World peace (presentation at THE 38th ANNUAL INTERFAITH FORUM SERIES)

 (As salaamu 'alaikum. Greetings of peace. Below is our presentation at the Annual Interfaith Forum series sponsored by the Interfaith Council Of Southern Nevada. In addition to the text, video and photos of the event are to be found. Many thanks to the Muslim community for its support as well as the SGI Buddhist Center for hosting the event.)

                                            

WORLD PEACE

                                              Can Peace be our future? 

(Presentation at the thirty-eighth annual Interfaith forum series, sponsored by the Interfaith Council of Southern Nevada, October 26, 2025 Las Vegas, Nevada.)

In the name of God, The Compassionate, The Ever-Merciful

Our topic can be viewed as theoretical, yet it  can also be seen as the most important topic of this  era, particularly in a Western context, where we have viewed ourselves as  largely immune from the conflicts and turmoil experienced overseas. Recent events in the  contemporary  political climate have placed those sort of assumptions   into question. 

“Peace” as a word, can carry diverse meanings in the minds of people. For most, the popular meaning is the end of war. Yet, wars are fought for both good and bad reasons. The African-American theologian and social reformer Dr. Martin Luther King, Jr (d.1968) has famously written “ True peace is not merely the absence of tension: it is the presence of justice.” 

Islam has placed great emphasis on justice. Peace is a by-product of not only justice, but a correct mentality. It stands against racism in the strongest terms. It calls for economic justice, the removal of oppression, a healthy and sober society in which  the environment and natural resources are protected, where  minorities are not subjected to exploitation and abuse. It is  when these conditions are addressed, peace will naturally follow. 

The Qur’an says “ And God invites towards the abode of peace, He guides to a straight path whom He wills.” ( Q 10:25). The ultimate “abode of peace” is in the next life. This world will always have some sort of problems, but we do our best to bring forth what is beneficial to mankind. The Qur’an says “Indeed, God orders justice and excellent conduct, giving to those closest to you, He forbids immorality, repugnant acts and wickedness. He gives you admonition, so that perhaps you will take heed.” ( Q 16:90).

The Quranic verse cited last is actually very important on this overarching topic. It presents the foundations for authentic peace, be it within a person, society, or between opposing sides. “Justice” (Al-’Adl) is the proper balancing within all situations, “Excellent conduct” (Al-Ihsaan) denotes beautiful embellishments, of people and places, of the soul and body. The Qur’an says further to “give to those close to you.” This doesn’t mean charity only, it denotes having an attitude of communal benefit,  which captures  the big picture of human needs , not just individualistic or limited interests. Much of the impediments to peace, even the peace of a person’s soul, is linked to lack of true balances, failure to engage in authentic introspection, and the unavailability of a support system. These impediments can be caused not only by individual trauma but also emerge from structural injustice.

These points cannot be ignored if we are serious in seeking peace, be it the peace within an individual or between different groups of humans in our world. There is a global trend today, heavily represented within political discourse, which obscures the realities which we have shared by resorting to scapegoating, xenophobia and calls to irrational behavior. We have to be strong enough and have enough education to resist that trend. There are things all of us can do  for our own selves, which includes activities such as attending sessions of this kind, reading physical books, travel to diverse areas, and of course spiritual efforts and a baseline moral foundation. We have the ability for growth, we say that God has placed the capacity within us. 

We say that if a proper mentality is instilled deep within us, through the examples of effort which was highlighted earlier, peace will come to us as individuals, and if justice is truly the interest for those who yield power, peace on earth is attainable.

Thank you.

Click here for video

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.

Interfaith fall forums 2024- The Open Forum

 Note:

Below is a link as well as timestamps for the Interfaith Council of Southern Nevada's forum, in which I was a presenter.  In addition to the video and timestamps, the entirety of my intended presentation (cut short because of time restrictions) is shared within this post.

Timestamps:

0:33 Marvin Gowryn remarks

3:20 Moderator's welcome (Ellie Rouhani)

10:50 Scientology center introduction

15:00 Moderator's instructions

Presentations

18:44 Donna Mead (Pagan)

26:46 Deacon John Nixon (Greek Orthodox)

34:06 Imam Shamsuddin Waheed (Islam)

42:05 Dr. Thomas Selover (Unification church)

49:51 Rev. Laura Hallett (Religious science)

57:42 Rev. Joan Roeschke (Scientology)

103:35- Q and A session

Click here to view forum video

My full presentation

Open forum presentation 11/12/23 Las Vegas, Nevada

 

Good evening! I am honored to be here for the Interfaith council of Southern Nevada’s annual panel discussion. WE are to share a bit of our faith that may not be properly understood or widely known, and to accomplish this, we have to understand that “Islam” is nothing more than an Arabic word which means to submit or surrender to God’s will. The one who does this action of submission is called a “Muslim”.

