How can Muslims contribute in Promoting Peace in the 21stcentury?

As defined above, globalization is based on secular materialistic philosophy whose main target is to marginalize religion, especially Islam and Muslims. But as we said earlier, globalism as consciously designed is different from globalism as unconsciously unfolding.

The Tijaniyyah mystic Order describes the Prophet in their system of invocation as “the Opener of what was closed). The positive forces of globalism must be read against the back ground of the Prophet being the opener of what was closed (al-Fatih li ma Ughliq). As a result, neither ignoring the forces of globalism nor adopting it lock stock and barrel will be the solutions. So, given the problems outlined above, in order for Muslims to promote peace, the writer would suggest the following:

1- Embarking on a process of restoration of Muslim self-dignity and self- Integrity. This is because an internally weak and hopeless individual cannot effectively promote peace. The way to do that is to cure our disease of loss of adab by valuing knowledge and the learned, respect hierarchical authority and revitalize and develop ethics of disagreement as were established by our upright ancestors

2- As the Prophet showed us a gentle, calm rational respond to the provocation of an aggressor. The Qur’an says: and when the foolish addresses them (with bad words) the y reply back with words of salam (peace), al-Furqan 25: 63

Such an approach necessitates perfection of the art of debate and dialogue. I emphasis perfection here for a simple reason that in order for one to engage in effective and productive dialogue, one needs to read extensively to be intellectually well-equipped to know the strategies and tactics of those with whom he dialogue, especially if we know that dialogue according to the Prophet never mean compromising one’s fundamentals and especially when we also know that the other party does not just dialogue but they dialogue based on a strategy of the world mind game for which they have been highly equipped

Based on the Qur’anic and prophetic method of the necessity of the balance of powers, Muslims can also contribute to peace by seriously getting ready for deterrent engagements of self-defense. The Prophet showed us that demands of the flesh satisfying vices like greed must be curbed. The greedy if not forcefully deterred will continue to prey on the weak. So, constant readiness for defensive war can contribute to the world peace. It was in this vein that the Prophet warned us of wahan (extreme love of this world and fear of death to preserve dignity)

The study, titled Action Aid Study on Women and Islam, aims among other things to clearly demonstrate the position of Islam pertaining to gender and to challenge some misgivings about Islamic gender policies.

The findings of the survey results show that the professional level, responses from Islamic religious leaders vis-à-vis Islamic law and covering of a women’s face in public, obligation of the female circumcision in Islam, and Islamic law and women’s inheritance of land are somehow disturbing.

In general, the findings show that although much needs to be done, if the present Gambian gender attitudes and policies are read against the background of the researcher’s theoretical framework, The Gambia can be characterised as a country on the right track.

Recommendations of the findings suggest that there is a need for more funding for research like the one being launched in order to bring to the fore the comparison in a more universal sample size.

It further suggested that government should establish a bureau comprising a male and female scholars at the level of the Qadi Appeal panel, whose jurisdiction would be to investigate complaints from couples with regard to the abuse of power in divorce or khul. It also highlights the need for capacity building for Qadis as well as strengthening of the recording techniques at Qadi courts in order to facilitate the due process of family law matters.

Speaking on the occasion, the author of the report, Dr Jah, said that the study demonstrates that every legal, political, or sociological complication at any age, Islam can give a proper solution if handled properly based on a pure Islamic worldview and agenda. “The issue of gender is cross cutting, and to demonstrate the Islamic perception to the gender discourse a refined handling of the Qur’anic and the Sunni injunctions is need to cause a proper orientation of attitudes and policies,” he said.

Dr Jah commended all individuals and institutions who supported him during the research.

Participants at the launch of the study all applauded Dr. Omar Jah for a job well done.

How can Muslims contribute in Promoting Peace in the 21st century?

As defined above, globalization is based on secular materialistic philosophy whose main target is to marginalize religion, especially Islam and Muslims. But as we said earlier, globalism as consciously designed is different from globalism as unconsciously unfolding.

