Interfaith and Morality in Crisis: A Muslims Perspective

By

IMAM Dr Abduljalil Sajid

I am honoured -- and deeply humbled -- to be invited by the World Congress of Faith (WCF) to deliver the Younghusband lecture on Interfaith and Morality in Crisis: A Muslim Perspective.

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.

The general theory of Islam begins with a consideration of application of Islamic Shariah (Law) in daily life. Shariah is not a divine Law. It is a human interpretation of the sacred text. According to Islamic teachings, the Creator not only laid down laws governing the natural universe but rules for human conduct in all aspects of life. Unlike natural order, which follows its predetermined laws, mankind has the freedom to rebel and follow its own "man-made" laws, which is, however, a form of unbelief (shirk). Non-submission to the will of Allah is not only an act of ingratitude (kufr) for divine mercies, but also a choice for evil and misery in this world and punishment in the life hereafter. In Islam, all aspects of natural life have been God-willed, therefore, the ultimate purpose of all creation is the compliance of the created with the will of the creator. Islam is neither a purely otherworldly religion nor one that focuses too much on worldly affairs. Muslims seek the best of both worlds. Islam is simultaneously a creed, a set of ethical norms, a social order, and a way of life. Wherever they are, Muslims are expected to actively contribute to the common good and to show solidarity with their brothers and sisters in faith, worldwide. Islamic Shariah commands its followers to observe the local legal order. Muslims can live anywhere in the world, provided they can fulfil their fundamental religious duties.

Islamic way of life can be summarised in three words 1) Din (religion), 2) Dunya (Community), 3) Dawla (State / Society). Islamic Shariah covers all of these three aspects. From Islamic point of view, life is a unity. It cannot be divided into watertight compartments. Islamic Shariah gives directions to all aspects of life in its entirety. Islamic Shariah is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking. Therefore there is no separation between state and church. Islamic State is not a theocratic state. Secularism, in Muslims view, destroys the transcendence of all moral values. In Qur’anic words "those who forget God eventually forget themselves" (59:19) and their individual and corporate personalities disintegrate. Thus, Islam is considered the way of life in which, through voluntary submission to God, human beings find peace with themselves and their environment. A Muslim seeks God’s guidance in all matters all the time. There is no contradiction between the divine rights of the individual, anchored in the Qur’an, and the core rights as embodied in the Universal Human Rights declarations. Muslims support fundamental human rights, rule of law, and division of power with accountability and checks and balances, universal suffrage and eligibility, and freedom of speech and conscienceIt is the duty of an Islamic society to establish a just social order based on principles of harmony, respect, freedom and dignity where all human beings are accepted with all of their differences. Diversity is not only recognised but also appreciated in Islamic Society. Muslims can discharge this responsibility collectively by establishing an Islamic State with power to command (amr) and prohibit (nahy). Thus Islamic State is an indispensable condition of Islamic life in the true sense of the word "Islam". However, Muslims living in minority situation has no duty to establish an Islamic State. Muslims are part of Global community (Ummah). Muslims living as majority has religious duty to establish an Islamic State to establish Peace and Justice with an authority to enjoin good and prohibit evil "Amar bil Maroof and Nahi a’nil Munkar (3:104; 110; 9:71).

The Qur’an repeatedly points out that its core message is not new and the relations between Muslims and "the followers of earlier revelations" are one of the same in essence. Islam is the same religion from the same God, the creator of Adam and the God of Abraham, Isaac and Jacob. "Say: We believe in God and that which God revealed to us, and that which was revealed to Abraham, Ishmael, Isaac, Jacob and tribes and that which was given to Moses and Jesus and to the other prophets from their Lord; We make no distinction between them, and we have surrendered ourselves to the will of God." (3:85). Muslims believe in God whom, like Arab Christians, they call "Allah" – the God of Abraham and of all other prophets – is considered One and Unique, not limited by time or space. Allah is the uncaused caused of all beings, defeating any attempt at definition: transcendent and immanent, just and merciful. It is Allah who in his Omnipotence created the Universe and shall maintain it until doomsday, the day of Last judgment. Every Muslim believes that man, since he enjoys free will, is responsible for his actions and accountable for them on the Day of Judgement. Muslims, male and female alike, share the same task in life: To recognise God, to serve God and obey his commands. This will also help to assure equality, freedom, justice, compassion, and prosperity on earth. In my humble opinion religion should build bridges not erect walls between human beings.

