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The
8th session of
Islamic – Catholic Liaison Committee
A
– THE AGENDA
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With
the help of Almighty God and with the generous invitation from the Federation of
Islamic Organisations in Europe (FIOE), the Islamic – Catholic Liaison
Committee held its eighth meeting in Markfield-UK, 2 –3 Jumada1st
1423 equivalent to 12 – 13 July 2002. The Islamic delegation was headed by
H.E. Prof. Kamel AL-Sharif Secretary General of the International Islamic
Council for Da’wah and Relief. Cairo– Egypt. H. E. Cardinal Francis Arinze,
President of the Pontifical Council, headed the Catholic delegation for
Interreligious Dialogue, Vatican City. The topics addressed during the meeting
were Religion and Racism and Towards a Culture of Dialogue. After
discussion of these topics and further exchanges on matters of mutual concern
the Committee agreed upon the following:
1. We affirm that our religions both teach that Almighty God has created all people equal in dignity, and therefore we reject every form of racism.
2. We condemn the racist practices which exist today in many societies and we accept our responsibility to endeavour to eliminate misconceptions and prejudices which in turn generate racial discrimination
3. We call upon individuals, educational and social institutions, and the media to join this effort against racism.
4. We believe that adherence to religious values and engaging in dialogue to achieve mutual understanding and mutual respect are conducive to a world of justice and peace.
5.
We commit ourselves to continue to promote a culture of dialogue and to
work together in order to introduce this culture of dialogue into our respective
communities and more specifically in educational and cultural programmes.
Of
first of all, I would like
to express my deep thanks to H.E engineer Ahmad Al-Rawi president of the
Federation of Islamic Organisations in Europe; for his generous hospitality and
his appreciated efforts which have been given for arranging our annual meeting
and this lovely gathering
This distinguished gathering it-Self, a positive
sign indicates that we are on the right path, it is very useful and fruitful to
be together for mutual understanding and discovering
a common ground in order to achieve our noble goals in life such as:
Finally, I would like to assure that the dialogue between us and our dear
colleagues in the Vatican has realized reasonable and nice results which
encourage us to go on to achieve more for the safe co-existence between our
communities.
In
the Name of Allah, Most Gracious, Most Merciful
By
Dr.
Ahmad Jaballah
Director
The
European Institute for Human Sciences, Paris – France
Vice President of the
Federation of Islamic Organizations in Europe
Racial discrimination
is one of the concerns that continue to preoccupy humans today in as much as it
has been of concern to them since time memorial. The forms of discrimination to
which human are subjected today may have changed, but the essence of this
discrimination has not changed at all. Racial discrimination continues to
persist as a universal human problem. As a phenomenon, it is not confined to
certain societies, which we may resort to branding as progressive or regressive.
Therefore, it is necessary to view this problem in a comprehensive manner in an
attempt to trace its roots and identify its causes and to address its various
manifestations. It is also important to study the factors that may lead to
eliminating it so as to rid humanity of its evil.
Although, generally,
all divine religions and most human philosophies condemn and oppose racial
discrimination, it might be useful to acquaint ourselves with the perspective of
each religion and each philosophy on this subject. By doing so, one would hope
to enrich and bolster the human opposition to racism and to aid in spreading
awareness about the danger racism poses to humanity and consequently inoculate
humans against it.
This paper, which
deals specifically with the Islamic perspective on racial discrimination, will
seek to explore this Islamic perspective by addressing four main issues: the
definition of racial discrimination, the sources and causes of racial
discrimination, the manifestations of racial discrimination and the means of
protection from and elimination of racial discrimination.
Definition of Racial Discrimination: [1]
With the aid of the
references and books dedicated to defining racial discrimination, we may say
that racial discrimination comprises the following:
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Racism is an ideology or a view that makes its
adherents feel superior to the human race to which they belong, and that such
feeling produces a racist attitude.
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Racism is also a view that is based on
believing in the existence of variation among the races, and according to which
a specific race is deemed superior to the other races, thus justifying the
domination of others.
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Racism is a conscious or sub-conscious
reaction that stems from a racist view of others.
