant towards others.
In Islam, the rational fusion is possible
for whatever tribe, you come from, from whatever race you come, whatever colour
you may have, whatever territory You might be born in, whatever language you
speak, you are one, you can be one. You belong to one race the human race, the
one family the human family. You belong to one brotherhood. Diversity among
fellow human beings must be recognised, appreciated and valued in all aspects
of life. The majority community is always judged by the way it treats its
minority community.
Ends cannot justify means:
Another point is that Islam is very unique
and firm in asserting that the ends cannot justify the means. The source from
where fanaticism and intolerance have most often come from is the mistaken
belief that the ends justify the means. This means that to achieve even good
ends you can resort to evil means. The principle that Islam has enunciated is
that "Good and bad are not equal. Replace evil by good". ( The
Qur’an 41:34)
If you fight falsehood with falsehood it is
falsehood that prevails. If you replace vice with vice, it is vice which
triumphs. If you change evil by evil, it is evil which is victorious. Islam
says that evil is to be eliminated by good. If you pursue this technique then you
would only be able to fill the earth with goodness, justice, peace and feeling
for humanity. Islam has struck at the roots of fanaticism. If you reflect upon
the system that Islam has given, you would find that fanaticism has no place in
it and that idealism is the lifeblood of it. In the Qur'an it has been
mentioned that the mission for which this Muslim nation has been created is
that you call people to goodness. As far as the wrong (munkar) is
concerned, you are permitted to eliminate it. But as far as the truth and
virtue (ma'ruf) is concerned, it is not to be enforced by power.
One can very easily see that Islam has
clearly discriminated between idealism and fanaticism. It has done everything
to generate in us a real, noble, virtuous idealism, and to protect us from the
evil influences of fanaticism. The Holy Prophet (peace be upon him) has said
that Islam is a religion of the middle path.
The Qur'an has called the Muslim nation 'Ummat
al-Wusta', the people of the middle and model nation, the people who
maintain balance and equilibrium in all their affairs. Adhering to idealism,
protecting and avoiding the extremes of fanaticism - this is the middle path
and it is this path which Islam invites to all humanity. Through education,
diplomacy, dialogue and firmness Muslims are urged to deal with extremism and
fanaticism in the world.
We are dealing with
here is a very serious problem of hatred, fear and prejudice. Deep-rooted
hatred can only be fought with dignity, diplomacy, education, understanding and
dialogue. Unless the roots of hate are addressed there will be irrational
people who will continue to commit such heinous evil crimes against humanity.
Let all sensible people stand for peace, justice and make concerted efforts to
eliminate all injustices and exploitations in their part of world. I believe
that without a revival of moral values, nurturing a shared sense of forgiveness
and understanding may be we face an even greater challenge. We must pray to
overcome hatred and violence in ourselves. Let us rededicate ourselves to
peace, human dignity, and the eradication of the injustices that breed rage and
vengeance. It requires multi-religious co-operation of all decent people from
all shades and all sections of our communities from all over the globe.
Global Ethics and Interfaith
Dialogue:
In 1993, the Parliament of World Religions
adopted a declaration called Towards A Global
Ethic, affirming that a common set of core values is found in the
teachings of the world’s religions and that this core should form the basis of
a global ethic. The principles of the global ethic include:
· No
new global order without a new global ethic,
· A
fundamental demand: every human being must be treated humanely,
·
Commitment to a culture of non-violence and respect for life,
·
Commitment to a culture of solidarity and a just economic order,
·
Commitment to a culture of equal rights and partnership between men and women,
·
Transformation of consciousness.
The final principle
is quite interesting and deserves some additional attention. The declaration describes
this point as follows:
“Historical
experience demonstrates the following: Earth cannot be changed for the better
unless we achieve a transformation in the consciousness of individuals in
public life. The possibilities for transformation have already been glimpsed in
areas such as war and peace, economy, and ecology, where in recent decades
fundamental changes have taken place. This transformation must also be achieved
in the area of ethics and values. Every individual has intrinsic dignity and inalienable
rights, and each also has an inescapable responsibility for what she or he does
or does not do. All our decisions and deeds, even our omissions and failures,
have consequences.”