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 unbacked by 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, seeking 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.

Through my reading of the sacred text of the Holy 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:

And again in Qur’an, chapter 11, verse 118, Allah, the Sublime, declares:

Both of these verses establish the principle of freedom of belief and thought 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.

Interfaith Dialogue:

Interfaith Dialogue among people of different religious communities is more needed today than ever before. For many of us involved in this process, dialogue is an avenue to explain one’s own faith to the other and to learn a little about the religion of one’s dialogue partner.  There are some who would like to see this dialogue go beyond ‘knowing one another’.  They hope that through active intellectual interaction and engagement a shared universal spiritual-moral worldview will emerge which will serve as the basis of a new truly just and compassionate global civilisation. 

What they are seeking is not just inter-religious understanding but the nurturing of a deep human bond of love and empathy transcending religious affiliation. Individuals who live in fear and lack of comprehension of other cultures are more likely to resort to acts of hatred, violence and destruction against a perceived "enemy". Those who are exposed to the cultures of others and learn about them through communications across cultural divides are more likely to see diversity as strength and celebrate it as a gift. Today, globalisation, migration and communication are bringing different races, cultures, ethnicities and religions into even closer contact with each other. People can and should take pride in their particular faith or heritage but share common human values.

People of faith always come together at the time of difficulty. They draw instructions from their own faith to bring reconciliation and understanding as truest fruits of religion is healing. People of faith do talk about: the danger of war and destruction by the powerful nations, lack of clean water to millions people on our planet, poverty, hunger, air pollution and our regard to environment, the increasing erosion of common human moral values and many other concerns such as peace, justice, tolerance and dialogue.

Regardless of any influence of religious teaching in their daily lives, such values generally accepted by all: love, respect, mercy, forgiveness, charity, brotherhood, dignity of human life and human rights etc. Most of these vales are derived from religious beliefs. However, Interfaith movement has to involve itself in major moral issues which world is facing today. Interfaith dialogue is the only answer to religious exclusiveness. Sad is a nation whose young people have no dreams; sadder yet is a nation where the old try to kill the dreams of their young.

"For things have done more harm then the belief on the part of individuals or groups that he or she or they are in the sole possession of the truth; especially about how to live, what to be and do, and that those who differ from them are not merely mistaken but wicked or mad, and need restraining or suppressing. It is a terrible and dangerous arrogance to believe that you alone are right; have a magical eye which see the truth and that others cannot be right if they disagree".

Every war is a product of human failure. In Iraq we have seen the powerlessness of innocent civilians caught between two evils are an example of humanitarian disaster and human tragedy of a magnitude level. The suffering caused by sanctions for 12 years was multiplied by the brutal, dictatorial and ruthless regime; the ordinary citizens of Iraq had no choice but to be patient. The Gulf war II was the most controversial war in living memory. It divided the world into two opposite camps. Interfaith movement was also divided into pro and anti war camp. So many commented on the moral issues of the war o Iraq whether it is legal or can be justified. Many religious leaders opposed this war on the basis that it is pre-mature and not needed. The doctrine of pre-emptive strike cannot be justified on moral grounds and this definitely will lead to anarchy in the world.

The Archbishop of Canterbury Dr Williams summed up these moral arguments in his famous Easter sermon. He said "For months now, we have witnessed a profound and disturbing moral argument raging backwards and forwards in this country over the rightness of the war against Iraq. You’ll have noticed the way in which some opponents of the war insisted that the motives of those in power must be personally corrupt, greedy, dishonest and bloodthirsty – as if the question could be settled simply by deciding on the wickedness of individuals. Equally though, there have been defenders of the war who have accused its critics of being unable to tell good from evil, of colluding with monstrous cruelty and being indifferent to the suffering of nations. On one side, people seem to see an equivalence between Saddam Hussein and the coalition leaders; on the other, an equivalence between Saddam Hussein and a grandmother from Surrey, a JP and Conservative voter, who finds herself, much to her amazement, on the anti-war march in February. ‘Imperialists’, ‘butchers’, cries the one side, ‘blood for oil!’ ‘Appeasers’, shouts the other, ‘Useful idiots.’