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French philosopher Albert Mimi defines racism
as: “The total and definite assessment of the real or imagined differences, in
favour of the critic and against the interest of the criticized, either to
justify the monopoly of benefits pertaining to the critic or to justify
aggression against the victim.”
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Racism emanates from two interlinked
attitudes: the first is the division of humans into different unequal
categories, and the second is the reinforcement of hegemony on the weak
categories that are subjected to criticism.
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Racism is often an expression of a state of
fear and anxiety by members of the community whose ability to think of and
examine the profound roots of the problems they suffer from has been impaired or
simply lost.
As we attempt to
define racism, it might be of importance to point out that racial discrimination
has mostly followed the pattern of progressing, that is among racist trends,
from demeaning the other because of the difference in skin colour to rejecting
the ‘other’ completely because of what that ‘other’ represents of
cultural, linguistic, ethnic or religious variants.
Racist trends and
parties usually strife to justify their racist positions on political and social
grounds. An example of this is when they express their opposition to the
presence of foreigners in the country by virtue of the fact that the economic
crisis necessitates giving priority in work opportunities to the country’s
indigenous population.
The racist attitude
expressed by individuals or groups is not the product of one factor and is not
confined to one manifestation. While both causes and manifestations vary, every
conduct that stems from the superiority complex, which in turn reinforces
hegemony over the ‘other’, whether consciously or unconsciously, with the
objective of defending certain interests or holding the ‘other’ responsible
for existing problems, is an unacceptable racist attitude. As such, racial
discrimination in all forms and manifestations should be condemned. At the same
time, all the possible causes of or factor leading to racial discrimination
should be studied thoroughly so as for a comprehensive remedy for this illness
to be found.
Sources and causes of racism:
A thorough
consideration may provide us with a clue as to the direct causes of the racist
attitude. The fundamental cause is none other than man’s inclination to be so
self-loving as to marginalize the ‘other’. This ‘other’ may be as close
to you as sharing with you several common denominators or be as distant from you
as contrasting you in some personal, religious or cultural aspects. Self-loving
is a natural human instinct. However, exaggerating this self-loving so as to
lead to some kind of hating the ‘other’ is an aberration to which man may
fall once he fails to maintain a fair balance between what may seem to be a
conflict of interests. Hence is the significance of wasatiyyah (the
maintenance of a middle and just position), which Islam greatly emphasizes as
one of the characteristic features of the Muslim ummah. Wasatiyyah
necessitates that your love to yourself and to your kin should not make you veer
off the ground of moderation. In other words, you should at all times be fair to
others, opposing aggression against them and refraining yourself from wronging
them, and to dispose yourself benevolently and compassionately toward them.
For the purpose of
achieving such ‘balance’, we find that the Islamic approach has been to root
within the adherents of Islam a number of absolute moral values and to demand of
them that they observe them in dealing with the ‘other’. It is within this
context that Allah commanded believers to observe the following:
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Cooperation and solidarity among humans. Allah
the Almighty says in the Qur’an: “Cooperate in (what is) virtue and piety
but not in (what is) sin and aggression”. (Al-Ma’idah: 2)
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Humility and humbleness. The Messenger of
Allah peace be upon him says: “Allah has revealed to me (to tell you that) you
should humble yourselves until none wrongs none and none takes pride over
none”. (Reported by Muslim on the authority of Abu Hurayrah, may Allah be
pleased with him)
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Mercy and compassion toward humans. The
Prophet peace be upon him says: “He who has no mercy on humans, Allah has no
mercy on him.” (Reported by Al-Bukhari and Muslim on the authority of Jarir
ibn Abdillah be Allah be please with him)
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Prohibition of injustice and aggression. Allah
the Almighty says in the Qur’an: “And do not commit aggression for Allah
loves not the aggressors.”
