Umar Riaz Abbasi
HUMANITY in Islam addresses every aspect of a human’s life from greetings to international relations. It is universal in its scope and in its applicability. A Muslim is expected to not only be virtuous, but to also enjoin virtue. He must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole. The Last Prophet (PBUH) summarized the conduct of a Muslim when he said: “My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.” This article puts forward several recommendations for policymakers, particularly those involved in Human Rights in peace and conflict, and for scholars in the field. It is vital for those involved in this area of study and diplomacy to strive to do so if progress is to be made in understanding them. It is also a modest attempt at providing some intellectual tools for grappling with the multifaceted concept of ‘religion’ in contexts of conflict and peace building around the world. In my analysis of all of the adopted sources, I have devised a methodology that aims to capture the diversity of approaches that have been deployed in the study of the religious perspective particularly Islamic point of view on conflict/peacemaking and also in the practice of dealing with the issues related to human rights.
I hope that the findings of this article will be useful to those promoting peace in different ideological, social and political settings around the world, and in particular for Pakistan. Religion is a powerful constituent of cultural norms and values, because it addresses the most profound existential issues of human life (e.g., freedom and inevitability, fear and faith, security and insecurity, right and wrong and sacred and profane). Religion is deeply implicated in individual and social conceptions of peace. Religion has also developed “laws and ideas that have provided civilization with cultural commitments to critical peace-related values, including empathy, an openness to and even love for strangers, the suppression of unbridled ego and acquisitiveness, human rights, unilateral gestures of forgiveness and humility, interpersonal repentance and the acceptance of responsibility for past errors as a means of reconciliation and the drive for social justice. “Islam’s contribution to human rights is best appreciated when viewed against the backdrop of world history as well as the realities of modern times. Social, racial, gender and religious inequities continue to exist. Economic and social disparities have resulted in oppression of the lower class; racial prejudice has been the cause of subjugation and enslavement of people with darker skin; women have been weighed down by chauvinistic attitudes and pervasive attitudes of religious superiority have led to widespread persecution of people with different beliefs.
When considering the question of human rights and Islam, it is important to distinguish the divinely prescribed rights of Islam from potential misinterpretation and misapplication by imperfect human beings. Just as Western societies still fight against racism and discrimination, many Muslim societies struggle to fully implement the rights outlined in Islam. While all religions call for love, peace, tolerance, freedom of belief and mutual understanding, some extremists commit acts of violence in the name of religion and consider themselves religious. They commit a gross sin by, saying, “we found our parents doing this, and God has commanded us to do it.” God never advocates sin. Like all other religions, Islam promotes peace, love and harmony among the people. The word “Islam” in addition to meaning submission (to God) is derived from the Arabic word “Salam” (peace). The Muslims greet others by saying ‘Salam’. The Quran says 4913) “0 People, we created you from the same male and female and gave you a distinct identity so that you may recognize one another. The best among you in the eyes of God is the ‘rightest person.’” Islam advocates freedom, peace and mutual agreement and admonishes aggression. (Quran 5:67)…. And do not aggress; God dislikes the aggressors. (Quran 7:199) you shall resort to pardon, advocate tolerance and disregard the ignorant. The relations of Muslims with others are based primarily on peace, mutual respect and trust. The theme in the Quran is peace as long as there is no oppression or injustice that cannot be resolved by peaceful means.
Terrorism is an act of violence committed by people belonging to all religions. Terrorists who happened to be non-Muslims raised their religious beliefs to claim legitimacy for the violence and terrorism that they commit on thousands of men, women and children in attempts to achieve special interests – political, social or religious. Those who do not comprehend Islam and those who have an interest in distorting the truth about Islam have been trying to make terrorism synonymous to Islam. A mistaken notion has been common in the Western media. Several groups have used terrorism to implement their own agendas, issues or beliefs. None of them represent true religion. Attacks on civilians around the world by such groups cannot be justified by any religion. It is strongly condemned in all religions including Islam as clarified by the words of God in the Holy Quran, and the final Testament. Islam stands for peace, harmony and understanding. It does not preach hatred or condones acts of violence. Unfortunately the message of Islam has been distorted by the enemies of Islam.
—The writer is well-known author and lecturer at National University of Modern Languages Islamabad.