 

Thus, it is appropriate to call Jesus a Muslim, to call Abraham a Muslim, to call Moses a Muslim. Yes, the format of their rituals, their expression and their laws differed from the Muslims of today, but they nonetheless submitted to God’s will. Our belief is that the process of prophet and scripture sending finds its conclusion with the Qur’an coming forth to Muhammad, who is called “The seal of the Prophets”.

 

The laws and doctrines of that which came to Muhammad are rational, logical, and fit within any environment or context. A summary of all of this is as follows. (five pillars) (1) Belief in the One and Only God, and that Muhammad was a messenger of God. (2) daily prayers. (3) Regular charity. (4) Fasting in Ramadan, if health conditions allow. (5) Pilgrimage to Makkah, if health and financial conditions allow.

 

The beliefs are summarized in “articles of faith” (1) God (2) Angels (3) Scriptures: signifying Divine communication. (4) Messengers. (5) Judgement day. (6) That the limitations of existence, both good and bad, emanate within God’s rules.

 

These actions and beliefs give Muslims strength. Islam is the fastest growing religion in the world, and  a Pew Research Centre report asserts that by 2070, it will be the largest religion in the world.  The strengths of Islam include an easily understood theological foundation, firm morals yet flexibility in its application. It values marriage, family, care for the poor, education, and clean living. For examples of flexibility, we can look at the dietary code and daily worship. Pork is famously not allowed on the dinner-plate, yet the Qur’an itself allows it if under starving conditions. Similarly, we are to offer prayers five times daily, preceded with a washing, and the prayer itself having standing, bowing and prostration, yet the washing can be dispended with if water is unavailable by simply a rubbing of soil, and the prayers can be shortened in length and combined with other prayers when conditions such as traveling and combat are present.

 

Some fun facts include the following: Jesus is revered in Islam; he is mentioned by name 25 times in the Qur’an. However, we don’t follow the idea that he was in fact God or part of a trinity. Only God can be God, God has no partner. Moses is also in the Qur’an, details on his life and mission form a great deal of the Quranic content, even more than the life of Muhammad the Prophet. Our custom is to say “peace be upon him” after the names of all of the prophets, not just the Prophet Muhammad.  Another fun fact is that Muslims can overcome cultural and racial divisions and form healthy communities with ease. Our mosque, Masjid Ibrahim of Las Vegas, proudly has a minimum of 9 different ethnic groups forming the community.  It is the Prophet Muhammad who said that there is no virtue in being white as opposed to black or arab as opposed to not being an Arab. He said the only criteria for virtue is one’s awareness of God.  All of the Islamic guidelines are present for human safety and happiness.

 

Islam is very practical, yet widely misunderstood. One issue is that of Jihad. It is true that Islam is not a pacifist faith, yet jihad does not mean “holy war”. Rather it means “struggle” and the term is used in both military and non- military context within the Islamic texts. The Islamic rules of war are very clear, it forbids the targeting of civilians, and war itself is deemed a last resort.

 

Islam also delivers the ultimate liberation of women, both sexes have natural and cultural functions. The 4^th chapter of the Qur’an is entitled “women”, and, contrary to popular assertion, gives inheritance rights and freedom of marriage choice. I am proud to note that our mosque founder is the 1^st woman to initiate construction of a mosque in the USA, her name is Sharaf Haseebullah, who is present this evening.

 

The primary sources of Islam are the Qur’an, God’s words, as delivered over a 23 year period, something which happened over 1400 years ago, and the words, actions of the Prophet Muhammad. His words are recorded in sources called the hadeeth literature. This literature is NOT considered sacred, but it is nonetheless important. The format for matters such as the daily prayers come to us from Muhammad, as recorded in that literature.

 

I would like to share one more relevant teaching from the Qur’an. It tells us to respect our parents, even if they are not believers. It says not to follow them if they attempt to impose on us incorrect notions. Yet we are still to be with them in this world. Wa Saahib-humaa fid dunya Ma’roofa. This fact alone should be sufficient to prove that Islam is not some violent force out to destroy everything. It teaches respect, love and compassion. 

Interfaith Interactions as a believing Muslim

Introduction

For a number of years now, in addition to being active in Muslim community, I have also been involved in what is often called the interfaith movement. On the official level, this has involved attending events in places of worship other than those of my own religion, being an audience member at programs, ceremonies and panels, as well as a speaker in these programs.  

On an unofficial level, this has led to the cultivation of many sincere friendships, growth in knowledge and experiences, opening of doors which otherwise would be inaccessible, and a host of other benefits. The purpose of these few words is to address some of the concerns that from time to time are expressed by fellow Muslims, who, like others outside of the Muslim community, perceive a religious threat. 

Motivations

It is certainly the case that many enter into these activities with certain agendas in mind, and, like anything else, sincere intentions can be subjected to manipulation by others. My general motivations are summarized as follows (a) Improving my own knowledge of other faith traditions and perceptions on mutual topics of interest. (b) Presenting a Muslim voice, perspective in arenas wherein we would typically be absent. (c) Working with others to address shared social needs. 

