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| Unity and Diversity: Islamic
Perspective Dr Muzzamil Siddiqi I believe that it is possible to have unity
with diversity. In the world in which we are living today, and it is
rightly called “the global village”, we cannot imagine having unity
without diversity. It is not only that people in different parts of the
world are diverse, but now we have a lot of diversity in our own cities,
towns, indeed in our neighborhoods. People who live next door to us are
often very diverse in colors, cultures and religions. I am pleased that in USA there are many
people who are thinking and exploring ways and means to develop a society
where people of diverse faiths and cultures can live together in peace and
harmony. American democracy is built on the principles of unity in
diversity (E pluribus Unum). To a great extent we can say that in modern
times United States presents a fairly good example of such unity in
diversity or what is called today as pluralism. As a Muslim I must say that we appreciate
these efforts and we support them. Our
religion Islam gives much guidance on the subject of diversity, unity,
harmony, tolerance and peace. I thank you for inviting me to share with
you some of my views on this issue from an Islamic perspective. Diversity: Islam teaches us that diversity is a fact
of nature and it makes the nature beautiful. God has created this whole
universe with diversity. God says in the Qur’an: There is diversity among human beings. They have variety of genders, colors and languages and multiplicity of races and tribes. These diversities are considered natural and are called “God’s signs” in the Qur’an (30:20-22). They are indicative of God’s creative power and wisdom and are good and healthy since they endow human life with richness and beauty. God wants human beings to derive benefit from this diversity and not to allow it to generate unhealthy schisms and divisions in their ranks. God says in the Qur’an: The diversities of races, families and
tribes also have a healthy and constructive purpose, viz. that “you may
know each other”. In the words of the Qur’an: Instead of enabling human beings to know
each other better, there is no reason why these diversities should create
barriers, or cause animosities among human beings. In addition to these natural diversities
there are others that are part of the human societies and cultures. There
are diversities of viewpoints. The Qur’an recognizes the individuality
of each human being as well as the individuality of their groups and
communities. …To each among you have We prescribed a
Law and an Open Way. If Allah had so willed, He would have made you a
single People, but (His plan is) to test you in what He has given you; so
strive as in a race in all virtues. The goal of you all is to Allah; it is
He that will show you the truth of the matters in which ye dispute.
(al-Ma’idah 5:48) Islam does not consider all viewpoints correct or of equal value. However, it is also the fact well recognized in Islam that very often the differences of opinions (ikhtilaf) are also a token of God’s mercy. If God had so willed, says the Qur’an, He could have forced people to come together to one point, but he did not do so. God did send His Prophets and Messengers from time to time so that the right path might be made clear through them. As regards the final judgment as to who followed the truth and who did not, that will be made known on the Day of Judgment by God Himself. In keeping with this principle, God forbade His Prophets and the believers from having recourse to coercion in religion. “There is no compulsion in religion”, said the Qur’an (2:256). Unity: Unity is also the need of human beings. But
unity is not the total negation of diversity. Unity in Diversity means to
explore and enhances common values that emphasize interdependence,
equality, justice, human rights, and the sanctity of each individual’s
dignity. The goal should be to further a unified vision and recognition of
the principle of “unity and diversity” and of the fact that we all are
fellow-citizens of an emerging global village. We must try to build a more
inclusive community grounded in respect of differences based on age, race,
ethnicity, gender, religion, culture, political affiliation and national
origin. What is a common denominator between the
revival of historical grudges and armed conflict in the Balkans, the
genocide and ethnic cleansing in Kosova and the alarming increase in the
number of racial assaults in Western Europe? What formal
relationship, if any, exists between extremist or supremacist groups
around the world? What is causing genocide in Chechnya, the daily
violence in Israel, constant clashes in Kashmir and troubles in Indonesia
and other places? Is there any link between the violence that
targets individuals and communities in one country and discrimination
against some races, colors and religions in another country? The only immediately available answer is
intolerance and the lack of respect for diversity. Intolerance causes
economic injustice, political double standards and social oppression.
Intolerance is on the increase in the world today and it is killing human
beings on a massive scale. Intolerance raises many moral as well as
political and economic questions. Intolerance is a major threat to peace
and security. This issue is alarming many governments and the public. Intolerance ignited most wars, fuelled
religious persecutions and violent ideological confrontations. But the
question is: Is intolerance inherent in human nature? Is it
insurmountable? Can tolerance be learned? How can communities and states
deal with intolerance without infringing on individual freedoms? How can
they foster individual codes of conduct, without harsh laws and without
policing people’s behavior? How can peaceful pluralism, multiculturalism
or unity in diversity be achieved? The UNESCO principles on tolerance say: The respect for diversity comes when we recognize four important principles:
Islam recognizes all these principles.