Human Rights, Civil Society and Rule of Law:
As Muslims, our
starting point lies in revelation, which is addressed to humanity in its
entirety. The Qur’anic paradigm
acknowledges human diversity (Qur’an 49:13) but insists that human beings are
born with an inner propensity (fitra) that, if appropriately nurtured,
drives each and every one of us on a perpetual quest for truth and beauty. Islamic
Law (Shariah) exists to facilitate our individual and collective quests
to realise such truth in our lives. Its
core aims, as with all morally responsible legal frameworks, are to protect
individuals and society from harm and facilitate their individual and societal
development in all that is good. This translates into certain key social
objectives that aim to safeguard and promote core human rights, namely:
- Belief and expression (cf Qur’an 2: 256)
- Life
- Intellect
- Honour
- Property.
These basic human
rights, whether arrived at through secular rationalistic modification of
natural law (as is the case with the Universal Declaration of Human Rights)
or through a faith-based approach (as is the case with the Universal
Declaration of Islamic Human Rights), reaches broadly similar
overall conclusions. Some of the major ideas associated with democracy and
human rights are in harmony with Islamic thought. The rule of law, a cardinal
principle of democratic governance, is central to Islamic jurisprudence.
Centuries ago, Islam recognised that all decisions, acts and procedures of
public authorities at `all levels cannot be valid or legally binding save to
the extent they are consistent with the law'. This is, of course, linked to the
concept of `due process'. As in any society based upon democratic norms and
procedures, Islamic law states that “you cannot deprive a man of life,
liberty or property except by due process of law”. The emphasis given to
virtuous, honest and upright Rulers themselves should not obscure us to the
other side of Muslim history.
The tension however
lies in the societal manifestation of such rights and freedoms. In liberal cultures, such as those found in
the post Judeo-Christian west, the plane of emphasis is primarily on
safeguarding the rights of individual expression. More traditional societies, in which religion still exerts
greater authority, will tend to emphasise the importance of protecting societal
interests (cf hisba Qur’an 3:104 and 3:110). This latter phenomenon is of course hardly surprising since the
term ‘religion’ is linguistically derived from the Latin ‘religio’meaning ‘to
bind’.
It should thus be
possible, irrespective of our starting points, to agree on many areas of common
co-operation. These include, above all,
a commitment to seeking truth, respecting the right of individuals to hold the
beliefs that they do and a commitment to promoting peace and mutual understanding. The media, as perhaps the most powerful
force in the world today, can and must be central to driving forward this
common agenda.
I am reminded of the
words of Professor Hans Kung “No peace among nations without peace among the
religions and no peace among the religions without dialogue between the
religions”. I add “No peace without Justice and no Justice without forgiveness
and compassion”. Dialogue and
agreement must be conscientiously applied and maintained, so to create bonds of
love, care, trust and confidence. Its prerequisite is proper education and
learning from one another. We must
speak and act truthfully with compassion. We must treat others as we wish
others to treat us. Every human being must be treated, fairly, humanly and with
dignity without any fear or discrimination. A group of concerned Muslims and
non-Muslims on the invitation of Prince Hassan Bin Talal, Professor Rajmohan
Gandhi and Dr Cornelio Sommaruga met in Caux on 26-29 July 2002 at Mountain
House, Caux (Switzerland). Please see The Caux Dialogue: Peace, Justice and
Faith: An honest conversation. See www.caux.ch
I admire the work of
Prince Hassan El Talal over the years for promoting better understanding
between different faiths and advocating dialogue for resolving conflicts. His
short book “Continuity, innovation and Change” is a must read for
every Muslim. I not only share his vision but also say that he represents true
Islamic scholarship in the current debate on the issue of World peace. The
building of peace requires an attitude of sanctity and reverence of life,
freedom and justice, the eradication of poverty, dissolution of all forms of
discrimination and the protection of the environment for personal and future
generations. The ideals of peace include fundamental and global directives such
as:
*Do not kill i.e. have respect for life;
*Do not steal i.e. deal honestly and fairly;
*Do not lie i.e. speak and act truthfully;
*Do not commit sexual
immorality i.e. respect and love one another.
I confirm that Islam
is faith of moderation and girder of unity for all mankind and blessing for
mankind because Muslim model communities where:
*All of God’s
creation – whether human, animal or the environment – is valued and respected;
*Where people
want more to serve others than to get what they can for themselves;
*Where no one has
too little or too much;
*Respecting the
right of others to disagree with us;
*Being sensitive
and courteous to all.