The Tijaniyyah mystic Order describes the Prophet in their system of invocation as (al-Fatih li ma Ughliq) “the Opener of what was closed”. The positive forces of globalism must be read against the back ground of the Prophet being the opener of what was closed. As a result, our solution in globalization is neither to ignore its forces nor to adopt it lock stock and barrel. So, given the problems outlined above, in order for Muslims to promote peace, the writer would suggest the following:

1- Embarking on a process of restoration of Muslim self-dignity and self- Integrity. This is because an internally weak and hopeless individual cannot effectively promote peace. The way to do that is to cure our disease of loss of adab by valuing knowledge and the learned, respect hierarchical authority and revitalize and develop ethics of disagreement as were established by our upright ancestors

2- As the Prophet showed us, when a non-Muslim passer-bye said to him “poison on to you” (al-sam ‘alaika) pretending he was greeting him with “peace be onto you” (assalaamu ‘alaika. Those who were present got very angry and emotional and were ready to act against him. However, the Prophet taught them a good lesson of self-control and he gently replied: “and onto you”. This was a rational respond to the provocation of an aggressor. The Qur’an says: and when the foolish addresses them (with bad words) they reply back with words of salam (peace), al-Furqan 25: 63

Such an approach necessitates perfection of the art of dialogue and debate. I mean to emphasize “perfection of the art of dialogue” here for a simple reason that in order for one to engage in effective and productive dialogue with a non-Muslim, one needs to read extensively to be well-equipped to know the strategies and tactics of those with whom he engages in dialogue, especially if we know that dialogue according to the Prophet never mean compromising one’s fundamentals and especially when we also know that the other party does not just dialogue but they dialogue based on a strategy of the world mind game for which they have been highly equipped

3-Based on the Qur’anic and prophetic method vis a vis the necessity of the balance of powers, Muslims can also contribute to peace by seriously getting ready for deterrent engagements of self-defense. The Prophet showed us that demands of the flesh can never be quenched and that the carnal soul’s pursuance of vices such as greed must be checked closely. The greedy if not forcefully deterred will continue to prey on the weak. So, constant readiness for defensive war can contribute to the world peace. It was in this vein that the Prophet warned us of wahan (extreme love for this world and fear of death that compromises one’s dignity)

Part 5)

3-Islam: a Vehicle for Peace in a Globalized World

Globalization is the process of imparting globalism. Due to its multi-faceted nature, encompassing economic, scientific, technological, cultural and political dimensions, globalism is elusive and difficult to grasp. Nonetheless it is a world that can be described as one village. Because of the extreme rapidity of motion today, a sneeze in Singapore is directly felt in Ethiopia and cough in America vibrates in the Gambia. What is interesting is that globalization as it was consciously designed is different from globalization as it is unconsciously unfolding.

I may claim that the latest global paradigm is the “New World Order” of the Neo-Conservatives in America as declared by Mr. Bush the father. It began to emerge after the collapse of former Soviet Union, intensified after the American victory over Saddam Hussein in the Second Golf War and became very convincing to the American public opinion after 9/11.

Despite the fact that the term globalization is relatively recent, the idea is not. In their ancient mystery system, Egyptians entertained the idea of self knowledge as a global reflection, and despite the fact that to the Greeks the idea of the Polis (City State) was deep-rooted the Stoics entertained the idea of a “universal reason”

However, the most important global worldview originated from the son of Abdullah and Aminah, a child who was born in Mecca in 571 AC in the year of the Elephant. He was named Muhammad derived form ‘hamd” carrying all meanings of peace. His entire life can always serve as the basis of global peace for both Muslims and non-Muslims alike

With him came the idea of universalism as the best contribution to human peace. The idea of unity of origin of all matter, space and time is deep-rooted in Islamic universalism. The biggest dilemma for globalism resides in its extreme individualistic approach to reality, its constant failure to see unity in diversity. Based on the concept of the unity of origin of all matter, Islam logically and most importantly promotes the idea of unity of the origin humanness and humanity. The Qur’an declares:

Verily we have made you peoples and tribes that you may know one another al-Hujrat, 49:13.

Islamic universalism teaches against all forms of cultural ethnic tribal feelings of superiority. “All of you are from Adam and Adam is from clay; there is neither superiority for Arabs over non- Arabs nor is there superiority for non-Arabs over Arabs except by piety, the Prophet (pbuh) declared.