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Prohibition of envy and hatred. The Messenger
of Allah peace be upon him says: “Do not hate each other, do not envy each
other, do not turn your back (in hostility) to each other, do not sever ties
between you, and be, o servants of Allah, brothers.” (Reported by al-Bukhari
and Muslim on the authority of Anas may Allah be pleased with him)
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Prohibition of ridicule, contempt, backbiting,
and offensive name-calling. Allah the Almighty says in the Qur’an: “O you
who believe, let not some men among you laugh at others; it may be that the
latter are better than the formers. Nor let some women laugh at others; it may
be that the latter are better than the former. Nor defame nor be sarcastic to
each other. Nor call each other by (offensive) nicknames; ill-seeming is a name
connoting wickedness, (to be used of one) after he has believed. And those who
do not desist are (indeed) doing wrong.” (Al-Hujurat: 11)
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Prohibition of arrogance, self-admiration and
showing off. Allah the Almighty says in the Qur’an: “And swell not your
cheek (for pride) at men. Nor walk in insolence through the earth: for Allah
loves not any arrogant boaster.” (Luqman: 18)
Asserting these
values and teaching children since young age to venerate them and observe them
is the best preventive measure to immunize humans against falling into the pit
of racist attitude. However, when such values, which are common to all divine
religions, are feeble or nonexistent in the lives of humans, certain living
conditions may swerve man from the path of morality into the pit of racist
attitude. The factors that play a role in bringing about such negative attitude
include:
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Having a negative impression of the
‘other’: This is usually derived from whatever man is given of information
about the ‘other’. One may imagine the enormous responsibility held by the
media in this regard for they play a major role in introducing the ‘other’.
But men of intellect, letter and religion also play a role in shaping the image
of the ‘other’ and in reinforcing moderation and objectivity. It is of
course possible that whatever negative image is portrayed of the ‘other’
this may indeed be supported by facts and illustrations regarding the life a
person may lead and regarding his own relations with the ‘other’. However,
such things do not justify generalizing and stereotyping. An entire social group
or religious sect or community should not be demonized because of the individual
conduct of some of those that belong to it.
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The desire to protect an individual interest
that some may deem threatened by a certain group of people:
As a consequence, fighting such a group becomes a matter of self-defense
necessitated by the urge to protect certain gains. This sentiment becomes
particularly nasty when certain trends or political parties exploit it in order
to serve their own ends. Agitating
racist sentiments in this case becomes a ploy whose tool is demonizing the
‘other’ and portraying ‘him’ as a threat that warrants caution and
precaution.
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Anxiety and fear from the future: This is
augmented by the hectic race in modern societies for material gains. In the
meantime, obscurity in the human and civilizational horizon renders man’s life
a state of constant instability for which no clear explanation can be provided
and from which no immediate exit can be found. As a result man resorts to the
easiest of all solutions, namely holding the ‘alien’ or the ‘other’, who
is seen as a threat to social harmony, responsible for the entire predicament.
Such factors, as well
as other factors, will continue to surface in man’s life with the consequence
of creating a negative climate that drives one toward a racist attitude. Only a
well-established foundation of humanistic and moral values may prevent man from
falling into this pit and may instead help him maintain a more balanced and just
position toward the ‘other’. The Qur’an warns against the danger of
slipping behind negative feelings toward the ‘other’, which in turn may be
the product of a negative assessment of this ‘other’, to the extent of
falling into the pit of injustice. Allah the Almighty says in the Qur’an: “O
you who believe, stand out firmly for Allah as witnesses to fair dealing, and
let not the hatred of others to make you swerve to wrong and depart from
justice. Be just: that is next to piety, and fear Allah, for Allah is
well-acquainted with all that you do.” (Al-Ma’idah: 8)
The verse,
interestingly, ends up with reminding the believers of observing piety simply
because man, by nature, will not sustain a certain virtue and be truthful to it
unless he is equipped with a faith-based divine motivation to do so. It is such
faith-based motivation that makes a human being worship the One that sees him
and hears at all times, in all places and in all conditions by living a life of
benevolence, virtue and nobility.
Manifestations of
Racism:
The racist attitude
is not confined to demeaning those that belong to another race. In fact such
racism may have been declining, or let us say that those who fall to such racism
do not usually dare express their true feelings because their attitude is simply
contradicted by science and reason. Nevertheless, racism may be manifested in a
number of other ways by the attitudes of people who may not openly express their
motivations but whose attitudes can only be interpreted as racist. The racist
view that emanates from a superiority complex and the inclination toward
hegemony is no longer confined to individual stances but has actually
characterized the policies of states that deal with other states on entirely
racist grounds. Since racism is an abhorrent conduct that is to be condemned,
its condemnation should be equal whether practiced by individuals or states.