Human dignity is an
acknowledgement of the divine presence in each and every one of us and unites
us into a single family. We believe in “Thinking globally but acting locally.” We live in an increasingly inter-netted world
where it is now possible, thanks to the development of mass media, to
communicate across language, cultural and religious barriers to the extent that
has never previously even been imaginable.
Yet, the paradox of
our time is that despite these remarkable developments in IT and communication,
there are important gulfs that separate people and in so doing, as recent
international developments have shown, threaten the stability and security of
our world
It has been argued
that from an Islamic viewpoint, there must be a common moral basis for mutual
understanding both in general terms and in relation to the role of the
media. For Muslims, there is an
imperative to understand the reasons underpinning diversity, recognise that
this diversity is inherent within the Divine plan, commit to searching for
truth and upholding justice, respect for the rule of law, engage in dialogue
and, finally, where differences cannot be resolved through these means, to
respect differing viewpoints.
Such a framework is,
I believe, in essence common to all refined moral codes. The world will not
change for the better unless the conscience of individuals is changed first.
It is imperative
that these differences or tensions are not buried out of the fear of political
correctness. There is a need for us
all, to do more to understand the standpoints of those of other traditions and
this is unfortunately very true of many Muslims today who simplistically and
often unfairly reject the western world and its media as being immoral and
decadent. This is something that we in
the Muslim Council of Britain (MCB)
are trying hard to change – and this underpins our motto – of ‘seeking the
common good’. For further details see www.mcb.org
Europe and the question of Muslim Identity:
The Muslim presence
was a constant factor in European history from the 7th Century (CE),
after the origin of Islam. The new Muslim presence, however in the Western
Europe dates back sixty to seventy years due to the international situation
soon after two world wars and international migration of population. Following
the fall of the Berlin Wall, Europe now had a prominent Muslim population.
There have been many Muslims in Eastern Europe for some centuries; it’s not the
same in the West where large numbers of immigrants arrived during the last
sixty to seventy years or so. According to the latest statistics, France
has about 5 million Muslims, half of them French citizens. Those who don’t
become citizens of their host countries are mainly Algerians, Moroccans and
Tunisians. In Germany, there are 4 million Muslims, of whom 3 million
are Turks. Belgium has about one million and the Netherlands
about the same number. Great Britain estimates its Muslim population to
be about 2 million, almost all with British nationality. They come from
Pakistan, India, Bangladesh and the Near East. Sixty-five percent hold British
nationality and citizenship. In 1987, Spain had 150,000 Moroccans plus
many other foreigners. In 1999, the number had risen to about 250,000, the
majority of whom came in through the back door. Italy‘s most recent
statistics: a total of 522,000 immigrants. 130,000 come from Morocco, 59,000
from Albania, 48,000 from Tunisia, 33,000 from Senegal, 25,000 from Egypt.
Available statistics concerning the number of Muslims present in Italy, don’t
take into account the illegal immigrants coming from North Africa, naturalised
foreigners, and Italian nationals converted to Islam. Countries such as Bulgaria,
Hungary and ex-Yugoslavia have had Muslim communities ever since
their occupation by the Ottoman Empire. Please
see attach Appendix on Europe’s Religious population attached at the end of
this paper.
The Muslim presence
in Europe will produce in time a truly ”European Islamic Culture“ disengaged
from the Arabic culture of North Africa, Turkey and Indo-Pakistan, although it
is okay to refer to them for inspiration. This new culture is just in the
process of being born and moulded. As is the case in Europe, through thoughts
relating to dress code to artistic and creative expression, a whole new culture
is being mobilised with a European energy while taking into account national
customs and simultaneously respecting Islamic values and guidelines. Some
Muslims in certain associations of some European countries had been receiving
the message that toleration of their presence comes at the price of their
religious practice. This rhetoric, mainly from the political personas and the
media appeared to confirm such a conclusion. So they conclude that it is better
to be isolated. It is only very recently that through analysis, debates,
external and internal discussions that it became apparent that nothing in the
letter or the spirit of the European legislation was in opposition to a
peaceful and complete practice of the Muslim religion. The laws do not say what
some would like to say or interpret. Essentially, what the practicing Muslims
wanted was to protect their faith and to be assured about their right to
practice their religion.
An increasing amount
of Muslim associations are committed to transmitting a civic awareness to their
members. Some citizen training programs are in the process of being internally
structured or in collaboration with certain institutions that specialise in
this area. Whoever makes the effort to discover the initiatives and come into
contact with the work of the Muslim associations will notice the consciousness,
maturity and energy, which drives a great number of these Muslim associations.