This is not simply about how we conduct controversies (though it has some relevance to that, to the barbarous superficiality of some of our public arguments). It is about that odd and not very pleasant tendency in our hearts to ignore the mixture of motives and the uncertainties of understanding that lie behind our own decisions, to deny the elements of chance and hidden prejudice, temperament and feeling that make up our minds, even on the most profound matters. It is about the fear that if we admit this sort of mixture in ourselves we fail to distance ourselves clearly enough from what we believe to be evil. It leads to a further darkening of our minds, as we try to make out that the effects of the war are exactly what would confirm our initial judgements. It is a great victory; ‘all the problems will disappear very soon, and reports of regional discontent are much exaggerated’. Or it is a catastrophe; ‘we are on the edge of social and political collapse in the Middle East and the demise of international law’. It is indeed a clinging, gripping tightly on to whatever perspective we are comfortable with and allowing no time to wait for a fuller discernment to be born. The truth is that we don’t yet see clearly. And even if we did, that would not settle the moral rights and wrongs of the conflict’s origins. "

The World is the divided between the rich and the poor, which poses the greatest threat to the future of humankind. It was this divide, which right through the ages caused great social upheavals. It sometimes gave birth to peasant uprisings. On occasions, it sparked off political revolution. Poverty already claiming many victims, as millions are starving although we have enough food for six billion people of earth; millions do not have clean water for drinking and this gap is widening due to unjust trading systems, shameful agricultural and fishery policies and a crushing debt problems.

The adulation of wealth and the immortalisation of so-called ‘creators’ of wealth have raised fundamental moral questions, which go beyond economic philosophy. Have we legitimised and institutionalised greed and selfishness as no civilisation before us has ever done? Isn’t it true that the legitimisation of greed has challenged the moral fabric of contemporary society? From an ethical perspective, isn’t it becoming increasingly evident that economic acquisitiveness now wears the mask of social respectability?

Today, the divide between rich and poor has assumed a new, and potentially more dangerous, dimension. As the tidal wave of globalisation creates a borderless world, the rich and poor are emerging as global entities whose destinies are no longer determined by domestic forces. The wealth of the global rich, for instance, is sustained to a considerable degree by global enterprises and global markets just as the poverty of the global poor is caused to some extent at least by international trade regimes and the ebb and flow of foreign investments. It is of course true that, "(In) the past 50 years poverty has fallen more than in the previous 500 years And it has been reduced in some respects in almost all countries."

This blatant injustice is a ground for violent conflicts. Nonetheless, absolute poverty remains a major scourge facing humanity at the beginning of the 21^st Century. A third – "1.3 billion people – live on incomes of less than US $1 a day." 515 million people in South Asia live in absolute poverty; 220 million in Sub-Saharan Africa; 110 million in Latin America and the Caribbean. In 1960 for instance, "the 20% of the world’s people who live in the richest countries had 30 times the income of the poorest 20%-by 1995 82 times as much income." Consequently wealth is concentrated in fewer and fewer hands. According to the United Nations Development Programme’s (UNDP) 1998 Human Development Report, "the world’s 225 richest people have a combined wealth of over one trillion, equal to the annual income of the poorest 47% of the world’s people (2.5 billion). The three richest people have assets that exceed the combined GDP of the 48 least developed countries. The 15 richest people have assets that exceed the total GDP of Sub-Saharan Africa. The wealth of the 32 richest people exceeds the total GDP of South Asia."

Over the last five years, the number of people living on less than 1 US$ a day has risen from 1billion to 1.3 billion. 840 million people – as many as the combined populations of Canada, the United States, Japan and Europe - go hungry every day. Meanwhile the gap between the richest and the most impoverished is widening more and more rapidly. An average pet cat in Norway has more spent on it in a year than the annual earnings of most people in Sub-Saharan Africa. Is this scandalous situation beyond the control of the religious and spiritual communities, or can they do something to change it? How can a spiritual and moral vision help to solve the complex issues of our day?

