“TOLERANCE is nonsense, slaughter (the) Christians,” read a banner at a recent demonstration in a neighbouring country, as reported by an international news agency.
In a small town in Egypt too, inter-religious clashes between Muslims and Christians caused a number of deaths.
Although many of us had hoped for a peaceful beginning to the new century, it seems not everyone’s new year’s wish will be blessed by the Almighty.
While the mood for revenge is understandable considering the way some Muslims are being treated the world over, one wonders if violence is the method enjoined by Islam in dealing with inter-faith conflicts.
Risking accusations of being insensitive, naive, idealistic or even blasphemous, one cannot help but feel that there must be a more humane and civilised way.
Undoubtedly, the issue of inter-faith relations strikes at the most fundamental aspect of Islam. The word Islam is derived from the Arabic word salam which means peace. Accordingly, Muslims are those who strive for it.
Salam is for an individual to attain serenity and harmony within himself while enhancing the well-being of others regardless of sex, creed or social status.
It does not, however, mean accepting the status quo where evil not only predominates but is set to continue or propagate itself.
Salam demands action to remove or halt evil, oppression and injustice. It means fighting against those who sow hatred and embark on a spree of condemnation. But this must be done in an ethical way.
This precludes swearing, cursing and using profane or obscene language.
It must certainly not be based on violence which may just be an excuse for personal or group ends.
Admittedly, violence is arbitrarily promoted in the name of justice. But terms such as justice and injustice are notoriously difficult to define. Oftentimes, injustice becomes the archetypal epithet with which to bludgeon or smear one’s adversaries.
But such moral indictment is often debased, as there is a tendency to apply the label selectively to foes, while turning a blind eye to equally contemptible acts carried out by friends or allies.
Perhaps subscribing to salam can help steer Muslims towards an authentic Islamic struggle. This will then translate into peaceful, harmonious and prosperous living for all.
The three major components of salam – attaining inner peace and harmony, promoting social cohesion and reducing tensions and conflicts – should be the driving force of this struggle.
Islam teaches that inner peace and harmony come through faith in Allah. By submitting to God, an individual lives in harmony within as well as with the entire creation of God.
Praying five times a day, charitable acts, fasting in the month of Ramadan and pilgrimage to Mecca, for those who can afford it physically and financially at least once in a lifetime, are Muslim obligations.
These are commandments that inspire a person and community to keep good relationship with the Creator and His creation.
The true servants of Allah are those who walk on the earth gently and address others by saying, Assalamualaikum (peace be unto you).
The second component of salam is social cohesion and harmony. The fundamental tenet relating to this is based on the golden rule that one should not harm others.
The Prophet said: “A believer is one from whom people should feel secure as regards their lives and property.” On another occasion he said: “By God, he is not a believer from whose nuisance his neighbour is not safe.”
Islam teaches that all human beings are one family known as Banu Adam. Each is guaranteed God-given rights: the protection of faith, life, mind, progeny and property. Thus the Islamic social system focuses on benevolence, charity and kindness.
The Prophet said: “Allah fills the heart of him with faith and contentment who having the power to avenge himself exercises restraint and tolerance.”
The third component of salam is reducing tensions and conflicts which are part and parcel of a society.
Tensions and conflicts rule when rationality and patience are lost, when people blindly follow leaders based on personality rather than the substance of their character and thought.
Leaders who are good orators often mesmerise their followers. Fiery speeches can easily psyche the unsuspecting listeners. What more if these are spiced with calls of Allahu Akbar (God is Great).
Ultimately, these followers can be expected to do anything, even slaughter other humans. This is the cultist culture prevalent among certain sections of the Islamic reformist or jihad movements.
Seldom are Muslims reminded that war is only allowed where the purposes and objectives are justified, that is in combating aggression and oppression, when all negotiations and dialogues have failed.
Even then, the rule of war is that non-combatants and civilians should not be harmed. Civilian targets such as homes, places of worship and farms are not to be destroyed.
These conditions are so stringent, it is conceivable that modern warfare is almost impermissible in Islam. However, this does not mean that Muslims have to be at the mercy of their enemies.
Passivity is not a virtue because Islam teaches “if you see evil you must stop it by your hands, if you cannot then speak against it, if you cannot then do not accept it in your heart, but that is the weakest position for a person of faith”.
While it is sad to see the deteriorating inter-religious tolerance elsewhere, it is heartening that in Malaysia, people of different faiths have joined Muslims in celebrating Aidilfitri.
Another example: When the Kuala Lumpur Hospital blood bank ran low on supply a few days before the festive season, people swiftly responded to the call to donate blood. Muslims, Christians, Hindus and Buddhists ensured there was enough blood for those who would need it in an emergency. There was no apprehension if blood from a Christian donor went to a Muslim recipient or vice-versa.
Religious people should not undermine one another. Self-glorification must be resisted.
They should encourage dialogue and co-operation rather than prejudices and confrontation. This is salam according to Islam.