How Religions can Heal Divisions and resolve conflict

 ( Note: Below is my presentation at the 2024 Interfaith forums, sponsored by the Interfaith Council of Southern Nevada. A video clip is also available below.)

Video clip here

For entire video, complete with Q and A session, click here

How Religions can Heal Division and resolve conflict

In the name of God, The Compassionate, The ever-merciful

Moving directly into the topic, we begin with the assertion that healing divisions and resolving conflict are among the very goals of the religion of Islam. Thus, the Qur’an says “ Hold firmly to the rope of God, and be not divided. Moreover, recall God’s blessing to you, you were enemies, then He united your hearts by His blessing and you became a brotherhood. You were on the brink of a pit of fire, He saved you from it. Thus, God clarifies for you His signs, so that perhaps you will be guided.” ( Q 3:103). The Qur’an also states “God calls towards the abode of peace.” (Q 10:25).

There is much more evidence, but the previously mentioned Quranic verses should be sufficient to show that healing and resolving divisions and conflicts are among the imperatives of Islam. In addition, the presence of qualities such as justice, mercy and broad understanding are necessary to resolve any sort of conflict, be it within family, marriage, business or political conflict. 

In Islam, we have the Qur’an as scripture, but also the examples of the Prophets in scripture, concluding with Muhammad the global messenger, as sources of information. The Qur’an mentions the story of Joseph, son of Jacob. His brothers-in a jealous rage- had arranged for him to be exiled from the family, and falsely reported him dead to his doting father. Yet, years later, after actually saving them from a famine situation, he shows himself as the party responsible for saving them, generating a recognition of truth, leading to a healing. (Q 12: 88-93).

The Prophet Muhammad, after nearly 11 years of conflict, was able to overcome his enemies, but when he did, in the opening of Makkah, he issued an amnesty which even extended to those who killed and mutilated the body of his beloved uncle (Hamza). For these examples, an awareness of justice, mercy and a broad understanding of the big picture are demonstrated, qualities needed for healing and resolving conflict.

As a religion, there are many ways that healing and resolution occur. Largely, they have to occur within a context of spiritual maturity. Even when that’s missing, there are practical ways in which the religion accomplishes its goals. The Prophet Muhammad taught a method that, when angry, if you are sitting, stand! If you are walking, run! Wash yourself with water, do ablution, offer prayer, i.e. remove yourself from that which is making you angry. The religion has communal prayers, in which the worshipers stand side by side, bowing, prostrating, all together for God, and the ritual prayer itself ending with the worshiper saying to the person next to him (as well as angels, as per our belief) “Peace be on you, and the mercy of God”. This practice has worked in making the foundation needed to solve problems between Muslims. 

Practical rules that limit conflict include the prohibition of intoxicants, which, when observed, limits the emotional outbursts which sustain conflicts and divisions. The Qur’an instructs us to be cognizant of our speech and behavior (Q 33:70-71, 4:1), these are real-life guidelines which, when implemented, goes a long way in fixing problems between people. In marriage conflict, the Qur’an (Q 4:35) advocates having an arbiter from the husband and the wife’s side, thus, limiting the scope of public involvement in a private issue, a needed step, as making such problems public makes things more difficult to resolve. 

I want to change the practical slightly,  to move into the theological. The fact is that Muslims believe in God as being the only being that deserves worship, and we also believe in the Prophets. Broadly speaking, we believe in the Biblical prophets, and we sincerely say “peace be upon them”. This fact should bring more healing between atleast the followers of the three Abrahamic religions because it shows how broad our religious understanding extends. While the three Abrahamic religions have different perspectives on important theological points, we also have similarities which, when acknowledged, can bring forth human respect and sincere understanding. 

The Qur’an consistently (Q 29:20, 30:9, etc) tells us to travel in the world, and the Prophet Muhammad’s statement is that getting an education is an obligation on every Muslim (Talabul ‘ilmi fareedatin ‘ala kulli Muslim), such things, travel and education, removes xenophobia, corrects misconceptions and allows people to see others as people, it humanizes those outside of our own comfort zones. These are among the ways Islam addresses the issue of healing division and conflict resolution. Thank you.