Religious communities have a depth of knowledge of the poor, which is shared by few others. For thousands of years, faith-based organisations have been, in the best of cases, part of the poor. Many of their leaders are poor themselves, they live in poor areas and have poor friends. Moreover they don't tend to come and go. They stay where they are, firmly rooted. Poverty is, however, only a "virtue" if it is undertaken as a voluntary witness, and as a way of showing solidarity. There are no grounds in any religion for assuming that hunger and homelessness, for example, are the will of God or a manifestation of the divine order. It is for this reason that religious organisations have always worked to counteract poverty, by providing services, such as health care and education, or programmes to open up economic outlets for peasant farmers, rural and urban artisans, fisher people and traders. They can give countless examples of ways in which, mostly at a local level, they have been successful in overcoming the most detrimental aspects of poverty. They thus have a key contribution to make to the improvement of the planning and implementation of development programmes.

But in these critical times of rapid change, the faith communities are challenged to make a contribution, which reaches beyond their practical work. In the face of the cruel injustice all around us, we cannot rely only on economists and technical experts. The world urgently needs religious leaders, who have the insights to understand what is going wrong, the courage to denounce it and the wisdom to make alternative proposals. Religious and spiritual leaders are called upon to be at the cutting edge of all key debates about the nature of the global society we are creating, or should create. Over the last fifty years, the mainstream vision of development has been focused almost solely on economic growth, rising income levels and technical progress. The disastrous effects of this for the billions of people who have been excluded from any benefits, as well as for our natural environment, are now leading to gradual changes.

For religious thinkers the notion of freedom has always been central to their understanding of human progress. Freedom from oppression is an essential ingredient, but the ultimate aim is spiritual freedom, the freedom to love and freedom from enslavement by "illusory" goods such as wealth and status.

The aim of globalisation to integrate the people of the world into a single economic system is not a-moral or value-free. The religious traditions’ vision of people belonging to a worldwide family, whether as creatures of the same Creator or as ever-changing beings whose existence depends on others, is not reflected in the reality we see around us. It is not a case of evoking guilt among those who live in abundance, but a sense of responsibility towards those who can barely survive.  It is a case of recognising where there is a causal relationship between wealth and poverty and refusing to accept that the disparity between the rich and the poor is in any way "natural" or justifiable. Religious insights and a deepening of the spiritual dimensions to life have a unique role to play in providing new hope and purpose, which bring release from the desire for power and status.

The teaching of the religious traditions to bring an end to suffering (Buddhism) and to care for the poor (which in some, such as Islam and Judaism, explicitly means enabling the poor to earn their own living), can enlighten and inspire people to be enthusiastic about contributing to building up a "right balance" or more just relationships in society. There are many creative ways in which the rich can and do share responsibility with the poor, one of which is the Muslim banking system whereby the money lender demands no interest, but shares in any profits made. This is why the great task that awaits us in the 21^st century is to provide a moral foundation and a moral framework to the monumental challenge of eradicating poverty. Indeed, all economic endeavours should be guided by spiritual and moral criteria.

Leaders from the different spiritual and religious traditions have a moral obligation to propagate the concept of a justly balanced middle community at the local, national, regional and global level. It is a concept that has to be further refined and developed through research, analysis and reflection. How it will shape specific policies aimed at eradicating poverty and transforming the economy will depend upon the ability of economists and social planners with a spiritual-moral vision to give the concept the substance and content it deserves. Indeed, one would like to see how the justly balanced middle approach would impact upon politics, culture, technology, ethnic relations and other spheres of life.

We live in the presence of monstrous military potentials, enough to eradicate life on this planet because we overemphasis on military means believing that might is right and peace can be achieved through strength. Some facts:

1. Nuclear threat is greater then ever, despite the recent agreement about the reduction of number of nuclear weapons. Most people are not aware of the development of a whole new generation of nuclear arms and introduction of a new "pre-emptive "strategy widening the possibility of actual use of nuclear weapons. I remind you of the warning given by former Supreme Allied Commander in Europe US General Goodpaster: "I realise that the notion nuclear arms bring security, the idea that somehow we were in charge, that somehow all of this was infallible and manageable and we could make it work is totally flawed"
2. New arms technologies are under preparation. During the Afghanistan and recent Gulf War, despite the powerful manipulation of the international media, a glimpse has been seen – terrible effect of cluster bomb, the daisy-cutter and thermo-baric bombs. All major powers have massive weapons of mass destruction – only United States of America’s weapons can destroy the whole world eleven times over.
3. Excessive military Spending will soon reach the outrageous level of $1000 Billion a year worldwide (over 40% of which is for US only). We in Britain are ready to spend millions to wage war against Iraq (where certainly civilians will die) rather spend a portion of this money on decent wages for fire fighters, for example. Actually we live in an absurd paradoxical situation: rising military expenditure that does not lead to enhanced security but to a greater insecurity.
4. Weaponisation of Space. This is a spine chilling fact that next to existing theatres of warfare on land, sea and air, a fourth theatre is in full preparation: Space. Details can be found in US Space agency, Vision 2020. For absolute supremacy the next war will be fought in space, from earth into space and from space to earth.
5. Progressive Ecological Degradation: I consider that the alarming rate of Ecological Degradation will lead to a serious degradation of the quality of life and will lead to irreparable damage to our natural environment. Just to mention a few consequences: global climate changing; bird and mammals species are disappearing at the rate 100 to 1000 times the rate at which extinctions naturally occur. Seventy percent of marine fisheries are either fished to capacity or over fished. Half of the tropical forests are gone; most people will soon live in water stressed areas.

For further information Please see speeches of Edy Korthals Altes of The Hague, made at Caux (Switzerland) August 2002. He is the author of "Heart and Soul for Europe: An Essay on Spiritual Renewal", He is a Former Ambassador of the Netherlands and is currently an Honorary President of the World Conference of Religions for Peace (WCRP)

What is relation between Islam and modernity? Is Islam really against modernity? First let us see what modernity is. According to The Concise Oxford Dictionary modern means, 1) "of the present and recent times" and 2) "in current fashion; not antiquated." Keeping this definition in view the question arises can there be any relationship between religion and modernity? The next question then arises what is religion. What constitutes religion? Is religion of permanent nature and what is that in religion which ensures its permanence? These are important questions to be dealt with if we have to grapple with the issued of Islam and modernity. Religion is not only set of rituals but also set of beliefs, values and institutions. A religion also gives a thought system to its people. Any religion, despite its eternity carries the birthmarks of its historical circumstances. This social and historical context is as important in understanding religion as its eternity. Since followers of religion have strong emotional bonds with their religion they accept whatever reaches them as permanent lock, stock and barrel. They often refuse to take notice of changes in historical context.

Here arises the question whether everything inherited by a faithful by way of religious rituals, institutions, values and thought system as permanent and immutable? The religious leaders and faithful would say yes. The reformers, on the other hand, would advocate changes in certain practices and traditions. Modernity, as pointed out above, relates to what is recent as opposed to what is ancient or old. Thus there is bound to be some kind of incongruity between religion and religious traditions and what is construed as modernity. All religions, not only Islam, face this challenge earlier or later depending as when modernity dawns in the area where that religion has its way. Christianity faced it much earlier than other religions.

Here we should keep in mind that modernity cannot be defined only something temporal or related to time. It is to be dealt with also as something to do with mental approach and way of accepting or rejecting a proposition. In other words we have to speak of modernity as value. Also, it would be wrong to think that modernity was accepted by other religions without struggle whereas Muslims resisted it. All religions went through crisis of modernity though the degree of crisis might have varied. It would also be wrong to think that any religious community accepts or rejects modernity uniformly. The intellectual elite of the community as well as other beneficiaries accepts it more readily than others. It is also true that the Islamic world in general has been very late in accepting modernity. Other religions or other peoples did it earlier or with less resistance. But nowhere it was accepted without struggle or resistance.

Rule of Law:

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 presence of countless Caliphs and Sultans who violated every moral code in their conduct of the affairs of state. They not only abused power and indulged in corrupt practices; many of them were utterly ruthless and incredibly cruel.

4Rs: Rights, responsibilities, relationships and roles in the Qur’an are closely intertwined. For instance, if one values one's role as a parent one would also become aware of the rights one enjoys, the responsibilities one bears, the relationships one sustains. As a parent one has certain rights over one's child; at the same time one has to fulfil certain responsibilities. In order to exercise one's rights and responsibilities, one has to actively maintain a loving relationship with one's child. It is this relationship, which, in turn, defines one's role, that endows one's role with meaning and purpose. The importance of maintaining this intimate, intricate link between right and responsibility is underscored by the grim tragedies unfolding in yet another sphere of social and human relationships.