An exploration of the
phenomenon of racism in the modern world may lead to identifying the following
contemporary manifestations:
1-
Racial discrimination is practiced by some nations against the foreign
minorities that live in their midst. This phenomenon is observable in a number
of countries that host immigrant workers who usually belong to vulnerable social
classes and consequently are subject to unfair treatment and are denied the same
opportunities that are readily available to members of the indigenous
population. The level of discrimination against these immigrants increases
whenever they happen to be culturally or religiously distinct from the rest of
the majority in the host society. In a number of those countries that attract
large numbers of immigrants, such immigrants are discriminated against with
regard to employment and job opportunities and with regard to the education of
their children who are denied the opportunities that are available to their
peers. Social studies illustrate that such conditions lead to enormous
difficulties that warrant immediate attention. It is feared that this form of
racial discrimination only serves to hinder the integration of citizens of
foreign origin in the countries that have become host to large groups of
immigrants. The social marginalization suffered by the new generation of those
who descend from immigrant families, and who expect to be treated as full
citizens and to enjoy full citizen rights just like every boy else, is making
life in these societies increasingly difficult for them. In reality they are
given a treatment that focuses on their ethnic origin or their religious creed
without much attention to their qualifications or talents. As a result, they are
hit with disappointment that in turn drives some of them into rebellion against
society having harboured the desire to clash with it. Anti-discrimination laws
and the activities of anti-racism committees and associations that defend
minority rights and support integrating them in their new societies should all
be supported and encouraged. Followers of religions, by virtue of the fact that
their faiths reject injustice and stand by justice and equality, should be among
the first to show interest in this social struggle.
2-
Racial discrimination is practiced by those who feel superior enough as
to despise the other, demean him, brand him as backward and refuse to
acknowledge his culture and civilization. Such people consider their own
cultural heritage to be the sole and absolute frame of reference that ought to
dominate every other heritage. National sentiments and taking pride in one’s
history, culture and language are common to all peoples. However, such sentiment
should be restrained by controls so as to guarantee recognizing the ‘other’
and acknowledging him. When these controls are absent clash and conflict will
replace cooperation and mutual respect. Such arrogant attitude may just be a
sub-conscious one in the case of those who feel that they sit on the throne of
civilization and progress. It may be detected in practice in the attitudes of
those who are unconcerned about the religious or cultural specificities of the
‘other’. Such disregard is one of the causes of tension suffered by humanity
in the various fields of life. It is evident that nations which possess enormous
material resources are able to impose their culture and values on others. In
contrast, weaker nations find themselves marginalized, not only unable to
introduce their cultures and civilizational legacies to others, but feel the
danger of losing their identities in their own societies.
3-
Another manifestation is the discrimination against women and the denial
of their social rights as well as the lack of respect for their humanity. In
many societies, and as calls are made in support of liberating women,
discrimination between men and women is a fact of life. In Western societies for
instance, where women groups struggle for equality, working women continue to
suffer significant distinctions in pay compared to what men are paid for the
same job. The greatest injustice to which women are subjected happens to be
sexual harassment whether in the work place, where many of them are subjected
for forms of blackmail, or in the commercial world where women are used as tools
for the marketing and promotion of good and products. The worst exploitation of
all, however, remains the sex trade where women are sold like slaves,
regrettably with the support of the law. All forms of sexual exploitation of
women are degrading and humiliating and amount to negating their dignity as God
honoured creation who are supposed to be equal in dignity to men. Similar to the
exploitation of women is the abuse of children, especially abuse of sexual
nature to which many innocent children, particularly in the poor countries, are
subjected. These children suffer moral destruction at such an early age so that
the lusts of the wicket are fulfilled. These serious violations and acts of
sheer immorality necessitate serious consideration in order to reintroduce moral
values in the lives of people so that sanctities are not desecrated in the name
of liberty.
4-
One of the negative manifestations of discrimination is what Islam is
being subjected to of deliberate distortion. It is often portrayed as a religion
that goes against what is assumed by other faiths and religions to be the norm.