To be continued

A center for the harmonization of school of thought and its website will be lunched Sunday the 27^th April 2008 at latri Kunda town of Serekunda the Gambia. First of its kind of a new initiative, aiming to bring different schools of thought within the Islamic ummah together. This was contained in a press release signed by founder and Secretary General of the Center Alhagie Ousman Jah.

The center will complement government efforts in making peace, tolerance and social harmony among all groups living in the country, said Jah.  He said the establishment of the Center is in line with the call emphasizing the need for Muslim followers of   other religions to continue the dialogue for the sake of national peace and stability.

He went on to say these views are strongly advocated by the Supreme Islamic Council which is the umbrella body for all Islamic Organizations in the country. He said the ultimate aim of the Center is to encourage tolerance and dialogue among scholars, groups or sects and to eventually eliminate unnecessary differences, misunderstandings, and conflicts among Muslims in the Gambia and beyond. 

In a brochure prepared by Jah, explain that the unity of Muslims entails understanding tolerance and co-operation among the adherent, of the different school of thoughts is something to be nurtured.

He said his Center will put in place collective efforts and strategies in order to achieve the lofty ideas and goals of Islam for the progress and prosperity of the Muslim ummah and to stand united in confronting the enemies of unity, peace and understanding.

The Center Jah, said in order to achieve the goals and objectives has already designed an action plan that entails organizing Islamic conferences, symposium and forums for exchange of culture and dialogue.

The center also plans to be holding round table and phone –in television and radio programmes. He said other means of achieving the goals is encouraging Islamic Scholars of different school of thought and roots into research, with the aim of creating an atmosphere of understanding each others stand point and beliefs. Another means of achieving the goals is by setting up a library of very good Islamic books that will encourage reading where by improve peoples understanding of their religion.

Alahagie Ousman Jah himself an Islamic Scholar and have been engaged in educating the masses through a school system and mass media is the one behind the center.

Web www.islamic-harmonization.org

Part 2

The worst thing in relation to this point is the disgraceful Muslim failure to respond effectively to this strategy. In the process of hegemonic globalization of the Western culture, Muslims have become so intellectually impoverished that they can no longer question the premises of the global intellectual argument. We either lack the knowledge or the courage to respond to such manipulative interpretation maybe for fear of being stereotyped as, for example, intellectual terrorists.

Third, the dilemma of an Ummah living in a global village tightly framed in confused, uncertain and paranoid postmodern epistemology and interacting as a mere object with a might that is often militant and aggressive but worse still a might that enjoys eloquence abilities that always turn the victim to look like the criminal and the criminal to look like the victim

Fourth, and the worst factor that makes the theme difficult is the state of Muslim internal crisis of the loss of adab (discipline) amongst themselves a situation that has already produced a chronic state of psychological emotionalism, intellectual literalism and social over reactionism generated through ages of injustices inflicted upon the Muslim populace both externally and internally mostly by the Muslim governments themselves.

In our crises, the blame should be first laid on the Muslims themselves. There has always been a form of Islamic Machiavellian politics led by Muslim totalitarian governments who to rest in power would create tribal and religious tensions and indoctrinate their peoples into a high degree of emotionalism. Such high degree of emotionalism has further been exploited by the enemies of Islam through provocative attitudes seen, for example, in Salman Rushdi’s Satanic Verses and the caricaturing of our Prophet (pbuh) to purposely consolidate in the public sub-conscience the wrong messages about Islam and its contribution to the world peace and prosperity.

In short, in this global village, where a sneeze in one corner is directly felt in the other, engulfed in rejection of spiritualities with a zeal to materialistic attraction, confused by the paradigm of quantum uncertainty, ruled by the law of the might, and threatened with the possibility of a nuclear conflict, what is the role of Islam and Muslims in spreading peace and making the world a better place to live in?

This paper tests the hypothesis that Islam is peace and that Islam and its followers have contributed in the past and present in promoting the culture of peace and that they can play a better peace role in the 21stcentury. It attempts to falsify the theory of Islamic intolerance, an image wrongly channeled to the world sub-conscience by a cunning minority through a brutal media in order to perpetuate hatred against Islam. The paper gives some theoretical as well as practical examples of the Islamic peaceful approach and suggests mechanisms for future contribution to the world peace in a globalized world.