The major five religious practices of Islam, by their very nature, exemplify the community. Whether it is in the prayer (Salah) or the fasting (Saum), the payment of the poor (Zakah) or the pilgrimage (Hajj) – it is this community dimension, which, through brotherhood and solidarity, transcends to the very essence of a Muslim’s being. Beyond his immediate family, the community is the first setting for a Muslim’s social enlightenment. There are numerous Islamic teachings that guide the heart and spirit towards attaining individual fullness, which has as its source, the community - a place of faith and spirituality. In other words, if one refers to Islam, one must then automatically allude to a community of beings, of faith, spirituality and brotherhood. This is a fundamental component of the everyday religious practice. One should not confuse a community based on faith with an ambitious community whose sole purpose is to be isolated and to stand out within the social, political and legislative framework. This whole notion of intellectual and physical segregation is alien to the very spirit of Islam. Practicing one’s faith within a community is one thing; isolating oneself from the surrounding society is another. Legally and politically speaking, Muslims must be considered as individuals who can exercise their conscience with regards to their rights and obligations as citizens. This would then imply knowledge of laws and participation in the social, political, and economic climate. To put it simply, Muslims should have a genuine feeling of belonging within the society they live. The community is the place for enlightenment of the spirit and should provide serenity and an intellectual vigour that allows for the blossoming of the Muslim individual as a citizen.

After 11^th September 2001, the wave of anti-Muslim prejudice and attacks on European and American Muslims was more than doubled comparing from the statistics available during the Gulf War in 1991. Muslims from all backgrounds were threatened day and night, and suffered an acute sense of vulnerability in their homes and mosques, as well as on the streets. Several Muslims were killed in retaliation. A number of mosques endured arson attacks. To address the issue of Islamophobia, the American Congress passed laws providing further protection against anti-Arab and anti-Muslim hostility. European Muslims have no specific protection under the present laws so recourse to the judicial system is impossible. I think that European Governments must outlaw Religious Discrimination and enact laws against the incitement of religious hatred and vilification of religious sanctities. It is important to amend the present Public Order, Crime and Disorder, Human Right and Race Relation current legislations urgently to protect many innocent lives. This would be an act to exclude Extremism and fanaticism from our multi-ethnic, multi-racial and multi-faith our Society in 21^st Century.

Terrorism is a plight that must be fought. No amount of anger and discontent can LEFT the targeting of non-combatant civilians with the brutality we all witnessed on September 11, 2001. The level of destruction inflicted on civilians, the brutality with which the terrorist attacks were executed, and the fact that the terrorist design is undertaken by extensive deliberation and determination sent shockwaves throughout the world, and brought condemnation from foes and friends alike. Targeting thousands of unarmed civilians, using civilian airliners carrying civilian passengers, and bringing down two of the most spectacular buildings in the whole planet, in a drama that was played on live TV in front of millions of viewers, made the attacks even more sinister and apocalyptic.

But terrorism cannot be fought by mystifying it or by ignoring its root causes. The first step for developing a sound strategy to effectively combat terrorism is to examine the conditions that give rise to the anger, frustration, and desperation that fuel all terrorist acts. To focus on individuals and organizations that employ terror, while ignoring the socio-political circumstances that give rise to acts of desperation, can potentially strengthen the arms of the terrorists. A devastating force unleashed against elusive groups can exacerbate the very conditions that gave rise to resentment, frustration, and anger.Terrorism is fuelled by the actions of exclusivist regimes that privilege some and deny basic rights to others. Rogue governments that use state security agencies and excessive force to silence critics and political opposition fuel it. To be effective in fighting terrorism we must dry the swamps of abuse and injustice that bread radicalism all over the world.

There is no accepted definition of "Terrorism" by any international organisation. The present usage of the word "Terrorism" means the unlawful use of force or violence against persons or property, to intimidate or coerce civilian population undermining the civil authority, excluding acts perpetrated by states or by coalitions of states. A definition of terrorism from an Islamic perspective might well be more wide-ranging than current usage. The Islamic Scholars (IMAMS and Ulema) of Muslim Council of Britain (MCB) in their meeting on Saturday the 29^th September 2001 suggested that Terrorism include:

"Indiscriminate murder and the shedding of blood without due process of law, driving people out of their homes and lands, destruction of crops and livestock, the spreading of Fasad or Fitna (destruction, chaos, mischief and corruption which encompasses political, economic, social and moral corruption) on earth - are examples of criminal acts and evil behaviour condemned by Islam."…to spread mischief and corruption on earth and destroy crops and cattle. God does not like mischief and corruption. (2: 25). (For full text see www.mcb.org.uk)

Islam and terrorism are contradictory terms opposed to each other. 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 apologize 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 cause of the problem.