It is also portrayed as an imminent threat that should be guarded against and
even resisted. Some thinkers have even been talking about the phenomenon of
Islamophobia. Indeed, the image publicized by the media predisposes public
opinion in the West to be anti-Islam and anti-Muslim. It is astonishing that
only Islam is seen as peculiar while other religions, some of which the West has
never known before, are not seen as such. Such negative perception of Islam does
not help the process of communication among the various components of Western
societies despite the fact that Islam today is well established and clearly
visible in the West. Nor does this serve the efforts to bring about
understanding between the Islamic world and the Western world, an endeavour that
is pioneered today by many concerned individuals and associations in both
worlds.
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Another manifestation of the abhorrent racial discrimination pertains to
the ethnic cleansing to which entire peoples have been subjected. In this
context, a severe form of aggression has been inflicted upon the Palestinian
people who have been banished from their land to be dispersed in the world. In
the meantime, those Palestinians who continue to cling to what remains of their
land live in conditions of oppression, humiliation, degradation and siege while
the entire world and its international agencies hear and see.
6-
Today’s unipolar international politics is one of the worst
manifestations of negative discrimination among peoples and nations. In the name
of maintaining balance in international relations, the hegemony of the big
powers over the poorer nations of the world is justified. This has actually
resulted in a drastic imbalance whereby 20 per cent of the world’s population
today enjoy 80 per cent of the globe’s resources. How could this state of
affairs be in harmony with the values of justice and cooperation? One may add to
this the skewed system of representation that is adopted in international
organizations, which is clearly another obvious manifestation of discrimination
in international relations to the effect that few nations are granted the right
to veto the will or desire of the majority of the world’s human population.
Such practices renders every call on the part of the super powers for respect of
human rights a mere rhetoric that is void of any serious commitment. This is how
at least the victims of this justice-lacking and double-standard international
politics see things.
Combating Racial Discrimination:
Combating racial
discrimination, in all its forms and manifestations, is necessitated by sound
reason and human nature. A sane person would never judge as appropriate or
acceptable any racist attitude irrespective of justification. However, such
opposition to racism may become more profound and deep-rooted in the human soul
when reinforced by a set of principles or values. When such principles or values
emanate from an established religious creed their impact on the individual’s
conduct will be stronger, more stable and more durable.
The Islamic approach
is to instill within the believer a set of values and principles that are
capable of inoculating the individual against every type of racist conduct, thus
enabling him to resist every racist inclination within him. These principles can
first be seen in the Qur’an, the primary source upon which the entire edifice
of this religion is founded and from whom all its values are derived.
Allah the Almighty
says: “O mankind, we created you from a single (pair) of a male and a female,
and made you into nations and tribes, that you may know each other (Not that you
may despise each other). Verily the most honoured of you in the sight of Allah
is (he who is) the most righteous of you. And all has full knowledge and is well
acquainted (with all things).” (Al-Hujurat: 13)
This concise verse
encompass the general principles that govern the relationship between a Muslim
and his fellow brethren in humanity irrespective of their origin, creed, culture
or customs. The principles embedded in this verse can be summed up in the
following points:
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The verse starts with an address to humans,
all humans. Such an address is repeated in several positions across the Qur’an
apart from the other verses in which the believers are specifically addressed
mostly with regard to rules and the commissioning of duties and
responsibilities. In certain verses the address beings with “O Children of
Adam”. Such address to humanity or to the children of Adam points to the fact
that the Qur’an asserts the fundamental attribute that all humans share in
common, a collective attribute that none whatsoever can be excluded from. A
Qur’anic verse that provides irrefutable evidence to the effect that humans
are considered to be equal in the Islamic perspective is the following: “We
have honoured the children of Adam; provided them with transport on land and
sea; given them for sustenance things good and pure; and conferred on them
special favours, above a great part of Our Creation.” (Al-Isra’: 70) The
honour referred to in the verse is deserved by all the children of Adam, that is
to the entire human race, in preference to the rest of God’s creations. Ibn
Kathir went as far as claiming that this verse has been understood by Islamic
scholars to imply that the human race is even superior to the angels.