Sometimes people ask the question about Jihad. Why is there Jihad in Islam
and what does that mean? Let me explain this briefly: 1. The word Jihad does not mean “Holy
War”. It means struggle. Struggle on the personal level and struggle on
the social level. Struggle to do good and struggle to remove injustice and
oppression. Struggle could be spiritual as well as social, economic and
political. 2. Qital (or military warfare) is
permissible in Islam, but only when other peaceful means such as dialogue,
negotiations and treaties fail. It is a last resort and should be avoided
as much as possible. Its purpose is not to convert people by
force, or to colonize people or to acquire land or wealth or for self
glory. Its purpose is basically defense of life,
property, land, honor and freedom for oneself as well as defense of others
from injustice and oppression. 3. Basic rule of Qital in Islam are:
Islam teaches zero tolerance for injustice, oppression, and violation of the rights of other human beings. It has no tolerance for genocide. God says in the Qur’an: “And why should ye not fight in the cause
of Allah and of those who, being weak, are ill-treated (and oppressed) ?
Men, women, and children, whose cry is: “Our Lord! rescue us from this
town, whose people are oppressors; and raise for us from thee one who will
protect; and raise for us from thee one who will help!” (4:75) In order to promote unity in diversity: 1. Other cultures and religions should not
be misrepresented. Educational institutions and media outlets should be
held responsible not to propagate or perpetuate hate against any group of
people and their recognized faiths and values. 2. Tolerance must be practiced on all
levels: individual, groups and states. It should be a political and legal
requirement. Tolerance is the responsibility that upholds human rights,
pluralism (including cultural pluralism), democracy and the rule of law. 3. There are several levels of tolerance.
But I want to emphasize two levels here in:
Islam and Muslims, unfortunately, are still
the target of stereotyping and misrepresentations. The United Nations’
Commission on Human Rights last week adopted a resolution expressing its
deep concern regarding the stereotyping of religion, particularly Islam,
as a faith that has been “wrongly associated with human-rights
violations and with terrorism.” Although the language of the draft
resolution appeared unthreatening as it used such general terms as
“human rights, social harmony, and religious and cultural diversity,”
the measure narrowly passed with 15 members choosing to vote against it,
and 9 others abstaining. Belgium, speaking on behalf of the European
Union, voted against the resolution, saying that they objected to the
favoritism of Islam. “The EU was concerned about the overall approach
taken in this resolution. This resolution stressed one religion above all
others,” the Belgian representative said. It further clarified, “the
concept of defamation could easily be abused by extremists to censure all
debates on religious freedom.” While religious rights are guaranteed by
the constitution in most European countries, a rise of anti-immigrant
sentiment and subsequently anti-Muslim sentiment has been on the rise,
most notably in Germany and France. Both countries also voted against the
resolution. Surprisingly, Russia, whose military policy
in areas such as Muslim majority Chechnya has often been described as
inhumane and brutal, voted in favor of the resolution. Observers say
Russia’s strong economic interests in many Muslim and Arab countries
most likely contributed to its vote in favor of the resolution. It is so unfortunate that the United States
and Canada, two countries that are home to millions of Muslims, both
rejected the resolution. In a vague statement read at the time of the
vote, Canada’s representative said: “[It is] troubling the degree to
which questions of racism and questions of religious intolerance were
mixed in that resolution in such a way that did not promote a greater
understanding of the relationship between the two issues, rather confused
them.” The US vote coincided with the appointment of Bishop J. Delano
Ellis as an advisor to a congressional panel on faith-based issues. Ellis,
known for his disparaging remarks about Islam as “at best false” and
at worst “bloody and dangerous”, has increased American Muslims
concerns about issues of civil rights in the US. The vote also comes at a
time when American Muslims are still disproportionately targeted by
so-called anti-terrorism laws such as the secret evidence provision that
is used during immigration hearings. The law allows prosecutors to
withhold evidence against the defendant, a practice widely criticized as
unconstitutional. Let me conclude my talk with a few
quotations from our diverse religious traditions on the love and care of
others (in alphabetical order): Buddhism: Christianity: Confucianism: Hinduism: Islam: Judaism: Taoism: Zoroastrianism:
(This speech was delivered at the Annual Banquet of Interfaith council of Westminster, Garden Grove and Stanton on May 5, 2001 at the LDS Church in Westminster, California) |