They have gone beyond any obstacles without compromising their religion to
achieve a true citizenship, which commits them to becoming truly aware of their
obligations and rights in the European setting. Relationships are strengthening
with other social and political players on the local level and discussions are
being organized. Such initiatives are new, growing and frequent, especially in
France, Holland, England, Italy, Belgium and Germany.
Unity,
Diversity and Hope:
We have seen that
history has not ended and civilisations have not clashed even after 11
September 2001 and Gulf War I or II. Institutions, nations, groups and all
decent individuals must work together and shape the modern world as peaceful
place. It is our collective responsibly to give the hope and make this
happen.
We should pledge to
increase our awareness by positive thinking in understanding one another. We
must pledge to be courageous defenders of peaceful teachings and
interpretations of Islam, and to be exemplary peacemakers in our personal,
family and social conduct of our lives in order to socially beneficial, peace
fostering, bridge-builder and nature-friendly way of life.
Remember,
Remember, Remember. Evil is not in the body. Evil is in the mind, therefore
harm nobody. Just change the mind.
Lord You said and your word is true! Love is
stronger than hate. O God Almighty You are peace and from You peace comes.
Bestow upon all of us your peace and make our final destiny in your eternal
abode of peace. Let there be respect for the earth, peace for is people,
love in our lives, and delight in the good, forgiveness for our past wrongs and
from now on a new start.
References
Holy Qur’an and various Books on Sayings of the Holy Prophet’s
Ahadith
Ahmed AS. Postmodernism and Islam: Predicament and Promise. London: Routledge,1992: 222-265
Bullock A, Trombley S (eds.). The New Fontana Dictionary of Modern
Thought. Human Rights. London: Harper Collins, 1999.
Craig E.
Relativism. In: Concise Routledge Encyclopaedia of
Philosophy. Routledge, 2000.
Kamali MH. Freedom of Expression in
Islam. Cambridge, Islamic Texts
Society, 1997.
Sheikh A. Dealing with ethics in a
multicultural world. Western Journal of
Medicine 2001;174:87
Appendix 1: European Religious Population
World Conference
on Religions prepared the above chart of European Religious Population for
peace (WCRP) Europe in connection
with the inauguration of WCRP EU Religious Leaders Council on December 2002 see
www.religionsforpeace.org. For British Religious official Census please see www.statistics.gov.uk
Appendix
2: Some Useful Websites:
Muslim Council
of Britain (www.mcb.org.uk) for a wide range of comment
and useful statistics
Muslim
Directory (www.muslimdirectory.co.uk) for
substantial lists of contacts and links
Muslim News (www.muslimnews.co.uk)
for a substantial archive of news items, articles and comment
Muslim Voices pages at the Guardian (www.guardian.co.uk/muslimvoices)
particularly for views of international affairs
The Honest News
site (www.honestnews.com) has
substantial discussions of Islamophobia in the media.
On Islamophobia,
the first port of call is the Forum Against Islamophobia (FAIR) at www.fairuk.org.uk. Amongst other things
FAIR has a valuable news service whereby subscribers receive free of charge, several
times a week, a selection of news items.
Runnymede Trust (www.runnymedetrust.org)
there is extracts from the 1997 Islamophbia report
Islamic Foundation (www.islamic-foundation.org.uk)
Islamic
Solutions (www.islamicsolutions.com)
Islam Online (www.islamonline.net)
Islam
for Today (www.islamfortoday.com)
Islam in the United States (www.islam-usa.com
Council on
American-Islamic Relations www.cair-net.org
Muslim Heritage (www.muslimheritage.com)
Muslim
Family Network (www.al-usrah.net)
Ummah (www.ummah.org.uk/what-is-islam)
Ummah
News (www.ummahnews.com)
Virtual Classroom ((www.thevirtualclassroom.net)
The Interfaith
Network for the UK (www.interfaith.org.uk)
Faith
Communities Unit (www.homeoffice.gsi.gov.uk)
Local
Government Association (www.lga.gov.uk)
Inner Cities
Religious Council (www.odpm.gov.uk)
Young Muslims UK (www.ymuk.net)
Forum of
European Muslim Youth and Student Organisations (www.femyso.com)
Soul for Europe: E-mail: soul@cec-kek.be www.cec-kek.org
Oxford Centre for Interfaith Studies: oxfordcentre@interfaithstudies.org www.interfaith-center.org
World Faiths Development Dialogue: wfdd@btinternet.com www.wfdd.org.uk
World Fellowship of Inter-Religious Councils: upasana-dr@satyam.net.in
World Council of Muslims for Interfaith Relations: raoirfanahmad@yahoo.com www.cpwr.org
Appendix 3: The Summit for Muslim
World Leaders
Islam and a Future World of Peace
Jakarta, Indonesia — December 21 - 23, 2001
In the name of Allah,
Most Beneficent, Most Merciful
Jakarta Declaration 1422 H/2001
Preamble
We begin by invoking the blessings of Allah on this effort and with
salutations on the Prophet Muhammad (Peace be upon him)
We, the participants and guests of the Summit of World Muslim Leaders
gathered to reaffirm the teachings of the Holy Qur’an and the Sunnah of the Prophet
Muhammad (PBUH), under the theme Islam and a Future World of Peace, on 6 - 8
Shawwal, 1422 (20 - 23 December, 2001) in Jakarta, Indonesia.