Terrorism, in fact, is systematic, premeditated and calculated. It spans vast aspects covering the entire world, and manifests itself in various forms and shapes. Sometimes the religion of Islam is held responsible for the acts of a handful Muslims who are associated with acts of destruction and terror. Islam whose name means peace cannot encourage its adherents to work for death and destruction. It is an irony of our time that the light of Islamic learning, which brought an end to the dark ages of the West, is now being seen as responsible for the advent of an age of terror. Islam is peace not terror.

The efforts to blame Islam for terrorism are not only baseless and erroneous, but are unmistakably malicious and ill intended. Islam, like many religious traditions, stresses charity, mercy, and compassion. Historically, Islam is recognised for its tolerance toward other religions, even when bigotry and intolerance were widely accepted and practiced in medieval times. But like other religious traditions, Islam recognises the right of peoples to fight aggression, even though it puts higher premium on forgiveness. Reciprocity, or eye for an eye, is found not only in Islam, but in Christianity and Judaism as well. Further, like other religions, Islamic texts contain statements that emphasize forgiveness and peace, along with others that permit the use of force for fighting back against aggression and for achieving just peace.

Islam is a religion of moderation. Holy Qur’an defines Muslims as the well -balanced middle nation model for others (2:143) and advised them not to follow extremism in religious interpretation (4:171, 5:77, 22:78). The Holy Prophet warned Muslims: "Beware of Extremism in your religion as people before you were destroyed themselves because of their extremism", "Do not be hard upon yourself in your opinion in the matter of faith", " Always choose easy way in your religious way on matters of faith. Certainly religion is easy" (Collection of sayings of the Holy Prophet by Ahmed, Nisai, Al-Hakim and Ibne Maja). In my humble opinion Islam believes in a civil Society based on rule of law, anyone who creates chaos (Fitna or Fasad) in the society through terror can be treated as harabi (waging war against the society) and should be brought to justice accordingly by legal process. Islam and terrorism are contradictory terms opposed to each other. 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’. The Holy prophet of Islam said, "By God, he is not a true believer, from whose mischief his neighbours do not feel secure."(Bukhari, Muslim)

One of the distinctive features of the present world is the overwhelming presence of violence in our societies. The nature of indiscriminate and senseless violence is considered one of the prime threats to the world peace and security. I must make it clear that Islam upholds sanctity of human life, as the Holy Qur’an declares that killing one innocent human being is like killing the entire human race (5:32, 6:151, 17:33), like all other faith traditions. Islam considers all life forms as sacred. The first and foremost basic right of a human being given by God is the right to live in peace and security. However, taking a criminal’s life by the state in order to administer justice is allowed in Islam as it upholds the rule of law, and helps maintains peace and security of the society. Only a proper and competent court can decide whether an individual has forfeited his right to life by disregarding the right to life and peace of other human beings. The accused must be given full facilities under the law ‘the right of defence’. Extra judicial killings are strictly prohibited in Islam.

Killing one’s own self (suicide) is prohibited in Islam (4:29), as it is an abuse of the Divine gift of Life. According to Islamic Law those who commit or try to commit suicide are committing a major sin and will be sent to the fire of hell. Even patients who are in severe pain are prohibited to wish death. Holy Prophet said: "Do not harm yourself or injure others". : The holy book of Islam does not call on young volunteers to strap explosives to their bodies and set them off in crowded public areas in Israel. That much is clear. Suicide bombers are waging a distinctly modern type of warfare not sanctioned in any faith. Many Muslim clerics and scholars have criticized the theology of suicide bombers, and the practice is very controversial within Islam. In the past year alone, the supreme religious leader and Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz bin Abdullah al Sheikh, said he feared that using explosives in this manner is a form of suicide, and therefore condemned. And an influential Sheikh Al-Azhar Mohammed Sayed Tantawi, said bombers who detonate explosives among civilians are not fighting a true war and cannot be considered martyrs. These voices are not often heard because the Muslim community is united in the moral righteousness of the Palestinian cause.