The interfaith circles are ideal for the three items mentioned above. We cannot control the actions, beliefs or intentions of others, even within the shared (Islamic) religious space. We can only do our own part, in accordance with our own conscious. The Qur'an says simply "For us is our actions, and for you your actions" (Q 2:139 et al)

Towards understanding realities

The Islamic faith has been consistent in telling its followers to be diligent in acquiring information. The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) has remarked that seeking knowledge is an obligation (fareedah) upon every Muslim. The Qur'an itself (Q 49:13) asserts that one of the reasons that God has created different racial and tribal groups is that they "get to know" one another. This refers to the enrichment process generated by observing and appreciating the differences as well as commonalities.

The Qur'an clearly advocates both travel and the study of the universe, history and the like (Q 6:11, 41:53, etc.). This process extends a bit further insofar as interactions with those outside of traditional comfort zones.

Having a presence

Despite the historical, economic and social importance of Muslims on a global scale, we have little to no representation in arenas such as media, politics, and society. Moreover, it is often the case that when there is representation there is a great deal of disservice because of lack of qualifications, language barriers and the like. 

If we don't speak for ourselves, share our beliefs and perceptions, others will, and this will cause a huge amount of disservice to the community.

Can we work with non-Muslims?

The Qur'an allows marriage and social relations with Non-Muslims (Q 5:5) and advocates that we be just with them (Q 60:7-9) as a general principle. If we are allowed those, certainly we are allowed to work with them in areas of mutual interest.

The Prophet Muhammad (peace be upon him) himself in an early part of his life (before nabuwwah) had worked with others in a collective effort to address poverty, known as Hulful Fudool. In Madinah, where he had some measure of political (and moral) authority, he made treaties of defense with both Jewish and pagan forces. The Makkan opposition violated the treaty of Hudaybiyah by attacking non-Muslim forces allied with the Prophet. The Muslims responded to this with a march on Makkah, leading to its peaceful surrender.

Issues of food and housing deprivation, social justice, economic disparities, are very common in our society, and faith-based communities have always been expected to pick up the slack when government initiatives and organizations fail. Thus, it is only common sense that religious communities have levels of cooperation to address these shared social problems.

The Qur'an has praised the "steep path" of delivering emancipation to those held on bondage, feeding the poor, and supporting those who are isolated and unable to help themselves (Q 90:11-18). 

Similarly, the Qur'an has told us directly to compete in being beneficial, that God will be the one to bring us together (Q 2:148). It even says that in terms of religious disputes that Allah will address those clearly on the day of Judgement (Q 45:17). 

(Grand Imam of Al Azhar Shaikh Ahmed El-Tayeb meets with Pope Francis)

(Pope Paul John II meets with Imam W.Deen Mohammed)

Does such work contradict religious truth claims?  

While it is understandable that many would feel that involvement in such work dilutes faith, I actually see it as helping to increase my faith in the essential truths of Islam. It helps in understanding the views of others and the logic of certain principles/teachings found within Islam.

For religious and political leadership, I think such work is vital, if for no other reason than learning and interacting with the leaders and scholars of other faiths, which forces us to learn correct information on their perspectives, as well as them learning ours. 

Entering a house of worship outside of your own tradition

For Muslims, I don't see any strong evidence that this is prohibited. It is certainly inappropriate for Muslims to participate in religious rites which contradict the very core of our faith, but in terms of attending other houses of worship, be it for social or other occasions, there is no text which prohibits this.

Some Christian based movements have this sort of thinking, such as the Jehovah Witnesses. Their faith forbids entering into places of worship other than their own sites (called Kingdom Halls) and are deeply against any sort of work with those outside of their ranks. 

Such attitudes, while perhaps regrettable, have to be respected. Indeed, interfaith dialogues are not for everybody. We all have our comfort zones and perspectives on matters of faith and life, and compulsion should never even be considered in these regards.

As a Muslim, I am comfortable in such work, for the reasons that have been articulated above, and I pray to be an agent of positive change and education.

                                                                                 

Sacred spaces/ Holy places Panel discussion video

 Salaam.

Please see below panel discussion from the Interfaith Council of Southern Nevada's forum on the subject "Sacred spaces/Holy places".

Timestamps of speakers are below:

15:36 Candace Kant/Pagan

25:38 Rabbi Sanford Askelrad/Judaism

36:37 Imam Shamsuddin Waheed/Islam

44:22 Upinder Singh/ Sikh

55:13 Doug Hedger/ CLDS

1:00:04 Q and A session

Holy places panel click here

Sacred Spaces/Holy Places

 Salaam,

Please see flyer below for panel discussion tomorrow night., 11/7/21 @ 7:00 P.M. (PST) . All are welcome,  registration is required.

Forum flyer registration