We affirm that:
Islam is a religion of peace and justice. From its core values emanate
respect for life and human dignity, affecting all ideals and actions that guide
the day to day life of the Muslim.
Our understanding of religion and spirituality grows from the Qur’an
and the Sunnah of the Prophet Muhammad (PBUH). These resources provide the
basis for resolving all challenges of this and every age, as well as all social
circumstances.
The universality of the teachings of Islam affirms the sanctity of
humankind, and thus enjoins on us an enduring dialogue of faiths and
civilizations.
Deliberations proceeded along three lines of inquiry: Religion and
Spirituality, Civic Responsibility in Political Society, and Interfaith,
Intercultural, and International Relations.
1.
Religion and Spirituality
We affirm that:
The Prophet Muhammad (PBUH) was sent as mercy for all humankind. The
message he delivered aims to produce peace and prosperity, promote love,
compassion and forgiveness, and create a humane society. It is an important
source of guidance in a changing and shrinking world and must be recognized as
such.
To fulfil the ideals of the Prophet (PBUH) Muslims must recognise these
teachings and his example as a guiding principle of their moral and spiritual
development.
Islam rejects violence in any form against the innocent. In fact, it
promotes justice and exhorts Muslims to be just even it be against their own
selves, their parents, or kinfolk. Thus implementation of justice for and by
the Muslims will be the single most important factor in the elimination of
violence and terrorism.
To be just is the spiritual obligation of all faiths and nations.
Muslim leaders and scholars are responsible for, and have a moral
obligation to teach and promote knowledge about the fundamental ethics of
Islam, thus providing the foundation for peace and peaceful coexistence and
harmony in the world.
2.
Civic Responsibility in Political Society
We affirm that:
Muslim nations must devote their energies toward education of their
masses, and improvement of economic opportunities for their people. They must
enhance their interaction with other Muslim countries in joint projects for the
welfare of their populations.
All nations of the world must apply their energies to conflict
resolution globally, and be consistent at both home and abroad in their concern
for justice, freedom and human rights.
In any system of government, the protection of the freedoms and rights
of the citizens is paramount.
3. Interfaith, Intercultural, and International
Relations
We affirm that:
Dialogue toward harmony and understanding is a Muslim religious responsibility.
As a consequence, Muslims encourage people of all faiths to acknowledge,
accept, promote, respect and appreciate the diversity among their different
faiths and cultures.
Interfaith dialogue for the purposes of removing fear of the unknown, generating
good will, and establishing mutual trust, should occur at all levels including
at the level of individuals, faith groups, larger communities, and globally.
Intellectual and spiritual leaders are obliged to establish enduring
structures of dialogue to prevent conflict among people of differing religious
commitments and opinions. These leaders of all faith must convince their
constituencies to work harmoniously with other groups and influence their
elected or appointed leaders to promote peace and justice as the cornerstone of
their agenda, policies, and practice.
May Allah bless this effort and forgive our shortcomings.
Jakarta 23
December 2001
IMAM Dr Abduljalil Sajid JP
Chairman Muslim Council for Religious and Racial Harmony
Member Muslim Council of
Britain’s
(MCB) Central Working Committee
8 Caburn Road Hove BN3 6EF (UK)
Tel: 01273-722438 / 299345 FAX: 01273 326051
Mobile: 07971 861972
email: sajid@imamsajid.com
5 November 2003