Roots of Extremism and Fanaticism:.

There are Muslims who claim to be religious but try to impose their views over others by force or violence. They forget that Islamic teaching advocates the fundamental principle to respect for individual freedom of conscience and belief. Islam believes that freedom of belief is a basic God given right to all human beings. Extremism and Fanaticism is alien to Islam. However there are a few verses of the Holy Qur’an, which have been interpreted in such a way that some Muslim may take a view to impose their views over others. For example The Holy Qur’an commands Muslim to live and rule their lives according to the revelled message of God. If any Muslim does not decide according to the Holy Qur’an then he is not only wrongdoer, a rebel, disobedient but a non-believer also (5:44-47). These verses were interpreted by some that if a Muslim ruler has completely abandon the Islamic Law then it is legitimate to disobey him and change him by force. They also believe that, as Islam does not make any distinction between communities of believers and the Islamic State - because the State is simply a political arm to establish common good, it is important that Islamic Law must be established within Islamic societies. Due to their political ends they establish effective ways to promote their views by every means available to them.

In my opinion, fanaticism, terrorism and extremism are symptom of a problem, not the actual cause. In order to combat and eradicate these evils totally our long-term goal should be to eliminate the underlying social and political causes which breed them. We must continue fighting against Racism (colour or cultural), Anti-Semitism, Islamophobia, Xenophobia, and bigotry in words and deeds in all aspects of our society. Paralleling our actions against terrorism, we must have equally vigorous efforts to enhance freedom, human dignity, justice and humanitarian values. Some of the possible factors behind the violent terrorists acts may include:

There is a new type of terrorism, which has emerged recently in the forms of arson, bombing and sabotage in the name of saving the environment, ecology and animal and zoological kingdom. Racism (colour or cultural), anti-Semitism, Islamophobia, Xenophobia, bigotry must be in words and deeds. I am glad to note that from the very beginning the British Prime Minister together with the American President made it clear that Islam and the Muslim Community are not to blame for the tragedy. We are dealing with fanatic individuals who have behaved in this most abhorrent and abominable manner. This is not a crusade or conflict between Islam and the West. Rt Hon Tony Blair said: "Blaming Islam is as ludicrous as blaming Christianity for loyalist attack on Catholics or nationalists attack on Protestants in Northern Ireland".

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 reminds 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 confirms 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

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 mass massacre. When the Muslims entered any country, they would give guarantees of life, property and honour to all the non-belligerents. Even in war a Muslims are not allowed to kill an old person, a woman, and a child, those who are crippled or disabled. Not only that, even trees are not to be cut and crops are not to be burnt. The entire 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.

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 the way it treats its minority community.

Ends cannot LEFT means:

Another point is that Islam is very unique and firm in asserting that the ends cannot LEFT the means. A source from where fanaticism and intolerance have most often come is the mistaken belief that ends LEFT means. This means that to achieve even good ends you could resort to evil means. The principle that Islam has enunciated is that "Good and bad are not equal. Replace evil by good". (Holy 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 only you would be able to fill the earth with goodness, and justice, and peace and fellow feeling. 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 but 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 real idealism, noble idealism, 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. Those people who were responsible for killing thousands of people in America in what was clearly a carefully planned and expertly executed operation must be brought to justice. However, deep-rooted hatred can only be fought with dignity, education, understanding, dialogue and diplomacy. 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 fight terrorism by eliminating all injustices and exploitations in their part of world. I believe that being tough on the causes of this evil act is as important as identifying the terrorists themselves. 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.

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" [16]. 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:

I confirm that Islam is faith of moderation and girder of unity for all mankind and blessing for mankind because Muslim model communities where:

I affirm that in Islam the belief in God or the Divine is the bedrock of one’s faith out of which flows ideas on the meaning and purpose of life, on the unity and dignity of mankind. Human dignity thus 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." The world will not change for the better unless the conscience of individuals is changed first.

We have seen that history has not ended and civilisations have not clashed even after 11 September 2001 and Gulf War II in March / April 2003. 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.

The Brighton Islamic Mission

8 Caburn Road Hove BN3 6EF (UK)