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The verse quoted from Surat Al-Hujurat also
affirms the principle of equality among humans by virtue of its reference to the
fact that humans were created from a single pair of a male and a female. In
other words, it has confirmed the fact that all humans share two things in
common: the oneness of the creator and the oneness of the human origin that
derives from Adam and Eve. Accordingly, humans are equal in the divine balance
and in the human balance. Such divinely ordained unity is beyond man’s choice
or free will. No one can effect changes to it and therefore nothing whatsoever
may legitimately justify any act of discrimination on racial grounds. This is a
highly significant notion, especially when one ponders upon it as he meets
another fellow human being, whether previously known or unknown to him, focusing
specifically on their common origin and the one common creator that brought both
of them into being.
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Having affirmed the principle of unity and
equality, the verse reminds us that it was Allah who made us into nations and
tribes, that we may know each other. Notwithstanding the common features that
unite humans, Allah willed that a certain degree of diversification and
variation should exist among humans, hence making out of them numerous nations
and within each nation numerous tribes. The diversification or plurality we see
in the lives of humans is the product of a divine wisdom. The entire universe is
modeled on plurality. Without such plurality in the lives of humans no exchange,
interaction or integration among them would have existed and many benefits and
interests would have been lost, missed or wasted. Hence, the Qur’an calls on
humans to be motivated by such diversification and plurality so as to know each
other rater than despise and fight each other. This has indeed been the test, or
trial, set for humanity in this world, namely how to transform the elements of
diversification and plurality that may distinguish one human from another into
positive elements that bring about cooperation and integration once we, humans,
have sought to know one another bearing in mind that the plurality that exists
among us stems from a well-established foundation of profound human unity of
origin and creation. This principle of diversification, which the Qur’an
asserts, should, according to another Qur’anic verse, motivate humans to
compete over doing that which is right, good and noble: “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
you dispute.” (Al-Ma’idah: 48)
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The Al-Hujurat verse concludes with the
assertion of another principle, namely “the most honoured of you in the sight
of Allah is (he who is) the most righteous of you.” In other words the scale
of preference belongs to none but our Creator and it is not a matter for humans
to decide. Man is incapable of establishing a basis for preference simply
because he is incapable of absolute justice in judging between himself and
others. It is no wonder that Allah linked the question of preference among
humans to the attribute of piety, whose manifestation is confined to the heart
and therefore none but Allah has knowledge of. Hence is the assertion in the
last few words of the verse: “And all has full knowledge and is well
acquainted (with all things).”
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Another principle that may be referred to in
establishing equality among humans and in negating all forms of discrimination
stems from the fact that religion, being a message to all humans from their
creator, does not discriminate between one race and another. In fact, Islam as a
religion is a message to both humans and the Jin. This has been one of the
distinguishing features of Islam whose Messenger Muhammad peace be upon him was
sent to all humanity as the Qur’an clearly states: “We sent you not, but as
a Mercy for all creatures.” (Al-Anbiya’: 107) Furthermore, Allah commanded
His Prophet to say to humans: “Say: O mankind, I am sent unto you all, as the
Messenger of Allah.” (Al-A’raf: 158)
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Another principle is the fact that divine
commandment is universal and is intended for all humans. The human rights
acknowledged by Islam do not distinguish between one person and another. The
sanctity of the human soul is to be protected without discrimination between one
and another. When Muslim jurists were asked about the purity (chastity) of the
human corpse after death, they concluded that the human is pure (chaste) whether
alive or dead, whether a believer or a non-believer. Their verdict was based on
the verse: “We have honoured the children of Adam.” From the Islamic
perspective, religion in general was revealed for the purpose of accomplishing
and preserving six major essential human needs: the protection of faith, the
protection of live, the protection of progeny, the protection of property and
the protection of honour. Five of these essential needs are closely associated
with the protection of man and preserving his dignity. The sixth, which has to
do with the protection of faith, does ultimately lead to serving a human
interest since Shari’ah, as Muslim jurists affirm, has been established
primarily for the purpose of accomplishing the good (what is beneficial) and
averting the bad (what is harmful).
The Islamic acts of
worship (rituals) do in their own way establish or endorse the principle of
human equality. An example of this is the lining up for Salat (prayer) where men
irrespective of their social classes stand in lines next to each other as if
forming a solid wall. In Sawm (fasting) too, all exhibit equality in refraining
from dawn to dusk from taking in or doing all the things that may cause them to
break their fast. The same principle applies to Zakat
(the giving of alms), whereby the rich exercises social solidarity that
as a consequence bridges the gap between him and his poor brother in humanity.
