One activity that religion(s) can help to promote in the context of promoting unity is dialogue among groups with different belief systems, ethnicities, cultural and civilisational backgrounds. In the context of the United Nations, the idea of dialogue among faith groups and civilizations was first suggested by Iran in 1999. Subsequently, the United Nations General Assembly passed the resolution for 2001 to be the International year for the Dialogue of Civilisations. One of the first questions besoughting the UN at that time was, what is diversity and what can people do to open lines of communication to understand the concept and reality of diversity? Is unity in diversity possible? What has religion got to do with the promotion of dialogue amidst diversity? A proof that merely looking at diversity, say civilisational diversity, from a merely political point of view cannot give the full nor satisfactory answer, hence the important role of religion and spiritual considerations in the discussion is demonstrated by the effort of S.P. Huntington who in 1993 (Journal Article entitled “The Clash of Civilisations”) and in 1996 (Book entitled “Clash of Civilisations and the Remaking of The World Order”) wrote about his clash of civilizations theory.
The gist of Huntington’s thesis was that, with the ending of the cold war and breakdown of the Berlin Wall, a new or fresh threat to the Westernised/modern civilisation would come from the rising of other non-Western cultures and civilizations which occur in part due to a decline in Western hegemony related to socio-economic factors as well as marked decline in the moral fibre of modern life itself.
Globalising effects ICTs also signal that non-Western cultures will have greater means to revisit and revive their own indigenous value systems and religions in their pursuit of meaning and purpose, a facet of modern life needing much attention today. Because of this and other factors, Huntington predicted new tensions arising between the Western and other non-Western civilizations especially the sinic and Islamic. The conclusion drawn from Huntington’s thesis can make us realize then that an alternative theory and even more importantly, a mode of existence for civilizations to be in the future could and must lie in a theory of peaceful coexistence at the local and global level.
Such a state of peaceful coexistence calls for highlighting the dire need for unity. In this context, a global mandate is also spoken out by the Earth Charter (launched in 2000 and which took six years to prepare). If we were to adapt this Charter to our local situation we can read it as saying that today, we stand at a critical moment in our history, a time when we must choose our future. As the world becomes increasingly interdependent and fragile environmentally, socially, and economically, the future at once holds great peril and great promise. To move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and as a sovereign state we share a common destiny. It is inevitable and imperative (wajib) that we unite together to bring forth a sustainable nation founded on respect for nature, our fellow humans and a culture of unity and peace. Towards this end, we need to declare our responsibility, especially through the practice our religion, to one another, to the greater community of life, and to our future generations.
Although we have spoken before about the relevance of the Earth Charter to holistic development, its relevance in the context about which we are speaking today, which is the role of religion in unity promotion and peace building, is that the Charter is a very spiritual and religious piece of document as it appeals to our conscience and heart as well as natural instinct and desire for the universal (common) good (al-khayrat). By universal good we mean goodness that we not only want for ourselves but also for others belonging to groups different from us, who would embrace this goodness voluntary and not by us imposing/forcing it on them. The best way for others to be convinced of our good intentions would or should be dialogue. Still, some people may still ask why should we take dialogue seriously? Just because ‘experts’ say it is important?
Today, the radical transformations of societal patterns of ethnic and religious diversity is so tremendous that the future of peace in the world would largely if not wholly depend on a successful management of this diversity and plurality. There are enough weapons of mass destruction to blow us away and it is perhaps ironical that such destruction is prevented by only by a ‘force’ that could be called a sense of unity and instinct, to live, and not to die.
It is also interesting to note that religious people today, account for 86% of the world’s 7 billion population – agnostics and non-religious persons account for 11% whilst 2.3% only are anti-religions and or atheistic. Likewise, 60.4% of Malaysians are Muslims, 19.2% are Buddhists, Christians are 9.1%, Hindus 6.3%, traditional Chinese religion 1.6%, 2.4% are Sikhs and believers of indigenous communities. Whilst these figures are not meant to heighten prejudices against the small(er) groups, the point being highlighted here is that at the global level and perhaps more importantly at the local level, religion has a great potential to help their adherents to understand what is the meaning of being human and to strengthen unity for the sake of human survival, judging from, if not by anything else, their numbers.
Reclaiming our common humanity could perhaps be the first topic for an interfaith dialogue. Incidentally interfaith dialogue need not dwell upon theological matters per se as this is difficult to do and only those who are really deep in knowledge of their faith and of others’ would be competent to participate. What could be more successful and useful is for faith-communities to seek common values to solve commonly faced problems. This is called dialogue of life.