Leadership: some reflections on its impact

 Introduction

The United States has witnessed another  presidential election cycle in which Donald J. Trump was victorious. Despite the widely held views against him of being racist, sexist, another tool for the financial elites, and the many court cases that have been launched against him, he has emerged seemingly stronger than ever.

This, along with other unmentioned factors, has influenced me to reflect on the entire concept of leadership. While I do have my own political views, and occasionally share them on this platform, the purpose of this article is to articulate thoughts on leadership, in light of the teachings of Prophet Muhammad in particular.

Who should  never be the leader?

We have a very interesting hadeeth, the report therein being that two men came to the Prophet Muhammad, upon whom be peace and blessings, seeking to be appointed to leadership positions, to which he-Sall Allahu 'alayhi wa sallam, replied " By Allah, we do not appoint someone to the post who seeks it or competes for it." (reported in Al-Bukharee and Muslim). Can this notion, as present in the above report, be applied to the modern world, particularly in nations that operate under representative democratic systems? 

I believe that the Prophet is speaking about the narcissistic personality types, those who crave power and authority for selfish or egotistical reasons. He is warning us that such types, who seek out power, are more harmful than good, and thus, at core- not fit to hold office. They don't have the calling for service, only that of satisfying appetites. 

This is the type that is in love with a throne. They are so hungry for it, they would rather be a king in Hell than a servant in heaven, to paraphrase John Milton's Paradise Lost.  While it is tempting to leave the aforementioned hadeeth as a stand-alone text, when we combine it with other ahadeeth, we get a frightening picture. 

An even bigger picture

Abu Hurairah reports that the Messenger of Allah said " When booty will be taken in turn, trust (Amaanah) treated as booty, Charity viewed as burdensome, learning becomes for non religious reasons, a man obeys his wife and abandons his mother, he keeps his friend close but alienates his father, loud voices emerge from the Mosques (Masaajid, i.e. places of worship), the Faasiq becomes leader of a group , a man is respected out of fear from his harms ( Wal Akramar-rijaalu makhaafata sharrih).." (Tirmidhee).

The above is mentioned in context of signs of the end times. Even if we ignore the eschatological implications, it can be taken that all these items, including evil folks attaining power, are powerful signs of the beginning of the end of a civilization, when mutual support (even family ties) are unreliable, when agreements mean nothing and the places of worship are treated as concert halls. 

At a minimum, such texts as above should be seen by students of social sciences, cultural anthropologists, commentators, the movers and shakers of society, that items such as those listed above need to be carefully observed and addressed in order to deliver salvation to the society.  

Other reports in hadeeth literature warn us about evil or unworthy leadership, and the Divine punishment for those who abuse their power. 

Who and what should lead us?

Ultimately the leader is not simply one who sits in a chair and makes huge  proclamations. The father is a leader, the husband is a leader, the one who stands in front during prayers (in Islam at least) functions as leader, and the qualities needed by that leader includes intelligence, patience, knowledge (of the fields needed to fulfill whatever role applicable), and, most importantly, the opposite of the negative qualities mentioned in the hadeeth cited earlier. The "leader" is often noticed by good people because they are already doing the work of leadership even if no formal title has been assigned. The leader "leads" (in the sense of already doing the work) out of love for community, for faith, with a sense of family values, who is trustworthy, wise, God-conscious, who inspires the best out of people. The  leader will often make sacrifices out of his own time and resources for the betterment of those who he has responsibility for, without seeking limelight or recognition. 

Whatever one thinks of one particular leader or another, one political party or another, or even one religious figure over other religious functionaries, all of us have some level of responsibilities that we have to care for. In other words, the warnings of the Prophet -peace be upon him- in these citations have application to us as well. 

Leadership as needed in the affairs of the global Ummah

If our leaders in the powerful Muslim countries had more awareness, particularly of the ahadeeth that have been cited here, I truly believe that things such as the genocide of Palestinians, the de facto civil war in Sudan, etc. would not be taking place. In those regards, the leadership have a responsibility to address those things, they have a responsibility to the public, for the public good , as well as a responsibility before Allah. 

It is frustrating to see the levels of injustice in the world, be it from outside forces or from within our own ranks.  For the moment, we can only pray and hope that we-as individuals within our own sphere or circles, live up to the clear responsibilities we have, and that Allah creates a better situation for mankind, in those aspects which we as human beings have failed.