By donating his money, the rich does so believing that this wealth is a gift
from Allah for which he has been entrusted. Take also the example of Hajj
(pilgrimage) where equality is manifested in the most wonderful ways when all
pilgrims put on exactly the same garments and when all distinctions between rich
and poor disappear and when all pilgrims perform the rituals chanting together
at the same time: labbayk (to your call we have responded).
However, all such
noble values, sublime principles and good virtues will have no real impact
unless they are implemented and until individuals are enjoined and trained to
respect them. Failing to do so, these values will remain ink on paper or mere
theoretical principles that find no way to implementation. To guard against this
failing, Islam has introduced a number of measures so as for the principle of
equality and for opposition to racial and unfair discrimination to be
transformed into a reality. These measures include the followingK
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Paying attention to nurturing faith and
inculcating moral principles that may make an individual keen on being close to
Allah the Almighty, seeking His pleasure by being benevolent and doing good to
fellow human beings. Several Qur’anic and Prophetic texts stress the necessity
of benevolence and being good to the parents, to relatives, to neighbours and to
all human beings. Islam has even enjoined a Muslim to be benevolent toward the
animals.
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Set the model and show practical examples that
may confirm the equality among humans and that none is superior to his fellow
human beings except in the balance of the divine, which is a measure of piety.
The Messenger peace be upon him provided a good model through his own dealings
with fellow humans in a society in which people were plagued with racial and
tribal discrimination. The Prophet peace be upon brought close to him Bilal, who
was born a slave, and commissioned him with the call to prayer. He also brought
close to him Salman the Persian, whom he described as a member of his own
household, and brought close to him Suhaib, the Roman, who was one of the most
senior and highly respected companions of the Prophet.
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Consciousness and alertness lest any of these
principles are violated is another of the measures introduced by Islam to combat
discrimination among humans. This also is an area where the Prophet peace be
upon him provides the best example. In his book Min Rawa’i’ Hadaratina
(Of the Wonderful Milestones in Our Civilization) Mustafa Al-Sib’a’i reports
the story narrated by Ibn ‘Asakir on the authority of Al-Zuhri which says:
Qays ibn Matatiyah, who was a hypocrite, approached a circle in which Salman the
Persian, Suhayb the Roman and Bilal the Abyssinian had been sitting and said: We
can understand why the Al-Aws and Al-Khazraj (the two Arab tribes of Al-Madinah
or Yathrib as it used to be known before Islam) would support this man – that
is Muhammad peace be upon him – but what has this to do with these people –
pointing to Salman, Suhayb and Bilal. Mu’ath ibn Jabal (an Arab companion of
the Prophet) stood up, held the man from his cloak and took him to the Prophet
peace be upon him and told him what he had said. The Messenger of Allah peace be
upon him stood up raging in anger and walked to the mosque where the call to
prayer was made. The Prophet peace be upon him addressed the people saying: “O
mankind. The Lord is One, the father is one and the religion is one. An Arab is
not he whose father or mother is Arab, but Arabic is the tongue. So, whoever
speaks Arabic is an Arab.”
History has preserved
for us the justice Oman ibn Al-Khattab administered in favour of the Copt who
had come to him complaining the injustice he had suffered at the hands of the
son of Amr ibn Al-‘As, the ruler of Egypt. It was then that Omar, upon
ordering qisas (retribution) made his famous remark: “Since when do you
enslave people whose mothers delivered them to the world as free humans?”
It would help a great
deal to combat racial discrimination for people to communicate and keep in touch
so as to know each other. Foremost among humans to undertake this task are the
followers of divine religions who ought to be linked through dialogue and
cooperation. Islam has always, as texts clearly show, called for such
understanding and for dialogue with the ‘other’.
Translated
from Arabic at the
Institute
of Islamic Political Thought – London
www.ii-pt.com
| Dialogue Agreement Between IIFD & PCID |
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The
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The
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The
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| STATEMENTS |
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The 7th
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The
8th
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The
9th
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The 10th
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The 11
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The 12
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