From the Muslim perspective, the message of the Earth Charter pramble is deserving of attention because it emphasises a critical value inherent in religion – i.e. the call for unity. Whether in the local or global context dialogue among faiths and civilizations are needed because different faith systems may have different interpretations/standpoints on the various issues facing humankind. Faith systems also may have different solutions in solving such problems. However there are certain basic facts of life that we cannot be in a state of denial about – the world is multi-ethnic and multi-religious (giving rise to multiple world-views and behavior) in character and unfortunately many of us fail to live as good citizens in the context of this diversity and multiplicity despite out religion giving us clear messages such as :
O humankind! Revere your Guardian-Lord who created you from a single person, created, of like nature, his mate and from them twain scattered (like seeds) countless men and women; revere God through whom you demand your mutual rights, and (revere) the wombs (that bore you): for God ever watches over you. [Quran 4:1]
More often than not we do not know much or are ignorant of each other; as such before dialogue which can then lead to a unity of vision and action, can be carried out, there needs to be knowledge of others. Dialogue will then enable similarities to be affirmed, strengthened and be used for finding urgent solutions for contemporary problems, whilst differences are accepted and respected. This can lead to the alternative to Huntington’s thesis that is being sought.
In Islam, dialogue is also important because of the Quranic injunction that the Merciful and the Compassionate Creator is God of all humankind, who is concerned not only with the spiritual and material welfare of Muslims, but of the whole of the human family. To this end the it speaks to the whole of humanity in various verses on common issues of global and even cosmic dimension. In this respect, nothing could be more fundamental an issue of humanity for example than that of spiritual and moral issues [Quran 2: 21-22].
Current and pressing needs calling for dialogues aside, dialogue among faith groups/civilisations is important under all kinds of situations. The Quran views it as a religious virtue and and an ideal to be pursued. It asks dialoguers or those who want to dialogue to “pleed and argue” with one another in ways that are best and gracious. As already mentioned, it address itself to the whole of humanity on common issues and especially remind communities of their common humanity.
O humankind! 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 honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with al things) [Quran 49:13]
Explanations of the existence of different groups to begin with are also given.
If God has so willed, He would have made you a single people, but (His Plan is) to test you in what He had given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which you dispute [Quran 5:48]
Islam looks at the issue of diversity and dialogue within a religious or theological framework. Affirming the Creator as the transcendent/divine source of this diversity in both the human and natural world, it understood the spiritual and moral goal behind this diversity which is mutual understanding and recognition in the name of the Creator. In the natural world unity in diversity may be gleaned from the ecological concept of mutual dependencies and interdependencies among species of flora and fauna for example. Such a ‘unity’ in fact is the prerequisite for survival of many species in the natural world, a fact attested to by many scientists, we can be sure. Perhaps it would not be stretching our imagination too far if a similar analogy is used for the human/social context. Can a nation of diverse or multiple cultures and faith systems, sustain itself, or even simply survive, without unity?
Unveiling the Quranic concept of dialogue, Prince Ghazi Muhammed of Jordan for example, initiated the UN mandated “World Interfaith Harmony Week” (IHW) program several years ago. The aim of the IHW is “to resist forces of division that spread misunderstanding and mistrust especially among people of different religions”. This Initiative reminds everyone that we are bound to each other not only by common interests, but also by commandments to love the Creator and our Neighbour. The aim of IHW would be fulfilled by the permanent and regular encouragement of the silent majority of religious groups and individuals to advocate peace and harmony. If such a commitment to peace and harmony could be institutionalized once a year, it could mean that the next time a so-called religious crisis or provocation arises, then society could be prevented from relapsing into fear and mistrust.
To sum up, religious communities should understand the important potential role that they can and must play in promoting peace and unity through dialogue. Dialogue of life (as opposed to dialogues discussing and comparing articles of faith) in the face of commonly faced issues such as climate change and resource depletion, wanton disrespect for life leading to baby dumping and illegal abortions, weakening of the family institution, rampant materialism and extreme capitalism that can encourage corruption (all of which can sow seeds of a myriad of human miseries and problems), can be rallying points for dialogue towards honest quests of solutions based on commonly held principles desiring the Common Good For all.
Should the religious community fail to rise up to the need for dialogue, especially when, as in the case of Islam, the revealed text has so clearly shown that it must be done, then the significant disrespect expressed by some, towards religion cannot really be unexpected. Many organizations have made honest attempts to enculturate dialogue. IKIM itself has carried out scores of dialogue activities and publications, highlighting the positive role of religion and Islam, since its inception. Likewise, the Department of National Unity and Integration through its Committee For the Promotion of Interreligious Harmony and Understanding are spearheading efforts to enhance unity and the IHW. However, let us not forget that the issue of unity and harmony which is the major pillar of support for the nation’s strength, needs everyone’s commitment and input especially those who deem themselves religious.
